The practice of Christian graces, or, The whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into XVII chapters, one whereof being read every Lords Day, the whole may be read over thrice in the year : with Private devotions for several occasions...

PARTITION III.

Of the LORDS SUPPER, of Preparation before, of Duties to be done at the Receiving, and afterwards, &c.

§ 1. NOw follows the reverence due to the Sacrament of the Lords Supper; and in this I must fol∣low my first division, and set down first what is to be done before, secondly, at, and thirdly, after the time of receiving, for in this Sacrament we cannot be excused from any one of these, though in the former we are.

2. And first for that which is to be done be∣fore, S. Paul tells us it is examination, 1 Cor. 11 28. But let a man examine himself and so let him eat of that bread and drink of that cup. But before I proceed to the particulars of this examination, I must in the general tell you that the special business we have to do in this Sacrament, is to repeat, and renew that cove∣nant

we made with God in our Baptisme, which we having many wayes grievously broken, it pleases God in this great mercy to suffer us to come to the renewing of it in this Sacrament, which if we do in sincerity of heart, he hath promised to accept as, and to give us all those benefits in this, which he was ready to bestow in the other Sacrament, if we had not by our own fault forfeited them. Since then the re∣newing of our Covenant is our business of this time, it followes that these three things are necessary towards it; First, that we under∣stand what that covenant is; Secondly, that we consider, what our breaches of it have bin; and Thirdly, that we resolve upon a strict observance of it, for the rest of our life. And the trying our selves in every one of these particulars, is that examination which is re∣quired of us, before we come to this Sacra∣ment.

3. And first we are to examine, whether we understand what this Covenant is; this is, exceeding necessary, as being the foundati∣on of both the other, for it is neither possible to discover our past sins, nor to settle purpose a∣gainst them for the future without it. Let this therefore be your first business. Trie whether you rightly understand what that Covenant is, which you entered into at your Baptisme, what be the mercies promised on Gods part, and the duties on yours. And because the Covenant made with each of us in Baptisme, is only the applying to our par∣ticulars;

the Covenant made by God, in Christ, with all mankind in general, you are to consider, whether you understand that; if you do not, you must immediately seek for instruction in it. And till you have means of gaining better, look over what is briefly said in the entrance to this treatise, concerning the second Covenant, which is the foundation of that Covenant, which God makes with us in our Baptisme. And because you will there find, that obedience to all Gods Commands is the condition required of us; and is also that, which we expresly vow in our Baptisme, it is necessary you should likewise know, what those Commands of God are. Therefore if you find you are ignorant of them, never be at rest, till you have got your self instructed in them, and have gained such a measure of knowledg, as may direct you to do that Whole Duty of Man, which God requires. And the giving thee this instruction is the only aim of this Book; which the more ignorant thou art, the more earnestly I shall intreat thee, diligently to read. And if thou hast heretofore approacht to this holy Sacrament in utter ignorance of these necessary things, bewail thy sin in soe do∣ing, but presume not to come again, till thou have by gaining this necessary knowledg fitted thy self for it, which thou must hasten to do. For though no man must come to the Sacra∣ment in such ignorance, yet if he wilfully con∣tinue in it, that will be no excuse to him for keeping from this holy Table.

4. The second part of our examination is concerning our breaches of this Covenant, and here thou wilt find the use of that know∣ledg I spake of. For there is no way of dis∣covering what our sins have bin, but by try∣ing our actions by that which should be the rule of them, the Law of God. When there∣fore thou settest to this part of examination, remember what are the several branches of thy duty, and then ask thy own heart in every particular, how thou hast performed it. And content not thy self with knowing in general, that thou hast broken Gods Law, but do thy utmost to discover in what particulars thou hast done so. Recal as well as thou canst, all the passages of thy life, and in each of them consider, what part of that duty hath bin transgrest by it. And that not only in the grosser act, but in word also, nay even in thy most secret thoughts. For though mans Law reaches not to them, yet Gods doth; so that whatever he forbids in the act, he forbids like∣wise in the thoughts and desires, and sees them as cleerly as our most publick acts. This par∣ticular search is exceed••ng necessary; For there is no promise of forgiveness of any sin, but on∣ly to him that confesseth and forsaketh it. Now to both these it is necessary, that we have a distinct and particular knowledg of our sins. For how can he either confess his sin, that knows not his guilt of it? or how can he resolve to forsake it, that discerns not himself to have formerly cleaved to it? Therefore we may

surely conclude, that this examination is not only useful, but necessary towards a full, and compleat repentance; for he that does not take this particular view of his sins; will be likely to repent but by halves, which will never avail him towards his pardon; nothing but an entire forsaking of every evil way, being suffi∣cient for that. But surely of all other times it concerns us, that when we come to the Sa∣crament, our repentance be full and compleat, and therefore this strict search of our own hearts is then especially necessary. For al∣though it be true, that it is not possible by all our diligence to discover, or remember every sin of our whole lives: And though it be al∣so true, that what is so unavoidably hid from us, may be forgiven without any more parti∣cular confession, then that of Davids, Psalm 19. 12. Cleanse thou me from my secret faults, yet this will be no plea for us, if they come to be secret, only because we are negl••gent in searching. Therefore take heed of deceiving thy self in this weighty business, but search thy soul to the bottom, without which it is impossi∣ble that the wounds thereof should ever be throughly cured.

5. And as you are to inquire thus narrowly concerning the several sorts of sins, so also must you concerning the degrees of them; for there are divers circumstances, which in∣crease, and heighten the sin. Of this sort there are many. As first, when we sin against knowledg, that is, when we certainly know such a thing

to be a sin, yet for the present pleasure or pro∣fit (or whatever other motive) adventure of it. This is by Christ himself adjudged to be a great heightning of the sin. He that knows his Masters will, and doth it not, shall be bea∣ten with many stripes, Luke 12. 47. Second∣ly, when we sin with deliberation; that is, when we do not fall into it of a sudden, ere we are aware, but have time to consider of it, this is another degree of the sin. But thirdly a yet higher is, when we do it against the resi∣stances and checks of our own conscience, when that at the time tells us, this thing thou ough∣test not to do; Nay, layes before us the dan∣ger, as well as the sin of it, yet in spight of these admonitions of conscience, we go on and commit the sin; this is a huge increase of it, such as will raise the lest sin into a most high provocation. For it is plain, a sin thus committed must be a wilful one, and then be the matter of it never so light, it is most hai∣nous in Gods eyes. Nay, this is a circumstance of such force, that it may make an indifferent action, that is in it self no sin, become one. For though my conscience should erre in tel∣ling me such a thing were unlawful, yet so long as I were so perswaded, it were sin for me to do that thing; for in that case my will consents to the doing a thing, which I believe to be displeasing to God, & God (who judges us by our will, not our understandings,) imputes it to me as a sin, as well as if the thing were in it self unlawful, & therefore surely we may con∣clude

that any thing which is in it self sinful, is made much more so by being committed a∣gainst the checks of conscience. A fourth ag∣gravation of a sin is, when it hath bin often repeated, for then there is not only the guilt of so many more Acts, but every Act grows also so much worse, and more inexcusable. We alwayes judg thus in faults committed a∣gainst our selves, we can forgive a single in∣jury, more easily then the same, when it hath bin repeated, and the oftner it hath bin so re∣peated, the more hainous we account it. And so surely it is in faults against God also. Fifthly, the sins which have bin committed after vows, and resolutions of amendment are yet more grievous: for that contains also the breaking of those promises. Somewhat of this, there is in every wilful sin, because every such is a breach of that vow we make at Baptisme; But be∣sides that, we have since bound our selves by new vowes, if at no other time, yet surely at our coming to the Lords Supper, that being (as was formerly said) purposely to repeat our vow of Baptisme. And the more of these vowes we have made, so much the greater is our guilt; if we fall back to any sin, we then renounced. This is a thing very well worth weighing, & therefore examine thy self parti∣cularly, at thy approach to the Sacrament, con∣cerning thy breaches of former vowes made at the holy Table. And if upon any other occasion, as sickness, trouble of mind, or the like, thou hast at any time made any other, call thy self to a

strict account how thou hast performed them also, and remember that every sin committed against such vowes is besides its own natural guilt, a perjury likewise. Sixthly, a yet higher step is, when a sin hath bin so often committed, that we are come to a custome and habit of it: and that is indeed a high degree.

6. Yet even of habits some are worse then others; as first, if it be so confirm∣ed, that we are come to a hardness of heart, have no sense at all of the sin; or secondly, if we go on in it against any extraordinary means used by God to re∣form us, such as sickness, or any other affliction, which seemes to be sent on purpose for our reclaiming. Or thirdly, if all reproofs and exhortations either of Ministers or private friends work not on us, but either make us an∣gry at our reprovers, or set us on defending the sin. Or Lastly, if this sinful habit be so strong in us, as to give us a love to the sin, not only in our selves, but in others; if as the Apostle saith, Rom. 1. 31. We do not only do the things, but take pleasure in them that do them, and therefore intice and draw as man•• as we can into the same sins with us: Then it is risen to the highest step of wickedness, and is to be look't on as the utmost d••gree both of sin and danger. Thus you see how you are to examine your selves concerning your sins, in each of which you are to consider how many of these heightning circumstances there have

bin, that so you may aright measure the hainousness of them.

7. Now the end of this examination is to bring you to such a sight of your sins, as may truly humble you, make you sensi∣ble of your own danger, that have pro∣voked so great a Majesty, who is able so sadly to revenge himself upon you. And that will surely even to the most carnal heart appear a reasonable ground of sorrow. But that is not all, it must likewise bring you to a sense and abhorrence of your baseness, and ingratitude, that have thus offended so good and gracious a God, that have made such unworthy and unkinde returnes to those tender and rich mercies of his. And this con∣sideration especially must melt your hearts into a deep sorrow and contrition, the de∣gree whereof must be in some measure an∣swerable to the degree of your sins. And the greater it is, provided it be not such as shuts up the hope of Gods Mercy, the more acceptable it is to God, who hath promised not to despise a broken and con∣trite heart, Psal. 51. 17. And the more likely it will be also to bring us to amend∣ment: For if we have once felt what the smart of a wounded Spirit is, we shall have the lesse mind to venture upon sin a∣gain.

8. For when we are tempted with any of the short pleasures of sin, we may then out of our own experience

set against them the sharp pains and terrors of an accusing conscience, which will to any that hath felt them; be able infinitely to outweigh them. Endeavour therefore to bring your soul to this melting temper, to this deep un∣feigned sorrow, and that not only for the dan∣ger you have brought upon your self, for though that be a consideration that may and ought to work sadness in us, yet where that alone is the motive of our sorrow, it is not that sorrow which will avail us for pardon; and the reason of it is clear, for that sorrow proceeds only from the love of our selves, we are sorry, because we are like to smart. But the sorrow of a true penitent must be enjoyned also with the love of God, and that will make us grieve for having offended him, though there were no punishment to fall upon our selves. The way then to stir up this sorrow in us, is first to stir up our love of God, by repeating to our selves the many gracious Acts of his mercy towards us, particularly that of his sparing us, and not cutting us off in our sins. Consider with thy self how many and how great provocations thou hast offered him, perhaps in a continued course of many years wilful disobedience, for which thou mightst with perfect justice have bin ere this sent quick into Hell; Nay, pos∣sibly thou hast before thee many examples of less sinners, then thou art, who have bin sud∣denly snatcht away in the midst of their sins. And what cause canst thou give, why thou hast thus long escaped, but only because his

eye hath spared thee. And what cause of that sparing, but his tender compassions towards thee, his unwillingness that thou should'st perish? This consideration if it be prest home upon thy soul, cannot chuse (if thy heart be not as hard as the neather Milstone) but awake somewhat of love in thee towards this gracious, this long-suffering God, and that love will certain∣ly make it appear to thee, that it is an evil thing, and a bitter, that thou hast forsaken the Lord, Ier. 2. 19. That thou hast made such wretched requitals of so great mercy; it will make thee both ashamed and angry at thy self, that thou hast bin such an unthankful crea∣ture. But if the consideration of this one sort of mercy, Gods forbearance only, be such an engagement, and help to this Godly sorrow, what will then be the multitude of those other mercies, which every man is able to reckon up to himself? and therefore let every man be as particular in it as he can call to mind as many of them as he is able that so he may attain to the greater degree of true contrition.

9. And to all these endeavours most be ad∣ded earnest prayers to God, that he by his ho∣ly spirit would shew you your sins, and soften your hearts, that you may thorowly bewail, and lament them.

10. To this must be joyned an humble con∣fession of sins to God, and that not only in ge∣neral, but also in particular, as far as your memory of them will reach, and that with all those heightning circumstances of them, which

you have by the forementioned examination discovered. Yea even secret, and forgotten sins must in general be acknowledged; for it is cer∣tain there are multitudes of such, so that it is necessary for every one of us to say with Da∣vid, Psal. 19. 12. Who can understand his er∣rors, cleanse thou me from my secret faults. When you have thus confest your sins, with this hearty sorrow, and sincere hatred of them, you may then (and not before) be concluded to feel so much of your disease, that it will be seasonable to apply the remedy.

11. In the next place therefore you are to look on him, whom God hath set forth to be the propitiation of our sins, Rom. 3. 25. Even Ie∣sus Christ that Lamb of God, who taketh away the sins of the world Io. 1. 29. And earnestly beg of God, that by his most precious blood, your sins may be washed away, and that God would for his sake be reconciled to you. And this you are to believe will surely be done, if you do for the rest of your time forsake your sins, and give your selves up sincerely to obey God in all his commands. But without that, it is vain to hope any benefit from Christ, or his suffer∣ings. And therefore the next part of your preparation must be the setting those resoluti••ns of obedience which I told you was the third thing you were to examine your selves of be∣fore your approach to the holy Sacrament.

12. Concerning the particulars of this re∣solution, I need say no more, but that it must answer every part, and branch of our du∣ty;

that is, we must not only in general resolve, that we will observe Gods Commandments, but we must resolve it for every Commandment by it self; and especially where we have found our selves most to have failed heretofore, there especially to renew our resolutions. And here∣in it neerly concerns us to look, that these resolutions be sincere, and unfeigned, and not only such slight ones as people use out of cu∣stome to put on at their coming to the Sacra∣ment, which they never think of keeping after∣wards. For this is a certain truth, that who∣soever comes to this holy Table without an en∣tire hatred of every sin, comes unworthily; and it is as sure, that he that doth intirely hate all sin, will resolve to forsake it; for you know forsaking naturally followes hatred, no man willingly abides with a thing, or person he hates. And therefore he that doth not so re∣solve, as that God the searcher of hearts may approve it as sincere, cannot be supposed to hate sin, and so cannot be a worthy receiver of that holy Sacrament. Therefore trie your resolu∣tions thorowly, that you deceive not your selves in them, it is your own great danger, if you do, for it is certain you cannot deceive God, nor gain acceptation from him by any thing, which is not perfectly hearty and un∣feigned.

13. Now as you are to resolve on this new obedience, so you are likewise to resolve on the meanes, which may assist you in the per∣formance of it. And therefore consider in

every duty, what are the means that may help you in it, and resolve to make use of them, how uneasy soever they be to your flesh; so on the other side consider what things they are, that are likely to lead you to sin, and resolve to shun and avoid them: this you are to do in re∣spect of all sins whatever, but especially in those, whereof you have formerly bin guilty. For there it will not be hard for you to find, by what steps and degrees you were drawn into it, what company, what occasion it was that ensnared you, as also to what sort of tempta∣tions you are aptest to yeild. And therefore you must particularly fence you self against the sin, by avoiding those occasions of it.

14. But it is not enough that you resolve you will do all this hereafter, but you must instantly set to it, and begin the course by doing at the present whatsoever you have op∣portunity of doing: And there are several things, which you may; nay, must do at the present, before you come to the Sacrament.

15. As first you must cast off every sin, not bring any one unmortified lust with you to that Table; for it is not enough to purpose to cast them off afterwards, but you must then actu∣ally do it by with-drawing all degrees of love and affection from them; you must then give a bill of divorce to all your old beloved sins, or else you are no way fit to be married to Christ. The reason of this is clear; For this Sacrament is our spiritual nourishment; now before we can receive spiritual nourishment

we must have spiritual life (for no man gives food to a dead person) But whosoever conti∣nues not only in the act, but in the love of a∣ny one known sin hath no spiritual life, but is in Gods account no better then a dead car∣kass, and therefore cannot receive that spiri∣tual food. It is true, he may eat the bread, and drink the wine, but he receives not Christ, but in stead of him, that which is most dread∣ful; the Apostle will tell you what, 1 Cor. 11. 29. He eates and drinks his own damna∣tion. Therefore you see how great a necessity lies on you thus actually to put off every sin, before you come to this Table.

16. And the same necessity lies on you for a second thing to be done at this time, and that is the putting your soul into a heavenly and Christian temper; by possessing it with all those graces which may render it acceptable in the eyes of God. For when you have turned out Satan and his accursed train, you must not let your soul lie empty; if you do, Christ tells you, Luke 11. 26. He will quickly return a∣gain, and your last estate shall be worse then your first. But you must by earnest Prayer invite into it the holy Spirit, with his graces, or if they be in some degree there already, you must pray that he will yet more fully possess it, and you must quicken and stir them up.

17. As for example, you must quicken your humility, by considering your many and great sins; your Faith, by mediating on Gods pro∣mises to all penitent sinners; your love to God,

by considering his mercies, especially those remembred in this Sacrament, his giving Christ to die for us: and your love to your neighbour, nay to your enemies, by considering that great example of his suffering for us, that were enemies to him. And it is most particu∣larly required of us when we come to this Ta∣ble, that we copy out this pattern of his in a perfect forgiveness of all that have offended us, and not only forgiveness, but such a kind∣ness also, as will express it self in all offices of love and friendship to them.

18. And if you have formerly so quite for∣got that blessed example of his, as to do the direct contrary, if you have done any unkind∣ness or injury to any person, then you are to seek forgiveness from him; and to that end first acknowledg your fault, and secondly restore to him to the utmost of your power, whatsoe∣ver you have deprived him of, either in goods or credit. This reconciliation with our brethren is absolutely necessary towards the making any of our services aceptable with God, as appears by that precept of Christ, Mat. 5. 23, 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee, leave there thy gift before the Altar; and go thy way, first be re∣conciled to thy brother, and then come, and of∣fer thy gift. Where you see, that though the gift be already at the Altar, it must rather be left there unoffered, then be offered by a man that is not at perfect peace with his

neighbour. And if this charity be so necessary in all our services, much more in this, where by a joynt partaking in the same holy mysteries, we signifie our being united and knit, not only to Christ our head, but also to each other, as fellow-members. And therefore if we come with any malice in our hearts we commit an act of the highest Hypocrisie, by making a so∣lemn profession in the Sacrament of that cha∣rity and brotherly love, whereof our hearts are quite void.

19. Another most necessary grace at this time is that of devotion, for the raising whereof we must allow our selves some time to with∣draw from our worldly affaires, and wholy to set our selves to this business of preparation, one very especial part of which preparation lyes in raising up our soules to a devout and heavenly temper. And to that it is most necessary, that we cast off all thoughts of the world, for they will be sure as so many clogs, to hinder our soules in their mounting towards heaven. A special exercise of this devotion is prayer, wherein we must be very frequent, and earnest at our coming to the Sacrament, this being one great instrument, whereby we must obtain all those other graces required in our preparation. Therefore be sure this be not omitted, for if you use never so much en∣deavour besides, and leave out this, it is the going to work in your own strength, without looking to God for his help, and then it is im∣possible you should prosper in it; For we are

not able of our selves to think any thing, as of our selves, but our sufficiency is of God, 2 Cor. 3. 5. Therefore be instant with him so to as∣sist you with his grace, that you may come so fitted to this Holy Table, that you may be partakers of the benefits there reached out to all worthy receivers.

20. These and all other spiritual graces our Souls must be clothed with when we come to this Feast, for this is that wedding garment, without which whosoever comes, is like to have the entertainment, mentioned in the para∣ble, of him who came to the marriage without a wedding garment, Mat. 22. 13. who was cast into utter darkness, where is weeping and gnash∣ing of teeth; for though it is possible he may sit it out at the present, and not be snatcht from the Table, yet St. Paul assures him, he drinks damnation to himself, and howsoever it may fall on him, is uncertain; But it is sure, it will, if repentance prevent it not, and as sure that when ever it does come, it will be intole∣rable, for who among us can dwell with ever∣lasting burnings, Isa. 33. 14.

21. I shall add but one thing more concer∣ning the things which are to be done before the Sacrament, and that is an advice. That if any person upon a serions view of himself can∣not satisfy his own Soul of his sincerity, and so doubts, whether he may come to the Sa∣crament, He do not rest wholly on his own Judgement in the case; For if he be a truly humbl••d Soul, it is likely he may judge too hardly of himself, if he be not, it is odds, but

if he be left to the satisfying of his own doubts, he will quickly bring himself to pass too favourable a sentence. Or whether he be the one or the other, if he come to the Sa∣crament in that doubt, he certainly plunges himself into further doubts and scruples, if not into sin; On the other side, if he forbear, because of it, if that fear be a causeless one, then he groundlesly absents himself from that Holy Ordinance, and so deprives his Soul of the benefits of it. Threfore in the midst of so many dangers, which attend the mistake of himself, I would, as I said before, exhort him not to trust to his own judgement, but to make known his case to some discreet and Godly Minister, and rather be guid•••• by his, who will probably (if the case be duely and with∣out any disguise discovered to him) be better able to judge of him, then he of himself. This is the councel the Church gives in the exhor∣tation before the Communion, where it is ad∣vised, that if any by other means therefore mentioned, cannot quiet his own conscience, but require farther counsel, and comfort, than let him go to some discre••t and learned Minister of Gods Word, and open his grief, that he may receive such Ghostly cou••sel, advice, and com∣fort that his conscience may be relieved, &c. This is surely such advice, as should not be neglected neither at the time of coming to the Sacrament, nor any other, when we are un∣der any fear or reasons of doubt concerning the state of our Souls. And for want of this,

many have run into very great mischief, ha∣ving let the doubt fester so long, that it hath either plunged them into deep distresses of con∣science; or which is worse, they have to still that disquiet within them, betaken themselves to all sinful pleasures, and so quite cast off all care of their Souls.

22. But to all this it will perhaps be said, that this cannot be done without discovering the nakedness, and blemishes of the Soul, and there is shame in that, and therefore men are unwilling to do it. But to that I answer, that it is very unreasonable, that should be a hin∣derance. For first, I suppose you are to chuse onely such a person as will faithfully keep any secret, you shall commit to him, and so it can be no publick shame you can fear. And if it be in respect of that single person, you need not fear that neither; for, supposing him a godly man, he will not think the worse of you, but the better, that you are so desirous to set all right between God, and your Soul. But if indeed there were shame in it, yet as long as it may be a means to cure both your trouble and your sin too (as certainly Godly and faithful counsel may tend much to both) that shame ought to be despised, and it is sure it would, if we loved our Souls, as well as our body, for in bodily diseases, be they never so foul or shameful, we count him a fool, who will rather miss the cure, then discover it, and then it must here be so much a greater folly, by how much the Soul is more precious then the body.

23. But God knows, it is not onely doubting persons, to whom this advice might be useful, there are others of another sort, whose confi∣dence is their disease, who presume very ground∣lesless of the goodness of their estates; And for those it were most happy, if they could be brought to hear some more equal judgements, then their own in this so weighty a business. The truth is, we are generally so apt to savour our selves, that it might be very useful for the most, especially the more ignorant sort, sometimes to advise with a spiritual guide, to enable them to pass right judgements on them∣selves, and not onely so, but to receive dire∣ctions, how to subdue and mortify those sins they are most inclined to, which is a matter of so much difficulty, that we have no reason to despise any means that may help us in it.

24. I have now gone through those seve∣ral parts of duty we are to perform before our receiving. In the next place, I am to tell you, what is to be done at the time of receiving. When thou art at the Holy Table, first hum∣ble thy self in an unfeigned acknowledgement of thy great unworthiness to be admitted there; and to that purpose remember again between God and thine own Soul, some of thy greatest, and foulest sins, thy breaches of for∣mer vows made at that Table, especially since thy last receiving. Then meditate on those bitter sufferings of Christ, which are set out to us in the Sacrament, when thou seest the

bread broken, remember how his blessed body was torn with nails upon the Cross, when thou seest the wine poured out, remember how his precious blood was spilt there. And then consider, it was thy sins that caused both. And here think, how unworthy a wretch thou art to have done that, which occasioned such torments to him? How much worse then his very crucifiers? They crucified him once, but thou hast, as much as in thee lay, crucified him daily. They crucified him, because they knew him not, but thou hast known both what he is in himself, The Lord of Glory, and what he is to thee a most tender and merciful Saviour, and yet thou hast still continued thus to crucify him afresh. Consider this, and let it work in thee, first a great sorrow for thy sins past, and then a great hatred, and a firm resolution a∣gainst them for the time to come.

25. When thou hast a while thus thought on these sufferings of Christ for the increasing thy humility and contrition; Then in the se∣cond place think of them again, to stir up thy Faith; look on him as the sacrifice offered up for thy sins, for the appeasing of Gods wrath, and procuring his favour, and mercies toward thee. And therefore beleevingly, yet hum∣bly, beg of God to accept of that satisfaction made by his innocent and beloved Son, and for the merits thereof to pardon thee; whatever is past, and to be fully reconciled to thee.

26. In the third place consider them again to raise thy thankfulness. Think how much

both of shame and pain he there endured, but especially those great agonies of his Soul, which drew from him that bitter cry, My God, my God why hast thou forsaken me. Mat. 27. 45. Now all this he suffered only to keep thee from perishing. And therefore consider what unexpressable thanks thou owest him, and endeavour to raise thy Soul to the most zealous and hearty thanksgiving; For this is a principal part of duty at this time, the praising, and magnifying that mercy, which hath redeemed us by so dear a p••ice. There∣fore it will here well become thee to say with David, I will take the Cup of Salvation and will call upon the Name of the Lord.

27. Fourthly, look on these sufferings of Christ, to stir up this love, and surely there cannot be a more effect••al means of doing it, for here the love of Christ to thee is most ma∣nifest, according to that of the Apostle, 1 Jo. 3. 16. Hereby perceive we the love of God towards us, because he layed down his life for us. And that even the highest degree of love, for as himself tels us, Jo 15. 13. Grea∣ter love then this hath no m••n, then that a man lay down his life for his friend. Yet even grea∣ter love then this had he, for he not onely died, but died the most painful and most reproachful death, and that not for his friends, but his utter enemies. And therefore if after all this love on his part, there be no return of love on ours, we are worst then the vilest sort of men, for even the Publicans, Matth. 5. 46.

Love those that love them. Here therefore chide, and reproach thy self, that thy love to him is so faint and cool, when his to thee was so zealous and affectionate. And endeavour to enkindle this holy flame in thy Soul, to love him in such a degree, that thou mayest be ready to copy out his example, to part with all things yea even life it self, whenever he cals for it, that is whensoever thy obedience to any command of his shal lay thee open to those sufferings. But in the mean time, to resolve never again to make any league with his ene∣mies, to entertain, or harbour any sin in thy brest. But if there have any such hitherto remained with thee, make this the season to kill, and crucify it, offer it up at this instant a sacrifice to him, who was sacrificed for thee, and particularly for that very end, that he might redeem thee from all iniquity. Therefore here make thy solemn resolutions to forsake every sin, particularly those, into which thou hast most frequently fallen. And that thou mayest indeed perform those resolutions, ear∣nestly beg of this crucified Saviour, that he will by the power of his death mortify and kill all thy corruptions.

28. When thou art about to receive the consecrated bread and wine, remember that God now offers to seal to thee that New Co∣venant made with mankinde in his Son. For since he gives that his Son in the Sacrament, he gives with him all the benefits of that Cove∣nant, to wit, pardon of sins, fanctifying grace

and a title to an eternal inheritance. And here be astonished at the infinite goodness of God who reaches out to thee so precious a trea∣sure. But then remember, that this is all but on condition, that thou perform thy part of the Covenant. And therefore settle in thy Soul the most serious purpose of obedience, and then with all possible devotion joyn with the Minister in that short, but excellent prayer used at the instant of giving the Sacrament, The body of our Lord, &c.

29. So soon as thou hast received, ••ffer up thy devoutest praises for that great mercy, to∣gether with thy most earnest prayers for such assistance of Gods Spirit, as may enable thee to perform the vow thou hast now made. Then remembring that Christ is a propitiati••n not for our sins onely, but also for the sins of the whole world, let thy charity reach as far as his hath done, and pray for all mankind, that every one may receive the benefit of that sacrifice of his; commend also to God the estate of the Church, that particularly, whereof thou art a member. And forget not to pray for all to whom thou owest obedience, both in Church and State, and so go on to pray for such par∣ticular persons as either thy relations, or their wants shall present to thee If there be any collection for the poor (as there alwayes ought to be at this time) give freely according to thy ability; or if by the d••fault of others there be no such collection, yet do thou privately design something towards the relief of thy

poor brethren, and be sure to give it the next fitting opportunity that offers it self. All this thou must contrive to do in the time that o∣thers are receiving, that so when the publick prayers, after the administration begin, thou mayst be ready to joyn in them, which thou must likewise take care to do with all divoti∣on: thus much for thy behaviour at the time of receiving.

30. Now followes the third and last thing; That is▪ what thou art to do after thy receiv∣ing. That which is immediately to be done, is as soon as thou art retir'd from the Congre∣gation, to offer up again to God thy Sacri∣fice of praise for all those precious mercies con∣veyed to thee, in that holy Sacrament, as also humbly to intreat the continued assistance of his grace to enable thee to make good all those purposes of obedience thou hast now made. And in whatsoever thou knowest thy self most in danger, either in respect of a∣ny former habit, or natural inclination, there especially desire and earnestly beg his aid.

31. When thou hast done thus, do not presently let thy self lose to thy worldly car••s and businesse. But spend all that day, either in medi••ating, praying, reading, good confe∣rences, or the like; so as may best keep up that holy flame that is enkindled in thy heart. Af∣terwards, when thy calling requires thee to fall to thy usual affaire••, do it, but yet still re∣member that thou hast a greater business then

that upon thy hands; that is, the performing of all those promises, thou so lately madest to God, and therefore whatever thy outward im∣ployments are, let thy heart be set on that, keep all the particulars of thy resolution in memory, and whenever thou art tempted to any of thy old sins, then consider, this is the thing thou so solemnly vowedst against, and withal remember what a horrible guilt it will be, if thou shouldst now wilfully do any thing contrary to that vow; Yea, and what a hor∣rible mischief also it will be to thy self. For at thy receiving, God and thou enteredst into Covenant, into a league of friendship and kind∣ness. And as long as thou keepest in that friendship with God, thou art false, all the ma∣lice of men or divels can do thee no harm: For as the Apostle saith, Rom. 8. 31. If God be for us who can be against us. But if thou breakest this league (as thou certainly dost, if thou yeild to any wilful sin) then God and thou are enemies, and if all the world then were for thee, it could not avail thee.

32. Nay thou wilt get an enemy within thine own bosome, thy conscience accusing and upbraiding thee, and when God and thine own conscience are thus against thee, thou canst not but be extremely miserable, even in this life, besides that fearful expectation of wrath, which awaites thee in the next. Remember all this, when thou art set upon by any temp∣tation, and then sure thou canst not but look upon that temptation, as a cheat, that co••es

to rob thee of thy peace, thy God, thy very soul. And then surely it will appear as unfit to entertain it, as thou wouldst think it to har∣bour one in thy house, who thou knowest came to rob thee of what is dearest to thee.

33. And let not any experience of Gods mercy in pardonning thee heretofore incourage thee again to provoke him; for besides, that it is thy highest degree of wickedness and un∣thankfulness to make that goodness of his, which should lead thee to repentance an incou∣ragement in thy sin; besides this, I say, the oftner thou hast bin pardoned, the less reason thou hast to expect it again, because thy sin is so much the greater, for having bin committed after so much mercy. If a King have several times pardoned an offender, yet if he still re∣turn to the commission of the same fault, the King will at last be forced, if he have any love to Justice, to give him up to it. Now so it is here, God is as well just as merciful, and his justice will at last surely and heavily a∣venge the abuse of his mercy; and there cannot be a greater abuse of his mercy, then to sin in hope of it, so that it will prove a miserable deceiving of thy self then to presume upon it.

34. Now this care of making good thy vow must not abide with thee some few dayes only, and then be cast aside, but it must continue with thee all thy dayes. For if thou break thy vow, it matters not, whether sooner or latter. Nay perhaps the guilt may in some respects be

more, if it be late, for if thou have for a good while gone on in the observance of it, that shews the thing is possible to thee; and so thy after breaches are not of infirmity, because thou canst not avoid them, but of perversness, because thou wilt not: Besides the use of Chri∣stian-walking must needs make it more easie to thee. For indeed all the difficulty of it, is but from the custome of the contrary. And therefore if after some acquaintance with it, when thou hast overcome somwhat of the hardness, thou shalt then give it over, it will be most inexcusable. Therefore be careful all the dayes of thy life, to keep such a watch o∣ver thy life, and so to avoid all occasions of temptations, as may preserve thee from all wilful breaches of this vow.

35. But though the obligation of every such single vow reach to the utmost day of our lives, yet are we often to renew it; that is, we are often to receive the holy Sacrament, for that being the means of conveying to us so great and unvaluable benefits; and it being also a Command of Christ, that we should do this in remembrance of him, we are in respect both of reason and duty to omit no fit opportunity of partaking of that holy Table. I have now shewed you what that reverence is, which we are to pay to God in his Sacrament.

Notes

• The Lords Supper.
• Things to be done be∣fore re∣ceiving.
• Examinati∣on.
• Of our knowledg.
• Sins.
• Several sorts.
• Degrees.
• Humiliati∣on.
• Contrition.
• Confession.
• Resolutions of obedi∣ence.
• Of the meanes.
• Present re∣nouncing of sin.
• Imbracing vertue.
• Quickning of graces.
• Charity.
• Devotion.
• Necessity of these graces.
• The useful∣ness of a spiritual guide.
• Not to be ashamed to discover our selves to one.
• As necessa∣ry to the confident as to the doubtful.
• At the time of re∣ceiving.
• Meditation of thy un∣worthiness.
• The suffe∣rings of Christ.
• The atone∣ment wrought by them.
• The thank∣fulness owing for them.
• The great love of Christ in them.
• The bene∣fits of the New Cove∣nant sea∣led in the Sacrament.
• Upon recei∣ving give thanks.
• Pray.
• After the Sacrament.
• Private Prayer and Thanksgiv∣ing.
• Not pre∣sently to f••l 〈◊〉〈◊〉 worldly affaires
• To keep thy re••o••utions still in me∣mory.
• The danger of breaking them.
• Making God thy e∣nemy.
• Thy own conscience.
• Gods for∣mer par¦dons no in∣courage∣ment to sin.
• The obliga∣tion of this vow perpe∣tual.
• Yet often to berenewed.