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Yet it was neceffary the Memory of it fhould be frequently renew'd and reviv'd. And therefore this is here affign'd as a Reafon of Chrift's Ordaining this Sacrament, viz. For the continual Remembrance of the Sacrifice of the Death of Chrift, and the Benefits we receive thereby. Here we are to obferve, that as the Death of Chrift was a Sacrifice for the Sins of the World, fo it ought to be continually remembred by us, that is, frequently and perpetually, fo as we are often to think of it, and never to forget his wonderful Love in it, and the ineftimable Benefits we receive by it And therefore this Sacrament was Ordain'd by him as a perpetual Commemoration of it. In fhort, it was Ordain'd both for a Sign and a Seal, according to the former Definition of Sacrament. (1.) For a Sign to fignifie and reprefent to us the Sacrifice of Chrift's Death for the Sins of the World, which we ought to have in continual Remembrance: And (2.) For a Seal to convey, and a Pledge to affure us of the greit. Benefits we receive by the Death of Chrift.

II. We are to confider the Essential Parts of this Sacrament, viz. the outward vifible Sign, and the Inward Spiritual Grace.

(1.) The Outward Part, or Sign of the Lord's Sup per, or the Outward Elements in this Sacrament, are Bread and Wine, which the Lord hath commanded to be Adminiftred and received, faying, Take, eat, and drink ye all of this: Do this in remembrance of me. So that the Outward Part of this Sacrament, confifts of certain Outward Elements, and certain Myftical Adions. The Outward. Elements are Bread and Wine: So we read, 1 Cor. 11. 23. That he took Bread, and v. 25. After the fame manner he took the Cup. Wine indeed is not here exprefs'd, but 'tis implied; and the Fruit of the Vine is particularly mention'd by our Saviour in the Gospels. The Myftical Adions are Break

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ing and Eating of the Bread, and pouring out, and Drinking of the Wine: Both which will prefently be explain'd. For,

(2.) The inward part, or thing fignified in this Sa crament, are the Body of Chrift broken upon the Cross, by the Bread, and the Blood of Chrift shed and poured out by the Wine. And as the Bread and Wine are truly taken and received Corporally, fo verily and indeed is the Body and Blood of Chrift taken and received Spiritually of every true faithful Soul in the Lord's Supper.

III. We are to confider the Benefits to be receiv'd by this Sacrament. And thefe are the ftrengthning and refreshing of our Souls by the Body and Blood of Chrift, as our Bodies are by the Bread and Wine. That is, our Souls are thereby ftrengthned with Divine Grace against the Power of Sin, and refresh'd with the Senfe of God's Mercy in the Pardon of Sin, by the Virtue of Chrift's Body and Blood thus Spiritually applied, and receiv'd by Faith ; even as our Bodies are ftrengthned and refresh'd in the use of common Bread and Wine.

IV. Leftly, We are to confider the Qualifications of all Worthy Communicants, or what is requir'd of thofe that come to the Lord's Supper (by way of Preparation that they may be made Partakers of the Benefits thereof. And that is Self-examination, according to the Apoftle's Rule and Direction, I Cor. 11. 28. Let a Man examine himself, and fo let him eat of that Bread, and drink of that Cup. And here we may obferve two things,

1. The

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1.The Parties to be examined. And,
2. The Matter of this Examination.

(1.) We must take notice that we are here requir'd i
only to examine our felves. Not but that it may fome-
times be very convenient and neceffary to confult with
fome Faithful Friend concerning our Spiritual Condi-
tion, and especially with thofe that are appointed to
be the Guides of our Souls; who upon our Difcovery
of our own Hearts, may find out and know our Condi
tion better than we do our felves; and not only fo,
but make us to know it too, and be an Interpreter of
a Thousand to fhew unto Man bis Uprightness, Job 33.
23. But when it is faid we are to examine our felves,
'tis implied that we have no Authority or Commiffion to
examine others who Communicate with us, or to pafs
any Cenfure on them, even in our own Minds as Un
worthy, which many are apt to do, and upon that ac
count alone refufe to joyn with them in receiving this
Sacrament. But this we have no Warrant for, as ap-
pears by the Parable of the Marriage-fupper, Matth.
22. Where tho the Wedding was furnished with
Guests, both bad and good, and one of them was with-
out a Wedding garment; yet we do not find the reft
made any Animadverfions upon him, or refus'd to
joyn with him; that he was left to the King himself,
the Mafter of the Feast, who alone was able to Judge,
and accordingly Condemn'd him to be caft out. And
indeed, if we were but fo careful and diligent as
we ought to be in the Examination of our felves, we
fhould find fo much Work at home, and within
our own Hearts, that we fhould have no leifure_to
concern our felves with the State and Condition of o
.thers.

(2.) Wę

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(2.) We are to confider the Matter of this Exand that is here reduc'd to Four

amination, Heads..

1. Repentance.

2. Faith.

3. Gratitude. And, 4. Charity.

And in every one of thefe, we are not only to enquire whether thefe Graces be in us or no, but we are to continue this Self examination till we find them wrought in us, before we prefume to come to this Ha ly Table. And,

1. We are to examine our felves whether we repent us truly of our former Sins, ftedfaftly purpofing to lead a new Life. Where we may obferve, That we cannot truly Repent of our Sins, without heartily refolving to foxyake them, and that there is no Medium between a good Life, and a bad one, between turning from Sin, and turning to God. But alas! 'tis to be feared that many Perfons never think of their Sins, but only now and then a little before a Sacrament (like the Votive Notes among the Hea thens) and then they have only a Slight and Superficial Sorrow for them, without any ferious Refolution of Amendment, as appears by their return to their former Courfe immediately after. But fuch Perfons can never expect that Chrift thould bid them Welcome to his Table, who ftill harbour thofe Sins that were the Caufe of all his Sufferings, and which his Body was broken, and his Blood was fhed to redeem them from.

2. We are to examine our felves, whether we have a lively Faith in God's Mercy through Chrift. Now many will pretend to Believe in Chrift, and hope that God will be Merciful. &c. But we are alfo # confider that this Faith must be Lvely and Ope

rative, and productive in us of a Holy Life and Converfation. Obedience is the very Life of Faith, for Faith without Works is dead, James 2. 20. And our Hope is vain, if it be not accompanied with a Holy Life, for be that bath this Hope in him purifieth himself, even as he is pure, 1 John 3. 3..

3. We are to examine our felves, whether we en tertain a thankful Remembrance of Chrift's Death, which is here fo lively represented to us in this Secrament. Now that Chrift fhould fuffer his Bleffed Body to be broken on the Cross, and his precious Blood to be shed for our Sins, to reconcile us to his Father, and to purchafe Everlafting Redemption for us from the Wrath of God, and Eternal Death and Deftruction: This is fuch an ineftimable Mercy as requires our highest Gratitude and Thankfulness, and which we ought to fhew, not only with our Lips, but in our Lives, by giving up ourselves to his Ser. vice, and by walking before binin Holiness and Righteoufnefs all our Days. And fince we have fuch Tokens and Pledges of his Love, and fuch lively Reprefentations of it in this Sacrament, we mult be very ungrateful and unmindful, if we ever for get it..

4. Laftly, We are to examine our felves, whether we be in Charity with all Men. That is, not only with thofe who Communicate with us, without which it cannot well be called the Communion of the Body and Blood of Chrift, as it is, 1 Cor. 10. 16. But alfo with all others: To which we are ftrongly induc'd by Chrift's Example, here reprefented before our Eyes; who fhew'd the greateft Love to Mankind that e ver was, or can be shown again. And this Charity is exercifed, both in Giving and Forgiving. In gi ving others what their Neceffities require, and our Abilities can afford; and in Forgiving others in whatfoever they have any ways offended or injur'd us. Without this Charity we can expect to receive no

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