Days too from Easter to Whitsuntide we know but whether they observed the same Posture at the Sacrament is uncertain though if they used Standing still it was their Posture of Worship and Adoration St. Chrysostom indeed tells us that the Priests in his Time stood at the Altar waiting for Communicants but how they received the Symbols he doth not mention Dionysius of Alexandria speaking of a Person unlawfully baptized tells us that he stood at the Table of the Lord when he was to Receive But Ruffinus interprets that of the Act not Gesture of Receiving it being common among the the Ancients to express their Publick Worship by Standing or Stations 'T is like that when the Apostle had reproved the Corinthians for not distinguishing the Lord's Table from their common Suppers in point of Reverence and Seriousness the Christians bethought themselves of a more humble and suitable Posture than they used at their common Meals There is no Man I hope so wicked as to exclude Prayers and Praises at the Receiving of the Holy Symbols And what can be a more proper Posture for these Devotions than Kneeling Kneeling hath in all Ages been accounted the proper Posture of Prayers and Praises And who can think of the Love of God represented to us in this Sacrament without them And if these be proper and necessary here why should the humble Posture in which they are offered be counted superstitious The Heathens themselves have condemned Irreverence in the External Performance of God's Service And shall Pagans and Infidels out do us in Humility of Worship Whenever Sacrifices were offered heretofore the Officer bowed himself to his God And shall we offer the Sacrifice of Prayer and Thanksgiving to our Crucified Redeemer in this Sacrament without bowing We come before God in this Sacrament as Beggars as Sinners as indigent Worms And what can be more suitable to Persons under those Circumstances than the humblest Postures Here we come to receive a Pardon from the Great King of Heaven And doth a Man receive a Pardon of a Temporal King upon his Knees and shall he refuse to receive a Pardon of far greater Consequence and of a greater Prince too in that Posture We believe that at such Times we receive Christ into our Souls And shall our External Humility be less than the Centurion's who did not think himself worthy that Christ should come under his Roof Or if we have the same Apprehensions of our own Unworthiness shall not we express them by proper External Postures Where the Soul hath a great Sense of the Love and Gracious Presence of God it will even force the Body into humble Postures And it is to be feared where People are loth to kneel they are Strangers to this Sense in the Holy Sacrament What is urged that Pope Honorius in the Thirteenth Century did first bring in Kneeling at the Sacrament is evidently false for all that he ordered was that the Body should be decently bowed when the Holy Symbols were lifted up by the Priest which is nothing to our Kneeling at the Sacrament The Primitive Church though they do not mention Kneeling at the Sacrament yet they exhort their Hearers to Grief and Sorrow and Confessions and an humble Sense of Sin in the Act of Receiving and we may rationally infer that they did not do this with out Kneeling or Prostration And since the Ancient Writers make frequent mention of the Word Adoration in Receiving we cannot but conclude that they used a Posture proper and expressive of that Adoration And why should we scruple to express our Adoration of God by Kneeling in this Sacrament when we see the Church Triumphant in Heaven at their singing the Praises of the Lamb that was slain fall down before the Lamb and say Worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honour and Glory and Blessing as St. John informs us Rev. 5. 8 12. The PRAYER O Thou Eternal Wisdom of the Father Who being in the Form of God thoughtest it no Robbery to be equal with God but madest thy self of no Reputation and tookest upon thee the Form of a Servant and wast made in the Likeness of Men and being found in Fashion as a Man didst humble thy self and becamest obedient unto Death even the Death of the Cross Wherefore God also hath highly exalted thee and given thee a Name which is above every Name that at the Name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth and that eveey Tongue should confess that Jesus Christ is Lord to the Glory of God the Father O Lord of Glory Over-awe both my Outward and Inward Man with a Sense of thy astonishing Mercies that both may bow and both may express their Gratitude Let my Body as well as Soul worship thee love thee admire thee and humble themselves before thee who art the Image of the Invisible God the First-born of every Creature for by thee were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by thee and for thee To thee be Glory for ever and ever Amen A TABLE OF THE CHAPTERS Contained in this BOOK Chap. I. OF the Name of this Ordinance and why distribution and Participation of Bread and Wine usual in Christian Assemblies is called the Lords Supper Page 1. Chap. II. Of the Mystery of Christ's Instituting the Sacrament that very Night in which he was betray'd pag. 13. Chap. III. Of the place where the Lord's Supper is to be Eaten the Church and of private Communion pag. 24. Chap. IV. Of Eating the Lord's Supper the nature of it and how it is to be Eaten pag. 36. Chap. V. Of the various abuses of this Holy Sacrament pag. 48. Chap. VI. Of Reciving the Lord's Supper Fasting and how far it is necessary pag. 60 Chap. VII Of the Elements in this Sacrament and first of the Bread Christ made use of and of the nature and design of it pag. 71. Chap. VIII Of Consecration and what Consecration Christ used Of his Thansgiving before he broke the Bread and our imitation of him in that particular pag. 85. Chap. IX Of Breaking the Bread and the Mysteries of it pag. 102. Chap. X. Of taking the Consecrated Bread with our Hands and the Mystery of it pag. 116. Chap. XI Of these words This is my Body whether they import a Transubstantiation and how the Bread is Crist's Body and how Christ's Body may and is to be eaten pag. 126. Chap. XII Of Remembring Christ in this Sacrament or doing what we do here in Remembrance of him pag. 148. Chap. XIII Of the other Element or part of this Holy Sacrament viz. The Wine and the Cup Christ made use of in the Institution of the Eucharist pag. 168. Chap. XIV Of the Covenant represented by the Cup in this Holy
be thy bane and therefore wisely takes it away from thee why then dost thou grumble Thou think'st much of parting with a Child with such a Revenue with such an Advantage with such a Friend but God sees if thou enjoyest it it will certainly tempt thee to dote upon it and seduce thee from setting thine Affections on nobler Objects and therefore makes thee lose it Why then dost thou find fault with his Providence who certainly sees best what is most proper and convenient for thee and gives thee that which is most wholsome though not always what is most pleasing and palatable How often hast thou thought that God did thee wrong in depriving thee of what thou lovedst most when it was certain that in doing so he did thee a singular kindness for he saw the hurt it would do thee and therefore like a tender Father took away the knife the unhappy Instrument of thy ruine 35. And he said unto them When I sent you without purse or scrip or shoes did you lack any thing They said Nothing WHere Men trust God's Providence entirely and without wavering Providence is engaged not to see them want yet how basely hast thou diffided this Providence O my Soul Though thou hast seen even miraculous Dispensations yet when thou hast been in danger again how hath thy Faith failed again What anxious cares and carkings have gnaw'd thy Breast when Ravens and dumb Creatures have committed themselves to God's Wisdom aâ—d Goodness How hath God assured thee by the various Mercies and Favours he hath conferred upon thee that he would not leave thee nor forsake thee yet how little hast thou trusted to his Promises When God hath withdrawn his hand of Bounty from thee only to try thee whether thou wouldst stay thy self upon him and when the Fig-tree hath not blossom'd how hast thou presently begun to sink O thou of little Faith What great things would God have done for thee if it had not been for thy unbelief which stops his hand and will not suffer him to do any mighty work for thee 36. Then said he unto them But now he that hath a Purse let him take it and likewise his scrip and he that hath no sword let him sell his garment and buy one HOW like a Father doth Christ forewarn his Disciples of their approaching danger and of the mighty change of their quiet into a very dismal and calamitous Estate and Condition that they may not think much of it when it comes How often doth the Ministers of the Gospel forewarn thee O my Soul of the change of thy Prosperity into Adversity of the change of thy Health into Sickness of the change of thy Life into Death yet thou wilt take no warning How apt art thou to flatter thy self that thy Mountain shall never be shaken that thy Prosperity shall never be moved that here thou art to continue many years that thy health will be vigorous to the last How grievous and how irksome will that change be which foresight did not qualifie And how much heavier will be the burthen at last which thou didst not believe would come upon thee How soft and easie would thy fall be if thou thought'st of it aforehand The more unexpected thy sorrows are the more they will gall and that which will add to the misery will be the remembrance of thy former dangerous security 37. For I say unto you That this that is written must yet be accomplish'd in me And he was reckon'd among the Transgressors for the things concerning me have an end HOW rudely and how barbarously doth this blind World handle the best of Men and use them like Transgressors Wonder not at it O my Soul if this be thy Lot and Portion neither think the worse of God because he suffers it How can it be otherwise where Men are strangers to Goodness and cannot prize it Providence in the mean while doth no wrong for the enemies of God shall want no Plagues in the other Life and the Lovers of God no Recompence Matter not what Men call or count thee here The Great Day will bring forth thy Innocence as the Light and thy Righteousness as the Noon-day What if Men call thee Fool for being conscientious as long as thy God doth count thee Wise thou losest nothing of thy reputation How much better is it to be one of Christ's Fools than of the number of the Wise Men of this World The Children of this World are wiser in their Generation than the Children of Light but then the Children of Light will be found wiser in their Generation too than the other when this life is ended Both have their time one here the other hereafter Be content O my Soul to be reproach'd and mis-represented here for thy Father that sees in secret will reward thee openly 38. And they said unto him Lord behold here are two Swords And he said unto them It is enough WHere the Roads are unsafe there Men carry Swords and Weapons about them to defend themselves against the Enemy so is the way to Heaven abundance of Murtherers lye in wait to snatch the unwary Passenger Yet O my Soul how loth hast thou been to arm thy self against the Powers and Principalities and Spiritual Wickednesses in high places that have too often beset thee as thou hast been travelling towards the Land of Promise How hast thou exposed thy self to their rage and fury What advantages hast thou given them and how often upon that account hast thou been hurled into By-ways and dangerous Pits Though God hath offered thee the whole Armour of the Spirit yet how unwilling hast thou been to put on the Helmet of Salvation and the Breast-plate of Righteousness and to take the Shield of Faith whereby thou mightest have quenched the fiery Darts of the Devil 39. And he came out and went as he was wont to the Mount of Olives and his Disciples also followed him THis Mount of Olives in the days of the Kings of Judah was defiled with Idolatry and therefore called the Mount of Corruption Christ goes up to that Mount to purge it by his Tears and Prayers O my Soul What hath thy Heart been but the Seat of corruption Yet how backward hast thou been to purge that fulsome Stable What filth and nastiness hast thou suffered to gather there and yet taken no care to remove it How little hast thou considered of thy Saviour's Promise Blessed are the pure in heart for they shall see God! What pains hast thou taken to keep thy Body clean But O how careless of a conscience sprinkled from evil Works And is not this to be of the Pharisees Religion who made clean the outside of the Cup and Platter but within were strangers to Faith Judgment and Mercy and the weightier matters of the Law 40. And when he was come to the place he said to them Pray lest ye enter into temptation PRayer certainly is the best Antidote against Temptations yet how averse
yet still these Spirits as bright as they were were Creatures and as Creatures mutable and as mutable subject to falling and falling might expect Mercy and Compassion from an All-merciful Master yet in the great Work of Redemption no Regard is had to them but to Man only and he alone with his Race and Posterity is put in a Possibility of being saved and pardon'd a Mercy fit to be remembred in this Sacrament but not to be remembred without Thanksgiving and Praises 4. For the Opportunity we have of remembring Christ's Death in the holy Sacrament That we have Liberty to meet in the House of God to behold his Power and Glory to speak of his Love and Compassion and to come to his Table and to come of often and so freely without Disturbance or Molestation without Fear of Danger from the Tabernacles of Edom or from the Ishmaelites from Moab or the Hagarens Though these are Things which seem to be no great matter to an Eye that looks on Things superficially yet to a Person that knows how in the Greek Church the holy Sacrament is consecrated but once a Year how in Heathenish Countries where Ministers of the Word are scarce this Ordinance is used but seldom and how great an Hindrance to Goodness the celebrating it but rarely is how apt the Inward Man in such Cases is to faint and languish and grow sick for want of it will think himself obliged to open his Heart and Mouth in Praises at this holy Table and adore the Divine Bounty which hath given him Will and Strength and Opportunity to come to this comfortable Ordinance 5. For feeling our Hearts affected with the Mystery of Reconciliation or finding in our selves those happy Qualifications which make us worthy Receivers at this Table To feel in our Hearts a lively Faith a Faith which with Moses sees him that is invisible a Faith that overcomes the World a Faith that purifies the Heart a Faith that with Abraham moves us to sacrifice and offer that to God which is most dear to us a Faith that makes us patient under Reproaches and Injuries a Faith that is fruitful in good Works To find in our selves an Hope that makes not ashamed an Hope that makes us wait for the Kingdom of God as the Husbandman waits for the Fruit of the Earth an Hope that upholds our Hearts in Afflictions an Hope that makes us look upon that within the Vail into the Sanctuary of Heaven and counts the Troubles of this present Life not worthy to be compared with the Glory which ere long shall be revealed in us To find in our selves an holy Charity which believes the best of our Neighbours and thinks no Evil except there be very great Cause for it a Charity which suppresses Revenge and Malice and not only suppresses it for the present but labours to destroy it too a Charity which moves us to Kindness and Compassion not only verbal but actual a Charity which makes us tender-hearted forgiving one another and forbearing one another To find all this in some measure must needs fill our Hearts with strong Desires and Endeavours to be thankful VII This Praise and Thanksgiving cannot but be essential to this holy Sacrament not a mere Ornamental Thing without which the blessed Effects may be perceived and felt For 1. Is it possible to behold God's bleeding Love and not cry Praise the Lord O Jerusalem Praise thy God O Zion Is it possible to see the surprizing Humiliation of the Son of God and not to say Bless the Lord O my Soul and all that is within me bless his holy Name Is it possible to see God offer himself for his Enemies and not to sâ—ng Lord what is Man that thou so regardest him and the Sons and Daughters of Men that thou hast such Respect to them Is it possible to see Innocence nailed to the fatal Cross not for any Sins of its own but for our Transgressions and not to break forth into Admiration with St. John Behold what manner of Love the Father hath shewn to us that we should be called the Sons of God The Heart must be of Stone that can survey these Wonders and be silent or dumb to joyful Praises 2. What Comfort or Consolation can be supposed to flow into the Soul without it Praise is the Gate of Mercy The Soul that praises the Divine Love much will have a greater Sense of his Love and feel the Power of it and feel how it melts the Heart supples the Spirit softens the Inward Man and makes it fit for the Impress of the Image of the Son of God As the Jews say of the Spirit of Prophesse That it rests on valiant and chearful Men so it may be said of the Divine Love Where the Soul is much and often engaged in Praises of it there it loves to dwell there it is ready to build Tabernacles and take up its Residence The Preceeding Considerations reduced to Practice I. EVen the meanest Capacities from hence learn the Way to arrive to holy Thoughts viz. by making the most ordinary Blessings Occasions of Praise and Thanksgiving Nothing is more common than Bread yet for this the Son of Man gave Thanks and in doing so bid us imitate his Practice when the like familiar Mercies come before us or present themselves to our View About the Time of the Council at Constance two Cardinals as they were travelling upon the Road not far from the City saw a poor Shepherd weeping and thinking that some sad Accident might have befallen him either his Dog lost or some of his Sheep stolen had the Curiosity to ask him the Reason of his Tears who answer'd I am looking here upon a Toad and cannot but weep to think what an ungrateful Beast I have been to my God to whom I never before in all my Life gave Thanks that he â—e did not make me so homely and so odious a Creature The Truth is you and I can hardly walk the Street but we meet with Men either ragged or lame or maim'd or blind or dumb or some other way deform'd and extreamly miserable Can we look on such Objects and not think with our selves what a Favour and Mercy it was in our great and gracious God not to plunge us into that wretched State but to give us Necessaries and Conveniencies a right Shape and Soundness of Limbs c. These 't is true are but very ordinary Blessings yet if we consider how many Thousands want them and that God who can do all Things and whose Hand is to be seen in all Things might as easily have reduced us to such a miserable Condition as he hath done others and that it is nothing but his Infinite Goodness and Wisdom that hath made this Distinction this cannot but quicken our Understandings And if so none of us can complain that we have no Faculty of furnishing our Minds with holy Thoughts To this purpose certainly was our Reason given us that we might
beautifie the Meek with Salvation Let the Saints be joyful in Glory let them sing aloud upon their Beds let them praise the Name of the Lord for his Name alone is excellent his Glory is above the Earth and Heaven III. See here how rich a Meal God the Father prepares for our Souls even the crucified Body of his Son Shall we look upon that Celestial Food with dull and careless Thoughts Can we behold this costly Bread and forbear crying out Lord for ever give us that Bread Christian if thou meanest to be saved by the crucified Body of thy Lord thou must needs eat of it Not only thy Mouth must eat the Sacramental Bread and chew it but thy Soul must ascend and employ her self in eating of the crucified Body represented by that Bread Thy Soul thy Mind thy Will thy Affections must have the greatest Share in eating at this Table Thy Body hath little to do here that is only the Chariot that brings thy Soul to this Banquet Thy Soul not being engaged and busie here in Thinking Admiration Resolution Love and Joy the Cringes and Bowings of thy Body will be insignificant The End of our common Eating is Assimilation and in our ordinary Meals we therefore eat Food agreeable to our Bodies that it may be united to our Substance mingle with our Blood and become one with our Bodies So here our Souls must feed on the crucified Body of the Lord Jesus that we may become one with him All Creatures may be said to be one with Christ as he is God as he is their Creator in which respect he fills Heaven and Earth with his Presence and is not far from every one of us and in him we live and breath and have our Being Nay in a more particular manner every Professor of Christianity may be said to be one with him as he professes the same Religion which Christ taught his Disciples But this is not the Union aimed at in this Sacrament nor can the Union which respects our Profession only give any great Comfort to a Christian. The Union designed by this Sacrament is effected by the Spirit of Christ Jesus and the Soul that unfeignedly see◠here on the crucified Body of her Master gets the same Spirit that dwelt in her crucified Lord which produces the same Graces in her that shined in that great Shepherd of Souls and the same Mind the same Temper the same Disposition in substance at least though not in the same Degree is effected and produced in her by this Spirit as we see Rem 8. 11. Phil. 2. 5. And this is that Union every true Communicant is to aim at and from hence flows a Communion with Christ in all his Privileges and Glories whereby the Soul is raised up together with Christ and made to sit together with him in Heavenly Places though not by way of actual Enjoyment as yet but by getting a Right and Title to those Privileges as the Apostle informs us Ephes. 2. 6. By feeding on this crucified Body the Soul is nourished and gathers Strength against her spiritual Enemies becomes bold in Temptations resolute in Dangers couragious in spiritual Enterprizes The Soul that comes to feed on this crucified Body and comes not with this Intent comes in vain comes only to stare upon the Cross but not to be refreshed by it The Soul that after the Sacrament yields wilfully to the same Temptations it did before is ensnared by the same sinful Pleasure that ruin'd it before is led Captive by the same Lusts that intangled her before certainly feeds not on the crucified Body of the Lord Jesus because the Contemplation of that Crucifixion works no suitable Effects which if it did the Soul would unfeignedly destroy the Body of Sin according to the Apostle's Rule Rom. 6. 6. and offer up her Body a living Sacrifice holy acceptable unto God as it is said Rom. 12. 1. Make the Body obedient to Reason and Sense to Faith and the Flesh to the Spirit and it would keep under the Body and bring it into Subjection as St. Paul did 1 Cor. 9. 27. i. e. it would deny the Body those Satisfactions which are manifest Hindrances to the Things of the Spirit it would force it to Temperance to Hardships to Industry and Laboriousness in God's Service it would strive and take care that the Body might become a Temple of the Holy Ghost 1 Cor. 6. 19. 〈◊〉 what the Soul doth in this Ordinance would leave such a Sense upon us as would not only enable but constrain us to glorifie God both in Body and Soul as the Scripture requires 1 Cor. 6. 20. These are the blessed Effects of eating the crucified Body of the Lord Jesus And the Soul that feeds on that Body will find these happy Consequences it will not go away empty from this Meal and though for the present it doth not see all these Effects yet there is that Impression made on her by this Eating that these Effects will afterward discover themselves in her Life and Conversation The PRAYER O My God! What Care dost thou take of my immortal Soul that it may not starve Thou hast made large Provision for my Body in the Earth in the Air and in the Water The Earth brings forth Herbs and Roots and Cattel to feed it The Air affords Fowl and Feather'd Creatures to nourish it The Water provides Fish for it But none of all these can satisfie my Soul that must have a spiritual Diet and rather than it shall want thou hast given thine own Son to be her Food O mysterious Love Can I after tbis have low and mean Thoughts of thy Goodness O sweetest Jesu if my Soul feeds not on thee if must die and be separated from thy glorious Presence for ever If it feeds on thee it is made for ever Oh! be thou my most beloved and most delightful Food Thy crucified Body alone can keep my Soul from fainting Thy Death must yield me Life Thy Sufferings must give me Joy Thy Agonies must afford me Comfort Thy Torments must work mine Ease Thy Nails and Thorns must be my Bed of Roses Nothing else can give my Soul Rest. When the Snares of Death and Hell encompass me I will lay hold on these Horns of the Altar here I shall be safe safer than in the Arms of Angels Thou that diedst for me livest for ever to intercede for me and having such an Advocate I may come boldly to the Throne of Grace O let me not survey this glorious Provision made for my Soul with carnal Eyes O let me ponder seriously not with flying and transient but with steady and fixed Thoughts how thou hast favoured how thou hast loved how thou hast dignified this miserable Soul of mine that I may rejoyce in thee for ever and ever Amen CHAP. XII Of remembring Christ in this Sacrament or doing what we do here in remembrance of him The CONTENTS The Death of Christ Jesus the principal thing to be
remembred in this Sacrament What kind of Death it was shewn in four Particulars How this Death is to be remembred The Benefits of this Remembrance laid down Though the Death of Christ be the principal thing that is to be remembred in this Sacrament yet that puts no stop to other Remembrances Christ's Example makes it lawful to preserve the memory of any signal Mercy or Providence we meet with Those that do not remember Christ's Death in this Sacrament do very much forget themselves The remembrance of his Death a Motive to forget the World and the Vanities of it This Remembrance the best Defensative against Sin The Prayer I. AS these words Do this in remembrance of me do necessarily import the Bread in this Sacrament to be a Memorial of Christ's Crucified Body or that which is to put us in mind of it and consequently suppose that Christ's real Body is absent so how Christ is to be remembred here must needs be worth our serious enquiry What Christ calls Doing in remembrance of him the Apostle the best Interpreter of his words stiles Shewing forth his Death 1 Cor. 11. 26. So that his Death is the thing that is to be remembred here by all the Communicants And that this Death is worth our serious remembrance will easily appear if we consider what Death the Death of Christ Jesus was For 1. It was the Death of God According to the Quality of the Person dying so his Death is more or less surprizing hence the Death of a King makes a greater noise in the World than that of a Peasant The Death remembred here is the Death of the King of Kings and though as God he could not dye yet it may truly be said that he that was God did die not in his Godhead but in his Humanity not as dwelling in a Light inaccessible but as dwelling in a Tabernacle of Flesh. Plutarch relates that he had heard his Master Epitherses tells this Story How in the Emperor Tiberius's time under whom Christ suffered intending to Sail into Italy he went aboard of a Ship laden with many Goods and Passengers One Evening coming near certain Islands call'd the Echinades the Wind slackening and the Ship being becalm'd with a slow pace they arriv'd at last at the Isle of Paxae Several of the Seamen and Passengers sitting up that Night and drinking on a suddain from off the Island came a Voice calling to Thamus the Master of the Ship thrice When you are come as far as the Palodes proclaim that the Great PAN is dead The Master and his Company doubtful what to do whether they should do according to the import of the Voice or no resolved at last if the Wind favour'd them to pass by the Palodes and say nothing but if they were becalm'd about that place then to cry as they were directed So sailing on and coming to the place they found themselves strangely becalm'd whereupon Thamus call'd aloud That the Great PAN was dead which words he had no sooner spoken but great Howlings and Sighings and Lamentations were heard By PAN the Heathens meant the God of the Universe or him that rul'd govern'd and influenced all and it 's probable this Voice had relation to Christ Jesus who suffered about that time at Jerusalem and that upon the news of this Death Howlings were heard it 's very likely this noise was made by Fiends and Devils whom the Death of the Son of God filling all in all put into those excesses of consternation and sorrow And lest any Man should object That the Furies of Hell had no reason to mourn at his Death but might rejoyce rather that their great Antagonist was gone it must be noted That they feared the Power and Virtue of that Death such Virtue as in a short time would make all the Powers of Darkness tremble and destroy their Empire When Abner Saul's General was carried to his Grave King David follow'd the Herse and said Know ye not that there is a Prince and a great Man fallen this day in Israel 2 Sam. 3. 38. If such a death as Abner's deserv'd to be taken notice of what must we think of the Death of the Lord Jesus Not a Great Man only but one of whom it was said Thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thy Hands Heb. 1. 10. How justly is this death remembred by his Followers And what a mixture of Passions Amazement as well as Gladness Trembling as well as rejoycing ought it to cause in all Christian Hearts to think that our God died for us A Captain hath his like a General his Fellow a Prince may be parallel'd with others a King may meet with others of his Rank and Quality but God hath no equal 2. It was the Death of a Person higher than the highest for his Enemies Regulus Codrus Mutius and among the Jews Moses had courage to die for their Country and the good of the People they were related to but still they were their Friends but here a Person ador'd by Angels worshipp'd by all the Host of Heaven the Comfort of Paradise the Joy of Seraphim the Terror of Devils the Lord of Life the Eternal Son of God the Brightness of his Father's Glory and the express Image of his Person dies for Men for Men miserable and wretched for Men that were Sinners for Men that were proper Objects of his Justice for Men that were haters of God acted like Enemies had affronted their Maker Crucified their Redeemer came out against him as against a Thief who took pleasure in trampling on his Laws rejoyced in their Disobedience had made a Covenant with Hell conspired against him who had given them their Being laugh'd on the brink of Destruction were Heirs of Hell and had no other Inheritance but Damnation for such this wonderful Person dies and this makes his death miraculous and astonishing Rom. 5. 8. 3. It 's Death that Nature and all the Elements were confounded at and Heaven and Earth seem'd to be at strife which of them should be most concern'd at it insomuch that we are told of Dionysius the Areopagite the Person mention'd Acts 17. 34. when he was yet under the Clouds of Paganism that beholding the stupendous Eclipse of the Sun which happen'd about the time that the Saviour of the World died brake forth into this memorable saying That certainly either Nature was going to be dissolv'd or the God of Nature suffer'd If ever Nature endur'd a Convulsion-Fit it did now The Sun disdain'd to look upon the barbarity of the Murther and hid his Face that he might not see his Creator die The Earth trembl'd as if it were asham'd to see Men stupid at the dreadful Spectacle The Rocks broke as if they would testifie against the Sinners that could stand under the Cross without broken Hearts The Vail of the Temple was rent as if it would chide the Wretches that could see the
will keep God in his Eye that he may not sin against him that he may do what is just and righteous in his sight and that at Night he may reap Comfort from a Review of his Actions of the Day Lawful Business is consistent with watching against Temptations and keeping our selves unspotted from the Pollutions of the World and this St. James calls Pure Religion Jam. 1. 27. And if this pure Religion be joyned with our Business I do not see how our lawful Business if we mind it the Day or Week before can make us unworthy Receivers 3. No Man hath so much lawful Business but if he pleases he may find time to retire and enter into his Closet and walk with God Where a Man pretends that his lawful Business allows him no time for Devotion 't is to be feared he either tells a Lye or he manages his lawful Business very ill or imitates the carnal Sort of Mankind who when they have spent the whole Day or the greatest part of the Day in Fooleries and needless Business give out they have no time and can find no time for God's Service A Conscientious Man if he be really so will take heed how he conforms to the World in this particular and if he manages his Affairs with discretion I question not but he will find time to ask his Heart what it is that is nearest to him whether God or the World what his chief Aim or Design is whether to be rich or to be good And as he will find time to ask himself such Questions so he will find time for pious Exercises whereby his Soul may be brought to a serious Sense of the Mystery proposed in this holy Sacrament and if he do so his lawful Worldly Business the Day or Week before as it need not discourage him from coming to this holy Table so it need not fill his Head with Doubts and Fears that coming to it having been engaged in much Business the Day before will make him an unworthy Communicant 6. Worldly Crosses Troubles and Disappointments do not make a Man an unworthy Receiver I do not deny but Crosses and Troubles of the World if they fill the Mind with Torments and mistrustful Cares if they depress the Understanding make it lie groveling on the Earth and mind little else but Second Causes if they possess the Soul with despairing Thoughts drive it into Discontent draw it away from Heaven render the Promises of God insipid to her and do so far prevail with her that the future Joys and the Bliss of the other World are insignificant things to her these Effects do not look very amiable in the sight of God are no very tempting Objects to the Son of God the Master of this Spiritual Feast and are so far from being Allurements of his Blessing that they are like to procure his Curse But I consider Worldly Crosses as abstracted from all these Abuses and as such they cannot make a Person eat and drink unworthily 1. Because What were the Communicants under the first Persecutions of the Church but so many afflicted distressed troubled and evil-entreated Christians Their Crosses were great their Afflictions heavy and their Pressures grievous they were in daily danger of losing not only their nearest Relatives but their Lands Houses Possessions they were hunted pursued driven from their Dwellings the Heathens were set against them the Jews were their Enemies they were reproached they were made Spectacles to Angels and to Men they were tormented they were committed to Wild Beasts they were harassed beaten bruised they were wrongfully accused of Treason of Sedition of Atheism of murthering their Children of promiscuous Copulations and of other Crimes they were hated branded with odious Names they were charged with being the Causes of Plagues Inundations Famine c. Yet nothing of these discouraged them from coming to this Table they came to it to chuse and thought themselves the fitter to approach because they were made conformable to Christ in his Afflictions 2. A Man may have such Crosses and yet be very Conscientious 'T is far from being impossible to be afflicted and yet good miserable and yet serious destitute and yet religious hated and yet a Lover of God In the midst of the greatest Troubles a Man may put his Confidence in God praise him for his Goodness rejoyce in him because he hath promised him Eternal Life keep his Tongue from Evil and his Lips from speaking Guile take occasion from his Troubles to consider the Emptiness of Sublunary Comforts the Permanency of Spiritual Consolations the Sweetness of God's Favour the Beauty of God's Providences the Wisdom of his Dispensations the Happiness of Lazarus in the midst of all his Sores and Boyls the Designs of God to make him humble and patient and to fit him for Eternal Happiness And where a Person makes this use of his Afflictions there is nothing can dispose him better for receiving the holy Communion 3. This Sacrament is an excellent Help to bear our Troubles and Misfortunes with a contented and chearful Mind For here the Lord Jesus is represented to us as dumb under all Reproaches unmoved at all the bitter Language that is given him silent under the Rage of Enemies meekâ—under the foulest Accusations giving his Back to the Smiter and not opening his Mouth under the Scorns and Derisions of his Adversaries contented under all his Losses courageous under all the Calumnies that False Witnesses invent against him satisfied with the Will of God bearing his Cross without murmuring answering calmly to his Oppressors patient under his Scourges ready to do good to those that came to apprehend him And is not this a powerful Motive to bear what Providence thinks fit to inflict upon us And therefore Crosses and Worldly Troubles separated from the ill Management of them cannot make a Person an unworthy Receiver Where Men storm and fret and burn with Revenge under an Affliction will be their own Carvers will be vindicated their own way that way that Flesh and Blood suggests and will rid themselves of their Trouble by unlawful Means these indeed if they receive they eat and drink unworthily But that is not a necessary Effect of the Affliction but a Product rather of their Wickedness and Carnality which instead of being cherished must be cut off and mortified 7. A Man's having formerly received unworthily and coming again afterwards to the holy Sacrament with a great Sense and Abhorrency of his former unworthy Receiving doth not make him an unworthy Receiver For 1. If it did we might as well say that he who hath sinned grievously cannot safely venture on a true Repentance To have done ill is no Bar to a sincere Return but a Motive to it and though the Sin be never so great yet if he can so order and manage his Remorse that it may be hearty kindly and attended with a real and universal Change of Life and Love to Goodness he hath no reason to despair of
the Lord Jesus will answer and though he may knock often yet at last the Gates will be opened to him The Everlasting Door the Gate of Grace and Mercy shall be unlocked to him and he shall get more Grace greater Strength larger Influences his Incomes shall be greater his Revenues more plentiful He will open the Windows of Heaven to him and refresh his Ground with kindly Showers They shall drop on the Pastures of the Wilderness and the little Hills shall rejoyce on every side Such a Receiver is like to abide in Christ and his Word like to abide in him He may be sure of his Love sure of his Friendship sure of his favourable Looks For him Christ laid down his Life indeed and he may be confident that he is one of his little Flock for he hears his Voice and is willing to be guided by him For him the Saviour of the World hath prepared a sure Refuge a Munition of Rocks where he shall dwell securely free from the stormy Wind and Tempest Such a Receiver believes in him and he shall not die Nay Though he were dead yet shall he live Because Christ lives he shall live too And though his Life be hid with Chrst in God yet when Christ who is his Life shall appear then shall he also appear with him in Glory His Faith shall at last be turned into Fruition his Hope into Vision his Expectations into Enjoyment He shall see Christ at last in his Majesty He shall see him in his Wedding-Robes He shall sit down with him at last at the Supper of the Lamb and lean on his Bosom and the Angels will say Behold the Disciple whom Jesus loved He shall walk with him in shining Garments and the King's Daughter which was all glorious within here shall be all glorious without too Her Glory shall be the Joy of Saints and the Envy of all wicked Men. Such a Person rejoyced in his ligâ—t here and he shall be decked with Eternal Light He that is the Light of both Worlds shall be his Everlasting Companion and Darkness shall not annoy him In a Word Christ will lift up the Light of his Countenance upon him and he shall be safe The PRAYER O Great and admirable Saviour who hast said I will give unto him that is a thirst the Fountain of the water of Life freely my Soul thirsteth for thee my Flesh longeth for thee in a a dry and thirsty Land where no water is to see thy Power and thy Glory I am unworthy to receive so Glorious a Guest into my Soul I am unworthy to wash the Feet of the Servants of my Lord Unworthy of the least Crum that falls from thy Table The Angels purer than the Sun think themselves unworthy to Praise and Glorifie thee How unworthy then must I think my self to receive thee the sweetest and the brightest Being into my House yet thou offerest to come and make thy abode with me What Bounty is this Whence is it that the Sovereign King of Heaven and Earth will come and dwell in me who am a sink of Misery a stye of uncleanness a den of filthiness How unworthy am I of this astonishing Saviour I freely confess that I have deserved to be plunged into the depth of Hell rather than to receive thee the Glory of Heaven and Earth into a Heart so defiled so polluted so corrupted with Sin and Misery Yet since thou dost freely offer me this unspeakable Mercy Come Lord and make thy Residence in my Soul I desire to receive thee with all Love and Purity and Devotion To this end destroy in me all that is contrary to thee and enrich my Soul with all suitable dispositions to receive thee I hate my Sins I renounce them I desire to think of them with horror because they were the cause of thy Torments and of that death thou sufferedst on the Cross I would hate them as the Angels and the Saints of Heaven do I am sensible thou art worthy of all Honour and Glory and from my Heart wish that I never had offended and dishonoured thee O that I had something of that Sorrow I see in thy Soul when thou madest thy Soul an offering for Sin Thy Soul was exceeding sorrowful even unto death It was my Sin that caused that Sorrow O let me participate of that Sorrow O Jesu my Light my Righteousness my Sanctification my Redemption Open mine Eyes that I may see the vast Mercy offered me in this Blessed Sacrament Give me that Repentance that Faith that Love which may make me a worthy Receiver of thy Benefits I humble my self before thee I throw my self down at thy feet I give my self to thee I dedicate my Thoughts my Words my Actions my Understanding my Will my Affections to thy Service Set up thy Kingdom in my Soul Destroy my inordinate Self-Love my Anger my Pride and all my disorderly Inclinations Let thy Humility thy Charity thy Patience and all thy Graces reign in me Where thou art there is Heaven If thou art in me I shall not fear what Man or Devils can do against me for thou wilt hide me in the secret of thy Presence from the Pride of Man thou wilt keep me secretly in a Pavilion from the strife of Tongues Blessed be the Lord who hath shewed us his marvellous Kindness I will sing of the Mercies of the Lord for ever with my Mouth will I make known thy faithfulness to all Generations Amen Amen CHAP. XVIII Of the sad Effects and Consequences of Unworthy Eating and Drinking in this Holy Sacrament and First of Temporal Judgments The CONTENTS The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred Damnation explained and its various significations discussed Of Temporal Judgments in general which are or may be procured by Eating and Drinking unworthily at the Lord's Table Several Instances of Persons who have felt signal Judgments for prophaning Holy Things This applied to the Holy Sacrament How Men Eat and Drink Temporal Judgment to themselves explained There being many unworthy Receivers at this day who meet with no Signal Judgment in this Life what we are to think of it and how we are to reconcile this Impunity to the Truth of the Apostle's threatning A Question resolved whether such Judgments if they befall an unworthy Receiver do expiate his Sins God proved to be a consuming fire and in what sense Though it be dangerous to Eat and Drink unworthily yet this ought to be no discouragement from coming to the Lord's Table The Prayer I. THE Apostle 1 Cor. 11. 29. in general tells us He that Eats and Drinks unworthily Eats and Drinks Damnation to himself A fearful word The Writer of the Life of Ida de Nivella tells us that whenever she pass'd by the Altar where the Eucharist used to be celebrated a trembling seiz'd upon all her Joynts a kind of Ague fit came upon her and a Sacred horror invaded her Soul imitating the Earth in that particular which trembled at
Seriousness what Protestations of Cautiousness and Fear of offending God for the future Yet when God hath restored thee when the Almighty hath been so favourable to thee as to give thee the Desires of thy Heart how careless hast thou been of thy strongest Promises How regardless of the strictest Engagements How negligent of thy Duty How hast thou returned to thy former Vomit and with the Swine that was washed to her wallowing in the Mire 7. Then came the Day of Unleavened Bread when the Passover must be killed HOW many Easter-Days hast thou lived to see O my Soul Days when thou shouldst have risen with Christ from the Death of Sin and applied thy self unto a Life of Righteousness Yet thou art the same still thou wert so many Years ago What Lust hast thou mortified what Corruption hast thou killed what darling Desires hast thou sacrificed for Christ Art not thou as dull and as dead in God's Service as thou hast been heretofore The Sins that thou hast left was it the Love of God or the Change of thy Condition that made thee abandon them On the blessed Day of thy Saviour's Resurrection may be thou hast been devout and serious but what strange Liberty hast thou given thy self soon after How hath thy Piety and Goodness died again and thy Carefulness to please God given up the Ghost and expired 8. And he sent Peter and John saying Go and prepare us the Passover that we may eat HOW often O my Soul hath God sent his Spirit and his Messengers to thee with an Order to prepare and meet thy God by a serious Repentance Yet thou hast either resisted his Spirit or disobliged his Messengers or undervalued their Summons How little hast thou regarded the Condescention of so great a God! How little hast thou minded the Favour God did thee in visiting so worthless a Creature Dost not thou remember how thou hast pretended that thou hadst either Farms to see or Oxen to buy or an House to look after and thus hast put off thy God that would fain have gathered thee as an Hen doth her Brood under her Wings 9. And they said unto him Where wilt thou that we prepare HOW careful are the Disciples that they may do nothing contrary to their Master's Will How do they enquire after the very place where he would have them prepare O my Soul How little hast thou been concerned whether thy God were pleased or not Thou hast been so far from observing the Circumstantials of Religion that thou hast not minded the Substance How hast thou rushed into Sin as the Horse rushes into the Battel without being sollicitous or concerned about offending God! How little hast thou enquired what thy Lord and Master requires of thee How contentedly ignorant hast thou been of his Laws and how loth to know thy Master's Will that thou mightest not be obliged to do it 10. And he said unto them Behold when you are entred into the City there shall a Man meet you bearing a Pitcher of Water follow him into the House where he enters in HOW strangely doth Providence order things Just at the Disciples entring into the City God orders this Man to meet them How wonderfully O my Soul hath God made the Second Causes to meet for thy good How hath God turned such Men's Hearts towards thee into Mercy and Compassion How often when thou hast been in Trouble hath God sent thee a Deliverer How often when thou hast seen no probability of Help hath God come in with his Salvation Yet how careless hast thou been of his Providence How apt hast thou been to ascribe these Events to Second Causes Dost not thou blush to think thou shouldst be so dull as not to see God in such Dispensations 11. And ye shall say to the good Man of the House The Master saith unto thee Where is the Guest-Chamber where I shall eat the Passover with my Disciples HOW often O my Soul hath thy great Master attempted to enter into thy Heart and to make that his Guest-Chamber And how surly how ill-natur'd how impudent hast thou been in refusing so great a Guest whose Presence would have enriched thee with infinite Treasures Temporal Profit Honour Ease and Pleasure have but gently knocked at the Door and thou hast listen'd and heard and run to open to them See where thy Love and thy Treasure lies Christ hath stood without knocking and calling Open to me my Sister my Spouse for my Locks are wet with Dew But how loth hast thou been to rise from thy Bed of State or from thy Couch of Luxury to let in that Heavenly Friend Were it not just when thy Prayers knock at Heaven Gate that he should fling them back into thy Face and say As thou wouldst not hear when I called so shalt thou call and I will not hear 12. And she shall shew you a large Upper Room furnished there make ready AND O my Soul hath not thy Lord shewn thee very often a large Upper Room even Heaven it self where the Supper of the Lamb is to be kept and to which thou hast been invited Yet how hast thou preferred this Dunghil Earth before it How contemptible have those Everlasting Mansions been in thine Eyes How hast thou hugged thy Plenty here below and how contentedly hast thou lived without any Assurance that the Eternal Riches shall fall to thy share How little hath that Heaven affected thee How little have thy Affections been stirred with the Thoughts of it How often hast thou looked upon that glorious Place without any Longings to be there or to feast there with thy great Redeemer 13. And they went and found as he had said to them and made ready the Passover THis is the Property of God that he cannot lye If he saith or fore-tells things they must necessarily come to pass Yet how hast thou lived O my Soul as if thy God were false to his Word Thou hast lived in Sin and yet hast believed that God would receive thee at last into Glory Thou hast embraced Follies which he hath protested shall exclude thee from the Kingdom of Heaven and yet hast fancied that thou shalt be happy What is this but to make God a Lyar and to hope that he will not be so good as his Word When thou hast hoped for Heaven without Holiness for a Crown without Conquest for an Everlasting Reward without bearing the Heat and Burthen of the Day and for the same Felicity the Son of God enjoys without imitating him in his Meekness Patience Humility and Charity Hast not thou plainly flattered thy self that God would break his Word and act contrary to his Promises and Threatnings 14. And when the Hour was come he sate down and the Twelve Apostles with him SEE how the great Saviour of the World disdains not to sit down at the Table with a Company of Fisher-men Yet how scornfully O my Soul hast thou looked sometimes upon thy Neighbour What high Thoughts
this World may'st bid me enter into my Master's Joy 44. And it was about the Sixth Hour and there was a Darkness over all the Earth until the Ninth Hour THE Sun loses his Splendour at Noon The Deed was black and Heaven draws a Curtain over it Yet notwithstanding the Miracle the greatest part of the Spectators continue obstinate When Men's Hearts are set upon Sin and the World how little do even Miracles prevail O my Soul How many strange Providences hast thou seen and yet thou hast not mended thy Life upon it Thou hast seen Miracles of Judgment and Mercy yet thy Heart hath been hard Oh learn to take more notice of God's Dispensations and believe that the strange things that happen to thee and others are Calls from Heaven to the Inhabitants of the World to learn Righteousness 45. And the Sun was darken'd and the Veil of the Temple was rent in the midst WHat a Motive was this to Men to rend their Hearts This was a Sign that God would lay the Inclosure open and that Christ was to break down the Partition-Wall and make both Jews and Gentiles one To this Rent thou art beholden O my Soul Thy Father was an Amorite and thy Mother an Hittite thy Ancestors were Heathens and Idolaters by this Rent they were brought to the Light of the Gospel and upon that Account thou enjoyest the Gospel now Remember how unworthy of this Favour thou hast walked many Years and how thou hast dishonoured this Gospel with thy Life Oh learn to bring forth Fruits as become the Doctrine which is according unto Godliness and let thy Conversation be such as may promote God's Glory and thine Eternal Happiness 46. And when Jesus had cried with a loud Voice he said Father into thy Hands I commend my Spirit And having said thus he gave up the Ghost NOW the Sacrifice is offered and this Death reconciles God to the sinful World This Death which had been so often foretold both by the Prophets and Christ himself is at last accomplished and Pardon of Sin and the Possibility of Men's arriving to Eternal Life by a true Repentance is hereby purchased This Death puts an End to the Curse of the Law And from this Death O my Soul date thy Happiness Though wicked Men who had an Hand in it were the Means whereby it was effected yet the Son of God would die and his voluntary Death is the meritorious Cause of thy Eternal Life Oh look upon it with Wonder and Admiration And while thou standest amazed at it see withal how thou thy self may'st end thy Days If thou livest like a Child of God thy Father in Heaven will receive thee when thou diest Thy Father will not send thee to Hell but being a Father he will stretch forth his Almighty Arms and receive thee to himself like a faithful Creator 47. Now when the Centurion saw what was done he glorified God saying Certainly this was a righteous Man TO make a right Construction of Things is the Way to Spiritual Wisdom This Man justly concluded that Heaven could not possibly shew it self so much concern'd about a Person if he were not an extraordinary Favourite He judged rationally and this brought him to a true Knowledge of Christ and to an open Confession and Declaration of the Sufferer's Innocence O my Soul Consider by what Miracles and Testimonies that Truth thou professest hath been confirmed and conclude it is Divine No Religion hath those Evidences of its Divinity and Celestial Original that the Christian hath and coming from God thou hast the greatest Reason to believe that all its Promises and Threatnings will be fulfilled and seeing that all these shall be fulfilled what manner of Person oughtest thou to be in all holy Conversation and Godliness 48. And all the People that came together to that Sight beholding the things which were done smote their Breasts and returned SMiting their Breasts was a Sign of their Grief and Anger of their Grief because so excellent a Person had been so inhumanely butcher'd and of their Anger against those bloody Men that had condemned and executed him See here O my Soul what Entertainment thou art to give thy Sins In looking upon them divide thy Affections betwixt Grief and Anger Grieve that thou hast offered so many Indignities to thy Blessed Master Be angry with thy self for being so base and ungrateful Grieve that thou hast forgotten the End for which thou wast created and be revenged upon the Sins that caused it And the best Revenge is this to see and take care that thy Degrees of Sin be truly answered by thy Degrees of Sanctification and Heavenly-mindedness 49. And all his Acquaintance and the Woman that followed him from Galilee stood afar off beholding these things THough it is some Ages since Christ was crucified yet in imitation of these Religious Women thou may'st stand afar off O my Soul and behold the Spectacle still When the Circumstances of it are left thee in Writing and the doleful Story stands upon Record thou canst ascend Mount Calvary and see those things acted as if thou hadst been present And Oh little dost thou think how much this Sight will edifie thee Look often upon the Cross and thou wilt find what a Damp it will strike upon all thy sinful Pleasures and how little reason thou hast to hancker after those things whereof so many good Men after they have been sensible of their Errours have been ashamed 50. And behold there was a Man named Joseph a Councillor and he was a good Man and a just IN the midst of Temptations God preserves this Man though his Riches Greatness Reputation and Friendship of the Grandes did strongly entice him to consent to the Death of the Lord Jesus yet he would not and was resolved rather to hazard all than have an hand in the Condemnation This was an Argument of a generous Spirit to bear up under the strongest Assaults and Enticements in the World and to keep an uncorrupt Soul in the midst of Dirt and Filthiness Thou livest in a very evil Generation O my Soul Dare to preserve thine Integrity in the midst of all the Floods of Ungodliness that surround thee And the more thou art discouraged from Goodness and Righteousness the more vigorously stand up for it and maintain it and thy God will be with thee 51. The same had not consented to the Counsel and Deed of them He was of Arimathea 4 City of the Jews who also himself waited for the Kingdom of God TO wait for the Kingdom of God is the Way to resist and to overcome Temptations He that is resolved not to lose his Share in God's Kingdom hereafter will not stand upon his Losses and Crosses here for he knows that the future Kingdom will recompense all No Nan will venture so much for Christ as he that firmly believes the Kingdom of God and fixes his Eye of Faith upon it O my Jesus Give me a clearer Sight of
Judge and he that thus condemns himself judges himself IV. The third act of Judging our selves is to inflict Judgments upon our selves By which I do not mean maiming or wounding our selves or cutting off an Arm or a Leg or whipping our selves but inflicting such Judgments on our selves for the Sins we have been guilty of and so often fallen into as are neither hurtful to the Body nor unprofitable nor prejudicial to the Soul but serve rather to bring the Soul into an excellent temper These Judgments though the design of them is to meliorate the Soul yet they are in a great measure to be inflicted on the Body because the Body tempts the Soul to great extravagancies and by presenting a thousand pleasant Objects to her leads her into Nets and Snares and Dangers The Judgment therefore must be laid upon that part which is the tempter and that being under restraint the Soul may more freely move toward her Center God blessed for evermore It 's true naturally no Man hates his own Flesh but cherishes it and makes much of it but Grace and the Gospel teaches us to treat it with greater rigour To be too fond of the Body in St. Bernard's sense is a Charity which destroys Charity a Mercy which is full of Cruelty for this is to serve the Body in order to kill the Soul Is this Charity saith he to tender the Body and to neglect the Soul To caress the Handmaid and to let the Mistress starve Let no Man think that for being thus merciful he will ever obtain mercy So that the Flesh and Body are to be treated as a wild or unruly Horse if we curb him not he will give us a fall Our Bodies are greater Enemies than we are aware they are friends too but the hurt they do too often to our Souls shews they are greater Enemies than Friends and therefore the Fathers do so often call the Flesh the Grave of the Soul a Prison where we are held Captive and a Dungeon where we sit in Darkness The Platonists used to say that our Souls deriving their Original from Heaven are sent into this World to shew forth the Praises of God here on Earth as the Angels do in Heaven but the Body the Soul is in is a kind of Inchanted Castle in which the Soul through the flatteries of the Flesh forgetting too often her nobler Extraction is diverted from her glorious Designs and debased to vile Employs And to this purpose Seneca That the Body is the weight and punishment of the Soul lying heavy upon it ready to link it and putting Shackles upon her if Philosophy do not make a Reformation The Body therefore being such a treacherous Servant must feel the effects of our Justice as it hath been the great instrument of the Sins we have committed that it may be more modest in its Desires And accordingly we find that good Men in all Ages when they have sate as Judges upon themselves to shew their detestation of the Sins they have been guilty of have inflicted Judgments on that part which is most sensible of any thing that is uneasie not out of any ill will to it for it is God's Creature but to preserve both Body and Soul unto Salvation So David punish'd himself for his Sins sometimes by mingling his Drink with Weeping Psal. 102. 9. Sometimes by making Sackcloth his Garment Psal. 69. 11. Sometimes by weakening his Knees with Fasting and Prayer Psal. 109. 24. Sometimes by making his Bed swim with Tears Psal. 6. 6. Sometimes by great acts of Self-denial as overcoming Shimei ' s Malice with Patience and Meekness 2 Sam. 16. 10. And delivering him that without cause was his Enemy Psal. 7. 4. And keeping Fasts and Humiliation Days for the recovery of those that were his Enemies Psal. 35. 13. Sometimes by lying all Night upon the Earth or Floor 2 Sam. 12. 16. Sometimes by rising at Midnight to praise God Psal. 119. 61. So the Penitent Publican punish'd himself by a violent smiting his Breast Luke 16. 13. So Mary Magdalen punished her self by washing the Feet of the Lord Jesus with her Tears and wiping them with the Hair of her Head Luke 7. 37. So Zacheus punish'd himself by giving the halfe of his Goods to the Poor and by fourfold Restitution Luke 19. 7. So St. Paul punished himself by keeping under his Body and bringing it into subjection 1 Cor. 9. 27. By making himself a Servant to all that he might gain the more 1 Cor. 9. 19. By labouring Day and Night that he might not be chargeable to the Church 1 Thess. 2. 9. By denying himself in Marriage 1 Co. 9. 5. So Daniel punished himself for his own and his People's Offences three Weeks together by eating no pleasant Bread by avoiding Flesh and Wine and forbearing to anoint himself Dan. 10. 2 3. So the Primitive believers punished themselves by various Self-denials in the Pleasures Satisfactions and Recreations of the Flesh and of the World thereby to express their Anger either against Sin in general or against some particular Sins they had run into But the most usual Judgment that good Men have ever inflicted on themselves as a Testimony of their Displeasure against themselves for offending God hath been Fasting and Prayer or chastening their Flesh by frequent Fasts spent in deprecations of God's Judgments and in other exercises of Humiliation and when Men have said to them Why are you so cruel as not to spare your Flesh They have answered We spare or use it as we do the Earth which we plough and cut with Coulters that it may bring forth more Fruit. V. This judging our selves in all its acts is certainly very pleasing to God especially before we come to the Holy Communion else St. Paul would never have told us in the passage mentioned in the beginning of this Chapter that by doing so we do put a stop to God's judging of us So that we have reason to believe that God upon our accusing our selves or humble Confessions stops the mouth of the Accuser of our Brethren which is open against us who this is we may learn from Rev. 12. 10. even the Devil who brings severe Accusations against us before God night and day and as he wants neither Wit nor Malice to do it so we have an instance of it in the History of Job Chap. 1. Ver. 9. Where appearing among the Sons of God whether wrapt up in a dark Cloud or in the form of an Angel of Light is not said but among the Angels that gave an account of their Negotiations here on Earth to God he appear'd and as those Ministring Spirits were commending Job for his exemplary Virtue so he displeased at the fair Character immediately seeks to blast and sully it by aspersions and misconstructions and thus we must suppose he deals with other persons that have the same inclinations to Virtue for those Examples are recorded in Scripture not only to tell us what happened just at
said she was voluntarily poor and we love Gold and Silver he was humble and lowly but we affect Dominion and Greatness he was always in Affliction we hunt for Carnal Pleasures The wisest Person living could not have spoken greater sense and if Christ's Actions were intended for Patterns it will naturally follow that as he entirely resign'd himself to his Father's Will before he went to dye so it 's very fit that his Disciples when they come to remember his Death in a most solemn manner in the Sacrament should follow him in that Self-resignation the rather because like him we resolve in this Sacrament and promise for the Glory set before us to run with patience the Race which is set before us for which this Self-resignation is absolutely necessary as will appear more fully from the following Paragraph 2. Without this Sel-resignation one great End for which we pretend to come to this Sacrament is not to be obtain'd which is to learn to imitate Christ Jesus in his Patience under all sorts of Sufferings which can never be done without a holy Self-resignation He that doth not resign his Will to God's Will in all things must necessarily fall into discontents when any trouble doth surprize him especially if it be of the greater sort for he will either look altogether upon the second Causes whereby his misery comes which will make him quarrel with the Dog at the Stone thrown at him or he will imagine that he might have prevented it and that it was nothing but his own carelesness and imprudence that caused it and that will make him fret and fume or he will fancy that he hath not deserved such an Affliction and that will make him repine or he will compare his present afflicted State with the more happy condition of his Neighbors and that will occasion great murmurings and complaints or he will do little but pore upon his wretchedness and that will fill him with melancholic Thoughts or he will measure his Felicity by Worldly Prosperity and that will unavoidably bring the Sorrow of the World upon him but a Person that hath resign'd his Will to the Will of God can think nothing strange This one thing that his Affliction is the Will of God will hush and quiet all compose his Thoughts lenifie the bitterness and grievousness of his wounds lessen his grief cause chearfulness in his Soul fortifie his Mind and make him say with David I was dumb I open'd not my mouth because thou didst it Psal. 39. 9. not to mention the Sweetness our Souls would taste and be sensible of in this Holy Sacrament if they came with this Self-resignation to the Will of God for this would be a preparative for greater Gifts for larger Effusions of the Holy Ghost and richer Communications of inward Comforts The Preceding Considerations reduced to Practice I. GOD Jer. 18. 2. doth very fitly compare himself to a Potter who by the motion of his Wheel and the activity of his Hand gives the Clay what form and shape he pleases and the reason why he makes use of that similitude is because himself formed Man of the Clay of the Earth and from hence it 's very easie to infer that if we suffered our selves to be managed by his powerful hand as easily as the Clay doth by the Potters we might become most beautiful Vessels Nothing in Nature resists the Will of God The Heavens readily conform to his pleasure and all the Stars move and shine by his Order and Appointment the whole Creation doth exactly and punctually submit to his Law and Night and Day do not make a false step in obeying the Constitutions of the great Architect if they should what confusion would the whole Universe fall into So our Will if it suffer it self to be entirely Govern'd by the Divine every Member and every part in this little World Man wou'd move in excellent harmony their motions wou'd be circular and orderly for nothing causes greater confusion in the Frame than when we are loth to leave our selves to his Conduct This is the way to arm our selves against all danger This abates their force and enfeebles their violence when they come This checks our needless Curiosity and while we enquire for what reasons God sends such things upon us this one answers all Objections It is the Will of God II. We see here by what standard we are to measure Christian perfection even by this Self-resignation of our Wills to God's Will The more we advance in this the more perfect we are and though an absolute perfection is not to be obtained in this life yet to come as near that absolute Conformity and Self-resignation which shall be in Heaven as we can is counted Christian Perfection even on this side Heaven It was therefore wisely said by Alphonso King of Arragon when one of his Familiars ask'd him Who it was that he counted the happiest Man His Answer was Him who receives all things whether sad or pleasant as coming from a kind and wise Father's hand with an even mind And we are told of a Man that had the Power of Miracles conferr'd upon him and being ask'd of his Friend How he came by that Power He Said He knew not except God should like one thing in him which was that he was never lifted up by Prosperity nor cast down by Adversity and whatever happen'd to him still he look'd higher to the Origin and Spring from whence it came and that ever day he made it his business to desire nothing but what God desires and all his Prayers tended that way that God's Will might be entirely fulfilled and accomplished in him Even the Heathen Philosophers placed Perfection in following God i. e. in a chearful submission to every thing that God would have done and therefore we have a notable address of the Heathen Epictetus to his great Creator an address fit to be imitated by every Christian. Great God saith he use me henceforward according to thy pleasure I am altogether of thy mind It is indifferent to me how thou dealest with me I refuse nothing if thou seest it good for me Lead me where thou thinkest it convenient Cloath me in what Garment thou pleasest whether it be whole or torn either shall be welcome Whether thou wilt have me bear the Office of a Magistrate or lead a private Life whether thou wilt have me stay in mine own Country or let me be driven into exile whether thou wilt have me rich or poor In all this by my equanimity I will justifie thee before Men. This Prayer from the mouth of an Heathen is astonishing and the rather because we see few Christians arrive to this Self-resignation that have far greater helps and had we no express Command for this Self-resignation in the Bible yet that general Precept of considering and doing whatever things are true and just and honest and lovely and of a good report would oblige us to imitate the very Heathen
rejoyce in nothing so much as in this that I love thee XX. O my bountiful Saviour O my loving Redeemer When when shall it be that I shall love thee perfectly Here on Earth I must not hope for this Happiness but in Heaven I shall O Heaven Heaven How desirable art thou Where the Love of Jesus shall eternally reign in my Soul Where my Love shall be perfectly pure perfectly Seraphick perfectly Extatical and Eternal Ages shall not alter it At present I am in Prison encompassed with a Mortal Body and must sojourn in a wicked World Oh when will that Day that Hour that Minute that happy Time come that I shall be delivered from this Dungeon and translated to that place where Love is all in all where Love knows no End no Decay no Period where it is pure without Mixture invariable without Changes eternal without ceasing Come Lord Jesu Come quickly Particular Acts of Devotion at the Acts of Consecration and Receiving of the Consecrated Bread and Wine At the Minister's pouring out the holy Wine into the Cup. O Jesu Who can think of the flowing of thy Blood without being desirous to be washed with it Or I fancy I do at this present stand under thy Cross and see thee bleeding for my Sins Or Oh. Let thy Blood flow upon my wounded Soul that I may become a sound Member of thy Mystical Body At the Minister's laying his Hand upon the Bread O Blessed Saviour Lay thy Hand upon my Soul that all my Distempers may depart from me Or Oh lay hold on my Soul as the Angel did on Lot Save me from the Flames and let me escape into the Mount of God that I perish not At the Minister's Breaking the Bread Lord Jesu In suffering thy Body to be broken for my Sins I see the Vehemence the Strength and Fervour of thy Love Oh make me all Love all Fervour all Charity Or Oh break the united Forces of my Sins scatter them by thy mighty Arm. Gather the broken Planks of Vertue in my Soul unite them make them whole and strong and secure against the Fury of Winds and Tempests At the Minister's pronouncing the Words This is my Body Lord Let me look off from these material Things and shew me Things invisible and Heavenly Or O Lord The Benefits of thy wounded Body my Soul longs for Oh say They shall be thy Portion At the Minister's touching the Cup. Lord Touch my Soul that it may feel the Power of thy Super-abundant Charity Or Oh! Touch me as thou didst the Blind of old that I may see the Bowels of thy Compassion and rejoyce in the glorious Sight At the Minister's pronouncing the Words This is my Blood Lord My Soul wants Wine of another nature than is in this Cup Oh wash it and cleanse it and purifie it in thy Blood Or Lord Speak thou to my Soul and say I will be thou clean At the Receiving of the Bread Lord Let thy Death be my Life And the Bread represented by this Bread feed me into Everlasting Life Or Lord As thou hast provided Food for my Soul so give me a Taste and Relish also of this Food and a Tongue to praise thy Name for ever Or Lord As thou hast given thy Body for me so I freely offer my Soul and Body as Living Sacrifices to thy Majesty At the Receiving of the Cup. Lord Nothing is more precious than thy Blood Oh! Let it warm my Heart that it may comply with thy Will wlthout wavering Or Lord Bid me look upon thy Blood and in thy Blood upon the Reconciliation wrought by it to the Comfort and Edification of my Soul Or O Lord I am heavy laden and my Pollutions are great And as thy Blood alone can remove that Burthen so free me from those Spots and Wrinkles which make me look deformed in thy Sight CHAP. XXVIII Of the proper Acts of Devotion after we have Received The CONTENTS The Time that is left after our Personal Receiving before all have Communicated not to be spent in Gazing or Looking about Acts of Devotion to be used after Receiving and relating to the Wisdom Mercy Liberality Love Goodness Greatness and Majesty of God to our own Vileness and Unworthiness c. IT falls out so often that when we have Communicated and our Souls have been fed at this Table a considerable Space of Time remains before the united Praises and Thanksgivings of the Congregation begin again This Time be it more or less must not be spent in looking about or in sitting still or in thinking of what Objects our Fancy is pleased to offer and present to us but in holy Aspirations And that the Communicant may know how to employ himself in that Interval it may not be amiss to set down some pious and proper Ejaculations whereby he may exercise his Mind according as Time will permit I. O God! Thy Love in Christ Jesus deserves to be praised admired and magnified There is all that in it which can engage a Soul to break forth into Praises and Hallelujahs There is Beauty Wisdom Condescention Mercy Liberality Sweetness Power Greatness Majesty in it and all these in the highest Degree which would force even a dumb Man to speak of thy Glory II. I adore thee O Holy Blessed and Glorious Trinity for that infinite Care of my immortal Soul which I see in all thy Proceedings and Transactions and particularly in the Cross of my dearest Redeemer Here thou seemest to empty all thy Stores and pourest out thy Grace abundantly upon the Heads and Hearts of thy Servants Behold Bless ye the Lord all ye Servants of the Lord which by Night stand in the House of the Lord Lift up your Hands in the Sanctuary and bless the Lord. The Lord that made Heaven and Earth hath blessed us out of Zion III. O Charming Son of God! I alone am not able sufficiently to praise thee and therefore I wish that every Drop of the Ocean every Grain of Sand every Leaf of the Trees of the Field and every Sprig of Herbs and all the Creatures that ever were or are or shall be might be turn'd into Seraphick Tongues to praise thee IV. O Jefu When I behold thy wonderful Love how it hath bowed how it hath stooped to so mean a Creature as I am the Thoughts of it force my Soul into the humblest and deepest Prostrations Thou art Beauty I am Deformity Thou art Wisdom I am Ignorance Thou art Light I am Darkness Thou art Omnipotence I am feeble Thou art Purity I am Filth and Dung Thou art rich I am Poverty it self Thou art happy I am Misery it self Thou art Perfection I am Weakness Thou art All in All I am nothing V. O Blessed Saviour When I see how Men fall in love with a mortal and fading Beauty which to Day shines bright as the Sun to Morrow by Sickness or Death is all tarnish'd and decay'd how do I blame my self that I do not love thee better whose
her receiving the Body of Him who fills Heaven and Earth with his Presence but whether it was so or no I enquire not At these words of the Apostle a serious Reader hath reason to tremble and to be afraid and take care he comes not to this Table without a decent behaviour And indeed not a few are so frighted by these words that they think it safer to abstain from this Sacrament than to come to it tho' it is evident that they might come and yet prevent that danger if they were not more in love with their own than God's Will What we render Damnation here is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we may justly question whether by this word is always meant an everlasting separation from the Glorious Presence of God having our Portion with Devils feeling the treasures of God's everlasting Wrath and suffering the vengeance of Eternal Fire That the Word is used sometimes in Scripture in this Sense is evident from Joh. 9. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where though our Translation Reads For judgment am I come into the World yet the Greek Interpreters Theophylact especially interprets the expression of Damnation I am come into the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their greater punishment and condemnation and Rom. 13. 2. They that resist shall receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Damnation On the other side it is as certain that by this word is very often understood no more than Judgment and particularly some extraordinary signal exemplary punishment whether Spiritual or Corporal inflicted in this present Life therefore our Translators finding the word ambiguous like Men of Integrity and Honesty have put the word Judgment in the Margent and indeed the words v. 30. where the Apostle explains himself and shews what he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import so much For this cause saith he many are weak and sickly among you and many sleep which words cannot be conveniently applied to any other but some exemplary punishment in this World inflicted on the first Offenders and Prophaners of this Ordinance However since the Word is of that large extent it 's fit we should consider it in both significations as it imports both Temporal and Eternal Judgment and consider the reasonableness of the Commination So that we shall be obliged to speak 1. Of Temporal Judgments in general 2. Of Bodily Sickness and Weakness 3. Of Spiritual Sickness and Weakness or Sleepiness And 4. Of Damnation it self All which are implied in this one word and are all just consequences and very sad effects of unworthy Eating and Drinking in this Holy Sacrament II. I begin with Temporal Judgments in general which he that Eats and Drinks unworthily Eats and Drinks to himself That Judas receiv'd this Sacrament unworthily none of those Divines that believe he receiv'd it at all doth doubt but see the vengeance that attended him he went and hang'd himself and though it is confess'd that his Betraying of innocent Blood was one cause of it yet this unworthy Receiving may very well be supposed to have been another The Judgment falling upon him after Commission of both those Crimes both may justly be supposed to have been the ingredients of it The Guest that came to the Royal Supper without a Wedding-Garment went home with Fetters on his Feet Mat. 22. 12 13. which was no other than an Emblem of the Judgments that those may look for that come defiled and polluted with Impenitence to this Table It hath been observ'd by most Historians both Civil and Ecclesiastical how God as patient as he is for the most part yet hath frequently reveng'd the contempt of Sacred Things by visible Judgments Nadab and Abihu for offering strange Fire unto the Lord are suddenly consumed by Fire Levit. 10. 2. Uzziah for invading the Priests Office is soon after struck with a loathsome Leprosie 2 Chron. 26. 19. and Josephus takes notice of one Theopompus who attempting to take something out of the Bible and to mingle it with some profane Discourses of his own ran mad upon it and continued so for Thirty days till applying himself to God by Prayer he at last recover'd And he adds of one Theodectes a Poet who having taken some passages out of the Word of God to embellish his looser Verses a sudden blindness seiz'd upon him And to go no further than our own Chronicles William the Conqueror destroy'd no less than 36 Mother Churches in Hampshire to make his New Forest And besides all this takes away all their Plate and Treasures even Chalices Soon after his Son Robert rebels against him his second Son Richard was kill'd in the New Forest and himself at last is thrown by his Horse and dies upon 't his Body for Three days lies neglected and at last is buried by a private Gentleman at Cane where the Clergy refused to bury him till an agreement of Rent was made and in fine his Bones are digg'd up again and scatter'd abroad William Rufus afterward who stor'd his Treasure by the sale of Church Chalices and Jewels was accidentally as the Story says kill'd by Sir Walter Tyrrel the Arrow glancing from the Deer and by as signal a Providence dispatching him as Ahab King of Israel was kill'd by an Arrow shot out of a Bow drawn at a venture 1 King 22. 34. The Heathens themselves have observ'd a signal Vengeance which hath waited on the Profaners of Holy Things And therefor Aelian makes this remark upon Ochus Artaxerxes that having spoiled and robb'd several Temples he was in a short time after miserably slain and his Body thrown to Dogs and Cats and Vermin and of his Shin-bones his Enemies made Hilts and Handles for Knives and Swords and other Instruments and Lactantius mentions a passage concerning the Potitii a Noble Family who having been notoriously guilty of profaning the Sacred Rites of Hercules Thirty of that Family died all in less than a years time And Appius who was the encourager of the Sacriledge was struck blind And Servius saith of Glaucus the Son of Sisyphus that having derided and mocked some Holy Rites he was torn in pieces by his Horses If it be said that these sad accidents were inflicted by the Devil whom these Heathens worshipp'd and that these were only the effects of his Tyranny over Mankind yet from hence we may infer that as the Devil is the Ape of God so from God he hath learnt to punish the abuse and profanation even of his own worship And if Lucifer cannot endure to see his own Sacred Rites profaned how shall we think that God who is of infinite Holiness will permit such abuses to be committed in things appertaining properly to him without some manifestation of his Vengeance When the French under Charles King of Sicily had turn'd the stately Church of St. Narcissus into a Stable and the Altars there serv'd for Mangers for their Horses a new sort of Flies was sent by an invisible Hand which