Duties of communicants, 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.

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 commandements 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 religion , & 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 prompt , 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 , ●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 therefore had need of stirring vp . 2. Pet. 1.12 . I will not be negligent ( sayth S. Peter , writing to those that had knowledge , and were established in the present truth , ) to put you in remembrance of these things . And secondly , no man is so strong , and so sound of memorie , but he stands in neede of a daily confirmation , and often renouation .

Now as God is thus carefull for vs , that we might not be left destitute of nourishment for our soules , nor forgetfull of his mercies in the Lords Supper , but sends vs his Ministers to be Stewards , and Remembrancers , to put vs in minde of our Couenant made with him , to teach vs what things are necessarie to the right vsing of the Sacrament , and to charge vs as from his immediate person , not to dare to prouoke him to anger , 1. Cor. 10.22 . by an irreuerent , and prophane dealing with those things , that are of so holy a nature as the Sacraments . Then must we labour to possesse our memories , and to haue our hearts prepared for a remembrance , and entertainment of such lessons as are taught , and deliuered concerning the Sacrament .

First , least wee sinne against Christ , by a second daily crucifying of him by our sinnes .

Secondly , least we heape damnation vpon our bodies , and soules .

Thirdly , least we be sharply reprehended of the Lord for our forgetfulnesse , and neglect of such an heauenly banquet , as is his last Supper .

Considering therefore the necessitie of worthie receiuing , and the danger of those that rush vpon the Lords Supper , without serious preparation , my purpose is to shew how we may become worthy receiuers , and so may preuent all Iudgements threatned . If we would be approued as worthie , receiuers in the Lords sight , then a three-fold religious behauiour is required at all our hands .

1. Before we receiue . 2. In the action of receiuing . 3. After our receiuing .

First , our behauiour before we receiue consisteth in foure duties principally .

1. In a purpose , and resolution to receiue so often , as occasion of receiuing is offered . 2. In a preparation to receiue . 3. In knowledge of that we do receiue . 4. In a longing desire , and hungring appetite after that we receiue .

The first dutie before we receiue is , that we purpose , resolue , and set downe with our selues to receiue , and communicate at the Lords Table with the rest of his people , so often as God in his wise prouidence offereth the occasion . So that as Dauid said of the whole Law of God , Psal. 119. I haue purpose , and determined to keepe thy Law ; so must we all of vs in this particular , purpose to receiue when God offereth the opportunitie .

The reason is because in this Sacrament God of his infinite goodnesse , Reason . and mercie offers vnto vs his onely sonne Christ Iesus , the true bread of life , Ioh: 6.48 . to seede our soules to eternall life ; and Christ also offers himselfe , I am the liuing bread which come downe from heauen , 33.35.51 . if any man ●ate of this bread , he shall liue for euer , and the bread that I will giue him is my flesh , &c. Now if God offer his sonne , and his sonne be willing to come vnto vs to be our bread of life , both vn●hankefull vnto God , & Christ , and vnmindfull of our owne good shall we be , if we purpose not to receiue , but refuse such a great mercie of the Lord , when ●t is fitly offered .

Obiect . We purpose to receiue Ob. this Sacrament , though not so often as perhaps you would haue vs , we will receiue it once a yeare , at Easter time , and that is sufficient , &c.

Sol. To this I answere , Sol. that it is not sufficient to receiue it once a yeare , at Easter , and no more : but it ought to be receiued at all other times , euen so often as God in his prouidence shall call vs vnto it . These are my Reasons for it .

Reason . 1 1. The first reason is taken from the Commandement , God hath commanded it : and Christ also hath instituted it : The Lord said vnto his people of Israel , that the feast of the Passeouer , ( in stead whereof we haue the Lords Supper ) should be kept as a memoriall , and a● holy feast vnto him , Exod. 12.14 not by fits ▪ and starts , when they would , but as hee had commanded them throughout their generations , as an ordinance for euer ; And Christ himselfe in the New Testament , instituting this Sacrament , sayth vnto his Disciples , and in them to euery one of vs , that looke for the same saluation , Take , eate , Mat. 26.26 without any limitation of time , giuing vs to vnderstand , that so often as hee commandeth to take , so often we in obedience should bee readie to receiue : and besides , this is a part of Gods worship , set downe in the second Commandement , and ought to be obeyed .

Reason . 2 2. To receiue often , is , and euer hath beene the practise of all faithfull men from time to time , both vnder the Olde and New Testament : Hence it is , that we read in the Olde Testament , that the man that would not celebrate the Passeouer , with the rest of Gods people , should bee excommunicated , and cut off from the great Congregation : Num. 9.13 And so common was this practise of the faithfull in the Primitiue Church , as that it was made a Sabbaoth dayes exercise , so that we see in the Acts of the Apostles , Act. 2.46 . Hearing of the Word , and breaking of bread goe together : 1. Cor. 11.26 . and Paul sayth , so often as see eate this bread , Alij quotidie communicant corpori , & sanguini Dominico . &c. Noting thereby the commonnesse of the Sacrament : And indeed we finde , that in former times , some did partake and communicate euery day ; others certaine solemne , and festiuall daies , others vpon Saturdaies , and the Lords day , others vpon the Lords day onely : Alij certis diebus accipiunt , alibi nullus dies intermittitur quo non offeratur : Alibi sabbato tantum , & Dominico : Alibi tantum Dominico . Aug. Epis. 118. ad Ianuarcum . Legimus omni Ecclesiae Congregatione celebrata fuisse hac mysteria . Chry. super Mat. Homil. 16. Dies Dominicus , dies panis , dies lucis , &c. others , so often as the Papists do offer their Masse . And we read that in euery Congregation , & meeting of people together in the house of God , the mysteries of the Lords Supper were celebrated . And hence it is , that the Sabbaoth hath three names giuen vnto it . First , the Lords day . Secondly , the day of eating bread : and thirdly , the day of light .

Reason 3 3. If a man neglect this feast , and banquet , when God offereth it , and calleth him vnto it , he knoweth not whether euer he will make him partaker of it afterwards in mercie , or no : when his feast was prepared , and his Table furnished , the guests that refused to come ( being bidden ) were not worthie , Mat. 22.8.9 . neither could they be admitted to taste of his supper : Luk. 14.24 but other guests that were in the hie wayes and vnder hedges were compelled to come in , that the house might be filled , and the wedding furnished . Oh that in this our day , men would thinke vpon the Lords kinde Inuitation of vs to his well stored Table . Isa. 55.1.2 . Pro. 9.5 .

Reason 4 4. Vnlesse a man doth often receiue , he cutteth himselfe off from Christ the head , and from the body , which is the church : for this Sacrament is a signe of that vnion , and communion which we haue with Christ our head , and of that fellowship , vnion , and communion , which one member of the Church hath with another , and how they are separated from all Atheists , heretiques , & prophane persons of the world . Christ sayth to Peter , Iohn 13.8 . vnlesse thou suffer me to wash thy feete , thou hast no part in me : So vnlesse in this Sacrament we suffer Christ to wash vs with his bloud , we haue no part in him : And againe sayth our Sauiour , Ioh: 15.6 . If a man abide not in me , he is cast forth as a branch that is withered , and men gather them , and cast them into the fire , and they are burned .

Reason . 5 5. He that neglecteth this Sacrament when it is offered , neglecteth the food of his own soule , and a speciall seale , and pledge of his faith , & of Gods loue towards him in Christ : for Christ the true bread of life is offered in this Sacrament , and so often as God sendeth vs to this Sacrament , so often he sendeth vs to a new token , seale , and pledge of his ancient loue : Now none will bee content , I thinke , with feeding the body once a yeare , nay , scarce once a day . What leannesse , and lacke of grace is this , to be content to haue our soules fedd with the bread of life but once a yeare : The oftener our friends send vs loue-tokens , and pledges of their affections , the more doe we reioyce , and with thankfull hearts receiue them ; but this token that GOD sends vs is Christ , with all his benefits , let vs therefore receiue him with prayse , and with much ioy , and whensoeuer , he is offered to the hand of our faith .

Reason 6 6. Lastly , to receiue Christ but once a yeare , and no oftner , came first in by the Romish Church , who turned the Sacrament of the Lords Supper into the Propitiatory sacrifice of the Masse , Concil. trid : sess. 13. Can. 9. Mornae : c●●tra Missam . pa. 229 Willet . Synop. Pag. 629. where they will offer Christ , but not receiue him : wheras still to this day all other Churchet among the Grecians Armenians , Syrians , Muscouites , Germanes , &c. retaine an often Communion in one yeare .

Vse . 1 The vse of this point serueth to confute ;

1. The Papists that goe about to disanuall the necessarie vse , and often receiuing of the Lords Supper , binding lay men to a set time , and season of receiuing , to Easter time onely , whereas Christ requireth an often repetition of his death , and a diligent comming vnto his Supper .

2. The Atheists that make no reckoning of this Sacrament , perhaps they will come once in a month to the Church to saue a forfeit , but scarce once in a yeare to receiue the Lords Supper , and when they receiue it , they make no more account of it then some three halpenie Ordinarie : there is such scantnesse of Grace among them , that they feele no sweetnesse in it .

3. Temporizing Communicants that communicate at some season of the yeare , or at some supposed good times , onely as though seasons , and Moones , and the influences of the skie , gaue vertue to Gods ordinances .

4. All wicked people , that abstaine from this Supper , for very negligence , in want of preparation , or because they are fallen out with their neighbour , and cannot be in perfect charitie . To these and all such it may be said , that they are grieuous sinners , and great transgressors of Gods Commandements ; they are open contemners of the practise of the faithfull , they incurre the wrath and displeasure of the Master of this feast , so as in Iustice , and true Iudgement , he may tell them , they shall neuer tast of his meate any more , they cut themselues off from Christ , and from vnitie , and concord with his Church ; they despise the foode of their soules , and the pledges , and tokens of Gods loue , and they vtterly cast off the seales of their owne saluation .

Ob : Ob. Yea , but S. Paul sayth , that it is better for a man to abstaine then come for the worse . 1. Cor. 11.34 .

Sol : Sol. It is true indeed , therefore all such as come vpon a good intent , and yet without knowledge of that they come for , or such as come for custome , or companie , without examination of themselues , or such as ( because they would be counted Christians ) come without their wedding garment , Mat. 22.12 . hauing neither faith , nor a good conscience , doe sinne greatly in comming , as well as the former in not comming at all : but yet these can be no preiudice , o● discouragement to them tha● are rightly prepared . Other mens sinnes must not be block● in their way to this banquet , to hinder them from it .

Vse 2 2. This serues for our Instruction . If so often as the bloud of Christ is shed , it is shed for the remission of sinnes , then we ought often to receiue it , that our sins accordingly may be forgiuen . Ambros . de Sacra : lib. 5. cap : 6. Make hast to come oftentimes vnto this Sacrament , for when this thing is di●igently , and continually done , Ignatius in Epist: ad Ephes: the powers of Sathan are expelled , which turneth his actes into firie darts , to moue men to sinne . And albeit thou make a stand at thy sinnes , yet if they be not so great , as for them thou ought to be excommunicate , thou mayest not separate thy selfe from the medicine of the bodie and bloud of Christ : for , Hilarius de Consecra : dist : 2. it is to be feared , least that hee , which withdraweth himselfe ●ong from the bodie of Christ , be vtterly estranged from saluation . He therefore that ceased to sinne , let him not cease to communicate .

Oh therefore examine , Theophilact in 1. Cor. cap. 11. and bolt out thy conscience , and so come vnto these heauenly mysteries , not on the festiuall , not on the vnfestiuall dayes onely , but at all times when thou findest thy selfe readie , and worthie .

The second dutie in our behauiour before wee receiue , is Preparation , whereby we must prepare , and fit our selues to a right receiuing of this holy Sacrament , this is verie necessarie : the People of God are commanded to prepare themselues before-hand , Psal. 57.7 . 2. Chro 30.12.13 . to all the parts of Gods worship , and seruice , and therefore much more to this holy Sacrament . This Preparation is called Examination : Let a man ( sayth the Apostle ) examine himselfe , 1. Cor. 11.28 . and so let him eate of this bread , and drinke of this cup.

This examination is threefolde ;

1. Of our sinnes past and present . 2. Of our reconciliation with God . 3. Of our reconciliation with our brethren .

First , for the Examination of our selues , touching our sinnes , past or present , that is set down in the Lamentations of Ieremiah , Lam. 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 true●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 ●he Spirit , earnest , and hear●●e Prayer , is a note of true ●aith , for therein the Spirit ●f GOD giueth vs confidence ●nd boldnesse , to crie , Rom. 8.15.26 . Ab●a Father , with sighes , and ●●bbes , that cannot bee expresed .

Secondly , we shall know we ●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 paenitentia , quamsequēs 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 true penitent , cease from sinne , and sinne no more , for that repentance is vaine , which after-sinnes doe defile . It was the great commendation of the Niniuites , that they turned from their euill wayes , Ion: 3.8 . and from ●he wickednesse that was in their hands . Neither must wee thinke it sufficient for vs to forsake some sinnes , and retaine other some , or to exchange one sinne for another , but we must endeuour to forsake , and sel all , Mat. 13.44 . not one cursed Amalekite , 1 Sam. 15.3 . that sighteth against our soule , must be spared , how deare so euer it be : 1 Pet. 2.11 . Cleanse your selues ( sayth the Apostle ) from all filthinesse , 2. Cor. 7.1 . both of the flesh , and spirit . Mortifie all your earthly members ; Col. 3.5.8 . Psal. 119.3 . Psal. 101.4 . cast away all things that are displeasing to God : worke none iniquitie ; none at all , &c.

Fourthly , we shall know wee haue repented , if we bring forth fruits worthie the amendment of life , if we studie , and endeour nor to breake the least of Gods Commandements , Psal. 119.5.6 . but haue respect vnto one , and all : If we p●t on the new man which after God is created in righteousnesse , Ephes. 4.24 . and true holinesse : if we seeke to please God in all things , Psal. 139.20.21 . hating that which he hateth , and louing that which he loueth ; and if we exercise our selues to haue a conscience voyd of offence towards God , Act. 24.16 . and man .

The third part of our Preparation stands in the tryall , and examination of our selues , whether we be reconciled to our neighbours and brethren ; this is as necessarie , as the former ▪ and a true touch-stone , to trie whether we be reconciled vnto God , or no. The holy Ghost sayth in one of the Epistles of Saint Iohn : that he is a lyar , 1 Ioh: 4.20 who sayth , he loueth God , and hateth his brother . The true ground of this Reconciliation is the loue of God the Creatour : All the loue of man must issue from the loue of God ; and all duties of the second Table must be performed in the first ; neither ought any creature to be loued so farre , as it is an enemie , and hatefull to God the Creator . I hate the wicked , that is , so farre as wicked , namely , their practises , not their persons .

There are certaine signes and tokens wherby our loue , to our brethren ; and Reconciliation with our neighbours may bee rightly discerned .

The first is , for a man to feele himselfe willing and readie to forgiue his neighbour any trespasse , or offence he hath committed against him , franckly , or freely ; yea , though he haue offended him often , euen vnto seauentie times seuen times : He that hath ten thousand Talents forgiuen him , will not easily take his brother by the throat for two-pence . The Commandement is to forgiue one another , Ephes. 4.32 euen as God for Christs sake forgaue vs . The example is , Be yee mercifull as your heauenly father is mercifull ; Luk. 6.36 . he forgiueth all , freely , perfectly ; he is first in forgiuenesse , hee forgiueth , and forgetteth too . The forme of our petition of mercie is , Mat. 6.12 . forgiue vs , as we forgiue others : and the conditionall promise is , if ye forgiue men their trespasses your heauenly father will forgiue you , Mat. 14.15 . &c.

Ob : But I am daily prouoked , Ob. and how shall I forgiue ?

Sol : Many in this case suffer their patience to be broken , Sol. not bridling their anger , and iudge meekenesse , putting vp , and not reuenging iniuries to be basenesse , cowardise , and weakenesse . But the word of God tells vs , Luk. 17.4 . that we must forgiue our brethren , though they sinne seuen times a day against vs , that we must not be ouercome of euill , Ro. 12.21 . but ouercome euill with goodnesse : this is bow , arrow , sword , pistoll , & a surer conquest then many blowes .

The second note whereby we may discerne our Reconciliation with our neighbours , is loue vnfained ; Rom. 12.9 . Let loue be without dissimulation : It must not be hypocriticall , from the teeth outward , and fawning ; but loue must come from a pure heart ; Let vs not loue in word , 1 Ioh: 3.18 . & tongue , but in deed , and truth : Dissembling is euill in all things , but it is worst of all in neighbourhood , as the most contrarie● corrupting cause of friendship . Things most excellent , Corruptio optimi est pessima . corrupted become the worse : As there is nothing more excellent , and comfortable to the life of man , then true , and vnfained loue ; so there is nothing more vile , then when it is counterfeit , and dissembled .

The third marke of Reconciliation with our brethren , & neighbours , is Restitution , to be readie and willing to satisfie them , and to make amends for any wrong or iniurie done against them . We haue a memorable example of it in good Zacheus , who being conuerted , stood forth in the presence of Christ , and made this protestation , If I haue taken any thing , Luke 19.8 . from any man by forged cauillation I restore to him foure-fold . This also was the Law for theft , Exod. 22.1 . that if a man steale an Oxe , or a sheepe , and kill it , or sell it , he shall restore fiue oxen for the Oxe , and foure sheepe , for the sheepe . And hereupon Dauid adiudged the man that had taken from his poore neighbour his only sheepe , 2 Sam. 12.16 . that he should restore him fourefold .

Ob : But what if a neighbour be so poore , Ob : that he is no way able to make Restitution , or amends ?

Sol : Then surely his pouerty may be dispensed withall , Sol : for as the Prouerbe is , Where nothing is to be had , the King must loose his right ; And necessitie hath no law . But yet if a man be neuer so poore , he must testifie his desire to restore if he were able , and no doubt but it will be well accepted .

The fourth note is friendly speech , A man that hath friends must shew himselfe friendly , Pro. 18.24 . no contentious , nor rayling word must goe out of his mouth .

Ob : But my neighbour deserues rather sharp , Ob. then friendly words , may I not reproue him ?

Sol : Yes , Sol. but it must be in a friendly manner , hauing warre with his vices , but peace , with his person . Hee breakes not Gods peace , nor the Kinges peace , nor the Churches peace , nor the league of true neighbourhood , who hauing a good calling reproues , but he that obeyeth not the truth to speake ill of an vndeseruing neighbour , argues a deuillish minde ; to speake well of a good neighbour , a ciuill minde : to speake well of an euill deseruing neighbour , a Christian minde .

In this case of friendly reproofe , follow the direction of our Sauiour CHRIST ; Mat. 18.15 16.17 . If thy brother offend against thee , ( that is , in thy sight , for an offence committed before thee is a scandall vnto thee ) goe and reproue him betweene thee , and him alone : If he shall hearken vnto thee , thou hast wonne thy brother : but if he shall not harken vnto thee ; take vnto thee two , or three , that by the mouth of two or three witnesses euery word may bee established , &c. This is the friendl● course which we must take wit● an offensiue neighbour . And he chance to be absent , that w● cannot reproue him to his fac● yet wee must not publish h● shame behinde his backe : He that vttereth infamie is a fool● The secret faults of our neighbours we are to conceale , Pro. 10.18 . and couer , if they be committed o● 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 ●elieue him to the vttermost of his power and abilitie . In this respect Paul gaue great commendations of the Macedoni●ns , That to their power , yea , 2. Cor. 8.1.2.3 . and ●eyond their power , they were wil●ing of themselues to relieue one ●nother in their pouertie and ●aiserie .

And according to this rule , ●nd example the same A●ostle exhorted the Romanes to ●eioyce with them that reioyce , Rom. 12.15 and 〈◊〉 weepe with them that weepe : And the Phillippians , Phil. 2.4 . Not to ●oke euery man on his own things , ●ut euery one also on the things of others .

Obiection . But must we in all ●ccasions be so affected as our ●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 ho●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 fil●hinesse . Glasses they will ●ake into their hands to see , and ●ehold their owne beautie , ●ride , vanitie of apparell , &c. But not to see their ignorance , ●runkennesse , infidelitie , pride of minde , swearing , contempt of God , and his ordinances ; fornication , &c. they neuer ●ring themselues to the Barre of Gods Iudgement , arraign●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 , ●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 Preparation , 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 them in the open Sunne , and make publike Proclamation of them . 5. Others , will forgiue , but not forget , if they see their neighbour in neede , they will not hurt him , but passe by , like the Priest , and the Leuite , and doe him no good . 6. Others , will doe no hurt , yea , they will doe good to their neighbour . How ? They will pray for them . In what manner ? that they were in Heauen . Alas , poore soule , thou prayest not so much that he may liue in heauen , as that he may leaue the earth : not so much that he might enioy that life , as be depriued of this , which is murther in some sort . 7. Others , can reioyce with their neighbours in their prosperitie , but forsake them in aduersitie : these are like Mice , that will come to a Barne when there is store of Corne in it , but when the Corne is gone , they are gone also , which sheweth that they came not for loue of the Barne , but of the Corne . So many loue their neighbors onely for that which they haue . 8. Others , are so farre from a● fellow-feeling of their neighbours miserie , that they insult ouer them , adding affliction to the afflicted ; & reioyce in their distresse , as the Edomites in the day of the destruction , and captiuitie of Iudah . 9. Others , though they reioyce not at , yet they are no way touched with their neighbours calamitie , and when they should put to their helping hand , they answer with Cain , What am I my brothers keeper ? They feast it themselues , Amos 6.4 . but are not grieued for the affliction of Ioseph .

All these which respect not their neighbours good , nor practise loue , and charitie , must not presume to eate of the Lords Supper , which is a feast of charitie . That meate is not profitable , which is eaten with a malicious stomacke , and grudgingly digested , much lesse good , will the Sacrament of the bodie and bloud of Christ bring to him that is cloyed with malice , enuie , hatred , despite , grudges , and murmurings . The time that Christ was conuersant with his Disciples , he taught them humilitie , patience , contempt of the world , and other Christian vertues : but the perswasion of loue , charitie , and good will he reserued to his last Supper , to the intent they might vnderstand that feast to be a feast of loue , and charitie .

The third dutie that euery one must looke vnto , that purposeth to be haue himselfe well before he receiue , is Knowledge , whereby hee shall bee able in some measure , to know , and discerne that thing aright , which he intends to receiue . This is very necessary if it bee sound : first , because then it is a sanctified vnderstanding of the diuine mysteries , and also of all Principles of Religion , as first , Of the Trinitie of persons , in the Vnitie of the God-head secondly , Of the creation of man and his fall : thirdly , Of the curse , and miserie due to sinne : fourthly , of the natures and offices of Christ , and redemption by faith in his death , especially of the doctrine of the Sacraments , sealing the same vnto vs .

2. If we know not GODS will in these mysteries , wee can neither beleeue , nor receiue aright : Businesses cannot bee done by them , that haue no skil in them . So without skill in these spirituall matters , wee are far off from good conclusions .

3. To receiue without knowledge , is to crucifie Christ , to wound , and peirce him againe , which brings damnation to the ignorant person , as Paul well obserueth in his first Epistle to the Corinth : 1 Cor. 11.27.29 . Who soeuer shall eate these holy things vnworthily , not discerning the Lords bodie , is both guiltie of the bodie and bloud of Christ , and also draweth downe damnation vpon himselfe .

The vse of this poynt may teach vs , Vse 1. that there is no roome in this festiuall meeting , for children in vnderstanding , who in their pure naturalls are farre off from comprehending the vse , and end of this Sacrament . Secondly , Here is no place for naturall fooles , or mad-men , they are simple , but yet wanting that Doue-like simplicitie , which is requisite to this Communion , they must be debarred . Thirdly , nor for sicke men that are past their senses : Fourthly , nor for ignorant men , though they be come to some ripenesse in age , and yeares .

2. All Ministers , Parents , Vse 2. and Tutors may iustly bee blamed , that admit , suffer , and send such senselesse people to this feast , when best wits , and the greatest vnderstanding is all little enough .

3. Lastly , Vse 3. let all Gods Ministers learne hence a lesson . None can come vnto God but they must first know God , therefore it becommeth them to Catechize such as purpose to receiue , that triall may be made of their knowledge . I know many loftie Masters will thinke scorne , that their seruants , or their children should be instructed , yet let not great words dash the Minister out of countenance , it is better , he fulfill his dutie in Catechising , then finde the anger of the Lord kindled against him for his negligence .

The things wherein our knowledge must be exercised in this Sacrament , are 1. the parts of it : 2. the vse and end of it . 3. what it is to eate it .

First , for the parts of this Sacrament , wee must know , that there be two ; the outward signe and the inward grace : the outward signes are two , bread and wine ; the inward Graces are two , the bodie and bloud of Christ . Bread is broken , rent , or torne in peeces , to signifie the rending , crucifying , tearing or breaking in peeces the body of Christ vpon the Crosse , to be a Propitiatorie sacrifice for all our sinnes : Heb. 10.10 therefore Christ when he had giuen thankes , he brake the bread , and said to his Disciples , Take , eate , 1. Cor. 11.24 . this is my bodie which was broken for you . The powring of the Wine serueth to put vs in minde , that Christ was thrust to a tree with a speare , Ioh: 19.1.2 &c. and so out of his sides shed his most precious bloud for our sins , therfore we are said to haue Redemption by his bloud , Ephes. 1.7 . for without shedding of bloud , no remission of sinnes .

Quest: Quest. But I would know why Christ chose Bread , and Wine , rather then any other Element to be outward signes in this blessed Sacrament ?

Sol : First , Sol. because they are soon procured : secondly , to teach vs that as mans temporall life is chiefely nourished by Bread , and cherished by Wine , so are our soules by his bodie , and bloud sustained , and quickened vnto eternall life .

Ob : Ob. But why is Wine added to the Bread .

Sol : Sol. To teach vs , first , that as perfect nourishment of mans bodie consists both of meate & drinke : So Christ is vnto our soules , not in part , but in perfection , both saluation , and nourishment : secondly , that by seeing the Wine apart from the Bread , wee should remember how all his precious bloud was spilt out of his blessed body for the remission of our sinnes .

Vse . This makes against that horrible sacriledge of the Church of Rome , who takes away , and denieth vnto the people , one part of this Sacrament , that is 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. ●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 ●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 , ●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 Chris● 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 representation 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 substance , 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 confirme 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 , etc.

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 , or red , or greene waxe , but of the red bloud , of the immaculate Lambe Iesus Christ , which is visible , exhibited to the eye of faith ; for which cause the Lord himselfe , and the Apostle calleth the Cup in this Supper , the bloud of the new Testament , or of the new Couenant , for that couenant of grace is ratified , established , and confirmed , yea , and sealed therewith , as it were with the Lords broad seale .

And as in the Kings broad seale , there is imprinted , ingrauen , and liuely represented the person of his Maiestie : So in this Sacrament , which is the Lords seale , is imprinted , engrauen , and represented the verie bodie & bloud of Christ , and the liuely person of the sonne of God : and all for the strengthening of our faith , and the nourishing vp of our soules in the assurance of our saluation , through his merites and mediation .

3. A third end of this Sacrament , is to be a token of our Vnion with Christ , and Communion with our brethren ;

1. Of our Vnion with Christ , The Cup of blessing which wee blesse , 1 Cor. 10.16 . is it not the communion of the bloud of Christ ? and the bread which we breake is it not the Communion of the bodie of Christ ? That is , a most effectuall signe and pledge of our vnion with Christ . This vnion is called , abiding in vs : Ioh. 14.16.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a ioyning to the Lord : a dwelling in our hearts , and is wrought betwixt Christ and vs , 1 Cor. 6.17 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 3.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by the spirit of Christ , apprehending vs , and by our faith ( stirred vp by the same spirit ) apprehending Christ againe . Both which S. Paul doth most liuely expresse : I follow after , Phil. 3.12 . if that I may apprehend that for which also I am apprehended of Christ Iesus . This vnion is best felt and most confirmed when we doe duely receiue the Lords supper : for then we shall feele sensibly our hearts knit vnto Christ , and the desires of our soules drawne by faith , and the holy Ghost , as by the cords of loue nearer , and nearer to his holinesse .

2. Of our Communion with our brethren : 1. Cor. 10.17 . We being many are one bread , and one bodie : for wee are all partakers of that one bread ; that as the bread which we eate in the Sacrament is but one , though it be made of many graines : So all the faithfull though they be many , yet are they but one mysticall bodie vnder one head , which is Christ . This Communion pleaseth Christ very well , Ioh: 17.11 21.22.23.26 . else hee would not haue prayed for it so often as he did : and it is highly commended in the Primitiue Church , because beleeuers were of one heart , and of one soule in truth , affection , and compassion .

4. A fourth end of this Sacrament is a token and pledge of our 1. spirituall resurrection . He that eateth me shall liue , blessed be that man that hath part in this resurrection . Ioh: 6.57 . 2. Of our corporall Resurrection , He that eateth my flesh , and drinketh my bloud hath eternall life , and I will raise him vp at the last day . Christ our head is risen , therefore all the members of the bodie shall likewise rise : for how can those bodies which are weapons of righteousnesse , Rom. 6.13 . temples of the holy Ghost , and members of Christ , 1 Cor. 6.19 . Iuo modo negant carnem capacem esse resurrectionis , quae sanguine & corpore Ch●isti nutritur ? Irenae : lib : 4. cap. 34. and haue beene fed and nourished with the bodie and bloud of the Lord of life , but be raised vp againe at the last day ?

3. The third , and last thing which must be knowne touching this supper , before we come to it , is this : Wee must know what it is to eate this Supper : many are ignorant in this matter : Now to eate this Supper is to eate the flesh of Christ , and to drinke his bloud spiritually by faith , vnder the signes of bread and wine : for this cause Christ sayth , I am the bread of life , Ioh: 6.35 . he that commeth to mee shall not hunger , &c. And againe , except yee eate the flesh of the sonne of man , and drinke his bloud , ye haue no life in you . Againe , Whosoeuer eateth my flesh , and drinketh my bloud , hath eternall life , for my flesh is meate indeede , and my bloud is drinke indeede . And all this must bee done by faith , which is both the hand , mouth , and stomacke of the soule , to receiue , chaw , and digest this heauenly foode . In the Gospell of S. Iohn , it is said , that God giueth this priuiledge to so many , as receiue Christ , that they are the sonnes of God ; Ioh: 1.12 . and a little after it is shewed , who receiue Christ , namely , all those that doe truely beleeue . So that looke as the hand of the bodie takes the bread , and the wine , and the mouth chaweth , and the stomacke digesteth them , to the refreshing , and nourishing of the bodie : euen so faith as the hand of the soule taketh hold vpon Christ represented , and resembled vnder the signes of bread and wine , and feedeth vpon him , so as both soule and bodie are fed , and nourished vnto eternall life .

Ob : Ob. But our bodily foode is present with vs , Christ is in heauen , how then can we feed on him ?

Sol : Sol. I answere , that it is true he is in heauen , for the Scripture sayth , Act. 3.21 . the heauens must containe him till the restoring of all things : Yet notwithstanding , he may be said to be really present two wayes . 1. To the signes by a Sacramentall relation . 2. to the Communicants by faith alone . Fidem mitte in coelum & eum interris tanquam presentem tenuisti . Aug. Epist. 3. ad Volus : In the holy Contemplation of faith , thou art at one instant with Christ , and Christ with thee .

Vse 1 Vse . Seeing Christ is offered in this Sacrament to bee our foode : and we are to feede effectually on his bodie , and bloud in assurance of life eternall , this then must teach vs to be carefull to keepe our stomackes for this meate , and not cloy them before hand with sinne . Men commonly keepe their stomackes for the best meate , and will not cloy them with the meanest : so let vs keep our stomackes for this blessed Manna , Psal. 78.24 25. which will make vs looke fresh in this worldly wildernesse . Num. 16.35 . Labour not ( sayth our Sauiour ) so much for the meate that perisheth , Ioh: 6.27 . as for that which will last for euer . And that our stomackes may be fit for this heauenly bread , and Lordly cup , we must take heed of sinne : we are called , the Temples of the holy Ghost , let vs looke that these temples be cleane swept , and cleansed , otherwise neither Christ , nor the holy Ghost will come into them .

Vse 2 2. This sheweth vs , how needfull a thing faith is , to the partaking of this Sacrament . All this meate in this Supper must be eaten by faith . As meate will doe one no good that wants hand , mouth , and stomacke ; 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 be●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 a● well as they ?

Sol : Sol : No. 1. They haue no● 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 Communicate , 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 ●hirst , after the body and bloud of Christ , the food of our ●oules .

Now this longing desire , and ●ungring appetite must arise from a 1. sense , and feeling of ●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 ●hat haue most desire to it ; euen ●s we see meate is best to them , ●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 dangerous , and fearefull , for it argueth plainly , that they haue sicke and leane soules , though healthfull , and fat bodies : their faith and feeling is almost , if not altogether dead ; and except they get some good helpe in some seasonable time , they will vtterly perish .

2. Here is a cooler to the itch of ambition , to the thirst of couetousnesse : Isa. 55.2 . Why lay you out your money , and not for bread , and your labour without being satisfied ? Our soule can finde no more rest in any earthly thing , then Noahs Doue out of the Arke , therefore as she returned to the Arke ; so must thou returne to God that made thee for himselfe . The circular world cannot fill the triangular heart , no more then a Circle can fill a triangle , still there will be some emptie corners . Nothing can fill the heart but that fulnesse which is in Iesus . And therefore pursue thy desires , these earthly things as earnestly as thou wilt , and get of them what thou canst , and delight thy selfe in thy fooles Paradise , promising this , and that contentment , in the end thy thirst will be greater then it was in the beginning , thy bread will proue grauell , thy honie gall , thy wine vineger , thy fish Serpents . Ipsa etiam vota post vsum fastidio sunt , & quae mereri optauimus , vbi meruerimus abdicamus . All earthly things are sweeter in the ambition , then in the fruition . After the vse , we euen loath the things , that wee haue often desired , and those things that we haue desired to obtaine , when wee haue obtained , we reiect .

Vse 3 3. Take notice of the great lets , and many impediments of this spirituall thirst , and longing desire .

1. The first is Ignorance , men know not , therefore they affect not Christ in this Sacrament : If thou hadst knowne the gift of God , Ioh: 4.10 . thou wouldest haue asked , and he would haue giuen thee waters of life . Because men cannot discerne with the eye of sense this spirituall water , they neuer affect , nor thirst after it , whence it comes to passe , that they stand ( as it were with Tantalus , of whom the Poet speakes ) vp to the chin in water , & yet die for water , they sit ( as it were ) in the midst of a richly furnished Table , and yet pine away for want of cheare . If we want them it is because we do not hunger and thirst after them , for onely he that hungreth and thirsteth is called to them , and Christ will only giue to him that hungreth and thirsteth to eate , & drinke of them . 2. The second impediment , is hardnesse of heart , this is worse then the former , for that cannot affect because it knoweth not , this will not tho it know . It is an hard matter to get a drop of water out of a flint and as hard a matter to soften it , though riuers of waters be powred on it : So it is with many a man , the hardnesse of his heart is so inuincible , that it cannot relent , neither will one drop of the dewes of Heauen peirce it further then the outside , like the heate of the Sunne that getteth not further into the tree then the outside .

3. The third is securitie ioyned with extreme neglect , men are carelesse of the benefits that may be reaped in this Sacrament , and so cast it off : like a begger that might grow to some better estate , yet castes vp all care , foldeth his hands together , putteth them into his bosome , and lets the squares goe as they will .

Vse 4 4 Vse . Let vs thirst after Christ in this Sacrament exhibited to beleeuers : Psal. 42.1 . as the heart panteth after the water brookes , so let our soules pant after him . Aristot : de Historia animalium lib. 6. cap. 9. Lucretius lib. 6. Oppianus lib : 2. de Venatione . The Philosophers obserue of the Hart , that being pursued by dogs in hunting , by reason of heat , and losse of breath , he hasteneth to the Riuers , or wearied in fight with a Serpent , or stung , or wounded by him , while the Serpent resteth on the ground , he seeketh to some colde fountaine , whereby the infection of the venome receiued , may bee abated . Euen so such as are wounded , and strucken of the old serpent , must haue recourse vnto Christ , not onely to behold him with the eye of faith , but also to take him , and taste him , by the hand , & stomacke of faith , that they may be headed : For , he is the fountaine , and head-spring of all grace , it is he that sendeth life , sense , motion , and direction into all his members , resembled in that holy oyntment which ran downe from Aarons head and beard , Psal. 133.2 . euen to the skirts of his garment . He is that blessed bread in this sacrament , which being worthily eaten , openeth the eyes of the receiuer . Hee is that Rocke flowing with Honey , 1 Sam. 14.27 . that reuiueth the fainting spirits of euery true Ionathan that tastes it with the mouth of faith . He is the true Bread of life , and heauenly Manna , which if we shall duely eate will nourish our soules for euer , vnto life eternall . How should then our soules make vnto Christ , that request from a spirituall desire , which the Capernaites did from a carnall motion ? Ioh: 6.34 . Lord euermore giue vs this bread .

The speciall meanes to come by this hunger , and thirst , is , a consideration of mans miserie , and Gods mercie ; the way to discerne this hunger and thirst is by the signes thereof ; 1. By a sense of paine in the stomacke : 2. By a want , and emptinesse : 3. By an eager desire of a supply . Thus much of the duties touching our good behauiour before we receiue .

The second sort of duties in our good behauiour at the time of receiuing , follow in order : They are foure ,

1. We are to receiue this Sacrament as an instrument appointed of God , to conuay Christ , and his benefits vnto vs , if we beleeue .

2. Wee must receiue it with feare , and reuerence , seeing it is Gods ordinance , yet not to adore , and worship it , seeing it is not God , but his ordinance .

3. We must make a particular application thereof to our selues .

4. We must receiue it with ioy and delight .

FIrst we must receiue this Sacrament being prepared , and presenting our selues therunto , not onely as a signe , to signifie Christ , and his benefits : but also as a voluntarie Instrument , 1 Thes. 2.13 . appoynted of God , for the conuaying of sauing grace into our hearts . I call it a voluntarie Instrument , because it is the will , and appoyntment of God to vse it , as a certaine outward meanes of grace . It is an Instrument , because when wee vse it aright , according to Gods institution , then God answerable by it conferreth grace vnto vs . It may be sayd to be an Instrument to conferre Grace two wayes . 1. By the signification thereof . 2. By the confirmation .

First , By the signification thereof , for , God testifieth his good will , and pleasure , partly by the word of promise , partly by the Sacrament . The signes representing to the eyes , that which the word to the cares : being also types , and certaine Images of the very same things 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 gratiam , &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 Instrument 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 ordinance , whither we receiue it kneeling , sitting , or standing , or the like , yet ( these things being in different in themselues ) we must haue a respect vnto the order , & rule of comelines , which is set down in the Church 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 , quamuis panis et calicis Sacramentum 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 heathens 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 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 , Tit 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 , when Christ riding into Ierusalem on an Asse , they spread their garments in the way , cut downe branches from the trees , and strawed them in the way , and cryed through the streets of Ierusalem , saying ; Hosanna the sonne of Dauid , Mat. 21.8.9 blessed be he that commeth in the name of the Lord , Hosanna thou which art in the highest heauens . Here was great tokens of ioy , and gladnesse : but how much more gladnesse should be in vs , seeing Christ hath not onely vouchsafed to come into our streetes , but into our houses , and our hearts . Great ioy was in all Samaria when Philip came thither to preach among them : Act. 8.6.8 . but greater should our ioy bee , among whom Christ inhabiteth , and to whom he hath giuen his owne flesh to eate , and his owne bloud to drinke for our spirituall , and eternall nourishment .

Vse 1 Vse 1. This point may serue for direction , to order our desires aright in the matter of ioy . Euery man loues a glad heart ; and wisheth ioy : but therein many mistake . 1. One reioyceth in his substance , Iob 31.25 . he hath gotten much . 2. Another reioyceth in his promotion . 3. Hest. 5.11 . Another doateth vpon that mad mirth which Salomon speakes of . 4. Eccles. 2.2 . Another reioyceth in a Table richly Dan. 5.1.2.3 . &c. deckt , an ouerflowing Cup , a faring deliciously euery day . 5. Another reioyceth at the destruction of him whom he hates , 6. Iob 31.29 . Another reioyceth in sinne , and wickednesse . Pro. 10.23 . It is a pastime to a foole to doe wickedly . It is the drunkards ioy to be at the Cup early , Isa. 5.11 . and to sit till the wine haue enflamed them . The twi-light glads the heart of the adulterer . Iob 24.15 . The oppressor danceth vpon the threshold of him that is oppressed . Zeph. 1.9 . Ismael geireth at Isaac . Gen. 21.9 . Holy Iob was as a Tabret to the godlesse ones ; Iob 17.6 . and the drunkards made songs on Dauid . Psal. 69.12 . Men imagine summum bonum , their chiefe felicity to consist in their ioyes . But alas , how much are they deceiued ; for , what are all these ioyes in comparison of that we treate of . Indeed if it be rightly considered , what true comfort can a man take in any thing , so long as the dyet of his soule is not the ioy of his heart . Howsoeuer the Deuill teacheth men to forget the consideration hereof , that so he may lead them like an Oxe to the slaughter , not knowing that they are in danger , yet if euer at any time the conscience bee awakened to thinke on this , the very remembrance of it is like the beholding of the hand vpon the wal to Belshazzar , which when he saw it , put him quite out of his humour of iollitie ; it was not then the delicate taste of his wine , nor the fatnesse of his kids , nor the royaltie of his Guests , not the finenesse of his fare , could keepe his countenance from changing , his thoughts from troubling , and his ioynts from beating one vpon another .

Vse 2 Vse 2. This may perswade vs to affect this ioy , and to prefer it before all contentments : Here we are assured that our labour is not in vaine . Thou shalt haue ioy in seeking for this ioy , it shall be gladnesse to thy soule , to heare of this gladnesse : no greater contentment in the world to an hungry beggar , then to heare of a good dinner , and to feede therein , Oh then that thou couldst bee perswaded to seeke this ioy , and in a kinde of distaste of all other Ioyes , which are not worth the naming , to cry out , Lord euermore giue me this Ioy : Then the meate in this Supper would be most sweete to thy soule , and thy chiefest pleasure .

Vse 3 Vse 3. This may serue as a touchstone to try our selues by , whether our stomackes bee in good case , and whether we receiue this Sacrament aright , to Gods glorie , and our owne comfort , or no ; If we doe , then we reioyce , take pleasure , and delight in it more then euer we did in any worldly feast , or banquet ; here is the daintiest meat , and most precious banquet , that euer we came to ; Here euery dish in this feast is made of the most precious bodie and bloud of Christ , which is able to feede our soules , whereas all other banquets can but onely feede our bodies . Luk. 19.6 . As Zacheus receiued Christ ioyfully when he came to his soule , much more into his heart , so those that haue sound stomackes receiue this sacrament with great ioy and gladnesse , because herein Christ is come home vnto them , and hath brought saluation with him .

Thus much of the duties touching our good behauiour in the Action of Receiuing .

The third sort of duties in our good behauiour after the Receiuing of the Sacrament follow : The duties are foure ;

1. Thankefulnesse to God . 2. Carefulnesse to grow in grace and strength , according to the nourishment receiued . 3. A worthie walking in the strength of this foode receiued to Gods glory , and the good of his Church , &c. 4. A spirituall watchfulnesse , by prayers , & supplications , with all perseuerance thereunto , that we may continue in well doing vnto the end , and in the end .

The first dutie , which ( after our receiuing ) we ought to performe , is thankfulnesse to God . We must shew our selues thankfull to God , for bestowing so heauenly , and blessed a feast vpon vs . 1 The. 5.18 In all things ( sayth the Apostle ) giue thankes . Now if in all things , in our publique feastes , yea , in all our afflictions , and troubles , then much more are we bound to be thankfull for the great benefit of our Redemption bestowed vpon vs in this heauenly banquet ; wherby being slaues vnto sin , drudges vnto Sathan , and subiect vnto hell and condemnation , we are deliuered both from sinne , and Sathan , from hell , & euerlasting destruction . A notable example hereof we see in Christ , and in his Disciples , when they had ended this supper , Mat. 26.30 . they departed not before they had sung a Psalme of thankesgiuing vnto the Lord . Mar. 14.26

Reasons to prouoke , and induce vs hereunto , ( if we haue had any true taste of Gods mercie in this Supper ) are these ;

Reason 1 1. Hereby we haue experience of the great goodnesse of God , & of the loue of Christ towards vs , who hath beene content to feede vs with his owne body & bloud : wherby being wounded , and dead with sinne , we are enliued , and nourished vp vnto eternall life . We read of the Pellican , that for loue to her yong ones being deadly stung with some venemous serpent , shee is content to haue her owne brest pearced , that the bloud might gush out , to nourish , feede , preserue , and recouer them : So our Pellican Iesus Christ for the loue he bare to vs ( being stung to death by the venemous Serpent Sathan , ) was content to haue his bodie pearced and his bloud shed to feed , and preserue vs . Therefore the Apostle considering this loue of God towards him in Christ , prayed for the Ephesians , that they may know this loue of Christ , Ephes. 3.19 20.21 . which 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 Sacrament 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 ●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. ●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 Commandements , & 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 e● nomine , because they are Disciples ; Gods children , because they are Gods children , 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 vs , in bestowing vpon vs a singular , and a rare banquet : He hath not dealt so with euery Nation ; Psa. 147.20 So should we shew mercie vnto our poore brethren , in bestowing some reliefe vpon them according to our abilitie . 1 Cor. 16. 1 Rom. 15.25 Qui copiosiores sunt , & volunt , pro arbitrio quisque suo quod visum est contribuunt : & quod ita colligitur , apud praepositum deponitur , &c. Iustin Martyr Apolog. 2. This was practised in the Primitiue Churches ; Collections , and Loue-feastes were made for the reliefe of the poore Saints , those of the richer sort , finding themselues willing to giue something , did contribute as they thought fit , and that which was giuen and collected publiquely , the Ouerseers did so dispose of , that poore widdowes , fatherlesse children , and all sicke , lame , & impotent persons found helpe . And as in publique , so also in priuate , it behoueth vs to yeeld them some reliefe , and to send vnto them of our superfluity , as in Nehemiahs time vpon the Sabboth , Nehe. 8.10 . after the hearing of the Word , &c. the people did eate , and sent part vnto them , for whom none was prouided .

Vse 1 Vse 1. This doctrine may shew vs , that most men , though by name they be called Christians , yet walke vnworthie of this high , and honourable calling whereunto they are called , they goe on in sinne without Repentance , and do what they can to disgrace the Lord , and Author of their profession , giuing iust cause of offences , both to God , and the world : vnlesse they reforme their liues , and labour to be purged from all filthinesse of the flesh , 2 Cor. 7.1 . and spirit , their end will be fearefull . It will be the eternall destruction of their bodies and soules . Of these prophane Esaues , and fleshly Libertines , S. Paul maketh mention , saying ; Phil. 3.18.19 . There be many that walke ( he spake passionately , with teares ) who are the enemies of Iesus Christ , whose end is destruction . Our Sauiour Christ sayth , Mat. 18.7 . Woe vnto the world because of offences , yea , woe be to that man by whom the offence commeth . Doest thou heare this thou that liest in ignorance , that giuest thy selfe to drunkennesse , to contempt of the Word , and Sacraments , &c. then lay it to thy heart , thy end if thou continue in this course is damnation , and that which thou most delightest in , shal be thy sorrow , and thy glorie shall be turned into shame . It had bin as good for thee to haue had a Milstone long agoe tyed about thy neck , and thy selfe throwne into the bottome of the Sea , then to haue liued to the offence of GOD , and scandalized his Church . It is too much that thou thy selfe should bee euill spoken of : but the holy Gospel with the profession of it , and the whole companie of religious , and godly people , by thy meanes to be blasphemed , is most horrible , and cannot bee without the curse of God . Oh therefore I beseech , and entreat you in the feare of God , Sic viuite , vt nemo de vobis male loqui absque mendacio possit ? Hierot Epist. ad Caelum de Institut. Matrisfam . ( when wicked men are giuen to speak euill of you ) make them eate their words , and so liue , that none may speake euill of you , but that all the world may see they lie . Remember God hath called you not to vncleannesse , 1 Thes. 4.7 . but vnto holinesse ; euery thing in his Calling sauoureth of holinesse , 2 Tim. 1.9 . the Calling is holy , 1 Pet. 1.15 . the Caller is holy , the meanes and instrument is holy , Ioh: 17.17 & the immediate worker , which is the Spirit , is the fountaine of all holinesse . Oh then walke worthie of this calling .

Vse 2 Vse 2. This may shew vs , if we trie our selues by the former signes , whether we walke worthie of our Calling , and liue according to our profession , the badge and cognisance whereof we haue alreadie receiued . If we resist sin , and Sathan , and suffer neither of them to raigne in , nor ouer vs : if we take heed that we be not spotted of this present euill world : if we loue our brethren , and the members of Christ , and with chearfulnes helpe them in their present exigents : then we haue receiued grace , by vertue of this heauenly Manna , and walke in our Callings , to Gods glorie , and the edifying of his Church . But on the other side , if we neither resist Sathan , nor sinne , but giue them house-roome , & inhabitation , if we cannot in any sense commiserate , and helpe the necessities of our brethren , then we haue but the name of the Calling of Christianitie , Christians indeed wee are not , and deseruedly , may grieous imputations be cast vpon vs .

Vse 3 Vse 3. Seeing after the receipt of the Sacrament , the workes of mercie are to bee remembred , and the wants of the poore relieued : iustly may they bee blamed , that depart the Congregation , & giue nothing to the poore , whose bowels sound like Shaulmes for want of foode , and whose faces gather blacknesse through famine , We haue those that receiue the Sacrament , and yet so miserable , and so voyd of the bowels of compassion , that they can suffer the pitifull child halfe starued , and hanging vpon their mothers breast , to crie out , ready to giue vp the ghost , Where is bread , and where is drinke ? And the hearts of the parents to fall asunder like drops of water , because they haue not to giue vnto them , I would wish these to remember the Parable of the rich Glutton , and poore Lazarus , Lak . 16. and the manner of the last Iudgement , Mat. 25. where the wicked are reproued , not for murder , or whoredome , though they shall be damned for these , but for vnmercifulnesse , being fed themselues , they would not giue any foode to the needie . There is no loue of God in such . 1 Ioh: 3.17

Some are so eager in scraping for their heires , that the poore can get nothing ; but that surely is best laid vp , which is layd vp in Christs almes boxe , which is the poore mans hand , for he and his , shall finde the benefite of it afterwards . Some in matter of Almes , 1 Sam. 25.10.11 . haue Nabals answere , they haue families of their owne , should they take and giue to others ? Some stand vpon their termes , they will giue , but with ? to wicked men ? Yes , to them in great , and extreame necessitie ; some indeed to spare their purses , will pretend , either that the persons be wicked , or that they know them not to bee good . But mans nature is to be pitied , euen in an euill man , & he which giues to a sinner , not because he is a sinner , Non peccatorem , sed iustumpauperens nutrit , quia millo non culpam , sed naturam diligit , &c. Grego : mag. but because he is a man , relieueth not a sinfull , but a righteous poore man , because hee respects not his fault , but his nature . Mercy vseth not to iudge of deserts , but to helpe necessitie .

Some would giue , but they plead their owne pouertie . What thou wantest in purse , bestow in prayers to God for them , 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 .