all such as at any time met together in the House of God to hear the Scriptures should be Excommunicated if they stayed not to Receive the Holy Communion Devotion which now is as it were vanish'd into Smoak in those times shined in a mighty Flame The Hearts of Men were on fire and their Zeal was Active and Sprightly in this particular because they reckoned it a necessary piece of Religion I confess the Practice of the Church is not that which maketh a thing Necessary Yet 't is a fair and strong Argument of its Necessity as being a good Comment upon our Lord's Command The continued Practice of the Church from the Apostles downward doth shew that the Wisest and most Learned among them did look upon themselves greatly obliged by the Law of Christ to a frequent Participation of this Mystery Because he said Do this as oft as ye drink it in remembrance of me they concluded themselves bound to do it often and lest they should not do it often enough they did it daily BUT I will not urge the Necessity of a daily Communion Yet this we must affirm indefinitely and in general that 't is necessary to Communicate often so that if nothing be wanting but a willing and ready Mind to omit it is a Sin a Violation of Christ's Law And if we think the Primitive Christians did it too often they are infinitely more to be followed yet than many now a days who either do it not at all or at most but once or twice a year and even then it may be questioned whether it be not something else besides the Love of Christ that doth constrain them 2. THUS much may suffice to be spoken of that Necessity which is grounded upon our Lord's Command But besides this we are to consider that the neglect of this Sacrament is Evil not in it self only but in respect of a very Evil Cause whence this shameful Neglect cometh for that cannot well be supposed to be any other than some lurking Sin and Wickedness in Mens Hearts which makes this Sacrament so formidable in their Eyes Since at this Ordinance God offereth to Men all the Mercies of the Gospel and nothing can hinder the conveyance but an Impenitent and Wicked Heart on the Recipient's part Hardly would any Man refuse so great Salvation did not his Conscience tell him that by Reason of his Love of Sin he may take Poyson into his Mouth instead of the Bread of Life It must needs be that the great Contempt of this Sacrament is caused mostly by some root of Bitterness that is in Men's Breasts which renders the Cup of Blessing very unsavoury and loathsome unto them The World generally is Evil and many Love to be so and for that Reason they dare not come to the Lord's Table How else comes it to pass that they croud many times into the Church in Throngs and Multitudes to Prayer and especially with itching Ears after a Sermon when yet we see a very slender appearance especially in some places at the Sacrament Certainly we must conclude or mistrust at least that People are Conscious to themselves of many Vices which they are fond of and willingly allow and indulge themselves in and rather than they will forsake those Vices they forbear this Ordinance because they cannot live Wickedly and Participate too without Eating and Drinking their own Damnation And is not this a most horrible Crime to value a few paltry Lusts above the Body and Blood of Christ And to prefer some Sensual and Bruitish Enjoyments before those Admirable and Astonishing Blessings which are tendred at the Lord's Table It was the Sin of the Jews and that which greatly kindled the Anger of the Lord against them that they slighted the Manna which David called the Food of Angels and lusted after the Fleshpots of Egypt the Cucumbers the Melons the Leeks the Onions and the Garlick Num. 11. Much more will it be lookt upon as an intolerable Crime in us if we make light of the greatest Blessings that Heav'n can bestow as the Comforts of the Holy Spirit the Fellowship of Christ the Pardon of our Sins the Peace of our Consciences an Assurance of a Glorious Immortality and whatsoever is the Felicity of Blessed Souls I say if we slight and reject all these out of favour to our Sensitive Appetites that we may still pursue the Unprofitable Works of Darkness and Enjoy the Pleasures of Sin which are both Beastly in their Nature and very short for their continuance As Maximus Max. Tyr. Ser. 20. Tyrius an Heathen Philosopher argued Who is so Mad so Bewitched so Byassed by his Affections that for the love of small and Transitory Pleasures of uncertain Enjoyments of doubtful Hopes and questionable Prosperities would not change his Life for a Better and betake himself to that which is Solid and Vnquestionable Happiness Yet of such corrupt and object Spirits are they who neither Love nor dare to partake of this Covenant Feast Men of such Debaucht Minds and Impure Consciences that they prize the most fordid Considerations above the Love of God and a Blessed Eternity like unclean Swine that contemn the sweetest Repose in comparison of a Dunghill and a Bed of Mire Were not Men Earthly and Sensual every one wou'd strive to be a Companion at the Altar 'T is a Polluted Heart that hindreth Men's approaches because they that are Wicked will be Wicked still and that is a great Reason why the Neglect of this Sacrament is Sinful forasmuch as it proceedeth from a sinful Cause an Evil and a Rotten Heart 3. I Heartily wish that all Persons who are concern'd would seriously consider these things and be so Provident too as to look upon the sad Consequence of this Neglect and see what an immediate and irreparable Injury they are like to do to their own Souls by it which is the Third and last Consideration For the words of Christ are plain Joh. 6. Except ye Eat the Flesh of the Son of man and drink his Blood ye have no life in you This place of Scripture all the Ancients do with one a Illud in primis animadvertendum occurrit quoties apud veteres agitur de hoc Sacramento verba Domini nostri quae Joan. cap. 6. referuntur caro mea verè est cibus sanguis meus verè est potus Panis quem ego dabo caro mea est Et nisi ederitis carnem silii hominis c. ad hoc Sacramentum omnes applicant Nec audiendi sunt qui tanta nube testium refragante negant illud caput Joannis huc referendum Diallacticon Edit Londin 1688. p. 15. 9. v. consent and mouth apply to this Blessed Sacrament and St. Austin himself urged it to prove the necessity even of Infant Communion which was then a Custom in the Church That indeed was an Error that proceeded from the abundant Piety of those times and the Reason upon which that Custom was grounded was not strong
saith Pythagoras For as Hierocles hath rightly Noted This Hyerocl in Pythag. pag. 210. course will serve very much either to Crown us with Joy for what we have done well or to increase our Repentance for whatever hath been done amiss But never should we be more careful of this than when we resolve to make our Approaches to the Table of the Lord then it is most necessary to lay aside some portion of time to enquire into our Condition with all diligence to peruse the Register of our Actions and to call our selves to an account even for our words and thoughts For hardly doth any Man walk so in this world but that he contracteth some filth daily some Defilements or other are apt to stick to his Heels Even the Conscientious mannagement of our common Affairs and our Lawful Callings though it be in its kind a good Preservative against Sin yet 't is apt to steal away our Hearts from God and to draw us sometimes into a Snare And for this Reason the most Righteous Man among us hath need to sequester some hours from other Employments and to enquire whether he be fit to come to the Supper of the Lamb. 2. BUT then Secondly we must note that this Examination is not required for it self but as a Relative Duty that is an Excellent Means to a farther end that a Man may be able after Tryal and search to make right Judgment of himself and may be provoked and perswaded to Correct the several Errata of his Life And this is the full meaning of St. Paul in that place where he doth chide the Corinthians for their shameful Miscarriages in the Church at the Communion time For first of all when ye come together in the Church I hear that there be Divisions among you saith the Apostle v. 18. And then in Eating every one taketh before other his own Supper and one is Hungry and another is drunken v. 21. These were Vile and Scandalous Actions and when the Apostle Commanded them to Examine themselves his meaning could not be that he would have them enquire whether Matter of Fact was not true or whether the things laid to their Charge were not Evil for all this was plain and open and manifest already and needed Censure rather than Examination But when he Commanded them to Examine his purpose was that they should Reform themselves and for the future take care not to meddle with that Sacred Mystery till upon searching of their Hearts they could approve themselves to God and the Church and to their own Consciences and should find themselves fit to be Communicants Examination here is as much as Approbation and in this Sense we find the word used as well in Prophane as in Sacred Writers The Men of Sparta were wont to be Tryed whether they had well observed the Laws of Lycurgus and such of them as were found to have done so were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved Persons Men that were fit and well Qualified to be Citizens And according to this Sense we are to understand that of St. Paul 1 Tim. 3. 10. where speaking of such as were to be chosen Deacons he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be first approved of let them be Esteemed as Men that are fit for that Function 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons that are blameless in every respect And speaking of himself being appointed to be an Apostle he useth the same Expression 1 Thess 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were Approved of by God and thought Meet to be entrusted with the Gospel And many more places there are in the New Testament where the word signifies not only Examination but Approbation or Liking and questionless this chiefly is the meaning of St. Paul in this place Let a Man Examine himself that is let every Man see that he be fit to be a Receiver that he be rightly qualified and disposed that he be such as the Conditions and Laws of the Gospel require him to be His Conscience must not Condemn him for any known Sin Unrepented of He must have this Testimony within himself that his Heart is sincere He must be an Holy Person that makes use of this Mystery one that hath led an Holy Life or at least that hath now Holy Purposes and Vows that he will Redeem the time for the future and yield up the Members of his Body and the Faculties of his Soul as Instruments of Righteousness and Holiness He that hath not any Comfortable Confidence that he is thus Religiously and Honestly disposed ought not to Communicate of these Mysteries 3. FOR in the Third place to shew you yet further the Necessity of due Prepararation the Apostle tells us 1 Cor. 11. 27. Whosoever shall Eat this Bread and Drink this Cup of the Lord Vnworthily shall be guilty of the Body and Blood of the Lord. And again v. 29. He that Eateth and Drinketh Vnworthily Eateth and Drinketh Damnation or Judgment to himself not discerning the Lord's Body In which two Verses the Apostle sets down the Sin and the Punishment of those who go to the Lord's Table as the Corinthians did with Factious Irreverent and Unprepared Hearts Their Sin is twofold 1. First they discern not the Lord's Body meaning that they make no difference between this Supper and an ordinary Meal they De iis erat Sermo qui domini corpus veluti quemlibet alium cibum indiscrete negligenterque sumebant August Tract 62. in Joan. Sic Hieron in Loc. Author Librorum de Cardinal oper Cypriano ascript S. Chrys in 1 Cor. 11. 29. take the Body of the Lord with the same Indiscretion and Negligence wherewith they take Vnhallowed and Common Food not considering the greatness of the things that are Exhibited nor the Amplitude of the Gift that is here given to every well Prepared Soul For no less than the Spiritual Body of Christ is tendered by the Elements And so Secondly the Unworthy and Irreverent Communicant Sinneth directly and immediately against the Body of his Saviour he becomes Guilty of his Body and Blood shewing by his Actions that he hath a very low and mean regard of that most Precious and Salutary Offering upon the Cross Now according to this twofold Sin the Unworthy Receiver hath a twofold Punishment 1. First he Eateth and Drinketh his own Damnation saith St. Paul As the Devout and Sincere-hearted Communicant Receives the Pledges of a Glorious Immortality by Receiving the outward Symbols so doth he that intrudes rudely take that which is the occasion of his Everlasting Ruine without true Repentance The Devil enters in with the Morsel as he did into Judas not to be cast out but by Prayer and Fasting and a strong Repentance For as the Bodily Presence of Christ in the Flesh was an occasion of Condemnation to those who Received him not then by Faith so doth his Mystical and Spiritual Presence here accidentally turn to the Prejudice of such as Receive him
be Absolutely Assured of all this is not necessary because we have no plain Revelation to ground that assurance upon 2. Because such an assurance were I possest of it could not be a Divine but an Humane Faith and consequently it would be Fallible and very uncertain For it must be grounded meerly on my reflecting upon my self and upon my comparing my Condition with the Word of God So that my Judgment touching mine own State is still but an Humane Act arising from those Observations which I my self make and I cannot as firmly and reasonably believe that I am a Penitent as I do believe that God will Pardon Penitents because I have His word for the latter and only my own word for the former And we know that every Man is ready to be Partial to himself and Naturally apt to think better things of himself than he ought to think and to take every Mole in his Face for a Beauty-spot Therefore since a Man cannot have any assurance of his State but by private Reflections upon himself seeing such a reflection is an Humane Act and since every work of Man is deceitful it plainly follows that such an assurance is not necessary I wish therefore that Men would be Modest in these and the like Cases and not impose such burdens upon their own and other Mens Consciences as may serve to rack and disquiet their Minds but cannot settle them upon a firm bottom The Faith of Christ is of an obvious Nature and since the way to Heaven is strait already Men should be very careful that they do not add to the difficulties by inventions of their own Brains and render that entrance impossible which already is so narrow that few there be that find it IN Answer then to this Enquiry What it is that every Communicant is bound to Believe I shall lay down this as a fair and satisfactory Truth that the Faith required is a Cordial and Comfortable Perswasion of the verity of the common Principles of Christianity comprised in the Creed and particularly that Christ is so the Saviour of the World that he is able to save all to the uttermost that come unto God by him which is the Sense of that Article touching the Remission of Sins These are plain Assertions for which we have the Authority of the Scriptures and when I call this a cordial and comfortable Perswasion I mean such a stedfast Belief in Christ as serves to apply Christ's Merits to a Man 's own self which Divines call a Particular Faith To believe in Christ Comfortably is not only to Assent to the Truth of the Gospel at Large and in a General Proposition but moreover to believe for ones self to be throughly satisfied that Christ was the True Messiah that came to seek and to Save that which was lost and to Save even Me among others That he Tasted Death for every Man and in particular for Me that his Blood is the Propitiation for the Sins of the whole World and even for Mine that he is an Advocate with the Father for my Brethren and for Me also that he hath Promised Eternal Life to all that do Obey him and that even I shall have benefit by his Promise if I make good the Condition In a word that He is the Redeemer of all Mankind and that with him there is Plenteous Redemption for Me and for Thee and for us All if we be not wanting to our selves To be thus perswaded is enough for any Communicant in genere fidei and as to Matters of Faith Indeed in genere morum as to Matter of Practice Repentance and Universal Obedience is necessary too But now we are considering not how much it is necessary for a Communicant to Practice but how much is needful for him to Believe and such a Faith as I have now described is sufficient if Men do but add to this Faith Virtue 1. THAT this is so will easily appear if we impartially consider first that this is the Faith which is necessarily required of all Christians and is sufficient for all This is Eternal Life that they know Thee the only True God and Jesus Christ whom thou hast sent saith our Blessed Saviour himself Joh. 17. 3. The Sense of which place is that the sincere and hearty acknowledgment of the True God and of his Holy Child Jesus is the Infallible way to Everlasting Happiness There are many Truths wrapped and folded up in the Bosome of that Text which the Compilers of the Apostolical Creed have drawn out into several Articles To know Jesus or to Confess him to be the Christ signifies in the Dialect of the Holy Ghost to own him to have been sent by God's Commission that he came to Redeem us and to Bless us and to Dye for us To have a deep Sense of the All-sufficiency of his Merits to believe that all Power both to Save and to Destroy is put into his hands and to be firmly perswaded that in and through him Forgiveness of Sins and a Glorious Immortality may be obtained by all that will lay hold on him and Love him in Sincerity Now if this Faith be sufficient as touching Matter of Faith to Entitle a Man to Eternal Life as our Saviour saith it is then it is enough also to give a Man the Liberty of Communicating because more cannot be required to admit us to the Lord's Table than is necessary for our admission into Heaven Certainly that Faith which sufficeth to bring us hereafter into the Presence of the Lamb must be sufficient to bring us to the Supper of the Lamb and that is not a confident Presumption of a Man's absolute Pardon and Election unto Happiness but a firm and comfortable Perswasion that Jesus Christ came into the World to Save Sinners which is a most faithful saying and worthy of all acceptation saith St. Paul 1 Tim. 1. 15. 2. THAT this Faith is enough for a Communicant will appear Secondly from its Anaglogy and Proportion to the Faith of the First Disciples It was St. Peter's Confession for which he was called Blessed Thou art Christ the Son of the Living God Matth. 16. 16. It was Martha's Confession Lord I believe that thou art Christ the Son of God that should come into the world Joh. 11. 27. It was the Eunuch's Confession I believe that Jesus Christ is the Son of God Act. 8. 37. Nay indeed it was the Confession of all the Apostles before every particular was extracted which lay hid and folded up in it We believe and are sure that thou art that Christ the Son of the Living God Joh. 6. 69. Now do but consider and judge in your selves Is it possible for any Ratianal Man to believe that the Faith which served for the Salvation of those will not be enough to Dispose and Fit Vs for the Sacrament Certainly by the same Faith whereby the Disciples of Old felt and handled the Word of Life we may also Feed on him For this
Faith is as unalterable as the Author of it who is the same yesterday and to day and for ever And if in that plain and easie Belief the Church went to Heaven of Old why may we not do so still And why may we not go to the Sacrament as to Heaven-gate by that Faith whereby so many Thousands have all along entered into Paradise 3. ESPECIALLY if we Consider in the 3 d place the Nature and Reason of this present Solemnity It is the Evangelical Feast by partaking whereof we do Renew our Covenant with God as the Jews did by Eating of the Passover And hence we may conclude that which Capacitates a Man to enter into Covenant with God first of all is sufficient to Qualifie and Fit him for the Renewing of that Covenant now because the Terms of the Covenant are all along the same and what we did at our Baptism and do now again is but the same thing acted over and over Now it is evident from the Holy Scriptures that the cordial belief of the Authority and Merits of Christ was accounted enough in the Apostles days for the admission of People unto Baptism which is the Initiating Mystery at which God and Men do interchangeably Seal Indentures first of all In Act. 8. we find Philip Preaching to the Ethiopian Eunuch and requiring a Confession of his Creed that he might be Baptized and when the Eunuch made this short Confession I believe that Jesus Christ is the Son of God it was thought enough to give him a right to the Seal of the Covenant and so straightway Philip went down into the Water and Baptized him v. 38. The like we Read of Paul and Silas how they directed the frighted Jayler to believe on the Lord Jesus Act. 16. 33. and instantly upon that Confession Baptized him Now we do not any where read or find any Reason to conjecture that the Apostles demanded any other Faith of their Converts before the Communion than what they had delivered unto them to prepare them for Baptism The same Belief which qualified them for that did also Qualifie them for this other Sacrament for in Act. 2. where we meet with the first Converts and a great number of them even three Thousand Souls St. Luke relates that they were Baptized and continued stedfast in the Apostles Doctrine and in breaking of Bread v. 42. And by the Story it seems to be intimated that in a very short time after they were Baptized they were all admitted to the Lord's Table I add to this in the last place that the Primitive Church of Christ required this of Communicants that they should believe those things to be True which were taught them by their Pastours for so Justin Martyr expresly tells us and those things were no other than the common Faith of all true Christians in all Ages and which in the Athanasian Creed is called the Catholick Faith consisting of the Fundamental Articles of our Religion which were antiently drawn up into short Summaries And by a passage in St. Ambrose it doth appear that Baptised Persons were not prohibited from coming to the Communion but for the space of a few days after their Baptism And this Prohibition was intended not that they might in that time learn a New Creed but only gain some further Knowledge touching the Nature and Ends of this Religious Mystery still the Faith was one and the same even a comfortable belief in Jesus Christ and him Crucified TO all which I shall only add the Judgment of the Church as to the Nature of that Faith which is necessary for Baptism c. as it appears in the Office of Publick and Private Baptism in the Visitation of the Sick in the Exposition of the Creed in the Catechism as also in that old useful Book called the Institution of a Christian Man In all which no more is lookt upon as necessary but an hearty assent to the Truth of those common Doctrines of Christianity contained in the Apostolical Symbol BY what then hath been thus particularly shew'd any ordinary Communicant may easily discern whether his Faith be genuine and right and approved and such as the Gospel doth require In short do you believe that the Holy Jesus was the Son of God That he came into the World by the Appointment of his Father That his great Errand was to Redeem an undone and without him a lost World That he Dyed upon the Cross for this purpose That his Blood was shed as a Ransom for all That he paid a Price even for thy poor Soul And that for his sake thou may'st find Mercy at the hands of God If this be thy Faith thou may'st be assured that thy Faith is as right and true as ever was the Faith of an Apostle tho' thou canst not Remove Mountains nor Heal the Sick with thy shadow And therefore thou art thus far well Prepared to be a Receiver because this is the proper Object of every Christian's Faith That Jesus Christ is the Saviour of the World and to believe thus much with a particular application of Christ's Merits to thine own Soul so that thou canst believe it with Joy and cast thy self on him with an Humble Confidence and trust to him for thy present Pardon and future Felicity this is the proper Act of a Worthy Communicant CHAP. V. Of Repentance THERE is another Special Act of Religion which not only every Communicant but indeed every Christian ought to employ the utmost of his Care about and that is Repentance from dead works the Natural Fruit of Faith towards God In discoursing of this 't is requisite for me to shew 1. First the true Nature of Repentance wherein it doth consist 2dly Upon what Special Grounds and Reasons it is necessary before we go to the Communion And 3dly how far and in what Degree it is necessary 1. FOR the right understanding of the Nature of Repentance we must not rely upon the groundless nay Superstitious Conceits of the School-men who place the whole Work of Repentance in Contrition Confession and Satisfaction meaning that though a Man be never so broken in Heart yet he is not a right Penitent nor fit for the Communion till he hath privately made an enumeration of his Sins to a Priest and doth undergo at least doth Vow and Promise to undergo some Ritual Penance to Expiate his Offences At the bottom of this Doctrine there is a great deal of Trick and Artifice which is quite Foreign to the design and business of Christianity For Christ's Religion is a plain and admirable Method to make Men universally Good and to bring us to the Love of solid and substantial Vertue that we may Live the Life of Angels Pure and Holy as far as it is consistent with the Nature and Condition of Mortal Men. Accordingly Repentance means a Zealous and Passionate Abhorrence of every thing that is Evil in the Eye of God The common Notion of Repentance implyeth thus much that
Corruptions of Soul along with them And never is it more necessary for Men to lay their Impurities aside than when they come to this Christian Sacrifice The Body of the Lamb was a Type and Figure of the Flesh of Christ and as we cannot refuse Eating without being Guilty as well as Foolish and Improvident so neither can we be Innocent if we Eat with our Uncleannesses about us this is no other than to Eat and Drink Judgment to our selves 1 Cor. 11. 2. BESIDES 2dly the Nature of this Great Mystery is well to be considered for as I have shew'd it is the Covenant Feast under the Gospel even as the Paschal Supper and other Sacrifical Banquets were under the Law And Repentance is indispensably required of all that come to Contract with God There is a remarkable place in Psal 10. 16 17. Vnto the Wicked God saith why dost thou Preach my Laws and takest my Covenant into thy Mouth whereas thou hatest to be Reformed The Psalmist doth manifestly allude to an Ancient Custom of making Covenants with God by Sacrifice as it is v. 5. For the Offering being made upon the Altar and part of it being burnt as God's Portion the remainder was taken away by the Covenanting Parties as their share and their manner was to Eat it together before the Lord thereby testifying that they were now in Communion and Fellowship with him And this the Psalmist calls the taking of God's Covenant in their mouths for it was the Eating of his Sacrifice which was a Sign and Token of the Covenant Now what they did of Old when they did Communicate of the Flesh of Beasts That the very same thing we Christians do now when we partake of Bread and Wine we do Solemnly Profess that we are in Covenant with God and Solemnly Confirm this Covenant at his Table Now the Terms of the Covenant under the Gospel are these on our part that we will serve God in Holiness and Righteousness all the days of our Life and if our inward intentions be not according to our outward Profession but we hate to be Reformed what horrible Presumption is it to take the Symbol and Seal of God's Covenant into our Mouths All this is Mockage and Hypocrisie a Solemn and Theatrical kind of jeer if Men do not stedfaly resolve and purpose in their Hearts to become New Men and for ever to please God in Newness of Life 3. ADD to this in the third place that the Blessings tendred us at this Sacrament are such as do require a Sincere Repentance from dead Works as a Qualification and Disposition to make us meet to be Partakers of them For here Christ is tendred with all the Fruits and Benefits of that Sacrifice which he once for all offered up to his Father upon the Cross And of these Forgiveness of Sin is one great Blessing But there is no Pardon to the Wicked to such as are still in Love with their Abominations and intend to persist and go on in their Wickedness In order therefore to a due Celebration of this Mystery as every Knee should bow so every Heart must be broken and every filthy Lust Mortified For Conversion goeth before Forgiveness as the Condition that Capacitates the Receiver and the Dominion of Sin must be Conquered before the Guilt of it can be removed it being impossible for Vice and Grace to Reign together or that God and Belial should sit together in the same Throne 'T is Repentance that Prepares the way for Mercy and makes room for that Pardon which we beg for at the Altar and that we may be sure of Forgiveness we must so Condemn all our Impieties as to forsake them and so to grieve for them as to detest and abhor them For Christ is not an Absolute but a Conditional Saviour Nor doth he Ransom any by his Blood from Eternal Death but whom he Redeems first by the assistance of his Grace from those Iniquities whereof Death is the Wages All that Bliss and Happiness which is reserved for us in Heaven and whereof we have a foretast and earnest at this Sacrament is the Portion of Holy Souls only that Love the Lord Jesus in Sincerity and resolve to Obey him CHAP. VI. Of the Degrees and Measures of Repentance According as Mens Sins are Of Unwilful Sins THIS being enough to shew the Necessity of Repentance in order to a due Communion I proceed in the next place to shew what Measures and Degrees of Repentance are necessary For the clearing of this too we must of necessity consider the different Degrees and Measures of Sin because Repentance must bear some Proportion to the Offence and as a Man's Sins are of a greater or a lesser Nature so must his Repentance be also NOW considering that the Act and Consent of a Man's Will is that which renders an Action formally Sinful and the more wilful any Sin is the more it riseth and swelleth in greatness we must first distinguish between Wilful and Vnwilful Sins for so it will the more fully and evidently appear what degree that Repentance must be of which is to be proportionable and suitable to both WILFVL Sins then are such as are committed with a Man's full Approbation and Choice when he deliberates upon it or at least hath means and time to deliberate and resolves with himself to do the thing either for the gratifying of some Lust or for the procuring of some worldly end though he knows the Action to be contrary to God's Law and might refrain from it if he would make a due use of that strength which God hath either fixed in his Nature or added by his Grace Such an Action is rightly said to be wilful because a Man's Will hath the greatest hand and stroak in it For we suppose in this case that the Understanding is or may be sufficiently informed and that the Inclinations are not so strong nor the Temptations so great but that they might be Victoriously Resisted if the Party would but give his mind to it and set his Heart to employ his Power and Abilities And therefore the Sin is called Wilful because though some little fault may perchance lye both in his Understanding and Affections too yet the main blame lyes upon the Will for carrying the Action on with Resolution and Obstinacy because he is set upon frowardness VNWILFVL Sins are such as have not the Consent or not the full Consent of the Will but proceed rather from some Natural and Hereditary Imperfection either from a defect of Knowledge by means whereof a Man either wants light in his Understanding or looks upon things in a wrong light and then 't is a Sin of Ignorance or else it proceeds from a defect of Strength from some Inability and Lameness of Humane Nature by means whereof his own corrupt Inclinations within are too quick for him or some Temptations from without are so sudden so thick so violent against him that he cannot hold out against himself as
for here we commemorate the Charity of the Lord Jesus Christ that though he was Rich yet for our sakes he became Poor that we through his Poverty might be Rich as the Apostle speaks 2 Cor. 8. 9. Here we see how he parted with his Heart-blood and laid down his very Life for us And here he feeds us with Food from Heaven with that Divine and Spiritual nourishment whereof the Manna in the Wilderness was a poor Type and Figure with the true Bread of Life with his Flesh which is Meat indeed and with his Blood which is drink indeed more strengthning than the Manna more efficacious more durable for he that partaketh hereof shall Live for ever 2. THESE Considerations do of themselves Naturally tend to stir us all up to these acts of Mercy and Charity at this time A thing so Universally so Constantly observed by all Christian Churches since the beginning of Christianity that we cannot shew any one Age when this Blessed Sacrament was ever administred without it perhaps it is the only Ecclesiastical Right which hath come down to us without any contradiction and because the thing may be of some considerable use and satisfaction I shall give this short account of it 1. OUR Saviour in his Sermon on the Mount had said If thou bring thy Gift to the Altar and there remembrest that thy Brother hath ought against thee leave there thy Gift before the Altar and go thy way first be reconciled to thy Brother and then come and offer thy Gift Mat. 5. 23 24. The Primitive Christians understood these words to have been spoken by way of Anticipation with respect to that Charity which all were to express at this Sacrament * See Mr. Mead 's Learned Discourse of the Altar Because all Legal Sacrifices were now in a short time utterly to cease they could not conceive why our Saviour should prescribe a New Right and Duty to be used at the presenting of the Mosaical Oblations and that in a Sermon which he purposely intended for the perpetual and standing use of his own Church and therefore they lookt upon it as a standing Law which he gave occasionally and before-hand to oblige all his Followers to acts of Charity especially when they come to his own Table Hereupon arose two Customs which all Christians universally observed in the Primitive Ages and which had no other plain Text of Scripture in all the New Testament to warrant them but this Text only One was in token of their mutual Reconciliation and sincere Love for as they were going to Celebrate this Divine Mystery the Deacon cryed aloud to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no Man have a quarrel against any whereupon the Devout Communicants presently Saluted one another with an Holy Kiss The other Custom was what I am now speaking of of providing for the necessities of the Poor None came before the Altar with empty hands but every one according to his abilities brought something to be offer'd upon the Holy Table for the use of their indigent Brethren part of the Offerings being first Consecrated for the Celebration of the present Solemnity and these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Gifts according to our Saviour's Language WHICH Custom was undoubtedly observed even in the Apostles time as you may see by these Proofs 1. First saith St. Paul upon the first day of the week let every one of you lay by him in store as God hath prospered him 1 Cor. 16. 2. Though the Apostle here spake directly and chiefly of a special Collection which was then to be made for the poor Christians in Judea yet because he directed the Corinthians to lay by something in store upon the first day of the week the day on which the Holy Sacrament was constantly administred in the Apostles time it seems highly propable that St. Paul spake of an Accumulation of Charity over and above the ordinary proportion which they were wont on that day to present before the Lord's Table 2. BUT there is another passage of St. Paul's and that in the very same Epistle to the Corinthians which puts the thing out of all Controversie 1 Cor. 11. 20 21 22. When ye come together in one place this is not to eat the Lord's Supper for in eating every one taketh before other his own Supper and one is Hungry and another is Drunken What have ye not Houses to eat and to drink in or despise ye the Church of God and shame them that have not Here the Apostle expresly speaks of eating the Lord's Supper and that in the Church the Place of Publick Religious Assemblies which he plainly distinguisheth from their Private House and he blames them for those Disorders and profane extravagancies they committed in the Church at that time and I will represent the Case in the words of our Learned and Incomparable Paraphrast Dr. Hammond Those Publick Common Meetings which should have been as at the Table of the Lord to eat a Church-meal a common Christian Feast were made by those Corinthians much otherwise none of that Communicativeness and Charity was among them as was required in Such For at their Feasts of Charity accompanying the Lord's Supper which were intended for the relief of the Poor and wherein all the Guests were to be equal no Man to take place or eat before another no Man to pretend any right to what he brought but every Man to contribute to the common Table and to eat in common with all others this Custom was utterly broken among them he that brought a great deal fell to that as if it were in his own House at his own meal and so fed to the full whereas another which was not able to bring so much was fain to go hungry home and so their Meetings were more to fed themselves than to practice a piece of Christian Charity to which those Sacramental Assemblies were instituted This certainly was to do as they were wont at home and they might as well have stayed there as have done thus this was quite contrary to the institution of Church-Meetings and not only to send away hungry but even to Reproach and put to shame those that were in want and were not able to bring any great offering along with them HENCE it appears that the Regular way of Celebrating the Eucharist in the Apostles days was for all men especially for the Rich and Wealthy sort to bring liberal Oblations with them to the Church to relieve the Poor and upon part of those Oblations to feed together with that Humility Impartiality and Communicativeness of affliction which became a Family whereof the tender-hearted Jesus is the Head 3. AND to confirm this thing further it is observable that these Feasts which accompanied the Holy Sacrament were called Agapae or Feasts of Love and St. Jude makes express mention of them at the 12. verse of his Epistle where speaking of the lewd Gnosticks he saith These are Spots 〈◊〉 〈◊〉 〈◊〉
Clemency that was possible for him to express and all this that he might leave us an Example that we should follow his steps saith the Apostle 1 Pet. 2. 21. Now when we see at this Memorial of that Great Sacrifice the Bread broken and the Wine poured out the one representing the bruising of his Flesh the other the pouring out of his Blood both shewing how he was smitten of God and afflicted when we see this and call to mind his Exemplary Patience and Charity throughout all his Sufferings what can we gather hence but these natural thoughts that we should be like-minded that Christ our Passover having been thus Sacrificed for us we should keep this Feast without the Old Leaven and without the Leaven of Malice and Wickedness that we should put on as the Elect of God Bowels of Mercy Kindness and Humbleness of Mind that all Bitterness and Wrath and Anger and Clamour and Evil Speaking should be put away from us with all Malice and that we should be kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven us and as Christ for his Mercy sake forgave his very Murtherers 3. AT this Great Solemnity there is not only a Spiritual Union between Christ and all good Christians but a Representation also of that perfect Union which ought to be among Christians themselves That one Loaf that is made up of many Grains all moulded together into one Lump and that Cup that is made up of many drops all mixed together into one Mass shew that all who participate of these Symbols should be joyned together into one Society a Society animated with one and the same Spirit a Society knit together by the Band of one Discipline a Society of one Heart and of one Mind as well as of one Faith and Hope Many of the Ancients insist much upon this that the Holy Sacrament is a Figure both of that Natural Body of Christ which Suffered upon the Cross and moreover of that Mystical Body of Christ of which he was made the Head after his Resurrection And one Reason of that Unity which ought to be among the several Members of this Body is because they are all fed and nourisht at one Table and so St. Paul himself tells us that we being many are one Bread and one Body because we are all partakers of that one Bread or Loaf 1 Cor. 10. 17. This then is another peculiar Reason why we should appear at this Solemnity a New and unleavened lump with Minds purged from all ferment of Malice and Wickedness like Children of the same Father and of one Family round about his Table with Souls full of the most extensive and unfeigned Charity and with Spirits enflamed with the Love of God and with Love to all that belong to God the true Spiritual Incense which gives a sweet smelling Savour to all our Offerings at the Altar I beseech you Brethren saith St. Paul in the beginning of that Epistle wherein he taxed afterwards the disorders of the Corinthians at the holy Communion I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joined together in the same Mind and in the same-Judgment 1 Cor. 1. 10. 4. TO this Solemnity we come to receive the pledges of our reconciliation unto God the Ratification and Seal of our own Pardon and Forgiveness This saith our Saviour speaking of the Creature we are to drink of the Fruit of the Vine as 't is expresly called in the very next verse this is my Blood or the Communion of my Blood of the new Covenant which is shed for many for the remission of Sins Mat. 26. 28. But how can we expect to be pardoned our selves if we do not let all Hatreds and Animosities drop to the ground before we go unto the Altar If we do not freely heartily and sincerely pardon all others as we our selves would be pardoned If ye forgive Men their Trespasses your Heavenly Father will also forgive you But if ye forgive not Men their Trespasses neither will your Heavenly Father forgive your Trespasses saith our blessed Lord Mat. 6. 14 15. Whence it is clear that mutual Charity is one of those many conditions which are necessary to make us capable and receptive of God's Mercy As when Christ gave the Keys of his Kingdom to Peter he intended all the other Apostles should have an equal share of the Authority Petro soli claves dedit coeteris communicandas Optat and to this purpose he said afterwards to all the Apostles when he breathed on them Whose soever Sins ye remit they are remitted unto them and whose soever Sins ye retain they are retained Joh. 20. 23. So where pardon of Sin is promised to this or that Grace there all other Graces are taken in and supposed because there is required a Complication of all Virtues in order to perfect Remission Now of these Virtues mutual Charity or our forgiving each other is one Not that it procures our forgiveness by way of Merit take heed of that conceit so vain in it self so deadly in its consequences so reproachful to the free Grace of God and to the infinite Merits of our Redeemer but that this mutual Charity doth dispose qualifie and fit us for God's pardon Therefore 't is observable that when our Lord gave his Church a Form of Prayer of his own composing and in it taught us to pray Forgive us our Trespasses as we forgive them that Trespass against us As soon as ever he had ended that Prayer he presently singled out this part of it to speak to inculcating and reasoning upon this sole point of fraternal forgiveness as being a point of such great Moment and Weight that without the practice of it the rest of the Prayer would be to little or no purpose And to strengthen the necessity of this thing farther yet he spake of it again afterwards Matth. 18. where we find a Parable of a wicked Servant to whom his Lord forgave a Debt of ten thousand Talents but because upon his forgiveness he dealt unmercifully with his Fellow-Servant taking him by the Throat and casting him into Prison for an hundred Pence his Lord was very wroth with him saying O thou wicked Servant shouldest not thou have had Compassion on thy Fellow Servant even as I had pity upon thee And so he delivered him to the Tormenters till he should pay all that was due unto him The Application of all wich is very plain but very terrible so likewise shall my Heavenly Father do also unto you if ye from your Hearts forgive not every one his Brother their Trespasses Mat. 18. 35. 3. TO draw now to a Conclusion and to bring down this whole Matter closer yet to our Christian Practice Let Charity and perfect Love be at once both the Rule and the Tenor of our whole Life in all
many infirmities then it is time to cleanse our selves from all filthiness of Flesh and Spirit to enter at least upon a Life of Holiness to wash our hands and hearts in Innocence and so to compass the Altar of God BEING thus rightly disposed we are then to behold the Fountain which is opened to us for Sin and for Uncleanness I mean the blood of Christ which purgeth our Consciences from all dead works to serve the living God Heb. 9. 14. Now 't is a seasonable time for us to call to mind the coronary Thorns the Scourge the Nails and the Spear which opened this Fountain To remember our blessed Lord's Agony in the Garden his bloody Sweat his Buffetings and Stripes his dolours and most bitter Death upon the Cross To consider that all this was for us sinful Men and for our Salvation to reconcile us to his Father to Redeem us from all Iniquity and to beget us again to a lively Hope to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us because he so loved us all that whosoever believeth in him shall not perish but have Everlasting Life These Holy Meditations are not only proper and seasonable when we are now at the Supper of the Lamb but they are moreover naturally apt to enflame your Affections with the love of Jesus to dissolve and melt you into Penitential showers to ravish your Hearts with a sense of his infinite Goodness to fill you with Divine Extasies and Raptures and to fix your Resolutions of obeying for ever the Author of your Salvation of following his blessed steps with all Meekness and Humility and of bearing not only his Yoak but even his Cross too and in all things of being made conformable to his Image NEXT to the love of God and of Christ let the love of all Mankind replenish and possess your Hearts God forbid that Malice or Uncharitableness or Bitterness and Rancour of Spirit God forbid that any of these or such unclean things should ever be brought before the Altar of Peace and Reconciliation If he so loved us we ought to love one another because he tasted Death for every Man he is not willing that any should perish but that all should come to Repentance he is the Saviour of all Men especially of them that believe and seeing every Soul is precious in his sight every Soul should be dear to us and our Love to all Mankind should be extensive and unlimited as his was And to express this Love we should be ready to do good to all desire and endeavour the Salvation of all and devoutly pray as the Primitive Christians did whose Hearts were so warm with the Blood of Christ for the whole Race of Mankind not only for the Church of God and for every part and Member thereof but for all too that are as yet without the borders of the Sanctuary and for all Estates and Conditions of Men that no corner of the Universe may be too remote for our Charity and that however the Uncertainties and Chances or the Evils of this World may sever or distinguish us yet nothing may be able to separate us from the love of those for whom Christ died THESE are Divine things to exercise and employ your Minds at this great Solemnity And as touching your outward deportment there are these particulars which I would recommend to your Christian practice at the time of Ministration 1. THAT ye dispose of your selves as near as may be to the Lord's Table that you may behold what is transacted there For besides the Decency which is in the thing it self when the Children of God humbly present themselves round about his Table this is apt to exalt and heighten your Devotion still and to give your Affections a new warmth when you see as it were Jesus Christ crucified before your Eyes 2. THE Mystery of his Passion being thus visibly represented by the breaking of the Bread the Symbol of his Body and by the pouring out of the Wine the Symbol of his Blood then sursum corda as the Exhortation was in the Primitive Ages of Christianity lift up your Hearts to him who was dead and is now alive for evermore and offer unto him privately these or the like holy Ejaculations O Lamb of God that takest away the Sins of the World grant us thy Peace O Lamb of God that takest away the Sins of the World have Mercy upon us 3. THROUGHOUT the Prayer of the Church wherein you are concern'd be sure to bear your Parts with Heart and Voice too For this doth not only help to preserve a Man 's own Zeal in a due Fervour and to keep his mind fixt and intent and free from distraction but it is moreover an excellent means to raise the Devotion of other Communicants When every one assisteth and all jointly mingle their Devotions the common flame is very much increased every one bringing sparks to the Altar to kindle in each others Heart the love of Christ For the confirmation of this I appeal to every sensible Mans experience who desires to serve God in the Beauty of Holiness How lovely how delightful a thing is it when People meet together to Worship God to send up their Prayers and Praises to him with one Lip And how apt is this to inspire every good Heart with Fervency and to heat every ones Affections each Man catching some fire from his Neighbour How like then is the Church to Heaven and how transported do we seem to be as if we were among that blessed Quire above where St. John in his Vision saw the four and twenty Elders falling down before him that sat on the Throne and worshipped him that liveth for ever and ever and cast their Crowns before the Throne saying Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Rev. 4. 10 11. And where should we imitate this blessed and Heaven-like Harmony if not at this Divine Solemnity where we celebrate the memorial of our Redemption too of our Redemption I say the great work of God a work so worthy of God so stupendious so full of the Riches of his Grace that to be unconcern'd among the common Thanksgivings of the Church must needs be an Argument of a Mind very dull and insensate very deeply possest with a Spirit of Slumber 4. WHEN you are now to receive the Divine Food and Jesus as it were coming under your Roof receive with all Humility let every lofty imagination fall and every Knee Bend Not that we may adore the Sacramental Bread and Wine that were Idolatry to be abhorred of all faithful Christians but as an humble Profession of our own great unworthiness and as a grateful Acknowledgement of those infinite Mercies werewith God is pleased to crown us at this time it is no more than what is decent and becoming us to be prostrate
laid down with the Twelve * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan. For they that are skilled in the Greek Language do know that none of those words which are used in the Original do strictly Signifie a Sitting nor indeed any determinate posture but note at large an Inclination of the Body And that this was a Leaning Posture we may easily gather out of St. John 13. Where 't is said that Jesus having declared that one of them should betray him Peter beckned to John who was leaning on Jesus's Bosom and lying on his breast to ask who it was For the Custom was that where three Guests were in company the Chiefest of them lay on a Pallet in the Middle the next on a Pallet behind his Neck somewhat above Cum duo essent dignior primus accubuit in lectulo suo secundus ab eo supra eum accubuit id est in lectulo juxta cervical dignioris posito Si tres essent dignissimus accubuit in medio secundus ab eo supra eum tertius infra eum id est juxta stragulas pedum ejus Hebrew Gloss quoted by Dr. Lightfoot loc laud. his Pillow and the third on a Pallet before him with his Face towards the most Honourable Person and near his Bosom And our Saviour and those two Apostles being thus placed St. Peter could easily becken to St. John by looking over the holy Jesus and our Lord could as easily answer St. John's Question without lifting up his Body which would have been somewhat necessary had he talked with St. Peter And if this be not enough Si vult dignissimus cum secundo ab eo colloqui necesse est ut se erigat à recubitione sua ita ut erectus sedeat Ibid. to shew that a leaning posture was customary among all the Jews at their Solemn Feasts I shall only add that the Hebrew Doctors do usually distinguish between sitting and Recumbency before a Table and do tell us that the Israelites Istiusmodi recumbentiam in capiendo cibo Israelita gestum maximè idoneum reputarant in epulis sacris requisitum in coena Paschali summè necessarium requisitissimum Ibid. 9. v. thought a recumbent posture very decent at an ordinary meal very requisite at all holy Banquets but at the Paschal Supper most necessary unless it was at the eating of the bitter Herbs and of the drinking of the two last Eucharistical Cups 2. Now by this that hath been spoken it doth appear that our Dissenting Brethren get nothing at all on their side for either of those Gestures which they use at the Sacrament though we should grant the Example of Christ and his Disciples at the Passover to be imitable But for the further satisfaction of such deluded people let us go on still And the first point being already cleared touching the Example of our Lord and his Retinue and the Paschal Solemnity I proceed secondly to shew how difficult it is to determine what posture the Disciples used at the Sacrament that succeeded the Passover and how very uncertain that Principle is which our Dissenting Brethren go upon whether it be a sitting or a standing Gesture which they are for and how vainly and weakly they argue from the practice of the Apostles THE Paschal Supper being ended and our Saviour being now at perfect Liberty how to employ the rest of his time he riseth from his Pallet and washeth his Disciples Feet as we find Joh. 13. for this washing was as I conceive at that time whatever reasons have been offered by some learned Men to the contrary And after the most humble Ministration in all probability it was that the Blessed Sacrament was instituted but what the exact minute was is uncertain and what the Disciples posture was at the receiving of it is uncertain also That it was a sitting posture with their Bodies erect there is not the least Colour to imagine For though variety of gestures was used See the case of kneeling part 1. at the Paschal Solemnity yet I do not find that a sitting gesture was used then at all rather it was look'd upon then as an Irregular Indecent and Scandalous posture That the Disciples communicated in the usual Table posture as they lay along upon Beds is an Opinion that is somewhat favoured by a Passage in Joh. 13. where we read that having washed his Disciples Feet Christ laid himself down the second time and after that we read of St. John's leaning by his Bosom so that since this was St. John's posture 't is reasonable to believe that 't was the posture of the rest too and then it may seem probable that they all received the Sacrament as they lay in that manner But then on the other hand all this is but bare Probability for it is uncertain what part of time it was that the Disciples were leaning again in that posture whether it was before or at or after the Administration of the New Sacrament For after the Passover-Supper our Lord spent much time in the upper Room with his Disciples some in instituting this Mystery some in giving hints to Judas and in discovering the Treachery of his Heart by degrees Some in discoursing upon the necessary Virtue of Humility some in comforting the Spirits of his sorrowful Retinue some in teaching them Love and Charity some in Prayer and some in singing an Hymn before they departed Now we cannot certainly tell what particular point of time it was yet St. John and his Fellow-Disciples lay upon their Pallets the second time and therefore it is not evident whether they communicated of the Symbols of their Master's Passion in that Recumbent posture or no. Some again are of Opinion that the Disciples received the Sacrament in a standing posture because the Jews were wont to stand when they Blessed and gave Thanks to God and they were acts of Worship which the Lord Jesus performed at the Institution of this Ordinance and therefore he might perform them perhaps after the accustomed manner but still this is only Opinion and Probability it is not certain because the Scripture gives us no account of it 't is altogether silent as to this matter and therefore we dare not we must not define positively or subscribe to the truth of it Upon the same and possibly better reasons what if some should affirm that the Disciples received in a kneeling posture I know the notion will seem to be new but yet it seems to be built upon as fair an Hypothesis as any of the former at least that they communicated in an Adoring and Worshipping manner This I am sure of that there are as substantial and certain grounds for this opinion as for any of the rest This plainly appears that divers Persons being surprised with a sudden apprehension of our Saviour's dignity of the greatness of his Power did after the accustomed
manner in that Country fall down before his Feet so that St. Peter himself did it upon the miraculous Draught of Fish Luke 5. And why might not all the Disciples do this at his institution of the Blessed Sacrament which he told them was the representation of his own Flesh and Blood especially after he himself had Preached unto them a Lecture of Humility when he had washed their Feet Indeed the Sacred Story gives us no Authority to affirm this positively and dogmatically but yet there are probable Arguments for Mens Conjecture this way And as far as I can see all other Opinions are but Conjectures and I hope we may have leave to opine as well as other Men. BUT we cannot be so confident as to determine this matter in regard that we want the Testimony of Scripture though Reason may be on our side And herein we would give a Pattern to our Dissenting Brethren to be modest in Opinions for which they have no solid Foundation where I pray is the ground they go upon touching the unlawfulness of Kneeling as a thing repugnant to the Example of the Apostles since it cannot be proved what that Example was It might be a posture of Kneeling and Adoration for ought they know Sitting it was not I dare confidently affirm In all probability 't was not a standing posture neither perhaps it was the posture which we customarily use if not it was a leaning posture upon Pallets And no body now insisteth upon that for an Example to us 3. AND yet Thirdly were the Examples both of Christ's Disciples and of Christ himself apparently such as some Men conjecture they would not yet be leading and Authoritative Precedents to us in this point For 't is generally agreed by all Christian Divines that the Example of Christ is not universally to be followed much less the Example of his Disciples In some things 't is not possible in other things 't is not proper in many things 't is not necessary for us to follow that Copy Where we have the Example and the Precept too there indeed we are bound and I wish Men would consider of those weighty things rather than of Matters of slender importance But where we have no Command there to take an Example for our Rule is to make our selves guilty in some instances of Folly and in some of Superstition and Presumption The Practice of our Lord and his Disciples is no Rule for us in Circumstantials and Rites unless they are made necessarily Practical by some Positive Direction and Command Now we have no Command in this Case the one way or the other no not evident Example to direct us and therefore they talk vainly and impertinently who Condemn Kneeling at the Sacrament as an unlawful Posture since no Law can be derived either from Christ's Precept or from His or his Disciples Practice that doth evidently rise up in Judgment against it THE Church then being left to her Liberty what posture to use thought fit to chuse that of Kneeling for these three Reasons chiefly 1. TO testifie our belief of our Saviour's Godhead Had he been a meer Creature as all other Men are we might have had some encouragement to present our selves at his Table as his Fellows and in a common Table-Gesture as those are wont to do who deny the Doctrine of his Divinity But being the Eternal Son of God and equal to the Father he hath a Right and Claim to the humblest Services we can think of to express in some measure the sense we should have of his Infinite Greatness and Majesty especially at an Ordinance which was instituted in Honour to him 2. AS a Posture that is most suitable to the Nature of the Mystery it self Here we Commemorate the Lord's Infinite Goodness and Love his unexpressible Sufferings for us and his humbling of himself to Death even the Death of the Cross Here we feed upon the Symbols of his Body and Blood for the Pardon of all our Sins Here we Seal anew unto God our Covenant of Faith Mortification and Obedience and God reneweth unto us his Covenant of Grace and Morcy Here all that we do is Divine Worship the Mystery is a most Solemn Encharist or Thanksgiving a real and lively Form of praising God as Psalms and Hymns are at other times And all this is attended with devout Prayer from the beginning to the end the whole Congregation praying for all Estates and Conditions of Men the Minister praying for every particular Communicant and each particular Communicant consenting to the Prayer joyning his own suffrage and praying in his own person for the preservation of his Soul and Body So that Adoration and Worship being our whole work at this time it ought to be performed in an adoring posture not only with Eyes and Hands lifted up but with bended Knees too which all Nations have ever thought the most solemn and suitable posture of Adoration 3. THE Church hath chosen it as a Posture that is most expressive of our Gratitude to God for the astonishing Mercies which all Worthy Communicants receive at this Great Solemnity Forgiveness of Sin Peace with God the Increase of the Holy Spirit Divine Influences from above from the Man Christ Jesus with an Earnest and Pledge of a Happy Resurrection and a Glorious Immortality FROM all which Considerations every Pious and Humble Soul may argue after this manner Since this is the Symbol of the blood of God which was shed for me and for many for the Remission of all our Sins shall I not receive it upon my Knees Since Heaven is his Throne and the Earth his Footstool what place can be too vile or what gesture too lowly for Sinful dust and ashes Since we are now admitted to the presence of the Lamb and to the Gate of Heaven O come let us Worship and fall down and kneel before the Lord our Maker and Redeemer If the Blessed Jesus in his Agony fell down with his Knees placed on the bare ground how can I now begrudge the bowing of mine Since the Praises of God are now to be in my mouth what better Example can I follow than those Elders in Heaven who fell down before Him that sat on the Throne and Worshipt Him that liveth for ever and ever saying Holy Holy Holy Lord God Almighty which was and is and is to come Since my Blessed Redeemer was pleased to humble himself even to the Death of the Cross what humility can be great enough for Me who am now to gather up my Life and Happiness at his feet Since I am now to beg for a Blessed Eternity and to offer up my whole self a Reasonable Holy and Living Sacrifice what more reasonable for me than to beg God's acceptance of my Prayers and Oblation upon my bended Knees And since my Eating and Drinking at the Lord's Table is a Pledge of so many stupendious Mercies to come how can I chuse but kneel when I take the Seals of his
of which they had been delivered saith That since after they had escaped the Pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ they were again intangled therein and overcome the latter end is worse with them than the beginning and that it had been better for them not to have known the way of Righteousness than after they had known it to have turned aside from the holy Commandment delivered unto them 2 Pet. 2. 20 21. I confess he speaks there of their Apostacy from Christ's Religion to those abominable Impurities which they had customarily practis'd while they were yet Pagans which was Wickedness in the highest degree far beyond any Vice I hope that hath been acted by any who have been at the Lord's Table But yet the thing is in a very great measure applicable to those who having devoted themselves to God by this Federal Mystery take the confidence afterwards to let themselves loose again to their Enormities wherewith they had polluted their Souls and Consciences before The last State of those Men must needs be worse than the first and that according to the Nature of the thing it self For hereby Vice becomes familiar with them It loseth that ugly and ghastly Aspect which at first makes it appear very shameful and frightful their Acquaintance with it makes it the more friendly and free like ones conversing with the Devil that by degrees wears off that Horror which is ready to strike another through at the very Thoughts of his Appearing There is naturally such Turpitude in Wickedness and so contrary it is to our Reason and true Interest that an innocent Person when solicited to it is apt to be startled at the first Motion and if he be perswaded to act it he cannot but feel great Remorse and Anguish in his Mind after the Commission But Custom and Familiarity directly tends not only to remove that Fear and Shame which was once such Guards to the Mind but moreover to make the Conscience hard and crusty like Flesh seared with an hot Iron so that it loseth the faculty of Sensation And when a Man is come to such a wretched pass it is as impossible for him to Repent and come to himself again without the mighty Assistance of God's Spirit as it is to live and move and breathe in a Grave And what Reason and Grounds are there to expect that extraordinary Assistance after such monstrous Provocations given notwithstanding the strictest Ties and Engagements to the contrary We read in Scripture of Resisting of Grieving and of Quenching the Spirit Nor is it possible for those who were once enlightned at the other Sacrament and afterwards at this have tasted of the heavenly Gift and been made partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come 'T is not possible I say for such to fall of to a vitious Course of Life but by contumeliously intreating the Spirit of Grace by offering great Violence against his strivings by spoiling his holy Workmanship and by bringing to nought those Virtues and Perfections of Nature which were the Results and Effects of his Divine Operation And what is all this but the next way to stifle and put an end to all his Motions and to force him utterly to depart Because these Hostilities thus acted against the clear Light of Reason and the loud Clamours of Conscience cannot proceed from any other cause but from Wills that are obstinately set upon Evil and from Affections that are desperately in love with that which necessarily leadeth to Destruction For it is to be supposed that whoever comes to this tremendous Mystery must if he comes with sincerity of Heart carry with him these Convictions That the Religion he professeth is of God That Christ sealed it upon the Cross with that Blood whereof there is a Representation in this Mystery That the Covenant between God and Mankind is immutable That eternal Life therein promised is to be chosen before the whole World That a Life of Sanctity is the certain way to it That Virtue is Eligible of it self and for the Peace and Satisfaction it rewards them with in this Life beyond the gross and transient Pleasures of the Flesh and that it is the extreamest Folly for a Man to chuse those Courses which bring a kind of Hell to him before he arrives at that which burns with Fire and Brimestone There is no understanding and serious Person but must grant all this and more And therefore to Relapse into a State of Wickedness after so many Vows after so many Convictions and consequently after so many Reluctancies and Struglings of Conscience can proceed from no other Cause but the strong Malignity of a carnal Mind which is perfect enmity against God utterly inconsistent with the things of the Spirit Rom. 8. THESE are the Reproaches and Dangers of Relapsing into a wicked State of Life after the reception of this Sacrament and should a Man die in such a wretched Condition I tremble to consider what an endless State of Misery he must drop into next because as I have already shew'd nothing but entire Probity of Mind and a vertuous Temper can capacitate or dispose us for the Inheritance of the Saints in Light I do not now speak of Sins of Ignorance of Inadvertency of Infirmity and humane Weakness For as there is no possible sufficient Fence against them so there is no strict Obligations upon us to keep our selves free entirely from them nor are these the Sins which the Word of God cries out upon so as to threaten them with eternal Death or with the Derelictions of Christ's Spirit No it is sinning with an high hand and against an Honest Conscience and against Stipulations and Promises which were in our Power to perform this is that presumptuous acting which lays Men naked and destitute of the Grace of God in this Life and leaves them exposed to God's everlasting Displeasure in the next YOU have therefore great need as soon as this Solemnity is over as to bow your Knees to the Father of Lights from whom every good and perfect Gift cometh that he would now hold up your goings in his Paths that your Footsteps may not slide so to be very circumspect and diligent your selves to make streight Paths for your feet as the Author to the Hebrews speaks lest any Man should fail of the Grace of God lest any Man should turn Fornicator or Prophane Person as Esau Who for one morsel of bread sold his birthright For ye know how that afterward when he would have inherited the Blessing he was rejected for he found no place of Repentance no way of changing his Father's mind though he sought it earnestly with tears Heb. 12. CHAP. XIII Of Perseverance I HAVE discoursed against Relapsing into a sinful course not as if it were sufficient for us to forbear going backward or to stand at a stay but because in order
there is no respect of persons Col. 3. 25. TO forbear all Fashood Dissimulation Truth and Insincerity And so the Holy Scripture commands us Not to lye one to another Col. 3. 9. but putting away all lying to speak every Man truth with his Neighbour Ephes 4. 25. Because lying lips are abomination to the Lord but they that deal truly are his delight Prov. 12. 22. TO be candid in our Behaviour towards all men Not to be given to reviling Candour backbitings whisperings railings evil surmisings or judging one another but in all points to walk by the Rule of Charity which suffereth long and is kind which envieth not which vaunteth not it self which is not puffed up which behaveth not it self unseemly which seeketh not her own which is not easily provoked which thinketh no evil which rejoyceth not in iniquity but which rejoyceth in the truth which beareth all things believeth all things that are good hopeth all things endureth all things 1 Cor. 13. 4 5 6 7. and which covereth a multitude of Sins 1 Pet. 4. 8. TO be merciful to the Necessitous Using Hospitality without grudging Mercy 1 Pet. 4. 9. Visiting the Fatherless and Widows in their distress Jam. 1. 27. Praying for the sick Jam. 5. 16. teaching and admonishing one another Col. 3. 16. Distributing to the necessity of Saints Rom. 12. 13. Doing good to the poor being rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on eternal life 1 Tim. 6. 18 19. TO be kind and obliging in our deportment Courtesie having compassion one of another being pitiful and courteous 1 Pet. 3. 8. Being gentle and easie to be entreated Jam. 3. 17. bearing the infirmities of the weak every one pleasing his Neighbour for his good to edification Rom. 15. 1 2. Comforting the feeble minded supporting the weak being patient towards all men 1 Thes 5. 14. Rejoycing with them that rejoice and weeping with them that weep Rom. 12. 15. TO be kindly affectioned even to our Forgiving Enemies Enemies Let all bitterness and wrath and anger and clamour and evil-speaking be put away from you with all malice Ephes 4 21. Instead of rendring evil for evil or railing for railing 1 Pet. 3. 9. Love your enemies bless them that curse you do good to them that hate and pray for them that despitefully use you and persecute you Matth. 5. 44. Dearly be loved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head Rom. 12. 19 20. TO be modest and inoffensive in your familiar discourse Swear not at Modesty all Matth. 5. 34. Bless but curse not Rom. 12. 14. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister Grace unto the hearers Ephes 4. 29. And let your speech be alway with Grace seasoned with salt that ye may know how ye ought to answer every man Col. 4. 6. TO be lovers and makers of peace If ye have bitter envying and strife in Peaceableness your Hearts glory not and lye not against the truth this wisdom descendeth not from above but is earthly sensual devillish for where envying and strife is there is confusion and every evil work Jam. 3. 14 15 16. Study therefore to be quiet and do do your own business 1 Thes 4. 11. Follow peace with all men Heb. 12. 14. Be at peace among your selves 1 Thes 5. 13. Seek peace and ensue it 1 Pet. 3. 11. And follow after the things that make for peace Rom. 14. 19. And if it be possible and as much as lieth in you live peaceably with all men Rom. 12. 18. FOR the obtaining of this the greatest Blessing upon Earth such a perfect Virtues relating to Civil Government Peace as may resemble the State of the Blessed in Heaven there are other Virtues still which relate directly to our Governours To our Temporal Governours That we render to Caesar the things that are Caesar's Matth. 22. 21. That we pay to all their dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour Rom. 13. 7. That we submit our selves to every Ordinance of man for the Lord's sake whether it be to the King as Supreme or unto Governors as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well for so is the Will of God 1 Pet. 2. 13 14. And that every Soul be subject unto the higher Powers because there is no power but of God the powers that be are ordained of God Whosoever therefore resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation Wherefore we must needs be subject not only for wrath but also for Conscience sake Rom. 13. 1 2 5. TO our Spiritual Gevernors also the To our Spiritual Governours Bishops and other Pastors of the Church That we obey them that have the rule over us and submit our selves for they watch for our souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for us Heb. 13. 17. That we know them which labour among us and are over us in the Lord and admonish us That we esteem them very highly in love for their works 1 Thes 5. 12 13. That such as rule well be counted worthy of double honour especially they who labour with toyl and hazard in the word and doctrine 1 Tim. 5. 17. TO the whole Estate and Body of the Church also That we forsake not the To the whole State of the Church assembling of our selves together as the manner of some is Heb. 10. 25. That we be not contentious about Circumstantials where we have no such Custom nor the Churches of God 1 Cor. 11. 16. That we endeavour to keep the unity of the Spirit in the bond of Peace because there is one Body and one Spirit even as we are called in one hope of our calling One Lord one Faith one Baptism one God and Father of all who is above all and through all and in us all Epes 4. 3 4 5 6. Therefore I beseech you Brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no division among you but that ye be perfectly joined in the same mind and in the same judgment 1 Cor. 1. 10. And that ye give none offence neither to the Jews nor to the Gentles nor to the Church of God 1 Cor. 10. 32. IF these things be in you and abound Virtues relating unto God you
will be the better able to exercise those Virtues which relate immediately to the ever-blessed God The Original whereof is Love according to that in Matth. 22. Love 37. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind Whereby are understood the Three Faculties of a Man's Spirit the Will the Affections and the Understanding And with these we are said to love God when they are vigorously employ'd about him when out of a deep sense of the Glory of his Nature and of his wonderful Goodness to his Creatures especially to Mankind we give up our selves entirely unto him obeying his Pleasure desiring and rejecting as he directs us still having him in our Thoughts and entertaining our Minds with ravishing Contemplations of his Divine Perfections And this is that which in the Scripture-Language we call The submitting unto God Jam. 4. 7. The yielding of our selves unto God Rom. 6. 13. Not the doing ones own Will but the Will of God Jo. 6. 38. The serving of him with Reverence and Godly fear Heb. 12. 28. Delighting our selves in the Lord Psal 37. 4. And in one general Expression our walking with God as it is said of Enoch Gen. 5. 22. UPON full Convictions of his Infinite Devotion Greatness and his All-sufficiency and Readiness to help us there ariseth another Virtue viz. Devotion That we offer up daily unto him the sacrifice of our lips and the more valuable Oblation of a broken spirit Psal 51. That we pray without ceasing 1 Thes 5. 17. That we offer up the Sacrifice of Praise to God continually that is that we pretermit no good Opportunities of making our Supplications and Addresses unto him CONSEQUENT hereunto is a Trust in him a Dependance upon him Resignation and an entire Resignation of our selves to his Care and Providence That we cast not our confidence away Heb. 10. 35. That we cast all our care on him who careth for us 1 Pet. 5. 7. That we commit the keeping of our Souls to him in well-doing 1 Pet. 4. 19. That we put our Trust in him as the holy Psalmist speaks over and over and that even against hope we believe in hope as it is said of Abraham the Father of the Faithful Rom. 4. 18. THE Contemplation of those amiable Imitation Perfections in God upon which these Virtues are grounded is naturally apt to produce in us a most earnest Desire to Resemble him as far as it is possible that we be Holy as he is Holy 1 Pet. 1. 15. That we be merciful as he is merciful Luc. 6. 36. And that we be perfect as our heavenly Father is perfect Matth. 5. 48. AND because the Nature of God is Vniversal Obedience the measure and Rule of all Moral Perfection and the Laws he hath given to Mankind from the beginning are so many Revelations of himself therefore it is necessary for us Uniformly and Universally to observe those Laws whether we find them written in our Nature or in his Word And this is the utmost Perfection that a Man is capable of in this Life to shew our Love to him our Dependance upon him our profound Adoration and Imitation of him viz. Our keeping his Commandments Let us hear the Conclusion of the whole matter saith Solomon Fear God and keep his Commandments for this is the whole Duty of Man Eccles 12. 13. I HAVE now done with all that I thought needful for you to Understand concerning this Sacrament And whether it be the Necessity of Receiving it or the Necessity of due Preparation or the Quality of the Things preparatory to the Communion or the Tendency of the Ordinance it self or the Care to be taken after the Solemnity is over you see what they all drive at in the End viz. a Sober Righteous and Godly Life And though in enumerating the several Particulars thereof some Virtues may have escaped me yet there are none I think untouched but what are fairly reducible to some of those things which I have mentioned Things which you cannot but say are suitable to Humane Reason Things which are highly Perfective of Humane Nature Things which are Good Lovely and of Infinite Satisfaction to our Minds Things which are Easie too if we will but heartily Apply our Minds to the Practice of them and make Use of that Divine Assistance which God giveth unto all that need it I dare say if you do these things you shall never fall And the very God of Peace Sanctifie you wholly that your whole Spirit Soul and Body may be preserved blameless unto the coming of our Lord Jesus Christ Amen FINIS BOOKS Printed for and Sold by W. Crooke at the Green-Dragon without Temple-Barr 1692. 1. THe London Practice of Physick or the whole Practical Part of Physick contained in the Works of Dr. Tho Willis faithfully made English and printed together for the Publick good To which is bound his Plain and Easie Method for preserving from and Curing of the Plague and all other Contagious Diseases in 8 o. price bound 8 s. 2. The Christians Manual in three Parts 1. The Catechumen or an Account given by the Young Person of his Knowledge in Religion before his Admission to the Lords Supper as a Ground-work for his right understanding the Sacrament alone price 8 d. To which is added the Communicants Assistant 2. An Introduction to a plain and safe way to the Communion Tâ—ble with Prayers fitted for the Communicant Before At and After the receiving of the Lords Supper alone price 1 s. 3. The Primitive Institution shewing the great Benefit and Necessity of Chatechising to save the Souls of particular Persons and to heal the present Distempers of the Church in 12 o. price bound 1 s. But the whole together 2 s. bound Entituled the Christians Manual all 3 by Dr. Addison Dean of Lichfield 3. The Historians Euide Brittain's Remembrancer being a Summary of all the Actions Battles c. Preferments Changes c. that happened in His Majesty's Kingdom from An. Dom. 1600. to 1690. shewing the Year Month and Day of the Month each was done in with an Alphabetical Table for the more easie finding out any thing in the Book in 12 o. price bound 2 s. 4. Compendium Geographicum or a more plain and easie Introduction into all Geography than yet extant after the latest Discoveries and Alterations with two Alphabets 1. Of the Ancient and 2. Of the Modern Names of Places c. by P. C. Chamberlain of the Inner-Temple in 12 o. price bound 1 s. 5. Bucaniers of America or a true Account of the most Remarkable Assaults committed of late Years upon the Coasts of the West-Indies by the English and French with the unparrallel'd Exploits of Sir H. Morgan Captain Cooke Captain Sharp and other English Men Also the great Cruelties of the French Bucaniers as of Lolonris Barti Portugues Rock Brasiliano c. in two Volumes both bound together price 10