Three sermons vpon the sacrament of the Lords Supper. By the late faithfull and vvorthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Majestie, master of Emanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne

The Second Sermon. (Book 2)

AND so now wee come to the Vse,* 1.1 and that is, that there is an Act of Christ to make an union betwixt vs, that we may be his, and he ours: there is an act of his, that is, there is a certaine power or vertue comes from him, even as there doth from the Load-stone to the iron, that drawes thee to him; there goes out a vertue and power from him as to the woman that touched the hemme of his garment, that healed her bloody issue, such a power goes out from Christ to every man, that is in him. And as you must examine it by your owne act, so in the second place you are to examine it by this; consider whether there hath gone out any such power from Christ to take & comprehend thee: For you must know this, that when once we are in Christ, then there goes forth an effectuall almighty power from him, which doth not make a little light alteration on the superficies

of the heart, but it alters the very frame of it, it turnes the very rudder of the heart, so that a mans course is to a quite contrary point of the compasse; it is such an alteration as doth breed in vs, not some good conception onely of pur∣poses and desires which many have, which when they come to the birth, there is no strength to bring them forth: but he gives to vs a power and strength to performe them: That is, hee doth not put vpon us a washy colour of pro∣fession, but hee dyeth us in graine with grace and holinesse. And therefore consider whether thou hast found any experience of such a power going out from Christ to thy heart; This my beloved, differs from common graces, from the common forme of godlinesse which is in the world, as much as the life differs from the picture, or the substance from the shadow; as a through performance differs from a proffer, or an offer: or as that which hath sinewes and vigour, differs from that which is weake and powerles. Therfore this power of Christ which hee puts forth and diffuseth into the heart of euery man that is in him, is called the Kingdome. And they 1.2 Kingdome of Christ is not in word, but in power: That is, when once he rules but as a King, hee exerciseth a kingdome there, and he saith not onely to us; I will haue such a thing done, they are not weake and powerlesse commands that he giues to the heart of a man that he dwels in; but saith he, The Kingdome of God is not in word

but in power; that is, there goes an efficacie with those commands, there goes a great strength with them, that brings every thought, and every rebellious affection into subiection to it; and therefore consider I say, if thou wouldest have these vertues, whether thou be in Christ, whe∣ther any such power hath gone out from Christ to thy heart.

But you will say, what is this power and ver∣tue,* 1.3 and in what manner is it infused into the heart of man, for this seemes to be a narration of a thing a farre off?

My beloved, we will explaine it as well as we* 1.4 can to you; even as you see an Artificer working with his instrument, there goes a certaine vertue out from that art which is in his minde, and guides the instrument to make this or that, the which without it could not be done, when hee makes any artificiall thing, as a knife, or a sword; or when the Potter fashions the port, his hand is set on worke, and there is a certaine invisible passage, a certaine secret influence of the art that goes along with his hand, that brings forth such an artificiall thing; or even as you see the mem∣bers move; a man moving his arme, or his hand, or any part of his body, there goes a certaine vertue from his will, a certaine secret power, efficacy, and command that stirres them this way or that way; the thing we see not, yet we see it in effect, or as you see it in the creature, you see the creatures that God hath made, they

have all the severall instincts, by which they are instigated to doe this or that; you see the birds are instigated to make their nests of such a fashi∣on, at such a season; so every creature accor∣ding to his severall kinde. There goes out from God who is the authour of nature to these workes of nature, a certaine vertue that puts them on, and instigates them to this or that: and as you see an arrow that is shot by the Ar∣cher, there goes a vertue together with it, that directs it just to such a marke, so farre, and no further. So after this manner there comes a power from Christ to his members; as soone as a man is in him, there comes such a secret divine, unexpressable efficacy that workes vpon the heart of him in whom he dwells. And there∣fore the conjunction between him and vs, is compared to that which is betweene the soule and the body, that acts and stirres vs to and fro, according to its will and pleasure: such an effi∣cacy shalt thou find, if thou belong vnto him, and therefore consider if there bee such a thing in thee or no.

But you will say, to what purpose is this effi∣cacy,* 1.5 and what doth it in my heart when it comes there?

Why, I will tell thee what it doth; it is ex∣pressed* 1.6 in plaine termes 2. Cor. 5. 17. Whosoever is in Christ is made a new creature; That is the worke it effects; it is such a power and efficacy as makes thee a new creature; That is, It breakes

in peeces the old building, it quite takes away the first print; As when a man comes to make a new stampe, the first must bee removed. So that this efficacy that goes out from Christ, it hath a double vertue in thy soule, to weare out the old stampe, to breed a death of the old na∣ture, of the old man, to ruine and breake downe the old building, and to set vp a new one; and that the scripture calls a new creature: and there∣fore consider with thy selfe, whether thou find such a vertue as hath put thy heart into such a new frame, as hath moulded it all together, and hath put it into another fashion than it was, con∣sider whether all in thee be new.

You will say, this is strange, must all be new?* 1.7

My beloved,* 1.8 you know the words they are cleare;a 1.9 old things are passed away, all things are becom new. (In the same place which I quoted before) that as the command was in the offering of the Passover, not a jot of old leaven, but we must part with it; Now this is the nature of leaven, It is alwayes purging out, and it will be purging out while we are here, only the efficacy and strength thereof remaines not; Then thinke with thy selfe, is all new in me? looke what na∣turall disposition I haue had: looke what naturall lusts and desires I haue had, see what acts I was wont to doe, what old haunts and customes I haue had, looke what old company I kept, what old courses I tooke, what my tract hath beene; is all this altered and every thing become new?

(for, saith he, it must beb 1.10 a new creature, a new nature:) That is, it is not enough for a man to haue a new course for a fit, to haue new purposes and a new change that comes like flashes, I say, that is not enough; you may haue many new thinges in you, that may be in old hearts,c 1.11 like peeces of new cloath in old garments, that will doe thee no good at all; the Lord regards not that: like new wine in old vessells, so it is where there are some new things, that are good things in themselves; in a carnall and old heart, they are not fit for the heart, and therefore they never stay long there: So saith the text, Put a new peece into an old garment, and it makes the rent greater.

Therefore all must be new; I say there must be a new nature, that these new things may be there: even as the severall creatures are in their severall elements, as the elements are in their owne place, as the plants are in their proper soyle, as the branches are vpon their own roote. For then they florish, then they hold out, then they continue; Therefore see whether this vi∣gor, this efficacy, this vertue hath gone out from Christ into thy heart; whether it hath not only renewed all in thee, but also hath given thee a new nature; That is, whether it hath wrought such a change in thee, that all the wayes of god∣lines and new obedience, become in a measure naturall to thee, so that thou canst doe them cheerefully, even as we heare, and see, and doe naturall actions, and that thou dost them with∣out

wearinesse: for you know, things that are naturall wee are not weary of them; And so thou wilt doe them constantly, for what is na∣turall, stayes and abides by us, that it out∣growes and out-wearies what ever is in us beside; Now hath there a vertue gone out from Christ, that hath wrought all this in you, that hath made all new, hath not only done so, but hath made it naturall to thee? But you will say,* 1.12 must it needs be so, cannot Christ take and comprehend mee, but there must bee this wonderfull change wrought, who can bee saved then? I haue then but little hope, when I am vpon my death bed, and then shall looke vpon my old nature, and find no such worke as this wrought vpon me. Beloved, I beseech you consider this,* 1.13 that there is a necessity of it: It is so, and it must bee so, and except you have it, you cannot be saved; you see the words in the Scriptures are most cleare, d 1.14 Whosoever is in Christ is a new creature: Doe but consider whether it be so or no, there must be withalle 1.15 a new heaven and a new earth; You see that was the great promise that was to bee fulfilled in our times of the Gospell: was it not a new preisthood, was it not a new covenant, hath not the Lord said, there must bee a new heauen and a new earth, That is, new graces from heaven, and a new company of men wrought on, and changed by those graces? Shall old Adam, those that are borne of him, shall they receiue a power from him, to make them like to him, to carry

his Image, to bee corrupt, and carnall, and sinfull as hee is: And doe you not thinke that the New Adam, the Second Adam, shall haue as much efficacy in him to make those new creatures, that are in him, that come to him? Certainly there is as much power, life, and vigor in the new Adam, to change every man that is in him, that comes to him, and to make thē new creatures, as in the old Adam, to make them like him: Besides, hath not Christ said plainely, I came not into the world to saue soules only, that is not my busines alone (though that was a great part of the busi∣nesse and errand for which he came into the world) but (saith he)f 1.16 I came to purifie a people to my selfe, zealous of good workes: in the 2 Tit. Now if that were the end of Christs comming, dost thou thinke that hee will loose his end? And therefore its impossible, that any man should be saved, or haue part in Christ, and that he should be in Christ and Christ in him, except his heart be purified so, as to be zealous of good workes. If Christ dwell in thy heart, thou mayst easily know it; for dost thou thinke, that Christ will dwell in a foule and uncleane place? hath he notg 1.17 pure eyes? And therefore it is certaine wheresoever he dwells, that place must be a fit Temple for him to dwell in; Wherefore of necessity he must cleanse thy heart, he must fashion it, and keepe it pure, and cleane, and sweet, so as it may be a fit Temple for him and his Spirit to dwell and delight in. Besides, doth he not looke

to his glory in all those that belong to him? hee hath many eyes to looke upon them as it were, there areh 1.18 many spectators men and Angells, to see what they are, and how they behaue themselues: If hee should haue a company of men to belong unto him that are carnall, per∣verse, and worldly minded, that haue crooked wayes like other men, would this bee for his honour? would it not bee said, Like men, like Master? would it not reflect upon him? Cer∣tainly it would; and therefore the Lord so or∣ders it, that those whom he hath redeemed, i 1.19 should bee holy in all maner of conversation: Saith hee, you must be as I am, else it will bee for my dishonour, As I am holy, so every one of you must be holy, in all manner of conversation; Therefore let no man deceiue himselfe, to thinke he can goe away and yet be in Christ, and be saved through Christ and the mercies of God in Christ, when there goes out no such vertue and power from Christ to change him, to worke on him, to alter him, to make him ano∣ther creature; And therefore I beseech you in the examining of this, (for its a matter of great moment) to consider with your selues, if this be wrought in you or no; whether you finde any experiment & effect of this mighty power, effi∣cacy, and vertue: and let mee bring you a little to particulars. Hath there gone out a vertue from him to enable thee to beleeue? There is a faith required in the Deity, there is a faith required

in the Deity, there is a faith required in the pro∣mises of God, there is a faith required in the providence of God, to thinke that every particu∣lar thing is ordered by it; There is also a faith in all the threatnings of God: Now for the man∣ner of propounding; when the Scripture comes to propound any thing, it propounds it thus, and no more: as you see in Moses, he writes nothing, butk 1.20 In the beginning God made heaven and earth, &c. And so the Apostles write; Such a thing was done,l 1.21 Iesus Christ was borne of the Virgin Mary; Thus and thus he did: Now when the na∣ked object is propounded, other writers what they deliver or write is rationall; They use Rea∣sons and arguments to convince men of those things which they deliver; But when the Scrip∣ture sets downe any propositions of faith, it doth but barely propound them, for there is the Majesty of God and authority of God in them, to confirme them.

But now here you will demand,* 1.22 (the proposi∣tion being but nakedly laid downe in the Scrip∣tures) what will enable a man to beleeve it?

I answer:* 1.23 that certainly there is a mighty power that goes out from God & from Christ, that enables thee to beleeve with this efficacy, that where the obiect is set before thee, there goes out a power from him to worke faith in thy heart, whereby thou truly beleevest it, and so it appeares in thy life: we thinke we beleeve those things, but our lives doe manifest the con∣trary;

namely, That there is not a powerfull faith wrought in us; for all the errours of our lives (though we observe them not) arise from hence, that these Principles are not throughly beleeved: if they were, it could not bee, that there should bee such inconveniences in the lives of men; Therefore consider if this faith be wrought in thee, whether such a power hath gone out, to worke such a faith, that hath chan∣ged thy whole course, as it will doe, if it bee once wrought in thee, by the power of Christ: So also consider, whether there hath a vertue gone out from him to worke love in thy heart to the Lord; for otherwise it is certaine that there is no man in the world that is able to love God, or to come neere him, for all love riseth from Similitude, there must bee an agreement and similitude betweene those two that love: Now every man by nature is as contrary to Gods pure nature, as fire is to water, and with∣out an almighty power to change his nature, and to worke a particular affection of love in him, he can never be able to love God: therefore its the baptisme of the holy Ghost;m 1.24 I will baptize you with the holy Ghost and with fire, that is, with the holy Ghost which is fire.n 1.25 I will multiply thy sorrowes and thy conceptions, That is, the sor∣rowes of thy conceptions. Now love is as fire in the heart, and one fire must beget another; And therefore you have it in the common pro∣verbe, Love is a thing that cannot be bought with

mountaines of gold and silver; yet if thou bee in Christ, there goes out a vertue from him, that stampes upon thy heart this holy affection, that breedes in thee this holy fire of love, so that thy heart cleaves to him, thou lovest him with as true, with as genuine, as naturall, and as sensible love, as thou lovest any friend; as thou lovest any creature in the world. Consider if this bee wrought in thee or no. And so for thy know∣ledge; there is also a power in it, consider whe∣ther any such vertue hath gone out from Christ, to make the knowledge which thou hast, power∣full.

You will say,* 1.26 what is that?

That is,* 1.27 to bring on these truths which thy heart assents unto, to bring them with that evi∣dence, and fulnesse of demonstration, that thou shalt yeeld unto them, and practise them accor∣ding to thy knowledge. Beloved, there is much knowledge among us, but who practiseth accor∣ding to his knowledge?o 1.28 We know God, but wee glorifie him not as God; and the reason is, because there hath not gone a power with that know∣ledge, to make it lively and effectuall, to passe through all the faculties of the soule, and to overrule them; for if there were such know∣ledge, it would alwayes draw affection and pra∣ctise with it. So likewise consider, whether there hath gone a power from him to mortifie thy lusts?p 1.29 Whosoever is in Christ hath crucified the flesh with the affections and lusts, not to lay them a∣sleepe

onely, but to mortifie and subdue them. See likewise whether there hath a power gone out from Christ, to helpe thee to overcome the world,q 1.30 The lusts of thine eyes, the lusts of the flesh, and the pride of life; for whosoever is in Christ overcomes the world, and all that is in the world. The world hath many things to worke upon us, and to resist and oppose us: It hath persecutions, it hath disgraces, it hath slanders and reproches, which it casts upon holy men, and upon the holy wayes of God. And the men that are actours in this, are the divels factours, though they thinke not so, as the Apostle Iames expresseth it;r 1.31 Their tongues are set on fire of hell, to devise slanders and false reports, and to fasten them upon holy men, especially upon the Ministers of the Gos∣pell, and so upon all the wayes of God: I say they are the divels factours, though they thinke not so: and those that beleeve them are the devils receivers; the one hath the devill in his tongue, the other in his eare. But the Lord hath appointed this. This is one thing whereby the world fights against the wayes of God, to dis∣courage men and to hinder them, that they might be stumbling blockes to them. So it was with Christ, hes 1.32 was the falling of many in Israel by reason of this; so was Paul, as a deceiver, and yet true, &c. Consider if thou hast this efficacy put into thy heart, that thou art able to over∣come this, that thou art able to overcome all the offences, and persecutions, all the slaunders

and reproaches that are cast upon the wayes of God; and notwithstanding that, to think well of them, and to walke in them, and practise them. Likewise, as it hath these things on the one hand, so it hath pleasures, preferments, glory, riches, credit, and all things of that nature on the other; art thou able to overcome all these? So to shut up this point & prosecute it no further, thus you shall know whether you be in Christ: for that is the point; We have assurance in him, that if wee aske any thing, wee shall be heard, but first we must be in him; now to know whether we be in him (as you haue heard) there must be an act of ours, and secondly an act of his, which is this power that goes out from him, to change, to take and comprehend us. So much for the first thing.

Now for the second; if a man will apply or take to himselfe the priviledges we haue by Christ, as this particular priviledge of being heard in our prayers, of coming to the Sacra∣ment, or any other; know this, that it is not e∣nough to be in Christ only, but there must be a certaine qualification, a certaine immediate fa∣shioning, and preparation of the heart, or else though thou haue a right to the priviledges, though they belong to thee▪ yet thou art suspen∣ded from the use, benefit, and comfort of them. And this is considered in these Five things. (I [ 1] will but name them very briefely.) First, when a man comes to receiue the Sacrament, it's not e∣nough for him to be in Christ, no nor when hee

is come to do some other duties, but moreover there must be this also; those graces thou hast, this change, this new creature that is wrought in thee, which is but a heape of particular graces, these must be acted and stirred up upon such an occasion: It is true, no man ought to come except hee haue the graces of Gods Spirit wrought in his heart, that they may lye there in the habits, that they may be in the heart as fire raked in the ashes. But if a man will come to receiue the Sa∣crament, and suffer these habits, these graces he hath to lie still there, he comes not as a worthy receiuer; (there are indeed degrees of unworthi∣nesse) he comes not as a worthy receiuet except hee stirre them up, except they be acted at that very time: As for example; when we come to receiue the Sacrament, wee ought then to haue an especiall humiliation and sorrow for our sinnes; wee ought then to haue an especiall love to Iesus Christ; we ought then to haue a spciall reioycing in him, and in all the Priviledges we haue by him; wee ought then to haue a speciall loue to our brethern, the men with whom wee converse, and among whom wee live: now if a man come and receiue, and do not stirre up and act these graces, he receiues unworthily, and my ground for it, is this; you see in the feast of Reconciliation, the Tenth day of the Seventh moneth, the Lord tels them there, you shall come, and you shall keepe it, and you shall not doe worke, &c. But is this enough? no, he that doth not actually

afflict his soule (saith he) that day, he shal be cut off from his people, Levit. 23. 27. That is, though they* 1.33 had a habituall disposition, and their hearts were prepared to sorrow for their sinnes, and to take them to heart and bewaile them, this is not e∣nough, (saith hee) at this time you must afflict your soules, that is, there must be a stirring up of that sorrow: So likewise you finde this in the feasts, in more places than one, that when they come to keepe the feasts, at that time they shall eate and drinke, and refresh themselues, but in any case rejoyce, Deut. 12. and Deut. 16. I will not stand to repeate the places: That is, it's not enough for you to haue thankfull hearts, to have hearts prepared for these thinges in the habit, but you must then rejoyce, for it is the season of it, (for everyt 1.34 thing is good in it's season) and the Lord reqvires it at such a time. Therefore thus thinke with thy selfe, whensoever thou comest to receiue the Sacrament, this is the time that the graces I have, the habituall graces, must be new pointed as it were, they must be new whetted, new scowred, that they may be bright and shining upon such an occasion, when the Lord calls for it, you must then qvicken them, and stirre them up, that they may be all acted in your hearts.

And this is one thing, that it's not enough for a man to be in Christ, to take the priviledges that belong to him, but there is a certaine qva∣lification reqvired that must be done at that

time, when the Covenant is renewed And this is one, to have the graces thus acted.

Secondly, there must be a new Reconciliation. [ 2] For the Saints, those that are within the cove∣nant, those that are regenerate men, (you must marke it well, for it's a point of much use) when they commit sinnes aganst God, the guilt of their sinnes is retained: though they are within the covenant, and are not cut off from Christ, but are in him; yet (I say) when they have sin∣ned, the guilt of their sinne continues, and is continued till they be reconciled and renewed by faith and repentance; as you see it was with David: Nathan would not have said when he came to him,u 1.35 Thy sinnes are forgiven thee, if there had not beene a new thing, if there had not beene a thing done at that time; and therefore it intimates so much, that before his sinne was not forgiven: that is, the Lord was angry with him. You must know therefore this, that when a re∣generate man sinnes, there is onely a particular guilt; the universall guilt of sinnes returnes not, (for that would cut him quite off, that would put him absolutely into the state of damnation,) but it's a particular guilt, for every particular sinne; that is, even as a father is pleased well with his son, and knowes him to be his sonne, he is affe∣cted to him as to his sonne, yet hee hath done such a particular action that hath offended him, and for that particular offence, he withdrawes himselfe from him, hee carries not himselfe to

him as he was wont to doe, being offended with him for such a fault; now till the sonne hath re∣conciled and humbled himselfe for that par∣ticular action, though the father have an hun∣dred gifts to bestow on him, yet hee shall have none of them, till hee hath reconciled himselfe; So thinke with thy selfe (if any sinne lye in the way) when thou commest to partake of this pri∣viledge to receive the Sacrament, or when thou commest to call on God for any particular mer∣cy, or to have any request granted; thinke then with thy selfe, such a sinne I committed, I must humble my selfe for it, I must labour to make reconciliation, labour to have this taken away, that my Father may bee reconcilied to mee; then come and take the priviledge, for now it belongs unto me; therefore there is a necessity of renewing our repentance and reconciliation most exactly, and to take a very particular exa∣mination of our wayes when wee come to re∣ceive the Sacrament, or when we draw neere to God upon such speciall occasions, least our Fa∣ther, (though he be a Father to us) have some particular quarrell against us; for even he whom we call Father, 1 Pet. 1. 17, iudgeth every man (even his owne sonnes) without respect of persons; that is, he will not beare any ill in them: thus you see did he with Moses, with David, and others, and the like he doth with all the Saints. This is the second qualification that is required before you can have any part in any of the priviledges,

before you can attaine unto this assurance, to aske and have; therefore it is not without use, and that not in the Sacrament onely, but also in that which we have to deliver.

Thirdly, suppose there be no particular sinne, [ 3] suppose the grace you have, be acted, when you come to receive the Sacrament; yet there is a third thing required, a third qualification that must be found in the heart of him that will be a worthy receiver, and that is, to observe well what distance is growne betweene the Lord and him ever since the time, that he hath in a more particular manner beene reconciled to him. This is another thing than what wee named be∣fore, to consider what rust hath growne upon his soule, what soyle his heart hath contracted, by conversing in the world, and by medling with worldly and earthly things; for the soule ga∣thers soyle with medling with them, even as the hands doe; now thou must thinke with thy selfe, when thou commest to the Lord, and drawest neere to him in this, or any other duty, thou must recover that distance againe, and bring thy heart neerer to the Lord, thou must draw neerer to him, thou must get thy heart to a more close, and neere, and inward conjunction with him; thou must labour to have that hardnesse that thou hast contracted (as it will be in a little con∣tinuance of time) thou must labour I say, to have that tooke away and remooved; to have thy heart softened, to have the rust rubbed off;

thou must labour to have all these things done; For thou must know this, That though there be not a particular sinne committed, yet as we see, the outward man is subject to a wasting, though there be no wounds, though there bee no sick∣nesse; though a man be in perfect health, and all is well with him, and hee observe all the rules of dyet, yet (I say) you see the outward man is sub∣ject to wasting, to fainting, to weakenesse, and decay; and therefore there must be a renewing of dyet, and of strength, or else it cannot bee able to hold out: So it is with the inward man; though there bee no particular sinne, though a man did keepe some good course in the wayes of godlynesse, without running out emenently or evidently, yet he is subject to a secret decay, so that sometimes hee must have some speciall meate, some speciall feast, which the Lord hath appointed for that purpose, (for he doth nothing in vaine:) And if this Sacrament could bee spa∣red, that a man might keepe the strength of the inward man without it, the Lord would not have put you to this trouble; but he seeth it ne∣cessary and therefore he hath appointed it to be received, and that often, that you might feed upon the body and blood of Christ, that you might eate his flesh and drinke his blood, and gather new strength from it, that when there is a decay of grace in your hearts, you may goe to this Fountaine, and fill the Cisternes againe to recover strength; For when a man comes to the

Sacrament as hee ought, hee gathers a new strength, as a man doth from a feast; his heart is cheered up as it is with Flagons of wine, hee is refreshed, his hunger and thirst is satisfied; That is, the desires of his soule that long after Christ, after righteousnesse, and assurance, are quickned and refreshed. And this is the third thing.

Fourthly, besides all this; First the stirring up [ 4] of the graces, and the acting of the habits; Se∣condly, making thy peace and reconciliation with God, and remooving of any particular of∣fence, that is betwixt God and thee; Thirdly, this scouring off the rust, this remooving the distance betweene God and thee, the softning of that hardnesse which thy heart hath contracted; this recovering the strength that thou hast wa∣sted; There is besides all these a fourth thing required, which is, that there be an Intention, a particular increase of thy will, in taking Christ, of thy desire to Christ, and of every grace that knits thee and Christ together; For there are certaine sementing graces, certaine glewing gra∣ces, that joyne Christ and thy soule together, as Faith and Love; these are the two maine graces; there are a great traine of graces that follow them, but these are the chiefe, and these I say must bee intended: For what is the end of the Sacrament? Is it not to knit the knot stronger betweene Christ and us, to make the union more full and perfect? is it not to increase our willingnesse to take and receive Christ? for you

know all the acts of the soule may be intended. Put the case there be a resolved act in the heart and soule of any man, whereby he saith thus with himselfe: I am resolved to take Christ, and to serve and love him for the time of my life, yet this resolution of his, though it bee perfect and sincere, may receive intention; when a man is willing to doe to a thing truly, there may be degrees added to that will; when there is light in a roome (when thou bringest in more candles) that light may be increased. so it may in this, so may your faith & love; (by faith I mean nothing, but the resolution of the heart to take Christ; I meane not the beleeving part, but the taking part, the act of the will taking Christ, or recei∣ving him, which is nothing else but the choise of the will that resolves to take him.) I doe but touch this by the way, because it is a point I have handled already at large; the thing I ayme at is this; I say the glewing graces are these two; Faith and love, whereby you thus take Christ for your Lord and Saviour; Faith is like the part of the compasse that goeth about and doth the worke; and love is that cementing grace whereby we are more knit unto the Lord; They have both their office and their place; You know love is an uniting affection, therefore this is the definition of it, It is a desire of union with that it loves; Now when thou comest to receive the Sacrament, or to pray, or put up any speciall request, when thou comest to have to do with God, to make use of

any priviledge thou hast in Christ, thy chiefe bu∣sines is to intend this faith & love, at such a time to draw thee neerer, to make the union perfect.

You will say, how is this increased and how is it intended?* 1.36

I answer;* 1.37 Two wayes in the Sacrament, one way is the very repetition, the very renewing the covenant, the very doing it over againe, the resolution of taking him, (for there is a mutuall covenant, you know betweene Christ and us,) it is confirmed to us in the Sacrament, hee con∣firmes his, and wee confirme ours, as the freind∣ship betweene Ionathan and David was increased by the renewing of the covenant, or else why was it repeated? They very repetition of the act intends the habit, the habit is increased by the repetition of the act, though it were no more; so the renewing of the covenant exerciseth thy faith, it sets a worke thy faith and thy loue, when thou comest to receiue the Sacrament, the very intention is increased: but this is not all, There is another thing in the Sacrament that much in∣creaseth it, and that is a thing I would have you chiefely to take notice of; That is the very Sa∣crament it selfe, the elements of bread and wine delivered to thee, with the very words of the minister,x 1.38 Take and eate, this is my body, that was broken for thee; Take and drinke, this is my blood, that was shed, &c. For when these words are spoken to us, if wee did consider well of them, and thinke thus with our selves; These words

that the Lord him himselfe hath appointed the Minister to speake (for therein is the force of them that they are of the Lords own institution) therefore the strength of every Sacrament lies in the institution; That is a rule in Dininity; the Papists themselues, who haue added fiue other Sacraments, cannot deny, but that every Sacra∣ment must haue an immediate institution from Christ himselfe, even from his owne mouth, or else there is no strength in it; so that even as it is with all things that are symbolls of other things, (as take markes in feilds that stand for the divi∣sion of severall mens rights; take counters that stand for Thousands and Hundreds, the very essence of these things stands in the very institu∣tion of them;) So in the Sacrament, except these words were from the Lords owne mouth that delivered it, this very delivering of the bread and wine, being a signe to you of the forgiuenes of your sinnes, except the Lord had thus instituted it, there had beene no force in it. I say consider, they are words that the Minister speakes not in an ordinary course, but he is appointed by the Lord himselfe to speake them; and now when these words make a new impression upon thy heart, it addes an intention to thy faith and loue. For example, (to make it a little more cleare to you, that you may understand it distinctly.) The Lord hath said this, he will forgive the sinnes of all those that come unto him, hee will forgive them that forsake their sinnes, and take Christ

Iesus, and love and feare him for the time to come; The Lord might have suffered it to goe thus in generall, that he hath delivered it unto you and no more; But hee thought good to goe further and say thus to mankind: Its true, I have said it, but I will not content my selfe with that, but will adde certaine seales and symbolls, cer∣taine externall signes, that thou shalt see and looke on; and I say to thee, this covenant haue I made with thee, and when thou seest the bread and wine delivered by the Minister, know this, that the thing that thou seest is a witnesse be∣tweene thee and me: That as it was said by La∣ban and Iacob when they made a covenant,y 1.39 This stone be witnesse betweene us: And God said to z 1.40 Noah, when I looke upon the rainebowe, it shall bee a signe that I will destroy the earth no more after this manner; when the Lord hath said it and hath appointed this outward Symboll that thine eyes looke upon, I remember the covenant, and this is a signe betweene us, this shall bind mee to it and him likewise; Now when this is done anew, (it may be every month) this is a wondrous great mercy, this is a marvellous great helpe (if it be rightly understood) to strengthen our faith. Doth it not helpe us, when we see the Raine∣bowe which the Lord hath appointed to put him in mind of his covenant?a 1.41 I will remember my covenant, when I looke on the Bowe in the Cloud it shall confirme me, and I will not breake my cove∣nant to destroy the world with a flood; So this ad∣ministration

of the Sacrament, when the Lord lookes upon it, hee cannot but remember his promise and his covenant, of pardoning our sinnes; And when thou lookest on it, thou art assured of it, for hee hath said it; it shall bee a signe and a witnesse betweene us; Now I say that new impression that these words, (thus contrived and understood, and delivered by the minister) make upon the heart, intends our faith and love; as indeed it is a great matter to haue it spoken to us by a Minister of the Gospell, sent from Christ, from his owne mouth;b 1.42 Take and eat, this is my body that was broken for you: and this is my blood that was shed for you and for many, for the re∣mission of sinnes. This is the fourth qvalification that is reqvired, that our faith and love bee in∣tended, and our union increased; that the will, resolution, and purpose of taking Christ for our Lord, receive more degrees; that so we may be more fast and firmely united and knit to him; which I say is done partly by the repetition on both sides (for the very repetition doth it;) and partly by a new impression that these words (take, eat &c) make on the soule. Now I adde the last thing which is required, (still remember the maine thing wee are upon, that it is not e∣nough for thee to be in Christ, but if thou wilt bee a worthy receiver, thou must haue these foure qualifications in thee, that I have named already; Thou must reconcile thy selfe anew, thou must rub off the rust from thy soule which

it hath gathered, Thou must recover the distance that is growne betweene God and thee; Thou must adde an intending and an increase, Thou must adde more degrees to thy faith and love, and after all these.)

Fiftly and lastly, this is also required (which [ 5] is much for our benefit and comfort) namely, to put up thy request, when thou comest neere to the Lord in the Sacrament: Now thou must not only do this, but thou must also make some use of the covenant, which the Lord hath made with thee for his part, so that thou mayst thinke this with thy selfe; When I come to receive the Sacrament, I have but two workes to doe, one is to recovenant with the Lord, and to renew my repentance, and to set all eaven; and the other is to remember the Lords covenant.

You will say, what is the Covenant?

It's a Covenant that consists of these three things or points; Iustification,c 1.43 I will forgive thy sins; Sanctification,d 1.44 I will make you new hearts, and new spirits; and the third, all things are ours; that is, I have made you heires of the world, heires of all things, you have all the promises belong∣ing to you, that belong to this life, and that which is to come; this is the Covenant which the Lord hath made. Now thou art bound when thou comest to receive the Sacrament, not onely to remember this Covenant, Doe this (saith hee) in remembrance of Mee, and not barely of mee, and of my being crucified for thee, and of all the love

that I have shewed unto thee, but also in remem∣brance of the Covenant, and of those gracious promises, which are the particulars of which that Covenant is the summe: and therefore, thus a man is to do. What? hath the Lord vouch∣safed mee this favour, that I may come to his Table, I may come and renew the nuptials and my covenant with him? Surely, then I will looke about and consider what I want, what request I shall put up unto him; for there is nothing that is wanting, but it is within this Covenant; and thou art to put up thy request in a speciall manner, whatsoever it be, be it concerning things be∣longing to thy soule, to have a strong lust mor∣tified, to have thy hard heart softned, to have some sin that lyes upon thy conscience forgiven, and to have that forgivenesse assured to thee: be it any thing that concernes thy particular estate, if it be to be delivered from a potent enemy, or whatsoever it be, put up thy request, and that largely, open thy mouth wide, that is, make thy request full, feare it not. Put the case (againe) it be somewhat that doth not concerne thee, but that it concerneth the Church abroad, or the Church at home, it is a case that much concernes any of these in the Church, put it up to him, and put it up with confidence. For this is a marriage day (as it were) it is the time when he reacheth out his scepter (as you know the things I allude to) and thou maist come to his presence: you know, whene 1.45 Hester was admitted to the pre∣sence

of the King, then said hee, What request hast thou? when you are admitted to the famili∣arity and presence of the Lord, hee lookes for it, he askes what request you have to put up to him? and the promises are large enough: I will give it, whatsoever it be, if you aske according to my will; and therefore, do in this case as Moses used to doe: you shall find when Moses drew neere unto the Lord, when he was admitted into his pre∣sence, and saw him face to face (for that was the great priviledge Moses had) when there was any speciall apparition of the Lord to him, Moses makes this argument: (saith hee) It is a great mercy that thou wouldest shew mee this, that such a poore man as I am, should have this pri∣viledge, and give mee leave to make use of it: f 1.46 Lord, if I have found favour in thy sight, that is, since thou hast vouchsafed mee such a favour in thy sight, do thus and thus for mee: you see he made this request for the whole Church of God and saved them, or else they had beene destroyed. If thou hast not any particular argu∣ment in this case, say, If I have found favour in thy sight, do this: so I say, when thou hast this promise confirmed, that Christ hath given him∣selfe to thee, & the symbol of that promise is the bread and wine, which he hath given to thee, put up thy request: O Lord, if thou hast vouchsafed to give mee Christ,g 1.47 wilt thou not with him give mee all things else? Lord, if I have found favour in thy sight, to do so great a thing for mee, deny

mee not this particular request. Thus we ought to doe, especially when we come to things that are beyond nature: when we come, let us con∣sider with our selves; Indeed I have a naturall disposition that carries me strongly to evill, I shall never be able to overcome it, there are such duties to doe, I shall never be able to performe them: In such a case thou must doe it the more earnestly, thou must sigh & groane to the Lord. h 1.48 Elishah when hee comes to doe a thing so much above the course of nature, as to raise a dead child to life, hee sighed unto the Lord, that is, he prayed earnestly.i 1.49 Eliah, when hee would have Raine, hee cryed, he tooke much paines, he pray∣ed: So must thou doe in this case: and know this for thy comfort, that though thou thinke thou shalt never be able to doe these things, to over∣come such lusts, such hereditary diseases, yet the Lord is able to helpe thee: though these are past naturall helpe, yet they are not past the helpe of grace; though the spirit in us lust after envy; yet as the Apostle Iames saith,k 1.50 The Scriptures offer more grace, that is, the Scriptures offer grace and ability, to doe more than nature can doe; nature cannot heale a spirit, that lusteth after envy, or any other thing; a spirit that lusts after credit, af∣ter mony, after the sinne of uncleanenesse, or whatsoever is presented: now the Scriptures of∣fer that grace, that will overcome any of these sinnes, bt they never so strong, or so old; Christ healed hereditary diseases, he healed those that

were borne lame and blinde: so though thou be borne with such lusts, Christ is able to heale thee; you see a Prophet could heale Naaman of his Leprosie, when there was no other that could doe it; so saith Christ;m 1.51 Come unto me all yee, and I will heale you. So that you see wee must put up our requests to God.

Notes

• * 1.1

  Vse.
• y 1.2

  1 Cor. 4. 20.
• * 1.3

  Quest.
• * 1.4

  Answer.
• * 1.5

  Quest.
• * 1.6

  Answer.
• * 1.7

  Quest.
• * 1.8

  Answ.
• a 1.9

  2 Cor. 5. 17.
• b 1.10

  2 Cor. 5. 17.
• c 1.11

  Math. 9. 16, 17.
• * 1.12

  Quest.
• * 1.13

  Answ.
• d 1.14

  2 Cor. 5.
• e 1.15

  2 Pet. 3. 13.
• f 1.16

  Tit. 2. 14.
• g 1.17

  Hab. 1. 13.
• h 1.18

  1 Cor. 4. 9.
• i 1.19

  1 Pet. 1. 15, 16.
• k 1.20

  Gen. 1. 1.
• l 1.21

  Math. 1. Luke 1. 2.
• * 1.22

  Quest.
• * 1.23

  Answ.
• m 1.24

  Math. 3. 11.
• n 1.25

  Gen. 3. 16.
• * 1.26

  Quest.
• * 1.27

  Answ.
• o 1.28

  Rom. 1. 21.
• p 1.29

  Gal. 5. 24
• q 1.30

  1 Iohn 2. 16.
• r 1.31

  Iames 3. 6.
• s 1.32

  Luke 2. 34.
• * 1.33

  Levit. 23. 27, 28, 29, 30.
• t 1.34

  Eccles. 3. 11.
• u 1.35

  2 Sam. 12. 13.
• * 1.36

  Quest.
• * 1.37

  Answ.
• x 1.38

  1 Cor. 11. 24, 25.
• y 1.39

  Gen. 31. 48.
• z 1.40

  Gen. 9. 13, 14, 15.
• a 1.41

  Gen. 9. 14, 15.
• b 1.42

  1 Cor. 11 24, 25.
• c 1.43

  Ier. 31. 34.
• d 1.44

  Ezech. 36. 26. 1 Cor. 3.
• e 1.45

  Ester. 5. 3.
• f 1.46

  Exod, 33. 13.
• g 1.47

  Rom. 8. 32.
• h 1.48

  2 King. 4. 34.
• i 1.49

  Iam. 5. 15.
• k 1.50

  Iam. 4. 6.
• m 1.51

  Math. 11. 28.