A Worthy Communicant, Treatise · Chapter 21
Chap. 21. Subſequent duties, and ſuch as muſt follow the Sacrament received.
CHAP. 21 VVEE are now come to the third, and laſt ſort of Duties, in which the due order of receiving the Sacrament ſtands, and they are ſubſequent duties, ſuch as follow after the Sacrament received:
There ought to be a ſpeciall care of duties after the Sacrament, as well as before, and in receiving, for though a man may come conveniently prepared, and may in a good meaſure be holily converſant in the duty of receiving, yet if a man be careleſſe, and looke not to himſelfe after the duty is done, he may marre all. A man may come to his meate prepared with a good ſtommach, may eate it with a good appetite, and feed hungrily, and heartily, and yet as ſoone as he hath eaten may doe that which may ſpoile all. If a man, before his meate bee well out of his mouth, fall to ſleepe, or to ſerious ſtudy, or to violent exerciſe, or ſpecially if he ſhall after meate eate ſome unwholeſome food, or take ſome poyſon, theſe muſt needs hinder digeſtion, and concoction, theſe muſt needs make him the worſe after his meat, though he come to it prepared with a good appetite, and fed upon it with a good ſtomach. Phyſitions before they give phyſicke prepare the body for it, and give it when the body is in a convenient diſpoſition for it, but that is not all. They have alſo a ſpeciall care to order, and dyet a man after he hath taken his phyſicke. For though a mans body may be well prepared before taking phyſicke, and be well diſpoſed in taking it, yet if a man be not afterwards carefull of taking cold, be not carefull what, and when he eates, his phyſicke will not kindly worke, nor doe him any good. Careleſneſſe in dyet, in taking cold afterwards may Qui pharmacum ſumunt, ſolent eo die ab omnibus abſtinere quibus pharmaci vis, & operatio, impediri poteſt. Gualth. in 1 Cor. 11. 27.dead, and kill the force of the phyſicke, ſo as it may not onelyonly doe a man no good, but much hurt, though the phyſicke were very good and proper for his body, and diſeaſe. A great care therefore ought to be had of a due, and a right ordering our ſelves after the Sacrament. And this care thus to order our ſelves ſtands in theſe two things.
Firſt, In a mans examining himſelfe after he is come from the Sacrament. Let a man examine himſelfe, and ſo let him eate, and ſo let him drinke. So alſo, let a man eate, and drinke, and ſo let him examine himſelfe. A man is ſeriouſly, and faithfully, after he hath beene at the Lords Table, to conſider between God, and his owne ſoule what entertainment, and welcome GOD hath given him, whether God hath dealt with him at this Supper, as Mary delt with CHRIST at that Supper, Iohn 12. 2, 3. whether the LORD hath powred any precious oyntment upon him or not, what comfort, and increaſe of faith, and grace he hath received, what quickning, what refreſhment, what friendſhip and communion with CHRIST, what vertue hee hath found to flow out of Chriſt into his owne ſoule.
Now upon ſuch examination a man ſhall finde that it hath been well with him at the Sacrament, or it hath not, he hath had a good day of it, or no good day. And accordingly as he findes, ſo he is to proceed.
Firſt, then if a man have found no joy, comfort, enlargement, no communion with, nor anſwer from CHRIST, but upon examination findes that he hath beene unfruitfull, and that his heart was full of deadneſſe, hardeneſſe, and dulneſſe of ſpirit; then two things are to bee done:
Firſt, Suſpect thy ſelfe that ſome miſcarriage hath beene in thee, either in thy preparation to, or in thy performance of the duty. Labour therfore to finde out where the faile was, and what it was that hindred the efficacy of the Sacrament, that cauſed God to keep his hand cloſe, that cauſed him to deny to anoynt thee with freſh oyle. And having found out what hindred, and deaded the Sacrament, judge thy ſelfe for that, and be ſeriouſly humbled for it. And this being thus done, ſo that after our receiving we can but be ſenſible of our owne ſenſeleſneſſe of heart in that holy duty, and can mourne for it, and complaine to God of it, and of our ſelves, we neede not be overmuch diſmaied, and caſt downe, becauſe this is one fruit of the life of Chriſt which was undoubtedly received in the Sacrament. Though thou haſt not that thou wouldeſt have had, yet thou haſt that which was worth the going for. Conſtrue this very thing as a fruite of going to the Sacrament, and be thankefull for that.
Secondly, Endeavour by after paines in prayer, and humiliation to quicken, and awaken the efficacy of the Sacrament, for this wee muſt know as a point of great uſe and comfort, that Sacraments doe not alwaies worke for the preſent, but the efficacy may come afterwards. It is in this caſe as in that, 1 Sam. 10. 1. 6, 9. Samuel anoynted Saul and ſaid, The Spirit of the Lord will come upon thee, &c. And it was ſo that when had turned his back to goe from Samuel, God gave him another heart. The Spirit of God came not upon him in the Anoynting, but afterwards, when hee was departed from Samuel. The Actions of God are of eternall efficacy, though he put forth that efficacy in ſuch times, and ſeaſons as he ſees good. Though the Sacrament worke not for the preſent in the adminiſtration, yet if wee bee after touched with a ſenſe of our unworthineſſe, and thereupon awaken our ſelves to quicken the Ordinance to our ſelves, the Sacrament, ſhall be ready afterwards to empty it ſelfe with bleſſings upon our ſoules, and ſhall prove effectuall, and comfortable unto thee. The firſt Sacrament of the Supper the Diſciples received, it is not like they found the efficacy of it for the preſent, for they then knew, nor underſtood nothing of CHRISTS death, neither could it ſinke into their heads that he ſhould dye, but yet afterwards when they came more cleerely to underſtand the myſteries of Redemption, and the whole doctrine of Chriſt, no queſtion but they reaped the benefit of that Ordinance, which then they fully underſtood not. Phyſicke doth not alwayes worke when it is taken, but many times a good while, ſome dayes after. It is with the Sacrament as it is with the word. Many a man heares the word; and minds it, but for the preſent it hath no work at all. It is poſſible that ſeven yeares, twenty yeares after it may worke, a Sermon preached ſeven yeares before may prove the meanes of a mans converſion ſeaven yeares after, wee have an example in that kinde, Iohn 10. 41, 42. And many reſorted unto him, and ſaid, Iohn did no miracle, but all things that ſpake of this man were true, and many beleeved on him there. Iohn had preacht of Chriſt before, they did not there upon beleeve in Chriſt when hee preacht. Iohn was dead, and gone, but now when Chriſt comes amongſt them, they upon Iohns former Sermons preacht a great while before, doe now beleeve. Iohn was dead, but his word was not dead, that now workes when he lyes in his grave. Thus alſo may it be with the Sacrament, it doth not alwayes preſently worke, it may, and doth work ſome longer time afterwards, when a Communicant humbled for his unprofitableneſſe in the duely endeavours, by after-diligence and Humiliation to quicken and put life into it. And if ſuch a courſe may quicken a Sacrament ſome time after, then why not much more on the ſame day? What hinders but it may bee in the caſe of the Sacrament of the Supper, as in the Sacrament of Baptiſme? The efficacy, and force of Baptiſme doth not preſently appeare, no not preſently upon the yeeres of diſcretion. Many an one lives vitiouſly, in ſinfull courſe, a ſwearer, adulterer, &c. but yet afterwards if God give once a man the heart to bee toucht with the ſenſe of his owne unworthineſſe, and hee beginnes to beſtirre himſelfe to ſecke GOD by faith, and Repentance, the Lord quickens a mans Baptiſme, and makes it as powerfull, and efficacious as if that very day adminiſtred. So in this caſe, poſſibly a man that hath beene at the Lords Table, and hath more then once beene an unworthy receiver, but yet if a man ſhall come once to bee humbled of that unworthineſſe, God will make ſacraments ſo oft unprofitably received, to become efficacious unto him. For though hee were unprepared to receive, yet God was not unprepared to diſpenſe the benefit of them. Therefore if wee have miſcarried in our preparations, and diſpoſitions ſo as we have found no benefit, no comfort, yet here is a remedy and an help, take this courſe by after-diligence, and after-Humiliation to fetch life into that Ordinance in which thou wert dead, and which was dead unto thee in the Adminiſtration. It is a frequent, and foule fault amongſt many, that ſo ſoone as the Sacrament is done, and the duty ended in publike, they never once looke after it more. They leave the Sacramentall diſpoſition, and devotion in the Church, there they ſhake hands with it, and bring not a whit of it home with them. When the Sacrament is done, all is done with them, and as they come to it, ſo they goe from it, without any examination at all. It is never once more thought upon. And thereupon no Humiliation for deadneſſe, hardneſſe, and indiſpoſition in the duty, and no care to make up that by after diligence, wherein they were wanting in the preſent performance.
2 Secondly, If upon this examination we finde that we were refreſhed, had our hearts enlarged, had vertue from, and communion with Chriſt, and that GOD was very good to us, then doe theſe two things:
1 Firſt, Bleſſe God with all thy ſoule for his mercy ſhewed unto thee, acknowledge with all thankefulneſſe Gods gracious dealing with thee in the communication, and manifeſtation of himſelfe to thee in his Ordinance.
2 Secondly, Be carefull, and watchfull to keepe up, and maintaine that holy, and gracious frame of heart in thee which thou acquireſt in, and bringeſt from the Sacrament with thee. A man when he findes enlargement, and a gracious diſpoſition of ſpirit in the Ordinance, ſhould be of Peters mind, when in the Mount with our Saviour in his transfiguration, Master, It is good being here. It is good to be here as long as may bee, when therefore in the Sacrament wee have gotten holy affections by degrees wound up to ſome ſpirituall height, have gotten them up to more than an ordinary, and common pitch, our care ſhould be to keep, and maintaine ſo long as we can, what we have gotten at the Sacrament, to keepe the ſweete meates wee bring from this banquet. It is true indeed that wee cannot hold them up in that height, and pitch, to which we have wrought our hearts in holy duties, and in the heate of holy exerciſes, but yet wee ſhould endeavour it what we can, and ſo long as is poſſible by after private duties of prayer, meditation, good conference, and the like. That as David prayes for the people in that caſe, 1 Chron. 29. 18. when he ſaw them in a floate of good affections, their hearts ſweetely, and graciouſly enlarged, O Lord, ſaies he, keepe this for ever in the Imagination of the thoughts of the heart of thy people, and prepare or ſtabliſh their heart unto thee. As if he had ſaid, Lord thou ſeeſt what a good frame of heart is in them at this preſent, oh that thou wouldeſt keepe, and maintaine this frame of heart in them ever. So when we finde a good frame of heart wrought in us at the Sacrament, wee ſhould pray, and endeavour that this frame of heart might bee ſtill upheld, and continued in us. See an excellent example of this after a Sacrament, 2 Chron. 30. 21, 22. They finde their hearts comfortably, and ſweetly enlarged in the uſe of Gods Ordinance, and loath they are to let this frame of heart ſinke in them, faine would they keepe it up ſtill, and therefore ſee ver. 23. what they doe: And the whole aſſembly tooke counſell to keep other ſeaven dayes, and they kept other ſeaven dayes with gladneſſe. This was done to keep up ſtill this gladneſſe of heart which they had in keeping the firſt ſeven daies. And this by way of proportion, ſerves to teach us what a ſpeciall care we ſhould have after the receiving of the Sacrament, to looke wiſely to our ſelves, to keepe alive as long as may be, that holy fire that was kindled in our hearts in the uſe of the Sacrament.
It is a groſſe miſcarriage, & a ſhrewd faile in men, who after good and faire enlargements at the Sacrament, have no care to keepe their hearts in good frame by prayer, meditation, or good conference, but as ſoone as they come from the Sacrament, doe fall to worldly and earthly conference, or vaine and idle diſcourſe, and ſo all on a ſudden quench, daſh, and dampe all, undoe all they have been ſo long a doing in their preparations, and performances. Such abrupt chopping off, and jumping off from holy duties, is a dangerous quenching of the Spirit. Such a quenching of the Spirit, as tends much to the hardening of the heart. Yron red hot put into water, and ſuddenly quencht, it makes it the harder. It is a very dangerous thing to the body, when it is hot, and in a ſweat, ſuddenly to cole it; by caſting off a mans clothes, or leaping into the cold water: Such a thing is as much as a mans life is worth. Such ſudden coolings, and dampings of ſpirituall heats, got in holy duties, cannot be without much danger to the ſoule. What a poore thing is it, that when at the Sacrament a man hath gotten an excellent fire kindled, and flaming in his heart, that an houre or two after, hee ſhould not have ſo much as a coale, or a ſparke of that fire remaining? And ſo much for the firſt thing to be done after Receiving, namely, the examining of our ſelves.
2 The ſecond thing to be done followes: And that is; A ſpeciall, and a wondrous great care to keepe touch with GOD, to expreſſe the power, and efficacy of Gods Ordinance in making our good, and keeping our vowes and covenants we have made at the Sacrament, our owne hearts are very falſe, fickle, and ſlippery, there is therefore the more neede to looke narrowly to them. They never long more to breake looſe, then when they are freſh bound with new cords. The divell alſo is exceeding malicious: Hee is never more buſie, more violent to tempt, and bring men to ſin, then when they come new from the Sacrament. Hee knowes that is the way to make their ſinnes out of meaſure ſinfull. Hee is exceeding deſirous to goe in, and goe downe after a Sacramentall ſop. No ſooner was CHRIST Baptized, Luk. 3. but Luk. 4. preſently after the Sacrament received, hee ſets fiercely, and with all his skill, and ſtrength upon him in his tentations. Looke how Senacherib did with Hezekiah, ſo doth Satan with us: When Hezekiah had reformed the Church, ſetled the worſhip of GOD, and had put all in good order, 2 Chron. 31. then Chapt. 32. 1. After theſe things, and the eſtabliſhment thereof, Senacherib came with his army into the land. So when a man hath beene at the Sacrament, and hath renued his Covenants with GOD, and ſtabliſhed his reſolutions of better obedience; After thoſe things, the Divell will come with all his forces, and ſeeke to make a man breake his vowes, and neglect his Covenants. Therefore proportionable, and anſwerable to the looſeneſſe of our hearts, and to the malice of Satan, ſhould our care be to keepe our covenants and our vowes, and to expreſſe, and manifeſt the power, and vertue of Gods Ordinance in the holineſſe, and obedience of our lives. Now ſhould our care be to ſhew what benefit wee have received by the Sacrament, in walking cloſely with GOD in the forſaking all former ſinnes, and performing all duties of obedience formerly neglected. Elias, after he was fed by GOD, went in the ſtrength of that food forty daies, and fortie nights, 1 King. 19. 8. So ſhould we walke in the ſtrength of our Sacramentall foode many daies and nights, and ſhew that indeed we have received ſtrength by, and from it by keeping our covenants with GOD of holineſſe, and obedience. See how Wiſdome ſpeakes, Prov. 9. 5, 6. Shee kills her beaſts, ſhe mingles her wine, ſhee furniſhes her Table, ſhee invites her gueſts; Come, ſaies ſhe, eate of my bread, and drinke of the drinke which I have mingled. But marke what it is that ſhee requires of her gueſts after ſhe hath fed them, and feaſted them at her Table, Forſake the fooliſh and live, and goe in the way of underſtanding. Now, that I have fed and feaſted you at my Table, live now no more as yee were wont to doe; now chooſe new company, and new courſes, now become new men, and goe, and walke in new waies. It is the very thing that GOD lookes for at our hands after we have been at the Sacrament. So ſhould it be with a man after his communion with GOD in the Sacrament, as it was with Iacob after his communion with GOD in Bethel: Geneſ. 29. 1. Then Iacob lift up his feet, and came into the land of the people of the Eaſt. Hee lift up his feet, he went with ſtrength, with ſpirit, with cheerfulneſſe, and Then he went, that is, after he had had that ſweet fellowſhip with GOD in Bethel, hee was ſo cheered, and refreſhed with that ſpirituall baite, that in the ſtrength, and force of that, he went on livelily, and cheerily in his journey. So when we have had fellowſhip with GOD in the Sacrament, in the ſtrength of that heavenly baite at the Sacrament, wee ſhould lift up our feete, and goe on cheerily, livelily, luſtily in our journey towards Heaven. After Chriſt had beene at Iordan at the Sacrament, he goes forth furniſhed with ſtrength from Gods Ordinance to encounter the Divell; Then Ieſus returned from Iordan full of the HOLY GHOST to be tempted of the Divell: Mat. 4. 1. Luk. 4. 1. Hee went from the Sacrament full of the HOLY GHOST, and full of power againſt the filthy ghoſt. So ſhould wee riſe from the Sacrament full of the Holy Ghoſt, Tanquam Leones igitur ignem ſpirantes ab illa menſa recedamus facti diabolo terribiles, & caput noſtrū mente revolvētes, & charitatem quam nobis exhibuit, Chry. ad pop. Hom. 61.full of power, and ſpirituall ſtrength, and like Lyons, breathing fire, as Chryſoſtome ſpeakes, ſo as wee might be terrible to Satan, and powerfull againſt our luſts, and corruptions to mortifie and ſubdue them, for this is one maine end and uſe of the Sacrament, for which we come to eat, that we may get from CHRIST in it, power to mortifie our luſts, and corruptions, and to be enabled to walke in better obedience then wee have done. Therefore that we may ſhew that wee have made good the end of the Sacrament, wee muſt mortifie luſts, and performe duties of obedience with more power than ever. That which Paul ſpeaks, Epheſ. 4. 28. Let him that ſtole, ſteale no more, &c. It muſt ſpecially be remembred after the Sacrament; Let him that ſwore, ſweare no more; that uſed to lye, lye no more; to be drunke, be drunke no more; to be uncleane, be uncleane no more, &c. This we come for to the Sacrament, and this vow wee at the Sacrament. It is the note of a man that ſhall goe to Heaven: Pſalm. 15. That he keeps his oaths and his promiſes, though to his owne hurt. How much more then ſhould a man be carefull of his oathes and promiſes which hee makes to GOD in the Sacrament, and that for his owne good? Therefore after the Sacrament thus thinke, and reaſon the caſe with thy ſelfe: I have beene at the Sacrament, I have there vowed, and taken the Sacrament upon it, that I will forſake my ſinnes, I have beene a ſwearer, oathes have beene frequently, and familiarly in my mouth, I have beene guilty of drunkenneſſe, uncleanneſſe, oppreſſion, covetouſneſſe; well now according to my vow at the Sacrament, I will watch over my tongue that I ſweare no more, I will get this bloud out of my mouth, and this abomination from between my …eet…, I will beware how this leproſie breake out againe Zech. 9. 7.in my lips, ſince the word is gone out of my lips, by which I have vowed at the Sacrament againſt this ſinne. I will now this day begin to renounce my drunken company, and courſes. I have neglected holy duties in publike, and private by my ſelfe, I will this day begin to reade Scripture, to pray diligently by my ſelfe, and to doe all thoſe duties of holineſſe mine oath at the Sacrament bindes me to. If after thou haſt beene at the Sacrament, Satan, or any of his inſtruments ſet upon thee in any tentation to any evill, or ſinne, feare thy ſelfe with thy ſacramentall vow. Say to Satan, I was lately at the Sacrament, there thou knoweſt what a vow I made to GOD, therefore I may not doe this evill. Wouldeſt thou have mee be forſworne before GOD? Should I, that have beene at Gods Table, and have eat and drunke with him, ſhould I lift up the heele againſt him? I that have taken an oath to the contrary? Avoide Satan, I may not, I will not in any caſe doe it.
Thus ſhould a man fence himſelfe Legitur de quadam ſancta … gine, quae quo…ie… ten…abatur, non niſi bapti…mo, …uo repugnabat dicens breviſſime, Chriſtiana, ſum. Intellexit enim hoſtis ſtatim virtutem baptiſmi, & fidei, quae in veritate promittentis pendebat, & fug…t ab ea. Lut….againſt Satans temptations by his having beene at the Sacrament of the Supper, as that Virgin did, of whom Luther ſpeaks, by her having received the Sacrament of Baptiſme, when ſhe had vowed, and covenanted with God againſt thoſe things to which hee tempted her, Satan I am a Chriſtian, I have beene baptized, there I vowed to the contrary. And ſo ſhe quenched the fiery darts of the Divell with the waters of her baptizme. So do when Satan tempts thee after the receiving of the Supper: Avoide Satan, I have received the Sacrament, and therein made a covenant to the contrary.
It is a great fault in men that they are no more watchfull over their hearts, and wayes after the receiving of the Sacrament, and no more carefull to expreſſe the power of the Ordinance in their lives. It was a great fault in the Diſciples, that there was at all a contention amongſt them for greatneſſe, and ſuperiority, Luk. 22. 24. But their fault was ſo much the greater by the circumſtance of time wherein the quarrell ſprang, for it was preſently after they had received both the Sacrament of the Paſſeover, and the Lords Supper, as appeares by the verſes before going. Was that a time to be contending, to be ſtriving, when they were newly riſen from the Sacrament? contending, and ſtriving with God in prayer, for a bleſſing upon his Ordinance freſhly received, had beene farre more ſeemely, and ſeaſonable, wofull is the carriage of many, and much to be lamented. Many come to the Sacrament, and there make their vowes of Renouncing their ſins, and becomming new men, and yet when once the action is over, and paſt, how ſoone are their vowes forgotten? how quickly returne they to their old courſes againe? It may be, the ſame weeke returne unto the ſame ſinnes, receive the Sacrament on the Lords day, and drink drunk again before the next Lords day, nay it may be, be drunke the next morrow, nay it were to be wiſhed, that it were not to true a complaint, that they be drunke the ſelfe ſame day. So for other ſins, men have not the care, nor conſcience to forbeare them the ſame day, but ſweare the ſame day they receive, and have their oathes in their mouths before the bread, and wine are well out of their mouthes: Iuſt as the ſtrumpet, Prov. 7. 14, 18. I have peace offerings with me; this day I have paid my vowes, come let us take our fill of love, ſo ſhe ſtiles her filthy luſt, untill morning, let us ſolace our ſelves with loves. The ſelfe ſame day that ſhe had beene at the ſacrifice, and the Altar, the ſelfe ſame day ſhee playes the Whore, and comes from the Altar, into the adulterers bed. How heynous had her adultery beene at any time, but when ſhe had beene at Gods Altar, to play the ſtrumpet, and the filth in that very day, how heynous was her tranſgreſſion? Muſt ſhe needs ſacrifice her ſelfe to the Divell in her luſts in the ſame day ſhe had beene ſacrificing to God? It is an heynous thing that hath beene objected juſtly againſt ſome impure Popiſh votaries, that they have riſen from Harlots ſides, to conſecrate the Sacrament. And is it not as heynous to riſe from the Sacrament to whoredome, as to riſe from whoredome to the Sacrament? Is it not as heynous a thing to riſe from the Sacrament to drunkenneſſe, as to riſe from drunkenneſſe to the Sacrament? How happy were it that that which was laid to Iſraels charge, might not be charged upō too too many Communicants, Exod. 32. 6. The people ſate downe to eate, and drinke and roſe up to play. How many ſit downe to eate, and drinke the ſacramentall elements, and that done, riſe up to play? To what play? To play the beaſts, to play the ſwine, to play the wantons, to play the wretches, and ſo make themſelves by ſuch receiving, twofold more the children of the Divell then they were before. That was exceeding heynous, and horrible, that the Lord complaines of Ezek. 23. 39. for when they had ſlaine their children to their Idols, then they came the ſame day into my Sanctuary to prophane it. What villany was this? Play the Idolaters, the mercileſſe murderers of their owne Children, and then come the ſame day into the Lords Sanctuary? what had they to doe to come into Gods Sanctuary upon any day, but eſpecially upon the ſame day? And had it not beene every whit as hainous to have come to Gods Sanctuary, to the Lords Table, Mal. 1. 12. and the ſame day to have committed Idolatry, murther, and ſo alſo to fall to Adultery, Drunkenneſſe, Blaſphemy, and oathes? Is not this in an high degree to pollute Gods name, and his Table, and to make the fruit thereof contemptible? Mal. 1. 12. What is this, but to take poyſon after Phyſicke? O ſhame that thoſe hands that have beene reached forth to receive Chriſts body at the Sacrament, ſhold afterwards be ſtretched forth to oppreſſion, and violence; that thoſe mouthes and lippes that have drunke Chriſts bloud at the Sacrament, ſhold be after, and ſpecially the ſame day, defiled with the ſlabbering drivell of oathes, filthy obſcaene ſpeech, and rotten communication? The Habaſſines, after the receiving of the Sacrament, thinke it not lawfull for them to ſp…t that day till the ſetting of the ſun. Brerew. enquir. cap. 23. 166.It is no better then ſuperſtition in them, but yet their ſuperſtition will riſe up in Iudgement againſt the monſtrous profaneneſſe of many amongſt us. They that hold it unlawfull to doe ſo much as ſpit that day, would they out of exceſſe of drunkenneſſe ſpue that day? They that will not ſpit that day, would they endure the Divells drivell to fall from their mouthes that day in ungodly oathes, and unſavory rotten communication? They that will not ſpit that day, would they in that day ſpit in Gods face, as common profane ſwearers, and blaſphemers doe?
But yet ſome againe there are, that have ſo much reverence to the Sacrament, and ſo much reſpect to the Ordinance, that upon that day they receive, they will carry themſelves fairly and demurely. If they be tempted by their companions to any irregular carriage, they can anſwer, Oh fie, by no meanes, I have beene to day at the Sacrament, I may not ſo much forget my ſelfe. And it is a good anſwer; But yet that day once over, the next day, or a few daies after, let out themſelves, and take their former ſinfull liberties. Now here let men a little conſider themſelves. Doth the ſacramentall efficacie laſt, and doth the ſacramentall covenant binde but for a day? If, becauſe thou haſt beene at the Sacrament to day, it be a good argument that thou muſt not ſin, and breake out to day; why is it not as good an argument for the next day, for the next weeke, for the next month, the next yeer? Is the efficacy, the bond of the Sacrament ſtinted to a day? Nay, if thou returne to thy ſins ſeven yeeres, twenty yeeres after thou haſt received; if in ſo long a time thou ſhouldeſt not, or couldeſt not receive againe, yet ſtill the bond is as ſtrong upon thy conſcience, as if thou hadſt received the Sacrament but this preſent day. There is one and the ſame reaſon in both Sacraments. The Sacrament of Baptiſme is but one adminiſtred, and that in our infancie, and yet I know our Baptiſmall vow, and covenant, binds to the day of our death, though we ſhould live an hundred yeeres, yea, though wee ſhould fulfill Methuſela's daies. The ſame covenant and vow wee make in Baptiſme, we renew at the Supper, and the bond in this, as binding and as laſting as in the other Sacrament. That is true, or ſhould at leaſt be true of both the Sacraments, which Paul ſpeakes of the Rocke, 1 Cor. 10. 4. They dranke of that ſpirituall Rocke that followed them, or went with them. They dranke of the materiall Rocke, which is called a ſpirituall Rocke, becauſe it was a type of Chriſt. The Iſraelites did not onelyonly drinke of the Rocke when they were at it, but after they were removed and gone from it, they ſtill dranke of it. But how could that be? yes, the Apoſtle ſaies, The Rocke followed them. That is, the water that iſſued out of the Rocke followed them as they journyed, and ſtreamed after them in their removes. So the Rocke followed them virtually, the vertue and benefit of the Rocke followed them, and went along with them. So is it, ſo ſhould we have a care it ſhould be, that the Sacraments ſhould not onelyonly be efficacious when we are preſent at them, and in the act of receiving them, but their efficacy and vertue ſhould follow us, and ſtreame after us all the while wee are travelling in the wilderneſſe of this world, till we come into Heaven.
When we come to the Sacrament, and doe not ſhew the efficacy and power of it, doe not keepe our covenants, and walke the more religiouſly and fruitfully after it, there followes upon it theſe two evills:
1 Firſt, God accounts ſuch receiving no ſervice done to him. The Sacrament received without following, and anſwerable obedience, he reputes and accounts as no ſervice at all to him. Looke how God conteſts with his people, Zech. 7. 5. 6, 7. Did yee at all faſt unto me, even to me? And when yee did eate, and when yee did drinke, did yee not eate &c? Should yee not heare the words, &c? As if hee had ſaid; yee have kept many faſts for many yeeres, but yee did no ſervice to me in all your faſts; for your faſting was no more ſervice to me, then when yee did eat and drink for your ſelves, and for your owne pleaſure and delight. But how ſo? Becauſe with your faſting, yee joyned not your obedience to me and my words, there followed no obedience in your lives; and therefore you faſted not unto me. Did yee at all faſt to me, to me? So likewiſe will God conteſt with ſuch communicants, as doe not expreſſe the power of the Sacrament, and keepe not their ſacramentall covenants in following obedience. When yee received the Sacrament in the firſt, ſecond, third, and every monethmonth in the yeere, did ye at all performe any ſervice unto mee, unto me? And when yee did eat, and when yee did drinke, did yee not eat for your ſelves, and drinke for your ſelves? Should yee not heare the words which the Lord cries by his Miniſters? Your eating and drinking at the Sacrament, is no more ſervice to me, then when yee eat and drinke at your owne ordinary tables for your ſelves, and your owne pleaſures, ſo long as after your receiving, and eating, and drinking at my Table, there followes no expreſſion of the power of mine Ordinance, no conſcience of keeping your covenants, in yeelding obedience to my words in your lives. Now what comfort can we have in our having received the Sacrament, if God accept it not as a ſervice done to him? Nay, it is ſo farre from being a ſervice accepted of God as done to him, that he accounts it treachery againſt him. It is true here, which Hoſeah ſpeakes, Hoſ. 6. 7. But they like men, tranſgreſſed the Couenant, There have they dealt treacherouſly againſt me: There, that is, in the very Covenant they have plaid falſe with me; where they thought they did God great ſervice, there they abuſed him; where they thought to pleaſe God, there they provoked him to anger, there they dealt treacherouſly againſt me. It is in it ſelfe a ſervice to God to receive the Sacrament, and to make a Covenant with him. And many thinke they doe God good ſervice herein, but they are deceived, becauſe like deceitfull falſe hearted men, they tranſgreſſed the Covenant; There, there, in the very Covenant, they deale treacherouſly againſt GOD. And ſo it is no ſervice, but a provocation to the Lord: For what can provoke more then treachery? And what is it but treachery to tranſgreſſe ſo ſolemne a Covenant.
2 Secondly, we horribly pollute, and take Gods Name in vaine, and make our ſelves guilty of ſpirituall perjury before God. What thinke we of perjured and forſworne perſons? What think we wil become of them? When we take an oath ſolemnely at the Lords Table to forſake our ſins, to walke in obedience in the performance of ſuch holy duties, and then afterwards live in thoſe ſins ſtill, and in the neglect of thoſe duties ſtill, Are we not forſworne? If we ſweare Siquidem vovens, & non ſolvens, quid niſi peiero? Bernard. de Precept. & Diſp. c. 20.to doe ſuch a thing, and doe it not, doe we not forſweare? And is it a light thing with us to be forſworne, and that by the breach of an oath, and covenant made ſolemnely with God? Doe but conſider, how heavily God threatens Zedekiah for breaking his oath and covenant, with the King of Babylon, Ezek. 17. 12.—21. Reade, and well obſerve the whole place. Zedekiah made an oath to Nebucadnezzar, and brake it: And what followes upon it? Verſ. 15. Shall hee eſcape that doth ſuch things? or ſhall he breake the Covenant, and be delivered? Verſ. 19. As I live, ſurely mine oath that he hath deſpiſed, and my Covenant that hee hath broken, even it will I recompenſe upon his owne head. But how? He ſhould die for it in the midſt of Babylon. Verſ. 16. and it firſt coſt him the loſſe of his eyes, ſo ſoone as he had ſeene his children ſlaine before his eyes. So ſmart vengeance hath God for perjury. God hath ſworne that he will be revenged upon ſuch as are forſworne, verſe 19. And though men will, yet GOD will not bee forſworne. Now then will the Lord be ſo heavily avenged for breach of oath, and covenant with a man, nay, with an heathen man, and an Idolater? Woe then to that man that breakes covenant with the great God of heaven and earth, who will not be mocked, who will not bee baffled withall, who will be a ſwift witneſſe, and a ſevere Iudge againſt all ſuch as groſſely take his glorious Name in vaine, and ſo foulely pollute his holy Ordinance. And thus a man doing the duties required before, in, and after the Receiving of the Sacrament, comes to the Sacrament after the due order. And he that walkes after this Rule, peace ſhall be upon him, and all the Iſrael of God.
FINIS.
End of the text · Jeremiah Dyke, A Worthy Communicant (1636)