Convivium Caeleste.  
A plain and familiar DISCOURSE Concerning the LORDS SUPPER.  
SHOWING At once the nature of that Sacrament: as also the right way of preparing ourselves for the receiving of it.  
In which are also considered those Exceptions which men usually bring to excuse their not partaking of it.  
The Second Edition, with some Additions.  
By RICHARD KIDDER, Rector of St. Martin Outwich, London.  
LONDON, Printed by John Richardson, for Tho. Parkhurst, at the Bible and three Crowns in Cheapside, near Mercers-Chappel. 1684.   

The Epistle Dedicatory.  
To my Ever Honoured and very Good Lady, the Lady Dawes of Putney.  
Madam,  
THere are many Books already extant upon the Argument which the following Discourse treats of: And those also so very good in themselves, and so very happy in their Authors, that I cannot think that this which follows, will ever deserve a name amongst them. For as it was at first drawn up for those whose needs required all plainness of speech; so it now adventures abroad in the very same dress in which it was at first composed and delivered. And therefore I might well find great reason to dispute with myself whether or not I should adventure this Discourse abroad.  
But whatever demur these things might make, yet sure I am, I did not doubt to whom I ought to address it, when I was once resolved to make it public. 'Tis due to you, Madam, whatever it is, upon more scores than one. And though it be unworthy of so good a name, as it will now bear; yet I am certain that it needs it.  
I shall not need to recommend to your Ladyship the subject of this following Tract. You are already greatly in love with that part of your duty which is here discoursed of. You are firmly resolved to lead a life of Religion, and to give up yourself to the obedience of the Laws of your Lord and Saviour. Now certainly you will find nothing a greater help to you than frequent and devout Communions are. You will find great need in your pilgrimage towards Heaven of such Spiritual repasts and viands. Nothing can be more welcome to a pious Soul than to meet with these happy opportunities of becoming better. And they that love their Lord must needs be very forward to celebrate the memory of his death, and unspeakable kindness to them. The doing of this as we ought, will redound greatly to our advantage. We shall by this means be reconciled to God, and in perfect charity to one another: We shall be more fit to live, and more prepared to die: We shall the better support under our sorrows, and be the more strong against our temptations; our burden will be the lighter, and yet our strength the greater: We shall here receive new strength and vigour to walk in God's ways: We shall think that easy which once we thought intolerable: We shall lead at once an innocent and an useful life. The advantages of frequent and devout Communions are not to be expressed. Here are joys which no man can rob us of; Treasures more valuable than that of the Indies. Every pious Soul will witness to this truth. And therefore, Madam, I doubt not but you will the more favourably receive this treatise for the arguments sake which it discourseth of.  
But still, Madam, I have farther reason upon my own account to make my acknowledgements to your Ladyship. Your kindnesses to me have been very great, and have laid a great obligation upon me to show my thankfulness to you. And as an unfeigned testimony of my gratitude I am bold to present you with this Discourse. It is indeed but a small tribute of thanks, which here I pay you; but yet is such as I have, and your Ladyship will I hope, rather regard my mind than the thing itself. However I shall be extremely glad if any thing that is here offered may be of any use to your Ladyship in advancing your eternal interest and concern.  
You have made a good beginning, and a wise Choice in devoting yourself to a Religious Life. Continue, Madam, in this purpose. This will turn to your account when all other things will fail you. There was never greater need of regular and exemplary piety than now. Religion is now become the scoff and derision of profane and foolish men. It is not now the mode to be severely Pious. Pure Religion and undefiled is very rarely to be found. It is infinitely sad to think that so excellent a Religion as ours is, should be almost every where, either misunderstood, or spoken against. Your Constancy now will be more rewardable than at other times. You will now see cause to show a great regard to the Laws of your dearest Lord, when they are so commonly trampled upon. Count it your honour to be truly good. And dare to own your Saviour before men, and he will confess you before his Heavenly Father.  
We are concerned to refute the Atheists, and to defend the excellent Religion which our Lord hath left us against gainsayers. But there is not a more effectual way of doing this than by an exemplary and pious life. This does more than our most subtle and nervous reasoning, a great example of Piety does more good than a learned Pen. This is the most likely way to prevail against those that oppose themselves. Our enemy's mouths are stopped if we take this course: These Arguments are unanswerable, and will convert more to the Faith than our Reasons are like to do. Now, Madam, you can thus defend your Religion against contentious men. This is the way to restore us to what we should be.  
I have great reason to believe that your Ladyship will be a great example of real piety. That you will strongly pursue every virtuous and good thing. But yet, Madam, you will pardon me that I put you in mind to persevere and to abound in every good thing. This proceeds not from any distrust, but from a great and sincere desire of your happiness. That the Almighty would keep your Ladyship from every evil thing, and bless you with all the blessings of this and a better Life, is the most hearty prayer of,  
Madam, Your Ladyship's most humble Servant, Richard Kidder▪   

The PREFACE.  
HOW plain a Precept we have to partake of our Lord's Supper; and how much it would be for our advantage to do it; I shall not need to represent to the Reader in this place. That is done in the following Discourse. And all that I shall here trouble the Reader with, is;  
First, that he would be pleased to understand that this Discourse was by the Author designed for the use of those men who stand in need of the most plain and easy directions: And therefore it is accordingly fitted for such men who have not either the leisure, or the other advantages of perusing the more large and elaborate Discourses upon this Subject.  
Secondly, that the Author's lot is fallen among those who do very rarely partake of this Sacrament, and that therefore he does the more insist upon the necessity of the duty, as well as upon little objections which are brought against it, which are so small that they might otherwise have been prudently omitted. But so it is now that we are put upon the proof of those things which our forefathers did not deny. And we have now a double task upon us: To prove the truth of our Religion first, and then to persuade to the practice of it. It might otherwise seem a strange thing that any man should be operose in proving that it is our duty to partake of this Sacrament, when the command for it is so plain.  
I have this moreover to desire of the Reader, that he would (when he reads this Discourse) be careful to lay aside all prejudice. It will be no hard matter to find the truth, in the case here discoursed of, if we seek it sincerely. The good God open our eyes, and lead us at once into the paths of truth and peace: And grant that we may be reconciled to him, and to one another.  
I have nothing farther to beg of the pious and Christian Reader, but this one request, that he would pray to God for the Author, that his labours may not always be in vain.   

The CONTENTS.  

CHAP. I. THE nature of this Sacrament: That is best known from the ends of its institution; which were, First, to renew the Covenant which we made in Baptism. Secondly, to preserve the memory of Christ's love in laying down his life. Thirdly to unite us to each other in the strictest Bond of Charity. Fourthly, to assure us of God's readiness to pardon our sins. Pag. 1.  
CHAP. II. Several practical Inferences drawn from the foregoing discourse. pag. 37.  
CHAP. III. The danger of coming unprepared: That the doing so deprives us of the benefits which are annexed to worthy Communicating, and involves us in a curse, etc. p. 48  
CHAP. IV Concerning the preparation which we are to make; First, in general, and then more particularly. p. 57  
CHAP. V. Of Examination: And particularly of searching after our sins: How this is to be done: Of the degrees and circumstances which our sins are attended with. p. 65  
CHAP. VI An inquiry into the nature of true Repentance: Of the necessity of restitution. p. 81.  
CHAP. VII. Of resolutions of amendment of life. Of the way of judging of the sincerity of these resolutions. p. 96.  
CHAP. VIII. Of a true and lively Faith: Of the rules by which we are to judge whether or no we be endued with such a Faith. That the bare assent to the Articles of the Christian Faith is not a Faith sufficient to salvation. A consideration of those Scriptures which are urged in this case. p. 106  
CHAP. IX. Of Brotherly love, or Charity. The ways by which we are to judge of the sincerity of this love. Of forgiveness of enemies, and the necessity thereof. p. 139.  
CHAP. X. Some farther advice by way of supply towards our better preparing ourselves. What a man is to do in case he doubt of his own fitness; what things are to fall under our consideration when we do examine ourselves: Of the right way of judging of our state towards God. Of designing against our most prevailing sin. That we are to prepare as if we were preparing for death. p. 154.  
CHAP. XI. Of our behaviour when we do Communicate. Of lifting up our hearts to God. How we ought to be affected, and demean ourselves when we approach to the Holy Table, and when we see the Bread broken, and the Wine poured out, when we receive the Bread, and when we receive the Cup. p. 163.  
CHAP. XII. Of our behaviour after we have received: Of mercy to the poor: Of After-Examination: Of Prayer and praise: Of the danger of relapsing. p. 176.  
CHAP. XIII. Of the necessity of Communicating. This proved by sundry arguments which are not to be answered. p. 182.  
CHAP. XIV. An answer to several Objections by which men excuse themselves from Communicating. First, that they are not worthy: This is answered, by showing wherein this worthiness does consist, and how far it is from being a just excuse. Secondly, that because there is danger in receiving unworthily, that therefore it is most prudent not to receive at all: An answer to this objection, and the folly of it exposed. Thirdly, against mixed Communions: This Objection fully answered. Fourthly, am Objection against Kneeling: A particular answer to the whole force of that Objection. p. 195.  
CHAP. XV. The Conclusion of this Treatise. p. 230.   
To which are now subjoined, 

The Heads of Self-Examination.  
A Prayer before the Sacrament.  
Some Ejaculations at the receiving it, and afterwards.  
A Prayer after receiving.  
A Morning and Evening Prayer for a Family     

A plain and familiar DISCOURSE Concerning the LORDS SUPPER; SHOWING At once the Nature of that Sacrament, as also the right way of preparing ourselves for the receiving of it.  

CHAP. I. The Nature and true Notion of this Sacrament.  
IT is my intention in this following Discourse, not to trouble my Reader with Questions and Controversies about the Sacrament of our Lord's Supper (of which there are too many in the World already) but to direct him how he may partake worthily, as well as show him the danger in not partaking at all. And for the better gaining of the first of these ends, I think it necessary to premise something of the nature, and true notion of this Sacrament of the Lords Supper: That so we may perform a reasonable service, and not give the Sacrifice of Fools, who consider not that they do evil, Eccles. 5.1. And that we may not eat and drink damnation to ourselves, not discerning the Lords Body, 1 Cor. 11.29.  
Now for the better understanding the nature of this Sacrament, it will be necessary the great ends and purposes for which it was ordained by our Blessed Saviour, should be duly considered.  
Now the ends of this Sacrament of the Lords Supper are these that follow.  
I. The renewal of that Covenant which we entered into in our Baptism. The Vow which we made in our Baptism we ought very seriously to reflect upon. By our Baptism we were received into the Family and Church of Christ; and by the Vow which we then made, we are obliged to obey all the commands of Christ. What the Apostle says of Circumcision, I may truly say of Baptism, I testify to every man, says he, that is Circumcised, that he is a debtor to the whole Law, Gal. 5.3. And by the same reason every man that is Baptised is obliged to obey all the Precepts of the Gospel. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. in loc.  The same Apostle tells us, That they that have been Baptised into Christ have put on Christ, Gal. 3.27. That is surely, they are obliged to be as he was; to be that by grace which he was by nature; to bear his image into whose name they are Baptised. In Baptism we gave up our names to Christ, and by that Sacrament listed ourselves under him as the only Captain of our Salvation; we acknowledged him in all his Offices, not only as our Priest, but as our only Prophet, and our King: And did not only profess a belief of the Christian Faith, but solemnly promise Obedience to the commands of God in opposition to the Devil, the World and Flesh: This we did when we were Baptised, we made a most solemn vow to become the Servants of Christ, and did receive a Sacrament upon it; 
Budaeus in Pandect.  As amongst the Romans, the Soldiers that were listed took and Oath which was called a Sacrament of Fidelity, after which they could not revolt without a great shame, and making themselves liable to the severest penalty: So have we done, we have taken this Sacrament of Fidelity, and by that, have most solemnly obliged ourselves to be the faithful Servants and Soldiers of Christ unto our lives end. So that I may well tell the man that is Baptised, 
Quod maximum vinculum est ad bonam mentem, promisistivirum bonum. Sacramento rogatus es. Senec. Ep. 37.  that he is fast bound, and obliged to become a good man by his own promise, and Sacrament of fidelity. But then because our infirmities are many, and we are apt to forget our promise to God; and because God's mercies are great, and he is not willing we should perish, he hath ordained another Sacrament that we might not want a blessed opportunity to bewail our back-slidings, and to renew our Covenant.  
God's Mercy is so great, that he does not only bring us into his Family by Baptism, but feed and preserve us there by this Sacrament of our Lord's Supper. He would have us saved, and therefore hath ordained this Sacrament, that we might be put upon a most serious Repentance for our past sins, and effectual purposes of a new life, for the time to come. God would have us fasten the first bond with a more firm and sure knot. Our Souls are like Clocks or Watches, which though they be set right, and wound up, yet stand in need quickly of being set right, and wound up again. This is that gracious opportunity that God hath given us, of setting all things right, and amending the great disorders of our souls. We are now to renew that Covenant which we made in Baptism; which because we have failed in, God hath ordained this Sacrament to restore us, and set us right: We are now to lift up the hands which hang down, and the feeble knees: And make strait paths for our feet, lest that which is lame be turned out of the way, but that it may rather be healed. Now that this sacrament was ordained for this end that we might renew our Covenant, which we made with God in Baptism, will appear, if we consider the following severals.  
(1.) The very eating and drinking at God's Table is a faederal rite; they that eat together are supposed to be Friends. It was a token of friendship of old, as the Scriptures will teach us; Mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me, Psal. 41.9. And thus the men of thy peace, and of thy bread, are the same with confederates, Obad. v. 7. vid. vers. Syriac in locum. When the Relatives of Job, who had kept from him during his affliction, came to renew their friendship, and express their kindness to him; the Text says, They did eat bread with him in his house, Job 42.11. And certainly it was a sign of great kindness among the Children of Job, that his Sons feasted in their houses, and called for their sisters to eat and drink with them, 
Diogen. Laert. in vit. Pythag. & Greg. Gyrald. in Pythag. Symbol.  Job 1.4. It is a known Precept of Pythagoras; that we should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we should not break off our friendship, which by eating Bread together we made a show of. For that is supposed to be his meaning, when he requires that we should not break or divide the Bread of Friends, that we should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That we should not separate and divide that bond of kindness which holds friends together. But eating Bread together was not only always esteemed a token of kindness and friendship, and confederacy, but it was also anciently a rite that was used when men made or renewed a Covenant with one another. This will also appear from the Holy Scriptures, when the Gibeonites came to make a League with Israel, they brought Bread with them as well as bottles of Wine: The Bread they brought seemed to be designed for their Covenant, which they intended to make with the men of Israel, of whom it is said, that when they consented to their demands, that they took of their Victuals, and asked not Counsel at the Mouth of the Lord, Josh. 9.14. That is, they made a Covenant with them, and did not first ask counsel of God; for certainly those words they took of their victuals, can have no other sense in this place. And so the Chaldee Paraphrast seems to understand them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for he renders them thus, They harkened unto their words: i e. They consented to enter into Covenant with the Gibeonites, and in token of that, they took of their Victuals, which was a sign of their friendship to them. 
Kimchi in Josh. 9.14.  So that the Gibeonites might be confident now that they were received into favour, because the Israelites had taken of their victuals, and had by that Ceremony declared themselves willing to make a League with them: And it follows immediately upon this that Joshua made peace with them, and made a league with them, etc. v. 15. So that it seems to be very plain, that those words, they took of their victuals, do import no less, than that the Israelites yielded to the request of the Men of Gibeon, and intended to take them into favour: And the Giheonites might as well conclude so much from their so doing; as the Wife of Manoah did infer God's favour to be towards her and her Husband, because he had received their burnt-offering, and their meat-offering; If (says she) the Lord were pleased to kill us, he would not have received a burnt-offering, and a meat-offering at our hands, Judg. 13.23.  
Again, when Isaac makes a Covenant with Abimelech, the Text tells us, that he made a feast, and they did eat and drink: 
Abravenel in loc. Fol. 93. Col. 3.  And then it is presently added, that they swore one to another, Gen. 26.30, 31. And when Jacob makes a Covenant with Laban, it is expressly said, that he called his brethren to eat bread, Gen. 31.54. Eating of Bread together was so sure a sign of accord, and a mutual kindness, that when Ishmael, with the men that were with him, came to Mizpah with an intention to kill Gedaliah, that they might not be suspected of any such design, they did eat bread with him in Mizpah, Jer. 41.2.  
And as eating together was a federal rite, and a token of kindness and friendship, so not vouchsafing to eat together, hath been also taken for an argument of estrangedness, and a great difference. Thus we read that the Egyptians might not eat bread with the Hebrews; for that is an abomination to the Egyptians, Gen. 43.32. And the Apostle, when he would have the sincere Christian not so much as to countenance the debauched and lewd Professor of Religion, he will not permit him so much as to eat with him, 1 Cor. 5.11.  
By what hath been said it does appear, that eating and drinking together hath been a mark of kindness, and hath been used when Covenants and Agreements have been made between men. Now when we partake of the Lords Supper we have fellowship with God himself, 1 Cor. 10.20, 21. We eat at his Table, and do become his guests. But because we can have no fellowship with him when we walk in darkness, (1 Joh. 1.6.) therefore we cannot partake aright of this Supper of our Lord, unless we put away the evil of our do, unless we put on the Wedding-Garment, and renew that Covenant which we did once make with God, and which we have so greatly broken.  
(2.) That this Sacrament was ordained for a renewal of our Covenant with God, appears from the words of our Saviour, when he did first institute and appoint it. When he gave his Disciples the Cup, he adds, This is my blood of the New Testament (or Covenant as that word signifies) which is shed for many, for the remission of sins, Mat. 26.28. For the better understanding of which words, we may remember that it was an ancient custom in the World, 
Tacit. Annal. l. 12.  when men entered into Covenant with one another, that they did it by shedding of Blood; they did slay a beast and pour out its Blood, and thus they did ferire faedu●, strike a Covenant with one another. In token I suppose, that he that should fail of performing his part of the Covenant which they entered into, should perish as the beast did which was slain before them. Nor was this a custom among the Gentiles only, but also a custom that God made use of among the Jews his own people. For so we read, that when God gave his Law to that people, and that Law had been read in the audience of the people, and the people had promised obedience to that Law, that they entered into Covenant by blood: For it is added, that Moses took the blood and sprinkled it on the people, and said, behold the Blood of the Covenant, which the Lord hath made with you concerning all these words, Exod. 24.8. This was the blood of that Covenant which God made with that people. To these words our Saviour may be thought to allude, when he was ready to lay down his Life, and shed his Blood for our Remission, he gives his Disciples the Cup, and tells them, This is my Blood of the New Covenant, which is shed for many for the remission of sins. That blood which Moses sprinkled was the blood of beasts, but this is the blood of Jesus; that was the blood of a Covenant, but of the old, but this is the blood of the new and better Covenant: That was shed for the Jews only, but this is shed for many, for Jew and Gentile, for all that believe. The blood of the Law of Moses did not expiate for all sins, but this blood is shed for the Remission of sins, yea of those sins which could not be remitted by the Laws of Moses. For by Jesus we have the forgiveness of sins; and by him all that believe are justified from all things, from which they could not be justified by the law of Moses, Act. 13.39.  
So that as the Blood which Moses sprinkled, was the blood of that Covenant which the Jews entered into, so is the blood of Jesus which he shed for us, the blood of the New Covenant; and he that drinks of this blood renews his Covenant, and doth most solemnly take upon himself the observation of the Laws of Christ. When Moses had read the Law to the people, and they had promised Obedience, then does he sprinkle them with the blood of the Covenant, and by that federal rite they are received into Covenant with God. And so when our Blessed Saviour had taught his Disciples the will of his Heavenly Father, and was ready to shed his blood for our remission, he ordains this Sacrament of his blood, which when we do partake of as we should, lays a strict obligation upon us to obedience of the Laws of God which are made known to us in the Gospel. When we drink of this Cup we renew our Covenant with God, and do most solemnly bind ourselves to a faithful and sincere Obedience; we do as it were take a Sacramental Oath of Allegiance; and if we be treacherous and false, we are perjured persons, and make ourselves guilty of the blood of Jesus.  
II. Another end of this Sacrament is, that we should remember the love of our Lord Jesus Christ in laying down his life for us. This do in remembrance of me, Luk. 22.19. As often as ye eat this bread, and drink this cup, ye do show the Lords death till he come, 1 Cor. 11.26. The Jewish Passover was appointed for a memorial of their deliverance out of Egypt, Exod. 12.14. And this Christian Passover was instituted for a memorial, but of a greater deliverance than from the bondage of Egypt, of our Redemption from sin and death. So great a mercy as the deliverance out of Egypt might not be forgotten, much less may this Redemption which our Lord hath wrought. And as the Passover was commanded that they might not forget their freedom from Egypt, so is this Sacrament appointed that we might never forget a greater freedom which our Lord hath purchased for us from the tyranny of sin, and the bitterness of death. There was a mercy in that deliverance, but in this a miracle of mercy: God in that shown his love to his people, but in this there are all the dimensions of love; here's breadth, and length, and depth, and height, here's a love which passeth knowledge, Eph. 3.18, 19 Greater love hath no man than this, that a man lay down his life for his friends, Joh. 15.13. But our Saviour's love hath outstripped this, and exceeded it greatly, for he died for his enemies. And God commendeth his love towards us in that while we were yet sinners, Christ died for us, Rom. 5.8, Our Books tell us many stories of the great love that one friend hath showed another, 
Lucian. Toxarseu de Amicitia.  but none of them tell us of such a kindness to enemies, as what our Saviour shown in his Death. Here's a love that outstrips not only all the Laws, but all the examples of friendship; nay, a love that surpasses the love of Women. Our Saviour became poor that we might be rich; he died that we might live, he became a son of man, that we might be made the sons of God, and left his glory that he might show us the way to it. And by his sufferings and death. hath become the Author of Eternal salvation unto all them that obey him, Heb. 5.9. Indeed God wrought many deliverances for his people the Jews by the hands of his servants Moses and Joshuah, and the Judges and Kings of Israel; but all these together, did not work so great a deliverance as our Blessed Saviour did, when he made his soul an offering for sin, when he despised the Cross, and the shame of it, and wrought an Eternal Redemption for us. They delivered God's People from their ill Neighbours, our Saviour hath delivered us from our sins, and from the evil men ourselves. They delivered them from Tyrants, he hath delivered us from the power of the devil, and from an eternal slavery. They saved their bodies from slavery and bondage. Our Saviour saves our souls from sin and death. They fought for their people, our Saviour suffered and died. They delivered them for a time, our Saviour for ever. They saved the Jews, but our Lord is the Saviour of mankind. Jacob in his last words to his sons, tells them what shall befall them in the last days; and when he comes to Dan, he tells him, ●e shall be a serpent by the way, an Adder in the path, that biteth the horse heels, so that his rider shall fall backward, Gen. 49.17: This the Jews understand to be foretold of that great deliverance which Samson of this Tribe of Dan should be an instrument of; who wrought a great deliverance of his people from the Philistines. 
V Targ. Hierosol. & Jonath. in locum.  But then Jacob presently adds, in the next words, I have waited for thy salvation, O Lord, v. 18. The meaning of which words according to the same Jews, is this, as if Jacob when he had foreseen the deliverances which should be wrought by Gideon and Samson, had said thus, I do not expect the deliverance of Gideon and Samson, which will be but a temporal deliverance; but thy salvation, O Lord, is that which I expect, for thine is an eternal salvation. They were indeed deliverers of God's people, but none of them could do that which our Saviour does, who saves his people from their sins, Mat. 1.21. And blesses us in turning away every one of us from our iniquities, Acts 3.26.  
So great a salvation hath our Saviour wrought for us; so great a love hath he showed in laying down his life for us, that it ought never to be forgotten as long as the World endures. And that it might never be forgotten, our Saviour hath appointed the Sacrament of the Lords Supper to be a standing memorial of his great love in dying for us. Do this, says he, in remembrance of me. We are indeed ready to receive mercies, and also very ready to forget that they are bestowed upon us. And therefore God hath taken this care that we might never forget them. He did so with the Jews, who were a very unthankful people, and very prone to forget him that had done so many kindnesses for them. Lest that people should forget their Creator, God appointed the Sabbath-day to be observed in memory of the Creation of the World, Exod. 20.11. When he brought the Israelites out of Egypt, he ordains the Passe-over in memory of that deliverance, Exod. 12. And besides that, he obliges them severely to observe that feast, and frequently by his servants puts them in mind of that deliverance, and over and above appoints the Sabbath-day also (which was at first commanded upon another score) as a weekly remembrancer of that great deliverance, Deut. 5.15. But he that delivered them out of Egypt did also carry them through the Wilderness, and in memory of that mercy in redeeming them from the travels and pilgrimage of the desert, he appoints an Anniversary feast, viz. the feast of Tabernacles, Leu. 23.43. Other Festivals there were, and divers memorial of the mercies of God shown to that people, and to their fathers. They who were so apt to forget God's mercies were provided with such services as should put them fairly in mind of them. God hath done thus mercifully with us also; He hath not only given his Son to die for us (than which there cannot be a greater mercy) but he hath ordained this Sacrament as a perpetual memorial of so great a love.  
And as among the Jews those services which God required were very proper remembrancers and monitors of the mercies they had received, so it is in the case that is before us. Their Sabbath which did succeed their six days labour put them in mind of Gods creating the World, and ceasing from those works. Their Pass-over brought to their mind the mercies of God in their Redemption from Egypt. Their feast of Tabernacles plainly showed them the estate of their Fathers in the Wilderness. And so the Sacrament of the Lords Supper does after a lively manner represent unto us the Death of our Blessed Saviour. He died indeed a great while since, and at a place far remote from us, there could be but few that were eye-witnesses of what was then and there done; but few in proportion with those that would be concerned in his death. And therefore God out of his great mercy to us hath ordained this service, that what we could not see done at first, we might see repeated in the Sacrament afterwards. Here we have Christ crucified represented to us: The Bread and Wine put us in mind of his Body and Blood. And when we see the Bread broken, and the Wine poured forth we are taught to remember the Passion of our Lord; how his body was broken and bruised, and his blood was shed for us. God would have us lift up our hearts from these symbols and signs to that which is signified and represented by them. And if we do so we may by our Faith see Christ crucified before our eyes. And that which was done so long ago, and so far off will be anew represented unto us. The Apostle tells his Galatians that before their eyes Jesus Christ had been evidently set forth, and crucified among them, Gal. 3.1. Yet certain it is that Jesus Christ was crucified at Jerusalem, a place very far remote from the Country of the Galatians: But yet he that was crucified at Jerusalem may well be said to have been evidently set forth before the eyes of the Galatians, 
Verse. Syriac.  and crucified among them also, i. e. Jesus Christ crucified was as it were painted and most lively represented unto them. They did not see him indeed hanging on the Cross at Jerusalem, but yet by the preaching of the Gospel, and celebration of this Sacrament they might behold Christ crucified, and that which was done at so great a distance would by these means become as if it had been done before their eyes.  
But it is not a bare historical remembrance that will serve our turn neither. It is no hard thing to be able to remember the history of the passion of our Blessed Saviour: But our remembrance of it must be,  
(1.) Affectionate and vigorous, as we remember the death of a dear friend that died, and died in our quarrel and defence, who at once shed his blood for us and for the truth. How passionately can we rehearse the praises and preserve the memory of such an one as this: 'Twas thus with our dearest Lord, he fell a Sacrifice at once for the testimony of the truth, and for the sake of our precious Souls. He died that he might rescue us from eternal misery and death. And this we must remember when we do remember the death of our Blessed Lord.  
(2.) With all thankfulness to God for so unspeakable a mercy. Let us awaken our Psaltery and Harp, all our powers and faculties, and all that is within us to praise his holy name. Let us have our hymn of praise, Matth. 26.30. 'Tis an heavenly feast we are going to, and who goes to a feast with a sad countenance or heart? Let us be filled with the spirit: Speaking to ourselves in Psalms and Hymns, and spiritual Songs, and making melody in our hearts to the Lord, Ephes. 5.18, 19 We are Gods guests at this time, and God loves we should be cheerful and rejoice. He would have the Jews so in their Festivals, Deut. 16.11, 14. And certainly we have more reason to be so than they, God having provided some better thing for us, Heb. 11.40. This Sacrament is an Eucharist or service of praise, and as such was observed by the first Christians, Who breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God and having favour with all the people, Act. 2.46, 47.  
(3.) It must be such a remembrance as works in us a detestation against our sins which put our Blessed Saviour to death. Co●●●●ve you saw him hang upon the Cross, and saw the nails pierce his hands and feet, that you heard him cry out, My God, my God, why hast thou forsaken me? And that you saw the blood he sweat, and the thorns he wore. That you saw the Sun darkened, the Dead arise, and the rocky Earth rend in pieces; certainly if your hearts were not more hard than the rocks, you would relent; especially when you consider that all this was for your sins, and that he died that you might live. 'Twas thy Covetousness that betrayed him. Thy Just that made him bleed. Thy unbelief and wickedness that loaded Him with the Cross, that crowned Him with thorns, that nailed his hands, and pierced his side, and filled his Soul with horror and amazement. This should work in us a great indignation against our Sins, as that which crucified our dearest Lord. Should a tender Mother lose a Child by a knife, or some other instrument, that is but the occasion of its death, Surely she would not endure to see that instrument in her sight. If we loved our Saviour, we should hate our sins which made him bleed and bow his head. Since 'tis a most certain truth that he that commits sin does more displease; i. e. does that which is more against the mind and will of Christ, than Judas that betrayed him, and those that hanged him upon his Cross. And therefore as you pity your Saviour add not to his sorrows, as you have any compassion to Him add not to the bitterness of his Soul. Bring not with you instruments of cruelty when you pretend to remember his love ●e showed in his death. But think th●● 〈◊〉 that if God did not spare his Son, that 〈◊〉 might not go unpunished, that he will muc● less spare you who go on in your sins, and love them.  
III. Another great end of this Sacrament is that Christians might by it be united together in the strictest bond of love and charity. It is indeed a feast of love, and that which does not only join us to God, but firmly cements us also to one another.  
This indeed is the great Commandment of our Blessed Saviour, that we should love one another as He hath loved us, John 15.12. Nay he hath made this the mark by which his followers shall be known from the rest of the World. By this shall all men know that ye are my Disciples, if ye have love one to another, Joh. 13.35. And in the early days of Christianity the Heathen. World took notice how the Christians loved one another. Nay the Holy Scriptures tell us that in the beginning of Christianity, The multitude of them that believed were of one Heart and of one Soul, Act. 4.32. And they shown their love to one another by making all things common, that there might be no lack and wants among them, Acts 2.44, 45. But then 'tis added when it was that they loved one another thus greatly, viz. While they continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, verse. 46. Whiles there were frequent Communions in the Church of God, there did remain a fervent Charity among Christians. But when they were but seldom celebrated, Charity also grew cold.  
For indeed this Sacrament was appointed for the keeping up a fervent charity among the followers of Jesus. And very plain, methinks are the words of the Apostle to this purpose, We being many are one bread, and one body, for we are all partakers of that one bread, 1 Cor. 10.17. i e. We that partake of this Heavenly feast are by that made one, we are of one kind and 〈◊〉, just as Bread and Wine though they be made up of several grains and grapes, yet are made up together into one similar body, all whose parts are homogeneous and of the same sort or kind; so we that are Christians, though as men we differ from one another, and have our several affections and designs distinct from each other, yet for all this by the death of our Saviour, and by the participation of the Sacrament of our Lord's Supper we are made one; we are reconciled to the same designs and interests, acted by the same Spirit and by this Sacrament united into one Spiritual body. However we are other wise divided, it is the intention of this Sacrament to make us One. And therefore the Ancients called the Eucharist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Collection or gathering together into one those who were otherwise divided. The partaking of this Feast makes the partakers of one mind and heart where they do receive it worthily. What is said of Pilate and Herod, when our Saviour was about to suffer, That they were the same day made friends together, who before had been at enmity between themselves, Luke 23.12. The same is true of all true Christians that do aright partake of this Sacrament of the death of Christ, they are now united and reconciled, and made of one heart and mind.  
And this seems to be the great design of the Eucharist to unite Christians together in the closest bond of unity and love. When the Passe-over was commanded among the Jews, they were most severely commanded to put away leaven when they kept that Feast: when we keep this Feast we must be sure to lay aside all malice and hatred; to that sense the Apostle expounds that passage to us. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for even Christ our Passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1 Cor. 5.7, 8. He that bears malice in his heart must stand away and not partake of these holy mysteries. Such a man will not be welcome to this Table of the Lord. If we like Cain, hate our brother, God will have no respect unto our offering, Gen. 4.5. God is pleased to see us at unity with one another, and till than our sacrifice is an abomination unto the lord Therefore if thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee; leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift, Matth. 5.23, 24. God is willing to stay for his offering till we are reconciled to one another.  
And as we ought always to have our hearts clear from the malice and bitterness which we are too apt to bear against our brother; so especially when we keep this Feast, we ought to see to it that we be purged from the leaven. For we do now keep in memory the death of Christ. And certainly Christ in his death gave a great proof of his love to Mankind, and a great example also of forgiveness of enemies. And methinks we should be ashamed to remember the death of Christ, who died for sinners, and prayed for his enemies, when we retain our hatred and ill-will against our brother. For if we did but rightly consider it, we shall find the death of Christ a very effectual means to destroy out of our hearts all malice and ill-will, and hatred to one another. Well may we forgive one another when Christ forgave his greatest enemies, and prayed for his Crucifiers, Father for give them, for they know not what they do. We may well contain ourselves and be quiet when we are reproached and falsely accused; when our Saviour, Who did no sin, neither was guile found in his mouth; yet when he was reviled, reviled not again; when he suffered he threatened not; but committed himself to him that judgeth righteously, 1 Pet. 2.22, 23. Methinks when Christ hath shown such a love to us, it should be no hard matter for us to love one another. When Christ hath paid so great a debt for us, we should not readily pull our brother by the throat for every trespass. If we did but reflect upon the death of Christ, as we ought to do, it would kill and destroy that malice and hatred which lodges in our hearts. We should not find it so hard a matter to forgive our enemy, to do good against evil, and to pray for our persecuters and slanderers, if we did, as we ought to do, keep in mind the death of our dear Lord and Saviour.  
But then they that eat of the same bread, and drink of the same cup, that partake together at the Table of their Lord must needs think themselves obliged to love one another. For if eating and drinking together have been thought an argument of kindness and friendship, certainly then the partaking together of these divine mysteries must needs call for the sincerest amity, and the most fervent charity amongst those that do partake. Those that seed at the same Table, that retain to the same Lord, that wear the same badge and livery that shows to whom they do belong, and live by the same Laws, and must therefore hope for the same reward, these men sure must needs think themselves obliged to love one another. Their partaking together of these mysteries is a sure pledge of that mutual kindness which is between them. When the Psalmist would describe the greatest profession of friendship and intimacy between himself and his professed friends he does it in these words, We took sweet counsel together, and walked unto the house of God in Company, Psal. 55.14. We profess ourselves Children of the same household and family when we do partake together of this holy Feast. We declare that we are members of the same body when we eat of the same Bread, and drink of the same Cup, which is that provision, that heavenly aliment, which our Lord hath provided for his Church. And therefore we ought to be concerned for one another as members of the same body are. We ought to care for the good and benefit each of other, and to show by our lives and actions that we do believe these things to be true. We ought indeed to be in perfect charity with all men; & as we have opportunity to do good unto all men too, but more especially, are we obliged to do good unto the household of Faith.  
The ancient Christians surely understood this very well. They shown a great kindness to those who did communicate with them. When they received this holy Sacrament they saluted one another with an holy kiss in token of that mutual love and kindness that was betwixt them. And as they had their kiss of love, so after the Celebration of this Sacrament they had their feast of love, where they did eat together in common in testimony of the mutual kindness which was between them. And again, they had their labour of love also. i e. They made collections for those that were poor among them, or in distress; they were not only at peace with one another, but they had also a very great compassion for all those that were afflicted.  
But alas, we are not what they were; that which was to them the bond of unity and love, we have made a bone of contention and quarrel. We dispute now, we do not live; we are full of questions, and void of charity. We are not willing to be so good as those Primitive Christians, though we desire to seem as wise as they. We are greatly declined from that love and unity that then obtained. And we are not willing to be restored to that zeal and fervour which was to be seen in them. And now we are run into two great extremes; for either we receive this Sacrament with the leaven of malice in our hearts, and when we are unprepared for it, and then this holy Table becomes our snare: Or else we will not receive it at all, lest we should be obliged severely to be that, which we are not willing to become.  
iv Another great end of this Sacrament is that we might have a full assurance of God's readiness to bestow upon us a pardon of our sins, and the great mercies of the Gospel which God hath declared himself ready to bestow upon all those who perform the conditions of the new Covenant. God is not only pleased to make a Covenant with us, and plainly to declare his readiness to perform his part, but also gives us his seal, and so does abundantly assure us of his own steadfastness and constancy.  
For such is our weakness, so great our unbelief that we need very great supports, and an abundant assurance to buoy up our sinking and incredulous hearts. And on the other hand so great is the meroy and condescension of our gracious God that he is ready to consider our frame, and to give us the greater security & assurance. He does not only promise us the pardon of our sins in his New Covenant, but he also gives us his seal to it besides; That so by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us, Heb. 2.18. Thus graciously does God deal with Mankind. He gives them his Covenant and his Seal too. He not only gives out his decree in the expresses of his will, but he signs and seals it also that we may be assured that it is unalterable; as it is said the Law of the Medes and Persians in that case was, Dan. 6.8. God makes a Covenant with Noah and his sons that he will no more destroy the earth by a flood; but to give them still a greater assurance, he sets his bow in the cloud as a token of this Covenant between himself and them. (Gen. 9) And when God makes a Covenant with Abraham and with his seed, he does command Circumcision as a token of this Covenant between himself and them, Gen. 17.11. God does not only give us his Word, but his Sacrament the token of his truth. This God does, because he is gracious, and because our wretched unbelief is so great that we need the utmost assurance. And this certainly is one great end of the Sacrament, that we might have always with us a sure pledge of the favour and grace of God, that we might not miscarry through our unbelief, that we might have a full assurance that God would pardon our sins if we do on our part perform the condition of the New Covenant. Our Saviour's words are plain to this purpose, This is my blood of the New Testament, which is shed for many for the remission of sins, Matth. 28.26. This Sacrament is the instrument of conveyance, the Seal that gives us right and title to this great grace and mercy of God. We receive in this Sacrament the Body and Blood of Christ, and the benefits of his Death: The pardon of our sin is here made over to us; God hath given us visible pledges of his readiness to forgive our sins. And because we are very jealous and suspicious, very unapt to believe that such wretches as we are should be received into God's favour, he hath given us this abundant assurance. He receives us to his own Table, gives us under the symbols of Bread and Wine, the Body and Blood of his Son, who died for our sins, and entertains us with this food of heaven.  
In that God hath given us his Son, and given him up to death, and this death he underwent for our sins, we have a great assurance that with him he will give us all things, and that he is ready to pardon those sins for which our Lord hath shed his blood. But then this blessed Sacrament is greatly efficacious towards the obtaining of this pardon, because it is the ministry of the Death of Christ, by which our pardon was procured.  
But then we must be careful that we do not think that our pardon is procured by any inherent virtue of the outward elements of Bread and Wine, or that our partaking of these alone will procure this remission of sins: For the pardon of sin is procured by the blood of our Saviour, and we attain not to it without a lively faith, and a performing the conditions of the Gospel. But if we do this we have good assurance of pardon when we partake of this Sacrament which is the Ministry of the Death of Christ. But then we must have a faith in Christ; that is, as we eat the outward Element of Bread, and drink the Wine, so must our Souls receive our Lord Jesus Christ. They must entertain him with all his precepts, and in all his offices. Our hearts must receive him as our Prophet to instruct and teach us; as our Lord to rule and govern us, as well as our Priest to make a satisfaction for us to the Divine Justice. And as we hunger and thirst for our bodily food, so we must hunger after the Spiritual provisions that Christ hath made for our Souls. We must earnestly breathe after righteousness, and purity of heart. There must be in our Souls an hunger and a thirst, they must receive and feed, and not our bodies only. It is the spirit that quickeneth, the flesh profiteth nothing, John 6.63. As our mouth eats the outward element, so faith must eat too. And it is not a notion, not an empty nothing that will feed a lively faith: It conveys as real a supply to the Soul as the outward Elements do nourishment to the body. The body receives the outward symbol, the Soul the inward grace. We eat and drink the Element, but 'tis the Soul that feeds on the thing signified and represented.  
And therefore let not the sinner who lives in his sin and loves it, think to obtain his pardon by partaking of this Sacrament. This Sacrament will not avail such a man as this is; for the death of Christ will profit him nothing if he lives in his sins and loves them; and therefore this Sacrament can avail him nothing, it being but the Annunciation of the Death of Christ; and therefore it cannot save that sinner whom the death of his Lord does not avail. It is a vain thing for such a sinner to take sanctuary here. If there be not in our souls a principle of new Life it is not the outward Elements of Bread and Wine that will help us. God is ready to forgive our sins, (and we may see it clearly in this Sacrament) but while we love our sins we are uncapable of this grace of God. 'Tis the burdened and the ladened sinner that shall find this favour. 'Tis he that hates his sin and strives against it. These are those whom Christ came to seek and save. 'Tis not the outward work will save us if there be not in us the grace of God. There is no pardon in the Gospel for the obdurate and impenitent sinner, and therefore we may not look for it in any of the exterior offices of Religion: And therefore let no man deceive himself in this matter. He that comes in his sins out of hopes of a pardon will be so far deceived, that instead of obtaining a pardon for his former guilt he will contract a greater, and instead of preventing he will but increase and enhance his own condemnation.   

CHAP. II.  
I Shall now mention some of those practical Inferences which the severals beforenamed do suggest unto us.  
1. If this Sacrament be intended for a renewal of that Covenant we entered into in Baptism, we may see what great reason we have at this time to examine ourselves, and to bewail our misdeeds, and strengthen all purposes of amendment of Life. The end of its institution does most severely and indispensably require all this at our hands. We must prepare ourselves to meet the Lord that he may be sanctified by us when we draw nigh unto him. We read that at the giving of the Law when the Israelites entered into Covenant with God, how solemnly they were prepared for it, (Exod. 19.14, 15.) lest their uncleanness should render them unfit for so great a work. God is holy, and they that make their approaches to him must be so likewise: We must purify and cleanse our hearts, and cast out every thing which does defile before we are fit to make so solemn an address to Almighty God. God will be sanctified in them that come nigh him, Leu. 10.3. Certainly God is too wise to be imposed upon and mocked; too holy to behold our iniquities, too just to clear and absolve the obdurate and impenitent sinner. We must not come to this holy Table before we have examined our own hearts, and bewailed our sins, and come we must with full purposes of amendment of Life. If we cannot find that we are thus prepared we must not dare to adventure. If we find that we love our sins and are not willing to part with them we shall eat and drink damnation to ourselves when we eat of this bread and drink of this Cup.  
2. Hence also we may see the great obligation that lies upon those which do partake of these holy mysteries to lead holy lives for the time to come. It is no small sin after we have been partakers of this sacrament of the Lords Supper to relapse ●●●o our former sins and misdeeds. It is ●●ngerous looking back after we have so solemnly set our hand to the Plough. ●●en the unclean spirit is gone out of a man, and after that his house is swept and garnished, if then he shall return thither again, the last state of that man will be worse than the first, Mat. 12.43, 44, 45. A relapse is many times of greater danger than the first disease. 'Tis always so in spiritual things. He that commits the same sin after he hath communicated contracts a greater guilt. He does not only sin against his Conscience, but against his most solemn Vow and promise. He sins against greater grace, and with greater scandal; he offends them that communicate with him, and opens the mouths of them that do not. He does by his Saviour as Judas did, he eats of his bread, and lifts up his heel against him, Joh. 13.18. The sin of an unbeliever is great, but this is much greater still; this is the highest treachery and falseness. We betray Christ when yet with Judas we kiss him, and salute him with an Hail Master. Nothing can be more detestable than this is. No wonder that the rule Soldiers and the Roman Pilate should be unkind to our Saviour, but that a Disciple should deny him, and betray him, this is that which swells the sin to the greatest magnitude.  
You then that eat of his body and drink his blood, have you a care that you betray him not. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. in 1 Cor. 11.  For shame let not those hands minister to oppression or injustice that have received the Body and Blood of Christ. Let not oaths, lies, and filthiness proceed out of that mouth into which the Body of our Lord hath entered. Let those vessels be kept clean which have been the receptacles of these sacred Mysteries. Let them be shut up, as the Gate in Ezekiel, against every evil thing, because t●e Lord the God of Israel had entered in by it, Ezek. 44.2. Let there be no passage for any thing which would defile the man, where thy Lord hath entered. You have taken Christ for your Lord, have a care now that sin do not reign in your mortal bodies. Do not despise the Blood of Christ, who died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again, 2 Cor. 5.15.  
Know this that if you sin wilfully now, there remains no more sacrifice for sin, but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries, Heb. 10.26, 27. God will not be mocked by those that trample on the Blood of his Son: It is a fearful thing to fall into the hands of the living God. You run into an unspeakable danger whatever you may think of it. You have entered into Covenant with God and you cannot fall back without contracting a great guilt unto yourselves. It was the ancient manner that when a Covenant was made they did slay a beast, shed its blood, and cut it asunder, Jer. 34.18, 19 in token that he that did not stand to his Covenant should himself be obnoxious to the like severity. When God makes a Covenant with us in the Gospel, he gives up his Son to death; the blood which he shed is the blood of this Covenant. (Heb. 13.20. and 10.19.) If now we transgress and trample upon the blood of Jesus we are liable to all the wrath of God which our Lord endured, and to bear it also to all eternity. And though we may escape temporal plagues, yet will it be worse for us if we fall into hardness of heart, blindness of mind and a reprobate sense. These are the surda verbera, those secret and benumbing strokes, those stupifying one's which do not indeed so much amuse our senses, and render us examples to others of God's displeasure; but yet they are of as ill an Omen and presage, and of a worse consequence by far than the heaviest and sorest afflictions that befall our estates or bodies in this present world.  
You then that have been cleansing and purifying yourselves, have a care that you do not defile yourselves again. Let every such man rather say with the spouse, I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Cant. 5.3. Have a care you do not with the dog return to your vomit, and with the sow that was washed to the wallowing in the mire, 2 Pet. 2.22. I shall conclude this particular with the words of Siracides, He that washeth himself after the touching of a dead body, if he touch it again what availeth his washing? So is it with a man that fasteth for his sins, and goeth again and doth the same, who will hear his prayer, or what doth his humbling profit him, Eccles. 34.25, 26.  
3. Hence we may see what great reason we have to give thanks to God that he is pleased to make that our duty which is so much our interest and for our advantage. He obliges us to renew our Covenant with himself, which it is our greatest interest to do. He obliges us to that which tends to our own happiness and welfare, and without which we could not but be miserable. He will have us remember the death of our Saviour, and his love he shown us. He will have us partake of a Sacrament that does not only bring us nearer to himself, but also unites us faster in the bond of love to one another. He would that we should partake of these Mysteries, which are the seal of his Covenant, and give us great assurance of his readiness to pardon our sins. That is, in one word, God would have us be happy, and he does oblige us to be so. 'Tis our advantage that he designs in all this. His love is without any interest but that of ours. Who would not enter into Covenant with so good a God? who would not remember the love of so dear a Lord? Who would not be knit fast to his brother in closest bond of love? Who would not have assurance of the pardon of his sins? These are the greatest blessings that we are capable of receiving; the greatest that Heaven can bestow upon us. What can be more  than to be at peace with God, and at unity among ourselves? What more reasonable or more to be wished for than that we should remember the love of our Saviour, and receive a good assurance of the pardon of our sins? And this is the design, as you have heard, of this blessed Sacrament. It is appointed for such blessed purposes as these. How suspicious or shy soever we be of it, this is the errand it comes about. It hath a design to make us more holy and more happy than we were. This is all the plot which it hath upon us; God hath not only been pleased to give us his Son to die for our ransom, but he gives him again in this Sacrament for our food and nourishment. O the unspeakableness of God's kindness to us! Methinks every man should break forth into his praises; methinks he should say, Bless the Lord, O my Soul, and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, who crowneth thee with loving kindness and tender mercies, who satisfieth thy mouth with good things, Psal. 103.2, 3, 4, 5. Methinks our mouth should be filled with praise and thanksgiving to God, for these his kindnesses to our Souls.  
4. Hence we may learn, what great reason we have to embrace so blessed an opportunity of becoming better. Great are the benefits which would redound to us from ● frequent and a devout Communion. And certainly this service must needs be welcome to that Soul that is weary of his sins, and hearty and earnestly desires to be rid of them. For it lays a most severe obligation upon us to search our hearts, and amend our ways, and set things strait between God and our own Souls. This service obligeth us to that which every pious Soul would choose of itself. It binds us to be faithful servants of God, to be hearty lovers of our brother, to be grateful acknowledgers of the love of Christ, and diligent seekers after the pardon of our sins. Who would not welcome such a blessed opportunity that loves his God and is weary of his sins? Who is it that desires to lead a new life that would not be glad of so excellent a service? 'Tis to be feared we are too much wedded to our sins, when we refuse this service which would divorce them from us! 'Tis much to be feared we have no great sense of the love of our dying Saviour when we will not upon his command, Do this in remembrance of him. Or that our sins are no burden to us when we despise the evidence of our pardon. If we did but worthily partake of this Sacrament, we should be more fit to live and more prepared to die. We should be more fervent in our services to God, and more sincere in our love to our brother; the love of Christ would constrain us to obedience, and his Commandments would not be grievous to us. This would put an end to our unnatural differences and quarrels, it would restore love and charity, it would deliver us from our slavish and dreadful fear of death. In a word it would change this Earth into a kind of Heaven; and him that is now a cold professor of Religion, it would make this Sinner become a Saint, and a zealous doer of the will of God.  
Such a mighty change would a frequent and a worthy participation of these mysteries introduce into the world. It would bring back the primitive spirit into the hearts of Christians, when Communions were frequent and devout, then did every holy and good thing obtain. And were they again restored, the Devil's Kingdom, which hath now gotten ground, would not only shake but fall to the ground. This would overturn his strong-holds, as the barly-cake of Gideon did the Tents of the men of Midian.  
And therefore no wonder that he labours so greatly by his instruments to prevent this, which would subvert his Kingdom. And this is so effectually done that now the professors of Christianity either partake amiss or not at all. This is the case of many, I wish I could not say of the most of Christians. Nay and those that do not receive at all are grown witty too, they think they can defend themselves from being guilty of a default. I shall not here examine what they have to say for themselves; but yet this I shall say that the command of our Saviour for our Communicating is so plain, and the reason of it so great that nothing can discharge us from it, but either the impossibility of doing it for want of opportunity, (which we cannot plead) or a countermand from him that gave us the law which we must never expect. Nothing else can discharge us, not our common excuses, not our mistaken and scrupulous Consciences, which cannot evacuate the Law of God; for hereafter we shall be judged not according to what we ween or are of opinion in the case, but by a more sure and unerring rule, the Word of God. I conclude this particular, only adding that if we diminish or take from the Word of God, and deny that to be our duty which the Word of God requires, we have too much reason to fear that God will take away our part out of the book of life, Rev. 22.19.   

CHAP. III.  
I Shall now proceed to show how we may become worthy partakers of this Sacrament of our Lord's Supper, which was ordained for such great ends, and conveys so great a blessing to all those that partake of it as they ought. For there is something to be done by us before we can be prepared for so great a service. Now before I proceed to show what we are to do towards the preparing ourselves, I shall show the necessity of a preparation in general, or the danger of coming unprepared. And that I shall do in the following particulars.  
1. He that cometh unprepared loseth all those benefits which are annexed to a worthy partaking of this Sacrament. Certainly the blessings which we receive when we come prepared are very many and very great. We receive the pardon of our sins, and power against them; we have here a sense and experiment of the love of Christ to us, and increase of our charity and love to one another. We receive here the joys of pure Religion, and the foretastes of Heaven; an increase of our love to God, and a demonstration also of the love of God to us. This is a most excellent instrument, and very available to the kill of our sins, and the reviving of our graces. It makes us more fit to live, and both more ready, and more willing to die. We are here reconciled to God, and also perfectly reconciled to one another. 'Tis the great instrument of pardon, and peace, of love and joy, of faith and holiness. He that comes prepared finds it both food and physic. It nourishes his graces, and it purges away his sins. But whatever blessings he finds, the unprepared finds none. He receives no pardon of his sin, nor yet any power against it. And it were well for the unprepared if this were all, for he does not only not receive a blessing; but,  
2. He that comes unprepared receives a very great curse; he contracts a very great guilt and condemnation to himself. And if he would know how great a curse it is let him consider the words of the Apostle, who tells him that he is guilty of the body and blood of Christ, 1 Cor. 11.27, That he eateth and drinketh damnation to himself, v. 29 Nor is this all neither, but he brings upon himself bodily distempers, aye and death itself. The Apostle adds, for this cause many are weak and sickly among you, and many sleep, ver. 30. We have enough said to awaken us in these words if any thing be enough. Sickness and death are the greatest plagues that we dread in the World; and these are consequents of unworthy receiving; but these are the least still. He that comes unprepared as he is guilty of the greatest sin, in that he is guilty of the Body and Blood of Christ, so is he liable to the greatest severity and wrath of God, in that he eats and drinks damnation to himself. If we would avoid sickness, or an untimely death, if we would not be guilty of the Body and Blood of Christ, and not be liable to damnation we must prepare ourselves for this service. We think Judas a wretched sinner that betrayed his Lord, and Pilate that delivered him to death and the Jews that crucified him we esteem most miserable sinners; what are we then if we do all this over again; if we crucify our Lord afresh, and tread under foot the Son of God, and count the blood of the Covenant an unholy thing; and all this we do if we come unprepared and in our sins: And are so far from being less sinners than the Jews who crucified our Lord, that we are indeed therefore greater than they, in that we do this despite to him whom we know; but they, though they crucified him, yet they did not know him to be the Lord of Glory.  
The receiving of this Sacrament serves to some great purpose or other; it does set us forward either to Heaven or Hell; it conveys a great blessing, or else it brings upon us a great curse. And as the blessings, it brings are great to them that are prepared, so are the curses to him that comes unfit. We either receive Christ or else Satan enters into us. And all this is as we come fitted and prepared.  
Nor is it to be wondered that it should be so, for it is not the work done, but the manner of the doing of it that turns to our account. God deals with us not as with stocks and stones, but as with reasonable Creatures. We receive his blessings as we are sitted for them. God waits that he may be gracious. He waits on us till we sit ourselves to receive his mercy. The Soul that is unprepared is not sit for the blessings that are here bestowed. 'Tis our unfitness to receive that makes us miss of the blessing. 'Tis so in all our religious services. We receive no benefit because we are not fitted for them; nay instead of a blessing we receive a curse. We do not profit by the preaching of the Word, we say; The cause is because we are not prepared hearers. Do not my words do good to him that walketh uprightly? Micah 2.7. We are worse after the Word we hear, and the Sacrament we partake of, because we are unprepared. And that is the true cause of it. We have an Axiom in Logic, That every cause does act according to the disposition of the subject; 'tis true in Spirituals I am sure. That which is to one a great blessing turns to the mischief of another. One man receives life when he eats of this bread and drinks of this cup, another man through his own default eats and drinks damnation to himself. The same heat of the Sun that dissolves the ice and melts the wax, yet hardens the clay. The same herb or flower may afford honey to the Bee, and poison to the Spider. The Red Sea that gave a passage to the Israelites did for all that drown the Egyptians.  Obruitur Pharaoh, patuit via libera Moysi. Prudent. 
It was the same seed was sown (Matth. 13.) but not the same ground which received it.  Semen & Sator culpa vacant, terra damnanda est. 
We know the Ark of God was the glory of Israel, and a great blessing to the House of Obed Edom, but yet the Philistines found it an intolerable scourge to them. Nay Christ himself that unspeakable gift who is to them that believe the power of God and the wisdom of God, yet was he to the unbelieving Jews a stumbling block, and to the Greeks foolishness, 1 Cor. 1.23, 24.  
Signum caventi, non caventi scandalum,  
Hunc sternit, illum dirigit.  
So that it concerns us greatly to fit and prepare ourselves for so great a service. It will be unto us as we are prepared for it. Our unfitness will turn life into death, and the greatest blessing that God hath to bestow into the greatest curse. There is a great danger before us as well as a great benefit.  
And the effect of this consideration should be that we be very diligent in fitting and preparing ourselves. We are apt to make an ill use of it, and that is this, that because there is danger in coming unworthily, therefore it is the safest course not to come at all. But certainly we never learned this from the Apostle, for he after he had told his Corinthians of the danger of unworthy receiving (1 Cor. 11.27.) presently puts them upon examining themselves and then upon eating this Bread, and drinking this cup, ver. 28. We may die by a famine as well as by a surfeit; by not partaking at all as well as by partaking amiss. He in the parable that came to the Marriage-feast without the Wedding-garment was cast into outer darkness, Matth. 22.13. But then for those that were invited and would not come at all, the Lord said that none of those men should taste of his Supper, Luke 14.24. He that comes unworthily runs into a great danger, and so does he that does not come at all. There is but one way of escaping the danger, and that is by calling in God's help, and a diligent preparing and fitting ourselves. Which we have great reason to do now.  
3. Because we do at this time make a very solemn approach to God. We are going to his Table, to be his guests, to eat and drink with him. And certainly we had need prepare ourselves most diligently did we but rightly consider this. When we go to the Table of a great man we do trim and spruce up ourselves. It will well become us to come hither with clean hearts, when we consider that God hath an allseeing eye, and that he cannot endure to behold iniquity, God will be sanctified by us or upon us. It is no trifling and small matter that we are now about; We make a very near approach unto God, and had need therefore purge our hearts of our uncleanness lest God make a breach upon us. We had need prepare to meet the Lord, and sanctify him in our hearts. Let us not dare to trifle in a matter of so great weight, nor to go about to mock God, and impose upon him before whom all things are naked and open. Nor let us by any means dare to serve God at all adventures, and do such a work as this is negligently and deceitfully. If we do God will be very far from accepting us or our service.  
Wherefore draw nigh to God and he will draw nigh to you. Cleanse your hands ye sinners, and purify your hearts ye double-minded, Jam. 4.8. Here is before us life and death, let us quit ourselves like men, girding up the Joyns of our mind, and imploring the aid of Heaven that our Souls may live. No less than the life of our precious Souls is concerned in this matter. As we do order this affair we may either live or die. Now certainly these things that have been named above will be sufficient to awaken us and provoke us to diligence, if they be but believed and considered throughly. Having showed the necessity of preparing ourselves I come now to show how this must be done. And first I shall show what preparations we are to make before we do partake: Secondly what behaviour will become us when we do receive: Thirdly what we must do after we have received.   

CHAP. IU.  
I Shall now show what preparations we are to make in order to our worthy receiving of this Sacrament.  
And here I might premise, that in general and holy life is a very good preparative to this service. Were our whole life a life of Religion we should be always in a good readiness for this service. That which fits us to die fits us to receive this Sacrament of the Lords Supper. And certainly and holy life is the best preparative for death, and therefore it must needs be very useful and necessary to our worthy partaking of the Body and Blood of Christ. He that is fit to receive the Sacrament is fit to die; and he that is fit to die is fit to receive the Sacrament; one and the same preparation serves for both And if an holy life be a good preparative to death, it must be so for the blessed Sacrament also. But then though an holy life make a man habitually prepared for death, yet there are for all that several things advisable to the dying man upon his sickbed in order to his actual preparation for his departure hence. And so it is in this Sacrament, though an holy life be a good preparative, yet it is but an habitual one; and it is requisite that he that leads an holy life should notwithstanding that, make an actual preparation before he make his approach to this holy Table. And what we are to do in order to that I shall now show.  
1. It is very requisite we should set some time apart for this work; that we should sequester selves from our worldly affairs and business, and be at leisure to attend upon the great concernment of our Souls. But when we are alone we must be greatly careful that our worldly thoughts do not thrust in upon us and divert or distract us. We must do as Abraham did when he sacrificed, and the fowls came down upon his Sacrifice, he drove them away, Gen. 15.11. We must send away our worldly thoughts and cares at this time that they may not disturb and hinder us, but that we may altogether attend upon that more weighty concern which we are about. If we do not this, we may when we are alone be as much in the World as we are at any other time. And therefore we shall do well not only to set some time apart from our worldly occasions; but when we have done that we must obstinately resolve that no worldly thought shall get entrance into our hearts at that time. We shall be sure to be solicited by our vain thoughts then, but we must call in the aid of God, and use our utmost diligence to keep them out. We must empty ourselves of these buyers and sellers, we must overturn their Tables of exchange, and with a great zeal whip these thiefs out of God's Temple.  
This perhaps we may think a matter of some difficulty; but there is nothing greatly difficult to him that is resolved; nothing can be so to him that humbly and fervently implores the grace and aid of God. Besides it is for the life of our Souls that we do this: And if we loved our Souls as well as we do our Estates or Bodies, and (I might say) our sins, we should not find any difficulty in this matter. For, for the sake of these things we can spend many days and not complain; and therefore have no reason to think much of spending now and then a day in consulting the interest of our immortal Souls. And sure I am there are no portions of our time better spent than those we spend in the diligent service of God, and about the securing the eternal interest of our Souls. We shall one day wish that some of those hours which now we carelessly spend in doing nothing, or in doing amiss, which we spend in impertinent visits, or in riot and drunkenness had been spent in our Closets, in fervent prayer to Almighty God, and in caring for our precious Souls. If ever we would have our Souls do well we must sometimes be alone and set apart some portion of our time for our service of our God. We have our Saviour's example for this, though he were much called upon and greatly employed, and that always in doing good to Mankind, yet he finds time to be alone. And rather than neglect it he will defraud himself of his Rest. Thus we are told that he rises a great while before day and departs into a solitary place, and there prays, Mark 1.35. He continues in prayer all night, Luk. 6.12. And when his Disciples were asleep we find him praying upon his knees, Luk. 22.41. and praying more earnestly, ver. 44. So that no man may now think himself excused through the multiplicity of his affairs from his holy solitudes and retirements. Our Blessed Lord found time for these things, though he were so much called upon to heal the sick, and help the needy. We must then separate ourselves from the world and from all its cares and pleasures, and devote ourselves and our time to the service of God. And as it is adviseable that we should do this often, so is it more especially that we should do it before we approach to the Table of our Lord, that we may be at leisure to fit ourselves for so great and so excellent a service.  
2. It is very necessary that we should examine and try ourselves, Let a manexamine himself and so let him eat, etc. 1 Cor. 11.28. We must descend into our own souls, and try what we are. This is the duty of every man lest he bring destruction upon himself. No man is to be too confident of himself; he must bring himself to the rule, and measure himself by that.  
We are very apt to think too well of ourselves. For we are too forward to judge of ourselves by an imperfect rule and measure; to think ourselves good because we are not so bad as the worst; or to judge well of ourselves because other men judge well of us; or to acquit ourselves because our Conscience does not condemn us; or perhaps we judge ourselves in a safe condition because we are innocent as to some things, and give an hearty obedience to some of the Laws of God. Or else it may be, that we think ourselves in a safe condition because we mean well though we do not always do as we should do. We are ready to call our great sins little ones, and our little ones none at all. Or else we think ourselves safe because we are, as we think, of an orthodox belief, or of a more refined sect or party of men. A great many ways there are by which we may deceive ourselves, and miscarry eternally. And therefore we had need use a most severe scrutiny and search. For our hearts are deceitful and desperately wicked, and do easily impose upon us. 'Twas a wise speech of one of the Jews, That a man should not put any trust in himself as long as he lives. 
Hillel. Avoth. c. 2. S. 4.  And King Solomon tells us, that all the ways of a man are clean in his own eyes, but the Lord weigheth the Spirits, Prov. 16.2. We do easily absolve ourselves; for we are partial, and greatly favourable to our own side. We are often heard to say, that indeed we are great Sinners, but then we add that we repent. That we do not keep the Law we do confess, but then we profess to believe the Gospel. We have done amiss we say, but then we do declare that we will be more heedful for the time to come: We have quarrelled with our Neighbours indeed, but yet we do give out that we forgive them. We have not done as we should, but yet we affirm that we desire to be better. But all this while it is a great question whether our Repentance, and Faith, our Charity, and purposes of amendment, and desires of becoming better be sincere or not.  
For all this while we are supposed not to have examined ourselves; for when we come to do that by the unalterable Law of God we may perhaps find our sins great, and Repentance less than now we conceive it to be. If we try our purposes of amendment, our Charity and Faith, and desires of becoming better, we may not find them to be that which we would have them be thought to be. It will be well for us therefore that we examine and prove ourselves, as the Apostle requires we should, lest we deceive ourselves for ever when we take up with that which is counterfeit and insincere. We are easily persuaded to do this when our Estates or Lives are concerned; In that case we love to take a sure course, and to search into the bottom of the thing. 'Twere well for us we were as curious where our Souls are so nearly concerned. We shall find it worth our while to examine and try ourselves. And I shall show what things they are which we are to examine in order to the fitting ourselves for the Supper of the Lord; and the right understanding what will become us in so weighty an affair.   

CHAP. V.  
THE first thing that we are to examine is what we have done amiss, and what we have omitted. We are obliged to consider our ways and to look back upon our lives and conversations, and observe wherein we have transgressed the holy laws of God. We must make a diligent search into our hearts and most carefully reflect upon our lives past. And for the better success of this work we may take these following rules.  
1. We must be greatly careful that we be not remiss and careless in this search: That we do not search for our sins as some negligent officers search for offenders, whom they have no mind to find out. But as the Jews were very curious in searching for leaven, and as the Priest was obliged to be very exact in searching after the Leprosy that did arise in a man or house, so must we be. We must search narrowly, as the faithful Physician does by his Patient whose health he does consult. He does curiously observe the nature of his disease, all the moments of its rise and growth, its symptoms, and its types, that he may know how to help nature, and counterwork the disease. Or as a faithful and skilful workman that would uphold a decaying house, he searches diligently into its several parts, examines the foundation, considers its sides and superstructures, that he may obviate and prevent its fall. So must we do, we must descend into every corner of our hearts, look very diligently over our lives, and well consider our ways that we may find out what is amiss in us. The interest of our Souls is greatly concerned, if we leave any sin which we might have found out, our condition is full of danger. A little leaven leavens the whole lump; and therefore it concerns us highly to be very exact in our search.  
2. We must be careful that we make this search by the light of Gods Law. The Jews require when men search for leaven against the Passover, 
Pesach. c. 1. S. 1.  that they should do it by the light of a Candle. We had not need be in the dark when we go about such a work as this is, and we had need have a clearer light than that of our own Consciences is. The Law of God is an unerring rule; by this we must try and search ourselves. And therefore we had need know this Law or else we shall not be able to judge ourselves by it, and consequently very unfit to approach unto the Table of our Lord. By this Law we may find out what we have done amiss. This glass will discover our spots. And though we may think ourselves very innocent, yet upon our trial we shall find many things amiss.  
For the Commandment is exceeding broad; we are very apt to say with the man in the Gospel, all these things have we kept from our youth up, Matth. 19.20. But we consider not how far the Law of God extends and reaches. We are commanded to have no other gods before the Lord our God. We perhaps are ready to think that we do not break this Law till we fall down and worship some new Deity. But we are much deceived in this. For by this precept we are obliged to love God above all things, to pray to him, fear him, trust in him, give him thanks, and in all things to prefer him above all the things of this present World. And therefore if we find ourselves devoid of the love of God, or (which is all one) full of the love of this World and of our sins; if we find we love or fear, or trust in any thing more than in him; that we do not give him hearty thanks for his mercies, nor yet hearty pray for his grace and assistance, we may certainly conclude that we are offenders against the Law of God. We are commanded that we should not kill: Now not only he that sheds his brother's blood but he that hates him, and censures him is guilty of a breach of this Law. He that hates his brother is a murderer, 1 Joh. 3.15. Again, when we are forbidden Adultery we are guilty when we look on a Woman to lust after her.  
For the Law as was said afore, is exceeding broad. It does not only oblige the outward but the inward man; It does not only forbid us to do but also to think any evil. When it commands a duty it must be supposed to require all those things which are the means that lead us to it. And when it forbids a sin it must be thought to forbid whatever would induce us to it. We have reason to think ourselves guilty not only when we do directly break the letter of the Law, but when we transgress against the inward and spiritual meaning of it. We are guilty not only when we commit a sin ourselves but when we make others to sin, nay when we do not reprove and hinder others when we can. There are many ways by which we become transgressors. And there is no better way to find out our iniquity than by comparing our lives with the Law of God.  
If those men did but carefully do this, who now pride themselves as better than their neighbours, they might find very foul spots where as now they think all their ways clean. This would show them those faults which their pride and lust will not now let them see. Our Conscience is many times but an imperfect light, and is always so when 'tis not enlightened from the Law of God. 'Tis that Rule by which we are to measure ourselves. And therefore if we would find our sin let us take this light to direct and guide us in our search.  
3. We must be very particular in this search. That we are sinners we may easily find, but we must not satisfy ourselves in this, but must find out our particular sins which we are guilty of. For if in order to our pardon we must confess and forsake our sins, we had need find them out; if we do not do this it is not like we should confess them and forsake them. For how can we be thought to confess and forsake those sins which we are ignorant of? And if we do not this what hopes can we have of pardon?  
Indeed where we cannot by our utmost search find out every sin, we may yet hope for pardon if we humbly and penitently beg it with the Psalmist, who prays to God to cleanse him from his secret faults, Psal. 19.12. But this we may hope when we cannot find out our particular sin; when we can do that, we must know it is our duty to do it in order to our confession and our parton. 
In which the Reader may be assisted by the heads of self-examination at the close of the Book called the Whole duty of Man.  And a thing very advisable it is, that we should have ready by us at such times as this a most particular Catalogue of our sins, and that we do in our private prayers as particularly confess them to God. It is very easy and common to confess ourselves sinners to God, but there is a great cheat in that general confession, and if we would have pardon we must be more particular.  
4. We must not only make a particular search after our sins, but we must also well consider of the degrees and aggravations of them. For all sins are not alike. There are many circumstances that do increase our guilt, and therefore if we would not hid our fault, we must search after these things.  
Now there are several things which do greatly enhance our guilt, and make our sins more exceeding sinful, that give them a deeper dye and slain. Now every sin is a transgression against the Law of God, but yet there are some sins which are more heinous than others;  
1. As for example, when our sin is such as is not only against the Law of God but against our own Conscience also; when we know the Law and our Conscience does make a faithful report of it, and yet we will commit it. He that knows his Master's will and doth it not shall be beaten with many stripes. This is no small aggravation of our guilt when we rebel against the light. This rebellion is as the sin of witchcraft. We have no manner of excuse left us in this case, and therefore ought to humble ourselves greatly under such sins as these are.  
2. Again when we are vincibly and culpably ignorant, and bribe or blind our Consciences, our guilt is also greatly aggravated. Perhaps we will not know our duty that we may not be though obliged to do it. Or we have certain arts to bribe our Consciences, or have found out ways to stop their sentence. This is a most heinous aggravation of our guilt, and comes up very near to that which was named last. He is not only a very wicked servant that refuses to do what he hears his Master command him, but he is also very wicked that stops his ears, and will give no heed to what he does command him. The one rebels against the light, and the other shuts it out. The one will not admit the truth, when the other will not obey it, but detains it in unrighteousness. There are no men so deplorably blind as they that will not see. 'Tis to be feared there is too much of this abroad in the World. Men are afraid of the light and therefore they run away from it. And are therefore like the old Turk we read of, who being conscious that by his Law he ought not to drink any Wine was yet resolved to drink it, and so he did, but before he drank he gave some great shouts; which he did, as he said, to give his Conscience warning that it might stand away, 
Busbequii Legat. Turc. Ep. 1.  and not behold his wickedness, nor be guilty of it. Certainly too many men take this course or else they could never do what now they do. They dismiss their Consciences when they would interpose. And find out ways either to keep them from speaking, or else from being heard. But whoever hath used these arts hath contracted a great guilt.  
3. Another great aggravation of our guilt is that we have sinned after Vows of better obedience. And there is something of this to be found in every sin we commit; for it is committed against our Baptismal Vow when we did most solemnly devote ourselves to the service of God in opposition to the Devil, the World, and the Flesh. And many of us have made the same Vow again upon a bed of sickness, in times of danger, or when we did partake of the Supper of our Lord. And to relapse after all this does greatly increase our guilt. We are very wretched sinners if we break these bands asunder, and cast away these cords from us.  
4. But still our sins are again the greater when they are committed and continued in after the singular and eminent mercies of God towards us, which lead us to Repentance, Rom. 2.4. For now we add the greatest ingratitude to our other guilt, and do by that fill up the measure of our iniquity. And there is no man living but may easily find this aggravation in his sins. For certain it is, however we complain of our miseries and needs, we are encompassed about with the mercies of Heaven. And there is no man living so miserable or wretched but if he would but consider and reflect, would easily find this to be a truth. Certainly the hopes that we still have of Heaven, and the means of grace are most unspeakable mercies. But besides, if we look back, we may find many other singular mercies of God towards us which do upbraid us for our great unthankfulness. He hath many times kept our Souls from death, our eyes from tears, and our feet from falling. He hath long waited for our return, who might long ago have placed us among the dead and damned; which is a plain demonstration that God hath been greatly kind unto us, and so far from desiring our death that he shown himself (when we did choose the paths that lead to death) desirous that we should turn and live.  
5. That our sins are committed under the means of grace is still a farther aggravation of our guilt. The Gospel hath provided us sufficient help and assistance to do the will of God. If we do amiss it is because we will not use the means which God hath offered us that we might become better. There is a sufficient aid at hand if we will make use of it. The Gospel does not only require our obedience but also enables us to obey. If we do but humbly beg the holy Spirit of God, and do it but as earnestly as the hungry child will beg bread of his Father, we shall as certainly receive this heavenly aid, Luk. 11.13. This Spirit will help our infirmities, Rom. 8.26. And if he dwell in our hearts we shall find him that is in us greater than he that is in the world, 1 Joh. 4.4. Now certainly we are very fond of our sins, if we will not do our utmost to get rid of them. The way is easy and plain before us; we may be better if we will not make light of the aid and assistance of Heaven. Our freedom from sin is purchased by our Lord, and offered us in the Gospel, if we accept it not upon such easy terms we deserve to be slaves for ever. 'Twill be but just we should be used as the servant under the Law, who might have his liberty and refused it; he was made a public shame for his great folly in refusing to go free, when his freedom was offered him: (For that is thought to be the meaning of what followed upon his refusal), for his Master carried him away to the Judges, and at the gate of the house or court of Justice, he bored through his ear with an awl, and he was at once marked and condemned to be a servant for ever, Exod. 21.6. It is no little aggravation of our crime that we do amiss when we have such advantages of being and doing better.  
6. That we continue in our sins notwithstanding the very severe afflictions which God hath sent upon us to wean us from them is another consideration that does heighten our guilt. Nay we many times commit our sin when God's hand is striking us, we little regard the discipline of Heaven; when his judgements are upon us yet we will not learn Righteousness. There is a mark set upon Ahaz for this, In the time of his distress did he yet trespass more against the Lord. This is that King Ahaz, 2 Chron. 28.22. This was a most heinous impiety, and that which very greatly increased his crimes.  
7. Again, another thing which adds a weight to our guilt is this, when we relapse frequently into those very sins which we have formerly confessed to God, and begged his pardon for. When we do confess and sin again, and keep in this black circle of the Devil. In this we do mock Almighty God, and may well be ashamed to lift up our eyes to Heaven if we well consider it. In our deal with one another we esteem that man void of all ingenuity that begs our pardon, that he hath offended us, and yet holds on to do us the same despites and injuries. How horribly disingenuous are we then when we daily put affronts these upon God himself, when we do often confess but never forsake our sins.  
8. Another aggravation of our guilt is when we continue in those sins which we have no temptation to commit, and might most easily avoid. Such are generally the sins of the tongue; there is no natural desire that is gratified by swearing, or by evil speaking, and slandering one another. These are indeed most heinous offences against Almighty God; and their guilt is the greater because there is nothing of temptation to commit them, and they are most easily avoided whatever the sinner may plead for himself. Certain it is a man may as easily bless God as take his name in vain. To speak well of our neighbour is as soon done as to speak amiss. A good word costs us no more pains than a bad one. And what wretched sinners are we who choose to do amiss when it is as easy for us to do well; and certainly so it is in many cases.  
9 Another aggravation of our sin is when we have not only sinned ourselves but caused others to sin too. This brand was upon Jeroboam that he did not only sin himself, but also caused Israel to sin. Certainly our own scores will be great enough, we shall not need have the sins of others to account for besides. It will well become us to consider of this when we search into our hearts and lives; whether we have not by our counsel or example, by our neglect and unfaithfulness caused others to go astray; who might have been preserved from the error of their way had we been faithful to them in our reproofs and exhortations.  
10. Lastly, another degree of our sin is when it is come to an habit or custom. And this does still make our sin the greater; for now our sin is grown up to a full measure and to the highest stature and pitch, and then we may well reckon ourselves to be not only sinners; but workers of iniquity.  
It is very advisable that we should consider of these Agrravations of our sins in order to the more full humiliation of our Souls before God. It is very needful that those things which do greatly increase our guilt should be particularly confessed and lamented in the sight of God. Now it is very evident that the particular  do very much heighten and increase our guilt.  
Indeed every sinner, does transgress the Law of God, that Law which is holy, just, and good, for sin is the Transgression of the Law. But then he that sins against the clear dictates of his own Conscience also, contracts a double guilt; he that sins after his solemn vows of obedience, adds treachery to his other guilt; and he that sins after many mercies, adds ingratitude to his other sins; every sin makes us obnoxious to God's displeasure, but yet are there many degrees in our sins which do greatly aggravate our fault, and introduce a new and greater guilt upon us. And certainly to abound in sin under the greatest means of grace; to continue in our folly when the rod of God lies heavy upon us; to commit the sin which it is so very easy to avoid; to repeat our sin when we have confessed and bewailed it, to sin and to cause others to sin also; to contract habits and customs of evil doing; these are things which are by no means to be forgotten in our search because they do import so much of guilt, and so great a degree of wickedness.  
But all that hath been said is but relative to something else; we are not fit to receive the Sacrament as soon as we have found out our sins. The Jews were not only obliged to search for their Leaven at the Passover, but also to purge it out. And their search was in order to their putting it away. They might not leave it where they found it, but were obliged to put it from them; we must do so by our sins too; and therefore we must now consider what we are obliged to do in the next place.   

CHAP. VI  
WHen we are gone thus far, and have found out our sins we must then put them away by a true and hearty Repentance. Unless we do this we shall eat and drink Damnation to ourselves. Now because, though Repentance be very commonly pretended to, yet we do often mistake ourselves in it, and take that for it which comes far short of it; therefore it is very necessary we should examine our Repentance, and very carefully try whether it be such as is never to be repent of. For as it is very common with men to think they have not sinned when they have, so it is very common with men to think they have not sinned when they have, so it is also as usual a thing with them to conceit that they have repent when indeed they have not. For we are too apt to think Repentance no more but a calling to God for mercy, or a general confession that we are sinners, or some sudden purposes of amendment of Life, or at most the actual abstaining from our sin. Therefore it will be worth our while that we examine our Repentance, and that we may do by the following Rules.  
1. He that Reputes is greatly sorrowful for his sin. He is inwardly grieved that he should offend God by his sins; and would rather choose any loss or trouble than commit his sin again. His sorrow is very hearty and unfeigned; he is grieved in earnest, and his grief is great according to the measure and proportion of his sin and folly. He is vile and base in his own eyes, and is greatly afflicted for his wickedness. Indeed the sincerity of his sorrow is not altogether to be measured by his tears which he sheds: For though tears be reputed the expression of our grief, yet are they but the expression of it: Grief does many times break out this way; But yet a man may be greatly forrowful when the greatness of his grief cannot be gathered from the multitude of his tears. Some there are who do easily weep, a very trifling matter will draw forth plenty of tears. But there are others who grieve more and yet weep less. But than it is still an ill sign if when we have tears for every little trouble, we have none for ou● sins. We read of one Alexander Pheraeus that he was ready to weep at the acting a Tragedy, 
Plutarch. Pelopidas.  and that he left the Stage that the Spectators might not behold his tears: But then we also read of the same man that he shed the blood of many Thessalian Nobles with dry cheeks. Such false tears had that Tyrant at his command. Certainly we may well suspect ourselves when we can find none at all for our heinous offences against God. For it may be reasonably thought, that if our grief were hearty and pungent which we have for our sins, it would break out at the same vent which it is wont to find upon all other occasions. Certain it is however that the true Penitent is a very sorrowful man; and though his temper may not give way to plenty of tears, yet his real grief is not the less. Though he do not weep so plentifully, yet he grieves as hearty as he that doth. He does afflict himself for his sin, he judges and condemns himself, and feels as much pain in his Soul, and as cordial a sorrow as he that weeps bitterly.  
2. He that truly reputes does confess his sins unto God. And this he must do in order to his pardon, If we confess our sins he is faithful and just to forgive us our sins, &c, 1 Joh. 1.9. But then this confession alone does not bring us nearer our pardon, we must confess them with shame and sorrow; we must judge and condemn ourselves; and after the most humble manner debase ourselves, and beg pardon from God. Our confession must be very humble and very full. We must be particular in it, and not content ourselves that we confess ourselves to be sinners in general, but we must confess our particular sins unto God. We must confess all the sins we can find, all that we can remember: And then for those which we cannot find, or do not remember, it will be needful that we should pray also for the pardon of them as the Psalmist does, Cleanse thou me from secret faults, Psal. 19.12. And as we must confess our sins, so we must also confess the degrees and the aggravations of them; for these do greatly enhance our guilt and swell our sins into a very great measure. But all this while we must be very greatly careful that our confession be the result of our real sorrow and trouble of heart. God will not be put off with a parcel of good words. If we do not abhor our sins it will not avail us that we do confess them. God knows our sins already, nor is he pleased to hear us repeat them to him unless we hate them, and be really pressed with the burden of them. 'Tis the burdened sinner whom God hath a respect unto: He that is full of his sorrow for his sin, 'tis he that confesses his sin as he ought; such a man finds the advantage of an humble confession of his sin unto God. For this gives a great ease to his Soul, which would have been overcharged if he should have kept silence. This the Psalmist tells us, When I kept silence, says he, my bones waxed old,— and my mosture is turned into the drought of summer. But then he adds, I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. And then we find him greatly at ease and quiet, Psal. 32.3, 4, 5, 6, 7.  
3. He that truly reputes does forsake his sins and lead a new life: He does not only purpose but he really does that good which he did intent to do. He does not lead such a life as he did before. He abstains from the sin which he formerly loved and followed. Nor does he only abstain from it, but he does abhor it, and so he does every sin whatever; and gives up himself to an universal obedience to all the Laws of God. We have no reason to think we have repent till we lead a new and an holy Life. 'Tis this which completes our Repentance, and nothing short of this can give us any assurance that we have Repent, and that we are in the state of Grace. It is a vain thing to think that we are the better for purposes of amendment when we do not amend. If we purpose never so much to do well and yet continue in our evil doing we shall be reputed amongst the workers of iniquity. Repentance imports a change both of heart and life. It requires a new life and conversation, and where there is this grace there is this change to be found. The Holy Scriptures annex our pardon to our Repentance, but then they require such a Repentance as does import no less than a new life and conversation. Thus we find in the Prophet how the Repentance of a Sinner is expressed, If he turn from his sin, and do that which is lawful and right; if the wicked restore the pledge, give again that he had rob, walk in the statutes of life without committing iniquity; he shall surely live he shall not die, Ezek. 33.14, 15. Again, If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live and not die, Chap. 18. ver. 21. And when the sinner is called upon to repent we find it thus expressed, Seek the Lord while he may be found, call ye upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, Isa. 55.6, 7. By which it is evident that Repentance implies a change of Life, and so indeed it does. That man that resolves to do well and does not do it, does at once mock God and cheat his own Soul.  
4. He that truly reputes, his Repentance does arise from his love to God, and an hatred to his sins because they are an offence to God. This is the root from whence Repentance does spring.  
The love of God constrains the Sinner to Repentance; and his love to God it is that makes his Repentance of the right kind and stamp. It is very possible that a man may be greatly sorrowful upon the account of his sins, and that he may make a particular confession of them to God, and when he hath done that he may forsake his sins too, and yet not have the grace of true Repentance all this while. And that because this change does not arise from a love to God and an hatred of his sin as it is an offence against God. A man may be very sorrowful for his sins because they have brought a great misery upon him, and do besides expose him to the justice of God. Such a man is sorrowful for the ill consequence of his sin rather than for its obliquity and immorality. And perhaps he forsakes his sin too and yet is no true Penitent. For he may leave his sin for many reasons and yet not repent of it. A bare abstaining from sin is no sufficient argument that he hath repent of it. A man may forbear his sin and abstain from it because he cannot follow it, or hath not the liberty to enjoy it any longer, and yet his mind remains unchanged still; or else perhaps he exchanges one sin for another, and chooses a sin which he judges most expedient. But the true Penitent abtains from his sin because he loves his God. Nay, he does not only abstain from his sin but he hates it also.  
The reason why he leaves his sin is because he is himself changed in his mind and affections: He now hates what he loved before, and flies from that which before he did pursue. He sees his folly as well as his misery, and leaves his sin, not only because God is just, and will severely punish the wicked, but because he is good and holy, and cannot endure to behold iniquity. He abstains from his sin not only because it is forbidden fruit, but because it is contrary to his nature. He that is not in the state of Grace may abstain from his sin as a sick man does from salt meats (which yet he greatly loves) because his Physician and his interest severely forbidden him: But the true Penitent forbears his sin because he finds in his Soul an antipathy against it; and not only because it is forbidden.  
Such a Repentance as this must we find in our Souls before we can be fit to partake of these holy Mysteries. And well it will become us to be greatly humbled for our sins, and to abhor them when we do commemorate the death of our Lord and Saviour. For he died for sin, and endured the shame and sorrow of the Cross that he might no longer abide in us. And if we come with our sins to this holy Table we do crucify our Lord afresh, we do trample upon his precious blood, and count it a common and unholy thing.  
5. To what hath been said this must be added, that when by our sin we have not only offended God but also injured and wronged our neighbour, we are strictly and indispensably obliged to make him restitution, as well as to beg the forgiveness of God. We can expect no pardon from God if we do not make amends to our neighbour whom we have wronged. If the wicked restore the pledge, and give again that he had rob, &c, he shall surely live and not die, Ezek. 33.15. But then if he do not this (or sincerely resolve to do it assoon as he is able to do it) he shall surely die and not live. And his partaking of this holy Table shall be so far from saving him from the anger of God, that it will increase his guilt and add to his sin. Let no man think that God will hear him if he do not make his brother amends for the wrong he hath done him. 
Herodot. Clio.  We have a story in our Books of one Halyattes, that his Soldiers did set on fire the Corn of the Milesians, and that the fire by the violence of the wind caught hold of the Temple of Minerva and burned it down. It happened sometime after this that Halyattes falls sick, and sends to the Oracle to know what would be the success of his disease; but the Messengers were told by the Oracle, that they must not expect any answer till the Temple which they had burnt were first repaired. Most certain it is that we shall have no return of our prayers from Heaven, when we confess and beg the pardon of our sin, unless we do first make restitution where we have wronged our brother. It cannot be thought we have repent if we do not restore. There is no sacrifice will expiate our crime if we do not also make restitution. Under the Law of Moses he that had wronged his brother was obliged indeed to bring a sacrifice for his atonement; but then at the same time he was obliged to make a full restitution to his neighbour whom he had wronged; and to add also a fifth part to the principal before he could be forgiven Levit. 6. He that wronged his neighbour was by that Law sometimes liable to restore double, 
v. Maimon. Hal. Shevuoth, c. 8.  Exod. 22.4.9. Sometimes times four and five fold, ver. 1. where the Trespasser was convicted: But then where the offender became penitent, and confessed his sin; 
v. L' empereur in Bava Kam. C. 7. S. 1.  yet in this case he was obliged to make restitution, to add a fifth part, 
v. Jomd. c. 8. Mishn. 9 Shulchan. Aruch. H. Jom. Kippu.  and to bring his offering, Numb. 5.7. His Repentance, nor his offering would not serve his turn unless he also made amends to his neighbour whom he had wronged. Nay the day of expiation (as the Jews teach us) would not avail to take away the guilt which we contracted by doing wrong to our brother.  
And we must remember that we are obliged to make restitution not only where we have done an open and forcible injury: As the robber and thief, and violent oppressor are bound to restore what they have wronged their brother of by their violent injustice. But we are also obliged to restore what we have by any means unjustly got the possession of. And there are more ways than one by which we may become guilty of injustice. He that overreaches, and out-wits his brother in a bargain, he that in his trading deals fraudulently and insincerely, he that hides and conceals from his neighbour his just rights and deuce, such men as these are obliged to make restitution as well as open the robber and the thief. There are indeed very many things which the Laws of the Land do not take notice of, which yet we are obliged to in the Court of Conscience. And we are before we do receive this Sacrament, very severely to examine our own Consciences; Whether in our deal with men we have done as we would be done by, and have not detained and withheld our neighbours due from him. Indeed we are come to that pass that we are not afraid of doing an unjust action if we can but do it cautelously and slily. Nay we are ready to rejoice when we have cunningly circumvented our brother, and men look upon it as but a little fault, if any at all, when they do craftily circumvent even him that attends upon holy things. But certain it is, whoever does wrong his brother and him that Ministers at God's Altar, he deceives himself most, and must never look for pardon from God till he have repent of his sin and made restitution for the wrong he hath done.  
And what hath been said hitherto of the necessity of making restitution must not only be understood of the wrong we have done to our neighbour as to his goods and estate, but of all other wrongs whatsoever. And particularly of that wrong we have done to his name and credit. We ought to judge the best of all men, and to make the most charitable construction of all the actions of our neighbour: And therefore if we have done otherwise we are obliged to Repentance, and to restitution for the wrong which we have done. If we have openly slandered our brother, or more closely and slily undermined his credit and good name, we are obliged in this case to make as far as we are able a reparation. That is, we are obliged to unsay what we have said, and by our words do him honour as we have endeavoured before to do him a discredit. In a word, we are bound to make him such an amends as we are able, or such as may satisfy him to whom we have done the wrong. And when we have done this we must humble ourselves greatly in the sight of God for this sin, and be very careful that we sin no more.  
Thus must we cleanse and purge our Souls before we dare to come to this holy Table. We must purge out our old leaven that we may be a new lump: Otherwise we shall meet with death there where we might else have found Life. And we ought therefore to be very careful and solicitous, lest we should by our remissness and hypocrisy expose ourselves to the greatest curse. As we love our Souls then we must not only find out our sin, but we must put it away also; and before we presume to eat of this Bread and drink of this Cup, we must find in our Souls such a repentance as is never to be repent of.   

CHAP. VII.  
BUT as we must come to this Sacrament with a sincere and hearty Repentance for our past sins, so we must also come with full purposes and resolutions of Amendment of Life for the time to come. Now because our Resolution like our Repentance, is many times weak and insignificant, it will therefore well become us to examine these purposes, and resolutions of newness of life, which we so frequently pretend, when we make our approaches to this holy Table. For it is very evident that there are very many men that give good words, and make fair promises of Amendment of Life, upon the bed of sickness, or at the approach of this Sacrament, who yet are so far from making their words good, that they do sometimes run into a greater excess of folly and wickedness than they were guilty of before. We shall therefore do well to try our purposes and resolutions, and narrowly to examine them whether they be such as are like to hold or not, and to that purpose we may consider the following Severals.  
1. We have little reason to give credit to rash and sudden purposes of Amendment of Life. The sinner does now and then resolve vehemently against his sin; but it is when he hath newly surfeited upon his folly, and defiled himself with his sin; then indeed he is sick of it for a while, and resolves to lay it aside. Or perhaps some great and amazing affliction falls upon him, and this brings his sin to remembrance, and he suddenly resolves he will put away his sin and lead a new life; but when this tempest of sorrow is over, and his appetite returns anew upon him, he does easily embrace his folly again, and is as much the child of Satan as he was before. Such a man is troubled at the mischief which his folly hath betrayed him to, and is sick of his sin for a while because he hath tasted of the bitterness which did attend it. But when he hath forgotten the trouble and the pain his sin hath put him to, than he returns to it again. There are those in the world that do frequently resolve against their sins, and yet do as constantly commit those very sins which they so passionately resolve against; and that because it was not their sins which gave them so much trouble but the evil effects and consequents which did follow upon them. For when their sin courts them and smiles upon them, when it follows them officiously, and pleads for a reconcilement they readily yield themselves up to their slavery again.  
2. We have little reason to trust to that resolution which we have formerly found so very ineffectual. If we find that we have often resolved as much as now we do against our sins, and yet that for all that when the solemnity hath been over we have forfeited our good promises, we have very little reason to trust ourselves. That man who hath been often a partaker of this Sacrament, and hath as often made his resolves to become better, and as often broken them, hath no reason to believe himself, nor to communicate again till he find a change in himself. For it is to be suspected that such a man's resolutions of Amendment are but formal and of course; and that he is only overawed with the greatness of the approaching Solemnity, and not truly out of love with his sins which he pretends at this time a defiance to. The best evidence of the sincerity of our Resolutions is this that we do as we have resolved: Unless we do this there can be nothing more insignificant than our Resolutions are. And sure it is in every thing else we judge thus. Not he that resolves but he that fights courageously gets the victory. Our resolving does not alone set forward any work, 'tis the putting our Resolutions into practice which does avail us.  
3. He that resolves as he ought to do must resolve not only upon the end but also upon the means which lead to it. We are forward to resolve for Heaven at large, but consider not of the way and means which will bring us thither. We are generally willing to be happy but yet we do readily excuse ourselves from the difficulties and severities of an holy life. He that resolves to be temperate must also resolve to avoid his evil Company that drew him to that excess, to pass by the door where he is wont to be drawn in. He that resolves to be chaste must also resolve to decline the house of a whorish Woman, and to set a watch upon himself that he be not ensnared with her enticements. He that resolves against his sin must resolve also against every thing which leads him to it; and he will show himself sincere in his Resolutions by his use of such means as would gain his end. There is nothing more ridiculous than our Resolution if we resolve upon the end, and not upon the means also which lead unto it. We think so in other things; we do not think we shall ever be rich by a resolving only to be so. We must be provident and frugal as well as resolute before we can attain our end. 'Tis not Resolution makes a man learned unless he add endeavours to his Resolution. We may resolve what we will, but we shall be never the nearer to our end unless we use the means as well as resolve upon the end. We never heard of any man that gained his end by resolving upon it, unless he used means for the accomplishing his intention. Resolution does us no good when it is alone. It sets us forward greatly when we use proper means, but unless we do that we are not at all advanced by it.  
4. He that resolves as he should do places before his eyes the difficulties and inconveniences which he is like to meet with in his way. Like a wise builder he does forecast his charge before he begin his work; or like a prudent Commander he does well consider his number, and strength before he fall upon the army of his adversaries, Luk. 14.28. He that resolves to part with his sin must resolve to be for ever deaf to its allurements for the time to come, to subdue all his affections to it, to bid it an eternal farewell. And he may do well to think beforehand what difficulties and labours this will expose him to. He will do well to think that he cannot do it unless he be always upon his watch, and denying the cravings of the sensual life. He must be content to cross his own impetuous desires, to displease his companions and familiars, to be houted and laughed at as fool and coward; He must resolve to persevere in an holy life although he displease his greatest friends, although he lose his worldly goods, aye and his life also. He that resolves as he should do, must set before his own eyes all the difficulties which he is to pass through. Unless he do this it is not to be thought but he will be unprovided for his Christian warfare. And he must do this after the most lively manner that can be, as if he were just ready to be put upon the trial. Let him conceive that he may presently be put to it whether he will displease God or forfeit his worldly ease and wealth: Whether he will suffer or sin; whether he will choose to lose his life or God's favour. He ought not to look upon these things at a great distance, but to suppose them near at hand and ready to be offered to him. This he must do if he will resolve as he ought, and so as his purposes may hold. We resolve rashly and at ventures, and that is the reason that our Resolution comes to no good effect. We do as the Kinsman of Naomi did who when he was asked, Whether he would redeem the land of Elimelech? presently says, I will redeem it; but then when he is told that he must also buy it of Ruth; he answers that he cannot redeem it, Ruth. 4. We do just so, we do readily resolve for Heaven very often, but yet when we see what it is like to cost us we do as frequently revoke our word. The man in the Gospel would needs know of our Saviour what he should do that he might have eternal Life: But when he understands what it will cost him he goes away sorrowful, Matth. 19 We do very easily resolve to be happy, but we are not willing to take pains to attain our desires. We are very willing to have our hire but not willing to bear the heat and burden of the day. He that resolves to become a new man must arm himself with the whole armour of God: He must resolve to be hardy and courageous against all the shocks and encounters he is like to meet with in this present evil World. He may expect to meet with many troubles in his way, and therefore must resolve very steadfastly not to alter his mind whatever rubs or obstacles shall lie in his way.  
5. He that resolves as he ought to do doth earnestly implore the grace and assistance of Almighty God. He is very distrustful of himself, and therefore does betake himself to the Divine aid and help. He knows that he stands in need of God's aid, and that without him he can do nothing as he ought to do. He does not rely upon his own strength and abilities, but then he thinks himself only safe when he flies to God for help in the time of need. This is that upon which he does alone rest and rely. He easily foresees many storms arising upon him, he can easily discern that his strength is small, and that his enemies are subtle and strong; and therefore he hath recourse to him who is infinitely wise and strong. He knows not how to fight against his subtle and his potent enemies, but yet he flies to him that can teach his hands to war, and his fingers to fight. He promises nothing from himself but all things from God: He knows not how he shall bear a severe persecution, and a fiery trial, but yet he knows in whom he hath believed, and dares trust him who is always able to support him under the greatest trouble, or deliver him from it. And therefore he does not greatly disquiet himself how he shall be able to bear the sorrows which he is like to meet with, but puts his sole trust in him who can do more than he is able to think. He well remembers that he goes forth in God's strength, and that God who does enable him to do his will, is able to give him strength to suffer it also. And therefore his eye and his heart is always lifted up to Heaven, and he is full of hope because the Lord is with him. He knows God will not fail him of his aid, and in this confidence it is that he resolves. We are not like to succeed when we leave God out. We may project indeed but it is God who does dispose and succeed our endeavours. We may resolve what we will, but yet shall need the aid of Heaven to bring our purposes to effect. He that would bring his thoughts to pass, must humbly implore the Grace of God; without him nothing is wise, nothing strong. We therefore fall because we trust to our own strength, we then do foolishly when we trust to our own wisdom; we then miscarry when we want God's grace and assistance. He resolves well that resolves in the Lord, and that does humbly address himself to him for strength. For as without his leave we could never have been, so it is most certain that without his grace and help we are not able to think a good thought, much less are we able to do any which is good and acceptable in his sight.   

CHAP. VIII.  
BUt before we come to this Holy Sacrament we must also be endued with a true and a lively Faith. And we must examine carefully whether or not our Faith be unfeigned and without hypocrisy. Which we have the greater reason to do, because we shall find, even amongst the professors of Christianity, a very false notion of Faith. For as it is sometimes explained it is so far from making us better than we were before, and more fit to approach to God, that it does indeed either not at all advance us in a divine and holy life, or else obstruct and retard us. And for our further help in this we may try our Faith by the following Rules.  
1. It is not enough to denominate us Believers, that we do strongly believe that our sins are pardoned, and our persons justified in the sight of God. For as there may be a true Faith where there is not this belief, so there may be such a strong belief as this where there is no Faith that is saving. This belief, if it be well-grounded does presuppose a true Faith, and therefore cannot be that Faith itself. There are those that are confident of God's favour that are yet none of his friends. And if this belief of our good condition be not upon good grounds it is a foolish fancy, not an unfeigned Faith. We do very naturally love ourselves, and are very prone to think ourselves the favourites of Heaven when we are indeed the heirs of Hell. We easily grow big with an overweening opinion of our own good estate. But how well soever we believe of ourselves, if we do not all this while make a right judgement, we have not a Faith of the right stamp.  
2. We may not say we have a saving Faith, because we do confidently expect the pardon of our sins from our Lord Jesus Christ. It is not our bare casting ourselves upon Christ for pardon that will entitle us to a true Faith. If all that were required of us were this, that we should sit still, and without any more to do rely upon Christ for pardon and for life, for righteousness and eternal glory, certainly would be no very hard thing to believe; and the world would not be so so full of unbelievers as now it is. Who would not be saved from the wrath to come! Who would not be glad to have his sins forgiven him! Christ was never yet unwelcome to any man upon this score. And if this were Faith, Christ may always find great store of Faith upon Earth. The vilest sinner who loves his folly is yet willing to have it pardoned, and that by Christ also. The Adulterer and the Drunkard love their sin indeed but not the guilt and penalty. None are so fond of Hell but they will readily that Christ should redeem them from it. Nor do they desire to betake themselves to any other Saviour to redeem them from that horror and those pains. The blood of Jesus they do readily fly to for Sanctuary against the destroyer. However men are fond of their sin, yet sure no man is fond of the sting and plague which it leaves behind it. Such a recumbency and relying upon Christ as this is not enough to show that we have saving Faith. We shall infinitely deceive ourselves if we have no other Faith but this. The way to Heaven were very easy if such a Faith as this would bring us thither. Our sins would be no obstacle to us if this were all that were required. Our greatest sins and such a Faith as this might easily consist with each other. We shall not need much labour to persuade men to believe if this were all that is meant by it. We are very willing to be saved at so cheap a rate. We are ready enough to receive the pardon which the Gospel brings us the tidings of. We are content that Jesus should save us from our sins, that is, from the punishment and guilt of them. And we are very forward to believe this was the main, if not the only end of his coming into the World.  
3. Nor will the bare assent to the history of the Gospel be enough to entitle us to a saving Faith. We may believe the truth of what we there find and yet be very far from the Kingdom of God. Indeed unless we do this we cannot have a saving Faith; but it is not our bare believing all this which is a sufficient argument of such a Faith. For saving Faith is that which implys more than the assent of the mind to the truth of that which is revealed and made known. For we are not justified by this assent of our understanding. There are great arguments to evict the truth of Christianity; so great and so powerful that if we apprehend them aright, we cannot but assent to the truth of what they do infer, and it is not in our power to resist so great an evidence. For we cannot believe what we please, but must needs assent to what is evident to our understanding. And to do this is so far from being a saving Faith that it may belong to those who are not in a state of Salvation. There have been many that have believed the History of the Gospel, and made profession of this belief also, who yet have turned Apostates. It is very possible that a man's reason may be satisfied in the truth of Christianity, and yet still he may remain in a very dangerous estate as to his own Salvation; we find that many believed in the name of Christ, when they saw the miracles which he did. That is, they were convinced by the works which Jesus did, that he came from God, and consequently must needs believe what he said to be true. But this Faith in the name of Jesus does not seem to be such as our Saviour thought sufficient; for it is presently added, That Jesus did not commit himself unto them, because he knew all men, Joh. 2.23, 24. Our Saviour would not trust them who yet believed on his name, when they saw the Miracles which he did. And we read of others who are said to believe on him; who for all that are called by our Saviour the Children of the Devil, Joh. 8.30, 31, 44. We may see great reason to believe the truth of the Gospel (the belief of which we cannot resist) and yet not be endued with a Faith that is saving, if we go no farther.  
Indeed the Scripture sometimes speaks as if the assent to the articles of Christianity were sufficient to our Salvation: If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto Salvation, Rom. 10.9, 10. Again, Whosoever believeth that Jesus is the Christ, is born of God, 1 Joh. 5.1. And again, Hereby know ye the Spirit of God, every spirit that confesseth that Jesus Christ is come in the flesh, is of God, Chap. 4. ver. 2. Again, No man can say that Jesus is the Lord but by the Holy Ghost, 1 Cor. 12.3. Which expressions seem to intimate that there is no more required to make our Faith saving but this that we do hearty believe, and also profess the articles of the Christian Religion.  
But certain it is (however we misunderstand ourselves, and mistake the meaning of these places) such a Faith as this (though it be enough to leave us without excuse) will not save our Souls.  
And therefore as to the words of Scripture which are brought to this purpose, there are these two things to be considered.  
First, the time in which these words were spoken, and that was in the early days of Christianity, when there was danger in professing the Religion of Christ. In the beginning of Christian Religion, he that made a profession of it exposed himself to the fury of Jew and Gentile. The Jews had agreed (while Jesus was alive) that if any man did confess that he was Christ he should be put out of the Synagogue. And the man that was restored to his sight we find cast out by the Jews for pleading that Jesus must needs be from God, Joh. 9.22, 34. And we read afterwards how very furiously the Jews did persecute them who did profess the Faith of Christ. And they who did profess Christ among the Gentiles, were not only derided for the sake of their crucified Saviour, but also persecuted for his name's sake. And when they were so it was no easy thing to profess Christianity. Indeed as things are now we do very easily profess our Religion; 'Tis that which agrees well with the Laws of the Country, and the custom of the place we live in. It puts us now to no expense to profess Jesus to be the Christ. We can do it without the fear of the Jew, or any other. There is no man suffers among us because he is a Christian. We may profess that Jesus is risen from the dead, and that he is the Christ without any molestation. And therefore this profession is no argument now that we have a saving Faith. But were it now with us as it was with the first Christians, it would be indeed an argument of our sincerity. If it would cost us our lives or estates to confess the Faith of Christ, than we might hope well of ourselves if we retained our confidence unto the end. This would argue us to be the faithful and genuine followers of our Lord. It is an easy thing to profess the Faith when we lose nothing by this profession: But we cannot be his Disciples till we do prefer him before our Houses and Lands, and our Life itself. This was that which the first Martyrs or Witnesses of the Resurrection did. They durst own Jesus to be the Christ though they paid their blood, and sacrificed their lives for him. No terrors, or torments could make them deny the Lord that bought them. The Faith of the Gospel was dearer to them than all the best things of this present life. They that did this were indeed born of God. And their patiented sufferings for Christ were an evident argument of the sincerity of their Faith.  
Secondly, it is very certain (and this follows from what was said before) that the confessing of Christ, the saying that he is the Lord, the believing that Jesus is the Christ, and confessing that he is come in the flesh, do imply a life agreeable to such a profession, 1 John 5: 4, 5. If the belief of these things have an influence upon our lives, if it regulate and form them to a due and proportionable obedience, than indeed we are born of God and shall be saved. If we believe that Christ is risen, and do (which such a belief should teach us to do) also rise with him to newness of life: If we believe Jesus to be the Christ, and accordingly submit to him in all his offices; if we call him Lord, and then do whatsoever he commands; then indeed we are Gods Children, and shall be saved. It is very evident that no less than this can be meant by those expressions, which are before named; we cannot imagine that it is enough to call him Lord though we obey him not. To believe that he risen from the dead when we lie in the grave of our sin and filthiness. Certainly these expressions import the belief and profession of these truths, and a life answerable to such a belief. Were it not so it would be a most easy thing to be a Christian, and our Faith were very reconcileable with our evil lives. And therefore I add,  
4. A true and saving Faith is productive of a good life. We must not only believe that what God hath revealed is true, but we must consent to it, and yield ourselves obedient. The Gospel may be looked upon either as an History of things that were done and said; or as a tendry and offer of mercy upon terms and conditions which are therein specified and propounded. And accordingly he that believes to Salvation does not only assent to what is therein revealed and made known, but also consent to embrace the mercy that is there offered upon those terms upon which it is propounded. For a man may believe what is revealed to be true and to have come from God, and yet refuse to give up himself to the obedience of those precepts and rules which are there enjoined him in order to his eternal Salvation. The holy Scriptures require of us such a belief as is accompanied with obedience. And when it commands us the belief of the Gospel, it requires that we should show by our actions that we do believe it. That is, that we should so behave ourselves as we do in other things which we do believe, and how we do in other things it is easy to observe. If men do upon rational grounds believe that they may attain their ends, be it riches or honour, etc. by using such or such a method and course, they do diligently set themselves to work that they may accomplish their designs. Nay a very small assurance will set men to work in these cases. The Merchant out of the uncertain hope of wealth will venture himself, and what he hath, upon a rough and a doubtful Sea. The Ambitious man of Wars, for the hope of a victory and a triumph, will adventure his life upon the chance of battle. The Husbandman that believes he shall fill his Barns and Coffers by his labour, and pains, will rise up early, and sit up late, and eat the bread of carefulness. He will spare nor cost nor pains; he will not be dismayed with the burden of the Summer's heat, nor the keenness of the Winter's cold; he will do and he will suffer, no pains or care are thought too much that he may obtain his end. Men do this when they have no assurance of success, and when the thing which they aim at is not worth their while. Yet these pains they take because they believe their success is possible, and that their labour may not be lost. If men did believe the Gospel at this rate what would they not do that they might lay hold of eternal life? Here's a sure word of promise, and here's a great promise too; here's all the encouragement that can be imagined; here's eternal life before us, that unspeakable gift; and the greatest assurance of it upon the terms offered; God himself who cannot lie or repent, hath promised; if we did believe this as much as we do other things (which we have not such reason to believe) we should not be idle and lazy, but we should give all diligence, we should always abound in the work of the Lord, knowing that our labour would not be in vain in the Lord. Certainly thus it would be with us if our Faith were as it should be, if it were genuine and of the right stamp. But if we sit still and be unconcerned in the great affair of our Souls; if we be lazy, and without devotion, we may indeed boast of a Faith, but it is a dead Faith; and we may please ourselves with a good opinion of our estate, but sure it is we are not risen with Christ, but we are dead in our trespasses and sins.  
Then we do indeed savingly believe the Gospel when this belief of it begets in us a good life. Unless it have this effect upon us we are infidels and unbelievers. For we cannot think ourselves better than the Heathens for our Faith, if our works be not better than theirs. If we know these things and do not do them we are worse than they who know them not. He believes as he should do that lives as he does believe. The Gospel tells us that without holiness no man shall see God, Heb. 12.14. Who can imagine that the man believes this, who does confidently expect to go to Heaven, and yet takes no care to p●●ge and cleanse his heart. He that believes it as he ought endeavours to be holy as God is holy. Again, the Gospel tells us that we must not swear at all, Matth. 5.34. Nay more than that, that we shall give an account at the day of judgement for every idle word we speak, Matth. 12.36. Now certain it is that there are many who swear in their ordinary conversation, and others also who forswear themselves, and whose mouths are full of cursing and bitterness. And who can think that such men as these are, do believe the Gospel as they should do? He believes aright who does practise those precepts which he professes the belief of. He that does not that is an unbeliever. He may profess that he knows God but in works he denies him, Tit. 1.16. and they that do so the Apostle reckons among the unbelieving, ver. 15. Our Saviour tells us that he that believeth on the Son, hath everlasting life, i. e. he that obeyeth the Son; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for he presently adds he that believeth not the Son, or he that obeyeth not the Son (as those words may well be rendered) shall not see life, Joh. 3.36. And when the Apostle tells us that God swore to some that they should not enter into his rest, he adds that it was to them who believed not; so we render the words, but they might be rendered, to them who obeyed not. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And then he presently infers, we see that they could not enter in because of unbelief, Heb. 3.18, 19  
To believe on the name of Christ is to receive him, Joh. 1.12. But if we receive him, as we should, we must receive him and acknowledge him in all his Offices, as our Prophet, Priest and King. That is, we must believe the truth of his Doctrine as he is our great Prophet, and that Teacher who came from God; and then we must obey his Precepts as he is our Lord and our King; as well as expect pardon from him as he is our Priest; and our Atonement. We must receive him as he is offered to us in the Gospel, and not only confidently expect our pardon from him; but we must receive him as God hath sent him, and God hath sent him to bless you in turning away every one of you from his iniquities, Act. 3.26. Now that it is such a Faith in Christ, as I have been speaking of, which the Scriptures require of us in order to our eternal Salvation, will appear.  
1. If we consider the great end of the manifestation of Jesus Christ, or the great purpose for which he was sent into the World. Now we must not think that Christ came into the world, and did and suffered those great things which we read of him, only to procure our pardon and indemnity; we must not think that the only end of all this was that we might be delivered from the evil effects and bad consequents of our sins; he would be certainly a welcome Saviour to the worst of mankind upon this score. For provided we may enjoy our sins, we are content that he should suffer for them. We are very willing that he should bear the blame, provided we may but have the liberty to commit the fault. Though we love our sins well yet are we not fond of the sorrows which they bring with them. We are willing enough that Christ should pay our scores; and well pleased to live in our sins, and take it kindly that Christ would die for them. But certain it is that Christ appeared and suffered for us too that he might deliver us from the power and dominion as well as from the guilt of our sins. He did not die for sin that we might live in it. He never came to discharge us from our duty; we think unworthily of our Saviour, and of our Religion if we think thus. He came to plant the divine life in our hearts, to make us better and more like unto God. Let the holy Scriptures speak in this matter. His name is called Jesus, because he should save his people from their sins, Matth. 1.21. It is ridiculous to say that by sins is meant no more than the punishment of them. Nor can we think that Christ came into the world for no other end. He would then have taken away the effect and left the cause remaining: This would be to remove the less evil and to let the greater continue; as if a Physician should only project how to remove or abate the symptom, and take no care to suppress the disease, and remove the morbific matter which is the cause of it. Certainly we think meanly of our Saviour's design if we think this was all his business in the World. He came to save us from our sins, and they are a greater evil sure than the effects of them. This is a nobler conquest than to deliver us from death. And this sure was the great purpose of our blessed Saviour. When God promised the Messiah, no less blessing was contained in that promise than this, that we might serve him without fear in holiness and righteousness before him all the days of our Life, Luk. 1.74, 75. The Apostle certainly understood the great end for which Christ appeared: He tells us that for this purpose the Son of God was manifested that he might destroy the works of the Devil, 1 Joh. 3.8. And that this was one great end why our Lord laid down his life, no man can deny that gives any credit to the Holy Scriptures. There we are told that he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works, Tit. 2.14. Again it is said that, he gave himself, for our sins, that he might deliver us from this present evil World, Gal. 1.4. And, that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again, 2 Cor. 5.15. He died for his Church indeed, but then he gave himself for it; that he might sanctify and cleanse it with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be Holy, and without blemish, Eph. 5.25, 26, 27. The same Apostle tells his Colossians that Christ hath reconciled them, in the body of his flesh through death, to present them holy and unblamable, and unreprovable in his sight, Col. 1.21, 22. Besides what hath been said, we are from the death of Christ exhorted to an Holy Life, 1 Pet. 4.1, 2. Rom. 6.3, 4. 1 Cor. 5.7, 8. Which certainly we could not so effectually have been, had our Saviour only died for our Indemnity, and to procure our pardon. But since he died for sin, that we might not live in it, well may we from his death be exhorted to an Holy Life and Conversation. Which if we do not lead, we do then frustrate and make void the great end and purpose for which our Lord was sent into the world. Now this makes it evident, that where there is a saving Faith in Christ it is accompanied with an Holy Life: And that we do but pretend to be Believers of the Gospel, if we do not obey its Precepts, and perform those Conditions which it doth require at our hands. For we then do believe the Gospel, when we believe all the parts of it. Now certain it is that the Gospel does not only bring us the tidings of pardon, but it makes known the conditions upon which this Grace and Favour is offered. And it will avail us nothing that we accept the pardon, if we do refuse the condition upon which it is offered unto us; for this is but to believe the Gospel in part, and to be but almost Christians. The Gospel does not only contain an History of what was said and done, and suffered by our Lord; but also promises, precepts, and threats; and he does fully believe this Gospel, who not only believes the truth of what is there related, but obeys its Precepts, submits to the condition of its promises, and reveres its threats. We do easily believe that Christ died for our sins, but this is but part of what the Gospel tells us: We must also believe that therefore we are not to live in them: And that he did not only die to redeem us from wrath but from our vain Conversations also. We believe that Christ is our Atonement: 'Tis well, but then we must believe that he is our Lawgiver, and our Lord; and must own him for our King, as well as for our Priest. And if we believe that he died for this end, that he might be our propitiation, and our ransom, we must also believe that to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living, Rom. 14.9. And certainly if we think it an act of Faith to acknowledge him for our Priest, and consequently to rest upon him for our Salvation; we must needs think it an act of Faith to acknowledge him for our King and Lord, and consequently to obey his commands. And unless we do obey him we do but mock him when we call him Lord: Why call ye me Lord, Lord, and do not the things which 〈◊〉 say? Luk. 6.46. If Christ be our Redeemer he is our Lord too; and if he came to procure our pardon, he also came to amend our hearts and lives for the time to come. And methinks the words of St. Peter are very plain, and yet very Emphatical also to the purpose in hand: He tells the Jews that God had exalted Jesus with his right hand, and for what end he had exalted him, he adds in the next words, to be a Prince and a Saviour, for to give Repentance to Israel, and forgiveness of sins, Act. 5.31. So that if we believe him to be our Saviour, yet we must believe him to be our Prince, and when we hope for forgiveness of sins, we must be first endued with repentance in order to it. Our Saviour he is, but then he is our Lord first. He is the Author of Eternal Salvation; but to whom is he so? it is to them that obey him, Heb. 5.9. He came to save sinners; 'tis true, but he came to save them from their sins. They must be divorced from their sins, or else may not expect to be saved. He was not obedient that we might have leave to rebel; he did not suffer for sin, that we might live in it without control. He did not do his Father's will that we might do our own. He did not come only to dispossess the Devil out of Temples and Oracles, or the bodies of men, but to drive him also out of men's hearts and lives. He came to set us at liberty from our sins, and from the evil effects of them. And we may not think we have gained the end of our Saviour's being manifested, till we are set free from the slavery of our sins. And that Faith which lets us spare our sins, and suffers us to live in a contradiction to the commands of Christ, will never save our Souls.  
2. This will farther appear to be a great Truth, that a true and saving Faith is productive of a good life, and that the Gospel does not require a less Faith than this, if we do consider the Faith of Abraham, who is the Father of the faithful: His Faith is much spoken of in the New Testament, and seems to be set there as the pattern of our Faith. And therefore it will be worth our while to consider what kind of Faith that is, which the Holy Scriptures take so great notice of Abraham for. Now there are two things very remarkable in this Faith of Abraham.  
1. That he did believe that God would make good his promise which he had made to him. And this he did firmly believe notwithstanding the great unlikelihood of the thing promised, had he consulted with flesh and blood. He had a great assurance that God would make his word good unto him, though it seemed to contradict the ordinary course of nature, and the common reasonings of Mankind. He knew not how the thing could come to pass, but yet he judged him faithful and able to do it, who had made the promise to him. ‛ Being not weak in faith he considered not his own body now dead, when his was about an hundred years old, neither yet the deadness of Sarahs' Womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what he had promised, he was able also to perform, Rom. 4.19, 20, 11. Thus did Abraham against hope, believe in hope, v. 18. He could have no natural hopes that this promise should be verified, but yet he believed it would because God had made the promise; upon this it is that he rests and stays himself. He does not dispute either God's Veracity or Power. Now than our Faith is like that of Abraham, when we do believe, what God hath revealed and promised, though the thing revealed should in itself seem very mysterious and strange to our reason, and the thing promised very unlikely in itself to come to pass. We ought to believe that which God says; for his revealing of it makes it evidently credible, though the thing itself be not in itself evidently true. We have sufficient reason to believe, when yet this reason does not stand upon the evidence of the thing, but upon the veracity of him who makes it known to us. Then we do believe as Abraham did, when we acquiesce in God's Veracity and Power. He that hath a true Faith does believe what God hath revealed, and doubts not but God will make his promise good. He does entirely trust in God in whom he hath believed: And he will neither reject an Article of Faith, because his reason cannot comprehend it, nor yet will he distrust God's All-sufficiency and Veracity when he is in straits and difficulties. He that believes as he should when trouble comes, is not dismayed, for his heart is fixed trusting in the Lord. He well knows that God is faithful, and therefore he quiets himself when the greatest storms arise.  
2. Abraham did yield himself obedient to Gods commands also, how cross soever they were to flesh and blood. And his doing that was an act of that Faith, which he is celebrated for in the Holy Scriptures. When God commands him to leave his Country, his kindred and his Father's house, Gen. 12.1. He readily departs, ver. 4. And obeys God who had commanded him though the thing itself were so very difficult. For 'tis no easy thing at such an age to leave one's Country, our kindred and father's house, and go to a land which we know not of. But this Abraham did, and it was an act of his Faith also. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went, Heb. 11.8. Again, when God had given him a Son, a Son of all his hopes, and of his old age, a Son whom he loved, and his only Son too, a Son of the promise, and of the free Woman: yet when God who gave him requires him of him, he is not only willing to part with him, but with his own hands to sacrifice him where God appoints him, Gen. 22. And this was an act of his Faith also, for so we read: By faith Abraham when he was tried, offered up Isaac; and he that received the promises, offered up his only begotten Son; of whom it was said, that in Isaac shall thy seed be called, Heb. 11.17, 18. Such a Faith had this Father of the Faithful; and such a Faith as this must we have also if we would be the Children of Abraham. He hath the Faith of Abraham, and he only that doth his works. If our Faith be saving we shall yield ourselves obedient to all the Laws of God. Nothing will be so dear to us as the words of God's mouth: We shall part with every thing quietly which God commands away from us. We shall obey his Precepts as well as believe his promises, if our Faith be of the right stamp. We shall be at God's dispose if we be such Believers as we ought to be. And our great care will be this that we resign up our will to the will of God. We do but pretend to Faith if we be void of good works. And then we may only be thought to be the Children of Abraham when we do his works. Abraham shown his faith by his works, and so must we do also. For as the body without the spirit is dead, so faith without works is dead also, Jam. 2.26.  
3. It will farther appear that a saving Faith is productive of a good life if we do but diligently consider what great things the Holy Scriptures speak of Faith. For it is greatly magnified in the holy writ, and such things are said of it as do greatly advance it above that lazy and ineffectual faith which we please ourselves with. Very many and very excellent things are said to have been done by Faith, Heb. 11. This made the Sacrifice of Abel more excellent in God's sight than that of Cain. 'Twas by Faith that Enoch pleased God, and was translated: This puts Noah upon making the Ark in which a remnant of of the World were saved. By Faith Moses contemns the riches and pleasures of the Egyptian Court, and rather chooses to suffer affliction with God's people. This carried the Israclites through the Red Sea, this threw down the Walls of Jericho and saved Rahab from that common destruction. Faith subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lions, overcame fire and sword, made weakness strong, turned armies to flight. This put courage and resolution into the weak, and prevailed against that which did oppose it. Great are the works which a true and saving Faith hath done.  
It enables both to do and suffer for the name of Christ. It enables us to perform the hardest tasks of Religion: It will enable us to forgive our offending brother, Luk. 17.5. And to cleanse our hearts of our filthiness, Act. 15.9. Ay, and beside all this the Apostle tells us, that this is the vistory that overcometh the World even our faith, 1 Joh. 5.4. And when the Apostle exhorts us to put on the whole armour of God, he bids us, above all to take the shield of faith, wherewith we shall be able to quench all the fiery darts of the wicked, Ephes. 6.16. So that it is the great engine against the Devil, the World, and the Flesh. It vanquishes our Spiritual enemies, and triumphs over them. It works miraculously where it is. It subdues our lusts, and enables us to conquer our greatest enemies. And certainly then, the Faith which the Scriptures speak thus greatly of is not a sluggish and lazy Faith, but it does produce in us a great change of Heart and Life.  
Our Saviour tells his Disciples that if they had faith as a grain of mustardseed, they might say to a mountain remove hence to yonder place, and it shall remove, and nothing should be impossible unto them, Mat. 17.20. It is true indeed the first Preachers of the Gospel had the power of doing Miracles bestowed upon them; such a faith had they but we have it not: But yet we have a Faith still, if we be the genuine followers of Christ, that does enable us to do works that are miraculous also, though not in the same kind with theirs. Indeed they had power to do great Miracles and wonderful works in the World for the confirming that Gospel which was but newly planted among men. This power is now ceased with the reason of it. 
vid. Chrysost. vol. 5. p. 274. Edit. Savil.  But yet a true Faith does very mighty works, and such as are as pleasing to God, and of themselves more advantageous to us than that power of working Miracles would have been. They cast out Devils, and could easily dispossess them from the bodies of men; but then our Faith enables us to cast him out of our hearts; They cured diseases that were bodily, our Faith cleanses our Souls. They could raise the dead, our Faith raises us from the death of sin to the life of Righteousness. They could heal Lepers, give sight to the Blind, restore the Lame, and destroy the obstinate offenders. Our saving Faith cures our leprosy of Sin, opens our blind eyes, enables us to walk in God's ways, and throws down the obstacles that lie in our way. What was done by the first Preachers of the Gospel is done daily by every sincere Christian. If they destroyed the Devil, so does he. They turned him out of his Temples, he out of his heart. The works of Faith now are as momentous as that of Miracles: He that overcomes the world, and vanquishes his lusts, he that despises riches and conquers himself, does works as pleasing to God, and as profitable to himself, as he that removed Mountains and cast them into the Sea. Nay such works as these are better for us; and more acceptable to God than the power of doing the greatest Miracles. He that lives well does more than he that wrought Miracles. It was not the power of doing Wonders that made men Christians. Their Christianity did consist in the obedience of there lives. He that obeys the Gospel (and our Faith teacheth us to do so) receives the grace & mercy which it offers. If we could do wonders and yet remained void of the love and image of God we would not be in the state of Salvation. The lives of the Apostles made them dear to God, and not their miracles. And St. Luke when he writes the story of what the Apostles did, does not give his Book the title of the Miracles of the Apostles, but the Acts or Practices of the Apostles is the title which it bears. Our Saviour bids the Disciples not to rejoice that the spirits are subject to them; but rather, says he, rejoice because your names are written in Heaven, Luk. 10.20. Our obedience does entitle us to God's favour, but so does not our power to do wonderful works. If we work iniquity it is not the gift of working Miracles that shall stand us in stead. Many, says Christ, will say to me in that day, Lord, Lord, have not we prophesied in thy name? And in thy name have cast out Devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you, depart from me ye that work iniquity, Matth. 7.22, 23. That Faith which wrought Miracles endured but for a time, but the Faith which works righteousness is to abide for ever. If our Faith cleanse and purify our hearts we shall not need be troubled that it does not remove Mountains. If we be condemned at that great day, it shall not be because we did not work Miracles, but because we did not feed the hungered, and clothe the naked, etc. Matth. 25. Jam. 2.15, 16. 'Tis our sincere obedience to the Gospel which God requires and will reward hereafter. We must show our Faith by our works as Abraham did, or else we shall have no reason to judge Faith saving. If it be such a Faith as cleanseth our hearts, if it enable us to forgive our enemies, if it help us to overcome the World; if it make us strong against Temptations, patiented under Afflictions, constant under Trials, and careful to obey God, than it is such a Faith as God requires of us. But if on the other hand it be but a lazy belief of the truth of the Gospel, and a confident expectation however of grace and pardon, it is not such a Faith that will save our Souls: And let us never so much vaunt ourselves that we magnify the free Grace of God, when we profess a recumbency upon Christ, and a resting upon him for Salvation; yet if we remain idle and disobedient this Faith will not avail us. He does savingly believe that does assent to the truth of what God hath revealed, and is so far in love with it also that he does sincerely and hearty give himself up to the obedience of it. And he that does this as he ought, is so far from depressing the freeness of God's Grace, and exalting himself, that when he hath done all that he can, and which is commanded, he can say from the bottom of his heart that he is an unprofitable Servant, and hath done that which was his duty to do, Luk. 17.10.   

CHAP. IX.  
BUT as we must examine our Faith towards God, so we must try our love towards one another. For the Eucharist is a feast of love, and a Sacrament of Charity. And was not only designed for our renewing our most solemn Covenant with God, but also for the maintaining a fervent Charity with one another, as hath been showed before. Now as we are too forward to profess a Faith which we have not, so it is to be feared, we do commonly profess a Charity when we are devoid of it. And therefore it will very highly concern us to inquire diligently, whether or no we have a fervent Charity and Love to one another. For the Holy Scriptures commend to us a Love without dissimulation, Rom. 12.9. a Love that is fervent, and with a pure heart, 1 Pet. 1.22. A Love which does not lie in Word and in Tongue, but in Deed and in Truth, 1 Joh. 3.18. Now though we do make pretences of Love to one another, yet it is much to be feared that we do frequently but pretend it, and that under this great pretence of kindness there does frequently lurk a secret root of bitterness. Now notwithstanding Charity be a most extensive Grace, yet I shall consider it at this time as it does import these two things.  
First, a readiness to do our Neighbour good.  
Secondly, to forgive evil: For where there is a true Love we shall be ready to give, and forgive; to do all the good we can, and forgive all the evil which is done against us. These two will make our love to one another like the love of God to us, who does not only forgive our offences, but does also load us daily with his benefits.  
First, we shall be ready to do our Neighbour all the good we can if we do love him as we should. And if we would make a right judgement of the sincerity of this love which we bear our Neighbour, we must judge of it by that love which we bear ourselves; for we are strictly obliged to Love our Neighbour, as we love our selves, Mat. 22.39. Now before we can be said to do this we must.  
(1.) Wish our Neighbour the same good which we wish to ourselves: We must have the same sincere affection to our Neighbour, which we have to ourselves. This must be the standard by which we are to measure our love. And as it is very easy to discern that we do very sincerely wish well to ourselves, so must we do by our Neighbour also before we can be said to love him as we love ourselves. And this must be understood in the greatest latitude. Certain it is that we wish well in the general to our own souls, to our Bodies, our Credit and Estate, though we many times use not the means which tend to their welfare; we must do thus as sincerely by our Neighbour also. And  
(2.) We must in all our actions do by him as we in the like case should, or may reasonably desire that he should do by us. This we must inviolably observe before we can be said to love our Neighbour as we do love ourselves. And it is a very plain case that we would not that our Neighbour should invade our just rights, and therefore if we love him as we love ourselves, we shall be as careful not to invade his. If we are in misery or want, we shall be glad of our Neighbour's compassion and relief; and when we love him as ourselves we shall as readily afford him ours. We shall be very ready to preserve our Neighbour's credit, to put a fair interpretation upon his actions, to relieve his wants, to bewail his misery, to farther the Eternal welfare of his Soul, if we do love him as ourselves. And indeed it will not avail us, that we do pretend to love our Neighbour, if we do not help him, and do him good. If a Brother or Sister be naked, and destitute of daily Food; and one of you say unto them, depart in peace; be you warmed and filled; notwithstanding ye give them not those things which are needful to the Body; what doth it profit? Jam. 2.15, ●6. Certainly we are devoid of love to Our Neighbour, if we do him not good as we have an opportunity. Whose hath this World's good, and seethe his Brother have need, and shutteth up his Bowels of compassion from him, how dwelleth the love of God in him? 1 Joh. 3.17. If we love our Neighbour we shall most readily do him good, and we shall always stand ready to do good offices to all with whom we shall converse. And,  
Secondly, we must forgive the evil which our Neighbour does to us. This we must also hearty do before we can worthily partake of this Holy Sacrament. And I shall show 

(1.) what it is to forgive, and  
(2.) what great reason we have to do it, when we partake of this Sacrament.    
First, what it is to forgive, or what kind of forgiveness the Gospel requires of us; and of this I shall speak, 

1. Negatively;  
2. Positively.    
Negatively.  
1. Forgiveness implies more than a bare profession of kindness: This is a very common thing, and may well be supposed to take place amongst those that yet remain very great enemies: It is common to make great protestations of an hearty reconcilement. Our Saviour requires that we forgive one another from our hearts, Mat. 18.35.  
2. Forgiveness implies more than a bare abstaining from making spiteful returns: There may be a secret malice where there is no visible injury done: We are obliged to love our enemy, 'tis not enough that we do him no harm.  
3. Forgiveness implies more than doing kindnesses to our Brother. It does indeed require a readiness to do this, but yet the doing kindnesses to our enemy is no certain argument that we have forgiven him. We may be bountiful and liberal, and yet devoid of Charity, 1 Cor. 13.1. We may give, and yet not forgive. And perhaps we may do our enemy a kindness out of pride and vainglory, or else we triumph over his misery, and rejoice that he who was before the object of our envy, is now become the object of our pity.  
Positively.  
1. He that forgives a right does it universally. That is, he forgives every man, and every Trespass, and at every time. We easily forgive little offenders, and the smaller faults of our Neighbour: But the sincere Christian does more than this; he forgives not only a professed enemy, but a treacherous and false friend; not only him that despises him, but the most curseing Shimei that reproaches him to the face. His Charity beareth all things, 1 Cor. 13.7.  
2. He is so far from taking revenge that his mind is free from all the intention of it. The leaven of malice is quite purged out of his heart; he is so far from watching an opportunity of mischief that he desires it not. And so far from doing evil that such is his Charity, he thinketh no evil, 1 Cor. 13.5.  
3. He does hearty pity his Enemy, and pray for him: And in this is a follower of the Precept, and of the example of his Blessed Saviour, Mat. 5.44. Luke 23.34. He does not only not requite his enemies with evil, but he returns him good; As for me when they were sick, my clothing was sackcloth; I humbled my Soul with fasting, and my Prayer returned into mine own bosom: I behaved myself as though he had been my Friend, or Brother: I bowed down heavily as one that mourneth for his Mother, Psal. 35.13, 14.  
4. He does not only forgive but forget. He is most willing to let the remembrance of the injuries he hath received pass away. And as a proof of this, he is most ready to do his enemy a kindness, and that out of no other design at all but a sense of his duty, and a real Love which he finds in himself towards him. He does not do it out of ostentation, nor with a purpose to upbraid him with ingratitude, or enhance his guilt, but merely because he loves him, and desires his welfare with no less sincerity than he does his own. And still as a farther demonstration that he forgets the injury received, he is most ready to restore his enemy to the same degree of Love which he had before he did the wrong: He is willing to admit him to the same kindness which he enjoyed before; aye, and to the same trust and confidence also upon his Repentance, or the probable indications of it. In one word he does not retain any thing of malice or ill-will, but on the other hand finds in himself a most sincere love and good will, and by all his actions does show the great sincerity of it.  
No less than such a forgiveness does the Gospel require, no less does the true Christian find in himself: And certainly it cannot be any thing short of this: For we must forgive as we desire God to forgive: And sure I am we desire from Heaven no less than such a forgiveness, and must therefore think ourselves obliged to do no otherwise by our Brother, than we would that God should do by us. For in this matter that is the Rule we are to go by, we are to imitate God, to forgive our offending Brother, Even as God for Christ's sake hath forgiven us, Eph. 4.32.  
Secondly, I come to show what great reason we have to forgive our brother, when we come to this Sacrament. Now that I shall show in the following Severals.  
1. Because in this Sacrament we keep in remembrance the death of Christ. This was one great end of its Institution, and this does strongly oblige us to forgive our brother: Whether we consider the death of Christ.  
(1.) In itself, as obliging us to put away all our sins for which he died. It is but reason we should put away our sins which put our Lord to death. And if he died for sin, than ought we by no means to live in it. If we do, we crucify our Lord afresh, and are more cruel to him than Judas or Pontius Pilate. We make his pains of no effect, and show ourselves void of all pity to our bleeding Saviour. They were our sins that put him to his shame, and to his sorrow; and if we retain them we do but trample upon his precious blood, we are very wretched Creatures if we maintain his enemies, and add to his sorrows. He did not die for sins that we might live in them, but that we might die to them. His Death is a very forcible argument against the life of our lusts, and a great motive to obedience. We little regard our dying Lord if we at once remember his Death, and break his Laws.  
(2.) Again, our Lord at his Death gave us a very great example of forgiveness of enemies; and therefore when we remember his death, we have very great reason to forgive our offending brother. Our blessed Lord met with great enemies, and such as had the greatest reason to be his friends. He that eat of his bread lift up his heel against him. He was betrayed by his own Disciple, delivered to death by him that pronounced him innocent, scourged and mocked by a rude and heady multitude. He is numbered among Transgressor's who had committed no sin. He was hanged on the Tree who had never tasted the forbidden Fruit. He was put to death by those whom he came to seek, and to save: He had done them many kindnesses whilst he was among them. He healed their sick, fed their hungry, restored their blind, dispossessed their Daemoniacks, and raised their dead. He offended none of their Laws. He paid Caesar his Tribute, took care the Priest should have his Offering, observed their customs, went to their Festivals, and was so far from profaning their Temple, that he shown a great zeal for defending it from common uses. There could be nothing said against his Doctrine, nothing against his Life. His enemies that bare witness against him could not agree, and it was infinitely plain that he was innocent: And yet his Countrymen thirst after his blood, and prefer a Murderer before him. They want patience when our Lord wanted none: They cry out, Crucify him, crucify him: And what does our Lord do? he cries out too, but not for Vengeance, but for Mercy, Father forgive them for they know not what they do, Luk. 23.34. Certainly then we should be ashamed to remember these things with malice in our hearts; well may we forgive our enemies when our Lord hath forgiven his. We must not dare to remember the Death of Christ, and to remember our Neighbour's unkindness together. We may not think of revenge when our Lord shown so much mercy. We cannot rightly remember Christ's Death, when we do not imitate his example. He taught us what we should do by what he did himself. We shall look very unlike our Lord, if we retain our malice and ill-will.  
(3.) If we consider that Christ's Death was not only for sins, but also for our sins, we shall still find a greater obligation upon us to forgive one another. God gave his Son to die, than which there cannot be a greater miracle of Love, and if God so loved us, we also ought to love one another, 1 Joh. 4.11. It was for us our Saviour laid down his life, and who are we! Had we deserved this love! were we his friends, that he was at this pains and cost! No surely, but we were sinners and enemies, and yet he laid down his life for us, Rom. 5.8, 10. If then Christ died for his enemies, we ought to forgive ours, and then especially we are obliged to do it, when we pretend to remember the Death of Christ: How can we now pull our brother by the throat for a few pence, when our Lord hath forgiven us so many Talents? We are very ungrateful for our Lord's kindness, if we are unkind to one another. Did we but consider Gods mercies to us we should think ourselves obliged to be merciful to one another. And methinks it should be easy for us to forgive our Neighbour, if we did but consider how very much we need God's forgiveness, and how far we are from deserving it. If our Lord's eye have been so good to us, why should ours be evil to one another! what miserable wretches should we be if God's mercies to us had not been greater than ours is to one another! He hath forgiven us our great scores, let us not retain then our grudges to our brother. For shame then let us purge out this leaven of malice when we keep this Feast. Let us show ourselves kind to each other when we do remember the kindness of our Blessed Saviour. Besides, our brother's offences against us are small in respect to ours against God. We offend against an infinite Majesty, we transgress the Eternal Laws of Reason. How coldly do we pray to him for the greatest Blessings! How insensible are we of his many mercies! How very stupid and incorrigible under his severest judgements! How void of the love of him, who hath loved us so much! If he should mark iniquities how should we be able to stand! We are not able to answer for one of a thousand: But yet we hope for Mercy upon our Repentance and our Faith: We expect pardon from God for all these amisses: And had we not this hope we should be of all men the most miserable. We have then very great reason to be reconciled to our brother, when we stand in so great need that God should be reconciled unto us; and when we hope for the pardon of our sins from God, which we do from Christ's death, and at this time when we do commemorate it, we have a sufficient motive to forgive our brother. Especially our Saviour having said, If you forgive men their trespasses your Heavenly Father will also forgive you. But if ye forgive not men their Trespasses, neither will your Father forgive your trespasses, Mat. 6.14, 15.  
2. Another great end of this Sacrament is that Christians may be knit together in the strictest bond of Love and Charity. It is as I shown you before, a Feast of Love: It was designed to bring us together, and to make us all of one heart. And a very effectual instrument it is, were it rightly understood and used, to that end and purpose. It would soon make us one again: It would bring together those who now are separated from one another. When Communions were frequent in the Church Christians loved one another, and kept together: But when they became more seldom selemnized, than the feuds among the professors of Christianity grew also: For indeed this Sacrament was intended to maintain us in Love and Charity. And therefore if we do not hearty forgive our brother, we do destroy also this end of its Institution. It is very indecent to see men at odds that eat and drink at the same common Table. But it is a great wickedness to come to this Holy Table with malice and ill-will to our brother in our hearts. We must not keep this feast of love, with the leaven of malice. We cannot partake of this Sacrament but we must profess a kindness to our brother; and if we mean it not we are like Judas, that gave his Master good words when he was ready to betray him; and shall be miserable as he was, into whom the Devil and the morsel entered at once. We shall find Death here, if we do not cleanse our hearts from malice and ill-will. More might be said to show what reason we have to forgive our brother, before we partake of this Sacrament, but I shall say no more, only adding the words of our Saviour. Therefore if thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee; leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift, Mat. 5.23, 24.   

CHAP. X.  
I Should now proceed to show how we are to behave ourselves when we do Communicate, when we have first examined the state and condition of our Souls. But yet before I do proceed to that, because we may stand in need of some farther supplies before we do actually Communicate, I shall not omit to add something for our assistance that way.  
1. Perhaps a man after the perusal of what hath been said before may not be able to determine whether he be fit to receive or not: And in case he doubt of himself it may be asked what he is to do in that case: If he proceed under his doubt he may involve himself in a farther perplexity; and if he do not receive, he may fear that he neglects his duty towards God in letting slip so excellent an opportunity of becoming better, and omitting so great a precept of the Gospel. In this case than it is very adviseable that he should make use of a Spiritual guide for his farther direction. This will be his safest course certainly; and well it would be if this course were taken more frequently than it is. It might prevent many of those miscarriages which men now fall into. It is of great advantage to the Souls of men not to conceal their doubts and scruples. The hiding of them tends to their great trouble, if not many times, to their eternal ruin. God hath provided us with the Ministers of his Word to conduct and guide us in the way to Heaven. This is the great end for which they are sent, and we ought accordingly to make use of them. We do very readily consult the Physician and the Lawyer, where our Lives or Estates are in any danger. And certainly were our Souls as precious to us as our Bodies and our Wealth, we should as readily take advice for them as we do for these. Our way to Heaven would not be so perplexed would we use the means which the mercy of God hath provided for us. Now certain it is that God gave Apostles, Prophets, Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4.11, 12. If we love our Souls we shall do well to show our utmost care of them; which we cannot be said to do if we suffer our doubts to remain, and do not use those appointments which God hath so plentifully furnished us withal.  
2. We must be careful that when we examine ourselves, we take accounts of ourselves for those amisses which are not punishable by any Laws of men. We are not to absolve and acquit ourselves because the severest Laws of Men cannot censure us. We do greatly amiss when yet the best Laws of Men cannot punish us for doing so. We ought to consider how we spend our time, to examine whether we spend it either idly or unprofitably: We are also to inquire how we spend our Estates whether in works of mercy and necessity, or upon vain and gaudy things. We are to remember, that we must hereafter account for every talon which we have received of our Lord: and though we may so live that the best Laws of men cannot condemn us, nor yet the best men justly censure us; yet however we may be liable to a greater and more impartial Judg. We are at such a time to examine and search into all the secrets of our hearts. We must indeed be favourable in our judgement of others, but it becomes us very severely to judge ourselves. And we must not only abstain from evil but from all appearance of it; not only from things that are in themselves evil, but that are of evil report. Such things as these are frequenting of Taverns, very gaudy and fantastic attire, great merriments and jollities, costly feasts and entertainments, spending beyond our income and revenue as well as above our rank: Spending great portions of our time in Drollery and mirth, setting off our beauty with artifice and curiosity; an extraordinary niceness in our dress, and a great forwardness in following the mode and fashion. Such things as these are must come under our Examination, for it is very much to be feared that in them we do transgress, and that our hearts may go astray from God. Indeed we are by no means to condemn one another; we may not too hastily judge our brother in this case; but yet it will well become us to examine our own hearts, and to be very jealous and suspicious of ourselves.  
3. In making a Judgement of ourselves we ought not only to consider what we are when we are dressed up for the Solemnity, but what we are in our ordinary conversation. There are few men so profane, but they will put on a demure countenance, and a fair outside when they are going to the Table of the Lord: But we are not to measure ourselves by that, but to consider what we are at other times. The best way to judge of ourselves is to do it by what we are in our ordinary conversation. There is a Mechanical Religion, and that is, when our devotion is raised by the ringing of a Bell, the return of a Solemnity, or else the menaces of death: but when these things are over we return to our old wonts, and are but what we were before. When a Sacrament draws nigh we look like Saints, we abstain from our grosser sins, we put up some cold prayers to God, we are for a day or two before very reserved and sober, and we fast it may be upon the vespers of the Festival, and carry ourselves very reverently when we do communicate: But yet all this while our hearts are not changed, and our lives are the same, or worse than they were before. And therefore we are not to judge of ourselves by such fits and pangs of devotion, but by the general course and tenor of our lives. Were we to choose the picture of a friend or wife (that I may use a Simile of one of our Divines upon this argument) if we would have a true picture we would have it drawn as she uses to look in the ordinary management of her housewifery, not as she looked when she was dressed up with all the advantages and tricks of Art. We must do so by our selves, let us (if we would take a just estimate) reflect what we ordinarily are. The worst of men at some times seem to be very good. There are but few men so stupid but something or other does awaken them to a sense of things, and yet these men remain very bad and senseless still. We call that man a lunatic or madman who yet hath many lucid intervals when he can use his reason: And him we judge a Fool or Natural (as we call them) who is generally so in all his words and actions, though sometimes he may speak good sense, and make very smart replies upon us. A Fever retains its name though it do sometimes intermit and be not one continual paroxysm. There must be a great change in the blood before it be quite removed. 'Tis so in the case that is before us; there must not only be an intermission of our sins and sinful affections, but an extinction of them before we can be said to be new Creatures. And that we are which we are most generally in the course of our conversations.  
4. It is therefore adviseable that before we do Communicate we make some experiments upon ourselves. Let us try how we can resist a temptation, and how we can overcome it. Let us inure ourselves by degrees to overcome our inordinate affections. Suppose that we are given to some excess of anger or intemperance or the like: Let us try ourselves sometime before how we can master ourselves. And it will not be hard to do it if we do it gradually, and always call in to our assistance the Divine aid. If we be given to anger and impatience, let us try first how we can bear the evils and disappointments of a day; which it will be no hard matter to do. Then let us take out a greater time and use ourselves by degrees to bear the yoke. If we find that we get the mastery than may we expect a very great aid by communicating, as well as a great encouragement to communicate frequently. The Jews we commanded to keep the day of expiation, 
Joina c. 8. Mi●hm. 4. cum notis Bartenor.  than they were to afflict their Souls, and thought themselves obliged to fast; but yet they tell us that they did not withhold meat and drink from little Children all at once, but they did by degrees wont them to the observation of that solemnity; so that the child that was wont to eat at the fourth hour received his meat at the fifth or sixth, according to his strength, and thus▪ they did use them for a year or two before they took upon them the observation of this and the other precepts. And this course we shall do well to take with our Souls: Who may do well by degrees to want them to obedience; and not to venture upon Communicating (whereby we are most solemnly obliged to obey all the precepts of Christ) before we have had some proof of our obedience.  
5. It is also very adviseable that at this time we do more particularly design the destroying that lust which does most constantly annoy us, and easily beset us. We have our peculiar lusts and follies to which we are addicted: Some sins there are that are frequent temptations to us and do greatly molest and trouble us. It will be wisdom at this time to set ourselves mainly against that sin. Where we are weakest we shall do well to set the strongest guard and watch. Our bodies are not more naturally prone to their peculiar distempers than our Souls are to their particular follies. And certainly if we can destroy these fiercer enemies we shall not need fear the other assailants. And therefore let us especially set ourselves against those lusts that do very often solicit and importune us. For as it is great wisdom to consider where we are weak and easily overcome, so is it no less wisdom to raise up all our force and strength to defend ourselves against those spiritual enemies which do most easily prevail upon us.  
6. Let us endeavour to put ourselves into such a preparation as we would be found in when we are to die. For certainly we are not fit to Communicate if we are not fit to die. The same preparation is required for a Communion which is for our death. And many devout persons have very wisely at once disposed themselves for the receiving this Sacrament and their dissolution also. 
v. Calvin. Epist. 99  Now certain it is that though we trifle in our lives yet we become serious when we come to die. Then we do recollect ourselves, and very severely examine our own Consciences. Then we pray very earnestly, give very earnest attention to God's word, and very seriously heed what we are about. And did we as verily believe that we should forthwith resign up our Souls unto God, we should be very careful to put them in a readiness for so great a change. It will well become us at this time to consider in what condition we would be found when our Lord calls us hence; and then to endeavour to our utmost that we may with no less diligence dispose ourselves for this service than if we were presently to give up the ghost. Thus if we do we shall not trifle in our preparations, but shall most carefully examine our hearts, and most earnestly call in the Divine aid and assistance.   

CHAP. XI.  
I Proceed now to show how we are to behave ourselves when we do Communicate: And of that I shall speak in the following Severals.  
1. First of all, we are to take care that our hearts be lifted up to the Lord, as we are exhorted by the man of God. Let us not suffer our thoughts to remain upon low and earthly things. Forget your worldly concerns and interests. Remember what an holy and solemn service you are about. Attend now upon this very thing. When your worldly and trifling thoughts would thrust in upon you presently repel and beat them back. Tell them you are employed about greater matters, that they must stand off now while you worship your Lord; that your Souls are the houses of prayer, and not a den of such thiefs. Suffer not these busy intruders to have any entrance or countenance from you. By no means yield to any of their importunities. Your Souls must ascend up to Heaven now, and forget all earthly things. Your otherwise lawful thoughts you must now account profane. They must by no means come near when you are thus employed. We must do now as was done at the giving of the Law, bounds were set that nothing might approach the Mount under the severest penalty, Exod. 19 We must do so now we make this solemn approach unto God; we must be greatly careful that no evil or earthly thought draw nigh, and if they do we must severely chastise them and beat them back. And as than 'twas forbidden to suffer either man or beast to touch that Mount, so we must here beware not only of our beastly and carnal thoughts, but also of all other thoughts (though at another time not unbecoming mankind) which would disturb our devotion, and draw us aside from the contemplation of what we are about. We had need use our utmost care that we may attend upon God without distraction; else will our hearts before we are ware slide into vain or impertinent entertainments. And when they are once let lose we shall not so very easily recollect them and bring them back. They will soon run into the ends of the earth, and if we be not watchful and resolute, they will leave nothing but our bodies for so great a service as this: Our hearts are treacherous, and our thoughts are like the servant of the Prophet who secretly run after the Syrian for a talon of Silver, and two changes of raiment, without the leave of his master; and if we call them not in they'll contract a more dismal leprosy than that servant did. We cannot let them gad abroad without a great loss at such a time as this. We may be assured they will far as Dinah did, they will return defiled home. And therefore let us be sure to set a strict watch upon ourselves, lest our spiritual enemies steal away our hearts at such a time as this. Let us lift them up to God, and there let them be kept whiles we worship his holy name.  
2. When you approach to the Table of the Lord, endeavour to raise up your heart to the greatest thankfulness to Almighty God for his undeserved love to thee. O consider how gracious thy Lord is unto thee a wretched sinner: That he should not only give thee his Son to die, but also give thee his flesh to eat. Not only receive thee to pardon but also entertain thee at his own Table as his guest and friend. Say within thyself. Lord, what am I, that thou shouldest not only show me pity, but do me so great a favour to receive me as thy friend. What a love is this that thou art pleased to show to my Soul, when there are so many that have not heard of these thy mercies, so many that have foregone them. I may well wonder that thy mercy lets me live, that I have bread to eat, or thy air to breathe in; and yet thou art pleased to give me Angel's food, and to feed me with bread from Heaven. I am not worthy of the least of thy mercies, but then this miracle of love may well overwhelm me. Who has ever heard of such a love, of so great a condescension! Bless the Lord, O my Soul, and all that is within me bless his holy name: Let me never forget so great a mercy, never be ungrateful after such a condescension of Heaven. What shall I render unto the Lord for such an unspeakable love as this, that he should spread me a Table, and fill my Cup, who am unworthy of the crumbs that fall from his Table. Oh the height and depth, the length and breadth of this love which passeth knowledge!  
It well becomes us thus to raise up our hearts to all thankfulness to God when we do approach to this Feast. For we do here commemorate the greatest mercy that was ever showed to Mankind. And it requires of us the greatest praise and thanksgiving. This is a service of praise; and therefore it is called the Eucharist. And certainly if we think ourselves obliged to commemorate our Benefactors and Friends, which we frequently do; we must think ourselves much more obliged with all thankfulness to remember the love of our dearest Lord, who died that we might live.  
3. When we see the Bread broken, and the Wine poured out, let us meditate at once upon the Passion of our Lord, and the heinous nature of our sins that put him to that pain. Think you saw your dearest Saviour hang upon the Cross, that you were eye-witnesses of the shame and sorrow that he underwent. O think you saw the blood that he shed running down his Body; that you saw the Spear and the Nails that pierced his Hands, his Feet and Side. Call to mind the Agony that he was in, the sorrows that he underwent: Have some pity and regard to thy bleeding Lord; pass not by, but see and behold that there is no sorrow like to his sorrow. Thy heart is very hard sure if thou dost not now relent. Thou art very devoid of pity if thou hast no compassion for thy bleeding Lord. But then remember what it was that brought upon him all this sorrow and shame that thou seest him in. Not any fault of his own, but thy sins were the cause of it. They nailed him to his Cross, they pierced his Side, they Crowned him with Thorns, and gave him Gall and Vinegar to drink, they did him the despite and the affronts which he endured. They were the Judas, the , the false Witnesses, the chief Priests that contrived and accomplished his sorrows. 'Twas thy Covetousness that betrayed him, thy unbelief and wickedness that brought him to his Cross, and caused him to cry out, My God, my God, why hast thou forsaken me? Raise up then a great indignation against thy sins, as thou hast any love or pity for thy dying Lord. Say thus to thine own heart: Shall I not be ashamed of those sins which put my Lord to so much shame! shall I not mourn for those sins which put him to so much pain! may not they well break my heart which have so deeply wounded and pierced my blessed Saviour! If he died for sin well may I be ashamed to live in it. If my sins made him cry out, and bow the head, how shall I then give them any entertainment! Well may they be heavy on me which were so great a burden to my Lord. How have I made a sport of that (vile wretch as I am) which made my Saviour sweat drops of blood! Did my Saviour suffer such pains that he might destroy sin, and have not I harboured it? I have taken part with the most implacable enemies of my dying Lord. Alas, I have not considered the sorrows of my Saviour, but like a vile wretch, I have Crucified him afresh, I have trampled on his Blood, and done him open despite and shame. Methinks I see him hang on the Cross, and methinks I hear him cry out to me, and bid me see whether there were ever such a sorrow, and also, that I should not be ungrateful to forget his love. What an hard heart have I had that have had no more regard to him! Oh, that mine eyes were a fountain of tears, that I might mourn for my sins that have Crucified my Lord. Sure my heart is very hard, if I do not mourn now for mine iniquities, when I behold my bleeding and dying Saviour. I have tears for other things, have I none for my sins, none for my Lord! I have sometimes wept when I have thought of a dying Friend. Have I no tears for my dying Saviour, who dies that I may live! O my God smite this rocky heart of mine, that I may weep when I look upon him whom I have Crucified. Look upon me, my Lord, as thou didst once upon thy Disciple who denied thee, that I may be able to weep bitterly as he did.  
It will well become us, when we commemorate the death of our Saviour, to be very deeply humbled for our sins, which put him to death.  
4. When thou receivest the Bread, renew your Covenant with God. Consent hearty to receive thy Saviour in all his Offices, of Prophet, Priest and King. Desire earnestly to be joined to thy Lord in the strictest bond. Resolve to give thyself up entirely to the obedience of his Holy Laws: Beg of him that he would dwell in thine heart; give him the full possession of thyself. Tell him thou art his for the time to come, and that thou dost willingly give him entrance and possession of thy whole heart. Say to him, Lord I do hearty and joyfully entertain thee. And though I am unworthy that thou shouldest come under my roof; yet since it is thy condescension to visit me a poor sinner, I do most joyfully receive thee. Grant that I, who eat of thy Bread, may never lift up my heel against thee. And that though many Lords have ruled in me, I may henceforth only make mention of thy name. Strengthen my feeble Soul that I may perform my Vows: Help me that I may now be thine, and that I may continue in thy love. Be thou that to my Soul which bread is to my mortal and frail Body. Grant that my Soul and Body may be separate, and for ever set apart to thy service; suffer me not to profane, and unhallow what is thus solemnly consecrated to thee. I offer thee my heart; Lord, unite it to thy fear and service. Grant it may no more run astray from thee, that it may not be seduced by the deceitfulness of sin, by the allurements and blandishments of this wicked world, but continue constant and steadfast in thy Covenant. Create in me a clean heart, O God, and renew a right (or constant) spirit within me, Psal. 51.10.  
5. When we receive the Cup, let us again renew our consent that Christ shall rule over us And let us particularly meditate upon the great danger of revolting and sliding back: This is the blood of the New Covenant, the blood of the immaculate Lamb of God, which was shed for us. It was an ancient custom of entering into League and Covenants by slaying of beasts, and shedding their blood; this was in token that he that failed to perform his part did devote himself to the like destruction. Oh consider then what a wrath hangs over thy head, if thou trample upon the blood of Jesus! There will remain nothing but a certain fearful looking for of judgement and fiery indignation. And therefore consider well, how greatly dangerous it will be for thee to disobey thy Lord for the time to come. Say thus within thyself: I am now renewing my Covenant with God, I do now undertake to obey the Laws of Christ, and make him a solemn promise of Obedience for the time to come. And that I may bind myself the faster to my Lord, I take the Sacrament upon it, I drink of this blood of the new Covenant. So that I am now bound in a stricter bond than ever; I have professed a service to him a great while, I have now listed myself, and as it were taken a Sacramental Oath that I will be faithful. This blood of my Saviour will witness against me if I fall back, and so the blood of Jesus will be upon me if I prove unfaithful. And therefore, O my Lord, look in Mercy upon me. Grant that I may not after all my other sins, be guilty of the blood of Christ. That I may never have the blood of my Saviour to answer for. Then will my case be worse than that of the Jews who Crucified him, but yet knew him not to be the Lord of Glory. But I know him, and am dedicated to his service. My sin for the future will be of a deeper die. Grant Lord that I may not be guilty of the blood of Christ, that I may not put him to death that came to save my life, that his innocent blood may not cry to Heaven against me, and be laid to my charge. What a wretched Creature shall I be if my Saviour shall be my Accuser. Thus may we meditate when we receive the Cup.  
And indeed it will be a very seasonable meditation; we shall be very wicked indeed if we do now return to our sins and evil wonts, when we have not only eat the flesh but drank the blood of Christ. The blood of Christ was shed for our remission and our pardon, but how sad will it be with us if it be laid to our charge; if that blood from whence we expect our pardon shall cry for vengeance against us! There is a saying among the Jews, 
Vi. Buxtorf. Lexicon Talmud. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is used proverbially, Woe be to that man whose advocate becomes his accuser. And 'tis very applicable to the matter in hand. Our Lord is our Advocate, (1 Joh. 2.1.) but if we refuse to obey his Precepts he becomes our Accuser and our Judge. The blood of Jesus pleads for us if we continue obedient to his Precepts, but if we trample on his blood it will speak no better things than the blood of Abel; and certain it is that Abel's blood called to Heaven against him that shed it. And how miserable is that man who instead of receiving pardon from Christ's blood, receives a greater guilt from it, and falls under that curse which the Jews called on themselves, when they said, His blood be upon us and our children.  
6. This will be a very fit season to intercede with God for others; we shall do well to pray at this time for the whole Church of God, and particularly for that part of it which is planted among us, especially for all Christian Kings and Governors who do greatly need our Prayers, and may very justly expect them also. And here we shall do well while we are attending upon this service, to pray for our friends and relatives, and for those who have desired our prayers. This is a Feast of love, and a greater expression of our love to our brother we cannot give than to intercede earnestly for his Soul; and as we are always obliged to do it, so are we more particularly bound to do it at this time when we commemorate the great love of our dying Saviour, which he expressed to the Souls of men. And we shall do well at this time to send up Ejaculations to God for them: Nor must we forget to pray for those who are our enemies without a cause. This our Saviour did when he was upon the Cross, and when we remember his Agonies we must not forget to do as he did. Let us hearty pray for them that God would forgive their sins, and that he would turn their hearts. We are obliged to this both by the precept, and by the example of our dearest Lord: Nor may we expect pardon for our offences, if we do not from our hearts forgive our brother his. Our hearts must be perfectly cleared of all the leaven of malice before we can, as we ought, keep this Feast.   

CHAP. XII.  
I Come now to show how we must behave ourselves after we have been partakers of this Table of our Lord. And that I shall do in the following Severals.  
1. Let us out of gratitude for so great a favour from God's hands, show mercy to the poor. This the Jews did upon a festival, 
Jom. Toff. c. 1,  and they give particular rules about it. It well becomes us when God hath vouchsafed to entertain us at his Table, to entertain the poor at ours. We can make no amends to God for his mercy to us, but yet we may show our gratitude by showing mercy to our poor brethren who bear his image. God hath substituted them to receive our grateful acknowledgements. This we shall cheerfully do if we have upon our minds a lively sense of the mercies of God to us, and of our unworthiness of the least of them. We read to this purpose what the first Christians did. That they broke their bread, i. e. received the Lord's Supper from house to house, and did eat their meat with gladness and singleness of heart, or liberality, praising God, and having favour with all the people, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Dr. Hammond in loc.  or (as it hath been thought those words do import) exercising mercy and showing kindness to those that wanted. We shall do well to imitate this example; and when God shows us so much mercy, let us not be without compassion to one another. For verily if our hearts be hardened against our poor brother, we have great reason to think ourselves void of the love of God.  
2. Let us use an after examination. Let us presently reflect and consider what was amiss in us when we were waiting upon our Lord, and humble ourselves for it forthwith. Otherwise it is to be feared we shall soon relapse to our wonts, and be so far from being better that we shall be much worse. If we do not rebuke ourselves quickly we shall soon return to our vain Conversation again.  
3. Let us by all means sequester ourselves from our worldly divertisements and concerns, and employ our time in prayer and praises. It is very advisable that we should be alone, that we should for some time separate ourselves from our worldly employments, and spend our time in our private devotions. Our Saviour after he had kept this Supper with his Disciples, and sung an Hymn or Psalm of Praise after it, withdraws from his Disciples, and betakes himself to prayer unto God. And this he does three several times. The world will be very ready to thrust in upon us, and to make us forget our vows and good resolutions; we shall be in great danger if we be not very cautelous. And therefore we must pertinaciously resolve to watch over our hearts; and when our Souls are clean we must be greatly careful that we be not defiled again. We must do here as Physicians advise us to do when we use their prescriptions, we must also take care that we use them cum regimine, we must not take cold, nor commit any other error, which will make their rules become ineffectual. When our house is swept and garnished we must take care that an unclean Spirit do not re-enter, lest our latter end be worse than our be beginning.  
4. Let us be very careful that we do not relapse and fall back into an evil course of life. Certain it is that it stands us in hand to use our utmost care to this purpose. We must do as the Spouse did, when she had found him whom her Soul loved, she held him and would not let him go, Cant. 3.4. We must not only receive our Lord Jesus but we must also walk in him. We must for the time to come devote ourselves to the service of our Lord. We must set ourselves upon the obedience of all his precepts, and upon the mortifying all our evil and corrupt affections. We must inure ourselves to the works of Religion, and the labours of a pious life: We must use ourselves to bear the Cross, to forgive injuries, to bridle our anger, to cross our carnal desires and appetites, and contradict the cravings of the Animal life. If we presently return to our sins again, we show that we have but played the part of hypocrites and dissemblers, and shall pay dear for our hypocrisy. Our condition will be very sad if we now return to our vomit. Let us therefore renew our purposes of a new life, and be greatly careful that we return no more to folly. We may reason thus with ourselves when we are retired into our Closets: I have now once more renewed my Covenant with God: I have promised him solemnly that I will be his servant: I have, to bind myself the faster, taken the body and blood of my Lord. I am now fast bound to be constant and faithful to him. Sure I am that God with whom I have had to do, is a God that will not be mocked. I may deceive others, him I cannot deceive. What a wretched creature shall I be if I should now prove false! What cords will hold me if I break this! How can I think that God will ever trust me, or how can I ever trust myself if I now relapse! The blood of Christ will call for vengeance against me if I now run on in my former courses. My sins were great before, but now they will be aggravated. Woe is me if I now run on in my excess of folly. Shall I suffer any corrupt speech to proceed out of that mouth which hath received my Lord? Shall I abuse my body to intemperance which my Lord hath entered into! How shall I ever look my Lord in the face if I should now betray him or deny him! Good God, look upon thy servant, and whatever plagues I meet with in this world suffer me not to forsake thee: Have pity upon me O God, and let me not start aside from thy precepts. Let me die rather than I should deny thee. Suffer me not so far to dishonour thy name, and wrong my own Soul: Let thy grace be sufficient for me; do thou give me power that I may keep thy statutes at all times.  
Thus may we reason with ourselves when we come to our Closets, after we have received the Body and Blood of our Lord. And we shall find it very needful to awaken ourselves to a new obedience, as we would avoid the greatest indignation of Heaven. For certain it is if we wilfully return to our follies again, we shall bring great wrath upon ourselves. And though perhaps we may not be punished with sickness and sudden death, as the Corinthians, were for the abuse of this Sacrament, (1 Cor. 11.30.) yet are there more dismal plagues than these, which will overtake us; such are hardness of heart, blindness of mind, a reprobate sense, and a seared Conscience: These are indeed deaf strokes, and such as make not a noise, and strike not our senses; but yet, if we consider the effect and consequence of them, they are more formidable and dismal than the raging pestilence, or the loudest claps of thunder. Let us then resolve, as we love our Souls or fear the wrath of God, to sin no more lest the worst of things come upon us. But let us thus judge that Christ died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and risen again, 2 Cor. 5.15. The Body and Blood of Christ will not save us whiles we continue in our sins. Nor may we think that this Sacrament will secure us if we return to our follies. I shall end this particular with the words of Syracides, He that washeth himself after the touching of a dead body, if he touch it again what availeth his washing? So is it with a man that fasteth for his sins, and goeth again and doth the same; who will hear his prayer, or what doth his humbling profit him? Ecclus. 34.25, 26.   

CHAP. XIII.  
HAving showed you how you must fit yourselves for this Sacrament, I shall now also let you know the necessity that lies upon us, after this Preparation to partake of it: And that I shall do in the following severals.  
1. This duty stands upon the same authority which the other precepts of Christianity do. He that commands us to Pray, to search the Scriptures, to hear God's Word, and to take heed how we hear, hath as plainly commanded us to do this. We are no more left at liberty here than we are in the other precepts of Christianity. And certainly it is an argument of great insincerity, to pick and choose which of Christ's commands we will obey. Besides, by breaking one command we make ourselves guilty of all, because we do despise the authority on which the rest stand. For whosoever shall keep the whole Law, and yet offend in one point is guilty of all: For he that said, do not commit Adultery; said also do not kill. Now if thou commit no Adultery, yet if thou kill thou art become a transgressor of the Law, Jam. 2.10, 11. I am sure the command is very plain and evident, Do this, Luk. 22.19. 1 Cor. 11.24, 25. and verse 28. Let a man examine himself, and so let him eat of this bread and drink of this cup. To examine ourselves is a confessed duty, and therefore by a just consequence so it is to eat of this Bread and Drink of this Cup. That duty is relative to this: If we do that we are bound to do this also. And though we should neglect that, yet will not that excuse our neglect of this, any more than one fault is a just excuse for the committing of another. I doubt not but that we do divers things, and think ourselves obliged to do them also from the Laws of Christ, for which we have no such clear command from the Laws of Christ as we have for this. And therefore certainly if we do not this it is not for want of plain Scripture that requires it, but for some other cause best known to God and our own Consciences. But in the mean time we may be ashamed to call Christ, Lord, Lord; and he may justly upbraid us for it, when we refuse to do whatsoever he commands us, Luk. 6.46. Let us not for shame call ourselves Christians when we will not obey the Laws of Christ. Ye are my friends if ye do whatsoever I command you, Joh. 15.14. It is not a partial obedience to the Laws of Christ, will be sufficient to make us the genuine Disciples of our Lord and Saviour. If we would be thought to belong to him we must obey him in all his commands. Unless we do so we cannot be secure. For though we do some of those duties which Christ hath commanded, yet, if we do neglect him in others, we are not such Christians as we ought to be. There are those indeed who think themselves obliged by the Moral precepts of the Gospel, and are in great measure careful that they transgress not those Laws, which are indeed the Laws of Nature, as well as the Laws of Christ; but yet these men neglect this institution of Christ, and are not much concerned in the mean time; and that because they do not transgress the Law of Nature though they do transgress the positive Law of Christ. But these men ought to consider that the Law of Nature is not the adequate and full rule of their Conscience: They must also attend to the Divine Revelation, and to the institutions of Christ. This precept of partaking of the Communion is peculiarly the Law of Christ. And to do this is the mark and badge of Christians. By doing it we show whose followers we are. And we are particularly obliged to do it as we do profess ourselves Christians. And the same Authority that obliges us to the observance of any other Law of Christ, does oblige us to do this also. And therefore if we think ourselves bound to any Christian duties, we judge very much amiss if we think ourselves unconcerned in this.  
2. This duty is built upon as great a reason, if we consider the end of its institution, as any other of the same nature is. I say as great a reason, I shall not need to say a greater. It was appointed in remembrance of the death of Christ, that miracle of mercy and love. As often as ye eat this bread and drink this Cup, ye do show the Lords death till he come, 1 Cor. 11.26. It is to keep in mind our Lord's death for which this Sacrament was appointed; this methinks we should be ready to do who expect such benefits from his death, and know that he died that we might live. We easily fulfil the desires of a dying friend: But if our friend died in our quarrel and defence we know not how to forget him; and he that does forget such a friend is reputed justly a most ungrateful wretch: How then can we forget the dear love of our dying Lord? We keep in memory our Temporal victories and deliverances, and we think we do well in it also: How much greater reason have we to keep in mind this deliverance from eternal death and slavery? This is never to be forgotten certainly, but aught to be kept in memory as long as this world endures. But then our dying Saviour, who might have required of us some more burdensome service if he had pleased, hath commanded us to do this, & to do it in remembrance of him: he would have us remember his love to us, and he lets us know how he would have us remember his love, Do this in remembrance of me.  
3. 'Tis a duty the practice whereof is as advantageous to our Souls, if we consider our own necessities, as any whatsoever. We have need of such helps and viands in our pilgrimage towards Heaven. This repast will give us new strength and vigour. And we greatly need that our strength should be renewed. This is a blessed opportunity of renewing our Covenant with God, and reconciling ourselves to one another, and dressing up our disordered Souls for another World. This puts us upon exciting all our Graces, and strengthening all our good purposes and intentions: This awakens our repentance, inflames our charity, augments our hope, confirms our faith, and puts us into a condition that makes us more fit to live, and more prepared to die. We are like Clocks and Watches that frequently stand in need of winding up, and setting right: Or else like trees that are apt to be pulled back by suckers, and burdened with luxuriant branches: This blessed Sacrament puts us upon amending all our amisses, it puts us upon cutting off, and paring away our excrescencies and superfluities. How glad should we be then of such an excellent opportunity, that does oblige us upon pain of death to become new creatures; and we are offered strength and grace to be so. Who need persuade the hungry man to eat, or the thirsty to drink! If we understand our needs they will put us forward. When our Souls grow disordered we should be glad of an opportunity of setting them right: When our sins grow upon us, and our Charity grows cold, we should be glad of an occasion to renew our Repentance, and inflame our Charity. Here's a blessed occasion that puts us upon all this: This calls upon us to break off our wont of sin, to kindle our dying charity, to forget our quarrels and contentions, and to put ourselves in a posture for a better life than this. Here is a great grace offered, and conferred to them that come prepared.  
So that we see what great necessity lies upon us to do this. We have a plain and peremptory command to do it; a great reason also to enforce the Precept; and after all this, our own interest and advantage does loudly require it of us. So plain a Precept we may not neglect without open rebellion against our Lord. Nor can we resist the reason of it without being guilty of great ingratitude: And after this, if we are not persuaded to it by our own interest we are false to our own souls. Methinks any of these are strong enough: And it will be very strange if all of them together should not draw us. If the command of Christ, and the sense of his dear love, and our own interest besides will not draw us, certainly our hearts are very hard.  
4. To what hath been said I add this, that the Jew was most strictly obliged to keep the Passover, and he that did neglect it was liable to the severest penalty. And we have therefore great reason to think, the neglecter of this Precept of our Lords makes himself obnoxious to the wrath of God, by reason of this neglect. For the Passover, we know that every Israelite was obliged to keep it, Exod. 12.47. And because it might happen that some of them might be by reason of their legal defilement unfit; or else by reason of some journey from home, unable to keep it in that place where it was commanded to be kept; therefore it was provided in the Law that the second Month should be observed, and in it the second Passover kept, for the sake of such men as these that were unavoidably hindered from keeping it in the first month. But this Passover was only substituted in the case . For every Israelite was obliged to keep the first Passover, if he were clean and not in a journey, and made himself greatly obnoxious if he did not. Thus we read, the man that is clean, and is not in a journey, and forbeareth to keep the Passover; even the same Soul shall be cut off from his people, because he brought not the offering of the Lord in his appointed season: That man shall bear his sin, Numb. 9.13. And in case he were in a journey or unclean yet did not this excuse him; he was however obliged to keep the Passover unto the Lord, v. 10. And that he might do so the second Passover was instituted, Numb. 9 The Israelites were severely obliged to keep the Passover, and to keep it aright. He that did not keep that Feast was to be cut off from God's people, and he that eat leavened bread during that Feast, was likewise liable to the same penalty. Exod. 12.15. So that it was commanded to be kept, and to be kept as was appointed upon pain of the greatest curse. The Israelite was tied up very straight; he must keep this Feast, and he must keep it without leaven, and according to all its ordinances and constitutions. There was danger if he did not keep it as he should, and danger if he did not keep it at all: If he either keep it not, or kept it amiss, he rendered himself liable to the curse of the Law; and that none of the smaller neither, but he was liable to be cut off from among his people for it. And though I shall not now examine the different opinions about what is meant by that expression of being cut off from their people; yet I shall tell you that it does import a very great severity: And therefore we find it annexed to such sins as the Law of Moses allowed no expiation for. There was no Sacrifice admitted to make atonement for that offence to which this excision did belong. The sin of ignorance might be expiated by a Sacrifice, but there was no atoning such a sin as hath this penalty annexed to it. The Soul that sinned presumptuously was to be cut off from among his people: Numb. 15. 28, 30. Such a man was reserved to the punishment of God, though he were exempt from the sword of the Magistrate. It is said of him that would not obey the Messiah that God will require it of him, Deut. 18.17. But when St. Peter citys this passage he expresseth it in other words; viz. that such a man shall be destroyed from among the people, Act. 3.23. Or cut off from the people, for he uses the same Greek word by which this cutting off is expressed by the Septuagint, Numb. 15.30. By which it appears to be a very heinous offence which is thus denounced against, and an offence of that nature that God reserves the punishment of it to himself, and which he allowed no expiation for under the Law of Moses. Thus it was with the Passover. Every Jew was bound to keep it, or else must be liable for his neglect to the greatest curse. And this curse was unavoidable too, for God took upon himself the execution of it, who would not let him escape that might otherwise have avoided the severity of the Magistrate.  
Can we then imagine that we shall escape, if we neglect to eat of this Bread, and drink of this Cup? Let us not deceive ourselves, we shall not escape: God will require it of us. Certainly, the Passover was in remembrance of their Deliverance from Egypt, but our Sacrament is in remembrance of a greater deliverance by the death of Jesus, who was our Passover that was sacrificed for us. If they did not escape, how shall we escape? We may indeed escape the Magistrate's sword, but not God's anger. We may avoid the censures of our Superiors, but we shall not avoid the wrath of the Almighty. We are greatly mistaken if we think we may safely omit this duty, or that we take a secure course to avoid the danger of unworthy Communicating, when we choose not to Communicate at all: We do in so doing but run out of one danger into another. The Jew that kept the Passover, and eat leavened bread, was under the curse of the Law; and so was he that did not keep the Feast at all: There is a great danger on either side; we run upon our ruin on which hand soever we err.  
Indeed the Apostle tells us the danger of our unworthy partaking of this Sacrament: He tells us that the unworthy Communicant eats and drinks damnation to himself, and that for this cause many are weak and sickly, and many sleep, 1 Cor. 11.29, 30. This makes us afraid, and well indeed it may awaken us. But then we should consider also the danger of not partaking at all. This is that we are not much ware of: And perhaps one reason is, because we do not find the Apostle tell us of the danger of not partaking at all, even when he does tell us the danger of not receiving as we ought. But it is very easy to tell the reason why the Apostle does not speak of that: And the reason is this, because the first Christians did not only eat of this bread, and drink of this cup, but they did it frequently also. The Corinthians did Communicate, but they did it not as they ought: This the Apostle had a fair occasion to reprove them for, and he does it, and also shows them the danger of what they did. They did not as we do, wholly neglect to partake of the Sacrament, but they were too negligent in their Preparation for it, too careless and remiss in so holy and solemn a service. The first Christians Communicated frequently, they did not so easily forget the Precept, and the dear Love of their dying Lord, as we do. But then so it was that what was so frequently done, was not done so devoutly as it should have been; and the Lords-Table was esteemed too common, and they did not eat of that Bread, and drink of that Cup, with that difference and discrimination, which well became so great a service. This is a thing too incident to our frail nature, that we are too indevout in those services and offices of Religion, which do frequently entertain us. This was the fault of these Corinthians, they were not guilty of a neglect of the duty itself, but did not perform it as became them, and the excellent service which they did perform.   

CHAP. XIV.  
By what hath been said it appears to be our duty and our interest also to partake of this Sacrament of the Lords Supper; what it is that keeps us back it is not easy to say. Certain it is that the Law is not repealed, nor yet does the reason of it cease. There is the same precept, and as great a reason to enforce it, and our needs are as great, and the danger of its neglect as great also as ever. And we are very weak if we do imagine that when he that does partake of this Sacrament amiss, makes himself obnoxious to God's wrath, he shall escape that does not partake at all: But yet because we are very apt to make excuses when we are invited to this Feast, and please ourselves too that we do it justly, I shall severally consider those common and popular pretences which we make use of in this case. And,  
Object. 1. First, some men say, when they are invited, that they are not worthy. And this is thought a just excuse because the Apostle tells us, that he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, 1 Cor. 11.29.  
Answ. In answer to this it is necessary we should know what is meant by not being worthy, which is pretended here as an excuse why we do not partake of this Sacrament. If by it we mean that we do not deserve to be entertained at God's Table, what we say indeed is a great truth, but yet it is not pertinent, nor is it such a worthiness which is required of us. But if by not being worthy we mean that we are not fit and rightly prepared to partake of this holy Table of our Lord, than we may not indeed partake; but then this will not be a just excuse, it will not clear us and absolve us from our duty.  
Certain it is that that worthiness which we must come with, does not imply our merit or desert, but it only imports such a fitness and preparation of Soul as is required, and God will accept. For though indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy does sometimes import desert or merit: Thus the labourer is worthy of his hire; i. e. he deserves his wages; yet it does not always signify so, nor yet in this case we are speaking of. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate meet, 1 Cor. 16.4.2 Thes. 1.3. we are obliged to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy of God, i. e. becoming our profession of him, and the Mercies we receive from him, 1 Thes. 2.12. And we must walk worthy of our vocation, Eph. 4.1. Ay, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of the Gospel, or as it becometh the Gospel, as we well translate it, Phil. 1.27. And he does receive this Sacrament worthily, who does it as is required, and with a clean and pure heart.  
For otherwise this command of partaking of this Sacrament were unpracticable. If none might receive it but they who deserved this Heavenly Food, we might not approach, who are unworthy of the common mercies which we do enjoy: Now it is a very great error to affirm, that our Lord hath commanded us to do what is impossible to be done. And we have the least reason to affirm it of this service that it is not practicable. For certainly this is one of the easier Precepts of the Gospel. And though we should think our Saviour required a very hard task of us, when he bids us deny ourselves, and take up our Cross, and follow him; yet we cannot think so when he only bids to do this in remembrance of him. This is a service of praise and thanksgiving, and such services are not burdensome to those who have not forfeited their gratitude and ingenuity. And did we love our dearest Lord as we should do, or as he loved us, we should not think much of any thing that he should require at our hands; much less should we boggle at so easy and reasonable a service as this is. It was great folly in Naaman, that he refused to wash and be clean, according to the advice which the man of God gave him. And his servants spoke wisely to him when they said, My father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? How much rather than when he saith to thee, wash and be clean? 2 King. 5.13. If there be any thing hard and difficult which our Saviour hath commanded (for he tells us, that his yoke is easy, and his burden is light,) yet sure I am this is not. So far is it from being impossible, that it is indeed not difficult to him that is a sincere and diligent Disciple of our Lord and Saviour.  
What hath been said makes it evident. that that worthiness which is required in the Communicant does not imply merit or desert, but only such a fitness, and sincere and holy disposition of Soul, as God does require and will accept. And we may be worthy partakers of this Table when we are very sensible of our own demerits. And indeed to think meanly of ourselves, does very much dispose us to receive the benefits of this Sacrament. And therefore when we say we are not worthy, and make this excuse, our meaning must be, that we are not fit and prepared for this Holy Table. Now if this be all we have to say, that we are not fit, and prepared, and therefore we do not approach to this Table, we shall find that this is no just excuse.  
For if it were, we might with the same case excuse ourselves from the practice of the other Laws of Christ. Whereas we are commanded to give to the poor, we might by the same reason excuse our obedience, and say, that we cannot do that, because we are not charitable; and besides that, we cannot give alms as we ought, because we are proud, and love to be seen of men, and to receive their praise, and therefore rather than do it amiss we will not do it all. Thus may we excuse ourselves from works of mercy, from acts of piety, and the services of Religion. We may by this method excuse ourselves from serving God, and doing good to our Neighbour. We are not willing our servants should do by us as we do by God. We expect they should do as we bid them, nor shall it serve their turns to say that they are not disposed to do what we command. We justly look that they be ready to obey us, and that they do not indulge themselves in their sloth, and contumacy. We may be ashamed to serve God at that rate which we should not accept from our servants. The Jew might easily have avoided the Passover, if this slender excuse would have served his turn. But God commands him to keep it, and he must take care to do it as he ought. If he fail in either of them, he is liable to be cut off from among his people. There was no such excuse to be admitted.  
Again, when you say you are not fit, let me ask you whether or no you have done all you possibly can to fit yourselves. I wish you would put this question home to your Consciences, and deal sincerely in it. Have you laboured greatly to fit yourselves? have you to that purpose set aside some time in order to the examining of your Consciences? Have you earnestly prayed to God for his aid and assistance? Have you done it frequently? Have you advised with your spiritual guides about this weighty matter? Have you used as great a care as men are wont to use in clearing their title to their Estates and worldly Possessions? Do you do as much for your Souls, as you do for your Bodies and Estates? You are not fit to receive the Sacrament you say; but have you laboured greatly that you might be fit? Have you done all you can possibly do: And after all this, is it the grief of your heart that you are not fit? and do you continue to labour that ye may? Consider whether it be thus or no with you. Do not dare to mock God, nor think that you shall be able to deceive him. Have a care how you dissemble with the God of Heaven and Earth. If you are not fit, nor yet striving to become so, you are indeed in a very miserable condition. He that commands you to partake of this Table, commands you to be fit to do it also. We are not only required to eat of this Bread, and drink of this Cup, but in order to that, to examine ourselves. If we neglect to fit ourselves, that will not excuse us from neglecting the receiving of this Sacrament, unless we think one fault will excuse another.  
Again, we shall do well to consider what it is that renders us unfit. Have we not some secret sin which we are not willing to part with? We know the danger to be great, if we bring with us a love to our sins; then indeed we eat and drink our own Death. Let us then cast our eyes inward, and see what that sin is which we are so fond of. I doubt not but men may many times easily find where the true reason lies which renders them unfit. Perhaps we are not willing to forgive our Enemy, or else we are not ready to make restitution to our neighbour whom we have injured; or we live a profane and ungodly life, and are not reconciled to the ways of piety and holiness. It may be that we are not willing to part with our sensual and worldly lusts, and we are afraid of being too severely and strictly bound up to a life of Religion and Mortification: This is much to be suspected; for certainly if we loved our Religion; and hated our sins, we should be very glad of any opportunity that would engage us more strictly to do well, and to departed from evil. Sure I am that to him that is truly good, and labours sincerely to be better, the tidings of this Sacrament is welcome news: He does gladly embrace this blessed opportunity of becoming good. For the truth of what I say I dare appeal to the Conscience of devout and religious persons. And therefore it is much to be feared that the cause which makes us unfit is this, because we love our sins more than we love our God. And if it be thus I would wish such people to consider,  
How unfit they are to die. For in this case that which makes them unfit to receive this Sacrament renders them unfit to die also. Now his condition is very dismally dangerous who dares to live in that state of things in which he would be afraid to die. We may indeed refuse to Communicate when we have an opportunity offered us, but we shall not be able to put by the stroke of death. When God calls us out of this World (and how soon we may be called we cannot tell) we must go not only whether we be willing but also whether we be fit to go out or not, we shall not find that any of our excuses will be then taken. And methinks we should be persuaded to fit ourselves for death, it being so much our interest to be prepared for it. And though we cannot be persuaded to receive the Sacrament, yet sure we cannot but judge it our duty, and our interest also, to make ourselves fit for it. He that is fit to die is fit to receive also, and who would not labour hard to be fit to die, that knows his time here cannot be long, but may be exceeding short: Be not then so cruel to your own souls as to be unprepared for death; this makes you liable to not only a great sorrow but an everlasting sorrow also.  
Before I leave this matter, I would know of him, that makes this excuse that he is not fit, whether he speak as he think. Do you really judge yourselves unfit? For it is possible that a man may make this excuse, and yet have a great opinion of himself, and judge better of himself than other men, who do receive this Sacrament, and do it as they should. And therefore let me put it to thy Conscience, dost thou really judge thyself to be unfit? If thou dost, then tell me what effect this hath upon thee? Art thou greatly humbled under this condition? Dost thou strive whatever thou canst to prepare thyself? Is it that which you greatly labour for? Are you willing to take as much pains in the case as you do for your bodies or estates? If you do not strive to become better, when do you think you shall be fit? Put these things home to your Consciences: And I doubt not but that if you be sincere and do not dissemble with God, you may be fitted and prepared for this service.  
Object. 2. Secondly, there are others excuse themselves from this service upon a prudential account, as they esteem it. And thus it is; they understand by the Apostle, that they eat and drink damnation to themselves if they do it unworthily, and therefore they conclude it the safer course not to receive it at all. By this means they think they avoid the danger of unworthy receiving, and take the most secure course in not receiving at all. This I fear is the ground that too many rest upon who do forbear to eat of this Bread and drink of this Cup.  
In answer to this pretence I shall not need to say much, especially if what hath been said before be duly considered: But yet something I shall say to it: And,  
Answ. First, I must tell you that though this may be thought a safe and prudential course, yet it is far from being so. For what prudence is it to run from one extreme to another, and to neglect the mean which we ought to aim at? We shall not need to forbear, nor yet to receive unworthily: Why do we not prepare ourselves and receive as we ought! Shall we call it a prudential course to run away from the Laws of Christ? Or shall he be thought a wise man that runs from one danger into another that is as great? This is as if a Man should flee from a Lion, and a Bear should meet him, or a Serpent by't him, that I may use the words of the Prophet, Amos 5.19. 'Tis like the prudence of the sinner in other things: He is apt to run into extremes: Thus he does frequently do. When he should possess himself of a well-grounded hope, he either presumes, or else despairs; when he should be patiented, he is stupid and senseless, or else he is querulous and murmuring: When he should do good with his riches, and relieve the poor, he either profusely spends them upon his lusts, or else is penurious and covetous. And when he should hear the word of God and keep it; he either will not hear it, or will not keep it. And as he shows great folly in all these things so he does in the case before us; For whereas he is required to receive this Sacrament worthily, he instead of that either receives it amiss, or else will not receive at all. Which is so far from being prudently done that it is indeed an argument of great folly; and he that takes such a course is far from being safe: He that does thus, runs indeed from a great mischief, but he runs into another. There is a rock on each hand that he may split upon; he dies if he eat unworthily, and so he does if he carelessly neglect to eat at all. He that eats and drinks unworthily eats and drinks damnation to himself. There's death there; but then we are told by truth itself, Except ye eat the flesh of the son of man, and drink his blood ye have no life in you, Joh. 6.53. There's a death that meets us also. We may meet with death from a surfeit, and so we may from a famine, and too long an abstinence. He were a very ridiculous man who because he is forbidden meat by his Physician in a Paroxysm of his Fever, or under the operation of a Purgative Medicine should thereupon resolve to eat no more. By this means he will not only starve his disease, but starve himself also.  
Besides, at this rate we might avoid the other precepts of Religion as well as this. The Jew might have eluded Gods commands that obliged him to obedience under this pretext that he feared he should not do what God required aright. There is danger in hearing God's Word carelessly, shall we therefore choose not to hear it all? We may displease God in our prayers, if we pray not as we should, shall we therefore fore not pray at all? We may give alms amiss; shall we therefore shut our bowels upon the poor? We may keep a fast for evil ends, shall we therefore keep none at all? There are some that come to Church and do it from an ill principle, and do thereby increase their condemnation, shall we therefore stay at home? Some preach Christ out of ill will, shall I not therefore preach any more? Sure, whatever we may judge, here is little prudence shown.  
For all this while it ought to be considered, that we do not contract our guilt by receiving but by receiving unworthily. And therefore if we shown ourselves wise we should do it by making ourselves fit for this service, and not by forbearing it altogether. If we took this course we should avoid all the danger, and not only that, but greatly advantage our own Souls: Whereas now we run ourselves upon a great curfe. If we come, and are unfit, we are accursed; and so we are if we do not come at all: I shall end that which I had to say to this pretence with the words of a late Writer, 
Mr. Daniel Rogers Treat. of the Sacraments part. 2. pag. 211.  who was well known, not long since, in these parts. And his words upon this occasion are these. If scanty coming be a sin, what a fearful praemunire then run they into, that refuse at all to come? And presently afterwards he denounces terror to all profane Esau's (as he calls them) who being out of love with the Sacrament through loathing of examination of their woeful profane lives make it their constant practice to abandon all Sacraments. And when they are cut off by men's censures for this their contempt, they are content so to live, and are no whit troubled; a man knows not whether the disease or remedy do worse with them; I might compare them to Cain, save that I should wrong him by so unjust a comparison: Cain because he had villainously and sacrilegiously defiled the Ordinances which Abel and he joined in, was debarred of them, and for ever cast out of God's presence: But as cursed as he was he could lay it to heart, and say it was too great for me to bear. But these Atheists and Swine are so far from that, that they willingly content themselves to be cast out, and think it a good bar to keep them from that, which they are glad to be rid of. If ye ask why they do thus, they say they have business to do, and cannot skill of this new doctrine of trial, or cannot be reconciled with their enemies: But oh monsters in the shape of men!— Surely ye shall pay double for your contempt, both of the means and the duty itself.— Oh! But if they come not they shall not eat (say they) and drink their own damnation! Answ. Yet they escape not; let them tell me whether of these sentences be more easy, viz. They eat and drink their own condemnation by coming; Or, take him and bind him, cast him into utter darkness, where there is wailing, weeping and gnashing of teeth for not coming? If there be any odds much good do them with it: But their deep Logic cannot help them to any. Thus he.  
And thus much in answer to this pretence: I now proceed.  
Object. 3. Thirdly there are others who perhaps are afraid of Communicating with profane and wicked men. And this is that which keeps them back. They say they dare not Communicate with the wicked.  
It is supposed that they who make this pretence do not make the former. For it might seem very strange that the same man should use both this and the other also; that he should at one time pretend he dares not Communicate because he is not fit to do it; and at another time pretend that he dares not do it because he looks upon other men to be unfit to receive with him. For by the first he would seem to insinuate that he hath a very mean opinion of himself, and by this that he thinks very well of himself, how ill soever he judges of his brother. Having premised this I answer,  
Answ. First, that we ought to be very careful that we be not too censorious; that we do not too boldly take upon ourselves the office of a Judge which belongs not to us. Let us have a care that we be not too rash.  
Secondly, suppose it as it is pretended; yet is there no reason we should suffer for another man's fault. Will not you do your duty because another man neglects his? You may not come unless you be fit, and will you not come till your brother be fit too? Shall another man's fault discharge you from your duty? Christ commands thee to do this; thy duty is plain and determined: He did not put in this exception, and how then do you dare to do it? Another man's neglect will not be charged upon thy score. It is a very unreasonable pretence that you must not come till you are satisfied that other men are fit as well as you. Thy own sins must keep thee back, but must another man's do so too? It would be very strange that when you are fit it should be then in the power of another man to render you unfit. The Apostle says, let a man examine himself, and so let him eat; but he no where puts this in that we must examine others also. You would have an hard task of it indeed, if you might not proceed till you were satisfied in other men as well as in yourselves. You are never like to Communicate if this be a sufficient objection. Have a care you do not think Christ hath commanded you that which is unpracticable. We know not when we may Communicate if we may not do it till others are prepared as well as we. 'Tis very unreasonable to think that we shall be thus easily excused.  
Thirdly, We may by no means separate from our brother till he have been admonished and reproved, and he be found incorrigible, Matth. 18.15. Our Saviour hath taught us our duty in this plainly. Hast thou reproved thy brother for his offence as Christ does direct? How knowest thou but that thou mayest by that means gain him? Thou mayest not separate from him till he appear to be incorrigible, and then indeed when the Church hath cast him out thou art to withdraw. But then still it belongs not to every private Christian to exclude an offender from the Communion. It is no part of our duty, nor are we by any means fit for it. We should be too forward to use this power amiss, and not to go that Christian way which our Saviour does oblige us to, Matth. 18. We know that among the Corinthians there were evil men that were carnal, 1 Cor. 3.3. others that were injurious and that went to Law with one another before infidels, Chap. 6. There was fornication and incest among them, chap. 5.1. And those there were that did behave themselves unchristianly at the Lords Table, chap. 11. Yet we find not that the censure of Excommucation is sent out against any but the incestuous: From whence it is easy to conclude that to Communicate with such is not unlawful in a Christian Church. To which I may add that when the Apostle reproves them for their unworthy receiving this Sacrament, it is their own proper negligence he reproves, and not their joining together in the service.  
Fourthly, our communicating with an evil man does not make us partakers of his sin. For that which we communicate with him in is the profession of Christianity, and the service of God. And certainly I may join in the profession of my Religion with him who is no more than a bare professor. This is not to join with him in his sin, but indeed in doing my duty to Almighty God. Sin is not caught as infectious diseases are by standing near one another; we then are infected by an evil man when we imitate his bad example. It is very evident that Judas received this Sacrament among the other Disciples, our Saviour did not send him away (and yet he knew his wickedness) lest he should infect the other Disciples. We are required to have no fellowship with the unfruitful works of darkness, Eph. 5.11. The sin we must avoid and reprove, but we cannot always avoid the sinner. I confess we ought as much as we can to avoid the evil doer; we ought not to choose his company unless it be out of a design to reclaim him, and bring him back; this will well become us to endeavour. And where we cannot avoid the sinner we may shun his evil works, and by declaring against his sin, we may take off the suspicion of our approving his evil ways.  
What I have said hitherto must not be so understood as if I would encourage those men to Communicate who are not fit to do it. I have not said any thing which can be reasonably judged to import any such thing. He that is not fit will eat and drink damnation to himself. And therefore every man is obliged very severely to examine his own Conscience. But yet certain it is that there may be those who are unfit, whom yet I cannot by any law of God or man exclude from it. And as certain it is that we may very lawfully communicate with those who are yet very unfit to communicate themselves. And when the Apostle (1 Cor. 11.) blames those who did not Communicate as they should do, yet he does not blame either those who ministered to them, or those that did Communicate with them. And therefore those that do receive this Sacrament ought to be very severe in the examination of themselves. They may be such whom we cannot lawfully exclude, nor yet can you lawfully separate from them, and yet not be such as God will accept.  
And therefore such men ought not to think themselves fit because the Ministers of Souls cannot exclude them as unfit, and because the best Christians cannot lawfully withdraw from them. For it is very certain that there are many things may render us unfit to Communicate, which yet do not make us liable to the censures of the Church. Though we may not justly be rejected as Criminals, yet we may for all that be such in the eyes of God. And therefore it will well become every one of us to set about the examining our Consciences with fear and trembling: Let us not think our condition good because the Church does not exclude us from these holy Mysteries. We may be very evil men, and yet not be liable to the censure of the purest Church. But it will become us to judge ourselves where our Superiors do not, and indeed cannot judge us. We shall do well to erect a tribunal in our own breast, and to condemn ourselves for those follies and impieties which other men cannot condemn us for. And there being now among us at once so great a decay both of piety and discipline also, the best advice that can be given in the case is that we would take severe accounts of ourselves, and conduct our repentance by the continual advices and ministry of a Spiritual guide. For by this alone, or principally (as a very excellent person tells us) was the Primitive piety and repentances advanced to the excellency which we often admire but seldom imitate; and the event will be, that, besides we shall be guided in the ways of holiness in general, we shall be at peace as to the times and manner of receiving the holy Sacrament. _— And we shall not so frequently feel the effects of the Divine anger upon our persons as a reproach of our folly, & thepunishment of ourunworthy receiving the divine Mysteries. And this (says he) was earnestly advised and pressed upon their people by the holy Fathers, who had as great experience in their conduct, as they had zeal for the good of Souls.  
Fourthly, there are others who do grant it to be their duty to receive, but yet notwithstanding refuse to do it; and that because they may not be admitted to do it after such a manner as they would, and as they think they ought to do it. And perhaps these men do particularly except against kneeling when they do receive it, and because this is required by the Law, and they account it a sin to yield obedience to it, therefore they refuse to receive at all. Now I shall particularly consider those Objections which are or may be brought against kneeling: And,  
Obj. First, it may be objected that kneeling is not agreeable to our Saviour's example when he did institute this Blessed Sacrament, and therefore it is unlawful. The Disciples of our Lord did not receive it kneeling, and therefore we may not.  
Answ. In answer to this I shall not put the Objector upon proving either what the posture was, or that it was not that of kneeling, in which the Disciples did receive this Sacrament with our Lord, but I will suppose that they did not kneel, but that they used that gesture which was commonly used at their meals; that is, that they did lie along upon beds, which is said to be the gesture used at meals in those times, and in that place; yet I shall show notwithstanding this that we may not refuse to receive the Sacrament upon our knees. For,  
1. It is not to be thought that we are more obliged to follow the example of Christ and his Apostles in their gesture (which is but a circumstance of an action) than we are in the other circumstances of time, 
Vid. Dr. Sanderson de obligat. Consepraetict. 3.  and place, and habit. Now those that make this Objection do themselves departed from Christ's example in the other circumstances of time, and place, and habit, and think it no sin to do it, and are therefore by the same reason at liberty in the other. Our Saviour gave the Sacrament in a private house, and in an upper room: He gave it also in the Evening and after Supper; and when he gave it he gave it in a Coat without a seam, yet for all this these men that make this objection do not in these things follow the example of Christ, nor yet require other men to do it: I know no reason can be given why we are not as much obliged to one circumstance as another. 'Tis not certainly to be believed that we should be only obliged to the posture, and not also to the time and place. If we must do it in the same gesture, why do we not also do it at the same time and place? And if we use our liberty in the time and place it is strange we should make so great a stir about the gesture.  
2. It is very certain that if our Saviour and his Disciples did lie along upon Beds when this Sacrament was instituted, that who ever does sit or stand when he receives the Sacrament does deviate from Christ's example as well as he that knelt. For none of these are the gesture which our Saviour and his Disciples are supposed to have used. And if on behalf of sitting it be pleaded that that being our Table-gesture, aught to succeed to that which our Saviour used. I answer, 

(1.) That we are not by any law of Christ forbidden to receive the Sacrament unless we can receive it in such a gesture as is commonly used by men at their Tables; nor have we any such command that does oblige us to use any certain gesture.  
(2.) That then it must be granted that if it had been the custom to eat our meals upon our knees it would have been very lawful for us to have kneeled at the receiving the Sacrament. From whence it will follow that it is not evil in itself to do it and so far from that that it would have been our duty had it but happened to have been the custom of the Country to have eaten our meat upon our knees. And then,  
(3.) It will be very strange that the Laws of our just Superiors should not have as great an influence upon us as the casual customs of the place where welive; especially when we are so often called upon to obey our Superiors, and required to obey every ordinance of man for the Lords sake. We have very plain Scripture that commands us to obey the King, and all in Authority. But we have none at all that forbids us to kneel, or commands us to sit when we receive the Sacrament. And our being determined to our Table-gesture is not from any Law of Christ.  
(4.) It will also follow from hence that it will be unlawful to stand as well as to kneel, neither of them being agreeable to the example of our Saviour, nay, nor the gestures which are commonly used when we eat at our Tables. Nay,  
(5.) After this manner of reasoning we should sin if we should receive the Sacrament lying along as the Disciples are supposed to have done, because it is not our Table-posture; and so we should contract a guilt when we did most closely follow the example of our Blessed Saviour.    
3. To what hath been said this may be added, that the Jews were obliged to keep the Passover, and to keep it according as God had appointed; and we know that the Law of Moses is very particular and precise in setting down the manner how God would be served. And it does descend to very minute matters, and prescribe how the service must be performed. And thus it was in the Passover; they were determined to the time, and place, when and where this service must be solemnised, and its particular rites are set down by Moses. But yet notwithstanding all this, the gesture in which they were to eat this Passover is not expressed by Moses; he is silent in this particular, and though he lets them know that they must keep the Passover, yet he does not tell them whether they must eat their Paschal Lamb, sitting or standing, etc. Now in this case the Jew was undetermined by any part of Moses Law, as much as we are in the matter of the Sacrament, what gesture we shall receive it in, by the Laws of Christ. Indeed if the example of those who kept the first Passover might determine them, 
Vid. Bochart. De Animal. Scripture. in Synops. Crit.  they must eat it as they did: And it is thought most probable that they did eat it standing. For they were expressly required to eat it with their loins girded, their shoes on their feet, and their staff in their hand: And to eat it in haste, Exod. 12.11. But yet however we find not that the Jews observed any such posture afterwards, nor did they think themselves obliged to imitate the example of those who kept the first Passover. And our Saviour himself (who did observe the Law of Moses) keeps the Passover indeed with his Disciples, but not standing, but sitting, or lying along; which was a posture that was not enjoined the Israelites by the Law of Moses, nor yet warranted by the example of the first eaters of the Passover, however it were introduced by the general consent of the Nation, or the command of their Superiors. For there being no Law in the case given by Moses, they did not think themselves obliged to imitate the example of those who in Egypt eat the Passover, but did rather choose to comply with the custom of their Country, or Law of their Superiors in this matter, it being not repugnant to any Law of God given by Moses. And therefore the Jews do frequently tell us of sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passover of Egypt differed from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passover of after times; 
Vid. Pesach. C. 9 M. 5.  
Maimon. Hal. Pes. C. 10.  and amongst other things they tell us, 
Targum. Jonath. & Aben Ezra in Exod. 12.11.  that whereas they in Egypt were obliged to eat that Passover in haste, Exod. 12.11. For their loins were to be girded, their shoes on their feet, and their staff in their hands; which seems to import that they eat it standing, and ready for their marching out of Egypt; yet they tell us that they were not obliged by this example of the Israelites to do so in after times: Nor do we ever find that they did it, or that ever they were reproved for not following this example. Nay, besides what hath been said, we find that the Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hymn at the Passover, which was never commanded them by any of the Laws of Moses, and yet were they not therefore guilty of Will-worship, or adding to the Word of God. Nay our Saviour himself is thought to have complied with them in this custom of theirs, when he did keep the Passover, Mat. 26.30.  
And therefore certainly we have no reason to doubt but that we may lawfully receive the Sacrament of the Lords Supper upon our knees: It being not against any Law of Christ; and it is the Law of Christ, which in this case must determine us: If we be not determined by his Law we are left free, and therefore may very lawfully use this gesture. But then when our just Superior commands us, we are bound to obey even by the Laws of Christ, which oblige us to be subject to the higher powers. When we kneel at the receiving this Sacrament, we do nothing contrary to Christ's Law: But if we refuse to receive at all, because we will not kneel, than it is most certain that we break the Laws of Christ, and that very greatly also; both as we refuse to do this as he commands us, and as we disobey our just Superiors whom God hath set over us.  
Object. But others perhaps will except against Kneeling, as that which will involve us in Idolatry, it being supposed that when we kneel at our receiving the Sacrament, we do thereby worship the Bread and Wine, or at least by them, as by an Image we worship Christ.  
Ans. 1. Whether by Kneeling when we receive the Sacrament, we may justly be thought to pay Religious Worship to the Creatures of Bread and Wine, will best be known by considering the intention of those that do require Kneeling at our hands. Now it is very certain that our Church which requires we should kneel, does openly disallow that Doctrine of the Church of Rome, which puts them upon adoration of the outward Elements. And therefore whatever the Church of Rome is guilty of, yet it is certain that we believe the Bread and Wine to be Creatures, and not in their nature altered, nor changed in substance from what they were. And consequently it cannot be imagined that our Church should require Kneeling, with an intention that we should worship the Elements of Bread and Wine, when she hath always taught a Doctrine that does contradict any such practice. And this might suffice in answer to this Objection. But yet I add,  
2. That this might be put out of all doubt, the Church of England hath farther declared her meaning in this matter: So that hereafter whoever shall charge her as guilty of Idolatry in requiring Kneeling at the Sacrament, as if thereby she intended we should adore the Bread and Wine, will show himself either profoundly ignorant; or greatly malicious. What our Church declares to this purpose may be found in the Book of Common-Prayer, at the end of the Rubric, after the Communion-Service, in these words: Whereas it is ordained in this Office for the Administration of the Lords Supper, that the Communicants should receive the same Kneeling; (which order is well meant for a signification of our humble and grateful acknowledgement of the benefits of Christ, therein given to all worthy Receivers, and for the avoiding of such profanation, and disorder in the. Holy Communion, as might otherwise ensue) yet, lest the same Kneeling should by any persons, either out of ignorance and infirmity, or out of malice and obstinacy be misconstrued and depraved; It is here declared, that thereby no Adoration is intended, or aught to be done, either unto the Sacramental Bread and Wine, there bodily received, or unto any Corporal presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored, (for that were Idolatry to be abhorred of all faithful Christians) and the natural Body and Blood of our Saviour Christ are in Heaven, and not here: It being against the truth of Christ's natural body to be at one time in more places than one.  
Thus plainly are we taught the Church's sense in the case before us: Nor may we now imagine that by our Kneeling we are obliged to worship the Creature instead of the Creator.  
3. The Sacrament is delivered to us with a Prayer, and certainly it is not only lawful to Kneel when we pray, but it is also very agreeable to the example of our Blessed Saviour, Luk. 22.41. And if we are bound to pray always, I am sure it well becomes us to do it then. And there cannot possibly be any danger of Idolatry in bowing our Knees to the God and Father of our Lord Jesus Christ. If we may lawfully pray at all times, and in all places, we may very lawfully Kneel when we do it. And sure no man in his wits can deny, but I may lawfully pray to God in the very act of receiving the Sacrament; and if I may do that, it is very evident that I may use that gesture which our Saviour did, when he prayed a little before his Agony and Death.  
What hath been said I hope is enough to satisfy those men who desire to find the truth. There are those whom nothing will quiet, Some men will not be convinced though we should bring them beams of light. However I shall not mention any other Objections which men are wont to bring for their excuse: Not that I have named all that might be found, but because I have named the more general and material. Nor do I know any other that are worth the naming. I pray God grant that we may not refuse the Truth wherever we find it. We are in a very miserable condition, if we suffer ourselves to be swayed by our prejudices, rather than guided by the truth: If we shall withstand the clearest evidence, because it stands not with our occasions. It will well become us in the fear of God (who will not be mocked) narrowly to search into our Hearts and Consciences. If we love the truth we may find it. God will search us ere it be long; it will then appear whether or no we have done our utmost to be rightly informed. We shall then find it had been much better to have done our Lords will, than to have disputed wittily. All our disguises must then be pulled off, and we shall be judged then by the unerring Law of God. The good God awaken us to a serious diligence about our Souls, and lead us at once into the paths of Peace and Truth. We shall have an heavy account to make, if upon light and insufficient grounds we separate from our brother, and omit so excellent a service as our dying Lord hath required of us. And surely those grounds must be very light, which have no more weight than the pretences . I shall end with the words of that pious Father upon this occasion: Quod neque etc. That what is enjoined, 
Augustin. Tom. 2. Ep. 118. ad Jan. & ad Casulanum Ep. 86.  and is neither against faith or good manners, is not to be refused, but according to the place where we are, and do converse, is to be observed.   

CHAP. XV.  
FRom what hath been said before, we may see how much we do amiss, if we altogether neglect so excellent a service as this, or if we do it not as frequently as we can: For he that does it but seldom, when he hath the opportunities of doing it frequently, is reprovable as well as he that does omit it quite. And indeed we are self-condemned, if we do omit and let slip sundry of those opportunities which God hath given us; and only make use of them sparingly. For whereas by doing it at all we do acknowledge it to be our duty to do this in remembrance of our Lord, by choosing to do it but seldom, we do avoid the paying our duty to our Lord, and the disposing ourselves for so excellent and holy a service. It is to be feared that such men are not much affected with their Lord's death, who decline the often remembrance of it. Were our hearts enlarged we should be willing to be always praising our dearest Lord. We are not stinted by the Laws of Christ to do this, but so many times in a year; and we know the first Christians did it very frequently; all that we are obliged to in the case is that, as oft as we do it we should do it in remembrance of Christ. We may justly suspect ourselves not much taken with the kindness of our Saviour, when we do readily neglect so excellent an opportunity of keeping up the memory of it. It is a sign that our hunger is not great when we can easily neglect our food that is prepared for us. We are afraid sure that the interest of Religion should prevail too far upon us, when we will not accept every opportunity of becoming better: Certainly if we have tasted that the Lord is gracious, we shall be willing to draw nigh to him, and to do it frequently also. It is to be feared (as one says well) that they who never repent till they die. If we love our Lord greatly, and have upon our minds a great sense of his kindness we shall be glad to pay him our acknowledgements of Praise and Thanksgiving: But if we do this as seldom as we can, it is a sign that we do it rather out of fear than love, that we do it rather because 'tis the custom of the Country, than because it was the command of our dearest Lord. For it is most certain, that if we loved our Saviour much we should delight to remember him frequently. It is so I am sure in all things else which we love: We take a pleasure in remembering our dearest Friends and Relatives, we frequently mention those things which have given us a pleasure or profit.  
But doubtless we might be persuaded to do this frequently, if we were once wrought upon to do it an all, and as we should. For the very same reason that moves the devout Soul to do it once, will also move him to do it frequently. And that we who profess Christianity should not do it at all, that we should dare to omit so plain a precept, is to me one of the strangest and most unaccountable things.  
Indeed, where men have no mind to do their duty, they are apt to cavil, and dispute, and make excuses. Thus do those men do, who had rather dispute wittily than live well. We please ourselves with little arguments, and great prejudices; and are not only content to neglect our duty, but (which is much worse) we go about to justify our neglect. Thus do we slide from one error to another.  
But all this while we do but deceive ourselves and others; God is not mocked. We shall be judged hereafter by the unerring Law of God. It is not our mistaken Conscience that shall absolve us, if God's Law condemn us. We shall be judged by what is written, and not by what we ween and think in the case. This consideration if it had but its due weight with us, would be of great moment to move us to the most diligent and impartial search after truth. And then certainly we should not be so easily prevailed upon by weak arguments, and by the carnal and sensual delights of this world, to neglect so plain and excellent a duty. Whereas now we have some little Objections against our duty, or else we have our Farms, and Merchandise, or Yokes of Oxen that hinder us from doing it. I shall end all with the words of a late pious and learned Writer upon this occasion.  
By this time I hope you see, that it is good for you to draw near to God, at his Holy Table; if you have any desire to be good Christians, or any savour of spiritual pleasures. You must whol●● cast away all remembrance of your duty, and be lost to all sense of rational satisfaction, or else be strongly inclined (considering what hath been said) to take the pains to prepare yourselves, or rather to keep yourselves in a constant Preparation, for frequent Communion there with our Blessed Saviour: An innocent, holy and useful life cannot but commend itself to you, if it be but on this score, that you may be entertained with such a comfort as to know the love of God in Christ to you; and be fit to be feasted continually with such delightful pledges of it. How is it possible for any considerate persons to despise or neglect such means of their contentment? The Table of the Lord, methinks, should be more acceptable to them than a Stage; and they should run more greedily to this Divine Feast, than they do to the Theatres: He should have more guests, and a greater crowd to attend upon him than those so much frequented places. For what do they see represented there, but some of the follies of Mankind; the passions and misfortunes of a miserable Lover; the wiles and subtle contrivances of some ingenious person; or such like things, some of which never were? But here is represented the great wisdom of Almighty God; the manifold wisdom of our Creator, into which the Angels desired to look, and of which they are gladsome Spectators: The incomparable kindness of our Blessed Saviour; that ardent love which offered him up to God upon the Cross, and which he still continues now that he is in the Heavens; as we see by these remembrances which he hath left us of it: The rare method of our Salvation: The wonderful way which Heaven hath contrived to bring lost Souls again thither; the glorious conquest which the Saviour of the World hath made over Sin, the Grave and Hell; all which we here behold, his Captives, and ourselves the prize which he desires to win, by all his labours. Do not men then extremely betray their infidelity? is it not plain that Christian piety lies languishing and dying; when such numbers will spend a great deal of time to prepare and dress themselves to be seen in the Theatre, and we cannot prevail in some places, with any considerable company to meet us at this glorious representation, which we make at the Table of the Lord? They that will be at the pains to go to the former every day, content themselves, nay think it a great trouble, to put their Souls into a posture to come to this holy place once in a whole year. And God knows how many there are, that will not put themselves to that pains neither: who rarely appear before God at this Holy Solemnity, and whose faces are scarce ever seen in the presence of our Saviour, O shameful ingratitude! which you that read these things, if you are believers, can never endure. I think to be guilty of. If you give any credit to this History of the love of God in Christ Jesus, recorded in the Gospel, you will spend some time sure to dispose yourselves to make frequent acknowledgements to him, by receiving these holy Mysteries. You will be ashamed that so much time should be consumed in triming up yourselves to see, and to be seen in other places; and little or none that you may come before God, and behold the great things that he hath done for your Souls. For the love of God consider at what charge he hath furnished this Table for you; how often he hath invited you to it; how desirous he is that you would show him so much love, as not to refuse him your company there. Think how ill he must needs take it, if you will not accept of his singular kindness; nay, that you yourselves will not be pleased, when you reflect and consider, of how much joy you have deprived your Souls, by denying him so much of your duty. For there is no compare between all the jollities in the world, and this one single pleasure, of giving hearty thanks to God, for his unspeakable mercy to us in Christ Jesus. Do but come and see. Satisfy yourselves by waiting on him at his Table, with such thoughts as become his presence. If you have the least spark of goodness; you will find it shine and glow, and spread itself to your infinite joy and contentment of heart. Among all the various degrees and conditions of Christian people, there will none be found that come hither with sincere affection to do this in remembrance of their Saviour, but may go away rejoicing, loaded with many Divine benefits.    

Heads of Self-Examination, by which we may be directed to find out what sins we are particularly to repent of either before the Sacrament, or at any other time which we set apart for Repentance and Humiliation of ourselves. Wherein are laid before us the several duties we own to God, our Neighbour, and our Selves.  
To God. FAith, or belief of his Word: A well grounded Hope in his Mercy. Love and Fear of Him above all. Trust in him. Submission to Him. Honour to His Holy Name, Word, Appointments. Thankfulness, Worship, Repentance:  
To our Neighbour in General. Justice, which requires a doing by him in all respects as we would be done by: and forbids all injury, whether it be by drawing him into Sin, endangering his Life, depriving him of his Peace, invading his Bed, his Goods, or good Name; and forbids all Envy, and Malice, and Covetous desires of what belongs to Him; and Charity by which we wish well to him, and are disposed to assist and help him.  
In Particular. To our Superiors, Reverence, and hearty Obdience, and Submission to our Equals; unfeigned Friendship and Kindness: To our Inferiors; Gentleness, Mercy, and a great care of their Souls.  
To our Selves. Humility, Meekness, Consideration, Content, Diligence, and Watchfulness over ourselves; Chastity, or purity of Heart and Life: Temperance in Eating and Drinking; Moderation in our Sleep or Rest, and Recreations, and in our Garb and Expenses.  
High these Heads we may examine ourselves. And we must particularly confess wherein we have failed; and we must not onl confess the sin but the circumstances of aggravation with which it was attended: Of which see the first chapter of this Book. And, as we must confess with shame and sorrow, so we must come to the Sacrament with express resolutions to forsake these sins for the time to come.   

A Prayer before the Sacrament.  
O Most Glorious, and for ever Blessed Lord God, Thou art and there is none like unto thee in Heaven or in Earth; thy Wisdom is infinite, thy Power irresistible, and thou art of purer eyes than to behold the least iniquity with approbation. It is of thy unspeakable Mercy that I am not long ago consumed.  
I blush and am ashamed when I lift up my eyes unto thy Divine Majesty: I do in all humble reverence prostrate myself before thee, and implore thy gracious favour in the name and Mediation of Jesus Christ the Righteous, who ever lives to make intercession for those who come unto God by him.  
I do acknowledge thy many mercies towards me. I received my being and my breath from thee: I have ever since I came into being been sustained by thee. Thou hast preserved mine eyes from tears, my feet from falling, and my Soul from death. My Life and Health, my Liberty, and all the comforts of my life are entirely owing to thy gracious goodness and bounty.  
But above all thou art to be acknowledged for thine inestimable Love in the Redemption of the World by our Lord Jesus Christ, for the means of Grace, and hope of Glory. Thou hast given thy Son to die for me, revealed thy gentle and holy Laws to direct and guide me, promised thy Spirit to assist me, propounded Eternal Life to encourage my endeavours. I have been received into thy Church by Baptism, and promised and professed obedience to thy holy Laws.  
But notwithstanding all these obligations to sincere and universal obedience, I have many ways offended against thy Divine Majesty. I have not honoured thee as my Creator, nor loved thee as my Father, nor obeyed thee as my Sovereign Lord and Master. And whereas I have been very sensible of the kindness shown my by my fellow Creatures, I have had but very little sense of the innumerable and underserved favours which thou hast heaped upon me from time to time.  
I have sinned against thee in thought, word, and deed: I have sinned greatly and deserve the death which by my wickedness I have pursued— I am guilty after the clearest light and knowledge; 
Here make a particular confession of sin.  after the most endearing mercies and favours; after the most solemn Vows and promises of obedience, and the most awakening Judgements; I have sinned under sufficient means of Grace, and after many experiences of the evil of departing from thee. I have contemned and despised thy divine Majesty, and suffered myself by an easy and small temptation to be drawn away from thee the fountain of my Life and Happiness, and the great lover of Souls.  
O Lord look down from heaven with an eye of pity and compassion upon me a wretched sinner: I am less than the least of thy mercies, and am vile in my own eyes: I beg thy pardon and forgiveness for Christ his sake, who came into the World to seek and save that which was lost.  
In a deep sense of the wickedness of my former life, and the heinous nature of my offences I approach unto thy Divine Majesty with full purpose of amendment of Life: I trust in thy mercy, O Lord, through Christ Jesus; and do with all possible thankfulness keep in memory his precious death. And being very sensible how much I stand in need of thy mercy and forgiveness of all my sins, and the circumstances of aggravation, which have attended them, I do declare that I do forgive all my Enemies, and that I come before thee with sincere and universal Charity to all mankind.  
Search me O Lord; and try my heart, and lead me into the way Everlasting.  
I am coming to thy Holy Table to renew the Covenant with thee which I have broken. I am unworthy of the Crumbs which fall from thence. But most gracious Lord look upon me in Christ Jesus. Help me that I may attend upon thee without distraction. Work in me all those holy and heavenly dispositions which may render me fit for this service. Grant that I may come before thee with lowly thoughts of myself, and the most raised apprehensions of thy love in Christ Jesus; strengthen my weak Faith, perfect my Repentance, confirm my resolutions of amendment, and enlarge my Charity; grant that I may receive Christ Jesus my Lord, and that I may walk in him: That I may partake of the benefits of his death, and of the fruits of his intercession at thy right hand.  
I most humbly beseech thee not only to pardon all my past sins, and to speak peace to my Soul, but that thou wouldst renew my nature and write thy laws upon my heart. Englighten my dark mind, rectify my crooked will, sanctify my depraved affections, and purify all the thoughts and intentions of my Heart, and grant that for the time to come I may forsake every evil way and purify myself as thou art pure.  
Keep me, O Lord, for the time to come from every thing that is hurtful to me, and displeasing to thee. From the excesses both of care, and fear; from snares and great perplexities; from carnal desires and brutish inclinations; from covetousness and hatred, from envy and pride, from vanity and dissimulation; murmuring and discontent. And make me steadfast in justice and charity, in humility, and meekness; in purity of heart and heavenly mindedness, and sincere devotion.  
And to these Holy ends vouch safe me the presence of thy Spirit, and power of thy grace, and endue me with heavenly Wisdom, and all this I beg for the sake and in the Mediation of Jesus Christ.  
Our Father which art, etc.   

Ejaculations to be used at the Lords Supper.  
THE Lord hath done great things for me, whereof I am glad.  
If thou, Lord, shouldest mark iniquities; O Lord, who shall stand?  
But there is forgiveness with thee, that thou mayst be feared.  
He that spared not his own Son but delivered him up for us all, how shall he not with him also freely give us all things?  
O wretched man that I am who shall deliver me from the body of this death!  
I thank God through Jesus Christ our Lord.  
God commendeth his love towards us, in that while we were yet sinners, Christ died for us.  
Much more than being now justified by his blood, we shall be saved from wrath through him.  
For if when we were Enemies, we were reconciled to God, by the death of his Son: Much more being reconciled we shall be saved by his Life.  

At the Receiving of the Bread.  
THou hast said, O Blessed Jesus, I am the living Bread, which came down from heaven: If any man eat of this Bread, he shall live for ever. Be it unto thy Servant according to thy Word, in which thou hast caused me to trust.  
Surely goodness and mercy shall follow me all the days of my Life, and I will dwell in the house of the Lord for ever.  
Many, O Lord my God, are thy wonderful works, which thou hast done, and thy thoughts which are to us ward: They cannot be reckoned up in order unto thee: If I would declare and speak of them they are more than can be numbered.  
I am thine O Lord, I devote myself to thee, O save thy Servant who trusteth in thee.  
I have inclined my heart to perform thy statutes always, even unto the end.  
Depart from me ye evil doers, for I will keep the Commandments of my God.   

At the Receiving of the Cup.  
O Blessed Saviour let thy Blood purge my Conscience from dead works to serve the living God.  
Worthy is the Lamb that was slain to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing; who hath loved us and washed us from our sins in his own Blood.  
I will not henceforth live unto myself but unto him who died for me and rose again.  
Blessed be the Lord my God, who only doth wondrous things.  
And blessed be his glorious name for ever, and let the whole Earth be filled with his Glory. Amen and Amen.   

After Receiving.  
BLessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy, hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead: To an inheritance uncorruptible and undefiled and that fadeth not away.  
Bless the Lord O my Soul and forget not all his benefits.  
Perfect that which concerneth me and forsake not the work of thine own hands.  
I entreat thy favour with my whole heart:  
Be merciful unto me according to thy word.  
I have sworn and am steadfastly purposed to keep thy righteous Judgements.  
O hold thou up my go in thy paths, that my footsteps slip not.    

A Prayer after the Receiving the Sacrament.  
BLessed be thy glorious name, O Lord, for all thy unspeakable mercies to me and to all the World. I adore and magnify thee for thy great goodness in giving thy Son to die for me, and making me partaker of his most precious Body and Blood. O Lord what is man that thou thus regardest him! And what am I (a vile and wretched sinner) that thou shouldst be thus favourable to me?  
Thou hast been pleased to admit me to renew that Covenant with thee which I had broken, and to give me assurance of thy readiness to pardon so vile and great a sinner as I have been, I have received the pledges of thy love, and been admitted to thy holy Table. I have there devoted myself again unto thee, my Soul and Body, all my powers and faculties. I have vowed obedience to thee, and after the most solemn manner consecrated myself to thy service.  
Thou art a God that knowest the heart, and art not to be mocked: I tremble when I consider thy infinite power, wisdom, and holiness. Let these thoughts beget in my Soul a great fear of thy Holy name, a great care to do thy will. Grant I may not for the future turn the grace of thee my God into wantonness, and that I may not receive the Grace of God in vain.  
There is nothing hid from thee. Thou knowest my weakness and infirmities, and the temptations with which I am assaulted, and to which I have too often yielded. I am surrounded with snares, and my spiritual Enemies are powerful and active. O Lord help thy Servant, and grant that I may both resist and vanquish them by the aid of thy Holy Spirit. Keep the possession of my Soul which I have unfeignedly surrendered up unto thee:  
Unite my heart O Lord to fear thy name, and grant that I may spend the remainder of my time in obedience to thee, and in acts of Charity to my brethren.  
Create a clean heart, O Lord, and renew a right Spirit within me. Forsake me not O Lord, if thou leave me I perish. Guide me by thy Counsel and at last receive me to thy glory.  
I do greatly desire the Salvation of mankind, and humbly commend to thee this Church and Kingdom, the King's Majesty and all our Superiors in Church and State, humbly entreating thee to direct and guide them all into those holy ways that are pleasing to thee and beneficial to those who are under their charge and influence.  
And work in the minds of all Christians an unfeigned Charity, a peaceable temper, patience and exemplary meekness, and all the other fruits of thy Holy Spirit.  
And grant me thy heavenly grace that I may so use things temporal that I may not miss of thy Eternal Bliss for the sake of Jesus Christ my only Mediator and Advocate.  
Amen.   

A Morning Prayer for a Family.  
O Almighty and Eternal Lord God, the great Creator of Heaven and Earth, and the God and Father of our Lord Jesus Christ, look down from Heaven with pity and compassion upon thy servants, who humbly cast ourselves down before thee, in a great sense of thy mercies, and our own misery.  
There is an infinite distance between Thy Glorious Majesty, and us thy Creatures, the work of thy hands. Between thy infinite power and our weakness, thy Wisdom and our Folly, thy Eternal Being, and our Mortal Frame.  
But Lord, we have set ourselves at a greater distance from thee by our sin and wickedness. We do humbly acknowledge the corruption of our nature, and the many rebellions of our lives. We have sinned against Heaven, and before thee in thought, word and deed. We have been profane Contemners of thy Majesty, and of thy Holy Laws.  
We have also sinned against our Brother, and our own Souls, by omitting what we ought to have done, and committing what we ought not. We have rebelled against light, despised thy Mercies and thy Judgements, broken our own vows and promises, neglected thy means of grace, and opportunities of becoming better. Our iniquities are multiplied, and our sins are very great.  
We confess them, O Lord, with shame and with sorrow, with detestation and loathing. We are vile in our own eyes, as we have rendered ourselves vile in thine. We pray thee to be merciful unto us in the free pardon of our sins, for the sake of thy Dear Son, and our alone Saviour Jesus Christ, who came not to call the righteous, but sinners to Repentance.  
And we pray thee to renew our natures, and to write thy Laws upon our hearts. Help us to live righteously, soberly, and Godly in this present World. Make us humble and meek, patiented and contented, and work in us all the graces of thy Holy Spirit.  
Preserve in us a sense of our dependence upon thee, and of our great Obligations to thee. Help us that we may love thee with all our heart, and that we may universally obey, and cheerfully submit to thy holy will.  
Save and defend us from all sin and danger, from malice and ill will, from covetousness and sensuality, from pride and vanity, and from all the deceits of the world, the crafts of the Devil, and lusts of the Flesh.  
Direct us, O Lord, in all our difficulties, supply our wants, support us under our troubles, enable us against our temptations; prosper our honest endeavours, and above all things purify and cleanse our thoughts.  
Prepare us for death and judgement, and let the thoughts thereof awaken us to a great care and study, to approve ourselves unto thee in well doing.  
Bless thy whole Church, these Kingdoms to which we belong: And bless with thy choicest Blessings our Sovereign Lord the King: Defend him against all his enemies; Let his days be many, and his Reign prosperous: Bless him in his Royal Relations, in his Counsellors, and his Counsels. Bless all the Governors and Teachers of thy Church; grant them such a measure of thy Grace and Divine Wisdom that they may by their Doctrine, and by their examples, gain many souls unto thee. Help all that are in trouble, sorrow, need, sickness, or any other adversity: Give them patience under their troubles, a sanctified use of them, and in thy good time a deliverance from them.  
Be merciful to our Friends, and forgive our Enemies; and accept or our humble acknowledgement for thy preservations of us this last night, and for all thy mercies to us. And we pray thee to take us into thy protection this day, and to keep us in perfect peace, and all we beg for the sake of Jesus Christ, who hath taught us to say,  
Our Father, etc.   

An Evening Prayer for a Family.  
MOst gracious and merciful Lord God, from whom descendeth every good and perfect gift, and our most merciful Father in Jesus Christ; we offer up to thy Divine Majesty our unfeigned Praise and Thanksgiving for all thy mercies towards us. Thou didst make us at first, and hast ever since sustained the work of thine own hands: Thou hast given us thy Son to die for us, and hast admitted us into thy Church, and given us assurance of pardon upon our Repentance and sincere obedience of thy holy precepts. Thou art pleased to lengthen out to us the time of Repentance, and to move us to it by thy word, and by thy Spirit, by thy mercies and thy judgements.  
Out of a deep sense of thy mercies, and our own unworthiness, we appear before thee at this time: We are ashamed of our vile ingratitude: We have sinned, O Lord, and done very wickedly: Be merciful unto us, O Lord, and pardon us for Jesus Christ his sake.  
Instruct us, O Lord, in all the particulars of our duty, and give us true wisdom, who hast promised to give wisdom, and upbraidest not. Be with us under every Trial and temptation, and suffer us not to be tempted above what we shall be able.  
Take care we pray thee of our affairs, and more and more direct us into thy truth. Defend us against all our Enemies, but especially against our spiritual ones. Suffer us not to be drawn away from thee by the blandishments of the world, by carnal desires, the cunning of the Devil, or the deceitfulness of sin.  
Work in us thy good will and pleasure, and discharge our minds of all things that are displeasing to thee, of all ill will and discontent, wrath and bitterness, pride and vain conceits of ourselves, and render us charitable, holy, pure in heart, patiented and Heavenly minded.  
Be with us at the hour of death, dispose us for it, and deliver us from the slavish fear of it, and make us all willing and fit to die, when ever thou shalt call us hence.  
Bless, O Lord, all the race of Mankind; let the world be filled with the knowledge of thee, and thy Son Christ, as the waters cover the Sea. Be gracious to thy whole Church, and especially to that part of it, planted in these Kingdoms.  
Bless the King's Majesty, and let his Crown flourish upon his Head, and let no weapon form against him prosper: Bless all his Relations, and teach his Senator's wisdom: And bless all that are to govern and teach thy Church, make them successful in their labours, and grant they may consider the account they must one day give. Pity the sick and weak, the poor and needy, the Widows and Fatherless, and all that mourn or are broken in heart. Be merciful unto them according to their several necessities.  
Bless our Friends, and grant us Grace to forgive our enemies, as hearty as we do desire forgiveness of thee our Heavenly Father.  
We pray thee to defend us this night from every thing that is evil, and do more for us than we can ask or think, for Jesus Christ his sake, in whose name and words we continue to Pray,  
Our Father, etc.  
FINIS.