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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47298	An help and exhortation to worthy communicating, or, A treatise describing the meaning, worthy reception, duty, and benefits of the Holy Sacrament and answering the doubts of conscience, and other reasons, which most generally detain men from it together with suitable devotions added / by John Kettlewell ...	Kettlewell, John, 1653-1695.	1683 (1683)	Wing K369; ESTC R14112	224,392	528

us think of him in all those Capacities and reflect upon him under all those Relations wherein he so infinitely deserves to be remembred by us Such as are that of a Faithful Teacher a Gracious Governour an intire Friend and noble Benefactor doing the highest kindnesses and working the greatest deliverances for us and for all Mankind 1 st He would have us remember him as our Faithful Teacher who has made known to us the whole Counsel of God concerning us and to call to mind those excellent things which he has revealed to us As namely That for the sake of his Death and through the merits of his Blood all mankind who were utter Enemies before shall be put into a way of Reconciliation with God and have the Benefit of a New Covenant which proffers Pardon to all that truly Repent and Spiritual help and inward Grace to all that carefully indeavour with it and the Blessings of Heaven and Happiness to all that are intirely obedient promising that at our Death our Souls shall go into Paradise and at the General Judgment our Bodies which till then were held in their Graves shall be raised up again to Eternal Life 2 ly He would have us remember him as our Gracious Governour whom God has anointed to give Laws to us and to recollect and bear in mind those Commands which as our Soveraign Lord and Master he has laid upon us As namely That we love God and trust in his Goodness and submit to his Providence and Worship him with Prayers and Praises but above all with an Holy and a God-like Life that we be Humble and Heavenly-minded Chaste Temperate and Contented that we be dutiful to our Governours respectful to our Superiours courteous to our Equals condescensive to our Inferiours grateful to our Friends loving and obliging to our Enemies and just charitable and peaceable towards all Persons of whatsoever Nations Sects or Parties even to all Mankind 3 ly He would have us remember him as our most intire Friend and noble Benefactor who let us in so deep into his Heart and heaped his Favours on us at so prodigious a rate as never was nor ever will be equall'd For he loved us without any thing of our own Deserts and in spite of our highest Provocations and without expecting any other recompence besides the Pleasure of being kind to us and to such a degree as made him forego the greatest pleasures which he might have held without all interruption in Heavenly places and become a man of Sorrows and lead a Persecuted difficult and necessitous Life and at last dye a most exquisitely painful and ignominious Death for our sakes which ransom'd us from the greatest Curse and procured us the most valuable Blessings that our Nature can admit of And this Benefit of his Death being not only in it self the costliest but the very price and purchase of all the rest he would have remembred above all others in this Feast and accordingly he has suited the Food in it to be broken Bread and Wine poured out which do most lively represent it As often as you eat this Bread and drink this Cup saith the Apostle you exhibit to all that look on and observe it or shew forth the Lords Death till he come 1 Cor. 11.26 These are the things which our Saviour Christ calls us seriously to remember and consider of in our own minds and which the Actions themselves commemorate and shew forth to others when we eat Bread and drink Wine in this holy Sacrament When we partake of this Feast which he has appointed us he would have us remember him and think with our selves how Faithful a Teacher he was to us and what good Lessons and Declarations he has left with us how gracious a Lord and Master he proved and what Commandments he has laid upon us and lastly how kind a Friend and noble Benefactor he shewed himself and what astonishing kindnesses he has done for us in all the Labours of his Life but especially and above all in his suffering a bloody Death for our sakes which purchased us the Forgiveness of our Sins the Grace and Spirit of God and Eternal happiness All this Faithful Teacher and Gracious Governour and intire Friend and noble Benefactor Christ is to us in the highest Measures and to all imaginable Degrees and since he is so he would have us to bear it in mind and oftentimes to think of it And that we may be sure to do it he has instituted this Feast on purpose for it and told us that our work is to call to mind and remember him whensoever we come to it And this way of having these things remembred by appointing Feasts for the Commemoration of them has been very usual in the World Thus the Disciples in the several Sects of Philosophers at Athens were wont to have a set Feast and Collation in remembrance of their Founders And it has been the way of all the World to remember their Benefactors and commemorate some great Blessings by Festivals Thus at this day we commemorate the deliverance from the Powder-Treason and the Kings happy Restauration by a yearly Festival upon that occasion And the whole Christian Church has perpetuated the memory of Christs Nativity Resurrection and the Descent of the Holy Ghost by the yearly Feasts of Christmas Easter and Pentecost And God himself in the old Testement call'd men to a remembrance of the Creation of the World by the Feast of the Seventh day Sabbath and all the Jews to the commemoration of his sparing all their First-Born when the destroying Angel slew all the First-Born of Egypt by the yearly Festival of the Passover appointed for that very purpose Exod. 12.14 This then is the first end of our eating Bread and drinking Wine at the Lords Table it is in remembrance of our Saviour Christ and of what he has done for us So that when we partake in this Feast of his appointment we must seriously reflect on him who has appointed it and bethink our selves that he is our Faithful Teacher calling to mind his Revelations our Soveraign Lord and Master remembring his Commandments our intire Friend Saviour and Benefactor who has done strange things for us but above all who has laid down his own Life to purchase us the Pardon of our Sins and Spiritual Grace and Eternal Happiness upon our Repentance Obedience and Virtuous endeavours With these Thoughts he would have us entertain our minds at the same time we Feast our Bodies with the Creatures of Bread and Wine which he has prepared for us and if we would answer his end in it and be welcome Guests at this Feast when he calls to it we must be sure so to do And as we must eat Bread and drink Wine at the Lords Table in remembrance of our Saviour Christ and of his dying for us so must we 2ly In Confirmation of the New Covenant which his Death purchased and procured us This Covenant

and expresly ratify and confirm it too This may fairly be presumed to be one end of the Holy Communion because it is the end of Baptism which St. Peter calls a Stipulation and which as we have seen is our entrance into the Gospel-Covenant and Religion And since it is so evidently the use of that in great likelihood it is of this too for both the Sacraments were still held of like Vse Nature and Signification Nay this was the end not only of the Christian but also of the Jewish Sacraments which shews it was not peculiar to any one but runs through all of them For as for Circumcision it was a Federal Rite or Sign It bound the Jews as before it had done the Patriarchs to God and God to them in the Covenant Moses gave them by a mutual Obligation For therein they promised to perform all that the Law injoined He that is Circumcised says St. Paul is a Debtor to keep the whole Law Gal. 5.3 And thereby they were assured of the Righteousness and Benefits God had promised Abraham received Circumcision as a Seal of the Righteousness of Faith says the same Apostle i. e. as a Seal or Confirmation of the Promises made to it Rom. 4.11 And because it was thus a sign to both parts and a Rite used at their engaging in it Circumcision is call'd the Covenant i. e. the Solemn Ceremony and undertaking of it Gen. 17.10 Act. 7.8 And then as for the Passover it also was a Covenanting Ceremony and Federal Rite as may sufficiently appear from its being a Feast on Sacrifice which is the most Solemn way of Covenanting with God And this use of the Passover is of the greater weight to conclude the same of the Lords Supper because among us this answers to it and comes in stead of it It answers to it I say for our bleeding Lord was the Great thing which their Sacrificed Lamb signified whence he is called the Lamb without Blemish and without Spot the Lamb slain from the Foundation of the World and the Lamb of God that takes away the sins of Mankind and our Feasting upon his body and blood is the same with their Feasting upon it as St. Paul plainly intimates when he says Christ our Passover is Sacrificed for us therefore let us keep our Eucharistical Feast upon him in it answerable to what they did upon the Lamb in theirs 1 Cor. 5.7 8. And at the Institution of the Holy Sacrament our Saviour intimated that the Passover was abolish'd and that this was henceforward to succeed and come in stead of it For immediately before he appointed his own Supper he tells them he would not any more eat of the Lamb or drink of the Wine in the Passover i. e. he would abolish this so as we should no more eat or drink of it and substitute that in place of it Luc. 22.16 18. And now since 't is the general Nature of Sacraments both among Jews and Christians to be Covenanting Rites since Baptism plainly is that goes hand in hand with it and since the Passover was which preceded and answered to it this being substituted in place and put instead of it in all likelihood the Sacrament of the Lords Supper is a Federal Feast and a Covenanting Rite too But to prove this yet more particularly That this Holy Sacrament is intended for a Federal Rite and for our Renewal and Ratification of the New Covenant will appear 1 st From the words of Institution wherein the Cup is call'd the New Covenant and we are bid to drink of it which is a Federal Rite and the Bread is call'd Christs Body to the same intent as the Paschal Lamb was which was a Federal Conveyance of it 2ly From its being a Feast upon Sacrifice which is a Federal Feast for Sacrifice is one way of Covenanting with God and by Feasting on the Sacrifice we joyn in and partake of it 3ly From all the particular Blessings of the Covenant being conveyed by it which otherwise than by Federal Promises or Performances are not to be had 1 st That o●r eating Bread and drinking Wine in the Holy Sacrament is intended for a Federal Rite and for our Renewal and Ratification of the New Covenant appears from the words of Institution wherein the Cup is called the New Covenant and we are bid to drink of it which is a Covenanting Rite and the Bread is call'd Christs Body to the same intent as the Pascal Lamb was which also was a Federal Conveyance of it 1. In the words of Institution the Cup is called the New Covenant This Cup says our Saviour is the New Testament or Covenant in my Blood 1 Cor. 11.25 And we are all bid to drink of it which is a Federal Rite and was then a known Ceremony of confirming any Covenant Drink ye all of it says he to his Disciples Mat. 26.27 This drinking of it as it is an Application of it to our selves and taking it into our own Bodies is a plain sign of our ingaging in it and adhering to it for thereby we shew that we close with and embrace it But this is still further evident because anciently among the Jews and other Eastern Nations eating and drinking were Federal Rites whereby they were wont mutually to Seal Leagues of friendship and confirm Covenants with each other For they used to bind their Compacts by a Friendly Treat and to consummate them in all Hospitable Entertainment Thus we read in the Story of Laban and Jacob for when Laban demands Come thou let us make a Covenant I and thou Gen. 31.44 Jacob's Consent to it is expressed by this he said unto his Brethren Gather stones and they took stones and made an heap and did eat there upon the heap by that Note of Friendship answering the Demand and confirming the Covenant which was proposed v. 46. And so Joshua's Covenanting or making Peace with the Gibeonites when they came to sue for it is called his taking of their victuals Josh. 9. the men took of their victuals and asked not counsel of the Lord and Joshua made Peace with them and made a League with them to let them live Josh. 9.14 15. And Obadiah mentions being in Covenant with any one and Eating Bread with him as Words that signifie the same Thing whereof the one is the others Explication The men of thy Confederacy have brought thee even to the border says he i. e. have almost quite bereft thee of thy own Country the men that are at Peace with thee have deceived thee they that eat thy Bread have laid a Wound under thee in which Description of the Enemies of Edom tho' there be Variety in the Expression yet is one and the same Thing meant by them Obad. v. 7. And the same might appear from other Instances both in the Scriptures and in Prophane Authors Since in the Words of Institution then our Saviour tells his Disciples the Cup is the New Covenant

Numerous Expensive and Laborious Jewish Precepts so that out of Natural Equity and to shew our Thankfulness for such a gainful Exchange we ought most readily to observe it The Jews were loaded with a Number of Troublesome and Expensive Rites which had no Goodness discernable in themselves nor any thing but the Revelation made by Moses to recommend them to their Consciences Such as the forbearing Swine and several sorts of Flesh the washing of their Bodies upon their touching of any Dead Persons and upon any Corporal Vncleannesses the bringing Offerings and Sacrifice of Fed Beasts at return of Thanks and for Propitiation upon any Offences and many other cumbersome and costly Rites which the Apostle calls the Law of Carnal Commandments Heb. 7.16 and 9.10 and weak and beggerly Elements Gal. 4.9 which were given them not because the things deserv'd it but only that they might be kept imploy'd as useless Exercises are to Children to hinder them from more hurtful Work and so were suited only to the Infancy and Non-age of the World Gal. 4.3 But from all this Burden of Ceremonies under which as St. Peter says they and their Fathers groaned and were oppressed Act. 15.10 by the coming of Christ we are most graciously delivered For he has abolish'd in his Flesh i. e. by his Death wherein he gave his Body for us the Law of Commandments contain'd in Ordinances Eph. 2.15 He has blotted out the hand-writing of Ordinances that was against us which was contrary to us hedging in the Church within the Jews and excluding all us Gentiles and took it out of the way nailing it to his Cross Col. 2.14 All this Law of Jewish Ceremonies he has abrogated and procured us a compleat liberty and exemption from it injoining us only th●se two cheap and easie Rites of Baptism and the Lords Supper instead of it And if any man has but Common Ingenuity and will return Equitably for what is done and much more if he has any grateful Resentments for so valuable an Exemption he must needs submit with all Thankfulness to this gainful Exchange and Imposition and run to it with as much forwardness as any man would to pay Twelve pence in full Discharge of twenty pound 3 ly It was his Dying and last Command he gave it the very Night before he suffered The same night says St. Paul in which he was betray'd he took Bread and said Take eat this do in remembrance of me 1 Cor. 11.23 24. And this had it come only in the Nature of a Request and not with the Authority of a Command must needs have made it of greatest Power with us For it is great Inhumanity and shews an hard Heart to deny the last Suit of a Dying Person though he were a Stranger to us and base Ingratitude and a Falsification of all Friendship to throw back the last Request of a Dying Friend especially if he is before hand with us and has done much more than his Request comes to for our sakes and the greatest aggravation of all Disobedience to sleight the last Will and Words of our Fathers or Masters or others that have Right over us and Power to Command us And therefore since our Blessed Lord who came upon Earth for no other end but to do us Service yea even to lay down his Life for our sakes after all the Pains and Cost he has been at for us left this as his last Will and both intreated and injoyn'd at parting that we should eat and drink in Remembrance of him if we have any shame we cannot and if we profess any Duty we dare not and if we have any Love for him we will not neglect it but come to it out of mindfulness of our gone Friend and Departed Lord as oft as we shall have opportunity so to do 4 ly It was thought by Christ a Command so material that when St. Paul received his Commission to Preach the Gospel it was by name inserted and particularly specified and this special Designation of it shews that he was more than ordinarily concerned for it I have received of the Lord says he or by his Revelation when I was call'd by him that which I also delivered unto you as from him namely that the same night he was betrayed he took Bread and said Take eat this is my Body which is broken for you this do in remembrance of me 1 Cor. 11.23 24. 5 ly It is a Command which as the Scripture plainly intimates without great danger to our selves cannot either be unworthily kept or neglected Without very great and apparent danger to our selves we cannot come Vnworthily to the Sacrament For he that eats and drinks unworthily says St. Paul eats and drinks Damnation to himself 1 Cor. 11.29 And without a like danger we cannot neglect or keep back from it Except ye eat the Flesh of the Son of Man says our Saviour and drink his Blood ye have no Life in you Joh. 6.53 This the Ancient Church as is well known understood generally of eating his Flesh in the Holy Sacrament which is the great Reason they give for that Practice so common among them namely why Infants are to be Communicated And of this there is great cause to understand it For 't is hard to think of any thing that can support such full Expressions as eating of his Body and drinking of his Blood besides eating Bread and drinking Wine in the Sacrament which he calls his Body and his Blood when he institutes it Mat. 26.26 27 28. And besides in this very place he directs us to his Body Crucified and given for the Life of the World to shew the Eating relates to it as so represented which is no where done but in the Eucharist I am the living Bread says he which whoso eats shall live for ever and the Bread which I will give i. e. to be eaten is my Body Crucified which under that Notion is represented only in the Sacrament or my Flesh which I will give for the Life of the World And except ye thus eat the Flesh and drink the Blood of the Son of Man ye have no Life in you Joh. 6.51 52 53. This Discourse indeed of eating his Flesh in the Sacrament was before the Sacrament it self was instituted But so was his Discourse of Baptism to Nicodemus before Baptism was appointed for the standing Rite whereby all Mankind should be Christned Joh. 3.5 And so was his Discourse to the People of the Death he should dye by being lifted up before he was Crucified Joh. 12.32 33. And so was his Discourse of raising up the Temple of his Body after it should be destroyed before he was raised from the dead Joh. 2.19.21 And so in this very place was his Discourse of giving his Flesh for the Life of the World which they understood not before he suffered more than they did this Sacramental eating of it before the Sacrament was appointed Joh. 6.51 Our Saviour spake several

begin to make excuses For has not he done enough for us to deserve to be thought of Do not all the inexpressible Favours he has gain'd and all the exquisite Pains he underwent for our sakes most justly challenge to be held in remembrance He left unutterable Glories and submitted to all sorts of Earthly Calamities and took unwearied Pains and shewed Invincible Patience and laid down at last his own Life to save our Souls and must all this be forgotten now 't is done and quite buried in silence What man of any Ingenuity that has been happy in such a Friend can be averse to remember him What man that has been blessed in such a Saviour can ever decline the Thoughts of him Unless we will shew our selves grossly stupid or intolerably proud and both ways Monsters of Ingratitude we must needs be ready to Celebrate the memory of such a Person when we are called to do that Honour to him and none that would be thought a man much more a Christian must ever refuse to remember his Saviour Christ and give him Thanks when in the Sacrament he is call'd to it in Christ's own Name and by his special invitation 3 ly In eating Bread and drinking Wine at the Sacrament we confirm the New Covenant with Almighty God In this Feast as has been shewn we assure him that we will Repent of every sin as ever we hope that he will forgive us and will endeavour with his Grace after every Virtue as ever we expect that he should assist us and obey every one of his Commandments as ever we look that he should Crown us with Eternal Happiness and believe that for Christs sake we shall have this Pardon Grace and Eternal Life upon these Terms and not otherwise for all these Duties we give him our Word and Promise and on that Condition for all these Blessings he gives us his Seal and Assurance back again And what man is there who pretends to the Name of a Christian who will refuse to do this when he has an Authentick Summons nay even a Friendly Invitation will he not Repent that he may be forgiven nor endeavour after such Graces as he wants that Gods Spirit may help him to them nor obey all his Saviours Laws that he may be happy in Heaven nor believe that Christ has purchased these Benefits for us at Gods hands upon these Terms but that without performing them we shall never have them If he will not do all this why doth he make any pretence to Religion If he is unresolv'd and suspends about any of these Particulars why doth he profess himself a Christian For these things are the very substance of Christianity and the Life and Soul of all Religion No man can belong to Christ without them and when he was Baptized and came to him he solemnly undertook and ingaged for them And therefore if any man will refuse to make God his engagement of this Faith Repentance and Obedience when he is call'd to Promise and Profess them he revolts from his Baptismal Vow and if he persists in that mind may as well renounce his Profession and turn his back on the whole Christian Religion 4 ly In eating Bread and drinking Wine at the Lords Supper we confirm a League of Love and Friendship with all our Brethren this being one end as I have shewn of this meeting to profess our selves in perfect Peace and Charity with all men And who now that owns himself a Christian can seek shifts and shun this when God calls him when his Saviour that dyed to make God Friends with him asks him to be Friends with all the World can he refuse him When he invites him to be at Peace with all his Members and to embrace them all as Brethren can he fly from him If he shun this he may as well shun every thing else and quit all claim to his Religion For by this says our Saviour shall all men know that you are my Disciples if ye have Love one to another Joh. 13.35 And unless ye forgive men their Trespasses says he again neither will your heavenly Father forgive you yours Mat. 6.15 And he that says he Loves God and yet hates his Brother saith St. John is a Lyar. 1 Joh. 4.20 And if it be possible saith St. Paul and as much as in you lies live peaceably with all men Rom. 12.18 Love and Peace and mutual Friendship and Beneficence are the great Duties which Christs Law prescribes and which all his Followers must be forward at all times to make profession of And therefore if any man turns away from declaring them when God calls him to them he turns his back of the most Signal Duty of his Religion and will not come to that whereby above all things else he should declare himself a Christian. 5 ly In Feasting with God at the Holy Sacrament we are vouchsafed the highest Honour and receive Tokens of highest Love and injoyment of present Graces and Pledges of future Glory from him and these no man ought to refuse when he is call'd to them He vouchsafes us the greatest Honour For he calls us to his own Table and tells us he is most glad to see us there and that the oftner we come the welcomer shall we be to his Supper he invites us as his own Guests and thereby seeks our Company and Acquaintance and treats us as his Friends and Confidents which Honour is so high that greater cannot be shewed us He gives us the surest Tokens of highest Love For he calls us to Feast upon the Body and Blood of his own Son i. e. upon those Blessings which the breaking of his Body and shedding of his Blood procured for men and shews us plainly that he is still of the same mind and is glad that for our sakes he parted with him For his inviting us to eat the Body and drink the Blood of Christ in this Holy Supper imports as much as if he should say to us Lo here my dear and only Son whom I gave to shed his own hearts Blood a Ransome for your Souls When I did it your sins were most provoking and render'd you utterly undeserving of it and since you have received it you have not been affected as you ought but have shewed your selves most unthankful for it but yet all this doth not make me Repent of what I have done or grudge you the Benefit of him I am come here freely to present you with him and invite you and exhort you nay intreat you to accept him Eat his Body and drink his Blood i. e. those Benefits and that Expiation which was purchased by it I freely give them without grudging nay I shall take it extreamly ill if you refuse them For I would by all means have you receive the advantage of him I gave him once for you and now again I give him to you I am still of the same mind to part with my own dear Son for your sakes and