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 [Page 2]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, [Page 3]enter into ioy eternall; for you haue had respect to al my cōmandements 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 reli­giō, & 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, Common­wealth, or familie. For this is the will of God, that we shuld prōpt, 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 [Page 4]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 [Page 5]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.

1 All which impediments the Lord nearly espying in vs, hath prouided his Ministers, [...]o be 1. Stewards: whom he hath bound not onely to prouide things necessarie to the com­fortable partaking of the Sacra­ment, but also to acquaint vs carefully vpon what conditi­ons [Page 6]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.

2 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 [Page 7]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 [Page 8]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 [Page 9]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.

• [Page 10]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.

1 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 [Page 11]offereth the opportunitie.

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

Obiect. We purpose to receiue Ob. [Page 12]this Sacrament, though not so often as perhaps you would haue vs, we will receiue it once a yeare, at Easter time, and that is sufficient, &c.

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

Reason. 1 1. The first reason is taken from the Commandement, God hath commanded it: and Christ also hath instituted it: The Lord said vnto his people of Israel, that the feast of the Passeouer, (in stead whereof we haue the Lords Supper) should be kept as a memoriall, and a [...] holy feast vnto him, Exod. 12.14 not by fits▪ [Page 13]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 [Page 14]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 cōmunicant 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, [Page 15]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 tantū 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 [Page 161]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, 23 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, [Page 17]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 [Page 18]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 [Page 19]Church, who turned the Sacra­ment of the Lords Supper into the Propitiatory sacrifice of the Masse, Concil. trid: sess. 13. Can. 9. Mornae: c [...]tra Mis­sam. pa. 229 Willet. Synop. Pag. 629. where they will offer Christ, but not receiue him: wheras still to this day all other Churchet among the Grecians Armenians, Syrians, Musco­uites, Germanes, &c. retaine an often Communion in one yeare.

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

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

[Page 20]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 [Page 21]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.

[Page 22] Ob: Ob. Yea, but S. Paul sayth, that it is better for a man to ab­staine then come for the worse. 1. Cor. 11.34.

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

[Page 23] Vse 2 2. This serues for our In­struction. If so often as the bloud of Christ is shed, it is shed for the remission of sinnes, then we ought often to receiue it, that our sins accordingly may be forgiuen. Ambros. de Sacra: lib. 5. cap: 6. Make hast to come oftentimes vnto this Sacra­ment, for when this thing is di­ [...]igently, and continually done, Ignatius in Epist: ad Ephes: the powers of Sathan are ex­pelled, which turneth his actes into firie darts, to moue men to sinne. And albeit thou make a stand at thy sinnes, yet if they be not so great, as for them thou ought to be excommunicate, thou mayest not separate thy selfe from the medicine of the bodie and bloud of Christ: for, Hilarius de Consecra: dist: 2. it is to be feared, least that hee, which withdraweth himselfe [...]ong from the bodie of Christ, [Page 24]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.

2 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 [Page 25]holy Sacrament. This Prepa­ration is called Examination: Let a man (sayth the Apostle) examine himselfe, 1. Cor. 11.28. and so let him eate of this bread, and drinke of this cup.

This examination is three­folde;

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

First, for the Examination of our selues, touching our sinnes, past or present, that is set down in the Lamentations of Ieremi­ah, Lam. 3.40.41. where the Prophet sayth, Come, let vs search, trie, and exa­mine our owne wayes, and so turne againe to the Lord: but howe must we examine our selues, [Page 26]surely by the Law of God, we must know that, and take that into our hands, Ephes. 5.13 as a glasse to behold our selues in, for it will shew vs all our sinnes, Gal. 3.10. originall, actuall, &c. Yea, not onely our sinnes, but the punishment of sinnes: the Law as a lyne will shew vs all our crookednesse, and fetch vs in by such circum­stances, as wherby, we shall not content our selues with a Con­fession in grosse, that we are sin­ners, bvt we shall confesse our sinnes to be out of measure sin­full: and like the Kings Attur­ney, sift, and exaggerate euery circumstance of our sinne, to make it as foule as can be, that our harts may be beaten downe in the sence of our miserie: and that we may cry out of our selues: Alas, What haue I done? [Page 27]And in this Examination, wee must iudge, 1. Cor. 11.31.32. and condemne our selues, that so we▪ be not iudged, and condemned of the Lord. We must doe, as the Iudge doth in his examining of a theefe, or an euill doer: first, set our selues at the barre of the Lords seate, to whom we must bee countable: secondly, make diligent search into our offences: thirdly, pro­duce witnesses: fourthly, accuse our selues, and plead guiltie: fiftly, confesse the particulars; and sixtly, passe sentence of death vpon our selues, iudging our selues a people worthie to bee cut off. Ezek.

2 The second thing whereof we must examine our selues, is whe­ther our sinnes be pardoned, whether the seale of Gods spi­rit is set to the pardon, whether [Page 26] [...] [Page 27] [...] [Page 28]Christ hath acquitted, and dis­charged vs for our offences, 1. Tim. 1.13 14. whe­ther we bee reconciled vnto God, or in the state of grace, or no: this Sacrament profits none but such as are in Christ: Exa­mine your selues (saith S. Paul) whether you be in the faith or no, 2. Cor. 13.5. proue your selues, know you not that Christ is in you, except you be Reprobates?

We may know whether wee be reconciled vnto God, and haue gotten pardon of our sins, two wayes.

• 1. If we feele that we haue truely beleeued.
• 2. If we perceiue that wee haue truely repented.

For the first wee shall know, that wee haue truely beleeued, 1 by examining three signes of our faith.

[Page 29] 1 First, if we finde, wee haue receiued the spirit of grace, and the sauing gifts and graces thereof, which they that true­ [...]y beleeue doe receiue, then may we know that wee are re­conciled vnto GOD, and haue true faith: Hereby (sayth Saint IOHN) Wee know that wee dwell in him, 1. Ioh: 4.13. and hee in is because hee hath giuen vs of his Spirit

And among all the gifts of [...]he Spirit, earnest, and hear­ [...]e Prayer, is a note of true [...]aith, for therein the Spirit [...]f GOD giueth vs confidence [...]nd boldnesse, to crie, Rom. 8.15.26. Ab­ [...]a Father, with sighes, and [...]bbes, that cannot bee expres­ed.

2 Secondly, we shall know we [...]aue faith, if there bee an in­ward [Page 30]ward battell against feare, a­gainst infidelitie, against sinne, and against the temptation of Sathan, so as through Gods blessing we doe ouercome. Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh: Euery crosse, puffe of winde of afflicti­on, or temptation, vnsetleth the vnbeleeuer; but the beleeuer will not feare though the earth bee moued: Psal. 46.2. his faith is like Iron, the more it is beaten, the harder it is; or the waters, the more they are pressed, the stronger they are, and the more impetuous, as we see in the Sea betweene two rockes, and in Riuers vn­der the Arches of a bridge.

3 Thirdly, the third signe of faith, is a sense, and feeling of the fruit of faith: as 1. Of peace of Conscience: secondly, of Iu­stification: [Page 31] Being iustified by faith, Rom. 5.1. we haue peace towards God through our Lord Iesus Christ: thirdly, of Ioy, which is called vnspeakeable, and glorious: 11 Wee ioy in God through our Lord Iesus Christ, by whom we haue receiued the attonement: fourthly, of mor­tification, Act. 15.9. faith purifieth the heart, it suffereth no vncleane thoughts, vnlawfull lusts, or wandring motions to harbour there, it purgeth out the old lea­uen, and by little and little, transchangeth it into a newe lumpe: fiftly, of obedience; We haue receiued grace, Rom. 1.5. and Apo­stleship, that obedience might bee giuen vnto the faith: Heb. 11.8. And Abra­ham by faith (when he was called) obeyed God: Gal. 5.6. sixtly, of loue, faith worketh by loue, both towardes God & man, towards him that [Page 32]begate, and him that is begot­ten, yea, and him that is not yet begotten: seauenthly, Of re­mission of sinnes, Act. 13.48. so many as were ordained to eternall life, beleeued. And againe, All that beleeue in Christ, Act. 10.43. shall receiue remission of sinnes, &c. The inward sense of such fruits as these, argueth faith to be in the heart of him, that beareth them.

2 For our Repentance, we shall know that wee haue repented by these foure signes of it.

1 First, if we feele by examina­tion, that we haue tender harts, euen like melting waxe, 2. Cor. 7.10. conti­nually mourning and grieuing for our sinnes, and offences: the sacrifices of God are a contrite, Psal. 51.17. Psal. 34.18. And 77 3. And 143.4. Isa. 42.3. Ioel 2.3. Act 2.37. broken, afflicted, anguished, per­plexed brused, rent, and pricked heart. He that vnfainedly re­penteth, [Page 33]doth lament, and be­waile his former sinnes, and conceiueth such inward griefe, that his heart doth melt, 2. King. 22.19. and his spirit is sore troubled within him. 1 Sam. 8.15. Our sinnes should be our grea­test sorrow, nothing should goe so neare our hearts as they: and therefore the Lord saith, that when men are brought to a true sight of their sinnes, they shall mourne for them, as one that mourneth for his owne sonne, Zach. 12.10. and be sorrie as one is sorrie for his first borne.

2 Secondly, we shall know that we haue repented, if wee feele our selues prone, and forward to hate with perfect hatred, and detestation, all our sinnes past, or present, & our selues for our sinnes, whereby we haue offen­ded our gracious, and mercifull [Page 34]Father. 2. Cor. 7.11. This is called Indigna­tion, or displeasure, signifying how much euery penitent man is angrie, and displeased with himselfe; and thus did Iob re­pent of his sinnes, saying, Iob 42.6. I ab­horre my selfe in dust, and ashes; and Paul, Rom. 7 24. when he called him­selfe, a Persecutor, and a misera­ble wretch.

3 Thirdly, we shall know our repentance to be sound, if for the time to come we purpose, and resolue to leaue, & forsake all our former sinnes, Si vis esse verus paeni­tens, cessa a peccato et no­li amplius peccare quo­niam inais est paenitētia, quamsequēs coinquamt culpa. Bern. Medita: c. 4. yea, all manner of iniquitie. It is not sufficient for vs to be inwardly sorrowfull, but we must put a­way all our sinnes: and if thou wilt be a true penitent, cease from sinne, and sinne no more, for that repentance is vaine, which after-sinnes doe defile. [Page 35]It was the great commendati­on of the Niniuites, that they turned from their euill wayes, Ion: 3.8. and from [...]he wickednesse that was in their hands. Neither must wee thinke it sufficient for vs to for­sake some sinnes, and retaine o­ther some, or to exchange one sinne for another, but we must endeuour to forsake, and sel all, Mat. 13.44. not one cursed Amalekite, 1 Sam. 15.3. that sighteth against our soule, must be spared, how deare so euer it be: 1 Pet. 2.11. Cleanse your selues (sayth the Apostle) from all filthinesse, 2. Cor. 7.1. both of the flesh, and spirit. Mortifie all your earthly members; Col. 3.5.8. Psal. 119.3. Psal. 101.4. cast away all things that are displeasing to God: worke none iniquitie; none at all, &c.

4 Fourthly, we shall know wee haue repented, if we bring forth fruits worthie the amendment [Page 36]of life, if we studie, and endeour nor to breake the least of Gods Commandements, Psal. 119.5.6. but haue re­spect vnto one, and all: If we p [...]t on the new man which after God is created in righteousnesse, Ephes. 4.24. and true holinesse: if we seeke to please God in all things, Psal. 139.20.21. hating that which he hateth, and louing that which he loueth; and if we exer­cise our selues to haue a consci­ence voyd of offence towards God, Act. 24.16. and man.

3 The third part of our Prepa­ration stands in the tryall, and examination of our selues, whe­ther we be reconciled to our neighbours and brethren; this is as necessarie, as the former▪ and a true touch-stone, to trie whether we be reconciled vnto God, or no. The holy Ghost sayth in one of the Epistles of [Page 37]Saint Iohn: that he is a lyar, 1 Ioh: 4.20 who sayth, he loueth God, and hateth his brother. The true ground of this Reconciliation is the loue of God the Creatour: All the loue of man must issue from the loue of God; and all duties of the second Table must be per­formed in the first; neither ought any creature to be loued so farre, as it is an enemie, and hatefull to God the Creator. I hate the wicked, that is, so farre as wicked, namely, their practi­ses, not their persons.

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

1 The first is, for a man to feele himselfe willing and readie to forgiue his neighbour any tres­passe, [Page 38]or offence he hath com­mitted against him, franckly, or freely; yea, though he haue offended him often, euen vnto seauentie times seuen times: He that hath ten thousand Talents forgiuen him, will not easily take his brother by the throat for two-pence. The Comman­dement is to forgiue one ano­ther, Ephes. 4.32 euen as God for Christs sake forgaue vs. The example is, Be yee mercifull as your heauenly father is mercifull; Luk. 6.36. he forgiueth all, freely, perfectly; he is first in forgiuenesse, hee forgiueth, and forgetteth too. The forme of our petition of mercie is, Mat. 6.12. for­giue vs, as we forgiue others: and the conditionall promise is, if ye forgiue men their trespasses your heauenly father will forgiue you, Mat. 14.15. &c.

[Page 39] Ob: But I am daily prouoked, Ob. and how shall I forgiue?

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

2 The second note whereby we may discerne our Reconcilia­tion with our neighbours, is loue vnfained; Rom. 12.9. Let loue be with­out dissimulation: It must not be hypocriticall, from the teeth [Page 40]outward, and fawning; but loue must come from a pure heart; Let vs not loue in word, 1 Ioh: 3.18. & tongue, but in deed, and truth: Dissem­bling is euill in all things, but it is worst of all in neighbour­hood, as the most contrarie [...] corrupting cause of friendship. Things most excellent, Corruptio op­timi est pes­sima. corrup­ted become the worse: As there is nothing more excellent, and comfortable to the life of man, then true, and vnfained loue; so there is nothing more vile, then when it is counterfeit, and dissembled.

3 The third marke of Recon­ciliation with our brethren, & neighbours, is Restitution, to be readie and willing to satisfie them, and to make amends for any wrong or iniurie done a­gainst them. We haue a memo­rable [Page 41]example of it in good Za­cheus, who being conuerted, stood forth in the presence of Christ, and made this protesta­tion, If I haue taken any thing, Luke 19.8. from any man by forged cauillation I restore to him foure-fold. This also was the Law for theft, Exod. 22.1. that if a man steale an Oxe, or a sheepe, and kill it, or sell it, he shall restore fiue oxen for the Oxe, and foure sheepe, for the sheepe. And here­upon Dauid adiudged the man that had taken from his poore neighbour his only sheepe, 2 Sam. 12.16. that he should restore him foure­fold.

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

Sol: Then surely his pouerty may be dispensed withall, Sol: for as [Page 42]the Prouerbe is, Where nothing is to be had, the King must loose his right; And necessitie hath no law. But yet if a man be neuer so poore, he must testifie his desire to restore if he were able, and no doubt but it will be well ac­cepted.

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

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

Sol: Yes, Sol. but it must be in a friendly manner, hauing warre with his vices, but peace, with his person. Hee breakes not Gods peace, nor the Kinges peace, nor the Churches peace, [Page 43]nor the league of true neigh­bourhood, who hauing a good calling reproues, but he that o­beyeth not the truth to speake ill of an vndeseruing neigh­bour, argues a deuillish minde; to speake well of a good neigh­bour, a ciuill minde: to speake well of an euill deseruing neighbour, a Christian minde.

In this case of friendly re­proofe, follow the direction of our Sauiour CHRIST; Mat. 18.15 16.17. If thy brother offend against thee, (that is, in thy sight, for an of­fence committed before thee is a scandall vnto thee) goe and re­proue him betweene thee, and him alone: If he shall hearken vnto thee, thou hast wonne thy brother: but if he shall not harken vnto thee; take vnto thee two, or three, that by the mouth of two or three wit­nesses [Page 44]euery word may bee establi­shed, &c. This is the friendl [...] course which we must take wit [...] an offensiue neighbour. And he chance to be absent, that w [...] cannot reproue him to his fac [...] yet wee must not publish h [...] shame behinde his backe: He that vttereth infamie is a fool [...] The secret faults of our neigh­bours we are to conceale, Pro. 10.18. and couer, if they be committed o [...] infirmitie: 1 Pet. 4.8. for, Loue couereth [...] multitude of faults.

5 The fift marke of our recon­ciliation with our brethren, is a compassionate, and a fellow feeling ioy, or miserie. A truly reconciled neighbour is a Sa­maritan, Luk. 10.33 grieuing at the trouble of his brother; he will set to his shoulders, and lift him vp, yea, euery way he offereth himselfe [Page 45]willing, and readie to helpe and [...]elieue him to the vttermost of his power and abilitie. In this respect Paul gaue great com­mendations of the Macedoni­ [...]ns, That to their power, yea, 2. Cor. 8.1.2.3. and [...]eyond their power, they were wil­ [...]ing of themselues to relieue one [...]nother in their pouertie and [...]aiserie.

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

Obiection. But must we in all [...]ccasions be so affected as our [...]eighbours? Ob.

Sol: No: Sol. the drunkard doth [Page 46]reioyce in his drinking: It is sport to a foole to do wickedly, Pro. 10.23. and folly is ioy to him that is destitute of vnderstanding; Pro. 15.21. let them re­ioice alone, let vs rather weepe.

Againe, Many will weepe when they are crossed in their tasts, 2 Sam. 13.2 as Amnon is sicke for his sister Thamar; and Ahab for Na­both his Vincyard: 1. Kin. 21.4 Here we are not to weepe with them, but for them.

Vse. Is it so that we must pre­pare our selues before we come to the Lords Supper, by exami­ning our selues: first, touching our sinnes▪ secondly, Our Re­conciliation with God thirdly, Our Reconciliation with our brethren: Then in this poynt as in a glasse, we may see howe many sorts of people fayle in their preparation, and commit [Page 47]a fearefull sinne; and profit lit­tle or nothing at all by this ho­ [...]y ordinance of God.

1 First, all such as remaine in the obduracy, and hardnesse of their hearts, and neuer enter in­to Examination of themselues for their sinnes: These are they who neuer take the glasse of Gods law into their hands, to see, and behold their owne fil­ [...]hinesse. Glasses they will [...]ake into their hands to see, and [...]ehold their owne beautie, [...]ride, vanitie of apparell, &c. But not to see their ignorance, [...]runkennesse, infidelitie, pride of minde, swearing, contempt of God, and his ordinances; fornication, &c. they neuer [...]ring themselues to the Barre of Gods Iudgement, arraign­ [...]ng, accusing, iudging, and [Page 48]condemning themselues for their sinnes, but rather like the proud Pharisie they iustifie, and excuse themselues; they are no such great offenders as men take them for, they hope they are prepared, &c. Well the Lord sayth to all these: Psal. 50. What doe you with mine ordinances, and hate to be reformed, casting my Lawes behinde your backes. I will wound your hairie pate, and the scalpe of all those that sleepe in sinne, and so God in the seueritie of Iustice sharpens his wrath against them, that the edge of it might bee keene in the day of wrath. Therefore let all such neuer dare to come to this Table in their pollutions: Will a man entertaine a filthie Leprous guest, or shall he haue a kinde welcome to his Table, [Page 49] [...]hat comes in a besmeared, and dirtie apparell? No surely. No more will God suffer polluted, and filthy persons to eate of his Table, and though they come and sit downe (as many sinfull men doe,) yet they are not wel­come guests, and as the saying is, He had rather haue their roome, then their companie.

2 Secondly, there are another sort, that faile in their Prepara­tion, namely, such as are more ciuill, and peraduenture breake not out into such outrage of sinning, as the former doth; yet are secure, and labour not to know whether they be in the state of grace, or reconciled vn­to God, or no, they examine not their faith, and Repentance by the signes of faith, and Repen­tance; they can be content [Page 50]with the bare names of Faith, and Repentance, though they haue no true signes of faith, and repentance, though they bee neither seasoned with the spirit of Grace, nor weaponed with spirituall strength to fight a­gainst the aduersaries of the soule, nor fruitfull in faith, bringing forth aboundantly the fruits thereof: though they be neuer touched with inward griefe, nor reformed in their wayes: these are like the church of Sardi, Reu. 3.1. they would haue a name that they liue, whereas they are dead. But let them bee warned neuer to aduenture to eate of this Sacrament, till they be bet­ter prepared, & be that in deed which they appeare to be. God delights not in such seruants that presume to walke in their [Page 51]Masters apparell: he will not be mocked with such deceitfull formes.

The third sort that fayle in their Preparatiō, are those that say they loue God, and yet hate their neighbors, or if they loue them, it is not apparant, but their loue is vnder a shadow. If at any time wrong bee offered them, it cannot be borne, nor brooked, they cannot forgiue, and forget, corrupt nature hath so lessoned them, Veterem fe­rendo Iniuri­am inuitas nouam. that by put­ting vp one wrong, they thinke they open a sluce for the en­trance of many more, nay, they hold it a signe of a poore, and a cowardly spirit. It is courage, and manlinesse say they, to re­uenge iniuries and wrongs. Is it manlinesse? Nay, it is foolish­nesse: Eccles 7.9. Anger (sayth Salomon) [Page 52]that is, desire of Reuenge, re­steth in the bosome of fooles. Nay, it is brutishnesse; anger a dogge and he will flie in your face; touch an Asse, & he will wince, and kicke, 1 and fling: 1. So doe these foole-hardie, and Beast-wittie-fellowes. Nay, it argues rottennesse at the core, as when a man cannot endure to be tou­ched, it is a signe he is not sound so not to endure a crosse word without thoughts of re­uenge, is a signe of an vnsound and corrupt minde. 2 2. Others there be that neuer will make amends, or restitution to their neighbour, but seeke for more, and like Pharoahs seuen leane kine would deuour as much as they could lay their hands on.

3 3. Others in stead of doing one good turne for another, inuent [Page 53]what mischiefe they can against their neighbours, they render euill for good, and seeke to harme them of whom they haue receiued good. 4. 4 Others when they should prepare co­uers, and cures for the offences of their neighbours, as fast as they breed them (being offen­ces through infirmity) lay them in the open Sunne, and make publike Proclamation of them. 5. Others, will forgiue, 5 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, 6 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, [Page 54]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. 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. 8 Others, are so farre from a [...] fellow-feeling of their neigh­bours miserie, that they insult ouer them, adding affliction to the afflicted; & reioyce in their [Page 55]distresse, as the Edomites in the day of the destruction, and cap­tiuitie of Iudah. 9. 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 [Page 56]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.

3 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 [Page 57]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.

[Page 58]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, [Page 59]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, [Page 60]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.

1 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 [Page 61]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 [Page 62]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 [Page 63]of Rome, who takes away, and denieth vnto the people, one part of this Sacrament, that is to say, the Wine, and minister it but vnder one kinde, vnder the Bread without the wine, con­trarie vnto Christs institution, who first tooke Bread, and then Wine.

Ob: Ob. But are not the outward signes, ordinarie bread, and wine?

Sol: Sol. No. They are consecrated by a diuine Word, which doth not change their substance into other substances, but changeth them in their vse and name: for that which was before but common Bread, and Wine to nourish mens bodies, is after the blessing set apart to an holy vse, for the feeding of the soules of Christians. And where be­fore [Page 64]they were called but bread and wine, they are now called by the names of those holy things they signifie, the bodie and bloud of Christ: the better to draw our mindes from those outward Elements to heauenly Graces, which by the sight of our bodies they represent to the spirituall eyes of our faith.

2 The second thing, that must be knowne, is the vse, and end of this Sacrament: there be di­uerse ends thereof.

1 First, it is ordained of God to shew vs the Lord his death: Christ when he had giuen the bread, and wine to his Disci­ples, bids them doe all in remem­brance of him: Luk 12.19. Mat. [...]6.26 1. Cor. 11.26. And Paul sayth, as often as we eate this bread, and drinke of this cup, we shew forth the Lords death till he come. As [Page 65]the staying, and killing of the Paschall Lambe was a notable meanes to shew the Lords death [...]ill he came in the flesh; so this Sacrament is a speciall meanes to shew vs his death alreadie come, and vnder-gone for vs, [...]ill such time as he shall come againe to Iudge the world in righteousnesse: Hence the Lords Supper is called a Propi­tiatorie sacrifice, [...]. not properly or really, but figuratiuely, be­cause it is a memoriall of that Propitiatorie sacrifice, which Christ offered vpon the crosse.

Vse. Vse 1. This doctrine serueth to confute, and ouerthrow the Popish Masse, wherein the Priest would represent Christ vnto the People: for this Sacra­ment is onely ordained of God, as a liuely meanes to represent [Page 66]Christ, and to shew forth his death till he come, but yet they are not contented with this liuely representation of Chris [...] exhibited, but they haue brought in three more repre­sentations, and so make foure in all;

1 1. Simplex representatio, a sim­ple representation of the death of Christ, which is done so of­ten, as this Sacrament is recei­ued.

2 2. Representatio ad viuem, a liuely, and full representation of Christs death, which they doe vse yearely to set forth by solemne gestures, apparell, and other ceremonies vpon good Fryday, as it is commonly cal­led before Easter; and so they make this Sacrament nothing else, but a Pageant play.

[Page 67] 3 3. The third representation, is their sacrifice of the Masse. Bellar: de Missa lib. cap. 1.

And 4. the fourth is added by the Rhemists, 4 who wished that this Sacrament might bee celebrated at Easter, Rhemist. 1. Cor. 6.8. and the reliques of it (if there were any) hanged vp in a Pixe, not onely to represent Christ, but to housle the sicke. But wee are taught by the word of God, that by eating the bread, and drinking the wine, and not by gazing, or looking on, or lifting vp, or turning about, or carry­ing in processions, or hanging vp bread in Pixes, or by any such meanes is the Lords death shewed forth. We are to ac­knowledge onely one Sacra­mentall representatiō of Christ, in the Supper, Morna: con­tra Missam cap: 60. and the sacrifice of the Masse an abhominable [Page 68]Idoll, neuer heard of till after the time of Gregorie the Great, in the fixt age of the Church.

Secondly, by this point fal­leth to the ground another pil­lar of Poperie, namely, their Transubstantiation, whereby they hold the very Elements of bread and wine, to be changed into the very bodie, and bloud of Christ, and so maintaine the Physicall, substantiall, and reall presence: but if the end of this Sacrament be to shew forth Christs death, and all that wee must doe, must be done in remem­brance of him, then Christ is not really, or physically present: Helpes of remembrance are of things absent, not present, and therefore Gelasius sayth, Lib: de dua­bus Christi naturis. Bread and Wine in this Sacrament passe into the bodie and bloud [Page 69]of Christ, yet so, as the substāce, and nature of Bread and Wine ceaseth not. Bernard could say, Christ is present, Non materiali­ter sed spiritualiter, not substan­tially, but by a Sacramentall re­lation betweene the signes, and the things signified.

This Popish tradition was not known in the primitiue church nor long after. Which makes Ignatius say thus; Ignatius in Epist: ad Philadelph: There is one flesh of our Lord, and one bloud shed for vs, one bread broken for all, and one cup for the whole Church; how was it possible bet­ter to distinguish betweene the signes, and the thing signified, then by these foure words; first, flesh, and secondly, bloud on the one part; thirdly, bread, and fourthly, cup, on the other part. This point is handled elswhere [Page 70]in one Treatise of the doctrine of this Sacrament.

2. A second end of this Sa­crament is to cōfirme our faith, in which respect it is called a seale of the new couenant, Mat. 26.28 Rom. 4.11. 1 Cor. 11.25. and re­mission of sinnes, and also to as­sure vs of life eternall, in which respect it is called, Reu. 2.7. the tree of life, which God hath planted in the midst of the Paradise of his Church, and whereof he hath pro­mised to giue euery one that ouer­commeth to eate. Our Sauiour assureth vs, Ioh: 6.5. that if any man eate of this bread he shall liue for euer, and the bread that I will giue him is my flesh, which I will giue for the life of the World.

Ob: Ob. Yea, but wee haue the word to confirme our faith, and to assure vs of our saluation, what need we this Sacrament?

[Page 71] Sol: Sol. Though wee haue the word, yet this Sacrament is needfull, and in two things it goeth beyond the word.

1 1. In this Sacrament God offers, and exhibites Christ, and his benefits to euery faithfull Communicant: Not onely ge­nerally as the word doth, but also particularly, therefore hee sayth, Take thou this, eate thou this, &c. But in the word hee speakes, and offers Christ one­ly generally to all that beleeue, and repent, ctc.

2 2. In the word he giueth but onely his promise of grace, tou­ching Christ, and his benefits: but in this sacrament he giueth not onely his promise of grace, and that in particular, but also his seale, and pledge for the further ratifying, and establish­ing [Page 72]of his promise, therefore it is said, This is my bodie; &c. This then must needes much confirme our faith, Vse. as we see the Kings great broad seale set to a pardon, confirmeth a pardon: the matter of the seale of Gods Couenant, consisteth not, (as doe the seales of Kings and Princes of the earth) either of yellow, or red, or greene waxe, but of the red bloud, of the im­maculate Lambe Iesus Christ, which is visible, exhibited to the eye of faith; for which cause the Lord himselfe, and the Apostle calleth the Cup in this Supper, the bloud of the new Testament, or of the new Coue­nant, for that couenant of grace is ratified, established, and con­firmed, yea, and sealed there­with, as it were with the Lords broad seale.

[Page 73]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 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 [Page 74]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 [Page 75]the holy Ghost, as by the cords of loue nearer, and nearer to his holinesse.

2 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.

[Page 76]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, 54 He that eateth my flesh, and drinketh my bloud hath eternall life, and I will raise him vp at the last day. Christ our head is risen, therefore all the members of the bodie shall likewise rise: for how can those bodies which are weapons of righteousnesse, Rom. 6.13. tem­ples of the holy Ghost, and mem­bers of Christ, 1 Cor. 6.19. Iuo modo ne­gant carnem capacem esse resurrectio­nis, quae san­guine & cor­pore Ch [...]isti nutritur? Irenae: lib: 4. cap. 34. and haue beene fed and nourished with the bo­die and bloud of the Lord of life, but be raised vp againe at the last day?

3. The third, and last thing which must be knowne touch­ing this supper, 3 before we come [Page 77]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, 53 ye haue no life in you. 54 Againe, Who­soeuer eateth my flesh, and drink­eth my bloud, hath eternall life, 55 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. [Page 78]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. 13 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, [Page 79]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 [Page 80]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 [Page 81]of this Sacrament. All this meate in this Supper must be eaten by faith. As meate will doe one no good that wants hand, mouth, and stomacke; so this meate cannot profit any, that wanteth faith.

1. If we haue not the righte­ousnesse of faith, this Supper seales nothing vnto vs, Euery man receiueth as much, as he be­ [...]eeueth.

2. Without faith we cannot apprehend Christ in heauen: (we being on earth,) for as he dwelleth in vs by faith, so by faith we must likewise eate him.

Heb. 11.6.3. Without faith we cannot be perswaded in our conscien­ces, that our receiuing is accep­table to God. Rom. 14.23

Ob: Ob: Are none but the faith­full nourished in this Supper, [Page 82]are not the wicked nourished a [...] well as they?

Sol: Sol: No. 1. They haue no [...] part in Christ: He would not pray for them. Ioh: 17.9. 2. Wanting faith, they are no welcome guests to this banquet. Panem Do­mini, non pa­nem Domi­num Aug. de Iuda. 3. They may eate the Lords bread, but not that bread which is the Lord.

Ob: Ob. What doe the wicked receiue in this Sacrament? I am sure they receiue the Ele­ments.

Sol: Sol. Surely they receiue the Elements onely, and encrease of more vngodlinesse, & more fulnesse of all iniquitie, euill men, 2. Tim. 3.13. and deceiuers are sayd to waxe worse and worse, as Iudas so soone as he had receiued this sacrament, grew forthwith mis­chieuous: Ioh: 13.27. Sathan entred into [Page 83]him, and filled him full of all iniquitie.

Ob: Ob. Then it seemeth the Sa­crament is not in vaine to any?

Sol: Sol. No indeed; for, as it is a seale of saluation to the godly, so it is a seale of condemnation to all the wicked: and a token of Gods vengeance.

4 The fourth and last dutie in our behauiour before wee re­ceiue, is a longing desire, and an hungrie appetite after that we are about to receiue in this Sacrament; this dutie is well added to the former: for, Knowledge and desire must be ioyned to­gether. know­ledge, and desiring are ioyned to­gether. A man can neither know Christ truly, but he must needes desire, and long after him: neither can he desire, and long after him, till he first know him: Here is the triall of our [Page 84]knowledge. It is but vaine, and trifling knowledge, which pro­uoketh not to desire. If our eyes were opened to see, then our mouthes would cry after Christ.

Ignorant persons must here take notice of their miserie; Vse. for not knowing Christ, they can­not desire him, nor desiring him, they cannot enioy him. If euer thou wouldest haue thy soule thriue, labour to haue thine eyes opened to see the worth of Christs merit, Ephes. 1.18 and spi­rit. This is the reason why so few pray, and heartily desire to be partaker of this Supper, be­cause they know not the sweet­nesse thereof. The diffe­rence of the word, & the Sacrament is this, the word is cal­led verbum audibile, the Sacrament, verbum visi­bile. Aug.

This fourth dutie (next vnto knowledge) is an earnest desire to Cōmunicate, as if a drought [Page 85]had ouertaken vs, and our soules began to be parched, for want of moysture. As Peter speakes of the word Audible, so it may be sayd of the word Visi­ble. Before we come to the Word, wee must prepare our selues by laying aside all malici­ousnesse, &c. 1. Pet 2.2. And as new borne babes we must desire the sincere milke of the word, that we may grow thereby. So we must pre­pare before wee come to this Sacrament, and lay away all our sinnes: then as new borne babes, we must cry, hunger, and [...]hirst, after the body and bloud of Christ, the food of our [...]oules.

Now this longing desire, and [...]ungring appetite must arise [...]rom a 1. sense, and feeling of [...]ur want of Christ; 2. and from [Page 86]the weakenesse of our faith. Paul seeing a great want of Christ in himselfe, and the ab­solute necessitie of euery drop of his bloud to wash away his sinnes, desired aboue all things to winne Christ, Phil. 3.8.9. and to be found in him, yea, he accounted all things as drosse and dung, to the end he might obtaine him.

There be sundry reasons why this Sacrament should be desi­red: Reasons. some concerne men of knowledge: others belong in generall to all.

First, there be good reasons of desiring this Sacrament in them that know the parts, end, and vse thereof.

1 1. They conceiue this Sa­crament to be a seale of righte­ousnesse by faith, Rom. 4.11. an assurance of our Vnion with Christ, for [Page 87]which cause it must needes bee sweete vnto their soules.

2. They apprehend it to be a badge of their profession of their Religion, and of their seruice to Christ, and therefore they cannot but desire it.

3. They beleeue it to be the band of the communion of the Saints, and in that respect they must needs affect it.

4. They know Christ is therein specially present with his spirit of grace, and all spiri­tuall benefits, and therefore they long after it.

The reasons that concerne all men generally are these;

1 1. The food in this Sacra­ment will doe them most good [...]hat haue most desire to it; euen [...]s we see meate is best to them, [...]hat haue good stomackes to [Page 88]receiue it: as for those that want stomackes it doth them more harme then good. Luk. 1.53. The hungry are filled, but the rich, and those that want stomackes, are sent emptie away.

2 2. God maketh all his pro­mises of grace, and mercie one­ly to those that hunger, and thirst after Christ, and his bene­fits offered in this Sacrament: Our asking, and Gods giuing; our opening the mouth, Psal. 81.10. and his filling; our thirsting, and his watering; our open heart, and his open hand goe together: If Gods hand be shut, it is because thine heart is shut; God will not giue without asking; If thou haue no mouth to aske, God hath no hand to giue, On the contrary, if thou haue an heart ful of desires, thou hast [Page 89]an assurance of receiuing thy desires: thy request can bee no sooner in Gods eare, but Gods hand is in thine heart. Euen in thy sighs, and desires for grace, thou shalt finde comfort, and ioy, for in desiring thou shalt receiue. Mat. 5.6. Blessed are they that hunger and thirst, for they shall be satisfied: If any thirst, Ioh: 7.37.38. let him come to the waters, he shall drinke, and out of his belly shall slow riuers of waters: Isa. 55.1.2. &c. Ho euery one that thirsteth come to the waters, &c.

3. They which haue no de­sire to this Sacrament are in the state of a sick man, who though his bodie be leane, and readie to perish, yet his stomacke loatheth the meate, that is offe­red to him, to restore his health and to strengthen him, there­fore Christ sayd of such, Iohn 5. that [Page 90]they would not come vnto him (being the spirituall poole of Bethesda, able to cure and heale all soule-diseases) that they might haue life.

Vse 1 Vse. This sheweth that the state and condition of all those that come not to this holy Ta­ble, and yet preach vnto the world, that they want this hun­ger, is very dangerous, and fearefull, for it argueth plainly, that they haue sicke and leane soules, though healthfull, and fat bodies: their faith and fee­ling is almost, if not altogether dead; and except they get some good helpe in some seasonable time, they will vtterly perish.

2. Here is a cooler to the itch of ambition, to the thirst of couetousnesse: Isa. 55.2. Why lay you out your money, and not for bread, [Page 91]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 [Page 92]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 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, [Page 93]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 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 [Page 94]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 [Page 95]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, [Page 96]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. [Page 97] 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.

[Page 98]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.

1 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 [Page 99]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.

1 First, By the signification thereof, for, God testifieth his good will, and pleasure, partly by the word of promise, partly by the Sacrament. The signes representing to the eyes, that which the word to the cares: being also types, and certaine Images of the very same things that are promised in the Word, yea, in this Sacrament. The signes are not generall, & con­fused, [Page 100]but particular to the se­uerall Communicants.

2 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.

[Page 101]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 [Page 102]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 [Page 103]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 [Page 104]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. [Page 105]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 [Page 106](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.

2 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 [Page 107]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, [Page 108]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 wherin we liue, because so much as possibly we [Page 109]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 Sacramē ­tum 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, [Page 110]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, [Page 111]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 [Page 112]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 [Page 113]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 [Page 114]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 [Page 115]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 [Page 116]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 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 [Page 117]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 [Page 116] [...] [Page 117] [...] [Page 118]downe from heauen, Col. 2.13. that hee might giue life to me, and to the world of the faithfull.

2 2. As a seale: for, as a seale set to a Deed of gift, confirmeth all things therein promised; So when I receiue this Sacrament it sealeth vp in my heart an as­surance of all Gods promises: therefore God is sayd to haue sealed vs, Ephes. 1.13 14. and to haue giuen vs the earnest of his spirit.

Now the promises which are sealed vnto vs, and which faith layeth hold on this Sacrament, respect, 1. our Redemption, 2. Reconciliation. 3. Sanctifi­cation. 4. Preseruation.

1. Those that concerne my Redemption, are these, & such like, Tit 2.14. Heb. 4.14.15. 1 Ioh: 3.8. that Christ died for me: that he hath redeemed me from sinne, and Sathan, from hell, from the [Page 119]wrath, and curse of God: Gal: 3.13. Mat. 1.21. that hee hath saued me from all my sinnes: that they are all forgiuen for his sake: Gal. 4.5. and I am released of the pu­nishment due vnto them: Rom. 8.3 4 that hee hath kept the Law for me, Mat. 3.15. and ful­filled all righteousnesse in my be­halfe: Rom. 3.24.25. Mat. 17.5. Rom. 4.21. that his righteousnesse is imputed vnto me, and that God accepteth it as mine owne, &c.

2. Those that concerne my Reconciliation, are these, and such like, that Christ hath recon­ciled me to God his Father, Rom. 5.10.11. by whom I haue receiued the attone­ment: that he hath purchased the fauour, Ephe. 1.14. and good will of God towardes me: that God is my Father, and I am his child: Gal. 4.6.7. that he loues me in Christ, Ier. 31.3. and will loue me vnto the end: that he is well pleased with mee in his sonne Christ: Ioh. 15.8.9 10. &c. that he is well [Page 120]pleased with my prayers, 1 Ioh: 5.14 to ac­cept them; and with all my workes, Mat. 18.20. and exercises to giue me a blessing in them, &c.

3. Those which concerne our Sanctification, are these, and such like: Ephes. 1.17 18.19. that I shall receiue the spirit of Christ, whereby I shall be endued, not onely with knowledge, faith, repentance, the gift of prayer, 2 Cor. 12.9 and all other graces necessarie for mee, but also that I shall bee sanctified throughout, 1 The. 5.23 both in spirit, soule, and bodie; and this will appeare, when my minde shall abound with all good motions, Rom. 8.29. and heauenly meditations, Ephes 4.23 24. when my heart shall be filled with all righteousnesse in Christ, Phil. 1.11. with all good desires, & holy affecti­ons: when my will shall be sub­iect, Luk. 22.42. and obedient to the will of [Page 121]God: 2 Cor. 10.5 when my words shall be the words of God able to edifie, Ephe. 4.29. and minister grace to the hearers: when my workes shall be such, 1 Tim. 2.10 as becommeth them that pro­fesse the feare of God: when I shall be a vessell vnto honour sanc­tified, 2 Tim. 2.21 and meete for my masters vse: and when I shall serue God in loue, and good workes, that the name of our Lord Iesus may be glorified in me, 2 Thes. 1.11.12. and I in him.

4. Those which concerne my Preseruation, are these, & such like: that I am an heire of salua­tion, Heb. 1.14. sealed vp vnto the day of Re­demption, Rom. 8.17. Ephes. 4.30 so that the Lord will deliuer me from euery euill worke, 2 Tim. 4.18 and preserue me vnto his king­dome, which is kept for me and I for it: 1 Pet. 1.3.4.5. Hee hath promised to send his Angels to attend, Heb. 1.14. and waite vpon me day and night, Psal. 34.7. [Page 122]to defend, and keepe mee from all dangers, Psal. 91.11.12. &c. and to minister, and bring to my hand all things ne­cessary for me, &c.

3 3. This Sacrament must be applyed as a Communion, for as it is called a supper, and a seale, so a Communion, by rea­son of that Communion, and fellowship the Communicant hath with Christ, and his fellow members. 1 Cor. 10.16. The Cup of blessing which we blesse is it not a Commu­nion?

The application is true, and sound: first, when I feele that I am in the presence of God, Isa: 44.10. and that my soule hath communi­on and fellowship with God the Father, Zoph: 3 17 and with his sonne Ie­sus Christ, Ioh: 14.16 23. Ioh: 17.20. as verily as my bo­die hath communion with bread, and wine: 2. When that [Page 123]I feele I haue fellowship and communion with all the Saints of God: Ephes 3.7. that I am vnseparablie knit & ioyned to all my neigh­bours, 1 Cor. 10.17 1 Ioh: 1.7. 1 Cor. 12.13.25. Rom. 12.10 Ephes. 4 16. Act. 4.32. and brethren by loue, & doe liue in the practise of loue, like a liuely, and feeling mem­ber of the bodie.

Ʋse 1 Vse 1. This confutes the Pa­pists, that hold it sufficient to looke, and gaze on this Sacra­ment in the Pixe, to worship it, but not to apply it: the Laitie are debarred from it, that it might not profit them.

Vse 2. Must this Sacrament bee particularly applyed, this sheweth that many receiuing it, receiue little profit by it for want of application; some re­ceiue in 1. ignorance: 2. others vnprepared: 3. other some for fashion: 4. others because the [Page 124]season serueth: 5. others for sa­tisfaction of their taste: 6. o­thers to feede their bodies; few for the right end and vse.

Vse 3. Disburden thy selfe of all worldly thoughts, and vaine cogitations, and let thy soule be as emptie of them, as the poore mans cofer is of gold and Iewels: hereby a way is pa­ved to walke in heauenly medi­tations, and freedome purcha­sed to thinke seriously vpon this Sacrament.

The fourth and last dutie tou­ching our good behauiour in the action of receiuing the Sa­crament is, 4 that we must receiue it with ioy and delight. In the Scripture it is called a feast, Reu. 19.7. a banquet; it is compared to the Marriage feast of the Kings son. Mat. 22.2. As the guests that are called to [Page 125]such feasts doe much reioyce, so must we when we come to this heauenly feast; like the Children of Israell, that obser­ued the feast of vnleauened bread seuen dayes with great gladnesse, 2 Chro. 30.21.22. &c. Our ioy in this banquet should exceed; all other reioy­cings in naturall, or temporall feasts should stoope vnto it. In this is a kingdome; righteous­nesse, peace, Rom. 14.17 and ioy in the holy Ghost, in those nothing but bo­dily sustenance. This ioy will encrease, as our assurance of Gods mercy towards vs encrea­seth. The holy Ghost, who is our earnest penie, Ephe. 1.13.14. is giuen vnto vs to assure vs of the fulfilling of Gods promises: so that ha­uing receiued him, and feeling him stirred vp in vs more and more by this Sacrament, 2 Cor. 1.12 we [Page 126]reioyce vnder the hope of the glorie of God, 2 Co. 5.5.6 yea, as the Apo­stle sayth, we haue cause to re­ioyce, with ioy vnspeakeable, and glorious. 1 Pet. 1.8.

A good shew of ioy and glad­nesse did many of the Iewes then giue, when Christ riding into Ierusalem on an Asse, they spread their garments in the way, cut downe branches from the trees, and strawed them in the way, and cryed through the streets of Ierusalem, saying; Hosanna the sonne of Dauid, Mat. 21.8.9 bles­sed be he that commeth in the name of the Lord, Hosanna thou which art in the highest heauens. Here was great tokens of ioy, and gladnesse: but how much more gladnesse should be in vs, seeing Christ hath not onely vouch­safed to come into our streetes, [Page 127]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. [Page 128]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 [Page 129]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 [Page 130]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 [Page 131]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 [Page 132]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, [Page 133]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 [Page 134]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 [Page 135]ones being deadly stung with some venemous serpent, shee is content to haue her owne brest pearced, that the bloud might gush out, to nourish, feede, pre­serue, and recouer them: So our Pellican Iesus Christ for the loue he bare to vs (being stung to death by the venemous Ser­pent Sathan,) was content to haue his bodie pearced and his bloud shed to feed, and preserue vs. Therefore the Apostle con­sidering this loue of God to­wards him in Christ, prayed for the Ephesians, that they may know this loue of Christ, Ephes. 3.19 20.21. which passeth knowledge that they might be filled with all the fulnes of God, &c.

Reason 2 A second Reason to moue vs to thankefulnesse is this: in this Sacrament we receiue the seale [Page 136]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 Sa­cramēt we feele our selues most strongly knit vnto Christ, and vnto his Church, so that no­thing can remoue vs from the [Page 137]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 [Page 138]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 [Page 139]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.

2 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 [Page 140]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, [Page 141]which is to feede vs, that wee may gather strength, and en­crease of grace. Psal. 92.12.13.14. As a poore man comming to a good banquet is much refreshed, strengthened, and cheared thereby: So the Lord hath appointed this ban­quet, Eze. 47.12. that all the good graces of our soules begun in vs, which are but poore, and weake, may receiue much strength and re­freshing.

Reason 2 2. Because otherwise, we in respect of our owne good re­ceiue Gods graces in vaine, if we thriue not, and prosper not thereby. A thing which the Apostle would haue vs especi­ally to looke vnto, exhorting and beseeching vs in the exam­ble of the Corinthians, to take [...]eede to our selues, 2 Cor. 6.1. least we re­ceiue the grace of God in vaine.

[Page 142] 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 [Page 143]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 [Page 144]disease, and wants a stomacke, that he cannot eate is much pitied, and lamented, and e­uery one saith of him, surely he cannot liue: So, these that re­ceiue Gods graces in vaine, in respect of the sence of comfort in themselues, though not in vaine in respect of God; these men, I say, that reape no profit by receiuing the Sacrament, are much to be pitied, for they are neare vnto death, and their end will be damnation.

Vse 2 Vse 2. This serueth also for our Instruction; Let vs striue af­ter perfection, that we may dai­ly grow from perfection to per­fection, till we become perfect men in Christ Iesus. Let vs continually pray with the A­postle, Lord encrease our faith: and let vs labour by all holy [Page 145]meanes of hearing the Word preached, and reuerent vse of the blessed Sacrament to grow more and more in faith. Let vs pray with the Prophet, Psal. 68.28. Stablish the thing, O God that thou hast wrought in vs. And let vs la­bour to be daily more & more grounded, and stablished in e­uery grace that the Lord hath wrought in vs. And if alreadie we doe thus, let vs comfort our selues in this, that we doe as we ought, and let vs hold on our good course vnto the end.

3 The third dutie after our re­ceiuing of the Sacrament is, that hauing gotten strength, & encrease of grace thereby, both in our generall calling, as Chri­stians, & in the speciall calling, wherein God hath set vs, wee must walke worthie this badge [Page 146]of our high and honourable profession, whereunto wee are called by glorifying God, and edifying his Church. This dutie is set downe in the Epistle of Paul to the Ephesians, where the Apostle exhorteth vs to walke worthie of that high, Ephes. 4.1. and honourable vocation, whereunto we are called. This made Paul goe vnto God in the behalfe of the Thessalonians, as he sayth, We pray alwayes for you, 2 Thes. 1.11.12. that our God would count you worthie of this calling, and fulfill all the good pleasure of his goodnesse, and the worke of faith with power, that the name of the Lord Iesus Christ may be glorified in you, and yee in him, according to the grace of God, and our Lord Iesus Christ. As we re­ceiue our naturall foode, that we may grow in strength, or at [Page 147]least haue our strength preser­ued, that so we may be able to vnder-goe our callings; so in this Sacrament we receiue our spirituall foode, that thereby gathering strength in the inner man, we may be the better able to glorifie God by walking in our callings; Mat. 5.16. Let your light so shine, sayth our Sauiour, that men seeing your good workes, may glorifie your Father which is in Heauen: And the ground of all this ought to be the loue of God in Christ: therefore sayth Paul, 1 The. 2.12 I beseech you that ye would walke worthie of God, who hath called you to his kingdome: And this we shall doe, Rom. 12. [...]1. 1. when wee present our bodies a liuing sacrifice holy, and acceptable to God: and 2. when for Conscience sake we endeuour to keepe Gods com­man [Page 148] If ye loue me, sayth Christ, Ioh. 14.15.21. keepe my Commande­ments. For, he that loueth my Cōmandements, & keepeth them is he that loueth me, & he that loueth me, shall be loued of my Father, and I will loue him, and will manifest my selfe to him.

1 Reasons of this point: first, we professe our selues the chil­dren of God, and true Christi­ans, it becommeth vs to mani­fest our selues so in our calling.

2 Secondly, we are called to a kingdome, which makes Paul stile this Calling, Phil. 3.14. an high or su­pernall Calling: Not so much because the Caller is heauenly, but because the honour, to which therby we are aduanced, is indeed heauenly. Hence also it is termed, Heb. 3.1. the heauenly vocati­on; not so much because the [Page 149]author, meanes, and manner, is heauenly, but because the state, whereto we are brought is hea­uenly, and glorious.

Ob: Ob: But how may I discerne this worthie walking?

Sol: Sol. By these three signes: the first is for a man to resist Sa­than, and all his temptations, and neuer to make himselfe a drudge, and a slaue vnto sinne any more. The Apostle exhor­teth the Ephesians, to put on the whole armour of God, that we may be able to stand against the assaults of the Deuill, Ephes. 6.11.12. for we wre­stle not against flesh, and bloud, but against principalities, and powers, against the rulers of the darkenesse of this world, &c. What this spi­rituall Armour, both offensiue and defensiue meaneth, is fur­ther expressed in that Chapter. Ver. 14.15. [Page 150]And for sinne, let not that haue dominion ouer vs, Rom. 6.12.14. for, we are not vnder the law, but vnder grace: and wee may very well know, that to whom we yeeld our selues seruants to obey, 16. his seruants wee are to whom we obey, whether of sinne vnto death, or of obedience vnto righteousnesse.

2 The second, is for a man to liue blamelesse, and vnspotted of the world, to auoid offence, and to forsake that which is e­uill, and not onely so, 1 The. 5.22 but to ab­staine from all appearance of e­uill. S. Peter exhorteth vs, not only to abstaine from fleshly lusts, 1 Pet. 2.11. which fight against our soules, but also to liue so, 12. that our conuersa­tion may be honest among the Gen­tiles, and wicked men, that they perceiuing our good workes, may be prouoked to glorifie God in the [Page 151]day of their visitation. S. Paul in three seuerall places of his Epi­stle to the Philippians, perswa­deth vs to liue vnrebukeable. Onely let your conuersation be as becommeth the Gospell of Christ, Phil. 1.27. that is, so walke, that it may ap­peare, our life is framed after the doctrine of the Gospell, and is answerable to our Pro­fession. Againe, let vs doe all things without murmuring, Phil. 2.14.15. and reasonings, that we may be blame­lesse, and pure, and the sonnes of God without rebuke, &c. And in another place. Whatsoeuer things are true, honest, iust, pure, louely, Phil. 4.8.9. of a good report, and that are well fraughted with vertue, and de­serue prayse, let vs thinke on them, and doe them. In all these places wee are exhorted vnto holinesse of life, & integritie of conuersation.

[Page 152] 3 The third, is for a man to a­bound in loue towardes his Christian brethren, & in mercy towards the poore members of Christ. Loue of our brethren, is the surest Euidence of our translation from death to life, 1 Ioh: 3.14 the Cognisance of a Disciple; It is called that fauourable, Ioh: 13.35. & well-wishing affection, of Gods chil­dren one towardes another: the speciall obiect of this loue, are the brethren, vnder that name come all that are partakers of like precious faith, 2 Pet. 1.1. and spirit of A­doption with our selues. The load-stone of this loue is bro­therhood, Mat. 10 42. Disciples are loued e [...] nomine, because they are Dis­ciples; Gods children, because they are Gods childrē, stamped with his Image. The manner of this loue, is 1. naturall, and [Page 153]kindly, proceeding from selfe inclination, no outward pro­uocations: 2. Impartiall, whe­ther poore, or rich. 3. Feruent, much water will not quench it. And the fruits of this loue, are 1. sociall, conuersing one with another, for mutuall comfort, and edification. 2. A fellow-feeling of miseries. 3. a succou­ring of distresses, and a chearful distribution to their present ne­cessities. Rom. 12.13

This last fruit of loue is pe­culiarly required after the re­ceipt of the Sacrament: for, as GOD hath shewed his great mercie vnto vs, in bestowing vpon vs a singular, and a rare banquet: He hath not dealt so with euery Nation; Psa. 147.20 So should we shew mercie vnto our poore brethren, in bestowing some [Page 154]reliefe vpon them according to our abilitie. 1 Cor. 16. 1 Rom. 15.25 Qui copiosio­res sunt, & volūt, pro ar­bitrio quis (que) suo quod vi­sum est con­tribuunt: & quod ita col­ligitur, apud praepositum deponitur, &c. Iustin Martyr A­polog. 2. This was practised in the Primitiue Churches; Collections, and Loue-feastes were made for the reliefe of the poore Saints, those of the richer sort, finding themselues willing to giue something, did contri­bute as they thought fit, and that which was giuen and col­lected publiquely, the Ouer­seers did so dispose of, that poore widdowes, fatherlesse children, and all sicke, lame, & impotent persons found helpe. And as in publique, so also in priuate, it behoueth vs to yeeld them some reliefe, and to send vnto them of our superfluity, as in Nehemiahs time vpon the Sabboth, Nehe. 8.10. after the hearing of the Word, &c. the people did eate, and sent part vnto them, for [Page 155]whom none was prouided.

Vse 1 Vse 1. This doctrine may shew vs, that most men, though by name they be called Chri­stians, yet walke vnworthie of this high, and honourable cal­ling whereunto they are called, they goe on in sinne without Repentance, and do what they can to disgrace the Lord, and Author of their profession, giu­ing iust cause of offences, both to God, and the world: vnlesse they reforme their liues, and labour to be purged from all fil­thinesse of the flesh, 2 Cor. 7.1. and spirit, their end will be fearefull. It will be the eternall destruction of their bodies and soules. Of these prophane Esaues, and fleshly Li­bertines, S. Paul maketh men­tion, saying; Phil. 3.18.19. There be many that walke (he spake passionately, [Page 156]with teares) who are the enemies of Iesus Christ, whose end is de­struction. Our Sauiour Christ sayth, Mat. 18.7. Woe vnto the world because of offences, yea, woe be to that man by whom the offence commeth. Doest thou heare this thou that liest in ignorance, that giuest thy selfe to drunkennesse, to contempt of the Word, and Sacraments, &c. then lay it to thy heart, thy end if thou con­tinue in this course is damnati­on, and that which thou most delightest in, shalbe thy sorrow, and thy glorie shall be turned into shame. It had bin as good for thee to haue had a Milstone long agoe tyed about thy neck, and thy selfe throwne into the bottome of the Sea, then to haue liued to the offence of GOD, and scandalized his [Page 157]Church. It is too much that thou thy selfe should bee euill spoken of: but the holy Gospel with the profession of it, and the whole companie of religi­ous, and godly people, by thy meanes to be blasphemed, is most horrible, and cannot bee without the curse of God. Oh therefore I beseech, and entreat you in the feare of God, Sic viuite, vt nemo de vo­bis male lo­qui abs (que) mendacio possit? Hierot Epist. ad Cae­lum de Insti­tut. Matris­fam. (when wicked men are giuen to speak euill of you) make them eate their words, and so liue, that none may speake euill of you, but that all the world may see they lie. Remember God hath called you not to vncleannesse, 1 Thes. 4.7. but vnto holinesse; euery thing in his Calling sauoureth of holinesse, 2 Tim. 1.9. the Calling is holy, 1 Pet. 1.15. the Caller is holy, the meanes and instru­ment is holy, Ioh: 17.17 & the immediate [Page 158]worker, which is the Spirit, is the fountaine of all holinesse. Oh then walke worthie of this cal­ling.

Vse 2 Vse 2. This may shew vs, if we trie our selues by the former signes, whether we walke wor­thie of our Calling, and liue ac­cording to our profession, the badge and cognisance whereof we haue alreadie receiued. If we resist sin, and Sathan, and suffer neither of them to raigne in, nor ouer vs: if we take heed that we be not spotted of this present euill world: if we loue our brethren, and the members of Christ, and with chearfulnes helpe them in their present exi­gents: then we haue receiued grace, by vertue of this heauen­ly Manna, and walke in our Callings, to Gods glorie, and [Page 159]the edifying of his Church. But on the other side, if we nei­ther resist Sathan, nor sinne, but giue them house-roome, & in­habitation, if we cannot in any sense commiserate, and helpe the necessities of our brethren, then we haue but the name of the Calling of Christianitie, Christians indeed wee are not, and deseruedly, may grieous imputations be cast vpon vs.

Vse 3 Vse 3. Seeing after the re­ceipt of the Sacrament, the workes of mercie are to bee re­membred, and the wants of the poore relieued: iustly may they bee blamed, that depart the Congregation, & giue nothing to the poore, whose bowels sound like Shaulmes for want of foode, and whose faces gather blacknesse through famine, We haue those [Page 160]that receiue the Sacrament, and yet so miserable, and so voyd of the bowels of compassion, that they can suffer the pitifull child halfe starued, and hanging vp­on their mothers breast, to crie out, ready to giue vp the ghost, Where is bread, and where is drinke? And the hearts of the parents to fall asunder like drops of water, because they haue not to giue vnto them, I would wish these to remem­ber the Parable of the rich Glutton, and poore Lazarus, Lak. 16. and the manner of the last Iudgement, Mat. 25. where the wicked are reproued, not for murder, or whoredome, though they shall be damned for these, but for vnmercifulnesse, being fed themselues, they would not giue any foode to the needie. [Page 161] There is no loue of God in such. 1 Ioh: 3.17

Some are so eager in scraping for their heires, that the poore can get nothing; but that sure­ly is best laid vp, which is layd vp in Christs almes boxe, which is the poore mans hand, for he and his, shall finde the benefite of it afterwards. Some in mat­ter of Almes, 1 Sam. 25.10.11. haue Nabals an­swere, they haue families of their owne, should they take and giue to others? Some stand vpon their termes, they will giue, but with? to wicked men? Yes, to them in great, and extreame necessi­tie; some indeed to spare their purses, will pretend, either that the persons be wicked, or that they know them not to bee good. But mans nature is to be pitied, euen in an euill man, & he which giues to a sinner, not [Page 162]because he is a sinner, Non peccato­rem, sed iu­stumpaupe­rens nutrit, quia millo non culpam, sed naturam diligit, &c. Grego: mag. but be­cause he is a man, relieueth not a sinfull, but a righteous poore man, because hee respects not his fault, but his nature. Mercy vseth not to iudge of deserts, but to helpe necessitie.

Some would giue, but they plead their owne pouertie. What thou wantest in purse, bestow in prayers to God for them, in admonition, instructi­on, consolation, and such like.

Some will giue so far as may stand with reputation. What if Christ had beene so streight­ned in his bowells to vs-ward, where had our poore soules beene? He had honor and glo­rie, yet for our sakes he emptied himselfe, and became of no re­putation: and shall wee stand with his poore members on [Page 163]tearmes of reputation.

Some giue grudgingly, who when the pennie is out of the purse, wish it in againe, and re­pent of their liberalitie; these are men with euill eyes. Pro. 23.6.

And many others will not giue any thing, without much vrging; these are like Spunges, they sucke vp water apace, but they will not let fall a drop, though they be full, till they be squeezed.

I could wish that these excu­ses might be spared, and poore hungrie soules better remem­bred. Giue vnto them to sup­plie their wants, & giue chear­fully, and often, when by anie meanes you heare of their di­stresse. A mercifull man will not stay till poore men seeke vp him, but he will seeke vp the [Page 164]poore, that he may finde them whom modestie, and shame fast­nesse causeth to lie hid, and to conceale their needfull cases. Oh spare some dish from your tables, some morsels from your mouths, some mony from your treasurie to relieue them.

1. God commands it, and giueth to you, that you may giue to them. 2. Reckoneth it as done to himselfe: 3. It com­mends your profession, nay, our profession of Christianitie bin­deth vs to giue. 4. Thy gift is depositum pietatis, Tertul. in Apolog. the stocke of godlinesse: 5. It is pleasing to God: Heb. 13.16. it is called a sacrifice. 6. It is beneficiall to thy selfe, God suffereth many to labour vnder great miseries, that hee might crowne the miserable for their patience, and the mercifull for [Page 165]their beneuolence. 7. Manie promises are made to giuers: Pro. 11.25. Luk. 6.38. Giuing is called [...], Com­munion, or Communication: If thou giuest a penie, the poore man giues thee a good prayer, and blesseth thee in the name of God, Iob 29.13. And 31.20. of which Iob made great reckoning. Giuing is like to Tennis-play, for, as the Ball that is serued, is returned forci­bly vpon him that serued it; So doth God double vpon vs the good that we haue done to o­thers as Dauias Prayers retur­ned into his owne bosome; Psal. 35.13. so doe our Almes.

The fourth and last dutie re­quired at our hands, after the receiuing of the Sacrament, is, a spirituall watchfulnes by pray­ers, and supplications in the spirit, both for our selues, and [Page 166]the whole Church, with all per­seuerance thereunto, that both it, and we may continue in well-doing vnto the end, and in the end.

This Dutie is set forth vnto vs, in the Philippians, where the Apostle bids vs be in nothing carefull, Phil. 4.6. but in euery thing by pray­er, and supplication, together with giuing of thankes, let our request be made knowne vnto God. And our Sauiour, Mat. 26.41. bids vs watch and pray, least we enter into temptation, gi­uing vs to vnderstand, that it is an easie matter to fal from God, and flie to the enemies of our saluation, vnlesse wee make heartie prayers to God for our establishment.

Paul prayed vnto God in the behalfe of the Philippians, Phil. 1.5. that they might stand strong in their [Page 167]fellowship in the Gospell, from the first, to the last day; and surely much more needfull is it for vs to pray for constancie in good things: soone may we fall or slip, let vs then pray the more seruently, let vs not giue our selues any rest, but still pray vn­to the Lord for our continu­ance.

Reason 1 1. Because of our selues, we are able to doe nothing, not to thinke one good thought, so, much lesse performe one good action. It is God that giueth vs both the will, and the deede; Phil. 2.13. as Christ sayth, Ioh: 15.5. without him we can doe nothing: therefore it is ne­cessarie, that our soules should be powred out, and our suppli­cations tendered, that God may be pleased, to beginne good things in vs, & then according [Page 168]to his good pleasure to conti­nue them in vs, and vs in them.

Reason 2 2. Because sleepinesse in good actions begun, bewraieth our carelesnesse, causeth God to re­moue, Reu. 2.5. and to take his ordinan­ces away from amongst vs, and to translate them to another people, Mat. 21.43. which shall bring forth the fruits thereof, to leaue vs to our selues, to come against vs with wrath, and to bring on vs that shamefull Prouerbe, Loe, 2 Pet. 2.22. with the dogge they haue turned to their vomit, and with the sow to the mire. What greater shame then after our escape from the filthinesse of the world, our taste of the good foode of our soules, and of the ioies to come, to turne from the holy Com­mandement: what a shame is it for vs to begin in the spirit, and [Page 169]to end in the flesh, to feede of Angels bread, and then to lust after the Garlicke, and Onions of Egypt. Great neede it is for vs to cast down our selues in all lowlinesse, before the throne of Gods maiestie, and earnestly begge at his hands, strength, & courage in all good things, and perseuerance therein, conside­ring, that if the vncleane spirit come for re-entrie, and get pos­session, Luk. 11.24. &c. he will come with seuen other vncleane spirits, and our last end will be the worst.

Reason 3 3. Becavse wee can neither receiue any grace, nor vse any good gift well, nor keepe any good thing, nor encrease it without watchfulnes by pray­er. If ye abide in me, Ioh: 15.7. and my Word abide in you, aske what you will, and it shall be done vnto you. To [Page 170]pray alwayes, Rom. 12.12 1 The. 5.17 Luk. 18.1. and not to faint, or giue ouer, is a thing much commanded by the holy Ghost. And as thus we are to watch by prayer, so alwayes in our pray­ers, this is to be remembred, that we pray, that the Lord his way may be knowne vpon earth, and his sauing health a­mong all Nations; that the word of the Lord may haue free passage; and that we may con­tinue grounded, and stablished in the faith, as we haue beene taught in Iesus Christ.

Vse 1 Vse 1. This may confute the Papists, touching their free-wil, seeing a man cannot perseuere, nor do any good thing without Gods speciall assistance. Who­soeuer therefore shall tell you, that wee haue power in our selues, to will, and to doe that [Page 171]which is good, and that wee need onely to be holpen, but not wholy assisted by grace, be­leeue him not. Adam before his fall had free will to choose the good, and to refuse the euill: but by his fal he lost that which in his Creation hee had, euen all free-will vnto all things of the spirit: so that till such time as he be regenerate by the spirit of God, he cannot at all by his own power vnderstand, thinke, will, or doe any thing that is good, but is wholy carryed to that which is euill, and can doe nothing else but sinne. 1 Cor. 2.14 The na­turall man (sayth the Apostle) perceiueth not the things of the spi­rit of God; for, they are foolishnes vnto him, neither can he know them, because they are spiritually discerned: Where the Apostle [Page 172]plainly sheweth, that the vnre­generate man hath none vnder­standing at all in the wayes of God, and the things that be­long vnto his peace, neither can haue till the Lord sanctifie him by his holy spirit, chang­ing his corrupt will, & working in him both the will, and the deed, of his owne good will.

Vse 2 Vse. This may teach vs, that it is not sufficient to begin wel, vnlesse withall we continue in well doing vnto the end, and in the end. The second sort of euill hearers beganne well, Mat. 13. but they mard all in that they did not continue; for, (notwith­standing all their good begin­nings) in the time of temptati­on they went away. The fiue foolish Virgins had flourishing Lampes for a while, yet they [Page 173]went out before the comming of the Bridegroome, and there­fore they were excluded out of his chamber. Lots wise made great hast out of Sodome for a season, but on a sudden shee looked backe, and stood still. The Scribe that answered Christ so promptly, and aptly, Mar. 12.34 out of the Law, was not farre from the kingdome of God; yet because he held not on he could not enter. So it is to be feared, that in ma­ny of vs there is pronenesse to retire, and giue out, wee start aside like a broken bow. Psal. 78.57. It is a kinde of wearinesse vnto vs, Mal. 1.13. af­ter a weeke, or a moneth, or a yeare to hold on. I haue known some exceeding hote, running swift at first like Hazael, but on a sudden they became cold, 2 Sam. 2.23 and lazie, and grew to a loathing of [Page 174]that which they at first extream­ly loued. Looke to it thou which art guiltie to thy selfe of thine owne back sliding. Re­member Lots wife, hauing be­gun to forsake the corruptions that are in the world through lust, continue in the grace of God, and grow forward from grace to grace, til thou be a per­fect man in Christ.

It must not be in Religion as in banquets; In the beginning good Wine, and then after that which is worse, but rather with the Church of Thyatira, Reu. 2.19. Our workes must be more at last then at first. Oh let vs all be carryed forward to perfection, Phil. 3.12.14. leauing that which is behind, endeuouring to that which is before, if by any meanes we may attaine the marke, With the Spouse, Psal. 45.11. Let vs forget [Page 175]our owne people, and our Fathers house, that is, the foolish con­uersation receiued from the Tradition of our Fathers. 1 Cor. 9. Let vs so runne that we may ob­taine; For, Mar. 10.22. He that goeth forward to the end shall be saued.