3.40.41 where the Prophet sayth Come let vs search trie and examine our owne wayes and so turne againe to the Lord but howe must we examine our selues surely by the Law of God we must know that and take that into our hands Ephes 5.13 as a glasse to behold our selues in for it will shew vs all our sinnes Gal. 3.10 originall actuall c. Yea not onely our sinnes but the punishment of sinnes the Law as a lyne will shew vs all our crookednesse and fetch vs in by such circumstances as wherby we shall not content our selues with a Confession in grosse that we are sinners bvt we shall confesse our sinnes to be out of measure sinfull and like the Kings Atturney sift and exaggerate euery circumstance of our sinne to make it as foule as can be that our harts may be beaten downe in the sence of our miserie and that we may cry out of our selues Alas What haue I done And in this Examination wee must iudge 1. Cor. 11.31.32 and condemne our selues that so we be not iudged and condemned of the Lord. We must doe as the Iudge doth in his examining of a theefe or an euill doer first set our selues at the barre of the Lords seate to whom we must bee countable secondly make diligent search into our offences thirdly produce witnesses fourthly accuse our selues and plead guiltie fiftly confesse the particulars and sixtly passe sentence of death vpon our selues iudging our selues a people worthie to bee cut off Ezek. The second thing whereof we must examine our selues is whether our sinnes be pardoned whether the seale of Gods spirit is set to the pardon whether Christ hath acquitted and discharged vs for our offences 1. Tim. 1.13 14. whether we bee reconciled vnto God or in the state of grace or no this Sacrament profits none but such as are in Christ Examine your selues saith S. Paul whether you be in the faith or no 2. Cor. 13.5 proue your selues know you not that Christ is in you except you be Reprobates We may know whether wee be reconciled vnto God and haue gotten pardon of our sins two wayes 1. If we feele that we haue truely beleeued 2. If we perceiue that wee haue truely repented For the first wee shall know that wee haue truely beleeued by examining three signes of our faith First if we finde wee haue receiued the spirit of grace and the sauing gifts and graces thereof which they that trueâ—y beleeue doe receiue then may we know that wee are reconciled vnto GOD and haue true faith Hereby sayth Saint IOHN Wee know that wee dwell in him 1. Ioh 4.13 and hee in is because hee hath giuen vs of his Spirit And among all the gifts of â—he Spirit earnest and hearâ—â—e Prayer is a note of true â—aith for therein the Spirit â—f GOD giueth vs confidence â—nd boldnesse to crie Rom. 8.15.26 Abâ—a Father with sighes and â—â—bbes that cannot bee expresed Secondly we shall know we â—aue faith if there bee an inward ward battell against feare against infidelitie against sinne and against the temptation of Sathan so as through Gods blessing we doe ouercome Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Euery crosse puffe of winde of affliction or temptation vnsetleth the vnbeleeuer but the beleeuer will not feare though the earth bee moued Psal 46.2 his faith is like Iron the more it is beaten the harder it is or the waters the more they are pressed the stronger they are and the more impetuous as we see in the Sea betweene two rockes and in Riuers vnder the Arches of a bridge Thirdly the third signe of faith is a sense and feeling of the fruit of faith as 1. Of peace of Conscience secondly of Iustification Being iustified by faith Rom. 5.1 we haue peace towards God through our Lord Iesus Christ thirdly of Ioy which is called vnspeakeable and glorious Wee ioy in God through our Lord Iesus Christ by whom we haue receiued the attonement fourthly of mortification Act. 15.9 faith purifieth the heart it suffereth no vncleane thoughts vnlawfull lusts or wandring motions to harbour there it purgeth out the old leauen and by little and little transchangeth it into a newe lumpe fiftly of obedience We haue receiued grace Rom. 1.5 and Apostleship that obedience might bee giuen vnto the faith Heb. 11.8 And Abraham by faith when he was called obeyed God Gal. 5.6 sixtly of loue faith worketh by loue both towardes God man towards him that begate and him that is begotten yea and him that is not yet begotten seauenthly Of remission of sinnes Act. 13.48 so many as were ordained to eternall life beleeued And againe All that beleeue in Christ Act. 10.43 shall receiue remission of sinnes c. The inward sense of such fruits as these argueth faith to be in the heart of him that beareth them For our Repentance we shall know that wee haue repented by these foure signes of it First if we feele by examination that we haue tender harts euen like melting waxe 2. Cor. 7.10 continually mourning and grieuing for our sinnes and offences the sacrifices of God are a contrite Psal 51.17 Psal 34.18 And 77 3. And 143.4 Isa 42.3 Ioel 2.3 Act 2.37 broken afflicted anguished perplexed brused rent and pricked heart He that vnfainedly repenteth doth lament and bewaile his former sinnes and conceiueth such inward griefe that his heart doth melt 2. King 22.19 and his spirit is sore troubled within him 1 Sam. 8.15 Our sinnes should be our greatest sorrow nothing should goe so neare our hearts as they and therefore the Lord saith that when men are brought to a true sight of their sinnes they shall mourne for them as one that mourneth for his owne sonne Zach. 12.10 and be sorrie as one is sorrie for his first borne Secondly we shall know that we haue repented if wee feele our selues prone and forward to hate with perfect hatred and detestation all our sinnes past or present our selues for our sinnes whereby we haue offended our gracious and mercifull Father 2. Cor. 7.11 This is called Indignation or displeasure signifying how much euery penitent man is angrie and displeased with himselfe and thus did Iob repent of his sinnes saying Iob 42.6 I abhorre my selfe in dust and ashes and Paul Rom. 7 24. when he called himselfe a Persecutor and a miserable wretch Thirdly we shall know our repentance to be sound if for the time to come we purpose and resolue to leaue forsake all our former sinnes Si vis esse verus paenitens cessa a peccato et noli amplius peccare quoniam inais est paeniteÌ„tia quamsequeÌ„s coinquamt culpa Bern. Medita c. 4. yea all manner of iniquitie It is not sufficient for vs to be inwardly sorrowfull but we must put away all our sinnes and if thou wilt be a
so this meate cannot profit any that wanteth faith 1. If we haue not the righteousnesse of faith this Supper seales nothing vnto vs Euery man receiueth as much as he beâ—eeueth 2. Without faith we cannot apprehend Christ in heauen we being on earth for as he dwelleth in vs by faith so by faith we must likewise eate him Heb. 11.6 3. Without faith we cannot be perswaded in our consciences that our receiuing is acceptable to God Rom. 14.23 Ob Ob Are none but the faithfull nourished in this Supper are not the wicked nourished aâ— well as they Sol Sol No. 1. They haue noâ— part in Christ He would not pray for them Ioh 17.9 2. Wanting faith they are no welcome guests to this banquet Panem Domini non panem Dominum Aug. de Iuda 3. They may eate the Lords bread but not that bread which is the Lord. Ob Ob. What doe the wicked receiue in this Sacrament I am sure they receiue the Elements Sol Sol. Surely they receiue the Elements onely and encrease of more vngodlinesse more fulnesse of all iniquitie euill men 2. Tim. 3.13 and deceiuers are sayd to waxe worse and worse as Iudas so soone as he had receiued this sacrament grew forthwith mischieuous Ioh 13.27 Sathan entred into him and filled him full of all iniquitie Ob Ob. Then it seemeth the Sacrament is not in vaine to any Sol Sol. No indeed for as it is a seale of saluation to the godly so it is a seale of condemnation to all the wicked and a token of Gods vengeance The fourth and last dutie in our behauiour before wee receiue is a longing desire and an hungrie appetite after that we are about to receiue in this Sacrament this dutie is well added to the former for Knowledge and desire must be ioyned together knowledge and desiring are ioyned together A man can neither know Christ truly but he must needes desire and long after him neither can he desire and long after him till he first know him Here is the triall of our knowledge It is but vaine and trifling knowledge which prouoketh not to desire If our eyes were opened to see then our mouthes would cry after Christ Ignorant persons must here take notice of their miserie Vse for not knowing Christ they cannot desire him nor desiring him they cannot enioy him If euer thou wouldest haue thy soule thriue labour to haue thine eyes opened to see the worth of Christs merit Ephes 1.18 and spirit This is the reason why so few pray and heartily desire to be partaker of this Supper because they know not the sweetnesse thereof The difference of the word the Sacrament is this the word is called verbum audibile the Sacrament verbum visibile Aug. This fourth dutie next vnto knowledge is an earnest desire to CoÌ„municate as if a drought had ouertaken vs and our soules began to be parched for want of moysture As Peter speakes of the word Audible so it may be sayd of the word Visible Before we come to the Word wee must prepare our selues by laying aside all maliciousnesse c. 1. Pet 2.2 And as new borne babes we must desire the sincere milke of the word that we may grow thereby So we must prepare before wee come to this Sacrament and lay away all our sinnes then as new borne babes we must cry hunger and â—hirst after the body and bloud of Christ the food of our â—oules Now this longing desire and â—ungring appetite must arise â—rom a 1. sense and feeling of â—ur want of Christ 2. and from the weakenesse of our faith Paul seeing a great want of Christ in himselfe and the absolute necessitie of euery drop of his bloud to wash away his sinnes desired aboue all things to winne Christ Phil. 3.8.9 and to be found in him yea he accounted all things as drosse and dung to the end he might obtaine him There be sundry reasons why this Sacrament should be desired Reasons some concerne men of knowledge others belong in generall to all First there be good reasons of desiring this Sacrament in them that know the parts end and vse thereof 1. They conceiue this Sacrament to be a seale of righteousnesse by faith Rom. 4.11 an assurance of our Vnion with Christ for which cause it must needes bee sweete vnto their soules 2. They apprehend it to be a badge of their profession of their Religion and of their seruice to Christ and therefore they cannot but desire it 3. They beleeue it to be the band of the communion of the Saints and in that respect they must needs affect it 4. They know Christ is therein specially present with his spirit of grace and all spirituall benefits and therefore they long after it The reasons that concerne all men generally are these 1. The food in this Sacrament will doe them most good â—hat haue most desire to it euen â—s we see meate is best to them â—hat haue good stomackes to receiue it as for those that want stomackes it doth them more harme then good Luk. 1.53 The hungry are filled but the rich and those that want stomackes are sent emptie away 2. God maketh all his promises of grace and mercie onely to those that hunger and thirst after Christ and his benefits offered in this Sacrament Our asking and Gods giuing our opening the mouth Psal 81.10 and his filling our thirsting and his watering our open heart and his open hand goe together If Gods hand be shut it is because thine heart is shut God will not giue without asking If thou haue no mouth to aske God hath no hand to giue On the contrary if thou haue an heart ful of desires thou hast an assurance of receiuing thy desires thy request can bee no sooner in Gods eare but Gods hand is in thine heart Euen in thy sighs and desires for grace thou shalt finde comfort and ioy for in desiring thou shalt receiue Mat. 5.6 Blessed are they that hunger and thirst for they shall be satisfied If any thirst Ioh 7.37.38 let him come to the waters he shall drinke and out of his belly shall slow riuers of waters Isa 55.1.2 c. Ho euery one that thirsteth come to the waters c. 3. They which haue no desire to this Sacrament are in the state of a sick man who though his bodie be leane and readie to perish yet his stomacke loatheth the meate that is offered to him to restore his health and to strengthen him therefore Christ sayd of such Iohn 5. that they would not come vnto him being the spirituall poole of Bethesda able to cure and heale all soule-diseases that they might haue life Vse 1 Vse This sheweth that the state and condition of all those that come not to this holy Table and yet preach vnto the world that they want this hunger is very
the mouth of two or three witnesses euery word may bee established c. This is the friendlâ— course which we must take witâ— an offensiue neighbour And he chance to be absent that wâ— cannot reproue him to his facâ— yet wee must not publish hâ— shame behinde his backe He that vttereth infamie is a foolâ— The secret faults of our neighbours we are to conceale Pro. 10.18 and couer if they be committed oâ— infirmitie 1 Pet. 4.8 for Loue couereth 〈◊〉 multitude of faults The fift marke of our reconciliation with our brethren is a compassionate and a fellow feeling ioy or miserie A truly reconciled neighbour is a Samaritan Luk. 10.33 grieuing at the trouble of his brother he will set to his shoulders and lift him vp yea euery way he offereth himselfe willing and readie to helpe and â—elieue him to the vttermost of his power and abilitie In this respect Paul gaue great commendations of the Macedoniâ—ns That to their power yea 2. Cor. 8.1.2.3 and â—eyond their power they were wilâ—ing of themselues to relieue one â—nother in their pouertie and â—aiserie And according to this rule â—nd example the same Aâ—ostle exhorted the Romanes to â—eioyce with them that reioyce Rom. 12.15 and 〈◊〉 weepe with them that weepe And the Phillippians Phil. 2.4 Not to â—oke euery man on his own things â—ut euery one also on the things of â—thers Obiection But must we in all â—ccasions be so affected as our â—eighbours Ob. Sol No Sol. the drunkard doth reioyce in his drinking It is sport to a foole to do wickedly Pro. 10.23 and folly is ioy to him that is destitute of vnderstanding Pro. 15.21 let them reioice alone let vs rather weepe Againe Many will weepe when they are crossed in their tasts 2 Sam. 13.2 as Amnon is sicke for his sister Thamar and Ahab for Naboth his Vincyard 1. Kin. 21.4 Here we are not to weepe with them but for them Vse Is it so that we must prepare our selues before we come to the Lords Supper by examining our selues first touching our sinnes secondly Our Reconciliation with God thirdly Our Reconciliation with our brethren Then in this poynt as in a glasse we may see howe many sorts of people fayle in their preparation and commit a fearefull sinne and profit little or nothing at all by this hoâ—y ordinance of God First all such as remaine in the obduracy and hardnesse of their hearts and neuer enter into Examination of themselues for their sinnes These are they who neuer take the glasse of Gods law into their hands to see and behold their owne filâ—hinesse Glasses they will â—ake into their hands to see and â—ehold their owne beautie â—ride vanitie of apparell c. But not to see their ignorance â—runkennesse infidelitie pride of minde swearing contempt of God and his ordinances fornication c. they neuer â—ring themselues to the Barre of Gods Iudgement arraignâ—ng accusing iudging and condemning themselues for their sinnes but rather like the proud Pharisie they iustifie and excuse themselues they are no such great offenders as men take them for they hope they are prepared c. Well the Lord sayth to all these Psal 50. What doe you with mine ordinances and hate to be reformed casting my Lawes behinde your backes I will wound your hairie pate and the scalpe of all those that sleepe in sinne and so God in the seueritie of Iustice sharpens his wrath against them that the edge of it might bee keene in the day of wrath Therefore let all such neuer dare to come to this Table in their pollutions Will a man entertaine a filthie Leprous guest or shall he haue a kinde welcome to his Table â—hat comes in a besmeared and dirtie apparell No surely No more will God suffer polluted and filthy persons to eate of his Table and though they come and sit downe as many sinfull men doe yet they are not welcome guests and as the saying is He had rather haue their roome then their companie Secondly there are another sort that faile in their Preparation namely such as are more ciuill and peraduenture breake not out into such outrage of sinning as the former doth yet are secure and labour not to know whether they be in the state of grace or reconciled vnto God or no they examine not their faith and Repentance by the signes of faith and Repentance they can be content with the bare names of Faith and Repentance though they haue no true signes of faith and repentance though they bee neither seasoned with the spirit of Grace nor weaponed with spirituall strength to fight against the aduersaries of the soule nor fruitfull in faith bringing forth aboundantly the fruits thereof though they be neuer touched with inward griefe nor reformed in their wayes these are like the church of Sardi Reu. 3.1 they would haue a name that they liue whereas they are dead But let them bee warned neuer to aduenture to eate of this Sacrament till they be better prepared be that in deed which they appeare to be God delights not in such seruants that presume to walke in their Masters apparell he will not be mocked with such deceitfull formes The third sort that fayle in their PreparatioÌ„ are those that say they loue God and yet hate their neighbors or if they loue them it is not apparant but their loue is vnder a shadow If at any time wrong bee offered them it cannot be borne nor brooked they cannot forgiue and forget corrupt nature hath so lessoned them Veterem ferendo Iniuriam inuitas nouam that by putting vp one wrong they thinke they open a sluce for the entrance of many more nay they hold it a signe of a poore and a cowardly spirit It is courage and manlinesse say they to reuenge iniuries and wrongs Is it manlinesse Nay it is foolishnesse Eccles 7.9 Anger sayth Salomon that is desire of Reuenge resteth in the bosome of fooles Nay it is brutishnesse anger a dogge and he will flie in your face touch an Asse he will wince and kicke and fling 1. So doe these foole-hardie and Beast-wittie-fellowes Nay it argues rottennesse at the core as when a man cannot endure to be touched it is a signe he is not sound so not to endure a crosse word without thoughts of reuenge is a signe of an vnsound and corrupt minde 2. Others there be that neuer will make amends or restitution to their neighbour but seeke for more and like Pharoahs seuen leane kine would deuour as much as they could lay their hands on 3. Others in stead of doing one good turne for another inuent what mischiefe they can against their neighbours they render euill for good and seeke to harme them of whom they haue receiued good 4. Others when they should prepare couers and cures for the offences of their neighbours as fast as they breed them being offences through infirmity lay
a seale for as a seale set to a Deed of gift confirmeth all things therein promised So when I receiue this Sacrament it sealeth vp in my heart an assurance of all Gods promises therefore God is sayd to haue sealed vs Ephes 1.13 14. and to haue giuen vs the earnest of his spirit Now the promises which are sealed vnto vs and which faith layeth hold on this Sacrament respect 1. our Redemption 2. Reconciliation 3. Sanctification 4. Preseruation 1. Those that concerne my Redemption are these such like T it 2.14 Heb. 4.14.15 1 Ioh 3.8 that Christ died for me that he hath redeemed me from sinne and Sathan from hell from the wrath and curse of God Gal 3.13 Mat. 1.21 that hee hath saued me from all my sinnes that they are all forgiuen for his sake Gal. 4.5 and I am released of the punishment due vnto them Rom. 8.3 4 that hee hath kept the Law for me Mat. 3.15 and fulfilled all righteousnesse in my behalfe Rom. 3.24.25 Mat. 17.5 Rom. 4.21 that his righteousnesse is imputed vnto me and that God accepteth it as mine owne c. 2. Those that concerne my Reconciliation are these and such like that Christ hath reconciled me to God his Father Rom. 5.10.11 by whom I haue receiued the attonement that he hath purchased the fauour Ephe. 1.14 and good will of God towardes me that God is my Father and I am his child Gal. 4.6.7 that he loues me in Christ Ier. 31.3 and will loue me vnto the end that he is well pleased with mee in his sonne Christ Ioh. 15.8.9 10. c. that he is well pleased with my prayers 1 Ioh 5.14 to accept them and with all my workes Mat. 18.20 and exercises to giue me a blessing in them c. 3. Those which concerne our Sanctification are these and such like Ephes 1.17 18.19 that I shall receiue the spirit of Christ whereby I shall be endued not onely with knowledge faith repentance the gift of prayer 2 Cor. 12.9 and all other graces necessarie for mee but also that I shall bee sanctified throughout 1 The. 5.23 both in spirit soule and bodie and this will appeare when my minde shall abound with all good motions Rom. 8.29 and heauenly meditations Ephes 4.23 24. when my heart shall be filled with all righteousnesse in Christ Phil. 1.11 with all good desires holy affections when my will shall be subiect Luk. 22.42 and obedient to the will of God 2 Cor. 10.5 when my words shall be the words of God able to edifie Ephe. 4.29 and minister grace to the hearers when my workes shall be such 1 Tim. 2.10 as becommeth them that professe the feare of God when I shall be a vessell vnto honour sanctified 2 Tim. 2.21 and meete for my masters vse and when I shall serue God in loue and good workes that the name of our Lord Iesus may be glorified in me 2 Thes 1.11.12 and I in him 4. Those which concerne my Preseruation are these such like that I am an heire of saluation Heb. 1.14 sealed vp vnto the day of Redemption Rom. 8.17 Ephes 4.30 so that the Lord will deliuer me from euery euill worke 2 Tim. 4.18 and preserue me vnto his kingdome which is kept for me and I for it 1 Pet. 1.3.4.5 Hee hath promised to send his Angels to attend Heb. 1.14 and waite vpon me day and night Psal 34.7 to defend and keepe mee from all dangers Psal 91.11.12 c. and to minister and bring to my hand all things necessary for me c. 3. This Sacrament must be applyed as a Communion for as it is called a supper and a seale so a Communion by reason of that Communion and fellowship the Communicant hath with Christ and his fellow members 1 Cor. 10.16 The Cup of blessing which we blesse is it not a Communion The application is true and sound first when I feele that I am in the presence of God Isa 44.10 and that my soule hath communion and fellowship with God the Father Zoph 3 17 and with his sonne Iesus Christ Ioh 14.16 23. Ioh 17.20 as verily as my bodie hath communion with bread and wine 2. When that I feele I haue fellowship and communion with all the Saints of God Ephes 3.7 that I am vnseparablie knit ioyned to all my neighbours 1 Cor. 10.17 1 Ioh 1.7 1 Cor. 12.13.25 Rom. 12.10 Ephes 4 16. Act. 4.32 and brethren by loue doe liue in the practise of loue like a liuely and feeling member of the bodie Vse 1 Vse 1. This confutes the Papists that hold it sufficient to looke and gaze on this Sacrament in the Pixe to worship it but not to apply it the Laitie are debarred from it that it might not profit them Vse 2. Must this Sacrament bee particularly applyed this sheweth that many receiuing it receiue little profit by it for want of application some receiue in 1. ignorance 2. others vnprepared 3. other some for fashion 4. others because the season serueth 5. others for satisfaction of their taste 6. others to feede their bodies few for the right end and vse Vse 3. Disburden thy selfe of all worldly thoughts and vaine cogitations and let thy soule be as emptie of them as the poore mans cofer is of gold and Iewels hereby a way is paved to walke in heauenly meditations and freedome purchased to thinke seriously vpon this Sacrament The fourth and last dutie touching our good behauiour in the action of receiuing the Sacrament is that we must receiue it with ioy and delight In the Scripture it is called a feast Reu. 19.7 a banquet it is compared to the Marriage feast of the Kings son Mat. 22.2 As the guests that are called to such feasts doe much reioyce so must we when we come to this heauenly feast like the Children of Israell that obserued the feast of vnleauened bread seuen dayes with great gladnesse 2 Chro. 30.21.22 c. Our ioy in this banquet should exceed all other reioycings in naturall or temporall feasts should stoope vnto it In this is a kingdome righteousnesse peace Rom. 14.17 and ioy in the holy Ghost in those nothing but bodily sustenance This ioy will encrease as our assurance of Gods mercy towards vs encreaseth The holy Ghost who is our earnest penie Ephe. 1.13.14 is giuen vnto vs to assure vs of the fulfilling of Gods promises so that hauing receiued him and feeling him stirred vp in vs more and more by this Sacrament 2 Cor. 1.12 we reioyce vnder the hope of the glorie of God 2 Co. 5.5.6 yea as the Apostle sayth we haue cause to reioyce with ioy vnspeakeable and glorious 1 Pet. 1.8 A good shew of ioy and gladnesse did many of the Iewes then giue
in admonition instruction consolation and such like Some will giue so far as may stand with reputation What if Christ had beene so streightned in his bowells to vs-ward where had our poore soules beene He had honor and glorie yet for our sakes he emptied himselfe and became of no reputation and shall wee stand with his poore members on tearmes of reputation Some giue grudgingly who when the pennie is out of the purse wish it in againe and repent of their liberalitie these are men with euill eyes Pro. 23.6 And many others will not giue any thing without much vrging these are like Spunges they sucke vp water apace but they will not let fall a drop though they be full till they be squeezed I could wish that these excuses might be spared and poore hungrie soules better remembred Giue vnto them to supplie their wants giue chearfully and often when by anie meanes you heare of their distresse A mercifull man will not stay till poore men seeke vp him but he will seeke vp the poore that he may finde them whom modestie and shame fastnesse causeth to lie hid and to conceale their needfull cases Oh spare some dish from your tables some morsels from your mouths some mony from your treasurie to relieue them 1. God commands it and giueth to you that you may giue to them 2. Reckoneth it as done to himselfe 3. It commends your profession nay our profession of Christianitie bindeth vs to giue 4. Thy gift is depositum pietatis Tertul. in Apolog. the stocke of godlinesse 5. It is pleasing to God Heb. 13.16 it is called a sacrifice 6. It is beneficiall to thy selfe God suffereth many to labour vnder great miseries that hee might crowne the miserable for their patience and the mercifull for their beneuolence 7. Manie promises are made to giuers Pro. 11.25 Luk. 6.38 Giuing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Communication If thou giuest a penie the poore man giues thee a good prayer and blesseth thee in the name of God Iob 29.13 And 31.20 of which Iob made great reckoning Giuing is like to Tennis-play for as the Ball that is serued is returned forcibly vpon him that serued it So doth God double vpon vs the good that we haue done to others as Dauias Prayers returned into his owne bosome Psal 35.13 so doe our Almes The fourth and last dutie required at our hands after the receiuing of the Sacrament is a spirituall watchfulnes by prayers and supplications in the spirit both for our selues and the whole Church with all perseuerance thereunto that both it and we may continue in well-doing vnto the end and in the end This Dutie is set forth vnto vs in the Philippians where the Apostle bids vs be in nothing carefull Phil. 4.6 but in euery thing by prayer and supplication together with giuing of thankes let our request be made knowne vnto God And our Sauiour Mat. 26.41 bids vs watch and pray least we enter into temptation giuing vs to vnderstand that it is an easie matter to fal from God and flie to the enemies of our saluation vnlesse wee make heartie prayers to God for our establishment Paul prayed vnto God in the behalfe of the Philippians Phil. 1.5 that they might stand strong in their fellowship in the Gospell from the first to the last day and surely much more needfull is it for vs to pray for constancie in good things soone may we fall or slip let vs then pray the more seruently let vs not giue our selues any rest but still pray vnto the Lord for our continuance Reason 1 1. Because of our selues we are able to doe nothing not to thinke one good thought so much lesse performe one good action It is God that giueth vs both the will and the deede Phil. 2.13 as Christ sayth Ioh 15.5 without him we can doe nothing therefore it is necessarie that our soules should be powred out and our supplications tendered that God may be pleased to beginne good things in vs then according to his good pleasure to continue them in vs and vs in them Reason 2 2. Because sleepinesse in good actions begun bewraieth our carelesnesse causeth God to remoue Reu. 2.5 and to take his ordinances away from amongst vs and to translate them to another people Mat. 21.43 which shall bring forth the fruits thereof to leaue vs to our selues to come against vs with wrath and to bring on vs that shamefull Prouerbe Loe 2 Pet. 2.22 with the dogge they haue turned to their vomit and with the sow to the mire What greater shame then after our escape from the filthinesse of the world our taste of the good foode of our soules and of the ioies to come to turne from the holy Commandement what a shame is it for vs to begin in the spirit and to end in the flesh to feede of Angels bread and then to lust after the Garlicke and Onions of Egypt Great neede it is for vs to cast down our selues in all lowlinesse before the throne of Gods maiestie and earnestly begge at his hands strength courage in all good things and perseuerance therein considering that if the vncleane spirit come for re-entrie and get possession Luk. 11.24 c. he will come with seuen other vncleane spirits and our last end will be the worst Reason 3 3. Becavse wee can neither receiue any grace nor vse any good gift well nor keepe any good thing nor encrease it without watchfulnes by prayer If ye abide in me Ioh 15.7 and my Word abide in you aske what you will and it shall be done vnto you To pray alwayes Rom. 12.12 1 The. 5.17 Luk. 18.1 and not to faint or giue ouer is a thing much commanded by the holy Ghost And as thus we are to watch by prayer so alwayes in our prayers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all Nations that the word of the Lord may haue free passage and that we may continue grounded and stablished in the faith as we haue beene taught in Iesus Christ Vse 1 Vse 1. This may confute the Papists touching their free-wil seeing a man cannot perseuere nor do any good thing without Gods speciall assistance Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need onely to be holpen but not wholy assisted by grace beleeue him not Adam before his fall had free will to choose the good and to refuse the euill but by his fal he lost that which in his Creation hee had euen all free-will vnto all things of the spirit so that till such time as he be regenerate by the spirit of God he cannot at all by his own power vnderstand thinke will or doe any thing that is good but is wholy carryed to that which is euill and can doe nothing else but sinne 1 Cor. 2.14 The naturall man sayth the Apostle perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned Where the Apostle plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will working in him both the will and the deed of his owne good will Vse 2 Vse This may teach vs that it is not sufficient to begin wel vnlesse withall we continue in well doing vnto the end and in the end The second sort of euill hearers beganne well Mat. 13. but they mard all in that they did not continue for notwithstanding all their good beginnings in the time of temptation they went away The fiue foolish Virgins had flourishing Lampes for a while yet they went out before the comming of the Bridegroome and therefore they were excluded out of his chamber Lots wise made great hast out of Sodome for a season but on a sudden shee looked backe and stood still The Scribe that answered Christ so promptly and aptly Mar. 12.34 out of the Law was not farre from the kingdome of God yet because he held not on he could not enter So it is to be feared that in many of vs there is pronenesse to retire and giue out wee start aside like a broken bow Psal 78.57 It is a kinde of wearinesse vnto vs Mal. 1.13 after a weeke or a moneth or a yeare to hold on I haue known some exceeding hote running swift at first like Hazael but on a sudden they became cold 2 Sam. 2.23 and lazie and grew to a loathing of that which they at first extreamly loued Looke to it thou which art guiltie to thy selfe of thine owne back sliding Remember Lots wife hauing begun to forsake the corruptions that are in the world through lust continue in the grace of God and grow forward from grace to grace til thou be a perfect man in Christ It must not be in Religion as in banquets In the beginning good Wine and then after that which is worse but rather with the Church of Thyatira Reu. 2.19 Our workes must be more at last then at first Oh let vs all be carryed forward to perfection Phil. 3.12.14 leauing that which is behind endeuouring to that which is before if by any meanes we may attaine the marke With the Spouse Psal 45.11 Let vs forget our owne people and our Fathers house that is the foolish conuersation receiued from the Tradition of our Fathers 1 Cor. 9. Let vs so runne that we may obtaine For Mar. 10.22 He that goeth forward to the end shall be saued FINIS
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