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
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 Châ—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
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 cānot 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
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 quāuis panis et calicis Sacramētum 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 heathēs 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
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
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 destructiō 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