Gospel-worship, or, The right manner of sanctifying the name of God in general and particularly in these three great ordinances, viz. [brace] 1. hearing of the Word, 2. receiving the Lords Supper, 3. prayer / by Jeremiah Burroughs ; being the second of the seven volumns lately published by Thomas Goodwin ... [et al.]

SERMON XII.

Leviticus, 10. 3.

I will be Sanctified in them that come nigh me.

I Shall ad somthing to one particular, that I had the last day, concerning Peoples withdra∣wing from such a Congregation where they could not receive all the Ordinance of Jesus Christ.

As now, If I were in a Church where I could have but a piece of the Sacrament, sup∣pose they deale with me as the papists do with the people that is, they will give them the Bread and not the Wine, Certainly I were not bound to stay with them then, but I were bound to go where I might have the whol Sacrament. So if a Church will give me some one Ordinance and not another, I confess so long as there is hope that I may enjoy it, and that they are in a

way for injoyment, I think there should be a great forbearance to a Church as wel as to a particular person; as I must not with∣draw from a particular man, where there is hope still of his re∣formation, that there may come good of my forbearance, so towards a Church much more; but I say, if I cannot enjoy nei∣ther doth there appear any hope of injoyment of all Ordi∣nances, certainly it were but a cruelty to force men to stay there, when as otherwhere they may enjoy all Ordinances for the good of there souls. And this cannot be schism thus to do; As now if this schism? Supose a man were in a place and joy∣ned in such a Communion, for his outward benefit he may re∣move his dwelling from one place to another if he can have bet∣ter trading in another place; than certainly if he may have more Ordinance for the edification of his soul; he may as well re∣move from one to another, as he may remove if his trading be better in one place than another. Christ would have all his peo∣ple look to the edification of there souls; and should I account that schism, when a man or woman meerly out of tenderness and a desire to injoy Jesus Christ in all his Ordinances for the benefit of there souls,, they find such want to there souls of all Ordinances, that though they may have some in one place, yet if they cannot have all, their souls do not so thrive; now if this be all the end why they remove, that they might have more edification to their souls, injoying the Ordinances of Christ more fully, God forbid that this should ever be acoun∣ted such a sin, that the Scripture is to brand; no that's schism when there is a violent rending out of malice, for the want of love; for as a postasie is a rending from the head, so schism from the body, that is, when it is out of an evil spirit, from envie, or from malice, from want of love, or from any base sinister ends, and upon no Just Ground; but now when it is meerly out of love to Jesus Christ, that I might have more edification to my soul and still I retaine love to the Saints that are there as they are in Communion, and so far as they have any thing good among them, I hold communion with them in that: only I desire in humility, and in meekness that I may be in such a place where my soul may be most edified, where I may enjoy al those Ordinances that Christ hath appointed for his Church,

certainly, that soul that can give this account to Jesus Christ for going from one place to another, will be freed by Jesus Christ from such a sin as this is that the world calls Schism; but the truth is, this word is in mens mouths that understand not what it means, and the Devil alwayes will have some word or o∣ther cast upon them that are good; for he hath heretofore gained much by it, so still he makes account to gain much by words and terms and therefore men should take heed of words and termes that they do not understand, and examine seriously what the meaning is and what is held forth in these words: And thus much for that point that it must be in a holy Com∣munion wherever there is the receiving of the Lords Supper, it must be received in an holy Communion.

Now we are to proceed to that which is the main thing, and that is, What are the holy Qualifications or dispositions of the soul, together with the actings fit in receiving of the Lords Supper, what is required in the soul, for he sanctifying of the Name of God in this holy sacrament?

There are many things required.

As first, there is required Knowledg; I must know what I do when I come to receive this holy Sacrament; knowledg apply∣ed to the work that I am about, When some of you have come to receive this Sacrament, if God would have spoken from Hea∣ven and have said thus to you, what are you doing now? what do you go for? What account had you been able to have given unto him? You must understand what you do when you come thither.

First You must be able to give this account to God, Lord, I am now going to have represented to me in a visible and sensible way the greatest Mysteries of Godlines, those great and deep Counsels of my Will concerning my eternal estate, those great Things that Angels desire to pry into, that shall be the mat∣ter of eternal praises of Angels and Saints in the highest Heavens that they may be set before my view; Lord, when I have come to thy Word, I have had sounding in mine ears the great Mysteries of Godliness, the great Things of the Covenant of Grace, and now I go to see them represented before mine eyes in that Ordi∣nance of thine that thou hast appointed.

Yea Lord, I am now going to receive the Seals of the blessed Covenant of thine, the second Covenant, the new Covenant, the Seals of the Testimony and will of thine; I am going to have confirmed to my soul thine everlasting Love in Jesus Christ.

Yea Lord I am going to that Ordinance wherein I expect to have Communion with thy self, and the Communion of thy chief mercies to my soul in Jesus Christ.

I am going to feast with the, to feed upon the Body and Blood of Jesus Christ.

Yea, I am now going to set the Seal of the Covenant on my part, to renew my Covenant with thee, I am going to have Communion with thy Saints, to have the bond of Communi∣on with all thy people to be confirmed to me, that there might be a strong bond of union and love between me and thy Saints than ever; these are the ends that I go for, this is the work that I am now going about; thus you must come in understanding, you must come with understanding, you must know what you are going about; this is that which the Apostle speaks of, when he spake of the disarming the Lords body; he rebukes the Co∣rinthians for there sin, and shew them that they were guilty of the Body and Blood of Christ, because they did not descren the Lords Body, they look'd only upon the outward elements, but did not discren what their was of Christ there, they did not understand the Institution of Christ; they did not see how Christ was under those elements, both represented, and exhibi∣ted unto them: that is the first thing, there must be knowledg and understanding.

And now for the knowledg and understanding of the nature of the Sacrament; there need be knowledg in other Points of Religion, for we can never come to understand the nature of this Sacrament, without knowing God, and knowing our selves, knowing in what estate we are by Nature, knowing our Fall knowing the way of Redemtion, knowing Jesus Christ what He was, and what He hath done for the making of an Atonement, the necessity of Jesus Christ, and what the way of the Cove∣nant is that God hath appointed to bring mens souls to eter∣nall life by. The main points of Religion must be known, but

especially that which concerns the nature of a Sacrament.

Now this knowledg likewise must be actual, not meerly ha∣bitual knowledg, but there must be a stirring up of this know∣ledg, that is, by meditation, I must be meditating, have actu∣al thoughts and meditations of what I do know; that ought to be the work of a Christian in coming to receive the Sacrament, to quicken up his knowledg, to have a renewed work of his knowledg by actual thoughts and meditations of the main Points of Religion, and especially of the nature and the end of this holy institution; that is the first thing.

Secondly, As we must come understandingly, without which we cannot Sanctifie Gods Name so we must come with hearts su∣table to the work that we are about, that is, because the great thing that is here, is the breaking of Christs body, and the pow∣ring forth His blood. A sutable disposition to this is brokenness of heart, sence of our sin, of that dreadful breach that sin hath made between God and the soul; our sin should be upon our hearts so as to break them; But this brokenness must be Evan∣gelical; it must be through the applying of the Blood of Christ unto my soul; I must come to be sensible of my sin; but especi∣ally be sensible of it by what I see in the holy Sacrament, that must make me sensible of my sin: There are a great many things to make me sensible of my sin: The consideration of the great God that thou hast sinned against, and the Curse of the Law that's due to thee, the wrath of God that is incensed against thee for thy sin, and those eternal flames that are prepared for sinners, those everlasting burnings.

But now those are not the things that will break the heart in an Evangelical way, in a gracious way; the main thing by which the soul must come to break its heart, must be the behol∣ding of the evil of sin in the red glass of the blood of Jesus Christ, the beholding him broken; and truly there is nothing in the world, that hath that power to break the heart of sin, as the beholding of that which is to be beheld in the holy Sacrament, and that heart is a hard heart that can see what is there to be seen, & not break in the apprehension of sin; when I here see what my sin cost, what a price was made for my soul, when I see the hatred of God against sin, and the justice of God in not

sparing his Son, but in breaking his Son for my sin and in shed∣ding the blood of his Son for my sins, I see here that the making of my peace with God did cost more than ten thousand worlds is worth; I see that by my sin such a breach was made between God and my soul, that all the Angels in Heaven, and Men in the World could never make up this breach; only the Son of God, he that was God and man, that was thus broken by the burden of the wrath of his Father for my sins, could do this, The truth is, when we come to this holy Communion, we are to look upon Christ as if we saw Him hanging upon the Cross, suppose thou hadst lived at the time when Christ was crucified, and hadst understood as much concerning the death of Christ as now thou doest, and what Christ was, if so be that thou shoul∣dest have beheld Him in the Garden and there sweating drops of water and blood, and lie groveling upon the ground, crying, If it be possible let this cup pass from me: and shouldest have follow¦ed Him to the Cross, and there have seen His hands and feet nai∣ed and His side pierced, and the blood trickling down, and have heard him crying out, My God, my God, why hast thou for∣saken me; would not such a sight as this is have broken thy heart for thy sin? the truth is there is more, I won't say only so much, but I say there is more in this Sacrament to break the heart for sin than such a sight as that.

You will say, If you should haue Christ to be crucified again before your eyes, if you should see the body of Christ hanging upon the Cross, and there behold him crucified, and hearing of him cry out, My God, my God, why hast thou forsaken me; you would think if your hearts did not break for sin then, that they were desperately hard; know every time that thou hast come to receive the Sacrament, thou hast come to see such a sight and it is as great an aggravation of the hardness of thy heart if it hath not broken at this sight, as it would be if it should not break at that sight; We reade in Gal. 3. 1. of Pauls speaking of the preaching of the Gospel, he saith that Christ was crucified before those that did hear the word: and foolish Galatians who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you; he doth not mean that Christ was crucified in

Galatia, but that where the word was preached he was evidently set forth, and crucified among them; but now my brethren, the crucifying of Christ in the Word, is not such a real, evident and sensible setting forth of Christ crucified, as when he is set forth in this Sacrament, and tis that which works with more efficacie to break the heart than that other sight; and the reason that I give is this:

Because you do never find that God did set that apart as an Ordinance: an institution appointed to that end that they should come to look upon that for the breaking of there hearts; there was indeed a naturalness in it; that if they did behold Christ, it might break there hearts, but it was not such an Ordinance it was not a Sacrament as this is; now this being in a Sacramental way in the use of an Ordinance appointed by Jesus Christ to set forth his sufferings, and al the riches of the Covenant of grace to the soul, there may be expected here a further blessing than in the other, though it's true the other might work mightily upon the heart but yet this being a great ordinance of Christ in the Church, a great institution of Jesus Christ for the setting out of his suffe∣rings, it hath a more special blessing that goes along with it; every Ordinance hath a promise, and a more special blessing than any other thing that is not an Ordinance. So when you come here to behold Christ crucified before you, you cannot see Christ naturally crucified as upon the Cross: but you have Christ crucified before you in the way of a Sacrament, in the way of a solemn institution of Jesus Christ, that hath a special bles∣sing which goes along with it; therfore if the heart be not bro∣ken here, there is an aggravation of the hardness of the heart as great as if we should behold Jesus Christ upon the Cross and our hearts not broken there; and indeed this is a special reason why those are said to be guilty of the body and blood of Christ that receive unworthily; as if a man had been then alive and had been before the Cross; and there have seen how the blood of Jesus Christ, was shed for sin, and should not have been affected with it, but should have accounted it as a common thing, this man in some regard might have been said to be guilty of His death; that is, to have joyned and consented with those that 〈◊〉〈◊〉 crucifie Him; for if a man sees another commit a sin, if he 〈◊〉〈◊〉

affected with that sin, and it does not stir his heart, he may come to be partaker of his sin; so that those that come to see Jesus Christ crucified, and have not their hearts at all stir'd with the crucifying of Christ, they are in som regard truly said to be guil∣ty of the Body and Blood of Jesus Christ; And that's the second thing, brokenness of spirit is sutable to the light of a broken Christ.

3. The Third thing that is here to be done in the Sanctify∣ing of Gods Name, is the purging and clensing of the heart from sin; and actuall clensing and purging the heart from sin there ought to be. The Jews in there Passover were to cast out all leaven and those that were of the custom of the Jews, say that they were wont to do three things in the casting out of their Leaven:

1. they made diligent search for Leaven; they lighted Can∣dles to look into every corner lest there should be any bit of Lea∣ven left in the house.

2. When they found it they cast it out.

3. They used an execration, they did curse themselves if they should willingly keep any leaven in the house.

So my brethren, when we come to partake of this holy Or∣dinance, there should be a diligent inquisition for sin, for sin in Scripture is compared to leaven; thou shouldest make a dili∣gent search what sin there is in thy heart, in any of the facul∣ties of thy soul, what sin there is in thy thoughts, in thy con∣science, in thy understanding, in thy will, in any of thy affecti∣ons, what sin there hath been in thy life, what family sins, what personall sins. thou shouldest make a diligent search to see whether there be not some leaven, some evil in thy heart; and what ever sin thou shalt come to find out in thy heart, there must be a casting of it out; that is, thy soul must be set a∣gainst it to apose it with all thy might; what ever beloved sin, whatever gainfull sin, whatsoever become of thee, thy soul must renounce that sin of thine; yea and in a kind of execra∣tion of thy life: that's thus, Lord, as ever I expect to receive any good by this Body and Blood of Christ, that I come now to receive, so Lord, here I profess against every sin that I have found out in my heart; I desire to find out all, and profess

against all, and renouuce all, and would do to the uttermost that I am able for delivering of my soul fully, from every known or beloved sin; Oh that there might not be any remai∣ning in my heart: this must be the disposition of the soul co∣ming hither, and it must needs be thus, or else we cannot sanctifie Gods Name, because there is nothing more sutable than this dis∣position unto the receiving of the Sacrament; for we come here to profess, That we do acknowledg that sin did cost so much as it did, that it cost the Blood of the Son of God; now this cannot chuse but cause the heart to renonnce sin; If in∣deed I do beleeve that sin hath cost the Blood of Christ, that it cost him so deer as it did, that it did trouble Heaven and Earth, that there must be such a mighty wonderful way of satisfaction to God for my sin committed against him, Cer∣tainly sin hath a dreadful evil in it, Oh let me never have to do with such sin that was the cause of such sufferings to my Sa∣vior that did shed his Blood. If so be that thou sawest a knife that had cut the throat of thy dearest child, would not thy heart rise against that knife? Suppose you come to a Table, and there is a Knife laid at your Trencher, and it was told you, This is the Knife that cut the Throat of your Child, or Father, if you could use that Knife as another Knife, would not any one say, There was but little love to your Father or Child: So when there is a Temptation comes to any sin, this is the Knife that cut the Throat of Christ, that pierc'd his Sides, that was the cause of all his sufferings, that made Christ to be a curse; now wilt not thou look upon that as a cursed thing that made Christ to be a curse? Oh with what detestation would a man or woman fling away such a Knife! and with the like detestation it is re∣quired that thou shouldest renounce sin, for that was the cause of the death of Christ. I remember it is reported of Anthony. when Caesar was slain, he comes to stir up the people against those that had slain Caesar, and he takes the cloaths that were bloody, and holds them forth to the people, and saith, Here is blood of your Emperor; and upon that the people were enraged against those that had slain him, and went and pulled down their houses upon them: So when thou comest to this Sa∣crament, thou seest the blood of Christ gushing out, and for thy

sin, if ever thy sin be pardoned; either thy soul must be eternal∣ly damn'd for thy sin, or else thy sin cost the gushing out of the blood of Christ; now when thou seest this; this should cause an holy rage in thy soul against sin that caused this; surely the putting away sin, the rising of the heart against sin must needs be a disposition sutable to such an Ordinance as this is. And that's the Third thing required in sanctifying of Gods Name in this Ordinance, the purging out of sin, and rising of the heart against it.

4. The Fourth thing that is to be done for the sanctifying of Gods Name here, it is, the hungring and thirsting of the soul after Jesus Christ; whosoever comes hither, he comes to a feast, and the Lord exspects that all his Guests should come with sto∣machs unto his feast, come with hungring and longing for Je∣sus Christ; this should be the disposition of the soul, Oh that my soul might enjoy Communion with Jesus Christ; now, this is the end that I am come for; Oh! the Lord, that knows the workings of my heart, knowes that this is the great desire of my soul, that I might enjoy Communion with Jesus Christ; Oh! that I might have more of Christ, that I might meet with Christ, that I might have some further manifestation of Je∣sus Christ that I might have my soul further united to the Lord Christ, and so have further influence of Christ to my soul; I come with thirst after the Lord Christ, knowing my infinite need of him, and the infinite excellency that there is in Jesus Christ; my soul doth famish and perish for ever without Christ; but in the enjoyment of Christ, there is a fulness for the satisfying of my soul; that I have had of Christ somtimes in the Word, and somtimes in Prayer, that have been sweet un∣to me, but I expect a further communion with Christ here, for this is the grand Ordinance for Communion with Jesus Christ; indeed the word in this respect it is beyond this Ordinance, that is it is not only for the increase of Grace, but for the begetting; This is only for the increase of Grace, and not appointed for the begetting; now in that respect the Word is above the Sacra∣ment; but now this Sacrament is a more full Ordinance for Communion with Jesus Christ, this is the Communion of the body of Jesus Christ, and of his blood, and therfore there ought

to be hungring and thirsting desires of the soul after Jesus Christ, therefore you must take heed you do not come with your stomachs full of trash, as children when they can get Plums and Pears and fill their stomachs with them, when they come to your Tables, though there be never so much whol∣some diet, they have no mind at all to it; so it is with men of the world, they fill their hearts with the trash of this world, and with sensual delights, and hence it is that when they come to such a great Ordinance to enjoy communion with Jesus Christ, that then they feel no want at all of Christ, only they come and take a little piece of bread and a draught of wine, but for any strong pausing desires to meet with Jesus Christ there in the Ordinance, to come so as they know not how to live without Christ, even as a man that is an hungred cannot live without his meat and drink; and so for the soul to have such a disposition after Christ, this is a rare thing; but know that Gods Name is not sanctified, unless thou doest come in such a way unto his holy Sacrament; that's the fourth thing, hungry and thirsty desires after Christ, from a deep sence of the need of him, and the apprehension of the excellency in him.

5. In the fift place there must be an exercise of faith for the Sanctifying of Gods Name here; Faith that is both the hand and the mouth of the taking of this spiritual meat; and spiritu∣al drink; when thou comest to the Feast of the Lord, Faith first is the eye, and then the hand and mouth; it is the eye of thy soul to give a real sight to what there is here, you are not able to dis∣cern the body of the Lord but by the eye of Faith; if thou co∣mest only with bodily eyes to look upon what is here, thou seest nothing but a little Bread and Wine; but now where the eye of Faith is, there is a real apperance of Jesus Christ to the soul, as if Christ were bodily present, and we need not have the bread truned in to his body; for Faith cannot see the body of Christ through the bread, and the blood of Christ gushing in the Wine. And it is a mighty thing to have Christ and such sprituall things made real and not to be a fansie. If one look upon the fire that is painted, one cannot heat ones self in cold wether with that, but fire that is really burning upon the harth; so those that

come to receive the Sacrament, and not come with Faith, that have only the eye of their bodies, they only see as it were a pain∣ted Christ, they do not see Christ really, his body and blood and those great mysteries of the Gospel are not presented as real things to their souls; and hence it is that they go away and get nothing; but now when the soul comes with the eye of Faith, the soul sees the wonderful things of God, it is the most glorious sight in the world; al the glory of God in the Heavens and Earth is not like this Sight of Jesus Christ and the mysteries of the Gospel that do appear to the eye of Faith; therefore you may by this know whether you have come with Faith or no to the Sacrament, whether you have seen the most glorious Sight that ever your eyes did behold, Alas! with our natural eyes, we behold a Minister coming with a piece of Bread, and a little Wine: but when the eye of Faith is opened, then we behold the glorious things of the Gospel: Many times when you come to hear the Word, your hearts burn within you; as they that went to Emaus; but when you are breaking bread, the eye of Faith that must look upon Jesus Christ: and in this sense, those that have pierced Christ must look upon him; that Scripture is fulfilled in Zachariah, 12. latter end, They shall look on him whom they have pierced by their Sins, and then mourn and la∣ment: This eye of Faith will cause mourning and lamenting for Sin.

And then, As Faith is the eye to make what is here real, so Faith is the hand to take it: When you come to a feast, you must have something to take the meat to you: so saith Christ, he brake bread, and gave it unto his Disciples, saying, Take, eat this. Take it; how shal we take it? By reaching out of the hand; if you sanctifie Gods Name in this Ordinance, as you reach out your hand to take the Bread and Wine, so there must be an actual reaching out of the soul by Faith, putting forth an act of Faith to receive Jesus Christ unto the soul, to apply the Lord Jesus Christ unto thy soul with all his merits and good things that he hath purchased; when the Minister doth give out that Ordinance, 〈◊〉〈◊〉 should look upon God the Father giving out his Son; as if this were your condition I am now in the pre∣sence of the eternal Father, who now doth actually give out

his Son to my soul; and saith Soul, here receive a new this day, my Son with all that he hath purchased for thy good; now then the soul acts upon this, and by stirring up an act of faith, comes and closes with this gift of the Father and casts its selfe upon Jesus Christ, and saith as it were, Amen: to what the Fa∣ther gives, Oh Lord, here I come and imbrace thy Son as my life, as my Savior, as the Fountain of all my good, in whom I expect all the good I am like to have either here or to all e∣ternity; so that there must be a stirring up of the act of faith in an actual taking of Christ, if thou beest a Beleever; Canst thou remember what thou didst, when first thou didst take Je∣sus Christ; when the Lord in the preaching of His word did reveal Jesus Christ to my soul, what didst thou then, Oh soul; how did thy soul work in closing with Christ; as thy soul did then in closing with Christ, so it must now renew the work; there must be a renewal of the work at that time. So that when you come to the Sacrament, you must not think that it is then a time to listen to doubts, fears, and Scruples; no, but it is a time that God cals for the exercise of faith, the casting of the soul upon Christ, and His merits for life and for salvation, or else the Name of God is not sanctified as it ought; thou doest not Sanctifie Gods Name, when thou art busying thy soul in doubts and scruples in thy receiving of the Sacra∣ment.

And then faith is as the mouth; when thou comest to eat and drink, how canst thou if thou hast not a mouth; thou hast a bodily mouth to take in Bread and Wine; but know that without faith thy soul cannot take in Christ; faith is as it were the mouth; that is, by the act of faith the soul doth o∣pen it self for Jesus Christ, and not only opens it self, but takes in Christ, to the soul, and makes Christ and the soul as one, as our Bread and Wine is made one with our Body, so faith takes in Christ, and makes him as one with thee, and turns Christ into the nourishment of thy soul, and thou and Christ by faith are made as truly one, as the Bread and Wine that is put into thy Body, is made one with thy body. This is the work of faith, without which we cannot Sanctifie the Name of God.

Sixthly, There must be spiritual Joy; that must be exercised here; for it is a feast; here we come to sit with Christ at his Ta∣ble, we come as Children to our fathers Table, and to sit there with Jesus Christ our Elder Brother; now as a father doth not love to have his child sit in a sullen and dogged way at his Ta∣ble, or to be crying, but he would have the child sit in comfort and with a holy cheerfulnes with a holy freedom of spirit; not in a sullen way, but as a child in the presence of his father, and not as a servant with the master.

Obiect. You told us before, that there should be brokenness of spirit and sence of our sin.

Answ. That may be, and joy; we rejoyce with trembling; therefore that brokennese of spirit that I meant, must not be slavish horror and fear, but a kindly melting of the soul from the apprehension of the love of God unto it in Jesus Christ, that was willing to be at so great cost to purchase the pardon of sin: such a gracious mourning as may stand with joy; and the truth is, that, that sorrow for sin in the Sacrament that is not mixt with joy, is a sorrow that doth not Sanctifie Gods Name; godly sorrow and evangelical joy may stand together very well. And therefore know that this is not the time, neither to give liberty to have your hearts sink; no, there must be no sinking sorrow of heart, but such a sorrow of heart as in the midst of it you may be able to look upon God as a reconciled Father to you, and have a cheerfulness of spirit as in the presence of God; you must look upon your selves as Gods guests, to be merry at his Ta∣ble; now this is a great mystery of godliness; that there should be at the same time the sight of Christ crucified, and yet at the same time a spiritual cheerfulness in the assurance of the love of God in Jesus Christ. I say, it is a mystery, and only those that are Beleevers are able to understand this mystery, how to have their hearts break, and yet how to rejoyce at the same time in that unspeakable love of God that is here presented unto them in this Sacrament.

Seventhly, In the next place, There must be thankfulness; therefore it is called the Eucharist, and in one of the Evange∣lists where it is said, Christ blest the Bread, in another it is said, Christ gave thanks; Christ when he instituted this Sacrament,

he gave thanks he gave thanks; for what? he gave thanks to God the Father that he was pleased to send him into the world to die for poor souls; now shall Jesus Christ give thanks unto God the Father for that which did cost him his life? yea saith Christ, I see that here is a way to save souls, and let it cost me my life if it will, yet I bless thee O Father, if souls may come to be saved though it cost me my life. Christ rejoyced in his Spirit in thanking his Father for this; then how should our hearts be enlarged with thankfulness when we come to this, that the Ancients were wont to call the Eucharist, that is, a thanksgiving? we are to give God thanks for every mercy, you will not eat your own bread without giving of thanks; but when we come to have this bread, this bread of life, here is matter of thankfulness, here is matter of enlargment of soul; thou that hast the deadest and dullest soul; and straigh∣test Spirit, yet when thou comest hither and understandest what thou doest, here thou canst not but see matter for the enlargment of thy heart, and wish that thou hadst ten thou∣sand thousand times more strength to express the praises of the Lord; here is a thing that must be the subject of the Halle∣lujahs and doxologies, that Angels and Saints must for ever sound out in the highest Heavens; dost thou know what the Lord presents to thee here? it is more than if the Lord should say, I will make ten thousand worlds for the sake of this crea∣ture, and give all these worlds to him, thou wouldest think that thou wert bound to bless him then; only when God in Bread and Wine, reaches out to the, the body and Blood of his Son, here is more matter of praise, then if ten thousand thou∣sand worlds were given to thee, and therefore God expects that thou shouldest say to thy soul, My soul praise thou the Lord, and all that is within me praise His holy Name; bless the Lord O my soul, and forget not all His benefits; who forgiteth all thine iniquitie, who healeth all thy diseases; O poor soul, here is the foundation of all mercies; dost thou praise God for Justification, for sanctification? here is a glorious application of the mercie of God to the souls of sinners, and therefore if ever thou wert thankfull, be thankfull here. The Sabbath my Brethren, that is appointed to be the set constant day of

thanksgiving for the great mercies of God in Christ, and there are other daies for National mercies; now a special work of the Lords day, is, The celebration of this holy Sacrament; and the Christians in former times were wont to do it every Lords day, because that is the day appointed by God for to be the day of thanksgiving for that great mercy; the Lord Jesus Christ: and that's the reason why the Sabbath was changed; the last day in the week was the Jewish Sabbath, and that was to celebrate the memorial of the Creation of the World; and the first day now, it is to be the day of thanksgiving for al the work of God in mans Redemption.

Eighthly, A further thing is this, If you would sanctifie Gods Name, you must be willing to renew your Covenant; that's the end of it; there must be an actual renewing of your Covenant with God, that's thus, I come to receive this Bread & this wine, and this is to be as the Seal of the Covenant on Gods part: now this will be emplied in the nature of the thing, that if I take the Seals of Gods Covenant, that I must be willing to set to my Seal too, to renew the Covenant that God calls me to; now know, all men and women that are sav'd, they are sav'd by the vertue of the Covenant of Grace; and there God on his part promises and makes a Cavenant, That he will bestow his Son, Life and Salvation through him; and thou must likewise come in on thy part, and beleeve on his Son, and repent, which is the Tenour of the Gospel; now every time thou comest to receive this Sacra∣ment, thou comest to renew this Covenant; As if thou shouldest say, Lord, thou hast been pleased to make a Covenant of Grace; as the first Covenant was broken, and all men were cast by that Covenant, now thou hast made a Covenant of Grace, and callest thy servants whom thou intendest to save, that they should re∣new their Covenant with thee in this Sacrament of thine; Lord, here I come, and Lord, here I renew it and set to my seal, to promise and Covenant with thee, That as ever I expect to re∣ceive any good from Christ, so Lord, here I will be thine, I will give up my self for ever to thee; as thou hast given me the Body and Blood of Christ for my salvation, so Lord, here I consecrate my body and blood to thee, the last drop of my

heart blood shall be given to thee, and so my strength and estate, and name, or what ever I am or have shall be thine Have you done thus when you have come to receive the Sacra∣ment? have you actually renewed your covenant with God? you that have taken the body of Christ, have you given up your body to Christ? What's the reason then that you sin so much with your bodies? that you abbuse your body with uncleanness, and drunkenness, and other wickedness afterwards? Oh you prophane the name of God, and the very Body and Blood of Christ in this, except thou givest up the body and soul to God in way of Covenant:

Ninthly, in the last place, for the sanctifying of Gods Name there is required the renewing of Love; the coming with lovely dispositions and the renewing of the grace of love, not on∣ly towards God, but towards our Brethren; for it is the feast of the Lord, and it is an act of communion, Communion, not only with Christ, but with His Churches, with his saints; and as I have told you that there is a profession of our selves to be of the same body with Jesus Christ, then the Lord requi∣reth that His Children should not fall out that come to His Ta∣ble, but that there should be love and peace; there's a mighty bond upon thee when thou comest to the Sacrament; and therefore, first, all heart burnings, and heart grudges, must be laid aside; and secondly you must come with a willinness to be reconcilled one to another, willingnes to pass by all infirmi∣ties in thy Brethren; here I have the Seal of Gods wlling∣ness to pass by al my sins. and therefore I must be willing to pass by all infirmities in my Brethren; I must now cast out all ill wishes towards others, and come with a disire of all good unto them; and with a heart ready to imbrace any op∣portunity to do any good; thou doest lye unto God except thou comest with such a heart as this is; Lord, thou knowest that I am willing to take all opportunities to do good to those, that I now do communicate with, for it is the neerest Commu∣nion that possible can be in this world, between one Creature and another, and this is the reason why there should be that Ordinance of Christ set up every where, to cast out those that are unworthy, because it is the greatest union and Communion

that possibly can be, for it is the Sacrament and Communion of the same body, they are the same Members of Christ: Now if thou doest not think such an one to be a Member of Christ; why doest not thou do what thou canst to have him cast out, but so long as thou hast done nothing in private to him, or in telling the Church, thou doest own him to be a Member of Jesus Christ; if thou doest so, take heed how thy heart be estran∣ged from him, take heed how thou behavest thy self to them; take heed how thou livest in a jarring, and a contentious way with them, and holdest them off at staves end, or walking at a distance from them, though they be never so poor and mean, know that thou doest prophane this holy Ordinance every time thou comest to it when thou comest with such an heart as this is; if thou dost not find this renewed love, Lord, there began to be a strangeness between me, and those that have communicated with me, but Lord, thou art pleased to vouchsafe us to come once more to this Ordinance, and Lord, here we do profess, that this Ordinance shall unite our hearts together more than ever they were; I will study to do what good possibly I can to my bro∣ther; that as we joyn here to the feast of the Lord with comfort, so we may live together in peace & love as it becomes the Saints of God, and the Members of the Body of Jesus Christ; Oh how far are people from any such work of God as this is! The Lord expects this should be in you every time you come to the holy Communion. Here hath been Nine particulars now mentioned for the sanctifying of the Name of God when we come to partake of the Sacrament; but O Lord, what cause have we to lay our hands upon our hearts! for if this be to sanctifie thy Name then it hath been a riddle, a mysterie to us; Certainly my brethren, these things are the Truths of God which I have delivered, and so fare as you have been wanting in any of these, know, so far you have taken Gods Name in vain is this holy Ordinance, you have not been worthy receivers of this Sacrament, you have cause to look back to your former waies, and spend much humiliation for your sin herein, and not to be so greedy of it as some are; they must have the Communion, but I put it to your conscien∣ces, Have you repented you for the profaning of Gods Name? And that's that we should further have spoken of, That God

will be sanctified; that's thus, If we do not sanctifie Gods Name, it will quite turn to the contrary; it is the proper end of the Sacrament, to seal up our salvation: but if we sanctifie not Gods Name, it will seal up our condemnation; if it hath not been thy endeavor to sanctifie the Name of God, so many times as thou hast received the Sacrament, so many seals hast thou upon thee for the sealing up of thy condemnation.

But yet for thy comfort, while thou art alive, it is possible that these sels may be broken open; as we reade in the Revela∣tions, that John saw the Book that had seven seals upon it, and none could be found that was able to open it; at length the Lamb that was slain he was found worthy to open the Book: So I say, thy condemnation is sealed up with many seals, and there is no creature that is able to conceal these seals, only the Lamb, Jesus Christ; yea, that Christ whose blood thou hast shed and been guilty of, only he is worthy; and he is willing to open these seals; for as it was with those that did crucifie Christ, yet they were saved by the same blood that thay had shed, as in Acts 2. So though thou hast been guilty of shedding the blood of Christ again and again, by thy prophane coming to the Sa∣crament, yet know, seeing there is life in thee, and the day of Grace is continued, it is possible that thy soul may be sav'd by that blood that thou hast crucified: Oh how many are cut off that have thus prophaned the Name of God in this Sacrament, and never came to understand this danger! they are cut off, and now are undone for ever; then bless God that thou art alive to hear more about this Sacrament, and how Gods Name should be sanctified; that thou art alive, and hast time to repent the of this great evil, of prophaning the Name of God in this holy Sacrament.