Discourse Concerning the Sacrament of the Lords Supper, Section 2

Discourse Concerning the Sacrament of the Lords Supper · Section 2

p. 159Menſa Myſtica.

SECT. II. Concerning Preparation to the Table of the Lord; being a Diſcourſe upon Pſal. 93.5.

CHAP. VII.

IT is a known ſaying of the Pſalmiſt, Holineſs becomes thy Houſe, O Lord, for ever. The corner-ſtone upon which that Affirmation is built, is no other but this, That God is eſsentially holy. And that is a truth which hath ſuch a foundation in our natural underſtanding, a notion that ſprings ſo clearly from every mans mind, that all the deductions and conſequents that flow from it, muſt needs be evident, and find no reſiſtance but onelyonly from the wills and perverſe affections of men.

p. 160If we conſider therefore with our ſelves a while, and look upon him that dwells in pure light, we ſhall ſoon be perſwaded that they ought to be holy that approach near to him, that no prophane foot ought to tread in his Sanctuary, and that an unhallowed mind cannot be the Temple where he ſhould dwell. A ſhort explanation of the Pſalmiſts words will make it manifeſt, that our minds do rightly perſwade us, when we ſo conclude. The houſe of God (which he ſpeaks of) was the Temple at Jeruſalem, where God was worſhipped; into one part of which none but the High Prieſt might enter, and that but once a year, being void of Legal uncleanneſs. Into a ſecond the Prieſts only might approach for to Miniſter, but not without the like ſtate of purity. And the people who were admitted into the courts of Gods houſe, could not be accepted to feaſt with God (as you have heard) unleſs their offering was without blemiſh, and they themſelves at that time free from any pollutions which their Law prohibited. Which to any wiſe man muſt ſignifie thus much; p. 161that God is greatly to be feared in the Aſsembly of his Saints; Pſal. 89.7.Ps 89:7and to be had in reverence of all that are about him: and that nothing becomes his preſence but what is ſeperated from the world, and cleanſed from carnal affections.

And ſo Plutarch (a grave Heathen,)In Polit. praecept. tell us that into ſome ancient Temples none might come with any money or weapons about them, but were at their firſt entrance to lay them down at the doors, and ſo approach unto the Altars. This was to ſignifie not onelyonly their poverty and weakneſs, and that they look upon themſelves as deſtitute of all ſuccour except divine; but their contempt of the world alſo, and their forſaking of all earthly things, that they might be fit for divine converſes. Cunaeus I think hath moſt happily conjectured, that the Temple which he ſpeaks of, was no other then the Houſe of God at Jeruſalem. L. 2. de repub. Heb. cap. 12.Heb 12For no man (ſaith Maimon) might come foreign into the mountain of the Houſe with a ſtaff, or with his ſhoes, with his purſe or wallet, or ſuch like things. Which ſurely was ſignificant of their diveſting themſelves of all earthly p. 162things, and laying aſide all employments and worldly thoughts, that they might preſent themſelves naked and ſimple, pure and holy before the God of holineſs, who alway ſaid to his people (both under the Law and Goſpel) be ye holy, Lev. 11.14. 1 Pet. 1.16.Lev 11:141 Pet 1:16for I am holy. This is a truth at teſted ſo much unto by Heathens, that I may be confident I ſaid true, when I affirmed it to be the iſſue of a firſt notion,Dion. foreign Heſiod. L. 1. foreign &c. foreign i. e. foreign, &c. v. Moſcho pul. & Proclum. that they ſhould be holy perſons who converſe with a holy God. Whoſoever thinks otherwiſe, foreign, ſaith a grave Author, is by this very thought (if there were nothing elſe) an unholy perſon. And it is ſtill ingrafted ſo much in every mans mind, that none will venture to make any of the more ſolemn addreſſes to God, but they think of ſome repentance, and purgation, of ſome more devout diſpoſition of mind, how unholy ſoever the reſt of their lives have been.

Now though the Pſalmiſt intend more then a fit of Religion, and cannot be thought to mean ſo little as a holineſs that hath onelyonly its ſet and appointed times, its new Moons and ſolemn p. 163aſſemblies, or in our phraſe, the monthly Communions and the weekly Sabbaths; yet it may juſtly be asked, whether beſides thoſe two things I have already mentioned (viz. The holineſs of God, and the conſtant holineſs of thoſe who converſe with him) there be not alſo a third included in them, which is, that at ſome times we are ingaged to a higher degree of holineſs, and ought more ſolemnly and religiouſly to purifie and cleanſe our ſelves?

Are we not to raiſe up our hearts to a greater fervour in devotion, to ſearch our ſelves more curiouſly, and caſt out all the leaven when we come near to God in the higheſt duties of our Religion? Or, in ſhort, it may be asked, Whether we are not to uſe a greater preparation, and bring a greater holineſs to Gods Table, then at other times, when we approach to him in other duties? I ſhall not certainly determine how far the Pſalmiſts words do favour ſuch an aſſertion, that there ought to be a greater regard to our ſelves when we go to the houſe of God then at other times; But I ſhall endeavour p. 164to illuſtrate all the truth that is in it, and in the former alſo in theſe following Propoſitions.

CHAP. VIII.

ONelyOnly let it be premiſed, that it is my deſign ſo to ſtate this matter of Preparation, that we may come to Gods Table in a very reverend manner, and yet not uſe him unreverently at other times. A great deal of care is to be uſed when we go to feaſt with the King of Heaven, but that is not the greateſt, much leſs all the care of a Chriſtian. If God prepare a Supper, we ſhould prepare our ſelves to be fit gueſts (ſo much is reſolved upon by all) the onelyonly danger is, leſt we do not think this preparation looks ſo far back as really it doth.In Sept. Sap. Conviv. I like Thales his reſolution very well which we meet withal in Plutarch, foreign. As he that entertains us at a feaſt makes great preparation for us beforehand, ſo ſhould they prepare themſelves who are invited to the feaſt. And the Sybarites p. 165(he ſaith) were wont to invite their women a year before the feaſt was,foreign. that they might at leiſure prepare themſelves with good apparel and brave ornaments, &c. to come unto it. But truly, ſaith he, in my judgment, there is need of a great deal more time, to fit one for to feaſt in ſuch a manner as he ought, then this comes to. The manners and carriage are to be righly formed; his mind is to be apparelled, and his ſoul trimmed with brave notions, that his behaviour may be handſomely compoſed. Now it is far more hard to adorn the mind, then to adorn the body; to get a deportment befitting our ſelves, then to appear richly and gaylie clad. And therefore longer time then a year will be required to dreſs up a mans ſelf for to feaſt like a wiſe man or a Philoſopher, even ſo much, till we can foreign, get a becoming converſation, and find out thoſe Ornaments that ſute beſt with a vertuous life. What he ſaith in that matter is but my very ſence in the thing we are treating of. God makes an invitation, and calls us to his board; we p. 166muſt therefore trim up our ſelves to meet the bridegroom of our fouls. But this preparation is not ſuch a buſineſs that can have any ſet quantity of time allotted wherein to make it (as of a month, a year, or the like ſpace) but ſo much is neceſſary as will compoſe our ſouls to the image of Chriſt, and make us fit company for ſo holy a God. It is not the waſhing our cloathes a little before, the ſprucing up of our ſouls (as I may ſay) and the putting on of a fine and demure behaviour when we come thither, though we be never ſo filthy and ragged at other times: But a holy life is the true time for preparing our ſouls to be Gods gueſts. Whatſoever care and exactneſs we uſe, and whatſoever extraordinary ornaments we put on immediately before our approaches to him; yet that a conſtant good behaviour towards God and man is the main thing we are to look after, is the ſum of what I have to ſay in the following particulars.

I. The firſt of which I have already begun, and it is nothing but this, That holineſs is to be a Chriſtians conſtant employment, p. 167and the great buſineſs of his life. It is not a quality of which we have uſe onelyonly at certain times nor is it a ſtrictneſs at ſome ſeaſons that gets us a liberty in the reſt of our lives to be looſe and careleſs; nor a ſolitary retiredneſs now and then, that ſhall make an amends for all our wandrings: But it is a walking with God, a patient running of the race which he hath ſet us, and a daily dying unto the world, inſomuch that the Apoſtle ſaith, we muſt be holy in all manner of converſation. 1 Pet. 1.151 Pet 1:15We are not to put on the Lord Jeſus as we do a cloak which we throw off at our pleaſure, and again caſt about us when there is occaſion; but as we do our inner garment which we never go without, nor lay aſide, no not when we have none in company but our ſelves. Our Religion is not the feaſt of unleavened bread which the Jews obſerved but for ſeven days, except you take the number ſeven to denote perfection, and to be a token that they ſhould rejoyce always in a conſtant courſe of holineſs before God. And in this ſenſe I confeſs the Apoſtle is pleaſed to call our life a feaſt of unleavened p. 168bread, 1 Cor. 5.7, 8.1 Cor 5:71 Cor 5:8which he bids us obſerve now that Chriſt our Paſſeover is ſacrificed for us, but without any limitation of time, becauſe it is to laſt always. And the reaſon of it is, becauſe Chriſtians themſelves are become foreign unleavened (ver. 7.) i. e. they are ſeparated by their profeſſion from the wickedneſs wherein formerly they lived, and therefore were to be made foreign a new maſs or lump, that ſhould never admit of any of the old prophane mixtures that formerly had defiled their hearts and lives. We are not onelyonly to make a ſolemn ſtir againſt a Sacrament, and then light candles to ſearch for the old leaven that it may be thrown out; but being by Chriſt become unleavened, we are conſtantly to maintain ſuch a light ſhining in our hearts, that not we may live, but Chriſt may live in us, and the life that we lead may be by faith of the Son of God. Before a great feſtival the worſt of Heathens had their Votivae noctes, their ſevere and pure nights (as their Authors call them) ten of which together uſed to precede the feaſt of Iſis, in which time (as if they had imitated p. 169the command to Iſrael when the Law was given, (Exod. 19.15.) they abſtained from the moſt lawfull enjoyments and chaſte embraces. But what an heatheniſh life notwithſtanding was, you all know, or elſe the Apoſtle will tell you, 1 Pet. 4.3. They walked in laſciviouſneſs, luſts, exceſs of wine, revellings, banquetings, abominable Idolatries. And therefore their own ſober Authors reproved this great folly, of thinking holineſs and purity to be the actions of a few days, and not the courſe of a mans life. Orat. in Timoer.An illuſtrious place there is in Demoſthenes to this purpoſe, which I cannot but mention becauſe it will teſtifie ſo much againſt the Chriſtian world. Before men come (ſaith he) to their holy offices, they abſtain for a certain number of days from all filthineſs and vile actions; whereas they who go about holy things, ſhould not onelyonly for ſome ſpace of time, foreign, but for their whole life have purified themſelves of ſuch kind of practices. Hear O Chriſtian what an Heathen ſaith, and pleaſe not thy ſelf in thy ſeparate and p. 170ſtrict devotion before thou comeſt to the Table of the Lord, or againſt an holy time. But think that every day is to be holy to the Lord, though every action in the day be not equally holy. Learn not onelyonly foreign, (as his phraſe is) to purifie thy ſelf for a ſet number of days, as if thou hadſt appointed or ordered ſo much time to be ſpent in holineſs, and ſo much in ſin; but to behave thy ſelf as if thou didſt account thy whole life an opportunity of ſerving God, and a ſeaſon of cleanſing thy ſelf from all that filthineſs which will not let thee ſee the face of God. When I think of the Perſians (who they ſay) every year had a feaſt wherein they deſtroyed all the Serpents that could be found, and then let them multiply as faſt as they would till the ſame ſolemnity returned again; It puts me in mind of the Religion that is moſt in faſhion among them that are named after Chriſt. They are very angry at the Devil and all his curſed brood, they are in ſome mood at a ſolemn feaſt, mightily incenſed againſt the old Serpent; but afterwards they p. 171patiently ſuffer him to take his reſt and his luſts increaſe like the ſpawn of fiſhes without any conſiderable diſtaſte or oppoſition. Theſe men are as much miſtaken in the Chriſtian life, as they that miſtake a Serpent for an Eele, or a ſtone for bread. God expects (and ſo he juſtly may) that we ſhould abound in all the fruits of righteouſneſs that are by Chriſt Jeſus to his praiſe and glory,Phil. 1.11.Phil 1:11 and that we ſhould paſs the time of our ſojourning here in fear,1 Pet. 1.17.1 Pet 1:17 abſtaining as pilgrims and ſtrangers from fleſhly luſts that war againſt the ſoul.1 Pet. 2.11.1 Pet 2:11

II. The ſecond thing that I would have obſerved is, that this holineſs conſiſts of actions of divers ſorts, and is expreſsed in different manners. It is diverſified not onelyonly by the objects about which it is imployed, but the ſtate of the ſubject wherein it is will not permit that all the acts of it ſhould be of one kind and value. And therefore it was that I ſaid, the Actions of a holy life are not equal in their holineſs. Some of them reſpect God, others our neighbours, and the reſt our ſelves; and all theſe we can do at ſome times with a better underſtanding p. 172and greater devotion, then at other times it is poſſible for us to do. For we begin this life of holineſs when we are baptized into the Chriſtian faith, and take upon us thoſe ſacred ingagements to be his ſervants.

We are ever after this under a religious tie and vow; and the next ſtep which we take to the diſcharge of it, is to be catechized and inſtructe in Chriſts Religion, which is all that a child is capable of. And then when we come to years of diſcretion, we are to advance ſtill forward to a ſerious profeſſion that we ſtand to our firſt Covenant, and will be true and faithfull to our Lord. Now all our life after is but an aſſerting of our truth and ſincerity in this holy Covenant, and a making good our promiſe and oath wherein we have bound our ſelves. Which when we labour conſcientiouſly to perform, then do all the actions of our lives become holy. And ſo a man may be holy in his ſhop, by diligence and juſtice; and at his board by temperance, thankfulneſs, and ſending portions to the poor. A friendly, innocent and uſeful converſation p. 173will make him holy abroad; and meditation and prayer mixed with the former, will make him ſo at home. Yea, prudence, and the ends of health and cheerfulneſs will make his ſports and recreations, his ſleep and all ſuch actions to be holy, and not be reckoned among paſtimes, but the neceſſary ſeaſons of doing little or nothing, that afterward we may do ſomething and be worthily employed. As to the diſpoſition then of his heart, a Chriſtian is alway alike holy (becauſe he ſeriouſly deſires, intends and endeavours to be undefiled in all things) onelyonly the matter about which he is neceſſarily employed will not bear it, that all his actions ſhould alway be alike excellent.

III. There is another thing likewiſe that muſt be confeſſed, That though all actions of holineſs have a regard to God as they are parts of our obedience to his commands; yet ſome of them have a more particular reſpect to him, and are more induſtriouſly intended to his honour. Though all holy actions look towards him; yet ſome of them are a looking him directly in the face. p. 174Though we may always fit under his ſhadow with great delight, yet ſometimes we are under the light of his countenance it ſelf; his glory is to be alway our end, but ſometimes we are ſaid more particularly to glorifie his Name. As when we advance him highly in our own thoughts, or when we proclaim his excellencies to the world. When we pay our acknowledgments to him for bleſſings received, or wait on his bounty for things that we need. In brier, prayer and praiſes, meditation of him, and deſires after him, reading and hearing of his holy Word, with ſuch like actions, me of that ſort wherein we behold his face, and do more ſenſibly taſte of his goodneſs, and are both more ſatisfied with him as the greateſt ſweetneſs, and transformed into him as the pureſt beanty.

CHAP. IX.

IV. NOw to draw nearer to the main ſcope of this diſcourſe; It muſt in the next place be conſidered, p. 175that thoſe actions which reſpect men or our ſelves, and thoſe which immediately reſpect God, are mutual preparations each to other. As an holy behaviour in the works of our calling, in our converſes with men, and the uſe of Gods bleſſings, diſpoſe us unto prayer, meditation, and ſuch like duties: ſo prayer, &c. again requires them, and returns the kindneſs upon their own heads, by diſpoſing and preparing us to ſuch like holy deportment for the future in theſe matters. Theſe two are foreign in an inſeparable brotherhood, like Hippocrates his twins, that grow or decay both together. Prayer makes a Chriſtian live holily, and a holy life makes us fit to pray ſervently. And both the one and the other are not onelyonly parts of our duty which God commands, but inſtruments and helps to doing our duty. Such a combination there is between all the things that God requires, to make them eaſie and familiar, deſirable and pleaſant, and to make us intire and compleat, impartial and univerſal in our obedience to him. VVe cannot do one duty that p. 176he bids us, but the reſt become more eaſie to be done; nor love ſincerely one command, but the reſt will draw us unto their love. The holineſs of our converſation is it ſelf an invitation of God to our ſouls, much more when we ſecond it with the attractives of holy prayers and affectionate deſires: And both the ſweetneſs of ſuch converſes with God, and the power of his grace that is conſequent upon our hearty deſires, will ingage and inable us to continue an holy converſation. As impurity brings us into familiarity with the Devil, ſo holineſs brings us into fellowſhip with God; and the happineſs of that is ſo great, that we ſhall not be tempted eaſily to leave it, but be excited to do all we can for to maintain it. Pſellus I remember tells us, that the mad fellows of Manes, and others, frantickly and diabolically acted, uſed to eat the excrements of a man; and being asked the reaſon of it, they made no anſwer but this, that to thoſe that eat ſuch things foreign, the ſpirits were made friendly and benevolent. I am ſure the Devil delights in thoſe who p. 177feed upon the filth of the world; and the very prayers of ſuch perſons are but a ſtrange charm or ſpell that have a force to hold them faſter in the Devils arms. While men pray with any affection to ſinne, or with no diſaffection to it, they will but the more certainly continue in it, and never think of forſaking that which they hope their prayers have deſpoiled of all power to do them any harm. They think they have conjured out all the bitterneſs, all the ſting and the fire that is in ſin by that holy breath, and ſo they take the confidence to embrace and kiſs it as an harmleſs thing. But a holy man (as I ſaid) is Gods delight, and he takes pleaſure in thoſe that fear him. And therefore all the Religious acts of a pious ſoul, make his ordinary Employments to be religious and pleaſing unto God, and they again have an influence upon his acts of Worſhip to make them more full of devotion and true fervour. As wicked actions do nouriſh in ſome moſt paſſionate prayers for forgiveneſs, and thoſe prayers they hope obtain leave for them to do wickedly upon no p. 178greater charge than to ask forgiveneſs: So good actions do beget in men a greater longing after the divine grace, and theſe deſires make them ſtill do well out of a hope to have more grace. When a good man lifts up his hands to God, he draws down God into his ſoul that he may work with his hands that which is good in his employment, and he is not ſo buſie in that employment, that his hands ſhould grow ſo heavy or dirty by it, as to be unwilling or unfit to lift them up again to Heaven.

We are to look then after ſuch a demeanour, that we may be fit at all times when God ſhall give us an occaſion to wait upon him: our life muſt be ſo framed, that one piece of them may well fit and fall in with another. And as it is with a Table or ſome ſuch thing that is taken in pieces and disjointed upon occaſion, but may preſently be ſet together, and all the parts will come into their proper places without much noiſe and trouble; So it ſhould be with our lives, though one piece of them be diſtant from another by reaſon of our various buſineſſes; p. 179yet when our neceſſities do require, we ſhould be able without much labour to join the moſt different parts together with the reſt, and not be forced to ſpend our time, to plain and ſmooth, and knock (as I may ſpeak) our hearts together, when we ſhould be in a holy frame, and be ſpending our time in the enjoyment of our greateſt good. I mean by all this, that our worldly employments muſt not hinder our Religion, but rather be a means to further and promote it; ſo that where they end, it may take its place, and fall in as if that room were prepared for it.

V. It is to be acknowledged, that even of thoſe holy actions which reſpect God, ſome are neceſſary, and ſome voluntary, i. e. ſome are of that nature, that unleſs we do them, we cannot be Chriſtians; but others of them will make us excellent. Some are ſo neceſſary that we cannot be ſaved unleſs we do them; others are aſpirations after a greater glory. Thoſe that are under an expreſs command, are indiſpenſibly neceſſary to our happineſs, and thoſe actions of piety that are free and p. 180uncommanded, I look upon as ſecuring our happineſs, and without which we may be much in danger to neglect the moſt neceſſary. By theſe Acts which are voluntary, (that I may avoid all quarrel) I underſtand only the higher degrees of thoſe acts which are neceſsary, unto which I imagine that no man will take himſelf to be at all times abſolutely engaged. And yet if at ſome ſeaſons they be not performed, it may hazard our eſtate, though not certainly expoſe it to ruine. Such Free-will-offerings there were among the Jews, which were onelyonly larger expreſſions of their gratitude in the ſame things wherein at other times they did uſe to manifeſt it. And that they were a piece of Gods Worſhip and Service, though not particularly commanded by him, is apparent from the direction that God gives about them when they ſhould be brought unto him. But theſe Laws that God makes for their right and acceptable performance, do again ſhow, that he expected them from his friends, though he did not abſolutely enjoin them. To pray then, or to meditate and give praiſe to p. 181God, are things of an unavoidable concernment: But by longer ſtudy and pains to raiſe our hearts to a greater intention of mind, to greater expreſſions of love, to higher and more ſublime admirations, &c. is that which I call free, but yet fit at ſome ſeaſons. As it is in Almes-giving, ſo it is in theſe other holy duties. There ſeems to be a certain portion which we are bound to give to poor people, or elſe we defraud them of their due; but it is fit alſo that we ſhould enlarge our Charity beyond the bounds of meer neceſſity, leſt by being Niggards, at laſt we become Thieves, and by doing no more than is due, we be tempted ſometimes to do leſs. And ſo the Jews diſtinguiſhed Charity into two ſorts, one of which they called Righteouſneſs, which was exactly according to the Law of Moſes, and the other they called Mercy or Bounty, being above the proportion the Law required. According to which notion, he that performed the firſt ſort was named a Juſt Man; and he that performed the later was named Good. The Prieſts lived upon Gods Almes, and he aſſigned unto them a great part p. 182of that Maintenance which the Jews brought to him; and though I might give other inſtances of Charity, yet I ſhall chuſe to inſtance in one that concerned them, becauſe leſs obſerved. The Law required that they ſhould give the firſt-fruits of their Land unto the Prieſt as his receiver, Numb. 18.12. Deut. 38.4. Though the quantity of them be not there determined, yet becauſe Ezekiel ſaith (Ezek. 45.13.) that they ſhould offer the ſixth part of an Ephah of an Homer, their wiſe men have reſolved that they were bound to bring at leaſt a ſixtieth part to God for his Miniſters; for an Ephah is the tenth part of an Homer.V. Seld. Hiſt. of Tythes. cap. 2. Ainſw. in Numb. 18.12.Num 18:12 But notwithſtanding this, they account him but a covetous man that brought no more; and they called this a Terumah (or Heave-offering) of an evil eye. For thus Maimon writes; A good eye, (i. e. a liberal perſon) brings one part of forty, a mean eye (i. e. a man that hath ſome goodneſs) one of fifty; and an evil eye (i. e. a niggard) one of ſixty; leſs than which it was not lawfull for him to give. Therefore the Son of Syrach thus exhorts, Give p. 183the Lord his honour with a good eye, Eccleſ. 35.8.Sir 35:8and diminiſh not the firſt fruits of thy hand, i. e. do not ſtint thy ſelf to a meer Legal righteouſneſs in giving God his firſt fruits; however grudge not to give him ſo much as the Law requires. This Doctrine of theirs is a good rule for us to ſquare ſuch actions by. We muſt do what Juſtice reduires, and give ſo much as we in conſcience think God abſolutely exacts of us, but we ſhould ſometimes extend our hand beyond that which the Scripture calls righteouſneſs, and by liberality come up to the degree of good men. V. D. Ham. Sermon of Poor mans Tything.Now we cannot well think that God requires a leſs portion of us then he did of the Jews, who once in three years gave a tythe to the poor; and therefore if any one will bind himſelf to a thirtieth part of his yearly encreaſe (which is the ſame with a triennial tythe) yet it will be fit that he make ſome free-will offerings, and not confine himſelf to ſuch a ſcantling, which he hath tied his hands unto, leſt he ſhould fall ſhort of them through his careleſneſs. And the one of theſe he looks upon as neceſſary, becauſe elſe he may be worſe p. 184than a Jew, yea than a Jew of an evil eye; and the other as a voluntary oblation to the honour of God, who doth for us not onelyonly more than we deſerve, but more than we deſire.

Now Prayer and ſuch like duties, may be drawn within the compaſs of the ſame reaſon.Acts 10.2. So foreign is rendred by continual. Rom. 9.2.Acts 10:2Rom 9:2 And fince the Scripture tells us that we ſhould pray alway, Luke 18.1. and that we ſhould pray continually, or without ceaſing, 1 Theſ. 5.17. it is moſt neceſſary that there ſhould be ſome conſiderable portions of our time allotted to it. And though it be not ſaid in the Bible, how often in the day we ſhould be upon our knees; yet all good men (that I know or ever heard of) do think, that nothing leſs than a morning and evening-Worſhip can denominate prayer continual or without ceaſing. As the Lambs that were offered every morning and every evening throughout the year, were called in Moſes his Law the continual burnt-offering, Exod. 29.42. Numb. 28.3. So the offering unto God our Morning and Evening Sacrifices, even the calves of our lips, for what we want, and what we have p. 185received, may be called our continual prayer, which muſt be alwayes joined (according to the Apoſtle) with thankſgiving. From their practiſe we fetch the beſt explication of theſe expreſſions concerning prayer, that I know of, and ſo we may of ſuch things as I before mentioned, and many others alſo. Theſe ſolemn Addreſſes then we may by no means omit, but look upon our ſelves as neceſſarily bound unto them. And as among them there were two Lambs more offered upon the Sabbath day, over and above the continual Burnt-offering, (Numb. 28.8, 9.) So we cannot but think our ſelves moſt ſtrictly enjoined to enlarge our prayers and praiſes upon the Lords day, to a greater length than at other times, and to offer as many more ſacrifices as other days require. Several other times there were wherein God required more than the ordinary offerings of them (as may be ſeen in the ſame Chapter) but yet he left room for ſome voluntary Oblations, which (as I ſaid) he thought they would be ſo kind as to beſtow upon him, or elſe he would never have made mention of p. 186them, nor given any Laws about them. Even ſo hath God left it to our love and good will we bear to him, to make choice of ſome ſeaſons (beſide thoſe he hath appointed) wherein to pay him larger acknowledgments, and teſtifie a more abundant affection to his ſervice, both by the fervency of our ſouls in what we do, and by the greater proportion of time which we allow for the doing of it.Pral. 119.164. and in the 108 verſe, he prayes God to accept the Free-will-offerings of his mouth. And therefore it will be highly accepted of God, if ſometimes we pray with David ſeven times in a day, and make ſome addition to the daily ſacrifice. Charles the fifth, though a perſon of a high employment (as David was) uſed to continue ſo long at his private devotions, and was ſo ſparing in his ordinary ſpeech, that his Courtiers were wont to ſay,Chytreus Orat. de eo. he did ſaepius cum Deo, quam hominibus loqui, ſpeak oftner with God, than he did with men. The more pious ſort likewiſe among the Jews, ſeem to have prayed at leaſt four times in a day, twice at the Temple, if they were at Hieruſalem, and twice in their own private houſes. At the third hour when the Diſciples were p. 187together (at the Temple it is very probable, becauſe all Nations that were at Jeruſalem took notice of it) the holy Ghoſt came down upon them, Acts 2.15. which was the time of the morning ſacrifice, about nine of the clock, according to our reckoning. On the ſame day (in all likelihood) two of the Apoſtles went into the Temple at another hour of Prayer, which was the ninth, (viz. three of the clock in the afternoon,foreign. the time of the evening-ſacrifice) as you read Acts 3.1. where the words are ſo placed, that they intimate another hour of prayer to be uſual beſides that. From the conſtant obſervance of theſe appointed times, they are ſaid in Luk. 24. ult. to be foreign, continually in the Temple bleſſing and praiſing God. But beſide you may find that Peter prayed at twelve of the Clock in his own private houſe, which was the ſixth hour of the day in their language, Acts 10.9. and therefore it is probable that the twelfth hour, or ſix at night, was another hour for private prayer among them. And if it ſhould be ſaid, That he being not at Hieruſalem, but Joppa, might omit p. 188the hours of prayer at the Temple, that will be confuted by the practiſe of Cornelius (in the ſame Chapter, ver. 3, & 30.) who being at Caeſarea, prayed at the ninth hour, and the holy Apoſtle cannot be thought to be leſs devout than him. There is nothing loſt by going unto God; and the oftner we perſwace our ſelves to it, the better ſucceſs we ſhall have in all other things, according to a good Proverb (of the Dutch I think) which ſaith, Thefts never enrich, Alms never impoveriſh, Prayer hinders no work. Our Saviour hath given us an example of extraordinary devotion in his own practiſe, Luke 6.12. where you read that he continued all night in prayer to God, or (as foreign, is by ſome rendred) in one of Gods places of Prayer: Thither he retired from company, and paſſed the night in holy meditations and converſes with God. He did not ſin when he ſlept other nights, but this was a more illuſtrious act of holineſs, and a more fervent expreſſion of love to his Father, above that which the precept requires. And concerning ſuch devotions p. 189the Mahometans ſay, Preces nocturnae ſunt ſplendor dici; Night-prayers are the light of the day. So in Luke 22.41. we find that our Lord fell upon his knees and prayed; and not long after, ver. 44. foreign, he prayed more earneſtly and fervently than before. He did not fail of his duty in the former prayer, becauſe it was not in ſuch a vehement degree; but in this later prayer he expreſſed a more excellent zeal and ardor of ſpirit then he was abſolutely tied unto. All theſe things are written for our inſtruction, that we may learn to lay hold on the occaſions that are preſented to us, of intending our ſpirits, & raiſing our hearts beyond their common pitch and temper. I remember Strabo ſaith concerning the ancient Venetians, that they uſed to ſacrifice to Diomedes foreign, a white Horſe, which might both ſignifie the purity, and alſo the ſtrength and ſpeed of the ſervice that they owed to God. We muſt alway be holy and pure in our Addreſſes to the Divine Majeſty; but we have examples in Scripture (and it will be highly pleaſing unto him) to put to greater p. 190ſtrength ſometimes, and preſs forward with a greater ſpeed; to collect all the forces of our ſouls, and ſtrain them to the nobleſt degree of deſire and love that we are able.

VI. You may likewiſe conſider further, That one act of Religion is preparative to another. The daily ſacrifice makes the weekly more acceptable. Continual prayer makes us more fit for prayer on the Lords day. The morning and evening ſpent well, make us ready to ſpend a whole day better. And theſe conſtant ſacrifices keep the Altar warm, and maintain a fire to kindle our free-will-offerings. And one free-will-offering inflames our heart to a forwardneſs to preſent God with another. So likewiſe back again, theſe extraordinary devotions make us more ſolemn in our ordinary duties; and the Lords day employed well, makes every day to be ſpent the better.

Meditation and retired thoughts fit us for prayer; and prayer again nouriſheth and feeds our meditations. Both thoſe fit us to receive holy exhortations, and uſefull inſtructions in Sermons; and they again ſtir us up to p. 191more frequency and fervency in prayer and meditation. And theſe together with all the former that I have mentioned, prepare us for the Euchariſt, and the keeping the holy Feaſt of Chriſtians in the Supper of the Lord. This again affords ſuch nutriment, that it makes us ſtrong in the Grace of Chriſt, and to perform all other duties with a greater guſt and reliſh, with more delight to God, and unto our ſelves.

VII. But it muſt alſo be acknowledged, That there is ſome other preparations requiſite to holy duties, beſide all this that I have mentioned. For though fervency in any one duty of our Religion, doth but fit us to be more fervent in all the reſt; and though the works of our employment conſcientiouſly diſcharged, do fit us for the duties of Religion, yet to the doing of them fervently, it is needfull that we lay out of our mind all other thoughts that concern not them. Now the works of our ordinary employment being about a different matter from the works of devotion, and the mind full of one thing, not being able preſently p. 192to be void for other company, we muſt ſpend ſome time to diſcharge our thoughts of ſuch objects as are alien to theſe holy duties we go about. Conſtancy in our lawfull buſineſs doth hinder many indiſpoſitions and ill habits in our minds, that elſe would grow up in us; but yet they themſelves may leave ſome little indiſpoſitions in us, at leaſt to ſuch a fervency in devotion as we would ariſe unto. They therefore muſt be turned out of doors, and the thoughts of them muſt be laid aſide, that God may come in and poſſeſs himſelf of us. The Altar of God (Exod. 27.4, 5.) was made with a grate in the midſt of it, that let the aſhes fall through, ſo that the fire might burn hotter and more purely. But yet for all this, it is moſt likely that the ſacrifice would need ſome ſtirring, that ſo the aſhes might be ſhaken off more perfectly, and it more entirely conſumed (and therefore you read of fleſh-hooks among the Utenſils of the Altar, wherewith the Prieſt ordered the fleſh while it burn in the fire:) Juſt ſo it is with our hearts, in which a continual fire ought to burn; though p. 193they be like a grate or ſeive, and let worldly thoughts paſs through and run out of them, which elſe like aſhes would make the flame to be dimme and pale; yet beſides this care, there will be need of ſome ſhaking and ſtirring up of our ſelves, that we may more fully clear our hearts of all thoſe earthly cloggs that will ſtick and cling unto us. Now the higher that holy act of worſhip is which we are to perform, and the ſeldomer it doth return to be performed, and the more vehement that expreſſion of love is which we would make in it; the more ſolemn muſt be our preparation, and the larger time there muſt be allowed, for taking our minds from other things, and bringing them to a ſerious intention upon this alone. And therefore ſince our approaches to the Lords Table are of ſuch moment, and ſince they profit us not without the operation of our own mind, and that benefit likewiſe ſo great when we come aright, it cannot be thought but that we ſhould uſe a great care and circumſpection to fit our ſelves for ſuch near converſes, eſpecially ſince they are not ſo frequently p. 194performed as other duties. And yet in this preparation there is alſo a latitude, ſo that I cannot well determine how much is of abſolute neceſſity to be done; and if I ſhould, ſtill we may go beyond thoſe limits, and perform more acceptable ſervice unto God.

If you would know now after all that hath been ſaid, wherein preparation to his holy duty doth more particularly conſiſt; I may briefly reſolve you about it thus; We muſt deny to our ſelves lawfull things, by ſequeſtration of our ſelves from our ordinary buſineſs, by abſtinence from food, and from the moſt chaſt embraces which the Apoſtle ſpeaks of 1 Cor. 7.5. And this muſt be done for no other end, but that we may more fully know the eſtate of our ſouls (which I ſuppoſe we are already acquainted withall) and be more deeply apprehenſive of the evil of ſin, and more ſorrowfully bewail it, and more rationally reſolve againſt it. That we may pray with greater appetite, and praiſe his Name with a more delicious reliſh when we diſtaſt all other things: p. 195and in ſhort that by disburdening of our bodies, we may aſcend up to Heaven with greater felicity in our thoughts and meditation.

And becauſe preparation to the Sacrament of Chriſts body and blood is the prime end of this diſcourſe; I ſhall next deſcend to treat of that, and in the following Chapter conſider what greater degree of holineſs may be conceived requiſite to the right performance of that Chriſtian duty.

CHAP. X.

I. THat we are to lay aſide (ſome time before we come to the Lords Table) all our worldly employments though never ſo innocent, hath been already ſuggeſted. We muſt ſo order our affairs, that they may not hinder us in any of thoſe acts which I am about to mention. And if they prove to be of great weight, then this thing muſt needs be premiſed. For every act muſt have ſome time allowed wherein it is to be done, and we cannot do two things at one time, eſpecially when p. 196they are of ſuch a diſtant nature as ſpiritual an carnal things. We find in our ſelves that when one faculty is in act, we cannot intend the acts of another.foreign. Porphyr. We cannot at the ſame time operate according to the brutal part, and contemplate the things of a rational life: Much leſs can one faculty mind two objects at once; or can our mind be buſied both about our earthly affairs, and our ſpiritual concernments.

And beſides this, Seeing it is the deſign of a Chriſtian in this duty, to get as near to Heaven as he can, it is the more neceſſary that he not only lay aſide his buſineſs, but his body too. He is to endeavour to ſtrip himſelf of his cloaths, to put off his outward man, that he may have a more naked and open ſight of future glory, and render his mind more ſenſible of God, and fit to receive a deeper impreſſion from his hand. At this ſeaſon we are to put forth the ſtrongeſt acts of faith, to excite the hotteſt flames of love, to renew our reſolutions; to bind the obligations that are upon us faſter about our ſouls; which cannot be done p. 197but by a ſolemn heart. So that this ſeparation from our buſineſs beforehand, ſeems to come within ſome degree of a neceſſary duty.

And give me leave to tell you, that it would be a thing of ſingular advantage, if thoſe that have ſo much room in their houſes, would ſet ſome little place apart for holy duties, and let it be acquainted with no other thoughts, but only of God and their own ſouls. This would be an eaſie way of putting all our employments out of our thoughts, which would all leave us when we came to that place where they were ſtrangers. None of them would be ſo bold as to tread in that place, which is waſht with tears; they would not draw breath, nor live in that place where there is no aire but Sighs and Prayers; they would never abide in that room where no inhabitant is but God alone. For we find that if we come to any place where ſomething of note and concernment hath been done by us, though it be ſlipt out of our mindes, the very ſight of the place revives the image of that thing, and ſtirres it up again in our memories. p. 198If therefore we had a place of privacy, where we did nothing but read and pray, and invite God into our company, as ſoon as ever we did but look into it, the face of God would meet us, and we ſhould be ſtruck with a certain awe and reverence from his preſence that uſes to be there with us. And a ſweet remembrance alſo of what pleaſure hath paſſed there either in joy or ſorrow, would by a kind of natural way be revived. But if a man pray in his Counting-houſe, the thoughts of his money will be apt to meet him as ſoon as he ſteps in at the door, his bills and bonds will thruſt themſelves into his mind as ſoon as the Book of God, ſo that he will find it more difficult to drive away ſuch impertinent thoughts. Let us therefore reſolve on this as the firſt ſtep to the Lords Table, to ſeparate our ſelves at leaſt from all worldly employments, if not from worldly places. If we cannot have a little Chappel in our own houſes, yet let us look to that in our own heart, that nothing now but God do enter into it. Say thus in your own meditations; Be gone you vain things, p. 199for I am going to my God. Yea Lord, do thou bid them to be gone, and not dare to appear in thy preſence. Welcome holy thoughts and pure deſires! O happy time wherein I may embrace my deareſt love, and ſolace my ſelf in the armes of my Saviour! I charge you O my companions, that you haſte away as faſt as the Hinds or the Roes, and that you ſtir not, or diſturb the beloved of my ſoul. Come not near I charge you; make no noiſe to diſpleaſe him, or to call me away from his enjoyment. It is the voice of my beloved; I hear him inviting of me to his houſe of banquets, I ſee him coming to entertain me; let all fleſh therefore be ſilent, and not be ſo bold as to whiſper in his preſence.

II. When you are thus at leiſure, ſet your ſelf to conſider what is the end of this Rite, and what lieth hid under the Ceremony. This one thing ſeems to me to call for ſome ſolemn thoughts beforehand; becauſe it is a piece of our Religion that is cloathed with an outward garment; it hath ſomething of a poſitive inſtitution in it, and retains ſomething of the ceremony, the p. 200ſignification of which is to be ſtudied, leſt we ſhould not diſcern the Lords body. 1 Cor. 11.19.1 Cor 11:19If we look not beyond the ſhadow, we ſhall feed nothing but our body; or if we draw aſide the veil but half way, we ſhall loſe a great part of the food of our ſouls, which are inſtructed by every part of this holy action. You muſt therefore labour to uncover the face of this myſterious food, and conſider it in all thoſe notions wherein I have laid it open before you. This I judge to be the more needfull (together with the reſt of thoſe directions which I have to add) becauſe now this Feaſt doth return more ſeldome then it did in ancient times; and ſo our minds may have let ſlip the remembrance of many of the ends of it, or at leaſt may retain but weak and dark notions of them. For thoſe things that are not of natural light, do not uſe to ſtick ſo cloſe to our ſouls, as thoſe that are engraven upon them; but by the intervening of other images they may be either blotted out, or elſe look more pale, and loſe the livelineſs of their colour. And therefore we had need the oftner to meditate p. 201on them, that ſo by a new impreſſion they may keep their form, and then eſpecially when we are going ſo near to God, leſt our acquaintance with them be decayed through the multitude of other things that we have converſe withall. Let every man then remember himſelf when he intends to remember Chriſt, and ſay after this ſort, O my ſoul! whither are we going? What is that Table which I ſee yonder ſpread for us? What means that broken bread that is provided? For what end did his precious blood run out of his ſide? Do men uſe to drink a cup of blood? O my ſoul! let us enter into this ſecret, and know the bottom of this myſtery! Let us look into his wounds with joy and gladneſs, to ſee how his heart doth beat with love to us. Let us open our heart to him; let us ſhew him how ſorry we are, and how our heart is pierced, that we have pierced him. Let us lay our hearts together, and tye our ſelves in an everlaſting Covenant, that he may dwell in us, and we in him. Such as theſe are moſt ſeaſonable meditations, to diſpoſe our minds the better to feaſt with him.

p. 202III. And then thirdly, We ſhould conſider with our ſelves, what acts are moſt proper when we ſhall be at Gods Table. We ſhould think with our ſelves, what hatred of ſin, what deſire, what love to God, and what Charity to our brethren is then to be expreſſed; what prayers and interceſſions, what praiſes and thankſgivings are then to be offered. For we ſhall ſcarce ſpend our time well there, unleſs we be provided with ſome matter for our thoughts, and have put them into ſome method and order that they may not hinder one another. And therefore it is good to conſider with our ſelves, what diſpoſition of ſoul doth beſt agree with every part of this ſacred action. How the mind is to be affected at the breaking of the bread, and the pouring out of the wine; how it is to be moved when the Miniſter bleſſes and preſents them unto God; and how when he gives and diſtributes them unto us and the reſt of our brethren.Sect. 3. Of which and ſuch like things I ſhall treat hereafter.

IV. And when we have diligently pondered of this, let us begin to ſtir p. 203up thoſe affections beforehand, which will prepare us to a more lively expreſſion of them when we come there. Begin to admire at Gods goodneſs; that he will ſend an invitation to ſuch a poor wretch as thou art. Render him many thanks, for that being a Lord of ſuch Majeſty, he would vouchſafe with ſo much charity to come and dwell in ſuch a hole as our fleſh; and that he would love us better then his life, and that he will not forget us now that he lives in Heaven. Shew him what a pitiful poor creature thou art, and crave him humble pardon that thou ſhouldeſt put him to much pains and trouble. And intreat him now that he will not be offended at all the noiſome ſmells and loathſome ſights that are in a ſoul ſo ſick and diſeaſed as thine into which he is entring. Declare to him freely all thy maladies, and beſeech him that he will not diſdain thee, but come and cure thee. Profeſs to him ſincerely all the love that ever thou canſt, and importune him of all loves that he would make thee love him more. And then imagine with thy ſelf that he is graciouſly come to ſuch a naſty place p. 204as thy heart is, and ſo begin to bleſs and praiſe his Name for ſo high a favour; reſolving likewiſe that thou wilt never ceaſe to praiſe him as long as thou haſt a day to live, and that when thy tongue ſhall falter, thou wilt think his praiſes.

Theſe meditations and holy aſpirations after him, will be like to the ſweet incenſe and odoriferous exhalations that perfume the houſe before the entrance of ſo worthy a gueſt. Or rather they will be as the harbingers of the King of Glory, that come to prepare the rooms, and make them clean and ſweet for his entertainment. For as you ſee the Sun doth not onelyonly illuminate the world when he is above the Horizon, but a whole hour before his riſing, and as much after his ſetting, affords his comfortable light unto us: So the Son of Righteouſneſs, who is under theſe clouds of bread and wine, doth not only irradiate our minds when we actually receive this Sacrament, but doth appear before unto us (if we will look toward him) and makes it day in our ſouls by hopes and deſires to receive him; and again he leaves ſome p. 205ſweet beams behind him afterward, by a remembrance how kind he hath been unto us in ſatisfying our deſires.

V. And then (to ſpeak more particularly) every man ſhould conſider with himſelf, how God hath proſpered him in his eſtate, and ſo lay aſide ſuch a portion for the poor, as bears ſome proportion to the bleſſing God hath afforded upon his labours. This was a great piece of this ſolemnity in ancient times, as hath been already ſaid from the Apoſtles mouth, 1 Cor. 16.2. which place I heartily wiſh every man would more ſerionſly peruſe. This practiſe I know continues in the Chriſtian Church, though I fear it falls ſhort both of the liberality and open-heartedneſs that was then in uſe, as alſo of the gain and increaſe that God makes to our eſtates. Let me therefore herein mind the pious Reader, that every mite that is given to the poor, is a grain of that incenſe that perfumes the houſe of God; and therefore ſuch charity is called an odour of a ſweet ſmell, a ſacrifice acceptable, well pleaſing unto God, Phil. 4.18. And ſo the Angel ſaith unto Cornelius, that his p. 206prayers and alms were come up foreign, for a memorial before God. Three remarkable forms of ſpeech there are in thoſe words, to denote that they are a ſacrifice or oblation which we make to the giver of all good, eſpecially when they are given in the hands of prayer, as at the holy Euchariſt they ought to be. Firſt, They were for a memorial, which is an expreſſion we read in the Law of Moſes (Lev. 2.9. and many other places) to denote that part of the meat offering that was burnt upon the Altar for a ſweet ſavour unto the Lord. Secondly, They are ſaid to come up or aſcend, which was proper to the Sacrifices that were burnt on the Altar, and went up to Heaven in pillars of ſmoak and vapour. And thirdly, They did come up before God, which ſignified their acceptance, and that they were a welcome ſacrifice unto the Lord.

From heace it was that the Ancients ſometimes call the Lords Table by the name of an Altar, becauſe they laid upon it theſe Sacrifices or Offerings (which at firſt were bread and wine, &c. and afterward changed into p. 207money) part of which did furniſh the Table, and the reſt relieve the poor and thoſe that did miniſter unto the Lord. For then the cuſtom was for Chriſtians to make the Miniſter their Almoner or ſteward, to diſtribute their Charity as his prudence thought moſt fit. Now if we think it not convenient to intruſt them, yet we ſhould judg it moſt neceſſary when we go to this holy feaſt, to lay aſide ſome conſiderable portion, as a juſt expreſſion of our great engagements unto God, and the charity which he hath exerciſed towards us. For ſince Almes are a ſacrifice, there muſt be ſome time to fit them and prepare them for the Altar; and ſince they are ſo acceptable to him as to be accounted a memorial by him, we ſhould be the more liberal, and conſider upon ſome free-will offerings to be brought into his treaſury. And the truth is, no man can be called liberal that is not ſo upon advice and deliberation. Theſe acts of Charity are to flow from counſel as well as any other. And therefore beforehand we ſhould determine what to give; and not throw in a piece of money as p. 208it happens into the poor mans ſtock. If we could but believe, that this giving to God is a beneficial trade, and that he who ſoweth bountifully, ſhall reap bountifully, (2 Cor. 9.6.) and that the more we have in his bank, the better we ſhall thrive; then we ſhould caſt in our minds how to make an improvement this way, and be deſirous to have a ſtock going in his hands. Then there would not need ſo much intreaty that men would caſt up their accounts in ſome meaſure before they go to the Table of God, and conſider how God hath bleſſed them and encreaſed their eſtates, and conſult how they may further augment them in ſuch an eaſie and ſure way as this appears to be. Sit down then I beſeech you, in a ſerious manner, and look over your wealth, and think with your ſelf, how much land or money you are intruſted withall. Spread it before your thoughts, and ſay, All this hath God given me, and long preſerved it from thieves and fire, and other violences; he is daily adding unto this heap, and giving more; what therefore out of all this, ſhall I return to him? I aſſure you it is a p. 209piece of ſpiritual employment for a man to think on his baggs, if it be in order to filling the poor mans box. Say therefore thus to thy ſoul when thou art alone, God hath bleſſed us as thou ſeeſt very fairly, what canſt thou find in thy heart to give to him? what uſe ſhall we pay him for all that he hath lent unto us? ſhall we not give one or two out of a hundred that he hath added to our Eſtate? Shall men demand more of us, then we will give of our own good will unto our God? Shall not love engage us faſter then any other bands? Hath not God given unto us the principal, and requires nothing back again but a little ſmall pittance for his poor? Alas my ſoul, we are too much behind-hand with him already; and have run too far in arrears. For how many years have we lived in the world, and given nothing conſiderable unto his uſes? we are ſo much indebted that way, that we had need now to be more open-handed, and make ſatisfaction for our unjuſtice.

But then what ſhall we give him for himſelf and for his Son, if we be ſo much bound unto him for theſe temporal p. 210things? O my ſoul, once more conſider what gift we ſhall preſent our Lord withall? Are not thy firſt thoughts below the proportion of his love? Is it not too little that thou haſt conſecrated to his ſervice? Come my Soul, and open thy heart; it is to a good friend, even unto thy God; never ſtand upon it, but double the ſumme, and for every peny thou firſt thought of, write down two, for God hath proſpered us beyond all our thoughts. Or if we have not thriven, perhaps it is becauſe we gave no more. Let us try therefore this way of thriving, by offering liberally unto God, and ſee how he will improve our goods for us. And I wiſh heartily that men would try, not onelyonly for their ſouls ſake, but for the good of their bodies, and the welfare that I wiſh unto their poſterities. For there is no ſuch ſure way of enlarging or preſerving an eſtate, as doing good with it, and giving out of it to thoſe that need. By this means we do not ſo much leave God in truſt for our children, as make him become their debtor, who will pay them back again with large uſe and advantage.

p. 211I would not have writ ſo many lines of this ſubject, if I did not fear that mens Charity comes from them by drops, and thoſe drops likewiſe are expreſſed by accident and chance, rather then by any adviſed thoughts; And therefore I deſire that this part of our Religion may be made more ſerious, and have a deeper foundation in our hearts, ſo that we ſhould ſtudy what ſum of money God may juſtly expect from us, to whom he hath given ſo much. Now a fitter time there cannot be to meditate of this, then before our approaches to the ſolemn remembrance of Gods bounty and liberality towards us.

VI. We are likewiſe to endeavour, that all the paſsions and affections of our ſouls may be quieted and ſtilled. We muſt take ſome pains with them, that they may be ſo mortified and deadned to the world, that then they may not be too quick and lively, and hinder our Meditations of heavenly things.

For this (as you have ſeen) is a ſpiritual banquet, and the food gives no nouriſhment, but what we receive by meditation, by ſerious thoughts and p. 212affections, which can find no place, but onelyonly in ſtill and quiet ſouls. When the body feaſts, a great part of the good Cheer is pleaſant diſcourſe, and innocent mirth; and there is no welcome unleſs there be ſome noiſe. But the ſoul feaſts in ſilence; it eats its morſels in a deep and calm thought; its pleaſure is in conference with its ſelf and God; and all the ſound is onelyonly the voice of thankſgiving in hymns or Pſalms of Praiſes to God, into which at laſt it breaks and utters its ſelf. foreign, &c. Doſt not thou know (ſaith Chryſoſtome) that thy ſoul ought to be big with a calm at that ſeaſon, when thou goeſt ſo near unto God? There is need of a great deal of peace and tranquility, and there ſhould be no tumults of anger, and ſuch like paſſions, ſince thou thinkeſt of the God of Love. The Sun of Righteouſneſs ſhines ſo hot upon thee, that thou ſhouldeſt be as ſmooth and fair, as the face of the water in the brighteſt day. Thou ſhouldeſt labour that there may not be a wrinkle upon thy brow, that all thy p. 213ſtorms may be ſo huſht and lay'd, as if thou heard'ſt thy Saviours voice, ſaying, Peace, be ſtill. And therefore all holy men have taken an eſpecial care, when they were going to the Table of the Lord, to renew their acts of forgiveneſs, and paſſing by all injuries and offences, to reconcile themſelves perfectly to their Brethren, and repair any wrong that they could poſſibly conceive themſelves to have done to others, which before they had not obſerved. I have in the beginning of this Diſcourſe prevented all miſtakes, ſo that none can reaſonably think that he may harbour malice in his heart, and bear a grudge in his mind unto his neighbour, with ſufficient ſafety at other times, ſo he do but diſcharge all theſe black paſſions when he approaches unto God. And my meaning now is, That ſeeing we come to this Feaſt, that we may more encreaſe our love, we ought to ſearch if there be but any ſpark of anger that lies buried in our ſouls, and take care that it be perfectly quenched. And ſeeing there will be many occaſions of differences among Neighbours, that we ought p. 214now to conſider if there were any heats in the management of them, and if any ſeeds of fire yet remain, that they may utterly be extinguiſhed, and never break forth again.foreign, &c. foreign &c. Chryſ. Orat. 60. ad Pop. Antioch. Vid. etiam Hom. 3. in Epiſt. ad Epheſ. Dare a man touch this holy Sacrifice with unwaſhen hands? How dare he then approach with an unwaſhed and polluted ſoul? Now there is nothing that doth more ſoot and black a ſoul, then an abideing anger, which cauſeth the holy Spirit to flie away, and (as I may ſay) driveth it out of its lodging, as fire doth us, to ſeek ſome other habitation. Valerius Maximus tell us,Cui praeter cognatus & affines nemo interponebatur, L. 2. c. 1. Sect. 8. that there was a ſolemn Feaſt appointed by their Anceſtors, which they called Chariſtia, to which none but thoſe that were of kin, or had ſome affinity, were permitted to approach: I am ſure to the Euchariſtia, the Sacrament of Love and Peace, none ſhall be welcome but thoſe that are the friends and kindred of Chriſt, and are allied to each other in a brotherly affection. We muſt all (as you have ſeen already) come hither as children to feaſt with our Father; and if there be any diſpleaſure in our hearts to one another, p. 215he cannot be well pleaſed, nor give us ſuch an entertainment as we expect.foreign. Proc…s in Heſiod. foreign. Strom. l. 5. which Heiaſius ſaith is in ſome editions of the LXX. in Iſa. 24.16.Isa 24:16 Remember that then which Clemens Alex. ſaith he found in ſome Goſpel; My myſteries or ſecrets are to me, and the children of my Family. Unleſs you be the children of Peace, think not to penetrate into his ſecrets, and to know the pleaſures of his heart; for they are ſo ſtill and calm, that they cannot be perceived where there is any ſtorm. And indeed there can be no thoughts more fit for our preparation, then theſe of forgiveneſs, becauſe we call our ſelves now to account for our offences againſt God; and alas … they are ſo great, that they may well drown the remembrance of all offences that others have given us, and waſh them out of our thoughts, as if they had never been. Seeing then you go to beg pardon of God when you remember his Sonnes blood; if you have offended any man, firſt go and lay your ſelves at his feet, and ſo approach to take hold of Chriſt, and kiſs his feet in an humble acknowledgment of your offences. Say to every one of your paſſions and corrupt affections, p. 216Come forth, for I am reſolved you ſhall be ſlain. Methinks you ſhould begin to dye at the very thoughts of a dying Saviour. Methinks you ſhould ſwoon away at the very ſight of yonder blood; that you ſhould not ſtay till you come to the Croſs of Chriſt, but give up the ghoſt before you ſee but the image of his death. Do you not feel the power of his death afar off? Do not his pierced ſides ſtrike to your heart before you behold them? Oh you bloody things! What have you done? What wounds have you made in the body of my Lord? Do not think to live any longer, oh you bloody things. Nay, never ſtruggle, nor reſiſt; for I have vowed you in ſacrifice unto him. Lay therefore your necks quietly upon the block, and prepare your ſelves for death which is approaching. Ask your evil hearts if they be not affrighted: Wonder that they ſhould hold up their faces: Tell them that theſe are but the Addreſſes to their Execution; and proteſt folemnly, That none of theſe vile deſires ſhall live a day longer; and then they will begin to grow p. 217pale, ſick and languiſhing, before you come to the Altar, and there the ſlaughter will be more eaſie. In particular, ſay to thy ſelf, O my ſoul, wipe out the remembrance of all offences that any have done unto thee; let not one tittle of them remain, but be blotted out. Thy fellow-ſervant hath affronted and contemned thee, but thou haſt oftner contemned thy God, thy Lord and Maſter himſelf.V. Ch yſoft. Orat. 60. foreign; and what equality is there between a fellow-ſervant and thy Maſter? Perhaps he hath been inſolent towards thee once or twice, when he was provoked or wronged by thee; and thou behaveſt thy ſelf baſely towards thy Lord every day, though he be ſo far from wronging thee, that he is thy continual benefactor. O my ſoul, do but collect with thy ſelf how oft thou offendeſt in one day, yea but in one duty. What ſloth is there in thy Prayers? With what ſtrange irreverence and diſregard doſt thou ſtand before God when thou ſpeakeſt to him? Never did a ſervant ſpeak ſo careleſly to his Maſter, nor a Souldier to his Commander. Yea, when thou p. 218ſpeakeſt to a friend, thou mindeſt what thou ſayeſt; but when thou art treating with the Lord about ſo many ſins, and art begging of him pardon and forgiveneſs, thou art too often like a man aſleep; and though thy knees be upon the ground, yet thy mind is in the Market, or in the Fields, and thy tongue blatters thou knoweſt not what. Away then all you angry thoughts, ſtay not to aggravate offences. Be gone as clearly out of my heart, as I deſire my Lord to remember my ſins no more. If we could bring our hearts thus bleeding to his holy Table; if the execution were begun before we came to him; then would our anger and malice, our love of pleaſures and all other worldly affections, receive a deadly and incurable wound from our Saviours hand when we did receive him.

VII. As a moſt neceſſary Inſtrument to all theſe, the Apoſtle directs us to examine our ſelves. This is indeed a daily duty, but now ſhould be adverted with a greater intention and ardency of affection, when we are about theſe ſacred things. We ſhould examine p. 219our ſelves even about our neglects in the review of our ſelves, about the coldneſs of our prayers, the ſmallneſs of our ſorrows, the weakneſs of our ſervices, and our daily unavoidable infirmities. We ſhould make more deep reflections into our ſelves, now that we are at more leiſure, and have ſo ſolemnly deſigned more time from other employments; we ſhould open a greater vent for our tears, and cut a larger paſſage for our ſorrow, and affect our heart more deeply with our needs, and the certainty of ſupply; and ſo raiſe our ſouls to a greater height of humility, of deſire, and of confidence altogether. Our Saviour ſeems to intimate, that before our approaches to God in any holy duty, it is a fit and proper time to call our ſelves to an account for the treſpaſſes we are guilty of, when he ſaith, Mat. 5.23, 24. If therefore thou bring the gift to the Altar, and remember that thy Brother, &c. It ſhould ſeem by this expreſſion that this is a ſeaſon of remembring and calling things to mind that are paſt and gone, which muſt be done by an examination of our ſelves. And you may conſider p. 220thus much to quicken you to this duty, that the better we know our ſelves and our own wants, the more hungry we ſhall be; and the more knowledge we have of our own ſincerity, with the greater comfort and ſweetneſs ſhall we eat. Now we know both the one and the other by ſelf-examination. For this word foreign, which we render examine, hath two meanings, which are to prove and try, and to approve after trial.

So that in brief I may thus ſtate the whole buſineſs of examination.

We are to uſe an every-day-overſight over our ſelves. And this general and daily examination, is nothing elſe but ſuch a caution and diligence in all our actions, through the whole frame of our life, that our own Conſcience may approve them upon examination; as accordant with the will of God. Or more briefly, it is a Chriſtian care, to do every thing ſo, that God and our own Conſcience may allow of it. And it muſt needs conſiſt of two parts, Firſt, A Conſideration of what is our duty to do; of what is lawfull, and what unlawfull, of what p. 221is expedient, and what inconvenient;Socrates uſed always to ſay to every thing that preſented it ſelf to his mind, foreign, what art thou, and whence comeſt thou? or as the Watchmen uſe to do, foreign ſhew me your ticket, let me ſee your Paſs, that I may know you are a friend, Arrian. L. 3. cap. 12. or an information of our ſelves, upon due advice and ſearch what is incumbent upon us as our duty, through our whole life. Then ſecondly, This fore-handed examination, muſt be followed with a ſerious conſideration of what we have done, and whether we behave our ſelves according to the Rule which we have laid down to our ſelves, as the guide of our life. From theſe two ariſe the whole of that, which is neceſſary to be done continually, for the approbation of our ſelves, to be ſuch perſons as have a care to pleaſe God. Now this may be the prime and firſt ſenſe of the Apoſtles words, when he ſaith, Let a man examine himſelf, and ſo let him eat, &c. i. e. let him have a care that he lead ſuch a Chriſtian life, that his own heart may approve of him as one of Chriſts Diſciples. This you may be beſt ſatisfied out of another place where this word is uſed, Gal. 6.4. Let a man prove (foreign) or examine his own work, &c. The meaning of which is, Let every man make his work ſo approved, and behave himſelf in that p. 222manner, that both God and his own Conſcience may judge it to be right, and according to the Word of God. That this is the ſenſe of the phraſe in that place, will appear from the whole context, where the Apoſtle ſpeaks of bearing the infirmities of the weak, and not thinking our ſelves to be godly, becauſe we do not fall like them, by any temptation. And ſo ſaith he, Thou ſhalt have glory or rejoycing, foreign toward thy ſelf, and not in regard of another, i. e. thou ſhalt take comfort ſimply in thy ſelf, that thou art a good man; and not only be pleaſed with comparing thy ſelf with others, and being better then they; for ſo thou mayeſt be, and yet not be good. From this it appears, that he ſpeaks not of ſomething that ſhould follow the actions of our life, viz. a ſearching whether they be good or no; but of ſuch an inſtitution and ordering of our lives beforehand, that we may not fall into thoſe ſins which we reprehend in another, nor be beholden to their ſins to make us ſeem godly.

And the next words, v. 5. plead for p. 223this ſenſe: For every man ſhall bear his own burden, i. e. Thou oughteſt to make thy work good and approved, for every man ſins at his own peril. One mans ſin will not excuſe thee who doſt not ſin in that faſhion, but thou art to do thy own duty heartily to God, according to thy Conſcience, or elſe thou ſhalt ſuffer as well as he.

And that the Apoſtle may have reſpect unto this examination, before we come to the Sacrament; in that place before-mentioned, there is another phraſe following, v. 31. which may perſwade us, foreign; For if we judge our ſelves, &c. i. e. if we do diſcern our ſelves, and diſcriminate our actions, and determine our duty, and live in conformity to it, we ſhould not be judged nor puniſhed of God in this ſort. But whether this be the proper meaning of examining or no, I ſhall not be overmuch ſolicitous, ſeeing I have already made this good, that he muſt be a holy perſon that comes to Gods Table.

And that there is beſide this, a more particular examination to be uſed, when the time is near of communicating p. 224with our Lord, I willingly grant. And it conſiſts of two parts, according to the two-fold uſe of the word foreign, which we render examine. The firſt is a proof, trial and ſearch into our own ſouls, that we may know our eſtate, and in what condition we ſtand before God. So the word is uſed, 1 Theſſ. 5.21. foreign prove all things, i. e. make a trial of them, and conſider what they are, and then hold faſt that which you find to be good. This examination (conſidering that I ſuppoſe a pious life to precede) muſt chiefly conſiſt in a review of thoſe failings, or of thoſe wants which our every-day proof of our ſelves doth preſent us withall. If we ſhould never examine our ſelves but when we come to the Lords Supper, we ſhould not know what we are, nor what we need, but in a confuſed heap of things many would be unobſerved; and yet if we ſhould not alſo examine then, we ſhould not have ſuch a lively ſenſe of what we are to ask, and for what we ought to plead the bloud of Chriſt: But then this examination is but a ſerious reflection upon p. 225the Notes which we take every day of our ſelves.

Unleſs it be needfull that we examine our ſelves, whether we have not forgot any of the ends for which we go to the Table of the Lord; and though that be a great part of the Apoſtles meaning, yet I have already taken notice of it. In ſhort, we are to ſearch rather in what ſtate our Graces ſtands, than whether we be in a ſtate of Grace or no.

Then ſecondly, We muſt approve and allow of our ſelves, and bring the trial to ſuch an iſſue, that we paſs a verdict on our ſouls. So the word is uſed, Rom. 2.18. thou approveſt, (foreign) the things that are excellent, i. e. Thou profeſſeſt to like and embrace them. And ſo when the Apoſtle bids the Children of the light to prove what is acceptable unto God, Epheſ. 5.8, 10. He doth not mean a bare inquiſition, but that act which follows it, which is embracing. For they cannot be deemed Children of the light, who do not ſo enquire after the pleaſure of God, as to purſue and practiſe it.

p. 226The meaning likewiſe of the Apoſtle, Rom. 14.22. is this: Happy is he, that when he uſes an indifferent thing, doth approve himſelf, as doing that which is lawfull, and acts not againſt his Conſcience. Or this, Happy is he, that when he is reſolved that he may do ſuch a thing lawfully, and with the approbation of his Conſcience, yet doth it with ſuch a care, that he hurts not others by the uſe of it.

There is one place more, 2 Cor. 13.5. where you have both theſe parts of examination together, Try your ſelves, whether you be in the faith, prove, (i. e. approve) your ſelves. When you know your eſtate by trial, then paſs a judgement upon your ſelves, to be what you profeſs and pretend unto. Now all the approbation that a good man is to give of himſelf before he go to the Lords Supper, is this; 1. He ought to judge himſelf, to continue a friend of Chriſt, and to remain (as far as he can find) in Covenant with God. And 2. He ought to find that he hath uſed ſome godly care and diligence, that he come not in p. 227a rude, unbeſeeming, and drowſie manner, into ſo holy a preſence. And this is plainly another part of the Apoſtles meaning, when he ſaith, Let a man examine himſelf, and ſo eat, &c. i. e. Let him approve himſelf to come for pious and holy ends, and with a due regard to the Lords moſt ſacred body and blood.

Lay thy hand then (Chriſtian Reader) upon thy heart, before thou comeſt to this Table, and feel how the pulſe of thy ſoul beats: mind whether it beat evenly, or after a diſtempered ſort. Doth it move three times as quick, when thou thinkeſt of the World, as it doth when God is in thy heart? When art thou all in a heat? When thou art in purſuit of the World, or when thou followeſt after God? Ask thy heart, whom doſt thou love moſt? What is it that thou doſt moſt conſtantly deſire? In what Company is it thy pleaſure to be? Doſt thou love the Lord thy God with all thy heart, and with all thy mind, and all thy ſtrength? Hadſt thou rather dye than diſpleaſe him? Are thy graces not only alive, but lively? Come then, p. 228let us go to this holy Feaſt, and thank the Lord for this Grace, and for all his other favours.

VIII. If we find by examining, that we have fallen into any ſin, and through neglect or ignorance broken our reſolution, ſince the laſt Communion; Let us make moſt ſerious reflections upon it. Beſides all the ſorrow that I muſt ſuppoſe it hath coſt a good heart, preſently after its commiſſion, beſides its hatred of it, and affliction of it ſelf for it, with a moſt ſpeedy amendment of the fault: This is a fit time to bewail it over again, to call our ſelves to a new account for it, to drown it in another flood of tears, more firmly to ſtrengthen our reſolutions againſt it, and to prepare it for to receive another wound, a mortal ſtroak from the wounds of Jeſus, that it may never live any more. Say therefore thus to thy ſelf, when thou art in thy meditations, What didſt thou mean, O my ſoul, to be ſo treacherous unto God, and to break thy reſolution? Was there ever a better Maſter? Were ever any tyed to another by ſuch ſacred Bands and Oaths? O perjured wretch that thou p. 229art! What was in thy heart to break looſe from God? doſt thou not bluſh to think of it? or rather art thou not pale and wan, and ready to dye, to think of ſuch a horrid thing? Well, I ſee theſe ſins are not quite dead, but ſtill they ſtirre and move; or though they ſeem to be ſtretched out, and to have no life, yet they may recover. But I am reſolved, if Chriſt can kill them, that they ſhall not live. Come along with me (if you dare live ſo long) into his preſence, and there receive your mortal wound from his hand, ſeeing you will not be killed by mine. There ſhall you all be ſlain at his feet, you ſhall be nailed to his Croſs, and I will leave you hanging there, till you be aſham'd to live.

IX. But if the commiſſion of ſuch a ſin have brought any timerouſneſs (as well it may) upon the heart, ſo that it trembles to ſet one foot forward unto the Lords Table, and its hands ſhake with a paralitick fear, ſo that it cannot ſtretch them to receive ſuch Pledges of Gods Love; It is moſt neceſſary that a man adviſe with his ſpiritual p. 230Paſtor and Director in the way of life. I wiſh it were better underſtood, for what ends God hath ſet Paſtors over the flock; and that men would look upon them as a kind of Parents, to whom they ſhould go in all their needs: But now the ſubject of my Diſcourſe leads me to ſay no more but this, That there are two neceſſary times of receiving the benefit of their counſell. The one is, when a mans ſin oppreſſeth him ſo ſorely with the ſenſe of the guilt it hath contracted, that he can receive no comfort. And the other is, when it oppreſſeth him ſo heavily with its ſtrength and power, that he can get no conqueſt over it. There is a third ſeaſon when it is at leaſt convenient to repair unto them; and that is, when a man is in doubt whether he have paſſed a right judgement upon himſelf, which ſhould make him deſirous to have the opinion of thoſe perſons, that can neither be deemed to be deceived themſelves through ignorance, nor to be willing to deceive others through flattery and partial Judgement. If any one therefore be in the perplexity of ſuch like p. 231caſes, when he thinks of coming to this holy feaſt, let him diſ-imboſome his ſoul unto him that hath the care of it, and deſire him, that out of the tender love a Father ought to have unto his Child, he would be his guide in this Affair. And ſo ſhall a man know how to uſe theſe ſpiritual weapons better, when he is taught by a skilfull Commander; and the more ſolid comfort ſhall he have, when his Phyſician aſſures him that (as far as he can diſcern) he is in a ſtate of health.

X. And yet when we have done all this, then we ſhould pray to God that he would prepare us better than all our preparation. As when a King comes unto a City to ſtay there for ſome ſpace, he doth not expect that the Citizens (if they be poor) ſhould provide all the furniture for him, which is a thing above their power; but he ſends the Grooms of his Chamber before with ſuch Hangings and Ornaments, as may make the houſe they have prepared, moſt befitting his Majeſty. So let us entreat the Lord, that after all our endeavour to ſet apart our hearts for him, to ſweep the houſe as p. 232clean as we can, and fit it to receive ſuch a glorious Gueſt; he would be pleaſed to ſend his holy Spirit, that may prepare the place for him, and adorn our ſouls with ſuch Graces, that His Sacred Majeſty may not diſdain to come and make his abode with us. Say thus unto thy gracious God: Oh Lord! thou ſeeſt how much dirt I have left behind after all my diligence, to cleanſe and purifie my ſoul. Alas! all my thoughts of thee are but dreams; all my deſires but a vapour; my Love is but a flaſh; my Prayers are but a breath; my Tears will ſcarce fill a bubble; and my Sorrow is no bigger than a Sigh; all that I do, I am aſhamed of it my ſelf, and therefore thou maiſt much more loath it, and deſpiſe it. Come thou,Pſal. 139 23, 24.Ps 139:23Ps 139:24 O Lord, therefore, and ſearch my heart; try me, and know my thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting. Do thou awaken in me moſt lively thoughts; do thou inkindle a burning affection; open thou the flood-gates of my eyes; and open thou my lips, that my mouth may ſhew orth thy praiſe. Seeing my heart p. 233(Lord!) is ſo ſtrait and narrow, that it is not fit to entertain thee, do thou widen and enlarge it, and then come and fill me with thy ſelf, and ſay, Here will I dwell, for I have deſired it; this is my reſt for ever. Yea, O my gracious God, unleſs thou interpoſe thy Power, I am very much afraid I ſhall not keep this little goodneſs till the next morning, which now ſeems to be in me. Theſe weak Thoughts, theſe faint Deſires and ſickly Affections that are in my ſoul, I doubt will not live a night, unleſs thou find wayes for to preſerve and cheriſh them; my inveterate habits of evil will ſmother and choak theſe new Reſolutions. I am in fear that all theſe meditations will be flown away while I am aſleep, and my houſe will be foul again before I awake, unleſs thou keep me. Ah my dear God! ſeeing I have beſtowed ſome ſmall pains upon my heart, and have conceived ſome little hopes, ſuffer them not to be all daſhed in pieces in a night! Spread the wings of thy goodneſs over me, and maintain that which not I, but thou thy ſelf haſt wrought. Lord! let me find when I p. 234awake, that my affections and deſires are grown beyond the ſtrength of man, and that thy power reſts up on me. Oh let me find a greater fervour than ever in thy ſervice; let that ſpark which I feared would go out, be grown to a flame that will never expire; and ſo ſhalt thou draw mine eyes towards thy ſelf alone, who workeſt ſuch wonders; ſo ſhall my heart be filled with nothing but thy ſweetneſs; and my lips ſhall overflow with thy praiſes. Lord! if I may beg this grace of thee, I am verily perſwaded I ſhall languiſh after none but thee, and ſeek for no other pleaſures but to pleaſe thee. Therefore my good Lord! I leave my ſelf in thy hands, hoping that either I am or would be ſuch as thou wouldſt have me. And if I be arrived but as far as a will and deſire to be what thou wouldſt have me, that will is thine; and therefore ſeeing that will is mine too, and we both conſpire together, I take the boldneſs to ſay, Lord! let thy will be done. Oh my ſweet Saviour! I was going to ſay that I am ſick of love, that I cannot live unleſs thou love me, and make me better. But I p. 235correct my ſelf, and it is enough if I be ſick becauſe I cannot love thee. Do thou make me ſick, or rather make me well with love unto thee; ſo ſhall I come to thy Table with joy and gladneſs, hoping that thou wilt kiſs me with the kiſſes of thy mouth, for thy love is better than Wine. Draw me, and I will run after thee; yea, we will run after thee; for I will proclaim to others the loving-kindneſs of the Lord.When one bad Socrates prepare himſelf for his trial, he anſwered, foreign, &c. Do not I ſeem then to thee through all my life, to be prepared for this thing? It hath been my care neither before thee, nor alone, to do any evil. A…rian. lib. 2. cap. 2.

CHAP. XI.

WHat preparation there ſhould be beſides this, I do not underſtand, it being directly contrary to the firſt thing that I propounded, for any to imagine that we ought juſt before the Sacrament, to have a greater care of not ſinning, than at other times. We are alwayes pilgrims and ſtrangers, and ſo ought to abſtain from fleſhly luſts that warre againſt the ſoul. Theſe luſts are alwayes poyſonous, and not onelyonly when we are going to take the Cup of the Lord into p. 236our hand. And therefore it is a grand deceit to think that we and our ſins muſt be ſevered only then, when we more nearly embrace our Lord; for holineſs is our profeſſion afterward, as much as before we communicate with his Holineſs. Or rather all the time after one Communion, being before the next which doth ſucceed, it is the time of Preparation for it. We are to keep our ſelves in a conſtant purity, and to labour to keep cloſe to the Covenant of our God; only when the time doth nearly approach, that we may enjoy ſuch another repaſt, we ſhould excite our appetite, raiſe our thoughts and meditations, imprint the ends of the inſtitution more fairly in our memories, voluntarily offer more of our time and our thoughts to religious exerciſes, and do all that over again with a greater zeal, which we have been doing every day ſince we were laſt in his Sacred Preſence. You may obſerve, that as juſt before this ſolemnity, our thoughts are more deep and ſerious, and our hearts lifted up to a greater fervour, and we have ſtronger longings after Chriſt and his Bleſſings p. 237which prepare us for the enjoyment, ſo the enjoyment leaves us for ſome time afterward in a great degree of heat, in more lively apprehenſions, and more vigorous affections. But theſe through multitude of buſineſs, and many occaſions, may languiſh by little and little, and may abate of that degree and ardour wherein they were, (which I look upon as the weakneſs, rather than the ſin of a good heart) and therefore our work is to recover our ſouls before the next Communion, to the ſame, or rather an higher degree of zeal. And then though afterward there may be again ſome abatement and fall in our affections, yet it will be leſs; and more fervency and heat will remain, than would have been, if we had not got up our hearts by that Preparation, and that Communion, to an higher pitch of ſpiritual love.

The Primitive Chriſtians who communicated every day (as ſome paſſages in the Acts of the holy Apoſtles would make us think) or at leaſt every Lords Day, had need of leſs of this Preparation that I have mentioned; p. 238for as ſoon as ever the flame began to decay, there was new fewel added; and that degree of warmth (to which they were raiſed) was ſcarce gone from their hearts, before a new fire was kindled. But now the cuſtome is ſo, that this Feaſt returns more ſeldome, and we cannot ſay with Baſil, foreign, &c. Epiſt. 2. ad Caeſarcam Patritiam. In the beginning of which Epiſtle he commends an every-day Communion, foreign, as good and profitable.We Communicate four times in a week, beſides all Feſtival dayes, but it is very much if men be ſo devout as to Communicate once in four weeks; and therefore becauſe many things may be ſlipt out of our minds, and former impreſſions may be grown weak, we had need more ſolemnly to recollect what we have learnt, to ſtir up our remembrance, to renew a ſenſe of the ends of its inſtitution, of our own wants, of the wants of the poor, and the reſt of thoſe things which I have in the former Chapter recommended to your thoughts.

If men underſtood theſe things, they would neither wonder that the ancient Chriſtians communicated ſo oft, nor would they have any excuſe left for their own neglect.

Firſt, I ſay they would not wonder p. 239that the fervour of thoſe primitive ſouls was ſo great, for they had a huge care to lead an holy life, and that made them both fit and deſirous to converſe with God every day. VVe judge of them perhaps by our ſelves, and think that it was ſuperſtition rather than Religion, that made them ſo forward to this Office; and by caſting a blot upon their Piety, we hope in this frozen age to be accounted Pious. If ſuperſtition can be believed to have grown up ſo early, then we may be thought with leſs zeal to be more devout. If they did only flatter Chriſt with ſuch a buſie devotion and frequent reſort unto him; we may hope to paſs for better Friends, that are not ſo forward, but more diſcreetly reſerved and ſparing of our company. So handſomely do our deceitfull hearts teach us to cover our own nakedneſs, by calling all that ſuperſtition which creates any trouble to us, and crying out upon that as a ſpice of Will-Worſhip, which doth not ſort with our humour. For it too plainly appears, that if a Child of our own brain do pleaſe us well, we are as fond of it, as any of our Neighbours p. 240can be thought to be of their conceptions, and would have the world embrace it as a divine Ordinance, formed in Heaven. The very truth is, Men lend to God, and their Devotion, only ſuch Offices as flatter their paſsions. There is much of pleaſure in having the ears tickled with a Sermon; and it makes a great noiſe among our Neighbours, to keep dayes of Faſting and Prayer; and therefore theſe are accepted with a greater applauſe, than the ſad Meditations of Chriſts death, and the frequent remembrance of the Wounds of a Crucified Saviour, which prick too deep, and make too wide gaſhes in our hearts. Though this be more expreſly commanded than many other things that men perform with a great noiſe, and ſpend much zealous breath upon; yet they caſt but a cold and heavy aſpect on it, becauſe it humours not their eaſe, and ſpeaks not kindly to their covetouſneſs, but makes too buſie and narrow a ſearch into their ſouls. And really I doubt that mens endeavours to be removed as far as they can from Rome, have done our Religion a p. 241great deal of harm. They ſtill retain the cuſtome of celebrating every day, but the Prieſt doth it alone, and they make it a Sacrifice for the quick and dead. Now ſome men, ſo that this falſe notion was deſtroyed, and private Maſſes aboliſhed, did not care though the frequent Communions were deſtroyed alſo together with them; and it is our manner to pay this honour to Chriſt but twice or thrice in a year. And ſo becauſe they ſpeak of Juſtification differently from us, men are apt to live as though good works were a piece of Popery, and as if Alms-deeds and Charity to the Poor, were a ſcandalous thing in Religion. Though men Communicate very ſeldome, yet their Offerings are as ſparing as if they Communicated every week, and ſo their ſouls and the Poor, are both defrauded and ſtarved together. Idleneſs and covetouſneſs are mens darlings; they are the brats of all new devices in Religion, and theſe two are nurſed up and dandled on the knees of this trifling conceit, that zealous devout Chriſtians do bear too great a reverence to this Sacrament, and hope p. 242to go to Heaven by their charitable deeds. Well! let ſloth and avarice pride themſelves a while; it will not be long before God take down their Plumes, and make it manifeſt, that it was not ſuperſtition which prickt forward the firſt Chriſtians to ſuch frequent Communion, nor vain-glory which made them ſo prodigal (as the modern ſtile is) in their liberality. Methinks I ſee how the lazy and worldly Chriſtians do thruſt themſelves into the Arms of Chriſt, and do even melt and diſſolve into his boſome in raptures of love; their mouthes can reliſh nothing but Chriſt, and his Name is ſo ſweet that it is ingraven upon their lips; they court him as if they would raviſh his heart, and they exceed the ſtrains of all Romantick lovers; If he will not beſtow himſelf upon them, they cannot imagine who ſhould be taken into his heart. They cannot believe but he will take it very ill if they will not truſt him for their ſalvation, without troubling themſelves whom he is ſo tender of, that he would have them void of all care and thoughtfulneſs. It is a piece of p. 243ſelf (think ſuch men) to be ſo ſtrict and curious; Alas poor ignorant ſouls! men would fain be doing ſomething to procure ſalvation; they would purchaſe Heaven, and give ſomething to attain it, but we will give Chriſt the honour of doing all, and only caſt our ſelves upon him, that he may ſave us. You cannot imagine now how theſe mens hearts are tickled and raviſhed with theſe Liquoriſh thoughts; and the pleaſure of them, doth but make them believe that they are in greater favour. In this tranſport of fancy they do verily conceive that they have the teſtimony of the holy Ghoſt, bearing witneſs to them that they are the Sons of God. But how fearfully theſe perſons will one day fall, is a great deal further from all our conceits. The Lord will ſhake off all theſe men with a great deal of diſdain, who offer but to touch the very skirts of his Garments. O you vile and adulterous ſouls (will he ſay) who think that I am altogether ſuch an one as your ſelves, depart from me, for I know you not, ye workers of iniquity. Down you arrogant ſpirits that thought to build your neſts p. 244on high, and by the wings of fancy to flie up unto Heaven; I have no room in my heart for ſuch flatterers, nor can my foul love ſuch Hypocrites and Unbelievers. But come you bleſſed of my Father, (you who have loved me, and kept my Commandments, you that did what I bid you in remembrance of me,) and inherit the Kingdom prepared for you. Then ſhall there be great wailing, and men ſhall groan for anguiſh of ſpirit. Then ſhall the worldlings ſay, this is he whom we had ſometimes in deriſion and a Proverb of reproach. We fools accounted his life madneſs, and his end without honour. How is he numbred among the Children of God, and his lot is among the Saints? I wiſh all men would lay it to heart betimes, and not think that it is preciſeneſs to endeavour to obſerve all the commands of our bleſſed Lord. Which if we did, then this command would not be ſo ſlighted, of commemorating his death in the way he hath appointed, nor ſhould men be ſo unmeet for it as now they ſeem to be.

For Secondly; What excuſes can p. 245men find to palliate the neglect of this duty, but what ariſe from an unholy or careleſs life? Many pretences there are, I know, to keep me from waiting upon our Lord, and accepting of his kindneſs, but they all grow upon this bitter root of loving the world and the luſts of it. We put him off with the excuſe of too much boldneſs, and rudeneſs that we ſhould be guilty of, if we ſhould give him frequent viſits. Truly as the caſe ſtands, moſt men would be too full of confidence if they ſhould approach; but the only reaſon is, becauſe they have a mind to live as ſtrangers to him, and not to be his houſhold Servants and Domeſticks; for then they might alway come unto him. Men plead their unworthineſs, but it were well if they were more ſenſible of it, for then they would not remain ſo unworthy. They think they muſt not come ſo oft, becauſe it coſts them ſo much time to prepare themſelves once; but if they would ſpare ſo much time as to lead an holy life, and be at ſo much trouble as to pleaſe God in other things, they would not find it ſo laborious to pleaſe him well in this. If they p. 246did alwayes keep a fear of God in their ſouls, then they would without much pain be fit to approach with fear and reverence into his preſence. One ſaith he is incumbred with buſineſs, and hath not time to prepare himſelf; another hath differences with his Neighbour, and is not reconciled; a third intends it very ſhortly, but for ſome reaſons muſt at preſent omit it. None of theſe men fear to live in the known ſins of worldlineſs, enmity, delayes, and yet fear to do a known duty which our Lord a little before he died, did command us. If theſe perſons would but fear to do that which God hath forbidden, then they would not fear to do that which God hath commanded. But while they refuſe to obey him in one thing, it is not to be expected that they ſhould yield ſubjection in another. Nay, the world ſhall do more with them, than God can do, while they remain ſuch ſtrangers to him. For if there were a reward of an hundred pounds annexed by ſome Benefactor to every Receiving; this golden reaſon no man would be able to reſiſt, but all buſineſs would be thrown aſide p. 247upon ſo rich an account. So baſe and deceitfull are the hearts of men, that they pretend fear of diſpleaſing God, when it is but a fear of being engaged too ſtrictly for to pleaſe him. They ſay this is the moſt excellent food, but they are loath to taſte it, becauſe they would not be at the pains to get themſelves a ſtomack to it, and digeſt it.

They keep it for a good bit at laſt, till ſickneſs make them hungry, and will give them no leave to ſin after it. They look upon it as a ſtrong Cordial, that muſt be uſed only in deſperate caſes, when ſoul and body are parting and taking their leave of each other. But if it have ſuch a power to make men happy, then why could it not make them holy? and why did they not uſe it all their life long to that purpoſe, but becauſe they had no love to holineſs? Therefore as Antiſthenes ſaid to the Prieſt of Orpheus his myſteries, who perſwaded him to be initiated in his Religion, becauſe all ſuch ſhould receive eternal felicities; Why then doſt thou not dye, man? if thou believeſt ſo, why loveſt thou this life ſo well thy ſelf? So ſay I to theſe men, if there be ſuch p. 248vertue in the Sacrament to carry you to Heaven, ſo that you would receive it when you die; Why do you not uſe it that it may carry you thither while you live? why would you not be in Heaven now, if you think it ſuch a deſirable thing? and why do not you value that which you account a means to bring you thither?

And as for godly people who are afraid to come, becauſe they find not themſelves ſo prepared as they would be; they had beſt take heed leſt they turn truly ſuperſtitious by fearing more than needs. Do you make it the buſineſs of your lives to pleaſe God? do you daily live upon the Lord Jeſus, and feed on him in your hearts by a lively faith? is he before your eyes as the director and example of all your actions? Why ſhould you think then that he will not be pleaſed with your company at his Table? Would you have a thought as ſtrong as an Angel? would you be able to flie as ſwiftly as a Cherubim, and love with ſuch a flame as a Seraphim? And will you ſtay till you be as richly adorned as a glorified Saint, before you think it be fit to attend on p. 249him? Methinks it ſhould be ſome comfort to a good heart that it hath ſuch enlarged and noble deſires. But if it may not feaſt with God till it have what it would, why do not men tremble to pray without ſuch perfections? why do they not dread to hear and read the Word of God; and turn away their faces when they look up to Heaven in any Meditations? Are theſe ſuch trifling duties? or do not theſe conſtitute the prime and vital parts of this which they ſo dread? Doth not the ſoul feed it ſelf at the Sacrament by holy Prayers, affectionate thoughts, devout thankſgivings, and a hearty oblation of it ſelf to God? I doubt while we cry out juſtly againſt the ſuperſtition of Rome, many of us have that too near our very hearts, which is the very root and life of all ſuperſtition. For foreign, or ſuperſtition, is a cauſeleſs trembling ariſing out of our own mind, when there is nothing in the object on which we look to breed ſuch an affrightment. If we make this Sacrament ſuch a foreign, terrible myſtery, that we dare not do the duty which Chriſt hath commanded us, then p. 250it is plain our minds are filled with Heatheniſh terrors, and we affright our ſouls with our own childiſh imaginations. Take heed therefore of whatſoever it be that would make you run away from your duty, and do not breed up your ſouls in ſuch a dread of your Father, that you ſhould turn reverence into horror, fear into affrightment, and the cup of gladneſs into the Wine of aſtoniſhment. Why ſhould you turn your backs when God invites you to him? why ſhould you feed on ſcruples, when you may feed on the bread of life? why ſhould you go and weep alone, when God would have you to rejoyce with your Brethren? I can imagine no reaſon of it but this, that ſome have little care to live godlily; and thoſe that have, underſtand not well the terms of the Goſpel; and one reaſon why many underſtand them no better, is, becauſe this duty is performed ſo ſeldome wherein they ſhould renew their Covenant with God. Men have but little acquaintance with this thing, and that makes them to be afraid of it; and they ſeldome come to God in this manner, and that makes p. 251them more fearfull when they have a mind to come. If this Feaſt ſhould be kept every day, it might be apt to grow into contempt; but now being rarely obſerved, it breeds in our ignorant and weak natures a ſtrange and panick fear. And therefore the beſt advice that I know of to be given to all good people, is this; 1. That they throughly underſtand what the ends are for which this remembrance of Chriſt is appointed: And, 2. That they believe the chiefeſt preparation to it is a holy life.

CHAP. XII.

BUt ſome perhaps will ſay, that I have only directed thoſe that are already in a ſtate of grace, and it may be asked, whether there be not another ſort of preparation for thoſe that are not yet entred upon Religion, and what qualifications will diſpoſe men for their firſt Communion with the People of God.

I anſwer, That ſuppoſing they are Baptized, and have been Catechized and inſtructed in the Chriſtian Faith, the duty of ſuch Perſons is,

p. 252Firſt, To own and profeſs their Baptiſmal Covenant now that they are attained to years of diſcretion and underſtanding. Let them own it in the ſecrets of their own ſoul, and let them profeſs it unto him that God hath ſet over them, and ſo deſire to be admitted for to ſtrengthen their reſolution, by adding a new Sacrament to the former Engagement. That which they ſhould have done at Baptiſm, if they had been men, let them do now that they underſtand their Baptiſm, and enter their proteſtations againſt the luſts of the world, the fleſh, and the Devil.

Secondly, As they muſt well exmine themſelves before they make ſuch a profeſſion, ſo now intending to receive this holy Sacrament, they ſhould make a new ſearch into all the parts of their ſoul. Let ſuch a man therefore firſt bring his underſtanding unto tryal, and examine it what it apprehends concerning Chriſt and all his Offices. What knowledge it hath of the ends of his death, and the benefits that come thereby unto us, as alſo of the nature of the new Covenant, and p. 253of this Sacrament whereby we come to partake of thoſe benefits. Then ſecondly, Call thy Judgement before the Barr of Conſcience, and ask it how it prizes and eſteems of Chriſt and all his benefits, and whether it count all things but dung and droſs for the excellency of his knowledge, and whether it value the deliverance wrought by him, from the power as well as puniſhment of ſin, more than a Kingdom bigger than the world.

Then thirdly, Take thy will under examination, and ask it if it heartily conſent to believe all that he ſaith, to do all that he commands, and to expect in ſuch a way all that he promiſeth. Here thou muſt be very inquiſitive, leſt thy heart ſhould be divided between two Maſters. And it is neceſſary that thou repreſent unto thy ſelf all the dangers thou mayeſt undergo, and the hazards thou mayeſt run, if thou cleave to Chriſt, and not unto the world; and then ask thy ſoul if it chuſe Chriſt with diſgrace, if it embrace him and a ſtake both together; and in one word, if it ſincerely love a crucified Saviour.

p. 254Fourthly, Then next of all, Let thy affections be called to an account, which are but ſeveral motions of thy will. See what ſorrow, what pain and grief thou haſt conceived for offending of thy Lord. What hunger and thirſt there is in thee after righteouſneſs. What deſire after the Blood of Chriſt, to quench the fire of Gods anger that is kindled in thy ſoul, and to waſh away all that filthineſs which makes him angry. See that thou be in love, in charity with all men, that there be no hatred nor enmity, no wrath nor diſpleaſure againſt any of thy Brethren. See that there be ſuch affections in thy heart as befit that duty which thou thinkeſt to perform, ex. gr. Ask thy ſoul, why did thy Saviour bleed? was he a Malefactor? or were thy ſins the Traytors which delivered him to theſe horrid torments? What hatred then doſt thou find againſt them? how canſt thou find in thy heart to uſe them. Ask again, Was thy Saviour overcome by death, or did he overcome it? O think what triumph it ſhould raiſe in thy ſoul (if thou doſt conſent unto him) and what joy it p. 255ſhould create in thy heart, that he hath deſtroyed ſin, death, and the grave, and opened the gates of life. Ask it once more, What are thoſe glorious things that he hath purchaſed by his Bloud? And what love doſt thou feel in thy ſelf towards him? What ſympathy haſt thou with his dear affection? and what canſt thou find in thy heart to do for the Holy Jeſus?

Fifthly, And then after all this, let all the actions of thy life be brought again before the ſame Tribunal, and arraign thy ſelf for all the villanies thou haſt committed againſt thy Lord, for all the breaches of thy faith and ſacred Oath unto him. Yea, if there be but a little paſſion, a raſh word, a vain thought, whereby thou haſt given him the leaſt prick of a wound, find them out as near as thou canſt, and let them be brought forth to be ſlain before him.

Then laſtly, Dive moſt ſeriouſly into the bottome of thy heart, and fetch up all the reſolutions that thou thinkeſt lye there, ſet them in the very face of thy Lord, and ask thy heart before him, and bid it ſay true, as it p. 256will anſwer it at the day of Judgement, What are thy purpoſes for the future? for what ends wouldſt thou approach to the Lords Table? Yea, go ſo far as to examine thy ſelf about thy intention in ſuch things as thou thought'ſt formerly could never be done, or never avoided from being done. Ask thy heart about the faults of thy nature, of thy temper, and thoſe which through humane weakneſs will occurre; about thy fooliſh thoughts; thy little paſſions, which none diſcern to ſwell but thy ſelf, &c. Art thou reſolved to be more watchfull againſt theſe, to uſe more induſtry to ſuppreſs them, to redeem thy time, to avoid all occaſions of evil, to guard thy ſelf more ſtrongly where the temptation uſed to come? Reſolve thy ſelf, and be ſatisfied about all theſe particulars, and ſo accordingly proceed forward when thou knoweſt thy ſelf, and thy heart hath told the truth concerning thine eſtate. For examination is not commanded for it ſelf, but in order to ſomething elſe that is to follow after this ſearch.

3. Therefore thirdly, Let every man approve himſelf in theſe particulars, p. 257and judge that he is a perſon that means really to live godlily, to forſake all other Maſters, and cleave to Jeſus only, having an underſtanding of the conditions of his Service. Let thy ſoul give thee a good Anſwer upon the foregoing examination, and then I have little more to ſay. But be ſure of this, That thy judgement of thy ſelf (i. e. of thy Underſtanding, Will, Affections, &c.) be impartial and unbiaſſed, and do not incline to any favourable conſtruction of thy ſelf, but let the Word of God be thy Rule, and thy ſpiritual Paſtor be thy Guide, if thou doubteſt that thou flattereſt thy ſelf.

But fourthly, If thou haſt lately committed ſome great and ſcandalous offence, before thy heart began to be thus pricked and ſtimulated to ranſack it ſelf, make ſome trial of thy ſelf before thou comeſt to the Lords Table. Two ſorts of Converts there are. Some have not behaved themſelves towards God as they ought, but lived careleſly without the exerciſe of Piety and Devotion to him; yet have not committed any groſs ſin, which might caſt a blot p. 258upon the Sacredneſs of this Feaſt, if they ſhould preſently come to it, nor offend the flock of Chriſt who have Communion with them. If they be touched with a ſenſe of their private neglect, if their ſins againſt God be a burden to them, though men know them not, if they heartily abhor them, and betake themſelves to the work of godlineſs with all their might, and do firmly determine with themſelves, that they will hereafter be more carefull and diligent in their duty, and deſire to come to the Sacrament, that they may be more ſtrongly engaged and tyed to do as they reſolve, I think they may have a comfortable hope that there is a change wrought in them, and ſo ſhould approach unto it.

But there are others whoſe ſins are notorious and ill favoured, known to all the Neighbourhood. And perhaps they have been reeking in a ſin a few dayes before the holy Communion, but their hearts begin now to ſmite them, and they find ſuch ſevere reproofs in their ſouls, that prick them to ſome good reſolutions. I would wiſh theſe perſons ſeriouſly to adviſe with themſelves, p. 259whether this may not be a ſtart which comes from ſome ſudden ſpurre; and to make trial how they can like to travell in the wayes of God. There are certain pangs of devotion that come upon men againſt a ſolemn time, and when their ſouls are at a little leiſure, they ſpeak very freely to them, and their ſins being great, ugly and ſtaring, they may much affright them: Therefore it is the ſafeſt courſe to ſtay till this fit be over, and the next day to look upon them with the eye of a rational conſideration, and ſee whether they have not recovered their old complexion, and begin to ſmile again. For elſe we may adde one ſin to another, if we come to this holy duty with a reliſh of our ſins, and a likelihood to return again unto them, after ſome little falling out which may conclude in a greater kindneſs. It is monſtrouſly unſeemly and dangerous for a man to come from the laſt dayes vomit, and his yeſternight ſurfeit to ſit at the Table of the Lord, though he ſeem never ſo much aſhamed. It is that which deſtroyes Religion, for men to think, that they can leap ſo inſtantly from one p. 260ſtate to another, and change a ſtate of fin for a ſtate of Grace, at a dayes warning. Such Crimes muſt be purged with a great ſorrow, and in a deep humiliation; which if it be true, will make a man think himſelf unworthy to be preſently entertained by God in ſo near a Communion, yea to be below the leaſt good look from his gracious eye. With many tears will ſuch a man ſeek but for the hope of a pardon; many puniſhments will he inflict upon himſelf for ſuch intemperance, or uncleanneſs, or covetouſneſs, or whatſoever other groſs ſin it be that he is guilty of, and he will think it but a juſt puniſhment, that though he were invited, he ſhould keep himſelf from the enjoying of God at his Table, and from ſuch good company of Gods People. Shall I who am a Beaſt (will ſuch an one ſay) go among the People of Gods Paſture? A meer Wolf go and feed among the Sheep of his hands? I who have wallowed in vice, like a Swine in the mire, go and ſit me down in ſo holy a place? I whoſe meat hath been ordure and filth, to put the Bread of God to my lips? Far be it from me; p. 261let me rather eat aſhes, the bread of affliction, and take my tears for my drink. No! let my tongue rather cleave to the roof of my mouth; let my lips rather be ſowed together, than that I ſhould preſume to drink of the Cup of Bleſſing, who have deſerved ſuch a curſe from the hand of God. I ſit down with God at his Table! A Dunghill is a more proper place for ſuch a bruit. Come, let us embrace the duſt, let us kiſs the earth, and think it is a ſtrange mercy that we live; and let us ſtay a while to ſee if the Lord will let us live and hope to live for ever. Sit at the Table of the Lord! Alas! I am not fit to lye upon my own bed. I dare not ſleep, for fear I die. And oh! that I could give no reſt to my eyes, nor ſlumber to my eye-lids, till I had prepared a place for him to dwell in. Oh that we were but friends, though he would not uſe me as his friend.

I have but repreſented to you the ſad and pathetick groans of a heart, that knows what it is to ſin. It cannot tell how to move forward ſo boldly to God, as men are apt to do; it p. 262ſtands ſtill, or rather it lyes down, and knows not what to do. It wonders at the ſecurity and careleſneſs of offenders; and if ſleep come to ſtroak its head with the hopes of a ſlumber, it can ſcarce tell how to welcome it, by receiving its kindneſs, and ſuffering its blanditions. But then all this ſadneſs tends to joy; and is but like the Clouds which gather about the Heavens, which having wept as much as they can, make them look the clearer. This humility and modeſty doth not make a ſoul run from God, but makes him to approach to it. And when a man perceives really that he hath left his ſin, and is become a new Creature, then let him entreat the favour of God, that he who hath done him ſo much good, would grant him the liberty to be in the number of thoſe whom he feeds at his own Table.

Fifthly, When thou findeſt that it is the ſincere reſolution, and likewiſe endeavour of thy ſoul to pleaſe God, though in ſome things thou ſhouldſt break thy reſolution againſt the very purpoſe of thy heart; yet let not this hinder thy coming to the Supper of the Lord. p. 263When notwithſtanding all our diligence, we ſtill offend, it is a ſign that we muſt uſe ſome other diligence; and therefore we ſhould be induced rather to fortifie our reſolutions by ſo powerfull a means, than to abſtain from it. For they that neglect it becauſe they are weak, may juſtly fear leſt they be therefore weak, becauſe they live in neglect of a known duty. Let it be the endeavour then of all thoſe that ſtudy to live godlily, though they be feeble and tottering, to underſtand the true uſe and benefit of this duty, and then to perform it for this end, that they may be ſtrengthened and confirmed.

6. Yea ſixthly, If thou breakeſt thy reſolution after thou haſt received theſe holy Pledges, and feeleſt but little ſtrength; yet let it not deterre thee from receiving, but rather make thee frequent it the more, that the repetition of this action may do that, which a ſingle act was not able to do. For this Sacrament was inſtituted for the weak, more than for the ſtrong, though it be neceſſary for both; and it is likely men remain therefore weak, p. 264becauſe they ſeed ſo ſeldome, and let the received ſtrength decay, before they give it a freſh repaſt. But if they ſtill forbear when they are ſenſible of a conſumption, what can be expected but a dangerous languiſhment? If thou haſt not got the victory by the uſe of this weapon, thou canſt not think but to be worſted and foiled by the neglect of it. If thou haſt received no more ſtrength againſt thy luſts by this ſtrong food, how ſhalt thou hope by a weaker and thin diet, to be able to wreſtle with them? Approve then thy reſolutions to be ſmcere, and ſtir up thy hunger more frequently; awaken thy appetite, that thou mayeſt feed more heartily; and ſo come with hopes through the Grace of God, thou mayeſt get further ground of them, and give them (at leaſt) a deeper wound, though they may not preſently be trodden under thy feet. But if ſtill thou findeſt no encreaſe of ſtrength, nor their prevalency abate, I dare not adviſe thee that thou ſhouldſt ſtay away, but ſearch thy heart more narrowly, if thou waſt not too ſleight in thy former reſolution, and beareſt not ſome ſecret p. 265favour to thy ſinne, and haſt not ſome latent unwillingneſs that they ſhould be ſlain. And be aſſured, that if thou conſtantly uſe the means (that God hath appointed) of Prayer and Watchfulneſs, calling him in daily to thy aſſiſtance, thou ſhalt at laſt get the better. For nothing can mortifie us, if the death of Chriſt cannot; and never is the power of his death more felt, than when we thus ſolemnly remember it. Therefore do not imagine that thou muſt wait, till by ſome other means thou canſt effect that thing, which is to be done chiefly by thoſe means which thou art afraid of.

To conclude then this Diſcourſe, Let me entreat all ſerious Chriſtians, that they would more attentively heed their own encreaſe in Grace, by this food, that ſo they may encourage the weaker ſort to make uſe of it, when by their own experience they can tell them what Life and Spirit it doth communicate. And what the heed and care is, which you ſhould take, I have already told you: The ſumme of which is this: Excite your hunger, p. 266quicken your thirſt, and ſharpen your appetite after righteouſneſs, and all the benefits that are to be enjoyed by Chriſt. Labour to remove all obſtructions and ſtoppings that may hinder the free diſtribution of the nouriſhment into all the parts. Sound men may ſometimes be ſo clog'd with colds and diſtempers which they have caught, that their meat may do them little good, but only engender more rhumes and oppilations, and make them more indiſpoſed. And therefore ſome Phyſick will do well to prepare and cleanſe the wayes for their food, that it may freely paſs and diſperſe it ſelf through the body. Even ſo may & good man happen to be ſo loaded with ſome Worldly Buſineſs, and his thoughts may be ſo mixed with ſome Affairs, that a damp may be caſt upon his affections, and his ſpirits may move but ſluggiſhly, and at that time be may perceive but little reliſh in any Heavenly Food. And therefore he muſt take ſome time to remove theſe impediments, and caſt off theſe weights. He muſt blot theſe worldly Images (as much as he can) p. 267out of his fancy, and diſcharge himſelf of his earthly thoughts and cares. And then having emptied himſelf of thoſe ill humours that he had inſenſibly contracted, he may with the greater clearneſs of ſoul, and more profit to himſelf, partake of this ſpiritual nutriment. We may compare the beſt of men to a Clock, which though it commonly go true, and be conſtantly wound up, and lookt after, yet muſt ſometimes be more exactly cleanſed and new oyled, or elſe it will begin to move more ſlowly, and not to keep time ſo evenly; and moiſt ſeaſons, you know, and bad weather, are apt to foul it, and to clog the wheels in their motion. There will be duſt falling upon our heart, which we muſt often be bruſhing off; ruſt will be growing, while we are expoſed to ſuch variety of ſeaſons and occaſions in the world; and examination, with an application of ſevere truths to our hearts, will be as a file to brighten them, and furbiſh them again, without which they will be unfit for the uſe and ſervice of our Maſter, and unprepared for any duty that we are to go about. p. 268But to keep more cloſe to the Metaphor of Eating and Drinking, you know that the ſtrongeſt and moſt healthy perſon that is, had need ſometimes to have the natural heat excited, the vital ſpirits rouzed and awakened by exerciſe and ſtirring, elſe he loſeth his appetite, and his meat makes him but more ſluggiſh, by oppreſſing thoſe ſpirits more heavily, which before were too much burdened. Even ſo before we come to this Table of the Lord, though we be ſound in his wayes, and upright before him, yet we muſt by the exerciſes of examination, meditation and prayer, by the diſcuſſion of our Conſciences, and by the ſtirring up the Graces of God that are in us, put our ſelves into a meet temper for to eat, and by quickening of our hunger, receive the more nouriſhment, and get the greater ſtrength by this food of our ſouls. For this you muſt remember, that as this food nouriſhed the ſoul only by its own actions, and as it nouriſheth only the new man, which can put forth proper actions; ſo it is not likely to yeild any conſiderable ſtrength to that, without ſome fore-going motion and good exerciſes.