wherin we liue because so much as possibly we can we are to keepe the vnitie and peace of the Church alwayes prouided that nothing be done in way of religious honouring and worshipping the sacrament which were to make the creature a Creator God onely is to be worshipped and serued Mat. 4.10 as our Sauiour answered Sathan when he would haue had him to haue fallen downe and worshipped him A Cerere Baccho Paganorum dijs longe absumus quāuis panis et calicis Sacramētum nostro ritu amplectimur Aug. ad Faust We must not worship saith one the heathen Gods of bread and wine though after our maner we embrace the sacrament of bread wine his meaning is that Christians doe not worship bread wine as the heathēs did A holy Martyr well answered his Opponents Thomas Spurdance Acts and Monuments Pag. 2025. I receiue Christ by faith by beleeuing in him but the bread being receiued is not GOD for God dwelleth not in Temples made with hands you doe euill to cause the people to kneele downe and worship the bread Vse 1 Vse This may serue to confute the Papists who fall into the contrary extreme and giue so much reuerence to it as that they worship and kneele to it as to God Concil triden sess 13. Can. 6. They hold and it was so decreed in the Councell of Trent that the Sacrament should be adored euen with the highest degree of worship cultu latriae which is proper to God that it should be carryed about in solemne Processions to be adored of the people and whosoeuer held the contrarie was pronounced accursed But this Sacrament is onely to bee reuerenced as an holy mystery not to be adored with any religious worship The Apostles receiued it at the handes of Christ sitting not kneeling taking it not lifting vp their hands to it Christ bids them take eate drinke and doe all in remembrance of me to teach vs how vaine and idle the religion of the Papists is in worshipping the Sacrament which neither Christ appointed nor the Apostles acknowledged Vse 2 Vse This may serue to reproue those that neuer looke to their feete but come rashly to this Sacrament without feare or reuerence they neuer consider that God is there present It befalleth to many of them as it befell to Iacob while he slept The Lord was there Gen. 28. but he was not aware So the Lord is here but they consider it not they stand gazing on the rest of the Communicants as if they should be asked that question when they come home What went you out to see and not what to receiue But doe these men thinke God is present that they stand before Angels surely they know it not if they did they would not be so rash and carelesse Vse 3. Here we are taught to demeane our selues reuerently and with feare while we are about to receiue Considering 1. the worth and price of this Supper it cost the sonne of God his precious life he came downe from his throne of excellencie humbled himselfe was reputed a base seruant and offered himselfe a sacrifice to die for vs that we might liue 2. The daintie cheare in this Supper the bodie and bloud of him who is the ruler of heauen and earth the Lord at whose becke the Angels tremble and by whom both quicke and dead shall be iudged at the last day 3. The maiestie of him that sits at the Table with vs which is God Almightie that foldeth the heauens in his span and before whom heauen and earth shall passe away like a scrole 4. the person that inuiteth vs to this feast no meane seruant but a Lord euen Christ Iesus Col. 1.15 the expresse Image of his Father 5. Our owne vnworthinesse we deserue not to eate at this table hauing beene conceiued in filthinesse and wallowing euer since in the mire of iniquitie these should make vs feare and quake as Iacob cryed out at Bethell that is at the house of God How fearefull is the the place Surely it is none other but the house of God and this is the gate of heauen So in respect that Christ inuiteth vs giueth himselfe to be our foode that God also is present at this Table and wee for our parts are most vnworthie to fit thereat or to feede of the meate thereon we ought to cry out surely this is the Lords table and all the meate set vpon it is of Christs prouision and therefore we will eate it with feare and reuerence If a poore man sitting at a knights boord tremble and feare at euery bit of meat that he puts in his mouth how much more should wee feare that sit at this boord where the Lord of Heauen is present If Iohn Baptist an Apostle Euangelist and a Prophet Mat. 3.11 thought himselfe vnworthie to beare Christs shooes O Lord how vnworthie are wee prophane wretches to eate Christs flesh and to drinke his bloud If the Woman that had the bloudie issue feared to touch the hemme of Christs garment how should we tremble to eate his flesh and to drinke his all-healing bloud Oh therefore let vs come with pure eyes and heart to see and receiue the Arke of the new Couenant Col. 1.19 in whom dwelleth all the fulnesso of the Godhead bodily The third dutie touching our good behauiour in the time of receiuing is the particular application of the Sacrament vnto a mans selfe while he is in receiuing of it and this is done by meditating vpon the holy actions and rites which according to Christs institution are vsed in and about it for it hath pleased God considering our weakenesse to appoynt those rites as meanes the better to lift vp our mindes to the serious contemplation of his heauenly graces We must apply this Sacrament 3 wayes as it is 1. a Supper 2. a Seale 3. a communion 1. As a supper on this manner when the Minister setteth apart and consecrateth by the Word the bread and wine for Sacramentall signes I am to thinke how God the Father of his meere loue hath set apart and consecrated his sonne yea Ioh. 6.27 as the Apostle speaketh sealed him to be my mediator and redeemer when he breakes the Bread and powreth the Wine I must meditate how that Christs bodie was broken and his bloud shed for my sinnes when he giueth the bread and the wine I am to thinke that then God is offering giuing me his owne sonne to feed me vnto eternall life When I receiue the bread and wine and feede on them I must meditate of the receiuing of Christ and of my feeding on him by faith to the cherishing and nourishing of my soule Except I eate his flesh and drinke his bloud Ioh 6.51.57 there is no life in me I am but dead and for this cause did hee come downe from heauen Col. 2.13 that hee might giue life to me and to the world of the faithfull 2. As
or red or greene waxe but of the red bloud of the immaculate Lambe Iesus Christ which is visible exhibited to the eye of faith for which cause the Lord himselfe and the Apostle calleth the Cup in this Supper the bloud of the new Testament or of the new Couenant for that couenant of grace is ratified established and confirmed yea and sealed therewith as it were with the Lords broad seale And as in the Kings broad seale there is imprinted ingrauen and liuely represented the person of his Maiestie So in this Sacrament which is the Lords seale is imprinted engrauen and represented the verie bodie bloud of Christ and the liuely person of the sonne of God and all for the strengthening of our faith and the nourishing vp of our soules in the assurance of our saluation through his merites and mediation 3. A third end of this Sacrament is to be a token of our Vnion with Christ and Communion with our brethren 1. Of our Vnion with Christ The Cup of blessing which wee blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ and the bread which we breake is it not the Communion of the bodie of Christ That is a most effectuall signe and pledge of our vnion with Christ This vnion is called abiding in vs Ioh. 14.16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioyning to the Lord a dwelling in our hearts and is wrought betwixt Christ and vs 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of Christ apprehending vs and by our faith stirred vp by the same spirit apprehending Christ againe Both which S. Paul doth most liuely expresse I follow after Phil. 3.12 if that I may apprehend that for which also I am apprehended of Christ Iesus This vnion is best felt and most confirmed when we doe duely receiue the Lords supper for then we shall feele sensibly our hearts knit vnto Christ and the desires of our soules drawne by faith and the holy Ghost as by the cords of loue nearer and nearer to his holinesse 2. Of our Communion with our brethren 1. Cor. 10.17 We being many are one bread and one bodie for wee are all partakers of that one bread that as the bread which we eate in the Sacrament is but one though it be made of many graines So all the faithfull though they be many yet are they but one mysticall bodie vnder one head which is Christ This Communion pleaseth Christ very well Ioh 17.11 21.22.23.26 else hee would not haue prayed for it so often as he did and it is highly commended in the Primitiue Church because beleeuers were of one heart and of one soule in truth affection and compassion 4. A fourth end of this Sacrament is a token and pledge of our 1. spirituall resurrection He that eateth me shall liue blessed be that man that hath part in this resurrection Ioh 6.57 2. Of our corporall Resurrection He that eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Christ our head is risen therefore all the members of the bodie shall likewise rise for how can those bodies which are weapons of righteousnesse Rom. 6.13 temples of the holy Ghost and members of Christ 1 Cor. 6.19 Iuo modo negant carnem capacem esse resurrectionis quae sanguine corpore Châ—isti nutritur Irenae lib 4. cap. 34. and haue beene fed and nourished with the bodie and bloud of the Lord of life but be raised vp againe at the last day 3. The third and last thing which must be knowne touching this supper before we come to it is this Wee must know what it is to eate this Supper many are ignorant in this matter Now to eate this Supper is to eate the flesh of Christ and to drinke his bloud spiritually by faith vnder the signes of bread and wine for this cause Christ sayth I am the bread of life Ioh 6.35 he that commeth to mee shall not hunger c. And againe except yee eate the flesh of the sonne of man and drinke his bloud ye haue no life in you Againe Whosoeuer eateth my flesh and drinketh my bloud hath eternall life for my flesh is meate indeede and my bloud is drinke indeede And all this must bee done by faith which is both the hand mouth and stomacke of the soule to receiue chaw and digest this heauenly foode In the Gospell of S. Iohn it is said that God giueth this priuiledge to so many as receiue Christ that they are the sonnes of God Ioh 1.12 and a little after it is shewed who receiue Christ namely all those that doe truely beleeue So that looke as the hand of the bodie takes the bread and the wine and the mouth chaweth and the stomacke digesteth them to the refreshing and nourishing of the bodie euen so faith as the hand of the soule taketh hold vpon Christ represented and resembled vnder the signes of bread and wine and feedeth vpon him so as both soule and bodie are fed and nourished vnto eternall life Ob Ob. But our bodily foode is present with vs Christ is in heauen how then can we feed on him Sol Sol. I answere that it is true he is in heauen for the Scripture sayth Act. 3.21 the heauens must containe him till the restoring of all things Yet notwithstanding he may be said to be really present two wayes 1. To the signes by a Sacramentall relation 2. to the Communicants by faith alone Fidem mitte in coelum eum interris tanquam presentem tenuisti Aug. Epist 3. ad Volus In the holy Contemplation of faith thou art at one instant with Christ and Christ with thee Vse 1 Vse Seeing Christ is offered in this Sacrament to bee our foode and we are to feede effectually on his bodie and bloud in assurance of life eternall this then must teach vs to be carefull to keepe our stomackes for this meate and not cloy them before hand with sinne Men commonly keepe their stomackes for the best meate and will not cloy them with the meanest so let vs keep our stomackes for this blessed Manna Psal 78.24 25. which will make vs looke fresh in this worldly wildernesse Num. 16.35 Labour not sayth our Sauiour so much for the meate that perisheth Ioh 6.27 as for that which will last for euer And that our stomackes may be fit for this heauenly bread and Lordly cup we must take heed of sinne we are called the Temples of the holy Ghost let vs looke that these temples be cleane swept and cleansed otherwise neither Christ nor the holy Ghost will come into them Vse 2 2. This sheweth vs how needfull a thing faith is to the partaking of this Sacrament All this meate in this Supper must be eaten by faith As meate will doe one no good that wants hand mouth and stomacke
3.40.41 where the Prophet sayth Come let vs search trie and examine our owne wayes and so turne againe to the Lord but howe must we examine our selues surely by the Law of God we must know that and take that into our hands Ephes 5.13 as a glasse to behold our selues in for it will shew vs all our sinnes Gal. 3.10 originall actuall c. Yea not onely our sinnes but the punishment of sinnes the Law as a lyne will shew vs all our crookednesse and fetch vs in by such circumstances as wherby we shall not content our selues with a Confession in grosse that we are sinners bvt we shall confesse our sinnes to be out of measure sinfull and like the Kings Atturney sift and exaggerate euery circumstance of our sinne to make it as foule as can be that our harts may be beaten downe in the sence of our miserie and that we may cry out of our selues Alas What haue I done And in this Examination wee must iudge 1. Cor. 11.31.32 and condemne our selues that so we be not iudged and condemned of the Lord. We must doe as the Iudge doth in his examining of a theefe or an euill doer first set our selues at the barre of the Lords seate to whom we must bee countable secondly make diligent search into our offences thirdly produce witnesses fourthly accuse our selues and plead guiltie fiftly confesse the particulars and sixtly passe sentence of death vpon our selues iudging our selues a people worthie to bee cut off Ezek. The second thing whereof we must examine our selues is whether our sinnes be pardoned whether the seale of Gods spirit is set to the pardon whether Christ hath acquitted and discharged vs for our offences 1. Tim. 1.13 14. whether we bee reconciled vnto God or in the state of grace or no this Sacrament profits none but such as are in Christ Examine your selues saith S. Paul whether you be in the faith or no 2. Cor. 13.5 proue your selues know you not that Christ is in you except you be Reprobates We may know whether wee be reconciled vnto God and haue gotten pardon of our sins two wayes 1. If we feele that we haue truely beleeued 2. If we perceiue that wee haue truely repented For the first wee shall know that wee haue truely beleeued by examining three signes of our faith First if we finde wee haue receiued the spirit of grace and the sauing gifts and graces thereof which they that trueâ—y beleeue doe receiue then may we know that wee are reconciled vnto GOD and haue true faith Hereby sayth Saint IOHN Wee know that wee dwell in him 1. Ioh 4.13 and hee in is because hee hath giuen vs of his Spirit And among all the gifts of â—he Spirit earnest and hearâ—â—e Prayer is a note of true â—aith for therein the Spirit â—f GOD giueth vs confidence â—nd boldnesse to crie Rom. 8.15.26 Abâ—a Father with sighes and â—â—bbes that cannot bee expresed Secondly we shall know we â—aue faith if there bee an inward ward battell against feare against infidelitie against sinne and against the temptation of Sathan so as through Gods blessing we doe ouercome Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Euery crosse puffe of winde of affliction or temptation vnsetleth the vnbeleeuer but the beleeuer will not feare though the earth bee moued Psal 46.2 his faith is like Iron the more it is beaten the harder it is or the waters the more they are pressed the stronger they are and the more impetuous as we see in the Sea betweene two rockes and in Riuers vnder the Arches of a bridge Thirdly the third signe of faith is a sense and feeling of the fruit of faith as 1. Of peace of Conscience secondly of Iustification Being iustified by faith Rom. 5.1 we haue peace towards God through our Lord Iesus Christ thirdly of Ioy which is called vnspeakeable and glorious Wee ioy in God through our Lord Iesus Christ by whom we haue receiued the attonement fourthly of mortification Act. 15.9 faith purifieth the heart it suffereth no vncleane thoughts vnlawfull lusts or wandring motions to harbour there it purgeth out the old leauen and by little and little transchangeth it into a newe lumpe fiftly of obedience We haue receiued grace Rom. 1.5 and Apostleship that obedience might bee giuen vnto the faith Heb. 11.8 And Abraham by faith when he was called obeyed God Gal. 5.6 sixtly of loue faith worketh by loue both towardes God man towards him that begate and him that is begotten yea and him that is not yet begotten seauenthly Of remission of sinnes Act. 13.48 so many as were ordained to eternall life beleeued And againe All that beleeue in Christ Act. 10.43 shall receiue remission of sinnes c. The inward sense of such fruits as these argueth faith to be in the heart of him that beareth them For our Repentance we shall know that wee haue repented by these foure signes of it First if we feele by examination that we haue tender harts euen like melting waxe 2. Cor. 7.10 continually mourning and grieuing for our sinnes and offences the sacrifices of God are a contrite Psal 51.17 Psal 34.18 And 77 3. And 143.4 Isa 42.3 Ioel 2.3 Act 2.37 broken afflicted anguished perplexed brused rent and pricked heart He that vnfainedly repenteth doth lament and bewaile his former sinnes and conceiueth such inward griefe that his heart doth melt 2. King 22.19 and his spirit is sore troubled within him 1 Sam. 8.15 Our sinnes should be our greatest sorrow nothing should goe so neare our hearts as they and therefore the Lord saith that when men are brought to a true sight of their sinnes they shall mourne for them as one that mourneth for his owne sonne Zach. 12.10 and be sorrie as one is sorrie for his first borne Secondly we shall know that we haue repented if wee feele our selues prone and forward to hate with perfect hatred and detestation all our sinnes past or present our selues for our sinnes whereby we haue offended our gracious and mercifull Father 2. Cor. 7.11 This is called Indignation or displeasure signifying how much euery penitent man is angrie and displeased with himselfe and thus did Iob repent of his sinnes saying Iob 42.6 I abhorre my selfe in dust and ashes and Paul Rom. 7 24. when he called himselfe a Persecutor and a miserable wretch Thirdly we shall know our repentance to be sound if for the time to come we purpose and resolue to leaue forsake all our former sinnes Si vis esse verus paenitens cessa a peccato et noli amplius peccare quoniam inais est paeniteÌ„tia quamsequeÌ„s coinquamt culpa Bern. Medita c. 4. yea all manner of iniquitie It is not sufficient for vs to be inwardly sorrowfull but we must put away all our sinnes and if thou wilt be a
that are promised in the Word yea in this Sacrament The signes are not generall confused but particular to the seuerall Communicants 2. This Sacrament is an instrument of confirming Grace in that the signes thereof confirme our faith as a pledge by reason they haue the promise of God annexed thereunto For when God commandeth vs to receiue the signes by faith and promiseth withall to giue the things signified he bindeth himselfe as it were in a bond vnto vs to stand to his owne word euen as men binde themselues in Obligations putting to it their hands and seales so as they cannot goe backe when the signes are thus vsed as pledges then they are Instruments not onely of the encrease but also of the confirmation of Grace in vs. This confirmation is on this wise the signes and outward Elements 1. affect the senses outward and inward 2. the senses conuay the obiect to the minde 3. the minde directly by the holy Ghost reasoneth on this manner out of the promise annexed to the Sacrament He that receiueth the Elements aright shall receiue confirmation of Grace thereby but I vse them aright in faith and repentance sayth the minde of the beleeuer therefore I shall receiue confirmation c. Vse This serueth to confute the Papists who hold both this Sacrament and the other of Baptisme not to be voluntarie Instruments of God to confer Grace but naturall and Physicall Instruments hauing power and efficacie to work Bellarm de sacram lib. 2. cap 4.11 produce and giue grace yea that the very action of the Minister dispensing the Sacrament Ex opere operato giueth grace immediately as the moouing of the Pen causeth writing This Popish doctrine is fearefully derogatorie from the bloud of Christ Si quis dixerit per ipsa nouae legis sacramenta ex opere operato non conferri gratiā c. Concil Triden sess 7. Can 8. contrary to the Scriptures For 1. this effect cannot be ascribed to the worke done as they teach 2. neither can any extraordinary eleuation of their Beeaden-God conferre grace for this were to make the Sacrament a miracle and to encroach vpon the right of the holy Ghost 3. neither haue the outward elements any inherent force and power to feede the soule as they haue to feed the bodie 4. neither because grace is not tyed by any promise or meanes to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispence it with the action But vnderstand that 1. Grace is not tyed to the word therefore not to this Sacrament 2. If this were true then euery Communicant should be gracious the contrary whereof appeareth in many of Pauls communicants 1. Cor. 11. 3. Paul stands much vpon this to proue that Iustification by faith is not conferred by the Sacrament from circumstance of time gathereth that Abraham was first iustified before he receiued the Sacrament Act. 10.47 So Cornelius did truely feare God and was endued with the spirit of prayer So the Eunuch was first a beleeuer Act. 8.37.38 before hee Communicated 4. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely Grace is tyed 2. the onely meritorious cause which is the bloud of Christ 3. the most powerfull and applying efficient which is the holy Ghost to whom Grace is ascribed and not to the Sacrament Vse 2 Vse 2. As it is with the Lords Supper so it is with all other ordinances of God no outward means can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs 1 Ioh 2.27 we shall remaine vntaught yea let the Apostles themselues preach Mar. 16.20 the Lord must worke with them also or nothing can be done Wee haue power to come to Baptisme yet vnlesse we be renewed by the holy Ghost Tit. 3.5 and the spirit be vpon vs Isa 59.21 the outward water will doe no good If there be any grace in the water sayth Basil it is not in the nature of the water Basil lib. de Spiritu Sancto cap. 15. but from the presence of the spirit and Hierome sayth Hieron in Isa 14. man giueth water but God giueth the holy Ghost Let vs beware and take heede that we giue not too much to outward meanes as if they shuld yeeld forth all comfortable fruit and all efficacie of themselues without the worke of the spirit Many boast of the Sacrament very much as the Iewes of their Temple the Law Circnmcision Couenants c. yet if they goe no further then the outward signe it cannot be an Instrumēt from God to conuay grace into their hearts As of Baptisme so it may be sayd of the Lords Supper Vis regenerandi non aquae simplici sed Sacramentali idest gratiae Dei quae mediantae verbo per aquam operatur adscribenda est Polan in Analys Cateck Basil the efficacie and strength of our regeneration and reformation cannot be ascribed to the bare signe but to the Sacramentall signe that is to the grace of God working with the outward signe yet so that the word of God must worke with them The second dutie touching our behauiour in the time of receiuing is this We must set our selues in the sight and presence of the Lord and receiue this Sacrament with feare and reuerence as Gods owne ordinance to conuay encrease and to confirme Grace in vs so as that we must not worship it as God himselfe the author and bestower of all grace goodnesse Eccles 5.1 Take heede sayth Salomon to thy foote when thou entrest into the house of God and be more readie to heare then to offer the sacrifice of fooles for they consider not that they doe euill as this must be done at the receiuing of the Word so at the rest of all Gods ordinances for this is a most certain rule that what feare and reuerence God requireth in one of his ordinances he requireth in all his ordinances Hee would haue vs to feare and tremble at the receiuing of them Isa 66.2 The ground Reason and Reason is because that abuse which is offered vnto any of Gods ordinances the Lord taketh as done vnto himselfe euen as the Prince taketh that disgrace which is done to his Crowne and robes as done to himselfe Christ sayth those that despise his Ministers despise him and those that despise him despise his Father that sent him therefore all our gestures behauiours must be such as shew forth a feare and reuerence due vnto God in respect of his ordināce whither we receiue it kneeling sitting or standing or the like yet these things being in different in thēselues we must haue a respect vnto the order rule of comelines which is set down in the Church
a seale for as a seale set to a Deed of gift confirmeth all things therein promised So when I receiue this Sacrament it sealeth vp in my heart an assurance of all Gods promises therefore God is sayd to haue sealed vs Ephes 1.13 14. and to haue giuen vs the earnest of his spirit Now the promises which are sealed vnto vs and which faith layeth hold on this Sacrament respect 1. our Redemption 2. Reconciliation 3. Sanctification 4. Preseruation 1. Those that concerne my Redemption are these such like T it 2.14 Heb. 4.14.15 1 Ioh 3.8 that Christ died for me that he hath redeemed me from sinne and Sathan from hell from the wrath and curse of God Gal 3.13 Mat. 1.21 that hee hath saued me from all my sinnes that they are all forgiuen for his sake Gal. 4.5 and I am released of the punishment due vnto them Rom. 8.3 4 that hee hath kept the Law for me Mat. 3.15 and fulfilled all righteousnesse in my behalfe Rom. 3.24.25 Mat. 17.5 Rom. 4.21 that his righteousnesse is imputed vnto me and that God accepteth it as mine owne c. 2. Those that concerne my Reconciliation are these and such like that Christ hath reconciled me to God his Father Rom. 5.10.11 by whom I haue receiued the attonement that he hath purchased the fauour Ephe. 1.14 and good will of God towardes me that God is my Father and I am his child Gal. 4.6.7 that he loues me in Christ Ier. 31.3 and will loue me vnto the end that he is well pleased with mee in his sonne Christ Ioh. 15.8.9 10. c. that he is well pleased with my prayers 1 Ioh 5.14 to accept them and with all my workes Mat. 18.20 and exercises to giue me a blessing in them c. 3. Those which concerne our Sanctification are these and such like Ephes 1.17 18.19 that I shall receiue the spirit of Christ whereby I shall be endued not onely with knowledge faith repentance the gift of prayer 2 Cor. 12.9 and all other graces necessarie for mee but also that I shall bee sanctified throughout 1 The. 5.23 both in spirit soule and bodie and this will appeare when my minde shall abound with all good motions Rom. 8.29 and heauenly meditations Ephes 4.23 24. when my heart shall be filled with all righteousnesse in Christ Phil. 1.11 with all good desires holy affections when my will shall be subiect Luk. 22.42 and obedient to the will of God 2 Cor. 10.5 when my words shall be the words of God able to edifie Ephe. 4.29 and minister grace to the hearers when my workes shall be such 1 Tim. 2.10 as becommeth them that professe the feare of God when I shall be a vessell vnto honour sanctified 2 Tim. 2.21 and meete for my masters vse and when I shall serue God in loue and good workes that the name of our Lord Iesus may be glorified in me 2 Thes 1.11.12 and I in him 4. Those which concerne my Preseruation are these such like that I am an heire of saluation Heb. 1.14 sealed vp vnto the day of Redemption Rom. 8.17 Ephes 4.30 so that the Lord will deliuer me from euery euill worke 2 Tim. 4.18 and preserue me vnto his kingdome which is kept for me and I for it 1 Pet. 1.3.4.5 Hee hath promised to send his Angels to attend Heb. 1.14 and waite vpon me day and night Psal 34.7 to defend and keepe mee from all dangers Psal 91.11.12 c. and to minister and bring to my hand all things necessary for me c. 3. This Sacrament must be applyed as a Communion for as it is called a supper and a seale so a Communion by reason of that Communion and fellowship the Communicant hath with Christ and his fellow members 1 Cor. 10.16 The Cup of blessing which we blesse is it not a Communion The application is true and sound first when I feele that I am in the presence of God Isa 44.10 and that my soule hath communion and fellowship with God the Father Zoph 3 17 and with his sonne Iesus Christ Ioh 14.16 23. Ioh 17.20 as verily as my bodie hath communion with bread and wine 2. When that I feele I haue fellowship and communion with all the Saints of God Ephes 3.7 that I am vnseparablie knit ioyned to all my neighbours 1 Cor. 10.17 1 Ioh 1.7 1 Cor. 12.13.25 Rom. 12.10 Ephes 4 16. Act. 4.32 and brethren by loue doe liue in the practise of loue like a liuely and feeling member of the bodie Vse 1 Vse 1. This confutes the Papists that hold it sufficient to looke and gaze on this Sacrament in the Pixe to worship it but not to apply it the Laitie are debarred from it that it might not profit them Vse 2. Must this Sacrament bee particularly applyed this sheweth that many receiuing it receiue little profit by it for want of application some receiue in 1. ignorance 2. others vnprepared 3. other some for fashion 4. others because the season serueth 5. others for satisfaction of their taste 6. others to feede their bodies few for the right end and vse Vse 3. Disburden thy selfe of all worldly thoughts and vaine cogitations and let thy soule be as emptie of them as the poore mans cofer is of gold and Iewels hereby a way is paved to walke in heauenly meditations and freedome purchased to thinke seriously vpon this Sacrament The fourth and last dutie touching our good behauiour in the action of receiuing the Sacrament is that we must receiue it with ioy and delight In the Scripture it is called a feast Reu. 19.7 a banquet it is compared to the Marriage feast of the Kings son Mat. 22.2 As the guests that are called to such feasts doe much reioyce so must we when we come to this heauenly feast like the Children of Israell that obserued the feast of vnleauened bread seuen dayes with great gladnesse 2 Chro. 30.21.22 c. Our ioy in this banquet should exceed all other reioycings in naturall or temporall feasts should stoope vnto it In this is a kingdome righteousnesse peace Rom. 14.17 and ioy in the holy Ghost in those nothing but bodily sustenance This ioy will encrease as our assurance of Gods mercy towards vs encreaseth The holy Ghost who is our earnest penie Ephe. 1.13.14 is giuen vnto vs to assure vs of the fulfilling of Gods promises so that hauing receiued him and feeling him stirred vp in vs more and more by this Sacrament 2 Cor. 1.12 we reioyce vnder the hope of the glorie of God 2 Co. 5.5.6 yea as the Apostle sayth we haue cause to reioyce with ioy vnspeakeable and glorious 1 Pet. 1.8 A good shew of ioy and gladnesse did many of the Iewes then giue
passeth knowledge that they might be filled with all the fulnes of God c. Reason 2 A second Reason to moue vs to thankefulnesse is this in this Sacrament we receiue the seale of all Gods promises and of all the assurances of our owne saluation If a pardon should come to a malefactor he would be a glad and a thankfull man but when he seeth the Kings broad seale put to it much more ioyfull and thankefull for then he knoweth all is cocksure it is no forged Counterfeit So the King of heauen and earth hath not onely giuen vs a pardon but also hath set to it his seale in this Sacrament therefore we should alwayes bee singing Psalmes of praise and lift vp our hearts with ioyfull thankefulnesse vnto the Lord. Reason 3 A third Reason is In this SacrameÌ„t we feele our selues most strongly knit vnto Christ and vnto his Church so that nothing can remoue vs from the loue of Christ and his Saints and we haue such continuall comfort in the sense feeling of both that we haue not onely iust cause of ioy but also of thankefulnesse Vse Vse This may serue to giue a checke to our vnthankfulnes as for all Gods benefits so especially for the Crowne of all the rest euen his Son Christ giuen vnto vs in this Sacrament this is a bolt and a barre to keepe Gods benefits from vs wee will not be thankful for them when we haue receiued them Vnthankefulnesse sayth one Ventus exiccans et vrens fluenta gratiae Bernar. is a block that stops vp the passages of Grace and it turneth the blessings of God into curses because the Gentiles were vnthankefull Rom. 1.21.22 2 Tim. 3.2 the Lord infatuated their vnderstanding It is a sin most hatefull to man say he is vngratefull Ingratum dixeris omnia dixeris Minus Publianus and thou mayest well say he is euery way faulty If we respect Gods Commandement that commandeth vs to be thankful in all things or the practise of Christ and his Disciples that after the receipt of this Sacrament gaue thankes or the loue of God that ought to mooue vs to thankefulnesse or the seale of our pardon which ministreth matter of thankefulnesse or the fellowship we haue with Christ and beleeuers which vrgeth vs to be thankefull let vs then testifie our thankfulnesse to God with the Prophet Dauid Psal 116.12.13 saying What shall I render vnto the Lord for all his mercies I will take the cup of saluation and call vpon the name of the Lord the sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice and therefore by Dauid the Lord sayth Psal 50.23 Who so offereth me thankes and prayse he honoureth me euen with most excellent honour The second dutie after wee haue receiued this sacrament is carefulnes to grow in strength and to encrease in spirituall grace We must striue to feele encrease and take heed that we be not vnprofitable in our receipts As Peter speaketh of the Word it must be desired to the end we may grow by it 1. Pet. 2.2 so we desire and receiue this sacrament that we may gather strength grow thereby in grace till at last we come to a perfect and a full age in Christ Our Sauiour testifieth of himselfe Ioh 15.1.2.3 that he is the vine and his father is the husbandman euery brauch that bringeth not forth fruit in him he taketh away Mat. 3. but euery one that bringeth forth fruit he purgeth it that it may bring forth more fruit This duty of growing is much vrged in Scripture we beseech you brethren and exhort you in the Lord Iesus 1 Thes 4.4.10 that yee increase more and more 2 Pet. 3.18 Heb. 6.1 Grow in grace Let vs bee led forward vnto perfection Salomon compareth the righteous vnto the Sunne Pro. 4.18 that shineth more and more vnto the perfect day This is a manifest truth neither is there any point plainer then this that the children of God after grace receiued must alwayes be growing And the Reasons of it are these Reason 1 1. Because otherwise we frustrate the end of the Sacrament which is to feede vs that wee may gather strength and encrease of grace Psal 92.12.13.14 As a poore man comming to a good banquet is much refreshed strengthened and cheared thereby So the Lord hath appointed this banquet Eze. 47.12 that all the good graces of our soules begun in vs which are but poore and weake may receiue much strength and refreshing Reason 2 2. Because otherwise we in respect of our owne good receiue Gods graces in vaine if we thriue not and prosper not thereby A thing which the Apostle would haue vs especially to looke vnto exhorting and beseeching vs in the examble of the Corinthians to take â—eede to our selues 2 Cor. 6.1 least we receiue the grace of God in vaine Reason 3 3. If we receiue this ordinance in vaine the danger of it is great for God will one day most surely punish it And therfore our Sauiour Christs sentence is that al vnfruitful vnprofitable seruants that would not reape profit by Gods ordinances and talents shall be cast into vtter darknesse where is nothing but torments Mat 25.26 30.31 weeping wailing and gnashing of teeth Vse 1 Vse 1. This may serue to reproue those that keepe one standing and one stay in their Profession and Religion and though they haue had the meanes of grace long and vsed them often yet there is no encrease of grace no encrease of knowledge faith repentance new obedience c. They can goe from day to day to the hearing of the Word and other godly exercises but still they are at one stay as ignorant as senselesse as void of true iudgment and of as bad a Conscience But alas what a fearefull state and condition is this If a childe grow neither in length nor strength nor fatnesse after many yeares feeding sucking attending on him c. surely the mother will be out of conceite with him So when the Lord shall feed vs in seasonable time and we shall be all at one stand at a stay neither thriuing in knowledge nor encreasing in good affection towards religion he will be out of all good conceits with vs and at last giue vs ouer to our owne sencelesnesse The sicke person that is so sicke that he feeles not his disease and wants a stomacke that he cannot eate is much pitied and lamented and euery one saith of him surely he cannot liue So these that receiue Gods graces in vaine in respect of the sence of comfort in themselues though not in vaine in respect of God these men I say that reape no profit by receiuing the Sacrament are much to be pitied for they are neare vnto death and their end will be damnation Vse 2 Vse 2. This serueth also for our Instruction Let vs striue after perfection that we may daily
grow from perfection to perfection till we become perfect men in Christ Iesus Let vs continually pray with the Apostle Lord encrease our faith and let vs labour by all holy meanes of hearing the Word preached and reuerent vse of the blessed Sacrament to grow more and more in faith Let vs pray with the Prophet Psal 68.28 Stablish the thing O God that thou hast wrought in vs. And let vs labour to be daily more more grounded and stablished in euery grace that the Lord hath wrought in vs. And if alreadie we doe thus let vs comfort our selues in this that we doe as we ought and let vs hold on our good course vnto the end The third dutie after our receiuing of the Sacrament is that hauing gotten strength encrease of grace thereby both in our generall calling as Christians in the speciall calling wherein God hath set vs wee must walke worthie this badge of our high and honourable profession whereunto wee are called by glorifying God and edifying his Church This dutie is set downe in the Epistle of Paul to the Ephesians where the Apostle exhorteth vs to walke worthie of that high Ephes 4.1 and honourable vocation whereunto we are called This made Paul goe vnto God in the behalfe of the Thessalonians as he sayth We pray alwayes for you 2 Thes 1.11.12 that our God would count you worthie of this calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power that the name of the Lord Iesus Christ may be glorified in you and yee in him according to the grace of God and our Lord Iesus Christ As we receiue our naturall foode that we may grow in strength or at least haue our strength preserued that so we may be able to vnder-goe our callings so in this Sacrament we receiue our spirituall foode that thereby gathering strength in the inner man we may be the better able to glorifie God by walking in our callings Mat. 5.16 Let your light so shine sayth our Sauiour that men seeing your good workes may glorifie your Father which is in Heauen And the ground of all this ought to be the loue of God in Christ therefore sayth Paul 1 The. 2.12 I beseech you that ye would walke worthie of God who hath called you to his kingdome And this we shall doe Rom. 12. â—1 1. when wee present our bodies a liuing sacrifice holy and acceptable to God and 2. when for Conscience sake we endeuour to keepe Gods comman If ye loue me sayth Christ Ioh. 14.15.21 keepe my Commandements For he that loueth my CoÌ„mandements keepeth them is he that loueth me he that loueth me shall be loued of my Father and I will loue him and will manifest my selfe to him Reasons of this point first we professe our selues the children of God and true Christians it becommeth vs to manifest our selues so in our calling Secondly we are called to a kingdome which makes Paul stile this Calling Phil. 3.14 an high or supernall Calling Not so much because the Caller is heauenly but because the honour to which therby we are aduanced is indeed heauenly Hence also it is termed Heb. 3.1 the heauenly vocation not so much because the author meanes and manner is heauenly but because the state whereto we are brought is heauenly and glorious Ob Ob But how may I discerne this worthie walking Sol Sol. By these three signes the first is for a man to resist Sathan and all his temptations and neuer to make himselfe a drudge and a slaue vnto sinne any more The Apostle exhorteth the Ephesians to put on the whole armour of God that we may be able to stand against the assaults of the Deuill Ephes 6.11.12 for we wrestle not against flesh and bloud but against principalities and powers against the rulers of the darkenesse of this world c. What this spirituall Armour both offensiue and defensiue meaneth is further expressed in that Chapter Ver. 14.15 And for sinne let not that haue dominion ouer vs Rom. 6.12.14 for we are not vnder the law but vnder grace and wee may very well know that to whom we yeeld our selues seruants to obey 16. his seruants wee are to whom we obey whether of sinne vnto death or of obedience vnto righteousnesse The second is for a man to liue blamelesse and vnspotted of the world to auoid offence and to forsake that which is euill and not onely so 1 The. 5.22 but to abstaine from all appearance of euill S. Peter exhorteth vs not only to abstaine from fleshly lusts 1 Pet. 2.11 which fight against our soules but also to liue so 12. that our conuersation may be honest among the Gentiles and wicked men that they perceiuing our good workes may be prouoked to glorifie God in the day of their visitation S. Paul in three seuerall places of his Epistle to the Philippians perswadeth vs to liue vnrebukeable Onely let your conuersation be as becommeth the Gospell of Christ Phil. 1.27 that is so walke that it may appeare our life is framed after the doctrine of the Gospell and is answerable to our Profession Againe let vs doe all things without murmuring Phil. 2.14.15 and reasonings that we may be blamelesse and pure and the sonnes of God without rebuke c. And in another place Whatsoeuer things are true honest iust pure louely Phil. 4.8.9 of a good report and that are well fraughted with vertue and deserue prayse let vs thinke on them and doe them In all these places wee are exhorted vnto holinesse of life integritie of conuersation The third is for a man to abound in loue towardes his Christian brethren in mercy towards the poore members of Christ Loue of our brethren is the surest Euidence of our translation from death to life 1 Ioh 3.14 the Cognisance of a Disciple It is called that fauourable Ioh 13.35 well-wishing affection of Gods children one towardes another the speciall obiect of this loue are the brethren vnder that name come all that are partakers of like precious faith 2 Pet. 1.1 and spirit of Adoption with our selues The load-stone of this loue is brotherhood Mat. 10 42. Disciples are loued eâ— nomine because they are Disciples Gods children because they are Gods childreÌ„ stamped with his Image The manner of this loue is 1. naturall and kindly proceeding from selfe inclination no outward prouocations 2. Impartiall whether poore or rich 3. Feruent much water will not quench it And the fruits of this loue are 1. sociall conuersing one with another for mutuall comfort and edification 2. A fellow-feeling of miseries 3. a succouring of distresses and a chearful distribution to their present necessities Rom. 12.13 This last fruit of loue is peculiarly required after the receipt of the Sacrament for as GOD hath shewed his great mercie vnto
in admonition instruction consolation and such like Some will giue so far as may stand with reputation What if Christ had beene so streightned in his bowells to vs-ward where had our poore soules beene He had honor and glorie yet for our sakes he emptied himselfe and became of no reputation and shall wee stand with his poore members on tearmes of reputation Some giue grudgingly who when the pennie is out of the purse wish it in againe and repent of their liberalitie these are men with euill eyes Pro. 23.6 And many others will not giue any thing without much vrging these are like Spunges they sucke vp water apace but they will not let fall a drop though they be full till they be squeezed I could wish that these excuses might be spared and poore hungrie soules better remembred Giue vnto them to supplie their wants giue chearfully and often when by anie meanes you heare of their distresse A mercifull man will not stay till poore men seeke vp him but he will seeke vp the poore that he may finde them whom modestie and shame fastnesse causeth to lie hid and to conceale their needfull cases Oh spare some dish from your tables some morsels from your mouths some mony from your treasurie to relieue them 1. God commands it and giueth to you that you may giue to them 2. Reckoneth it as done to himselfe 3. It commends your profession nay our profession of Christianitie bindeth vs to giue 4. Thy gift is depositum pietatis Tertul. in Apolog. the stocke of godlinesse 5. It is pleasing to God Heb. 13.16 it is called a sacrifice 6. It is beneficiall to thy selfe God suffereth many to labour vnder great miseries that hee might crowne the miserable for their patience and the mercifull for their beneuolence 7. Manie promises are made to giuers Pro. 11.25 Luk. 6.38 Giuing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Communication If thou giuest a penie the poore man giues thee a good prayer and blesseth thee in the name of God Iob 29.13 And 31.20 of which Iob made great reckoning Giuing is like to Tennis-play for as the Ball that is serued is returned forcibly vpon him that serued it So doth God double vpon vs the good that we haue done to others as Dauias Prayers returned into his owne bosome Psal 35.13 so doe our Almes The fourth and last dutie required at our hands after the receiuing of the Sacrament is a spirituall watchfulnes by prayers and supplications in the spirit both for our selues and the whole Church with all perseuerance thereunto that both it and we may continue in well-doing vnto the end and in the end This Dutie is set forth vnto vs in the Philippians where the Apostle bids vs be in nothing carefull Phil. 4.6 but in euery thing by prayer and supplication together with giuing of thankes let our request be made knowne vnto God And our Sauiour Mat. 26.41 bids vs watch and pray least we enter into temptation giuing vs to vnderstand that it is an easie matter to fal from God and flie to the enemies of our saluation vnlesse wee make heartie prayers to God for our establishment Paul prayed vnto God in the behalfe of the Philippians Phil. 1.5 that they might stand strong in their fellowship in the Gospell from the first to the last day and surely much more needfull is it for vs to pray for constancie in good things soone may we fall or slip let vs then pray the more seruently let vs not giue our selues any rest but still pray vnto the Lord for our continuance Reason 1 1. Because of our selues we are able to doe nothing not to thinke one good thought so much lesse performe one good action It is God that giueth vs both the will and the deede Phil. 2.13 as Christ sayth Ioh 15.5 without him we can doe nothing therefore it is necessarie that our soules should be powred out and our supplications tendered that God may be pleased to beginne good things in vs then according to his good pleasure to continue them in vs and vs in them Reason 2 2. Because sleepinesse in good actions begun bewraieth our carelesnesse causeth God to remoue Reu. 2.5 and to take his ordinances away from amongst vs and to translate them to another people Mat. 21.43 which shall bring forth the fruits thereof to leaue vs to our selues to come against vs with wrath and to bring on vs that shamefull Prouerbe Loe 2 Pet. 2.22 with the dogge they haue turned to their vomit and with the sow to the mire What greater shame then after our escape from the filthinesse of the world our taste of the good foode of our soules and of the ioies to come to turne from the holy Commandement what a shame is it for vs to begin in the spirit and to end in the flesh to feede of Angels bread and then to lust after the Garlicke and Onions of Egypt Great neede it is for vs to cast down our selues in all lowlinesse before the throne of Gods maiestie and earnestly begge at his hands strength courage in all good things and perseuerance therein considering that if the vncleane spirit come for re-entrie and get possession Luk. 11.24 c. he will come with seuen other vncleane spirits and our last end will be the worst Reason 3 3. Becavse wee can neither receiue any grace nor vse any good gift well nor keepe any good thing nor encrease it without watchfulnes by prayer If ye abide in me Ioh 15.7 and my Word abide in you aske what you will and it shall be done vnto you To pray alwayes Rom. 12.12 1 The. 5.17 Luk. 18.1 and not to faint or giue ouer is a thing much commanded by the holy Ghost And as thus we are to watch by prayer so alwayes in our prayers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all Nations that the word of the Lord may haue free passage and that we may continue grounded and stablished in the faith as we haue beene taught in Iesus Christ Vse 1 Vse 1. This may confute the Papists touching their free-wil seeing a man cannot perseuere nor do any good thing without Gods speciall assistance Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need onely to be holpen but not wholy assisted by grace beleeue him not Adam before his fall had free will to choose the good and to refuse the euill but by his fal he lost that which in his Creation hee had euen all free-will vnto all things of the spirit so that till such time as he be regenerate by the spirit of God he cannot at all by his own power vnderstand thinke will or doe any thing that is good but is wholy carryed to that which is euill and can doe nothing else but sinne 1 Cor. 2.14 The naturall man sayth the Apostle perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned Where the Apostle plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will working in him both the will and the deed of his owne good will Vse 2 Vse This may teach vs that it is not sufficient to begin wel vnlesse withall we continue in well doing vnto the end and in the end The second sort of euill hearers beganne well Mat. 13. but they mard all in that they did not continue for notwithstanding all their good beginnings in the time of temptation they went away The fiue foolish Virgins had flourishing Lampes for a while yet they went out before the comming of the Bridegroome and therefore they were excluded out of his chamber Lots wise made great hast out of Sodome for a season but on a sudden shee looked backe and stood still The Scribe that answered Christ so promptly and aptly Mar. 12.34 out of the Law was not farre from the kingdome of God yet because he held not on he could not enter So it is to be feared that in many of vs there is pronenesse to retire and giue out wee start aside like a broken bow Psal 78.57 It is a kinde of wearinesse vnto vs Mal. 1.13 after a weeke or a moneth or a yeare to hold on I haue known some exceeding hote running swift at first like Hazael but on a sudden they became cold 2 Sam. 2.23 and lazie and grew to a loathing of that which they at first extreamly loued Looke to it thou which art guiltie to thy selfe of thine owne back sliding Remember Lots wife hauing begun to forsake the corruptions that are in the world through lust continue in the grace of God and grow forward from grace to grace til thou be a perfect man in Christ It must not be in Religion as in banquets In the beginning good Wine and then after that which is worse but rather with the Church of Thyatira Reu. 2.19 Our workes must be more at last then at first Oh let vs all be carryed forward to perfection Phil. 3.12.14 leauing that which is behind endeuouring to that which is before if by any meanes we may attaine the marke With the Spouse Psal 45.11 Let vs forget our owne people and our Fathers house that is the foolish conuersation receiued from the Tradition of our Fathers 1 Cor. 9. Let vs so runne that we may obtaine For Mar. 10.22 He that goeth forward to the end shall be saued FINIS