TRUE TO THE END FIDES PROBATA CORONAT The Right honble Patrick Hume Earl of Marchmont Viscount of Blasonberry Lord Polwart◠〈◊〉 Polwarth c Lord High Chancelor of Scotland ◠1702. EX LIBRIS F.S. FERGUSON THE UNSEARCHABLE RICHES OF CHRIST And Of GRACE and GLORY In and thorow HIM Diligently Searched into Clearly Unfolded and Comfortably holden forth in Fourteen Rich Gospel SERMONS Preached on several TEXTS at Communions in Glasgow By the late pious and Powerful Gospel Preacher in that City Mr. JAMES DURHAM 2 Joh. 1.3 That which we have seen and heard declare we unto you that ye may have fellowship with us and truly our fellowship is with the Father and with His Son Jesus Christ 1 Cor. 10 16. The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ GLASGOW Printed by Robert Sanders one of His Majesties Printers 1685. THE Epistle Dedicatorie and Prefatorie To all Christians seriously pursuing Conformity unto Christ and panting after Communion with God in him Particularly the Inhabitants of the City of Glasgow that are such And in speciall to Mistress Durham the Famous Authors worthy Relict and my Sister in Law who hath had a singular care to preserve her deceased Husbands Lectures and Sermons that they might be made forth-coming for the Publick use and Edification of the Church Dear Friends ADAM in Innocency and Integrity was in a state of perfect friendship with God of beautifull conformity to His Image and of sweetly Comfortable Communion with him But alace he continued very short time in that excellent state for the entering in of sin by his Transgressing the Law and condition of the Covenant of works quite brake off the friendship utterly disfigured and defaced the conformity and altogether interrupted and put a stop to the Communion He having thereby run himself and his Posterity under a forfeiture of that desireable state and of all the Precious Priviledges annexed to it under which himself and they had lyen Eternally had not God in the depth of his infinit wisdom and in the exceeding and unsearchable Riches of his free Grace and Mercy devised and found out a way for taking off that forfeiture By sending his Son made of a Woman made under the Law to Redeem them that were under the Law who according to the Covenant of Redemption treated and Transacted finally concluded and agreed betwixt Jehovah and him having made a most costly but a most Compleat Satisfaction to Provoked Divine Justice for the debt of the Elect In whose room for that end he did surrogat and substitute himself as their Surety and Cautioner hath reestablished the friendship restored the Conformity and recovered the Communion of which Glad tidings of great joy Publication is made in the Preached Gospel the Tabernacle of the Ordinances whereof is reared up amongst men that thereby God the Lord may dwell among them These Ordinances in their institution and nature being means of Communion and fellowship betwixt God and men Amongst which Divinely instituted Ordinances that of the Lords Supper beareth expressly the name of the Communion because often and ordinarily the greatest measures and highest degrees of Communion with God in Christ attainable by sojourning and militant Saints here on Earth are win at in the Participation of that Ordinance the great pledge and love-token of our dieing Lords dearest respect to his Disciples and followers calling and oblidging them in the use thereof to a Solemn Commemoration of him and of his love and to a Publick and avouched Declaration of his Death till he come again Therefore is it beyond all other Gospell Ordinances as it were railed about with such injunctions Cautions and warnings with such terrible threatnings with such intimations of Atrocious Guilt and with such denounciations of formidable Judgements against unworthy Communicants Thunder and Lightnings as it were being spoken against such The desirable deceased Author of these few following Sermons Preached at Communions used at such occasions to endeavour through Grace to rouse and work up himself to such a Divineness of frame as very much suited the Spiritual state and Majesty of that Ordinance greatly fearing lest himself or any of the People to whom he dispensed the same should fall under the grievous Guilt of the Body and Blood of the Lord then in a manner his face shone as being in the mount of Communion and fellowship with God and at some of those Solemn and sweet Occasions he spake some way as a man that had been in Heaven Commending Jesus Christ making a Glorious display of the Banner of free Grace holding forth the Riches of it very clearly and convincingly and bringing the offers thereof very low wonderfully low So that in hearing some of these Sermons Particularly that on Matth. 22. I was made to think that the Rope or Cord of the Offer of Salvation was let down and hung so low to sinners that those of the lowest stature amongst them all though but as Pygmees might have catcht hold of it who through Grace had any mind to do so and so home so vehemently and urgently pressed on so sweet and easie terms to be embraced that I have been sometimes made to wonder how the hearers could refuse or shift them But there is no saving Belief of this report made by Prophets Apostles Yea or by Blessed Jesus himself in his own Personall Ministrie but where the arm of the Lord is Revealed No man can or will invite beseech and Perswade who will if it were not only men but even Angels come to the Son except the Father that sent him draw him There is no moving here without a pull of Ommipotencie none are nor can be willing to yeeld themselves to Christ till the day of his Power Pass on their hearts till then they will sit the most pressing calls of the Gospel but then they can sit no longer they must they will rise then and run after him they will then as the word signifies make a free will Offering of themselves to thim however inexortable and inflexible they had shewed themselves before they will then make an absolute entire universall unexceptioned and Irreversible Surrender and Resignation of themselves to him to be at his dispose to be guided and saved by him in his own way I know the Remembrance of those Communion Sabbaths High Sabbaths and other ordinary Sabbaths and week days wherein you Sister and other Serious seekers of God in Glasgow in particular heard the joyfull sound walked in the light of Gods Countenance and Rejoiced in his Name all the day Living in a Holy croud of Precious Gospel-Ordinances and having as it were the Heavenly Manna of the Gospel falling abundantly about your Camp every day making you think and say that it was good to be there is this day sweet and Savoury to you and helps you in a good measure to keep up
or unbecomingly as the Apostle when he willeth the Christian Romans Chap. 16.2 To receive Phebe as becometh and is suitable to Saints he makes use of the word worthily for so it is in the Original and this being the opposite to that is to be understood unsuitably and unbecomingly to such a manifestation oâ— the love of Christ in giving himself to and for his people as in our common language when a man does a thing unsuitably we say he did it unworthily when it answers not the end proposed 2. Judgment or Damnation here takes in these three things 1. A Temporal stroke as v. 30 31. For this cause many among you are sickly and weak and many sleep 2 It may look to eternal Judgement as Damnation is often taken in Scripture 3. It may look to Spiritual Judgements for though a Believer be not capable of eternal Judgement yet by unworthy Communicating he may draw upon himself temporal stroakes and spiritual Judgements he may much wear out the life of Grace and bring himself under blasting and withering and unbelievers draw upon themselves not only those but eternal damnation and that with a higher degree of aggravation 3. That he is said to Eat and Drink this to himself as in the former verse a man is Câ—mmanded to Examine himself It may take in these two as aimed at by the Apostle 1. It is to provoke every man to his particular duty from his particular hazaâ—d He hazards his own soul 2. It s put here to shew the restriction of the Judgement according to the Sun and so if a man examine himself though others neglect it the Judgment shal not overtake him but if he examine not himself whoever escape Judgement he shal not escape it and thus it s an encouragement to a man to go about the duty of Self-examination as well as a motive of terror Corinth being corrupted with manâ— abuses one Person could not amend all well sayes he Let a man examine himself and so he shal escape the hazard if not he will fall under it We shal First draw some observations from the words and then speak a word for Use First it is supposed here that in this ordinance of the Lords Supper there is a special eminencie excellencie dignitie and worth or this Ordinance of the Lords Supper is of a singular Solemn nature and this I gather partly from this verse considered in it self He that Eats and Drinks unworthily implies that there is a special worthiness in it that a man should not offer indignâ—ty to and partly from the connexion of this verse with the former for it is made a reason why he presses particular and strict Self-examination which shews that there is a more singular excellencie in this ordinance then in others and partly from the context for every Circumstance speaks out a Solemnity in this Ordinance as 1. The night when it was instituted vers 23 The same night in which he was betrayed and when he was taking his goodnight of his Disciples 2. His jealousie of and his quarrelling and threatening for the abuse of this Ordinance Speaks out a speciall excellencie in the Ordinance that all who approach thereunto should be suitably affected with all the ordinances of the Lord are excellent for if all his works be excellent Then much more the Gospel-ordinances as being a step above those and yet this ordinance of the Lords Supper seems dignified with an eminencie and excellencie above them all 1. In reference to what it sets out and exhibits They all set out love but this sets out love in an eminent degree for it sets forth the Lords Death wherein the most eminent step and degree of his Love shines Yea this Ordinance sets out his actual dieing and so sets out his Love in its Liveliest Colours and as the great Master-piece of it 2. In respect of the excellent Benefits communicated in it It is true there is no other thing on the matter communicat in it then there is Communicat in the word and Baptisme Yet if we look to the words Take ye eat ye this is my Body They hold out Christ Jesus not so much giving any Particular gift as actually conferring himself in his Death and Suffering And the main scope being to conferr Christ and all that is in him to the Believer It holds out some way the excellencie of this ordinance beyond others 3. In respect of the manner how our Lord Jesus makes over himself whereby I mean not only the clearness of his making over himself for in this ordinance there is the clearest view of a slain Saviour and of Covenanting wiâ—h God and often the most comfortable manifestations of Love go alongst with it for which cause it s called eminently the Communion But also that there is here a clear glance of Heaven upon earth Jesus Christ and his People mixing to speak so and being familiar together he condescending not only to keep company with them but to be their food and refreshment and he giving them not only the word to their faith but himself as it were to their sense in so far as the mean whereby He communica eth himself is more sensible It is by his Spirit that the mean is made effectual and there is not only a fixedness of Faith on ouâ— Part but a sort of Divineness in the ordinance it self the very First fruits of Heaven being communicat as it were to the very senses of the Believer I say unto you sayes the Lord Matth. 26 29. I will not Drink henceforth of the Fruit of the Vine until that day I Drink it new with you in my Fathers Kingdome where he seems to point out a more speciall way of keeping communion with his people in this Ordinance in resemblance to that which he will have with them in heaven There being here a more speciall union and communion betwixt the head and members sealed up a type of that which is to be in Heaven A taste whereof is sometimes given in this ordinance of the Communion hence it s not only called the Communion as in the foregoing Chapter but the communion of the Body and Blood of Christ and the Table of the Lord. The first Use of it serves to let us see how much we are oblidged to Christ Jesus what could he have given more then himself And what mean could have been invented that could have mo e confirmed and warmed the hearts of his people then this which is so lively a representation and Commemoration of his Blessed Body very like we might come to dâ—scern His body better if there were a more high estimation of this ordinance not as if there were any efficacie in it of it self to communicat Grace Yet in respect of Christs institution it s a most lively mean of Grace and there is not a circumstance in all the action but it s to be wondered at as that it was instituted the same night he was betrayed and aâ—ter the
in reference to the institution are a real confirmation of our real partaking of the thing signified and in some respect make Christ really present as the giving of a sealed Charter of a house to a man is the giving him the house or as the giving of infeofment by a bit of earth and stone being a legall confirmation is the giving of that land to the man wherein he is infeoft because as I said it 's a legall right to it and makes it present and discernible to him even so Christ is maâ—e discernible in this ordinance because we have our right to him which is in the word in a special manner confirmed to us in it for not only doth this as other Sacraments do confirm the word and Covenant in general but it hath this peculiar to it that it confirms Christs making over his dieing â—eâ—â— to us Fourthly Christ is here present and diâ—cernible and made â—o by this ordinance if we consider the Sacramenâ— as a mean whereby we have Christ Communicat to us he not only makes over himself Covenant wise but sealeth this gift and the Sacrament is a mean of Communion with him thus made over to us in which respect the believer doth and may warrantably make use of the Sacrament for his quickening elevating and strengthening to cleave closer and to grip faster to Christ for which cause it 's called the Communion of his Body and hereby we are said to be made one Body with him Not but that without the Sacrament it may be and is often so but by the Sacrament this Union and Communion is strengthened and furthered to the faith and Spiritual sense of the believer Fourthly what are the reasons why Christ will have his broken Body made thus discernible and apprehensible in this Sacrament We answer that he will have it so for these reasons First for evidencing of and bearing Testimony to his great love to his People It sayes that a dieing Christ so loves us that he gave himself to us and â—o the memorie of his death is revived and kept up He will have his dieing self in a Sacrament bestowed on his People to keep his love still fresh to them in their remembrance Secondly for the Publick Professing and testifying our faith in a dieing Saviour For in this Sacrament we profess our Faith in him and dependence on him and we say thereby and declare to the world this my Saviour died and is able to give me life which is a piece of Honour and Glory to the Mediator and a part of our dutie when we give Publick testimonie that we think no shame of a crucified Redeemer Thirdly The Lord hath for the edification and benefit of his People made himself â—o discernible in this Sacrament and there is a Fourfold edification oâ— benefit that redounds to them by it First instruction for they that cannot so well take up the Lord in the word may be some-what helped to take him up in the Sacrament as a slain Saviour and as being as needfull as meat and drink without which as we cannot live no more can we live without him and O! how manie Spiritual lessons may be haâ— by these significant ceremonies instituted by Christ Secondly There is here edification unto the faith of Gods Peopâ—e and thus it bâ—comes strengthening when not only Christ sayes in his word I have loved my Church and given my self for her and they that believe shal not perish but we have his ordinance Sealing this Its exceeding strengthening to a poor weak doubting body which could not easily believe that Christ would be so kind to a rebell when he gets a sacred Seal of his kindness it helps to Believe what is promised Thirdly It edifies as it serveth to promote the inward growth of Grace for in the Sacrament Christ is Communicat and as he is Communicat life is Communicat love to God and to one another is Communicat and in a word we cannot Imagine a Communication of Christ but it brings with it strengthening to the inward man Fourthly there is edification in respect of the believers consolation whether as to his Sense or as to his Faith the Gospel in its offer and Promises comes out and sayes men and women be it known to you that Christ is pâ—eached to you and remission of sins thorow him But the Sacrament sayes Believing man and woman there is my Body not only broken for all the Elect in generall but for thee in particular and this much silenceth the great debate whether I be elected or not or within the Covenant or not for it sayes O Man here is a slain and broken Redeemer made over unto thee upon condition that thou close with him in the Covenant as he offers himself and so when there has been some wavering and fainting in respect of consolation before it proves very strengthening of the Believers consolation considering the nature of the Ordinance and in this respect the Sacrament is as a Love-token of a kind Husband to his Spouse who when he is to remove to some considerable distance from her for a time sayes take and keep this in remembrance of me and think that I dearly love thee and will not forget thee till we meet again The second Point of Doctrine is the great duty called for from a worthy Communicant and that in short is rightly to discern the Lords Body made so discernible and as he is made discernible The Text confirmes the Doctrine for though a man had never so many good things Suppose that he had not only gifts but Grace yea and a Holy frame of Spirit yet if he be ignorant of what he is called to or a doing in this Ordinance he cannot discerne the Lords Body and so cannot Communicat worthily Hence it is that there is so much need of Knowledge without which a man can no more then a child or a fool rightly take up Christ in the Sacrament To open this a litle we shal speak a word to these three 1. To the Object to be discerned 2. To the act of discerning 3. To the reasons why this discerning is so necessary a duty First for the Object to be discerned It is Christ Jesus suffering dieing and making over himself to his Peoplâ— acoâ—ding to his Covenant It s Christ and yet Christ diâ—ing and Chriâ—â— dieing according to the Covenant from which he can never be sepa a ed and especially iâ— this ordinance in Particular considered with it's end anâ— institution with respect to the Covenant It 's Chrisâ— giving himself and in this Sacrament according to thâ— Covenant Secondly For the act of discerning It is taken Foâ— wayes the last whereof is the main 1. To discern thing in Scripture is to have distinct thoughts and apprehensions concerning it It s to take up a thing simplâ— and as it is in it self Thus to discern Christ present 〈◊〉 the Sacrament is to discern how and wherefore he is present 2. To discern a thing
is to difference it from otheâ— things and in this respect a â—hing is said to be discerneâ— comparatively as 1 Cor. 4.7 Who maketh thee to diffeâ— from another Thus to discerne this Sacrament anâ— Christ in it is to difference it from other things considering thaâ— it was once common Bread and Wine buâ— that now it is not so It is to put a difference betwixt thâ— Sacrament and common bread and wine and betwixâ— the Sacrament and the Word and Covenant yet with respect to the Covenant as the Seal differs from the Charter and to difference this Sacrament from other Sacraments In respect that it looks to a dieing Saviour and Communicats him and his benefits that way 3. To discern a thing is to have a high esteem of it such aâ— was the discerning of Meats dayes and Places So to discern Christ in this Ordinance is to have a deep impression and high estimation of Jesus Christ of his death and of his maâ—chless love shining therein To have much Spiritualitie Holy fear awe and reverence in reference to him Such a fear and reverence as mean men will have before a King or a great man who when they carrie not suitably before such a great person we wil say to them know ye where ye are So the right discerning and uptaking of Christ here is to have a high estâ—mation of him 4. There is a complex discerning of a thing in reference to its use and end or we may call it a Relative discerning which is Practicall when a man conforms himself Suiâ—ably to his diâ—cerning of the thing the want whereof ouâ— Lord reproves in the Jews Hypocâ—its sayes he Ye can diâ—cern the face of the Sky but ye cannot diâ—cern the signes of the times and in this respâ—ct also whâ—n a man carries unsuitably before a Magistrat it 's said to him by discerning Persons know ye where ye are And this being the main thiâ—g here implied we shall speak a litle more to it wherâ—in these two things are supposed 1. Some distinct up taking of our selves of our need and of our hazard 2. The right pâ—taking of Christ in this Ordinance as to the supply of those necessities and preventing of that hazard and this Doctrinal discerning goâ—th before that which is Practicall which is a mans suitable use-making of Christ or suitablâ— exercising himself in reference to his need and that ordinance appointed for supply of his need by Jesus Christ which is with a reflex look sometimes on himself sometimes on Christ And there are in this these five steps which follow one of them upon another 1. It consists in a suitable frame of heart as becomes such a poor sinful unworthy and needy person in the presence of so Holy a Lord going about such a Holy action another frame then is called for at our dinner or Supper or at ordinary hearing the word or at Prayer A holy humble cheerfull serious Heavenly and hungry frame Holy awe and respect to God making humble Faith of Gods goodness and rich Grace in Christ shining in this Ordinance making cheerful The conviction of need making Sober and yet very serious and eager in what he is about It 's a frame made up as it were of contrarieties ardent love and zeal and yet a calme and composed Spirit to hear what God sayes To take what he gives and to behold what he manifests 2. It consists in an exercise of the mind in meditation both in reference to our selves and to Christ Meditation in reference to our own sinfulness and misery and meditation on Christs love calling to mind all that he hath done thinking with delight on Christs suffering and on the end of it and again reflecting a look on our selves to keep life in this meditation what was I when he suffered and did all this for me and what am I now when he is offering this to me To have the picture of a loving Husband hanging by a wife to what purpose is it and for what use doth it serve if she never look on it to mind him whom it represents 3. It consists in an exercise of Graces It 's even as it is laid in the Song a making of all the Spices to cast forth their smell and the putting of all things in good order and studying to have them in good case It 's to have love warm to the giver and closing with the gift of a dieing Saviour and to have love warm to others of his people for his sake and because he hath taken us in with others to partake of the benefits of his love shining in his Death for love to the head and members go together It 's to have repentance lively stirred up sin made heart-pricking and Godly sorrow to flow the heart made to loath it and the mind exercised in forming hearty resolutions Purposes vows and engagements against it but it 's especially to have faith stirred up and in exercise and to have all the senses of Faith to speak so set a going as when the word comes out and sayes Take ye Eat ye this is my Body which is broken for you Faith beholds and gets as clear and satisfieing a view of Christs Suffering and dieing as if the man saw him with his Bodily eyes when the hand is stretched out to take Faith acts Proportionably in stretching out it's hand to take Christ and not only grips him but in this Ordinance and according to the end of it takes it as a pledge of Christ performing what he hath promised making use of him for the end appointed when the eye looks on what is done Faith is considering and taking a view of Christ and of the covenant and of the benefits purchased by him and sees another thing then the elements even the wakened up sword of the Fathers justice pursueing the mediator as the elects cautioner when the eye looks on the distribution Faith it sees Christ made as it were believers Common-good given among them and to every one of them when the hand puts the bread and wine to the mouth Faith hath a way of opening it's mouth and as it were chewing and feeding upon Jesus Christ and of strengthening refreshing and cheering it self in him counting it self well come to with him and secure in him and fastening it's engagements to him all which strengthen our Spirituall life as eating and drinking doth the natural life and then when it comes to the taste Christ relisheth most sweetly to the Believer so that no Wine doth cheer the natural heart so much as Christ in the Sacrament considered in his love and Covenant and in the benefits that come by him do the Soul of the believer Faith here considers Christ not only as communicable but as actually communicated The fourth thing wherein this discerning consists is a reflecting exercise when we have received the Sacrament we are to reflect and consider what we have done and what we are doing are we indeed feeding upon Christ What
his Promises and covenant for our greater consolation and that we may with greater liberty apply them even as when a Prince offers peace to a Rebel and grants him a Pardon to make him â—he more suâ—e and to remove all doubts and jealousies there is a seal appended to the Pardon which confirmes it and consequen ly strengtheneth the Faith of the Rebel to rest upon it So this is a special end of the Sacrament to Seal and confirme God having graciously condescended to Covenant and Promise and to Swear to the truth of his Covenant and p omise That the Heirs of Promise may have strong consolation He also appends seals to his Covenant But Thirdly We are to consider how it effectuaâ—s these ends and thus we are to look on the Sacâ—amenâ—â— as exhibiting and applâ—ing Jesus Christ and his Benefits which must needs be a spiritual and Sublime thing holden out in these words Take ye eat ye this is my Body c. Where we have Jesus Christ giving over himself to the Believer so as he and the Believer become one and he ha h Christ to feed upon It s true there is no Physicall conjunction here Yet as in the word the offer and promises conveigh Christ holden out in the Promises to the Soul being received by faiâ—h there is an union thus made up betwixt Christ and the Person So in the right partaking of the Sacrament the Spirit goâ—ng along with the word and Seal and the believer receiving the Seal as given him of God for that end as well as the word Theâ—e results an union and Communion a mystical and Spiritual uniting and joyning of Christ and the believer together Which although it doth not alwayes necessarily presuppose Faith going before yet it supposes Faith necessarily to go along with it and in this there is most expresse covenanting and bargaining betwixt Christ and the Believer Jesus Christ not giving himself here indefinitly as he doth in the word and offer of the Gospel but particularly and thus the Believers Faith hath the most distinct ground and reason to make application of him and so the more distinct confirmation For the Third there is a right acting in reference to both the former to be looked to 1. There is something that our Judgement and memory would be taken up with which is as the key to what follows we are to remember the Lords Death the end of it the love he had in dying and his instituting of this ordinance when he died for this end that we might remember his death and love therein till he come again and have our minds meditating on these Secondly There would be the exercise of our Graces as of repentance from reflecting on our selves of love from looking to Christ and of continued spiritual mourning resulting from boâ—h especially there would be the exercise of Faith as being the main thing that on our part makes up the union and whereby our Communion is entertained and there is a threefold act of Faith called for in worthy Communicating 1. An act receiving 2. An act giving 3. A ratifieing act that knits both the acts together 1. I say an act of Faith receiving Christs word and ordinance and himself therein 2. An act of faith giving resigning or committing our selves to him the covenant being in this respect mutual And Thirdly a ratifieing act coupling or knitting these together viz. Christ giving himself to us and our giving our selves to him his ingagement to us and ours to him To clear these a little further First the receiving act of faith looks to the institution and covenant to which the Sacrament is appended and to Christ in the words of institution and in the Covenant making offer of himself Which is to be considered as in the word and covenant to which the Sacrament is appended and accordingly it welcometh him as it doth in the word for as there is a receiving act of Faith as to the Word So there is a receiving act of Faith as to the Sacrament That is when the Soul is put to dispute whether about the offer if it be made to it or about the Promise that supposes the condition if it may lay hold upon it The Believing souls taking of the Sacrament is the permitting and allowing of it self to be confirmed by vertue of Christs appointing that ordinance for its confirmation that the offer is made to it and that the Promise belongs to it in particular as when a penitent sinner comes to the Communion and that promise rolls in his thoughts Thy sins and thy iniquities will I remember no more and he would fain believe it the receiving act of Faith is to take the Sacrament as Gods putting his Seal to that word of p omise that he will make it good to the soul in particular Thy sins and thy iniquities will I remember no more Or when a Soul hath its secret longing after Christ and cannot dispense with the want of him and cryes out O! When wilt thou come unto me In the Sacrament it loâ—ks on the institution and takes it as a Seal of coâ—firmation to put it out of question that he that hath promised to come will come and will not tarry and it looks on Christ giving the Communion as if it saw him taking the pen and with his own hand Subscribing the contract and layes it up in its heart as in a Charter Guest as an evidence and confirmation of its right to Christ and indeed there is much need of being distinct in this for there are many who make conscieâ—ce of engaging to Christ in this Ordinance who look not on it as Christ engaging to them but the receiving act of faith looks on it Immediatly as his engaging to the Sâ—uâ— as a peâ—son that hath a hard heart looking on thaâ— promise I will take away the stony heart and give a heart of flesh and expecting the making out of it takes the Sacrament as a Seal that he will performe that promise because he aâ—ticles so with him to get that promise made good even as a man that would have some debateable clause in hâ—s right to such a piece of land created and put out of question brings it to his Superior to get it Sealed of new Now this receiving act of faith doth not only dispose and fit us to receive from God but as the hand takes oâ— receives the elements so Faith receives Gods offer of the Covenant and that which is represented and sealed up in that ordinance Secondly The act of faith giving is as I said that whereby we give our selveâ— away to Christ and so as we get one right we give as it weâ—e another or as we take on baâ—d we gave another we receive Ch i st engaged to us according to the Covenant and we engage and give our selves away to be His our very receiving suâ—pâ—seâ—h our câ—nsentiâ—g and faiths delivering and giving up it self or the peâ—son to Christ and taking Christ
may possibly be under for the time it may be that ye shal never be priviledged with such convictions again nor be brought â—o near Heaven hereafter but more delusion and seduction by Error more Prophanity Security Hypocrisie and Presumptâ—on may break in among you And though these be not thought much of now by some aâ— least but lookt aâ— as very light things yet the day will come when they will be found to be inâ—uppo tably Heavy And men will be put rather to wish that this house wherein we now aâ—e had fallen on them and bruised them or that the Sword had fallen in upon them and slain them then to ly under such a weight Thirdly know that it may bring on eternal Judgement And O! but this will draw deep on the Score of many Professors even the abuse of the Lords Table in partaking of His Table and of the Table of devils I shall Name but a few Sins here that ye would notice and try your selves in as to this First Ye have often Communicat have ye also often Examined your selves can many of you Pitch on such an hour or half hour that ye set a part to try your Souls condition Secondly I would ask what Repenâ—ance hath there been Right examination makes discovery of Guilt and discovery of Guilt brings out Repentance which hath some pricking and Soul panging with it Thirdly What effect hath followed What engagements have been keeped How have many of us reformed our walk Is not our carriage as it was Passion and Pride as quick and lively as they had wont to be Deadness Security and worldly mindedness as they were before Are we not as little Self denyed As unready to Fo give As Ignorant and having as little knowledge of Gospel mysteries as we were and had many a Year Since But very few can say on good grounds that they have made any Progresse in Mortifiâ—ation and Holiness and except it be some conviction Some flash of affection Or some faint Resolution to amend things amisse What use hath been made of or what benefit hath been reaped by many and that not of the worst sort by the Communion and therefore in the next place let me say that it were not unbecoming or unsuitable to the Communion to make this night a night of Humiliation before God and of prayer to him to be delivered from Blood Guiltiness There is not a more legible Evidence of our untenderness then our being little pricked at the heart for this sin a word of reflexion from our Neighbour or the apprehension of some great Mans displeasure and Feud hath lyen nearer our hearts then the wronging of the Son of God at this rate hath done for which it were good now to cast an eye To look to him and to mourn as on mourneth for his only Son and to go to Zion weeping as we go asking the way thitherward These are no uncouth nor strange things but such as are Ordinarily prest upon us We are afraid that many have loathed and left the simple way of Godliness to get and look after some Shining and Glistering thing to the Eye and that way will never profit them to take a serious look of your Souls condition and to be in good earnest in the exercise of Repentance as the life oâ— your Preparation even that ye may come knowing well what ye need and what ye are to Receive if ye come aright The Third and main Use is that seeing there is so great ground to fear Communicating unworthily and that so great Judgements follow upon it it would be as our fear to Communicat unworthily So our uptaking business how we may communicat worthily This is the end of the day and should be our task and work this night even to endeavour to be worthy communicants to morrow Ye will readily ask how is such a Frame to be attained and come by I would for answer desire you seriously to mind what ye have heard on these words Let a man Examine himself and so let him eat Which comprehend the Summe of what is called for from you and we shal now add these Four things that in your preparing your selves to Communicat Rightly and worthily ye would seriously mind 1. A right uptaking of your selves Secondly A Right uptaking of the Ordinance Thirdly A right Acting in reference to both Fourthly A right manner of Acting or a right Frame in your going about the work For the First We say there would be a right uptaking of our Selves that we may know what we are what are our Sins Spiritual wants and necessities that we may have some distinct errand to God This is implyed in these Words Let a man examine himself That he may be well acquainted with himself if there be not some time taken for attaining to a right Consideration of our Selves we cannot come rightly to thi Oâ—dinance or if any word come that suits our condition it will come by guesse as to us and we may come to the Communion and neither know what we need not what we are seeking or would be at For the Second We say there would be a right uptaking of the ordinance it self which when wanting it marâ—es us that we know not how to Communicat in the ordinance we would take up the substance of it the end of it and how it effectuaâ—s the end First The Substance of the ordinance is Christ Jesus himself who though he be not bodily yet is he really present in the Sacrament His words are not empty words the Signes are â—oâ— empty Signes But the Bread is his Body and the wine is his Blood For if there be a presence in the woâ—d as he makes it known through his Spirit by the efficacie of it on the Heart then in a more speciall and Solemn manner there is a presence in the Sacrament which also he makes sensible to the Spiritual senses of the Believer Secondly The end and use of the Ordinance for which God hath appointed it would also be rightly taken up and this is large It serves for the man festing of his love in his Death till he come again and this would be a piece of your exercise to descover the love of Christ in it and to put your faith to exercise on that love In which respect Christians have not only their Particular case to look to in the Sacraments But also that their Spirits be taken up with the thoughts of the wonderfully condescending love of Christ who hath given and left behinâ— him a token and Memoriall of it and especially these ends would be looked to and considered viz. That its given for our instruction for it gives us a Sight oâ— Christ crucified It shewes us the way of making up our union with him and the necessity of it and the warand given us to make use of him and as it s given for instruction and teaching so for sealing and confi ming the Lord would have us the eby knowing the truth of
evening though ye did not so much as designe or aime at this throughout the day And can ye with any shadow of reason think ye have attained it or can attain it who never seriously proposed this as a Rule to your selves to walk by nor never had a Conscience-disquieting challenge for such neglect and manifest short-coming 2. What Labour are ye at what pains take ye to prosecute such a designe and blessed project as this It 's one thing to pray to be about external duties of Religion and to be a Christian in the letter and another thing to be in these duties after a heavenly manner and to be a Christian indeed a Christian inwardly and in the spirit whose praise is not of men but of God Is it really your honest aime designe and endeavour whatever be the attainment to be as much Heavenly in your conversation as it is to be civil and formal or to attend the outward Ordinances I fear many of you cannot say it is 3. What weight lyes on your spirits for your short coming in this Ye will be like say we are all short which is a sad truth for indeed so we are but are ye really weighted and grieved for your short-coming in this Have there been any times taken to deal purposely with the Lord to remove the earthly mind and to help to Heavenly-mindedness Have there been challenges and any measure of serious heart-exercise because of the want of a heavenly mind and that not only sometimes at the hearing of a Sermon or in time of sickness or when under some other trouble but in your more constant and habituall walk Is it one of the great things for which ye blame and find fault with your selves before God And though your outside and visible Conversation be blameless yet while you look on the carnalness and earthliness of your mind and on the want of this Divine and heavenly frame of soul it makes you hang the head marres your boldness and as it were layes your feathers because do what ye can your heart will not abide in heaven If it be thus It 's a token for good and some ground of peace but O! How rare is this many of you be like have often overly prayed Forgive us our sins who never took with nor prayed for the Pardon of this sin but have lyen down at night and risen up in the morning having your hearts plunged and pudled in the world without once minding heaven in earnest and yet have never been challenged for it Q sad state The Third Use Serves to Reprove and Expostulat for this unworthy carriage for having either nothing at all or but very litle of a Conversation in Heaven We take it for granted that many of us are far from it and that all of us are litle in it but very few even of the best are dayly and constantly Conversing in Heaven Alace it's but now and then with many sad interruptions For quickning this reproof and expostulation a litle let me propose these few Queries to you and in the First place do ye not know that the neglect of this is a sin and the breach of a Command Be ye followers of me 2. Is not this an excellent duty and royall priviledge to be admitted to converse in Heaven And therefore the neglect of it must not only be a sin but a great sin even a trampling on the Grace of God a slighting of heaven and of a most noble priviledge and dignity 3. Think ye Heaven to be of great worth if so must not conversing in heaven be of much worth Will ye never so much as once go to see the house wherein ye say ye are to dwel Q How unsuitable a thing is it that those who are but dayes men here should sit down and settle on the earth without minding Heaven and be so confined within time as not seriously to mind eternity 4. How can ye come before God with confidence and boldness who do not endeavour thus to walk with him Can ye say with Holy boldness Our Father which art in Heaven Whose Conversation is not Heavenly Can ye pray for Holiness and say these words Thy will be done on Earth as it is done in Heaven who never studied to be heavenly in any duty that ye put hand to But 5. And above all I would ask you can ye hope to die comfortably nay can ye hope to die in safety as to your souls who know not heaven nor what is there nor what is the way to it It gives a man confidence and comfort at death that he hath conversed in heaven in his life-time such a man hath but litle to do when he comes to die he knows the way and is not afraid he knows the company and longs to be with them he knows the privileges and longs for the full enjoyment of them he hath litle here his Treasure is above in heaven and his heart Faith Love and hope are there his Anchor is cast within the vail and he would fain be ashore sure this is the Believers both duty and priviledge do not think that it is only called for from some More then ordinary Christians and who have nothing else to do the matter is not so it 's most certainly a duty to which ye are all called that have a mind to land fairly in heaven when ye come off the troublesome tossing and tempestuous Sea of this world Now Therefore in the Last room as the Fourth Use of the Doctrine I Exhort beseech and Obtest in the Name of our Lord Jesus Christ all of you that lay any claim to the hope of heaven that ye would and more then ever study to have your Conversation in heaven Q Be followers of Paul and of his fellows in this thing Need we adduce any motives to press this Is not the duty clear And is it not a most excellent duty a most desireable qualification of a Christian walk Is not heaven Transcendently excellent And is it not excellent to be heavenly minded and conversant in heaven Wherein may we expect to prevail with you if not in bringing you to heaven what is the thing that should sweeten the study of holiness to you Is it not this even that by having your conversation in heaven ye come thither Those who are now in heaven think it a great motive and if it be not a motive to you ye will one day curse your selves that ye Neglected it studie it therefore in due time This is the way to be free of the encombrances of an evil World there is no hazard of this estate its being forfeited or sequestred there are no Plunderings nor quarterings here no poverty nor pain nor any sad evil occurrent here Q what a desirable life is it to be above all those things And indeed in so far as your Conversation is heavenly in so far ye are above them and live the life of Angels It 's like ye will Ask what
the Lords Supper would be so present serious and every way in a posture suttable to that action as if they were never to have the offer or occasian of another Communion As the Lord said to Elijah the Prophet arise Eat for thou hast a long Journey to go So saith the Lord to the Disciples and in them to us Hence-forth I will drink no more of the fruit of the Vine till I drink it new with you in the Kingdom of my Father Ye will get no mo Communions with me here and therefore go rightly about this Improve it well and let a foundation be laid here of a solid standing interest in me that ye may be ready to meet with the tryals that are coming Tenthly Observe That sinners who receive Jesus Christ on the terms he is offered in the Gospell and take the Sacrament for a confirmation of their interest in him and in his Pucchase though they should never have another Communion in this world may confidently expect a joyfull one in heaven I tell you saith he for your consolation though I drink no more of the fruit of the Vine with you here yet the time cometh when ye and I shall drink it new in the Kingdom of my Father Eleventhly Observe That honest Communicants sensible of sin and content to take Christ on his own terms are called to be cheerfull and to cheer themselves in the lively hope and expectation of Heaven And a Believer though a sinner that takes this way should take his communion as a Seal and Pledge confirming him in the Faith and hope of his being ere long to have an eâ—ernal and unin errupted Communion with Christ in Glory In these Observations Ye have a short hint of the Treasure that Believers have in Christ and from them ye may gather what a full Christ a full Covenant and good bargain ye have who have really closed with him ye have a most liberal and Richly bounâ—ifull Mediator who hath put all these great things and many mo into his Testament to sinners offered to them in the Gospel and Sealed in the Sacrament of his supper to all them that take him and rest Satisfied with him for which satisfaction there is all the reason in the world And therefore to come in particular Application to the Use of all There is â—ere good and large ground to speak a litle to these Three 1. To Bring forth to you the good news of Salvation through Christ 2. To Exhort and press you to embrace and accept of them with gladness of heart to make welcome this Faithful saying worthy of all acceptation that Christ came into the world to save sinners 3. To Comfort aâ—d solace sinners that have betaken themselves to Christ in the abundant consolation of this Covenant and in the administration of it and in the Mediator the great subject and Substance of it and seeing it may well be said here who is sufficient for these things ye would have an eye to him who can make this Gospel to savour sweetly and even triumph The Commission to preach it is his the Ordinance and Institution is his and if there be any appetite for your food amongst you any sense of sin and desire of Communion with Blessed Jesus here and of Communion with him in Heaven hereafter Look O look up to him and beseech him to Breath on his own Ordinance and to back this word with life and power The First Use Then serves to bring forth to you this day the good news of Salvaâ—ion through Jesus Christ O sinners by this Gâ—spel and Testament of Christ and by the Administration of this Ordinance we have good news to tell you This is the New Testament in his Blood which is shed for the Remission of the sins of many I shall endeavour to hold forth to you the goodness and gladness of these news and tidings in these Three and would to God we had sensible sinners to Believe receive and welcome them 1. That there is a good bargain thorow Christ to be gotten by sinners 2. That sinners by accepting of Christ have sufficient warrant and good security for applying to themselves and making use of this good bargain 3. That Christ is most willing and desirous that sinners should close with this bargain and make use of him and of his Righteousness for atâ—aining the Pardon of sin and for making themselves happy everlastingly For the First Sinners here is a good bargain to you thorow Christ glad tidings of great Happiness fear not saith the Angel to the Shepherds Luke 2.10.11 Behold I bring you glad tidings of great joy which shal be to all People for unto you it born this day in the City of David a Saviour which is Christ the Lord Yea we have these good news to preach to day Behold to us hath died a Saviour and he hath made his Testament and hath lefâ— a most ample Rich comfortable and Blessed Legacy and is not this a good full bargain Which will be clear if ye consider First The reall woâ—th of it is there any thing a sinner can stand in need of but it 's here or any ill that a sinner can be under but there is here a remedie for it Is it the sense of sin feat of Justice felt Wrath the Apprehension of Hell Here are glad tidings Remission of sins by the Blood of Christ This is the one Express Article of the Testament here We tell you sinners there is a Saviour whose life hath gone for sin and there is a free absolution to be had by vertue of his Blood to all who will lay hold on it Secondly Ye have the Covenant to make it sure and Remission of sins is Particularly mentioned in it for your satisfaction Nay look what ever further is in the Covenant and ye have it also upon your closing with Christ according to his Divine power he hath saith the Apostle 2 Pet. 1.3 given unto us all things that Pertain to life and Godliness and vers 4. Exceeding great and Precious Promises are given us Promises of Justification and Sanctification what a bundle of Promises have we Ezek. 36. I will sprinkle clean water upon you and wash you from all your uncleanness and from all your Idols will I cleanse you and will cause you to walk in my statuts and do them c. There are Promises of subducing of the Body of death of circumcising the heart of causing to love God of putting his fear in the heart of healing back slidings These and many mo are Articles of this Testament which as they are very comforting so are they very frequent and abundant in the Covenant This word of God is as it were the Index and Catalogue of them and in effect there is not a Promise in the word of God but it is here Thirdly There is yet something more and that is the Promiser himself is left in Legacy Which no other Testator doth This is my Body saith he