5. _For your own sakes_, that you may not be damned for other mens
sins.
Oh that our words might take impression upon all your hearts, that are
Ministers and Elders within the Province! what a glorious thing were
it, if it might be said of all our Congregations, that they are not
only _true_, but _pure Churches, and Churches united in love, and in
the truth_? How would this tend to the honour of Jesus Christ, the
King of his Church? How would this make him delight to dwell in the
midst of you? How would this stop the mouthes of Anabaptists,
Brownists, and Independents? How would the blood of Jesus Christ be
preserved from prophanation, and the wicked in time gained to
repentance, and the blessing of God be upon us, together with peace
and plenty in all our dwellings?
We beseech you once more, by the blood of Jesus Christ, which was shed
for your souls, that you would not prostitute it to open sinners, but
use all possible means to make your Congregations more and more pure.
For this purpose, consider, what the Directory for Church-Government,
advisedly and religiously requireth of you, namely, _That where there
are many Ruling-Officers in a particular Congregation, some of them do
more especially attend the inspection of one part, some of another, as
may be most convenient. And some of them are, at fit times, to visit
the several families for their spiritual good._ And for the better
inabling you to do these things, we exhort you further:
5. That you would labour to abound more and more in all _knowledge_,
and _soundnesse of judgement_, _and in all manner of godly
conversation_; for he that would be fit to _purge_ Gods house of
ignorance and scandal, must first _purge_ himself of ignorance and
scandal. _Church-purification_ and reformation, must begin in
_self-purification_ and reformation. He that will reprove sin in
others, must be free from that sin himself; otherwise it will be said,
_Thou hypocrite, first cast out the beam out of thine own eye, and
then thou shalt see clearly, to cast out the moat out of thy brothers
eye_. And he must be free from all other scandalous sins also;
otherwise men will be ready to say, This man reproveth me for
drunkenness, but he himself is covetous; he reproveth me for swearing,
but he himself will lie. And therefore our prayer to God for you is,
[102]_That you may be filled with the fruits of Righteousness, which
are by Jesus Christ, unto the glory and praise of God, that your
love may abound yet more and more, in knowledge, and in all judgment;
that ye may approve the things that are excellent: That ye may be
sincere, and without offence, till the day of Christ_. For you are
appointed by Christ to convince gain-sayers, and therefore you had
need to let the Word of God dwell in you richly, in all wisdom,
especially in these dayes, wherein there are many unruly and vain
talkers, and deceivers, whose mouthes must be stopped; who subvert
whole houses, teaching things they ought not, for filthy lucres sake.
You are appointed by Christ, to be examples to the flock. And that
which is but a little sin in others, will be a great one in you. Your
sins are not sins, but monsters: You are like _Looking-glasses_,
according to which, others dresse themselves; you are like pictures in
a glass-window, every little blemish will be quickly seen in you: Your
lives are looked upon as _Presidents_, your examples, as _Rules_: And
therefore you ought to be _exemplarily holy_, or else you shall
receive the _greater condemnation_.
6. That you would labour to be _good in all your relations_, good
_Parents_, good _Masters_, good _Husbands_, dwelling with your wives
according to knowledge, as being heires together of the grace of life,
that your prayers be not hindered: _For if a man know not how to rule
his own house, how shall he take care of the Church of God?_ How shall
he be a good Ruling Elder, that doth not rule well his own house,
_having his children in subjection with all gravity_? How can he
perswade others to set up the worship of God in their families, that
hath none in his own? And therefore, that you may rule the better in
Gods Church, you must make your _houses_ as it were _little Churches_.
7. That you would labour to be men of _publique spirits_, seeking the
things of Christ before, and more then your own; mourning more for the
miseries of the Church, then your own; and rejoycing more in the
prosperity of _Sion_, then your own.
A Church-Officer must be like old _Eli_, who was more troubled at the
losse of the _Ark_, then the death of his two sons. And like the
Psalmist, that bewailed more the _burning of Gods house_, then his
own; and the desolation of _Gods Church_, then of the _Kingdome_.[103]
8. That you would labour to be of a _liberall and free spirit, feeding
the flock of God which is among you, taking the oversight thereof, not
by constraint, but willingly, not for filthy lucre, but of a ready
mind_. A Covetous _Judas_ will betray Jesus Christ for thirty pieces
of silver, and sell a good conscience for a messe of pottage; and be
prodigal of the blood of Christ, rather then lose his trading.
9. That you would labour to be of a _courageous and resolute spirit,
valiant for the truth and cause of God_; as _Luther_ was, who alone
opposed a world of Enemies; and as _Athanasius_, who was both as an
_Adamant_, and a _Loadstone_, in his private converse[104]; he was
very courteous and affable, drawing all men to him, even as a
Loadstone doth iron; but in the cause of God, and of his truth, he was
_unmoveable_, and _unconquerable_ as an Adamant. There is nothing will
cause you sooner to apostatize from your Principles, and from your
practices, then base fear of men. This made even _Peter deny Christ_;
and _David_, run to the _Philistines_, & _Abraham_, to dissemble. The
Wise man saith, _The fear of man bringeth a snare, but who so putteth
his trust in the Lord, shall be safe._ Our prayer to God for you, is,
That the [105]_Lord would speak unto you with a strong hand; and
instruct you, that you may not walk in the way of this people, saying
a Confederacy unto those unto whom this people shall say a
Confederacy; nor fear their fear: but sanctifie the Lord of hosts in
your hearts, and make him your fear and your dread_. And you have a
most blessed promise added, That _Jesus Christ will be unto you for a
Sanctuary_, to protect and defend you in the day of your greatest
fears and dangers.
10. That you would labour to be of a _tender spirit_, tender of the
honour of God, of the blood of Christ Sacramental, of the souls of the
people committed to your charge, of the truths and Government of
Christ. A Church-Officer must not be a _Gallio_, not caring what
becomes of Religion, and the interest of Christ. Nor a luke-warm
_Laodicean_, neither hot nor cold, lest he be spewed out of the mouth
of Christ. But he must be a _Josiah_, whose commendation was this,
that his _heart was tender_, a _David_, _whose eyes ran down with
rivers of tears, because men kept not the law_: a _Jeremiah_, who
wished, that _his head were waters, and his eyes a fountain of tears,
that he might weep day and night for the slain of the daughter of his
people_.
11. That you would _persevere_ and _continue_ in the great trust
committed unto you, not deserting, nor neglecting the duty thereof,
for any present discouragements whatsoever; remembring what out
Saviour saith, _He that hath put his hand to the plough, and looketh
back, is not fit for the Kingdome of Heaven_.
We cannot deny, but there are many things to dishearten you, and make
you grow faint and weary, _viz._ your own insufficiency to so great a
work; the untractablenesse, and unperswadeablenesse of many among the
people to submit unto the Government; The small beginnings of
reformation in Church-Government unto which we have yet attained, and
especially the little countenance that it finds with many, from whom
it might most justly be expected. Yet notwithstanding, we hope, that
that God which hath stirred you up to help to lay the first stone in
this building, will not suffer you to leave the work, till the _head
stone_ be brought forth with shoutings, crying, _grace, grace unto
it_. For this purpose, we desire you earnestly to consider with us;
1. That the Authority by which you act, is divine. For the office not
only of a teaching, but also of a Ruling Elder, is founded upon the
Word of God, as hath been already shewed.
2. That the Government which you have entred upon, is not a Government
of mans framing, but the Government of Jesus Christ; who as King and
Head of his Church, hath appointed you your work, and hath promised,
[106]_That where two or three of you are gathered together in his
name, there to be in the midst of you_, to protect, direct, sanctifie,
support, and comfort you. This Christ is [107]_that stone cut out of
the mountain without hands, that will destroy all the Kingdomes that
oppose him and his Government, and will himself become a great
mountain, filling the whole earth_. The time is shortly coming, when
the _Kingdomes of this world shall become the Kingdoms of our Lord,
and of his Christ_; when the [108]_mountain of the house of the Lord
shall be established in the top of the mountains, and it shall be
axalted above the hills, and people shall flow unto it: And many
Nations shall say, Come and let us go up to the Mountain of the Lord,
and to the house of the God of_ Jacob, _and he will teach us his
wayes, and we will walk in his pathes. And that Nation and Kingdome,
that will not serve the Lord Christ, shall perish yea those Nations
shall be utterly wasted._
3. The reward you shall have for the faithfull continuance in your
office, [109]is not from men, (though you deserve, and ought to have
even from men double honour, and are to be had in high esteem from
your work sake,) but from God, who hath promised to give you a
[110]_crown of glory, that fadeth not away, when the chiefe Shepherd
shall appear_; which promise is applicable, not only to the teaching,
but Ruling Elder; the Apostle speaking there of Elders indefinitely,
without restriction or limitation.
4. The strength by which you act, is the strength of Christ; and
though in your selves you be insufficient for so great a work, (_for
who is sufficient for these things_) yet _by Christ that strengthens
you, you are able to do all things_. God never calls a man to any
employment, but he giveth a competent ability thereunto; and is angry
with those that pretend insufficiency for that Office to which he
calls them, as appears by the example of _Moses_, _Exod._ 3.10, 11,
13, 14.
5. Consider what great things God hath brought to pass with weak
instruments. _Moses_ a shepherd was the deliverer of the Israelites
out of _Egypt_; and a great part of the World was converted by a few
Fisher-men. God delights to convey grace by contemptible Elements; as
Water, Bread, and Wine, and to manifest his great power in mans great
weakness, that so all the glory may redound to him alone.
6. That the greatest undertakings in the Church, have met with
greatest difficulties and oppositions. [111]_Jerusalem_ was built
again even in troublous times. _Tobia_ and _Sanballat_, and all their
Adherents set themselves against it, both with scorns, false
informations, and acts of violence, yet the work went on and
prospered: and though it had very many years interruption, yet at last
God raised up the spirit of _Haggai_, _Zecheriah_, and of
_Zerubbabel_ and _Joshua_, and the work was suddainly finished. _Who
art thou O great Mountain before_ Zerubbabel_? thou shalt become a
plain_, &c. Oppositions should rather quicken, then cool activity.
7. That the greatest affairs and achievements are wont at first to
have but small beginnings, like the Prophet _Elias_ cloud. The repair
of the Temple and of the City of _Jerusalem_ was so small at first, as
that the enemies mockt, and said[112]; _Even that which they build, if
a Fox go up, he shall break down their stone wall._ And _Iudah_ her
self said[113], _The strength of the bearers of the burden is decayed,
and there is much rubbish, so as we are not able to build the wall._
And yet notwithstanding God saith[114], _Who hath despised the day of
small things? for they shall rejoice, and shall see the plummet in the
hand of_ Zerubbabel. _The hand of_ Zerubbabel _laid the foundation of
this house, his hand shalt also finish it, not by might, nor by power,
but by my Spirit, saith the Lord[115]._
8. Consider, _who_, and of what _carriage_ the most of those are that
oppose this Government, and upon what grounds they are against it, and
it will adde a singular testimony to the goodness of it, and incourage
you the rather to stand for it, seeing so many erroneous,
superstitious, hereticall, leud and licentious persons of all sorts,
are so violent against it.
9. If God countenance the Government, it is the less matter if it want
the countenance of man. Let not the faultinesse of others, discourage
Gods faithfull Ones from their trust and duty: The fewer stand for it,
the more reason there is that we should. _The Lord of Hosts is with
us, the God of Jacob is our refuge_: And therefore let us not fear
what man can do unto us, for there are more with us, then against us.
10. God hath the hearts of all men in his hands, and he can in an
instant raise up a _Cyrus_ to appear for his People, and his Cause;
he can raise up _Zerubbabels_, _Nehemiah's_, and _Ezrah's_; he can,
and he will raise up Kings to be the nursing Fathers, and Queens the
nursing Mothers of his Church; he can turn the hearts of people, and
make them willing to submit their necks to the yoak of the Lord; and
he hath promised, _that in the day of his power, the people shall be
willing_.
11. Lastly, consider _what great things God hath done already for us_;
and if he had meant to have destroyed us, he would not have done all
this for us: He hath broken the iron yoak of Prelacy, removed
superstitious Ceremonies, and Service-book, established a more pure
way of Ordination of Ministers, and of worshipping of God, and there
are hopefull beginnings of this Government in many of our
Congregations; and we doubt not, but that God, who hath been the
Author, will be the Finisher of this mighty Work.
Let the consideration of these particulars exceedingly affect you, and
stir you up to persevere, & hold out in that great office you have
undertaken, in nothing being terrified or discouraged, but trusting in
the great God, who never faileth those that put their trust in him.
* * * * *
Our second Exhortation is unto _those of our respective Congregations,
that submit unto the Government, and are admitted unto the Sacrament
of the body and bloud of Christ, in the_ Presbyterian way; That we are
to exhort you unto, is,
1. That as you are Saints outwardly, and such who live (as we hope)
unblameably in the eyes of the world; so you would labour to be Saints
inwardly, approving not only your wayes unto men, but your hearts and
consciences unto the heart-searching God. And for this purpose, we
perswade you, [116]_to wash not only your hands, but your hearts, from
all iniquity, and not to suffer vain thoughts to lodge within you; To
put away the evill of your doings from before Gods eyes; [117]To be
Jews inwardly circumcised with the circumcision of the heart, in the_
Spirit, _not in the_ Letter, _whose praise is not of Man, but of God_;
To labour more to be _good_, then to seem to be _good_; to be more
ashamed to be _evill_, then to be known to be _evill_; to strive more
to get your sins _cured_, then _covered_; and to be not _gilded_, but
_golden Christians_. Alas! what will it avail you, to be esteemed by
your Minister and Elders reall Saints, when the Lord who is your
Judge, knows you to be but painted Sepulchres: What will it profit you
to have our _Euge_ and approbation, when you have the _Apage_ and
disallowance of God, and all his holy Angels? And therefore our prayer
to God for you is, that he would make you not only nominall, but reall
Christians; not only Saints by profession, but by conversation; not
only morally and formally, but Spiritually and Theologically good,
having your persons, principles, and aims holy, as well as your
actions. _He and he only is a right Christian, whose person is united
to Christ by a lively Faith; and whose nature is elevated by the_
Spirit of Regeneration, _and whose principles, practices, and aims,
are divine and supernatural._
Secondly, as it is your great honour and priviledg to be admitted to
the Sacrament, when others by reason of ignorance or scandal are
refused; so it must be your great care, to come _worthily_; and so to
demean your selves, that you may be made partakers of the graces &
consolations of this heavenly banquet; And for this end, we think it
our dutie to propound certain necessary directions to you, for the
right ordering of your Sacramental approaches; and to perswade you by
the mercies of our Lord Jesus Christ, to the diligent and
conscientious practice of these following particulars.
1. Not to rest contented with the examination of your Minister and
Elders, but chiefly and especially to examine your selves, and so to
eat of that bread, and drink of that cup: To examine your selves,
whether you be in Christ or no, whether You do truly repent; whether
You do hunger and thirst after Christ in the Sacrament; whether You
have an unfeigned love to God, and Your Neighbour, manifested by an
impartial respect unto all the Commandements and Ordinances of Christ:
For though we may and ought to admit you upon the profession of these
graces; yet Christ will not bid You welcome, unless You have them in
truth and sinceritie. And though we cannot discern who are hypocrites,
and who are sincere amongst You; yet he that can distinguish between
star and star, can and will distinguish between a true Saint, and a
formal Hypocrite: and therefore labour to be such, indeed and in
truth, as You seem to Us, to be in _word and profession._
Secondly, As not to come without preparation and examination; so also
_not to trust to your preparation and examination_. Sacraments do not
work as Physick, whether men sleep or wake, _ex opere operato_, by
vertue inherent in them; but _ex opere operantis, according to the
disposition and qualification of the party that partakes of them_. If
the party be not qualified according to the tenour of the Covenant of
grace, he eats and drinks damnation to himself, and not salvation; and
when he hath done all he can by grace received, to prepare himself;
yet he must not relie upon his preparation, for this were to make an
Idol of it, and set up dutie in the room of Christ. Excellent is that
saying of _Austine_[118], _He that stands upon his own strength, shall
never stand_; and of _Bernard_[119], _That man labours in vain, that
doth not labour resting upon Christ and his merits_; and therefore we
exhort You, after all your care of preparation, to renounce it as to
the point of confidence, and _to come to Christ in the strength and
confidence of Christ alone_.
3. Not be satisfied in the bare bringing of the forementioned graces
with you to the Sacrament, but to labour according to the advice of
the Apostle[120], _to stir up the gift of God that is in you_. The
Greek is, _to blow up_, and cause the grace of God within us to
kindle. Fire, as long as it lyeth raked up in the Embers, will give no
heat; a man may die with cold, for all such a fire. Grace, as long as
it lyeth dead in the habite, will not avail a man at the Sacrament.
And therefore, that you may be worthy receivers, you must take pains
to blow up the grace of God that is in you. You must arise and trim
your _spirituall lamps_, (as the _wise Virgins_ did,) that so you may
be fit to meet with your _Bridegroom_. You must _brighten_ your
_spirituall armour_, & gird up the loins of your mind; You must not
only have, but put on your _wedding garment_, and come to this
heavenly feast apparrelled in all your spiritual ornaments. For it is
a certain truth, that not only a wicked man, that wants grace, but a
childe of God that hath true grace, may receive the Sacrament
unworthily; though he cannot come unworthily as the wicked do, out of
a total want of grace, yet he may come unworthily out of grosse
negligence, and sinful carelesness, in not exciting and stirring up,
and improving the grace of God that is in him.[121] For not to _use
grace_, and not to _have grace_, in this case, do little differ in
Gods account. And therefore, if you would be worthy guests at this
Supper, you must not only have a _true_ Faith, but a _fit_ Faith; not
only a true repentance, but a _fit_ repentance; you must not only have
grace, but act grace; you must set your _Faith_ on work, to feed upon
that blessed Sacramentall promise, _Take, eat, this is my body which
is broken for you; This is my blood which is shed for you_. And you
must labour to make strong and particular applications of Christ to
your souls, and to believe, that as verily as you eat the Bread, and
drink the Wine, so verily you are made partakers of Christs body and
blood, to your everlasting happiness. And so likewise you must act
repentance, love, thankfullness, and obedience, according to the
direction of the Word of God.
4. _To do all that you do at the Sacrament, in remembrance of Christ._
For this is the main design of Christ, in appointing this Ordinance,
that it might be a _Love-token_ from Christ alwaies by us, and an
effectual means to keep his death in perpetual remembrance, that it
might be a lively picture of Christ crucified; and he that will
receive aright, must be eying this Picture while he is at the
Sacrament; and the more he minds it, the more he will admire it: The
Angels[122] [123]_stoop down_ to _look_ upon Christ incarnate, and it
is the happiness of heaven to have Christ alwaies before them; and it
is our happiness on earth, that we have such a blessed commemoration
of Christ crucified: As Christ is all in all, in all Creatures, in all
Relations, in all Conditions, and in all Ordinances; so more
especially in this: For the Elements of Bread and Wine are not
appointed for natural ends and purposes, but Christ is all in all in
them: They are Representations, Commemorations, Obsignations, and
Exhibitions of Jesus Christ. You must labour with the Eye of Faith to
see Christs name written upon the Bread and Wine, and you must read
Christ in every Sacramental action: when You behold the Bread and Wine
consecrated; You must remember how Jesus Christ was set apart by his
Father, from all Eternity, to be the Redeemer of his People: And when
the Minister breaks the bread, You must remember the great sufferings
that Jesus Christ endured for Your sins; and when You take the Bread,
and drink the Wine, you must do this in remembrance of Christ; You
must believe, that now Christ giveth himself to be Your nourishment,
and your Comforter unto eternal life; and you must labour by a lively
Faith, to take him as your Lord and Saviour, and to cry out with
_Thomas_ in the highest degree (if it be possible) of rejoycing, _My
God, and my Lord_: [124]And when you eat the Bread, and drink the
Wine, you must remember, that Christ _is the living Bread that came
down from Heaven, and that whosoever eats of this Bread, shall live
for ever: and that whosoever eateth the flesh of Christ, and drinketh
his blood, dwelleth in Christ, and Christ in him_. And you must
endeavour to receive Soul-nourishment from Christ, as your bodies do
by the bread you eat; and as the bread is turned into your substance,
so to be made more and more one with Christ by faith: that having a
reall, though spirituall union with him, You may have a happy interest
and communion in all his purchases. This is the life of the _Holy
Sacrament_, without which, all is but a dead and empty Ceremonie. But
we adde further, That this remembrance of Christ must not be barely
_notionall_, _doctrinall_, and _historicall_, but it must be also
_practicall_, _experimentall_, and _applicative_; it must produce
these and such like blessed effects and operations in your hearts.
1. You must so remember Christ, as to find power coming out of Christ
Sacramental, to break your hearts for all the sins you have committed
against him. Christ is presented in the Sacrament as a broken Christ;
his body broken, and his bloud poured out: and the very breaking of
the bread understandingly looked upon, is a forcible argument to break
your hearts. Was Jesus Christ rent and torn in pieces for you, and
shall it not break you hearts, that you should sin against him? Was he
crucified for you, and will you crucifie him by your sins? And
besides, the breaking of the bread is not only ordained to be a
motive unto brokenness of heart for sin, but also in the right use to
effect that which it doth move unto.
2. You must so remember Christ Sacramentall, as to find power coming
out of Christ, to subdue all your sins and iniquities; as the diseased
woman felt vertue coming out of Christ, to cure her bloody Issue; so
there is power in an _applicative and fiduciall remembrance_ of Christ
at the Sacrament, to heal all the sinfull issues of our souls. There
is no sin so strong, but it is conquerable by a power derived from
Christ crucified.
3. This is to remember Christ aright at the Sacrament, when you never
cease remembring him, till your hearts be brought into a thankfull
frame to God, for Christ and for his ineffable blessings and mercies
exhibited in the Sacrament to a worthy receiver. And therefore it is
called an _Eucharist_, or a feast of thanksgiving. It is as _Justin
Martyr_ saith, [125]_food made up all of thanksgiving_. It is a
custome in Colledges and houses founded by the bounty of great men, to
have a _feastivall commemoration_ of the bounties of their
Benefactors. The Sacrament is a _commemoration day_ of your great
Benefactor Iesus Christ, wherein you are to remember all those things
which he suffered for you; and the proper duty of the day is
_thanksgiving_.
4. You must not leave off remembring Christ Sacramental, till your
hearts be inflamed with an ardent love to Jesus Christ; for he is set
forth in this Sacrament, in all the endearing expressions, as a
crucified Christ, as pouring out his blood for us. Now it is an
excellent expression of _Bernard_: [126]_The more vile Christ made
himself for us, the more dear he ought to be unto us._ You must never
leave meditating of his love, [127]_till he be as fast fixed in your
hearts, as he was upon the Cross_.
5. You must so remember Christ, as to be willing to do and suffer any
thing for that Christ, that hath done and suffered so much for you;
till you can say with _David_, _What shall I render for all his
blessings towards me?_ till you can say with _Thomas_, _Come, let us go
dye with him_; and we add, _for him_: till with the Apostle, you can
rejoyce to be _counted worthy to be whipt for his names sake_. And can
with _Ignatius_ that blessed Martyr, [128]call your iron chains, not
_bonds_, but _Ornaments_, and _Spirituall Pearls_; till you can say,
as _Judg._ 8.22. _Rule thou over us_, &c. _for thou hast delivered us
from the hand of Midian_. There is nothing hard to that Christian,
that doth rightly remember Christ Sacramental.
6. You must continue in remembring Christ in the Sacrament, till your
hearts be wrought up to a _through contempt of the world, and all
worldly things_. Christ instituted the Sacrament when he was going out
of the world; and when he was crucifying, the whole world was in
darkness and obscurity: and he is propounded in the Sacrament, as a
_persecuted, broken, crucified Christ, despising, & being despised of
the world_. And if you do practically remember the Sacrament of his
death, you will finde vertue coming out thereof, to make you dead to
the world, and all worldly things. The Sacrament is called by the
Ancients, [129]_a feast for Eagles, not for Dawes_; and therefore it
was a phrase ordinarily used in the administration of this Sacrament,
_Lift up your hearts to heaven where Christ is_.
7. Cease not remembring Christ, till you be made partakers of the rare
grace of _humility_. Of all the graces that Christ picks out, in which
he would have Christians to imitate him in, _humility_ is one of the
chiefest, _Matth._ 11.29. _Learn of me, for I am humble_, &c. And
Christ in the Sacrament is presented, as _humbling himself_ to the
death of the Cross, for our sakes. And what a shame is it, to remember
an humble Christ, with a proud heart? The practicall remembrance of
the humility of _Christ Sacramental_, when sanctified, is mighty in
operation, to tame the pride of our hearts.
8. You must not fail to remember Christ in the Sacrament, till by
faith you have _applyed Christ, as your Christ_: Till you can say with
_Paul_, _Gal._ 2.20. _Who loved me, and gave himself for me._
Propriety in Christ, is that which sweetens all. For what are you the
better _for Christ_, if he be not your _Christ_? The Divels and damned
in Hell may remember Christ, but not with comfort, because they cannot
remember him, but as their enemy. But you must so remember Christ, as
to make him yours, by an _appropriating Faith_.
[Sidenote: Quest.]
But how shall we be inabled thus to apply Christ?
[Sidenote: _Answ._]
This is done, by studying the free tender that is made of Christ in
the Covenant of grace, which is expressed, _Isai._ 55.1. _Revel._
22.17. Jesus Christ is that brazen Serpent lifted up upon the Cross,
on purpose, that whosoever looks up to him, shall be healed; and
whosoever receives him as his Lord and Saviour, _should not perish,
but have everlasting life_. You must study the _freeness_, _fulness_,
and _particularity_ of the offer of Christ; and pray unto that Christ,
who bids you believe, to give you to believe. And truly there cannot
be a greater discourtesie to Jesus Christ, then to doubt of his love
towards you, while ye are receiving the pledges of his love. For
herein hath [130]_God commended his love toward us, in that while we
were yet sinners, Christ dyed for us_. What can Christ do more to
manifest his love, or to perswade us of his love he bears to us? Much
more might be said to this purpose, but we leave these things to be
amplified by the Ministry of your faithful Pastors. And we proceed to
give you further directions, for the right managing of your
Sacramental addresses.
5. In the fifth place, we exhort you to consider the Sacrament, under
a four-fold Notion:
1. As it is a _spirituall medicine_ to cure the remainders of your
corruption.