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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56710	A treatise of the nesssity and frequency of receiving the Holy Communion With a resolution of doubts about it. In three discourses begun upon Whit-Sunday in the cathedral church of Peterburgh. To press the observation of the fourth Rubrick after the communion office. By Symon Patrick, D.D. Dean of Peterburgh, and one of Hi [sic] Majesties Chaplains in Ordinary.	Patrick, Simon, 1626-1707.	1685 (1685)	Wing P859; ESTC R216671	69,078	263

of his Christian duty as much as hearing the Sermons of the Apostles and Prayers I am loth to spend the time in going about to prove against vain Cavillers that by breaking of bread is here meant this holy action of receiving the Communion and not their bare eating together But to give full satisfaction in that matter let it be briefly considered First that breaking of Bread is here placed in the midst between other holy actions preaching fellowship or communicating to one anothers necessities and prayers and therefore in all reason must be concluded to be it self of that nature not a common but an holy action And besides secondly their eating at a common Table if it be at all mentioned in this Chapter Acts ii under the phrase of breaking bread is spoken of v. 46. and therefore not intended here No nor there neither I shall show hereafter for even in those words also they continued daily with one accord in the Temple and breaking bread from house to house or at home c. the breaking of bread belongs to the holy Communion And to put all out of doubt thus the Syriack an ancient Translation understands it expresly turning it thus in the Eucharist As it doth also Act. xx 7. Vpon the first day of the week when the Disciples came together to break bread Paul preached unto them c. that is when they came to receive the Eucharist saith that Translation which was a part of their Lords days work nay the principal part for this was the thing for which the Disciples came together and not merely to hear the Apostle preach And who can give any reason why it should not be so now as it was then when in familiar speech it was as usual with them to say they would go to Church to receive the holy Communion as it is with us to say in these days we will go to Church to Prayers or to hear a Sermon III. But more than this not only the practice of the Apostles and first Believers after they were divinely inlightned by the Holy Ghost expounds the meaning and the obligation of this Precept to be perpetual but Christ himself showed it so to be after he went to Heaven and was exalted at Gods right hand For appearing to St. Paul to make him one of his Apostles and in order to it revealing himself and the whole Christian Religion to him which he gave him commission and authority to preach He declared this to be a part of his Will and a piece of his holy Religion For I have received of the Lord saith he in this Chapter v. 23 24. c. that which I also delivered unto you that the Lord Jesus the same night he was betrayed took bread and when he had given thanks he brake it and said Take eat this is my body which is broken for you this do in remembrance of me After the same manner also he took the Cup saying This is the New Testament c. Observe here an evident proof that what our Lord did with his Apostles at his last Supper he intended should be done by them and by others when he was gone For sending one who was not then with him nor had any knowledge of him while he was on Earth to preach his Gospel he gives him particular instructions about this matter to take care to see this done in remembrance of him So St. Paul who was the man to whom he appeared and gave a special Commission after he went to Heaven avows to the Corinthians in this place telling them that he delivered nothing to them but what he had received of the Lord and what he delivered to them was this that they should do what the Lord Jesus had done with his Apostles in remembrance of him This he received from him that is it was of the Lords Institution and to be practised by his order and special command and therefore called the Lord's Supper v. 20. When ye come together into one place this is not to eat the Lord's Supper Where it is called the Lord's Supper not because it was eaten by the Lord with his Apostles for at that Supper the Corinthians were not present nor was that now done in this place where they came together but because it was instituted by the Lord both then when he eat that Supper with his Apostles and now again when he appeared to St. Paul and required him to see this practised in the Churches which he converted And accordingly was now practised in this Church at Corinth to whom this Discourse of St. Paul is directed IV. In which we find many things more to prove this to be a necessary Christian Duty which was the fourth head mentioned in the beginning I shall single out two which will make it evidently appear to all unprejudiced minds I. The first is very remarkable that the Apostle takes a great deal of pains and spends a great deal of time in showing the manner how the holy Communion ought to be celebrated among them Which he would not have done if this had not been a necessary duty incumbent on them by vertue of Christs Command and a Divine Institution Do but consider this I beseech you and be at the pains to ponder at your leisure how serious earnest and laborious the Apostle is here in this eleventh Chapter of his Epistle to make the Corinthians sensible by a long Discourse about it after what manner they ought to approach to the Table of the Lord reproving their scandalous behaviour at the Communion directing them how to reform it and make a due preparation to receive the benefit thereof And then tell me or rather tell your selves was there any cause for a reasonable man to write so much to show how and after what manner the thing should be done if the very doing of the thing had not been necessary and under the obligation of a Command Can the manner and way of doing an action be matter of duty and yet that action it self be no duty at all Or can a man of common sense be very solicitous in giving directions how men should order themselves in a place and about a business into which they may never come but let it alone Can the Apostle be supposed to say so and so you ought to eat this Bread and drink this Cup and yet there be no command tying them to eat it and drink it at all And so and so you ought to prepare your selves to partake of Christs Body and Blood and yet after that preparation they might chuse whether they would do the thing for which they were to be prepared Surely we cannot imagine the Apostle to have had so much idle time to spare nay to be so impertinent as to busy himself in ordering the circumstances of an holy action if the action it self had not been a necessary nay a very weighty duty and of exceeding great moment which therefore he was highly concerned and took due care

press you by these two Arguments and so conclude I. The first is the great concern we have made show of about our Religion and the fears we have pretended lest we should be so unhappy as to lose it If we be in good earnest concerned for it why then I beseech you do we not take care to keep it by being truly Religious Is there any reason to think that they are troubled with fears of losing one half of the Communion who can be content with none at all Or with what Conscience do they find fault with the Church of Rome for taking away the Cup from the People when they themselves live as if the whole Sacrament were unnecessary It is a false zeal which declaims against the Priests receiving alone and doth not bring men to receive with him when they may but suffers him still to remain at the Altar with a very small Company In these things we accuse and reproach our selves demonstrating we are not led by Religion but by humour Worldly Interest or Faction For no man can be thought to be truly solicitous for the preservation of Religion when he makes no use of it nor receives any benefit by it Cannot he live without the name who lives without the thing It we be unseignedly desirous to maintain the estate of Religion here established let us seriously comply with its Institutions and serve God duly in all its Offices being afraid of this above all other things lest God should therefore remove our Candlestick out of its place because we will not walk in the light thereof therefore deprive us of the opportunities of the Holy Communion because we have no list to Communicate Unto which duty let us stir up our selves that it may stir us up to all other For what other way do we know like this nay what other way but this for our preservation II. That 's the second thing We of the Church of England profess to depend wholly upon Heaven in the use of spiritual Weapons alone for our protection in times of danger disclaiming the Lawfulness of taking up Arms to resist the Supreme Power upon the account of Religion Are we not strangely forgetful then if we accustom not our selves to the use of these spiritual means for our safety and security especially this of which I may say as David of the Sword of Goliah there is none like it What account can we give of such foul neglect of him unto whom we say every day there is none that fighteth for us but only thou O God Is not this to expose our selves to be a prey unto our Enemies if ever they have as much power as will to devour us For we openly declare by not seeking aid continually from above in that way wherein we are more likely to obtain it that we depend upon nothing at all but are the most defenceless of all Mankind So they would have thought in ancient dayes when they look'd upon those as left unarmed and naked who were not fortified with the protection of the body and blood of Christ. Which are the words of St. Cyprian who argues thus in his 57. Epistle since the Eucharist is made on purpose that it may be a defence and safeguard unto those who receive it let us arm those whom we would have to be safe against the Adversary speaking of the fight of affliction they were to encounter with the munition of the Lords plenteous fullness For how can we teach or provoke them to shed their blood for the Confession of his Name if entring the Combate we deny them the blood of Christ Or how shall we make them fit for the Cup of Martyrdom if we admit them not first to drink in the Church the Cup of the Lord Consider I beseech you how we in this Church profess to lean only upon the hope of his heavenly grace which is so necessary for us that we acknowledge in another Collect that the Church cannot continue in safety without his succour and therefore pray him to preserve it by his help and goodness Shall we not then seek this succour most solicitously shall we not implore this Heavenly Grace with ardent cries especially in this powerful way of prevailing with him by representing to him what Christ hath done and suffered for his Church which he purchased with his own most pretious blood We abandon all care of our selves when we thus forsake the only help we have to rest upon Nay it is to contradict our Prayers when we say we have no other Hope and yet do not flee to him our refuge and strength a very present help in trouble It is at least a vain and sensless leaning on him which makes us neglect him and lay aside the principal support which he hath left us for our incouragement and comfort in all our distresses If we really depend on him alone we had need apply our selves unto him with warmth of affection and great diligence If we rely on his help and goodness let us take care to please him in all things that so we may obtain the favour either to have the evils turned away from us which we have deserved or to be fortified against them with such a pious constancy that they may be stedfastly indured If we do not thus study to approve our selves his faithful Servants we foolishly confide in him against his own express Declarations that he will not patronize us in Irreligion and contempt of his Authority But if we faithfully obey him then we surely trusting in his Defence need not fear the power of any Adversaries but rest assured that he will keep his Church and Houshold continually in his true Religion that they who do lean only upon the hope of his heavenly grace may evermore be defended by his mighty power through Jesus Christ our Lord. Amen FINIS Books Written by the Reverend Dr Patrick and sold by Richard Royston THE Christian Sacrifice A Treatise shewing the Necessity End and Manner of Receiving the Holy Communion together with sutable Prayers and Meditations for every Month in the Year and for the Principal Festivals in Memory of our Blessed Saviour The Sixth Edition The Devout Christian instructed how to pray and give thanks to God or a Book of Devotion for Families and particular persons in most of the concerns of Humane Life The Fifth Edition in Twelves An Advice to a Friend The Fourth Edition in Twelves Jesus and the Resurrection justified by Witnesses in Heaven and in Earth In two Parts in Octavo The Book of Job Paraphrased in Octavo New The Book of Psalms In two Parts Paraphrased in Octavo The Proverbs of Solomon Paraphrased with the Arguments of each Chapter which supply the place of Commenting A Paraphrase upon the Books of Ecclesiastes and the Song of Solomon With Arguments to each Chapter and Annotations thereupon in Octavo New The truth of Christian Religion in Octavo New The Glorious Epiphany with the devout Christians love to it in Octavo A Book for Beginners or a Help to young Communicants that they may be fitted for the Holy Communion and receive it with profit The Sixth Edition The Works of Dr Hammond in Four large Volumes viz. Vol. I. A Collection of Discourses chiefly Practical Vol. II. A Collection of Discourses in Defence of the Church of England 1. Against the Romanists 2. Against other Adversaries Vol. III. A Paraphrase and Annotations upon all the Books of the New Testament Vol. IV. A Paraphrase and Annotations upon the Books of the Psalms A Paraphrase and Annotations upon the ten first Chapters of the Proverbs MS. Thirty one Sermons Preach'd upon several Occasions With an Appendix to Vol. 2.