THE DVTIES OF COMMVNICANTS OR A TREATISE Teaching such as purpose to receiue the Sacrament of the Lords Supper how they may rightly carrie themselues before in and after the action of Receiuing By R PRESTON Preacher of Gods Word at Rushden in Northampton-shire 1 COR. 11.28 Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. LONDON Printed by I.D. for Iohn Bellamie and are to be sould at the South entrance of the Royall Exchange 1621. TO MY VVELL AFFECTED FRIEND Mr R NEWMAN of Rotherhith neare to London grace and peace be multiplied CHristian friend I am bold to send this small treatise into the World vnder your protection moued thereunto 1. in respect of your zeale to good things rightly ordered 1. by the light of knowledge 2. by a wise discretion and 3. by sincere affection which hath prouoked you to hate not onely the workes of wicked men but also the vaine doctrines of such Teachers as are not acquainted with the truth 2. In respect of your practise of good things wherein you goe before many as an example of good workes 3. In respect of your affection and kindnesse to me who am but a stranger vnto you and farre separated from you That acquaintance I haue with you is of no long standing yet for the time thereof I haue found so much fauour and so vnexpected respects at your hands that the Law of equitie calleth on me for some answerable requitall of them This paper gift therefore I commend vnto your religious care and Christian practise and entreat your friendly acceptance of it as an insinuation of my desire to be thankefull The matter which it bringeth is A lesson for Communicants teaching them seuerall duties of good behauiour before in and after the action of receiuing the Sacrament of the Lords Supper very necessary to be taught and learned in these sinfull and formall dayes seeing there be many Communicants and but few Catechumeni Communicants that are worthie partakers of the Sacrament The stile and manner wherin it commeth abroad is plaine familiar and fitted for the capacitie and vnderstanding of the simple so as they that are in the lowest forme may gather somthing from it In a word whatsoeuer it is I haue aduentured the publishing of it for the vse and benefit of the Church of God If either to your selfe or to any member thereof it bring any little encrease of sound knowledge and sweete feeling in the mysterie of Christ Ephes 3.4 I haue my reward and that which I can desire And so beseeching God to endue you and yours with all sauing grace to keepe you from falling and to present you faultlesse before the presence of his glory with exceeding ioy through Iesus Christ I heartily and humbly take my leaue Rushden Nouember 27. 1620. Yours in all Christian affection R PRESTON DVTIES OF Communicants THis age and time wherein we liue as it is the more sinnefull because men incessantly deuise new proiects and forecast to grow stronger in all vngodlinesse so much the more needfull is it that the duties of holinesse and of the true feare of God should be pressed vpon the consciences of people that the streames of sinne and the running issue thereof may be staunched and stopt It becomes vs not to fashion our selues as the Apostle demonstrateth Rom. 12.2 to the stampe and Image of the World nor to grow the more sinfull as this changeable age giues occasion but we should labour to thinke on Phil 4.8 and doe whatsoeuer things are honest iust true and of a good report Deut 5.32.33 c. And to walke in all the wayes which the Lord our God hath commanded vs. It is truely obserued touching our Sauiour that he fulfilled all Righteousnesse Iohn 3.15 so let all our endeuours driue at this that God not the world nor the children therof may obserue and say of vs Well done good Mat. 24.45.46 and 25.21 and profitable seruants enter into ioy eternall for you haue had respect to al my coÌ„mandements to keep them and indeed though there be small power or no abilitie at all in vs to fulfil as was in Christ yet there is no man but is bound 1. To all duties of religioÌ„ godly life 2. To all duties concerning outward righteousnesse which men claime 3. To all particular duties charged vpon him by vertue of that societie whereof he is a member whether Church Common-wealth or familie For this is the will of God that we shuld proÌ„pt and set forward our selues to euery good worke that we should striue vnto perfection sanctification and beare the image of Christ in vs againe Phil. 3.1 Oh that there were such an heart in euery one of vs Thes 4.3 that we might feare God Deut. 5.29 and keepe his Commandements then would it goe well with vs and our children after vs. And as generally we stand in need of all incitements and prouocations to doe all the things that God hath enioined vs by vertue of our Callings Generall or Particuler so more particularly ought the duties of the Sacrament of the Lords Supper to be vrged and pressed vpon vs. 1. Because we are dull and vnapt to conceiue or vnderstand the mysteries thereof much like to blunt iron that needs much sharpening 2. We are readie to forget our memories like Siues or Riuen dishes drop out good lessons as fast as they are powred in 3. We deceiue our selues in the receipt of daintie Cookt meates at the Lords Table taking that for ordinarie which is sacred bread 4. We suppose no necessitie of such meate signifying holy things when our own Tables often in a day are furnished with choice dishes 5 We are ignorant of the end and vse of such a blessed banquet and lastly hauing tasted thereof we remaine vnthankefull or else strangely conceited of a Non proficiencie by feeding on them All which impediments the Lord nearly espying in vs hath prouided his Ministers â—o be 1. Stewards whom he hath bound not onely to prouide things necessarie to the comfortable partaking of the Sacrament but also to acquaint vs carefully vpon what conditions we may receiue the Sacrament 1. Doctrine appertaining to the right vse of the Sacrament must not be kept secret 2. The danger of vnworthie receiuing must be foreshewed 3. The precious must be separated from the vile Ier. 15.19 holy things may not be giuen to dogs Mat. 7.6 And 4. together with personall sanctification 2. Chron. 35.6 must be a preparing of the brethren God hath made his Ministers his Remembrancers not onely for putting him in mind of his couenant towards his people but also in that they must bee restlesse in whetting Christian duties vpon the people among which the duties concerning the Sacrament may be reckoned For first there is none so farre instructed in the mysteries thereof but is wanting in much knowledge and to seeke in his practise and
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
to say the Wine and minister it but vnder one kinde vnder the Bread without the wine contrarie vnto Christs institution who first tooke Bread and then Wine Ob Ob. But are not the outward signes ordinarie bread and wine Sol Sol. No. They are consecrated by a diuine Word which doth not change their substance into other substances but changeth them in their vse and name for that which was before but common Bread and Wine to nourish mens bodies is after the blessing set apart to an holy vse for the feeding of the soules of Christians And where before they were called but bread and wine they are now called by the names of those holy things they signifie the bodie and bloud of Christ the better to draw our mindes from those outward Elements to heauenly Graces which by the sight of our bodies they represent to the spirituall eyes of our faith The second thing that must be knowne is the vse and end of this Sacrament there be diuerse ends thereof First it is ordained of God to shew vs the Lord his death Christ when he had giuen the bread and wine to his Disciples bids them doe all in remembrance of him Luk 12.19 Mat. â—6 26 1. Cor. 11.26 And Paul sayth as often as we eate this bread and drinke of this cup we shew forth the Lords death till he come As the staying and killing of the Paschall Lambe was a notable meanes to shew the Lords death â—ill he came in the flesh so this Sacrament is a speciall meanes to shew vs his death alreadie come and vnder-gone for vs â—ill such time as he shall come againe to Iudge the world in righteousnesse Hence the Lords Supper is called a Propitiatorie sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly or really but figuratiuely because it is a memoriall of that Propitiatorie sacrifice which Christ offered vpon the crosse Vse Vse 1. This doctrine serueth to confute and ouerthrow the Popish Masse wherein the Priest would represent Christ vnto the People for this Sacrament is onely ordained of God as a liuely meanes to represent Christ and to shew forth his death till he come but yet they are not contented with this liuely representation of Chrisâ— exhibited but they haue brought in three more representations and so make foure in all 1. Simplex representatio a simple representation of the death of Christ which is done so often as this Sacrament is receiued 2. Representatio ad viuem a liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon good Fryday as it is commonly called before Easter and so they make this Sacrament nothing else but a Pageant play 3. The third representation is their sacrifice of the Masse Bellar de Missa lib. cap. 1. And 4. the fourth is added by the Rhemists who wished that this Sacrament might bee celebrated at Easter Rhemist 1. Cor. 6.8 and the reliques of it if there were any hanged vp in a Pixe not onely to represent Christ but to housle the sicke But wee are taught by the word of God that by eating the bread and drinking the wine and not by gazing or looking on or lifting vp or turning about or carrying in processions or hanging vp bread in Pixes or by any such meanes is the Lords death shewed forth We are to acknowledge onely one Sacramentall representatioÌ„ of Christ in the Supper Morna contra Missam cap 60. and the sacrifice of the Masse an abhominable Idoll neuer heard of till after the time of Gregorie the Great in the fixt age of the Church Secondly by this point falleth to the ground another pillar of Poperie namely their Transubstantiation whereby they hold the very Elements of bread and wine to be changed into the very bodie and bloud of Christ and so maintaine the Physicall substantiall and reall presence but if the end of this Sacrament be to shew forth Christs death and all that wee must doe must be done in remembrance of him then Christ is not really or physically present Helpes of remembrance are of things absent not present and therefore Gelasius sayth Lib de duabus Christi naturis Bread and Wine in this Sacrament passe into the bodie and bloud of Christ yet so as the substaÌ„ce and nature of Bread and Wine ceaseth not Bernard could say Christ is present Non materialiter sed spiritualiter not substantially but by a Sacramentall relation betweene the signes and the things signified This Popish tradition was not known in the primitiue church nor long after Which makes Ignatius say thus Ignatius in Epist ad Philadelph There is one flesh of our Lord and one bloud shed for vs one bread broken for all and one cup for the whole Church how was it possible better to distinguish betweene the signes and the thing signified then by these foure words first flesh and secondly bloud on the one part thirdly bread and fourthly cup on the other part This point is handled elswhere in one Treatise of the doctrine of this Sacrament 2. A second end of this Sacrament is to coÌ„firme our faith in which respect it is called a seale of the new couenant Mat. 26.28 Rom. 4.11 1 Cor. 11.25 and remission of sinnes and also to assure vs of life eternall in which respect it is called Reu. 2.7 the tree of life which God hath planted in the midst of the Paradise of his Church and whereof he hath promised to giue euery one that ouercommeth to eate Our Sauiour assureth vs Ioh 6.5 that if any man eate of this bread he shall liue for euer and the bread that I will giue him is my flesh which I will giue for the life of the World Ob Ob. Yea but wee haue the word to confirme our faith and to assure vs of our saluation what need we this Sacrament Sol Sol. Though wee haue the word yet this Sacrament is needfull and in two things it goeth beyond the word 1. In this Sacrament God offers and exhibites Christ and his benefits to euery faithfull Communicant Not onely generally as the word doth but also particularly therefore hee sayth Take thou this eate thou this c. But in the word hee speakes and offers Christ onely generally to all that beleeue and repent ctc. 2. In the word he giueth but onely his promise of grace touching Christ and his benefits but in this sacrament he giueth not onely his promise of grace and that in particular but also his seale and pledge for the further ratifying and establishing of his promise therefore it is said This is my bodie c. This then must needes much confirme our faith Vse as we see the Kings great broad seale set to a pardon confirmeth a pardon the matter of the seale of Gods Couenant consisteth not as doe the seales of Kings and Princes of the earth either of yellow
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
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