THE DVTIES OF COMMVNICANTS OR A TREATISE Teaching such as purpose to receiue the Sacrament of the Lords Supper how they may rightly carrie themselues before in and after the action of Receiuing By R PRESTON Preacher of Gods Word at Rushden in Northampton-shire 1 COR. 11.28 Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. LONDON Printed by I.D. for Iohn Bellamie and are to be sould at the South entrance of the Royall Exchange 1621. TO MY VVELL AFFECTED FRIEND Mr R NEWMAN of Rotherhith neare to London grace and peace be multiplied CHristian friend I am bold to send this small treatise into the World vnder your protection moued thereunto 1. in respect of your zeale to good things rightly ordered 1. by the light of knowledge 2. by a wise discretion and 3. by sincere affection which hath prouoked you to hate not onely the workes of wicked men but also the vaine doctrines of such Teachers as are not acquainted with the truth 2. In respect of your practise of good things wherein you goe before many as an example of good workes 3. In respect of your affection and kindnesse to me who am but a stranger vnto you and farre separated from you That acquaintance I haue with you is of no long standing yet for the time thereof I haue found so much fauour and so vnexpected respects at your hands that the Law of equitie calleth on me for some answerable requitall of them This paper gift therefore I commend vnto your religious care and Christian practise and entreat your friendly acceptance of it as an insinuation of my desire to be thankefull The matter which it bringeth is A lesson for Communicants teaching them seuerall duties of good behauiour before in and after the action of receiuing the Sacrament of the Lords Supper very necessary to be taught and learned in these sinfull and formall dayes seeing there be many Communicants and but few Catechumeni Communicants that are worthie partakers of the Sacrament The stile and manner wherin it commeth abroad is plaine familiar and fitted for the capacitie and vnderstanding of the simple so as they that are in the lowest forme may gather somthing from it In a word whatsoeuer it is I haue aduentured the publishing of it for the vse and benefit of the Church of God If either to your selfe or to any member thereof it bring any little encrease of sound knowledge and sweete feeling in the mysterie of Christ Ephes 3.4 I haue my reward and that which I can desire And so beseeching God to endue you and yours with all sauing grace to keepe you from falling and to present you faultlesse before the presence of his glory with exceeding ioy through Iesus Christ I heartily and humbly take my leaue Rushden Nouember 27. 1620. Yours in all Christian affection R PRESTON DVTIES OF Communicants THis age and time wherein we liue as it is the more sinnefull because men incessantly deuise new proiects and forecast to grow stronger in all vngodlinesse so much the more needfull is it that the duties of holinesse and of the true feare of God should be pressed vpon the consciences of people that the streames of sinne and the running issue thereof may be staunched and stopt It becomes vs not to fashion our selues as the Apostle demonstrateth Rom. 12.2 to the stampe and Image of the World nor to grow the more sinfull as this changeable age giues occasion but we should labour to thinke on Phil 4.8 and doe whatsoeuer things are honest iust true and of a good report Deut 5.32.33 c. And to walke in all the wayes which the Lord our God hath commanded vs. It is truely obserued touching our Sauiour that he fulfilled all Righteousnesse Iohn 3.15 so let all our endeuours driue at this that God not the world nor the children therof may obserue and say of vs Well done good Mat. 24.45.46 and 25.21 and profitable seruants enter into ioy eternall for you haue had respect to al my coÌ„mandements to keep them and indeed though there be small power or no abilitie at all in vs to fulfil as was in Christ yet there is no man but is bound 1. To all duties of religioÌ„ godly life 2. To all duties concerning outward righteousnesse which men claime 3. To all particular duties charged vpon him by vertue of that societie whereof he is a member whether Church Common-wealth or familie For this is the will of God that we shuld proÌ„pt and set forward our selues to euery good worke that we should striue vnto perfection sanctification and beare the image of Christ in vs againe Phil. 3.1 Oh that there were such an heart in euery one of vs Thes 4.3 that we might feare God Deut. 5.29 and keepe his Commandements then would it goe well with vs and our children after vs. And as generally we stand in need of all incitements and prouocations to doe all the things that God hath enioined vs by vertue of our Callings Generall or Particuler so more particularly ought the duties of the Sacrament of the Lords Supper to be vrged and pressed vpon vs. 1. Because we are dull and vnapt to conceiue or vnderstand the mysteries thereof much like to blunt iron that needs much sharpening 2. We are readie to forget our memories like Siues or Riuen dishes drop out good lessons as fast as they are powred in 3. We deceiue our selues in the receipt of daintie Cookt meates at the Lords Table taking that for ordinarie which is sacred bread 4. We suppose no necessitie of such meate signifying holy things when our own Tables often in a day are furnished with choice dishes 5 We are ignorant of the end and vse of such a blessed banquet and lastly hauing tasted thereof we remaine vnthankefull or else strangely conceited of a Non proficiencie by feeding on them All which impediments the Lord nearly espying in vs hath prouided his Ministers â—o be 1. Stewards whom he hath bound not onely to prouide things necessarie to the comfortable partaking of the Sacrament but also to acquaint vs carefully vpon what conditions we may receiue the Sacrament 1. Doctrine appertaining to the right vse of the Sacrament must not be kept secret 2. The danger of vnworthie receiuing must be foreshewed 3. The precious must be separated from the vile Ier. 15.19 holy things may not be giuen to dogs Mat. 7.6 And 4. together with personall sanctification 2. Chron. 35.6 must be a preparing of the brethren God hath made his Ministers his Remembrancers not onely for putting him in mind of his couenant towards his people but also in that they must bee restlesse in whetting Christian duties vpon the people among which the duties concerning the Sacrament may be reckoned For first there is none so farre instructed in the mysteries thereof but is wanting in much knowledge and to seeke in his practise and
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 â—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 vnâ—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 â—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 aâ— 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 coÌ„municant 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 tantuÌ„ 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 câ—â—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 oâ— discouragement to them thaâ— are rightly prepared Other mens sinnes must not be blockâ— 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 diâ—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 â—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.
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 aâ— 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
that are promised in the Word yea in this Sacrament The signes are not generall confused but particular to the seuerall Communicants 2. This Sacrament is an instrument of confirming Grace in that the signes thereof confirme our faith as a pledge by reason they haue the promise of God annexed thereunto For when God commandeth vs to receiue the signes by faith and promiseth withall to giue the things signified he bindeth himselfe as it were in a bond vnto vs to stand to his owne word euen as men binde themselues in Obligations putting to it their hands and seales so as they cannot goe backe when the signes are thus vsed as pledges then they are Instruments not onely of the encrease but also of the confirmation of Grace in vs. This confirmation is on this wise the signes and outward Elements 1. affect the senses outward and inward 2. the senses conuay the obiect to the minde 3. the minde directly by the holy Ghost reasoneth on this manner out of the promise annexed to the Sacrament He that receiueth the Elements aright shall receiue confirmation of Grace thereby but I vse them aright in faith and repentance sayth the minde of the beleeuer therefore I shall receiue confirmation c. Vse This serueth to confute the Papists who hold both this Sacrament and the other of Baptisme not to be voluntarie Instruments of God to confer Grace but naturall and Physicall Instruments hauing power and efficacie to work Bellarm de sacram lib. 2. cap 4.11 produce and giue grace yea that the very action of the Minister dispensing the Sacrament Ex opere operato giueth grace immediately as the moouing of the Pen causeth writing This Popish doctrine is fearefully derogatorie from the bloud of Christ Si quis dixerit per ipsa nouae legis sacramenta ex opere operato non conferri gratiā c. Concil Triden sess 7. Can 8. contrary to the Scriptures For 1. this effect cannot be ascribed to the worke done as they teach 2. neither can any extraordinary eleuation of their Beeaden-God conferre grace for this were to make the Sacrament a miracle and to encroach vpon the right of the holy Ghost 3. neither haue the outward elements any inherent force and power to feede the soule as they haue to feed the bodie 4. neither because grace is not tyed by any promise or meanes to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispence it with the action But vnderstand that 1. Grace is not tyed to the word therefore not to this Sacrament 2. If this were true then euery Communicant should be gracious the contrary whereof appeareth in many of Pauls communicants 1. Cor. 11. 3. Paul stands much vpon this to proue that Iustification by faith is not conferred by the Sacrament from circumstance of time gathereth that Abraham was first iustified before he receiued the Sacrament Act. 10.47 So Cornelius did truely feare God and was endued with the spirit of prayer So the Eunuch was first a beleeuer Act. 8.37.38 before hee Communicated 4. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely Grace is tyed 2. the onely meritorious cause which is the bloud of Christ 3. the most powerfull and applying efficient which is the holy Ghost to whom Grace is ascribed and not to the Sacrament Vse 2 Vse 2. As it is with the Lords Supper so it is with all other ordinances of God no outward means can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs 1 Ioh 2.27 we shall remaine vntaught yea let the Apostles themselues preach Mar. 16.20 the Lord must worke with them also or nothing can be done Wee haue power to come to Baptisme yet vnlesse we be renewed by the holy Ghost Tit. 3.5 and the spirit be vpon vs Isa 59.21 the outward water will doe no good If there be any grace in the water sayth Basil it is not in the nature of the water Basil lib. de Spiritu Sancto cap. 15. but from the presence of the spirit and Hierome sayth Hieron in Isa 14. man giueth water but God giueth the holy Ghost Let vs beware and take heede that we giue not too much to outward meanes as if they shuld yeeld forth all comfortable fruit and all efficacie of themselues without the worke of the spirit Many boast of the Sacrament very much as the Iewes of their Temple the Law Circnmcision Couenants c. yet if they goe no further then the outward signe it cannot be an Instrumēt from God to conuay grace into their hearts As of Baptisme so it may be sayd of the Lords Supper Vis regenerandi non aquae simplici sed Sacramentali idest gratiae Dei quae mediantae verbo per aquam operatur adscribenda est Polan in Analys Cateck Basil the efficacie and strength of our regeneration and reformation cannot be ascribed to the bare signe but to the Sacramentall signe that is to the grace of God working with the outward signe yet so that the word of God must worke with them The second dutie touching our behauiour in the time of receiuing is this We must set our selues in the sight and presence of the Lord and receiue this Sacrament with feare and reuerence as Gods owne ordinance to conuay encrease and to confirme Grace in vs so as that we must not worship it as God himselfe the author and bestower of all grace goodnesse Eccles 5.1 Take heede sayth Salomon to thy foote when thou entrest into the house of God and be more readie to heare then to offer the sacrifice of fooles for they consider not that they doe euill as this must be done at the receiuing of the Word so at the rest of all Gods ordinances for this is a most certain rule that what feare and reuerence God requireth in one of his ordinances he requireth in all his ordinances Hee would haue vs to feare and tremble at the receiuing of them Isa 66.2 The ground Reason and Reason is because that abuse which is offered vnto any of Gods ordinances the Lord taketh as done vnto himselfe euen as the Prince taketh that disgrace which is done to his Crowne and robes as done to himselfe Christ sayth those that despise his Ministers despise him and those that despise him despise his Father that sent him therefore all our gestures behauiours must be such as shew forth a feare and reuerence due vnto God in respect of his ordināce whither we receiue it kneeling sitting or standing or the like yet these things being in different in thēselues we must haue a respect vnto the order rule of comelines which is set down in the Church
passeth knowledge that they might be filled with all the fulnes of God c. Reason 2 A second Reason to moue vs to thankefulnesse is this in this Sacrament we receiue the seale of all Gods promises and of all the assurances of our owne saluation If a pardon should come to a malefactor he would be a glad and a thankfull man but when he seeth the Kings broad seale put to it much more ioyfull and thankefull for then he knoweth all is cocksure it is no forged Counterfeit So the King of heauen and earth hath not onely giuen vs a pardon but also hath set to it his seale in this Sacrament therefore we should alwayes bee singing Psalmes of praise and lift vp our hearts with ioyfull thankefulnesse vnto the Lord. Reason 3 A third Reason is In this SacrameÌ„t we feele our selues most strongly knit vnto Christ and vnto his Church so that nothing can remoue vs from the loue of Christ and his Saints and we haue such continuall comfort in the sense feeling of both that we haue not onely iust cause of ioy but also of thankefulnesse Vse Vse This may serue to giue a checke to our vnthankfulnes as for all Gods benefits so especially for the Crowne of all the rest euen his Son Christ giuen vnto vs in this Sacrament this is a bolt and a barre to keepe Gods benefits from vs wee will not be thankful for them when we haue receiued them Vnthankefulnesse sayth one Ventus exiccans et vrens fluenta gratiae Bernar. is a block that stops vp the passages of Grace and it turneth the blessings of God into curses because the Gentiles were vnthankefull Rom. 1.21.22 2 Tim. 3.2 the Lord infatuated their vnderstanding It is a sin most hatefull to man say he is vngratefull Ingratum dixeris omnia dixeris Minus Publianus and thou mayest well say he is euery way faulty If we respect Gods Commandement that commandeth vs to be thankful in all things or the practise of Christ and his Disciples that after the receipt of this Sacrament gaue thankes or the loue of God that ought to mooue vs to thankefulnesse or the seale of our pardon which ministreth matter of thankefulnesse or the fellowship we haue with Christ and beleeuers which vrgeth vs to be thankefull let vs then testifie our thankfulnesse to God with the Prophet Dauid Psal 116.12.13 saying What shall I render vnto the Lord for all his mercies I will take the cup of saluation and call vpon the name of the Lord the sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice and therefore by Dauid the Lord sayth Psal 50.23 Who so offereth me thankes and prayse he honoureth me euen with most excellent honour The second dutie after wee haue receiued this sacrament is carefulnes to grow in strength and to encrease in spirituall grace We must striue to feele encrease and take heed that we be not vnprofitable in our receipts As Peter speaketh of the Word it must be desired to the end we may grow by it 1. Pet. 2.2 so we desire and receiue this sacrament that we may gather strength grow thereby in grace till at last we come to a perfect and a full age in Christ Our Sauiour testifieth of himselfe Ioh 15.1.2.3 that he is the vine and his father is the husbandman euery brauch that bringeth not forth fruit in him he taketh away Mat. 3. but euery one that bringeth forth fruit he purgeth it that it may bring forth more fruit This duty of growing is much vrged in Scripture we beseech you brethren and exhort you in the Lord Iesus 1 Thes 4.4.10 that yee increase more and more 2 Pet. 3.18 Heb. 6.1 Grow in grace Let vs bee led forward vnto perfection Salomon compareth the righteous vnto the Sunne Pro. 4.18 that shineth more and more vnto the perfect day This is a manifest truth neither is there any point plainer then this that the children of God after grace receiued must alwayes be growing And the Reasons of it are these Reason 1 1. Because otherwise we frustrate the end of the Sacrament which is to feede vs that wee may gather strength and encrease of grace Psal 92.12.13.14 As a poore man comming to a good banquet is much refreshed strengthened and cheared thereby So the Lord hath appointed this banquet Eze. 47.12 that all the good graces of our soules begun in vs which are but poore and weake may receiue much strength and refreshing Reason 2 2. Because otherwise we in respect of our owne good receiue Gods graces in vaine if we thriue not and prosper not thereby A thing which the Apostle would haue vs especially to looke vnto exhorting and beseeching vs in the examble of the Corinthians to take â—eede to our selues 2 Cor. 6.1 least we receiue the grace of God in vaine Reason 3 3. If we receiue this ordinance in vaine the danger of it is great for God will one day most surely punish it And therfore our Sauiour Christs sentence is that al vnfruitful vnprofitable seruants that would not reape profit by Gods ordinances and talents shall be cast into vtter darknesse where is nothing but torments Mat 25.26 30.31 weeping wailing and gnashing of teeth Vse 1 Vse 1. This may serue to reproue those that keepe one standing and one stay in their Profession and Religion and though they haue had the meanes of grace long and vsed them often yet there is no encrease of grace no encrease of knowledge faith repentance new obedience c. They can goe from day to day to the hearing of the Word and other godly exercises but still they are at one stay as ignorant as senselesse as void of true iudgment and of as bad a Conscience But alas what a fearefull state and condition is this If a childe grow neither in length nor strength nor fatnesse after many yeares feeding sucking attending on him c. surely the mother will be out of conceite with him So when the Lord shall feed vs in seasonable time and we shall be all at one stand at a stay neither thriuing in knowledge nor encreasing in good affection towards religion he will be out of all good conceits with vs and at last giue vs ouer to our owne sencelesnesse The sicke person that is so sicke that he feeles not his disease and wants a stomacke that he cannot eate is much pitied and lamented and euery one saith of him surely he cannot liue So these that receiue Gods graces in vaine in respect of the sence of comfort in themselues though not in vaine in respect of God these men I say that reape no profit by receiuing the Sacrament are much to be pitied for they are neare vnto death and their end will be damnation Vse 2 Vse 2. This serueth also for our Instruction Let vs striue after perfection that we may daily