A Worthy Communicant, Treatise · Chapter 7
Chap. 7. Of the Neceſsity of Charity and Love in him that will bee an Orderly Communicant.
NOw followes the fourth thing required in habituall preparation to the Sacrament, and that is charity and love towards our brethren. This is a thing neceſſarily required. This is a truth confeſſed on all hands, that men ſhould be in charity that come to the Sacrament. And many that have no great care, nor make any great conſcience of comming with knowledge, faith or repentance, yet will ſeeme to make ſome ſcruple of comming without charity. Yea though many will not abſtaine for their drunkenneſſe, oathes, &c. yet if there be a breach, and a falling out betweene them, and others they will by no meanes meddle; though without breach of charity a man may judge of them that they are reaſonably well contented that they have ſo faire an excuſe to ſtop the mouthes of their conſciences that are ready to checke them, and quarrell with them for their neglect of GODS Ordinance. For if out of conſcience they ſcruple comming to the Sacrament without charity, why then ſcruple they not living without it? But yet this ſhowes that men generally acknowledge that love is a neceſſary preparative to the Sacrament. It is that which indeed is neceſſary in all our ſervices of God, and dutyes of his worſhip. It is required in all that will pray aright, 1 Tim. 2. 8. I will that men pray every where lifting up pure hands without wrath. Every Chriſtians care ſhould be to have his prayer like Iobs, Iob 16. 17. Alſo my prayer is pure. The way to have our prayer pure, is to lift up pure hands without wrath. Love is that which makes heart, and hands, and ſo prayer pure from the defilement of wrath. It is required in all that will heare the Word aright, Iames 1. 19. They that will bee ſwift to heare, must bee ſlow to wrath, and verſe 21. all ſuperfluity of maliciouſneſſe muſt be layd apart to fit for the receiving of the Word. So 1 Pet. 2. 1, 2. Wherfore laying aſide all malice, as new borne babes deſire the ſincere milke of the Word. And ſo likewiſe no leſſe requiſite in all ſuch as will come to the Sacrament in due order. Every ſacrifice was to be ſalted with ſalt, Levit. 2. 13. And every oblation of thy meate offring ſhalt thou ſeaſon with ſalt. Thou ſhall not ſuffer the ſalt of the Covenant of thy God to be lacking, &c. with all thine offrings thou ſhalt offer ſalt. Vnſeaſoned ſervices are unſavoury ſervices. Services without ſalt are ſervices without ſavour. And here is a ſalt with which all our duties are to be ſprinkled, Marke 9. 50. Have ſalt in your ſelves, and have peace one with another. And as at all times, ſo eſpecially is it required before we come to the Sacrament. If without love, we are neither fit to pray nor heare, then not fit to receive the Sacrament; for he is not fit to receive the Sacrament, that is neither fit to pray, nor heare the Word. The neceſſity of it will appeare by theſe things.
1 By that ſo well knowne a place, Matth. 5. 23, 24. If thou bring thy Nun quam mihi contingat turbatum ad pacis accedere ſacrificium, cū ita & diſceptatione contingere Sacramentum-Certe non recipitur munus quodcun que meum quod defero ad altare, niſi ante placato fratre, quē me forte laeſiſſe meminero, quanto minùs ſi meipſum non placavero priùs. Bern. de precept. & diſpenſ.guift to the Altar, and there remember that thy brother hath ought againſt thee, leave there thy guift before the Altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy guift. It may ſeeme to be ſomewhat an odde thing, an incongruous carriage, and to carry ſome ſhew of irreverence with it, that a man being come into the Temple, having brought his offering before the Altar, ſhould all on a ſudden turne his backe upon the Altar, and goe his waies out of the Temple. Might not a man therefore in ſuch a caſe better have ſtayed there ſtill, ſo that in his heart he were ſorry for the wrong done to his neighbour, and be fully reſolved ſo ſoon as the ſacrifice is ended, to reconcile himſelfe to him? No, it will not ſerve the turne, but how od, and undecent it may ſeem to be, yet go thy way; and firſt be reconciled, and then come and offer thy guift. Not offer thy guift, and then go and be reconciled. This muſt be done firſt; it is a preparative duty, and preparative duties muſt be done before the ſervices themſelves be done. Now as in Sacrifices ſo is it in Sacraments, Et tum veniens offeres munus tuum. Vae mihi miſero, ne dicam & tibi, qui tanto tempore aut non obtuli munus, aut ira permanente, ſine cauſa obtuli. Hieronym. Ep. ad Castorin. Matert.GOD will have love, and reconciliation before men come to His Table. Go firſt and be reconciled before thou goe to receive the Sacrament. He that will goe to the Sacrament without charity, can looke for no better then to returne without fruit. Vncharitable receiving can bee no better then unprofitable receiving.
2 That ſame, 1 Cor. 12. 13. By one ſpirit wee are all baptiſed into one body, and [by one ſpirit] have beene all made to drinke into one ſpirit. The Apoſtle had ſhown before, v. 8, 9, 10. that though ſome men do receive perſonall peculiar gifts, yet they are given by the ſpirit for the good of the whole Church. The reaſon in briefe is becauſe all the whole Church is but one body, and one ſoube: and every beleever being a member of that body, whatſoever he hath, he hath it not for himſefe, but for the common good of the body. But now the queſtion might be whether all beleevers be one body, and one ſpirit or ſoule. Now therefore the Apoſtle ſhewes, and proves this unity of the Church, that all beleevers are one body and ſoule, from the end, and effect of the Sacrament, which is to ſeale this unity. That they be one body it appeares by the Sacrament of baptiſme, for by one Spirit wee are baptiſed into one body. That they be one ſpirit, or ſoule it appeares by the Sacrament of the Lords Supper, for by one ſpirit we are made to drink into one Spirit, or ſoule. Thus by both the Sacraments is this unity ſealed. Obſerve then that a mayne end, and uſe of the Supper is, that wee may be made to drinke into one ſpirit, into the Sacrament in love and charity, CHAP. 7 or elſe how ſhall the end and uſe of the Sacrament be made good? How can they be made to drink into one ſpirit, that are of two ſpirits, of two different, contrary ſpirits? it is exceeding requiſite that they be of one ſpirit, that come to be made drinkers into one ſpirit. It is love that makes men of one ſpirit, and ſo fits them to bee made in the Sacrament to drinke into one ſpirit: love makes men of one ſpirit, the Sacrament ſeales this unity of ſpirit. There cannot be an unity of ſpirit ſealed, till there be an unity of ſpirit made. Now becauſe it is love that makes this unity, and this unity muſt be ſealed at the Sacrament, therfore neceſſarily muſt a man come with love that will come aright to the Sacrament, or elſe hee fruſtrates a maine end of the Sacrament.
3 Thirdly, as the Sacrament of Baptiſme is the Sacrament of our new birth, ſo the Sacrament of the Supper is the Sacrament of our new life, and ſpirituall nutrition and growth. And unto it ſhould a man come, that in the right and religious uſe of it he may be ſpiritually nouriſhed, and may thrive and grow in grace and goodneſſe. Now no man can grow, thrive, or be nouriſhed by the uſe of the Sacrament, that comes to it without love. The whole Church is a body, every Chriſtian is a member of that body; now a member that will grow in the body, and thrive, muſt neceſſarily be united to and conjoyned with the body. If a member be ſeparated from the body it cannot be nouriſhed, nor grow: an hand or an arme rent or cut off from the body, cannot be nouriſhed, nor grow. Nay, though a part of the body bee not ſeparated from the reſt, yet if there be but a diſlocation of a part, ſo that it be only out of joynt, it cannot thrive and proſper till it be ſet in joynt againe. So it is here in the body Myſticall; it is a growing body, every member thereof growes and increaſes, Col. 2. 19. It increaſes with the increaſe of God. But how comes it to increaſe? All the body by joynts and bonds having nouriſhment ministred and knit together, increaſeth with the increaſe of God. So that unleſſe the body bee knit together by joynts and bands, it cannot increaſe by the miniſtration of nouriſhment. But now what are theſe joynts and bands, and what is it that knits the parts of the body ſo together as that it increaſes? That the Apoſtle layes downe ſomewhat more fully, Epheſ. 4. 16. From whom the whole body fitly joyned together, and compacted by that which every joynt ſupplies, makes increaſe of the body unto the edifying of it ſelfe in love. Theſe words are taken and tranſlated from the naturall body, and the Apoſtle ſhewes that it is in the Church, the myſticall body of Chriſt, as in a naturall body. Now in a naturall body; firſt, there be diverſe and ſmall members which goe to the making of it up: ſecondly, theſe members are fitly joyned and compacted together: thirdly, there is a conjunction of them after an excellent manner, and that thus: all the ſeverall parts they have their bones, the ſolid parts of thoſe members. Now theſe bones are coupled by the joynts, ſo as the end and the round part of one bone goes into the hallow end of another; This is an foreign, or foreign, Eph. 4. 16. Col. 2. 19. But this is not all, but as the joynts are fitted and ſuited each to other, ſo as the round part of one joynes to the hallow part of the other; ſo alſo that there may be a ſure coarticulation, there be certaine ligaments and bonds that grow faſt to the end of each bone in the joynt, that faſten bone to bone, this is foreign, Col. 2. 19. There is not only a fitneſſe by which one bone ſuites with another in the joynt, but there a faſtneſſe alſo by vertue of that bond that knits bone to bone. This is a compaction by that which both the bones in the joynt mutually miniſter: fourthly, the parts of the body thus ſweetly fitted and ſuited together, and thus firmely faſtened, they all by their nouriſhment received, thrive, and grow, and ſo the body increaſes, which it could not doe if there were a diſ-union, or a diſlocation, or … luxation of thoſe parts. Now thus it is in the Church the body of Chriſt: 2. There be many and ſundry members to make up this body. 2. They are all joyned and compact together. 3. Their conjunction is after the ſame manner. The mindes and ſpirits of beleevers are ſo coupled together, as that one mans ſpirit doth as it were inſinuate it ſelfe into anothers: and that this conjunction & joynt may be the ſurer, there be certaine bonds and ligaments that knit theſe members together: and theſe bonds are two: firſt, The Spirit of God, they have all one and the ſame ſpirit, Epheſ. 4. 4. One body, one ſpirit: and by this one ſpirit Chriſtians are knit in this one body, 1 Cor. 12. 13. Secondly, The bond of love, and peace; and every joynt or member ſupplies and miniſters this bond each to other whereby they are knit each to other, Epheſ. 4. 3. Endeavouring to keepe the unity of the Spirit; that is, endeavouring to be of one ſpirit and minde, as two bones meeting at a joynt are coupled in the unity of the joynt: there is the foreign or foreign, that ſpoken of, Rom. 12. 10. foreign. There is a fit joyning together, and this is added in the bond of peace. There is the compaction of both, by that which each joynt ſupplies, each Chriſtian ſupplying and miniſtring the bond of peace and love, doe thus knit and joyne together themſelves members in the ſame body: this is the foreign. So foreign.Col. 2. 19. there is mention not only of joynts, but of bonds. And Col. 3. 14. love is called The bond of perfection; that is, a bond which doth perfectly binde together the members of the myſticall body, each miniſtring and ſupplying love to another; as the ligaments that knit bones together are mutually miniſtred from both the bones: ſo that the compaction of the members is by the ligament of love, as the Apoſtle expreſſes it, Epheſ. 4. 16. Fourthly, the body of the Church thus compacted increaſes it ſelfe, and is edified and growes up, Epeſ. 4. 16. Maketh increaſe of the body unto the edifying of it ſelfe in love. The body encreaſes and edifies when the ſeverall parts doe, and they doe increaſe and grow when joyned together and knit together in love. So that all this ſerves to ſhew the neceſſity of love in ſuch as come to the Sacrament; we come to the Sacrament to be nouriſhed, to grow, to increaſe: none of theſe can be done without love. A man comming to the Sacrament out of charity, is a member out of joynt, yea, as a member diſunited. It is not poſſible ſuch a member ſhould bee nouriſhed and thrive. As therefore a man would finde nouriſhment and increaſe with the reſt of the body, ſo it concernes him to come prepared with love.
4 God requires that men ſhould eat their bodily food with love & mutual charity. There is little contentment in bodily Feaſts, when men ſit down at one Table with divided hearts and affections: we may ſee Acts 2. 46. how the Primitive Chriſtians did eat their common bread at their common Tables, Breaking bread from houſe to houſe, did eat their bread with gladneſſe and ſingleneſſe of heart: the which they could not have done if they had not met at their Houſes and Tables, as they did in the Temple, in the ſame Verſe, with one accord, or unanimouſly. They could not have eaten with gladneſſe and ſingleneſſe of heart, if they had not eaten together in love. For there can be neither gladneſſe nor ſinglenes of heart where love is wanting. And if they came together with ſuch love & affection to their common tables to take their bodily repaſt, how much more think we did they come with love, and all good mutual affection one to another to the Lords Table. Therefore it was that before the Sacrament they had their love-feaſts to teſtifie with what affection they came to the Lords Supper. The ſweet and ſauce of common repaſt, is love; Prov. 15. 17. Better is a dinner of greene herbes where love is, than a ſtalled Oxe with hatred: love makes a few green herbes farre better cheere, than the greateſt fare that is eaten with hatred and malice. If love therefore be required at our own Tables, that when wee eate together wee ſhould eate in love, how much more then will God require it in thoſe that come to ſit downe at his Table? Saint Auguſtine would not endure any at his Quiſquis amat dictis abſentum rodere fam…m, Hanc menſam indignam noverit eſſe ſibi. Poſid. de vita. Aug. cap. 22.Table that ſhould ſhew any malice againſt others in backbitings or detractions, and had two Verſes written on his Table, to bee Monitours to ſuch as ſate thereat, that in ſuch caſes that Table was not for them. And how much leſſe will the Lord endure any at his Table that come thither with malice and hatred againſt their brethren. Such muſt know that they are utterly unworthy to come to the Lords Table.
To come to the Sacrament in malice, and to eat it in diſtemper of ſpirit is not to eate the Lords Supper: that is, ſuch as ſo come do not ſo receive it in regard of the benefit and bleſſing, as if they received ſo holy an Ordinance as the Lords Supper: ſee 1 Cor. 11. 20. When ye come together therefore into one place, this is not to eat the Lords Supper. The particle, Therefore, carries the words to ſome thing before, to that Verſ. 18. When you come together in the Church, I here there be diviſions amongst you; when ye come together therefore in one place, this is not to eate the Lords Supper. Therefore when men come together, and there be diviſions amongſt them, this is not to eate the Lords Supper; for ſuch perſons eat not the Lords Supper in regard of the benefits and bleſſings that are received at the Lords Supper becauſe they eate not after the due order. This is not to eate the Lords Supper ſayes the Apoſtle, for verſe 21. in eating every one takes before other his owne Supper, and one is hungry, and another is drunken. So it may bee ſayd in this caſe, to come in malice to the Lords Table, this is not to eate the Lords Supper, which is a Supper of love, for how doe they eate the Lords Supper, when in eating, one mans heart ſwells againſt another, one man is ſicke with envy, another is filled with malice and hatred. They eate my people as they eate bread, Pſal. 14. 4. Ye bite and devoure one another, Gal. 5. 15. Thinke wee when men eate up one another and devoure one another that they be fit to eate at the LORDS Table, or to eate the LORDS Body? or if they doe eate the Sacrament thinke wee that they doe eate the LORDS Supper? That they ſuppe with CHRIST and have any fellowſhip with him? It is a good diſpoſition in one ſenſe to eate the Supper of the LORD in bitterneſſe, with bitterneſſe of ſorrow for ſinne, but to come in bitterneſſe of ſpirit in regard of hatred and malice, this is that which will ſo imbitter the Ordinance unto us, that we ſhall have little comfort in the action. The Sacrament is a ſeale, and in the right uſe of it the ſpirit ſeales up a mans redemption to him. Now he that would at any time be ſealed by the Spirit of God, eſpecially in the uſe of the ſeale of the Sacrament muſt take heede that hee grieve not the Spirit of GOD; And grieve not the holy Spirit of God whereby ye are ſealed unto the day of Redemption, Epheſ. 4. 30. If we grieve him how ſhall we looke to have him ſeale us? Specially when we come to the Sacrament? I but what is it that grieves him ſo that he will not ſeale? Iudge by that which immediately followes, verſe 31. Let all bitterneſſe, and wrath, and anger, and clamour, and evill ſpeaking be put away from you with all malice. Therefore bitterneſſe, wrath, and malice, they grieve the ſealing Spirit of God. We looſe our errand when we come to the Sacrament, and goe away unſealed; we goe away unſealed when we grieve the Spirit; we grieve the Spirit when we come to the Sacrament with a malicious, and an imbittered Spirit. Therefore as at all times it is good counſell to put away bitterneſſe, and malice, ſo it is eſpecially when men come to the Sacrament. There is a leaven of malice, and the feaſt muſt not be kept with that leaven, 1 Cor. 5. 8. This muſt be purged out as old leaven. That ſame of the Apoſtle 1 Co. 14. 20. may ſerve for a rule for comming to the Sacrament; Brethren be not children in underſtanding, how bee it in malice bee yee children. How many come to the Sacrament as children in one ſenſe, and not as children in another? As children in an ill ſenſe, and not as children in a good ſenſe; for knowledge as very children, to come thus like children is a dangerous thing. But to come as children in regard of malice, as free, as voyde of it as children, thus to come like children is an happy thing. And as our Saviour ſpeakes in another caſe of receiving the Kingdome of GOD, ſo in this ſenſe it is true of receiving the Sacrament, Luke 18. 17. Verily I ſay unto you, whoſoever ſhall not receive the Kingdome of GOD as a little childe ſhall in no wiſe enter therein. So whoſoever ſhall not receive the Sacrament as a little childe, in regard of freedome from malice, he ſhall reape no fruit by his receiving. Therefore as Saint Paul ſpeakes of charity in the generall, ſo I cloſe this point concerning charity in this particular to fit a man for the Sacrament, 1 Cor. 13. 2, 3. Though I have the gift of prophecy, and underſtand all myſteries, &c. and have no charity, I am nothing. And though I beſtow all my goods to feede the poore, &c. and have not charity it profits mee nothing. So in this caſe, though thou often, and frequently receive theſe holy myſteries, and yet have not charity thou art nothing, and thy receiving is nothing. Though thou receiveſt the Sacrament every day in the weeke, and giveſt liberally at the Sacrament to the poore, and yet haſt not charity, it profits thee nothing. So much wrong they doe themſelves that come not in due Order to the Sacrament, with that Love and Charity which GOD requires.