A Worthy Communicant, Treatise · Chapter 9
Chap. 9. Of the ſolemne ſequeſtring and ſetting a mans ſelfe apart before the Sacrament.
THus we ſee how a Communicant is habitually prepared, and wherin his habituall preparation ſtands. It followes now to ſpeake of that actuall preparation, which is required in every one that would bee a worthy and a welcome gueſt at the Lords Table, and would come after that due Order that is required: for though a man have all theſe forenamed qualifications, yet he muſt not here ſet up his reſt: but there is yet a further worke to be done, as wee partly before ſaw in the fourth Chapter. This actuall preparation ſtands in the fitting of himſelfe in ſpeciall manner for that worke, and ſervice of receiving, by doing thoſe things, and performing ſuch duties, which are requiſite not onelyonly for a good Chriſtian, but for a good and profitable Communicant. Knowledge, Faith, Repentance, Charity, and Obedience, are required in every one that will bee a good Chriſtian. A good Chriſtian a man muſt be before he can be a good Communicant: but yet a good Chriſtian is not enough in the generall, there muſt be ſomething in ſpeciall done in reference to this duty. Indeed ſome Papiſts thinke that actuall devotion is not neceſſary to the receiving of the Sacrament; becauſe as the Sacrament was of ancient given to children, ſo now it may be given to madmen, and frantick perſons who have no actuall devotion at all. But it ſuffices that this conceit is diſallowed of their owne men: for to give perſons without actuall devotion no more right to the Sacrament then to children and mad-men, is to give them no right at all. There is no queſtion but they may come as orderly to the Sacrament, as children and mad-men may doe. But whoſoever it is that will come orderly, muſt have actuall devotion, and actuall preparation, yea, though he be already habitually prepared. The five wiſe Virgins took oile in their Veſſels with their lamps, Mat. 25. 4. and their lampes were burning, but yet when they heare the Bridegroome was comming they preſently ariſe and trim their lampes, and ſo prepare to goe and meet him. They prepared to meet him when they tooke their lampes, and when they lighted them, and when they tooke oile in their veſſels: all this was preparation to meet the Bridegroome; but when they heare the Bridegroom was comming, then they fall to a freſh preparation, in trimming their lampes to make them burne brighter and cleerer. So it is in this caſe; habituall preparation is like the taking and lighting the lampes, and carrying oile in the veſſels: actuall preparation is like the freſh trimming of them when they burnt dimly. The geting of knowledge, faith, repentance, love, and obedience, this is the taking and the lighting of the lampes, and taking oile in the Veſſels, but the renewing, exciting of theſe, and the doing of other things in actuall preparation, is the trimming of the lampes. A Muſitian hath skill and cunning on his inſtrument, but yet if his Inſtrument be out of tune, and his hands cold, and his fingers num; he will firſt tune his Inſtrument, and warme and rub his hands and fingers to make them active and nimble, to play on his Inſtrument. An Artificer hath the skill of his trade, and knowes the myſtery of it thorowly well; but yet when he goes to build a houſe, or doe ſome ſuch worke, hee firſt grindes, whets, and ſharpens his tooles. If a Muſitian ſhall play upon an untuned Inſtrument, or with his benummed fingers, he will make but harſh and unpleaſing muſick. If the Carpenter though ever ſo expert in his faculty, ſhall worke with blunt and gapt tooles, hee will make but bungling and clouterly worke of it. And though a man may have knowledge, faith, &c. yet if he reſt contented with that habituall preparation, and doe not beſides actually prepare and fit himſelfe, hee is like to meet with little comfort and content in the duty, in regard of the cold and dead manner of performance: he will but fumble and bungle in the worke. So that beſides this habituall there is an actuall preparation neceſſary. Now this actual preparation ſtands in theſe things:
1 In a ſolemne ſequestration of a mans ſelfe.
2 In examination.
3 In renewing & quickning theſe former graces in us.
4 In raiſing and ſtirring up in our ſelves strong deſires after Chriſt.
5 In stirring up in our ſelves a ſtrong expectation of the benefits of the Sacrament.
6 In ſeeking God in ſpeciall and more than ordinary manner by prayer.
1 For the firſt. In this actuall preparation there muſt be an abſtraction and a ſolemne ſequeſtration of the ſoul from all other avocations whatſoever. There may be, and muſt bee ſome fitting of a mans ſelfe for the duty, from the time that a man hath notice of the Sacrament to be admiinſtred; but now on the day before, when the time of receiving approaches, a man ſhould at leaſt towards the end of the foregoing day ſeparate himſelfe from all other thoughts and occaſions, & mind wholly the worke of preparation to the Sacrament. And this ſequeſtration of a mans ſelfe ſtands in two things.
1 In ſetting aſide all lawfull thoughts, occaſions, and buſineſſes of our callings. Set by all ſuch cares and thoughts, and wholly ſuſpend them. Doe as Abraham did when he went to ſacrifice Iſaac at Mount Moriah, Gen. 22. 4, 5. When he ſaw the place afar off, he ſaid unto them abide you here with the Aſſe, and I and the Lad will goe worſhip. It was wiſely and well done of Abraham. He ſaw and knew that if they had gone with him they would have diſtracted him, they would have bin troubleſome to him, and have hindred him in the Sacrifice, they would have cried out, and have made ſuch clamours, that with no quietneſſe and freedome of ſpirit he could have done the ſervice. Therfore when he ſaw the place a farre off, he bids them ſtay behinde, it was a preparation afarre off, when he ſaw the place afarre off. The like ſhould our care be when we ſee the time afar off, but ſpecially when wee ſee the time neere and at hand, the Even before, wee ſhould then ſet aſide all our thoughts and buſineſſes, and bid them wholly ſtand aſide, and not ſuffer them, not onelyonly not to goe to the Mount with us, but not to goe into our cloſets, and ſecret chamber with us. It may bee ſuch a buſineſſe will bee calling upon thee to attend, and thinke upon it, It is a matter of ſome conſequence and concernment, it is not good to ſlight it. It may bee there is ſuch an occaſion of weight that cals upon thee to be remembred; but in ſuch a caſe ſay to all ſecular occaſions, and avocations as Nehemiah did to Sanballat and Geſhem when they ſent to him, Nehemiah 6. 2. Come (ſay they) let us meet together in ſome of the Villages, &c. But marke how hee anſwers them, Verſ. 3. And I ſent meſſengers unto them, ſaying, I am doing a great worke ſo that I cannot come downe; why ſhould the worke ceaſe whileſt I leave it and come downe to you?
And though theſe fellowes had ſo round and reſolute an anſwer, yet they were importuning him ſtill, Verſe 4. Yet they ſent unto mee foure times after this ſort, and as often as they ſent, ſo often hee gave them that anſwer, And I anſwered thē after the ſame manner. So when a man begins to ſequeſter himſelfe, and to ſet himſelfe apart for his actuall preparation, this and the other buſineſſe wil be calling upon a man, come let us think upon this thing, and let us conſider that; but then ſhould a man anſwer, I am doing a great worke, I am preparing my ſelfe for the Sacrament, I cannot attend upon you, why ſhould the work of preparation ceaſe whileſt I leave it and attend upon you? And though they haunt and importune thee, even unto four times after this ſort, yet ſtill anſwer them after the ſame manner. We finde in their faſts, Zech. 7. 3. the phraſe of ſeparating themſelves, ſhould I weepe ſeparating my ſelfe. Now as in faſting, ſo in our preparation to this holy Feaſt, there ſhould be a ſeparating of a mans ſelfe. And this is a maine part of this ſeparation, when a man ſeparates himſelfe from all his ſecular thoughts and buſineſſes, and ſets them wholly aſide to fit himſelfe the better for this worke. It muſt be here as in the caſe of prayer, Matthew 6. 6. When thou prayeſt enter into thy cloſet, and when thou haſt ſhut thy doore, pray, &c. I know our Saviour meanes it in another ſenſe, that in regard of privacy and ſecrecy, a man ſhould ſhut his doore when he prayes; but yet alſo in another ſenſe ſhould a man firſt ſhut his doore, and then pray, that is, ſhut his doore againſt all ſuch thoughts, as may diſtract him in the duty, he ſhould ſhut out of doores all diſtracting thoughts, and cauſe them to ſtand without doores that he may doe the duty with the more freedome. And ſo in this duty of preparation, enter into thy cloſet, and when thou haſt ſhut thy doore prepare thy ſelfe; when thou haſt ſhut out of doores all ſecular cares and thoughts of other buſineſſe, ſet upon the work of preparation.
In receiving the Sacrament there is a ſervice to be done to God. Now we muſt ſerve God in that order that a ſervant doth his maſter. See how our Saviour ſpeakes of a ſervant to doe his maſter ſervice, Luke 17. 8. Girde thy ſelfe, and ſerve mee. It was the faſhion in thoſe Eaſterne parts, for men to go in long garments downe to their feete. And therefore when men were to goe about any worke, they uſed to gird, and tuck up their garments that they might not trouble them in their worke, by hanging looſe about their heeles. So it muſt be with us when we goe about any ſervice to GOD; we muſt firſt gird up our ſelves, and then ſerve him. A looſe, diſcinct, and a diffluent mind is not fit to doe God any ſervice. Therfore we are called upon to gird up our loynes, Luke 12. 35. Let your loines be girded about, 1 Pet. 1. 13. Wherefore gird up the loines of your mindes. Two things are required in a good ſervant. 1. Readineſſe, and preparedneſſe to do his maſters commands ſo ſoone as he calls. 2. Nimbleneſſe, handineſſe, and handſomeneſſe in doing what he is enjoyned. Now this girding implyes both. 1. A prepared readineſſe before hand to doe his maſters will. A ſervant that is girded and hath his garments truſt up about him, let his maſter bid him doe ſuch a ſervice, he is ready, and prepared to doe it ſo ſoone as he ſpeaks, Luk. 12. 35. 36. Let your loynes be girded, and ye your ſelves like men that waite for their Lord, that when he comes and knockes they may open unto him immediately. Let a ſervant be ungirt, and he is not ſo ready to doe what his maſter commands, becauſe firſt he muſt have a time to gird himſelfe, and his maſters worke muſt ſtay till he be girded, and he muſt be girding, when he ſhould be working. 2. It implies dexterity, and handſomeneſſe in his worke. An ungirt ſervant if he ſerved his maſter and did his worke enjoyned, yet he could not doe it cleaverly, becauſe his garment hanging looſe about him would ſo puzzle, and cumber him: an ungirt ſervant would be but a fumbling puzzle in his worke. And therfore the maſter bids his ſervant firſt gird himſelfe, and then ſerve him. It is juſt ſo in all Gods ſervices, and ſo in this ſervice of receiving the Sacrament. God requires a preparedneſſe to, and an handineſſe in the worke. And therefore this girding up of our loines is exceeding neceſſary before our comming to the Sacrament. Firſt, becauſe God lookes that when we come to the Sacrament we ſhould be ready to doe the worke he there requires. If the loines of our mindes be ungirt, and we come to the Sacrament with looſe ſpirits, diſtracted with a company of earthly cares, we ſhall be unready to doe the worke of receiving CHRIST which he there commandes. He will command us there to take, and receive CHRIST. Now if we come with looſe hearts, and mindes, we muſt make God ſtay our leaſure before we can doe it; we muſt firſt have ſome time to gird up our loynes, and to tucke up this tatter, and that ragge, and the other danglement that hangs about our heeles, before we can take, and receive CHRIST. And ſo we muſt be girding, and tucking when wee ſhould be receiving. Secondly, becauſe if we come with ungirt loines, with looſe ſpirits, and doe Gods worke ſo, we ſhall doe it puzlingly, and fumblingly. Our long garments hanging looſe about our ſides and heeles, we ſhall make but poore worke of it. If a maſter had commanded a Iewiſh ſervant with his loines ungirt to have gone to plow, or to have digged in his vineyard, how awkely would he have done theſe workes? He could not have followed his Plough but he would ever, and anon have been treading upon his looſe garment, and have beene ready to have fallen upon his face, he could not have ſet his foote upon his ſpade, but he would have beene treading upon the looſe skirt of his garment which would have exceedingly hindred, and troubled him in his worke, he could not have been expedite in his buſineſſe, ſo long as his garments hang about his feet. It wil be no better with us comming to the Sacrament with ungirt hearts, and mindes, our looſe thoughts will be ſo troubleſome that it will be impoſſible for us ever to make good worke of it. And therefore looke how God would have that firſt Paſſeover eaten, ſo muſt it be in eating the Sacrament, Exod. 12. 11. And thus ſhall yee eate it, that is, after this order, with your loines girded. And thus ſhall you eat the Lords Supper, with your loines girded. And this is one maine part of girding our loines, the ſetting aſide, & putting by al our ſecular thoughts, and imployments.
We ſhall finde two caſes that made a man unfit for eating the Paſſeover. Numb. 9. 10, 13. Vncleanneſſe by a dead body, and being in journey a far off. If a man had touched a dead body it made him uncleane, and ſo unfit for the Paſſeover. It was not fit an uncleane perſon ſhould meddle with ſo holy an Ordinance. But obſerve, that not onelyonly a man uncleane by a dead body was unfit for the Paſſover, but a man that was in a journie a farre off. Why was ſuch a man unfit? Like enough being in a journey his minde, and thoughts would be ſo taken up with the buſineſſe of his journey, or being in a journey a farre off, his minde would be ſo upon home, and he would be ſo taken up with ſuch cares, and feares as uſually men are filled withall when they are farre from home, that he by reaſon of thoſe thoughts, and diſtractions would be utterly unfit for the Paſſeover. Many are in the minde that if they be free from a dead body, that if they have not defiled themſelves with ſome groſſe ſinne, of drunkenneſſe, uncleanneſſe and the like, that they are very fit for the Sacrament, but in the meane time come to the Sacrament whileſt they are in their journies, with hearts undiſcharged of earthly buſineſſe, and cares, and having their hearts in journies, travelling up and downe after one worldly buſineſſe or other, even when they are at the LORDS Table. Therefore let men take notice, that a journey may unfit for the Lords Table, as well as a dead body. That he is unfit to come to the Sacrament, that hath a company of earthly cares, and thoughts peſtering his minde, as well as he that hath defiled himſelfe with ſome groſſe ſinne. It is lamentable to conſider how many men bring their ſervants, and the Aſſe, even to the very mount, how many are called away from the Lords worke to meete with their Sanballats, and Geſhems, how many are in their journies when they are comming, and when they are come to the Sacrament. When our Saviour CHRIST overtook the two Diſciples going to Emmaus, he asked them this queſtion, Luke 24. 17. What manner of communications are theſe that ye have one to another as ye walke? So let one but aske men, What manner of thoughts are they that you have in your hearts over night before the Sacrament? What manner of conferences, and communications be they that they have one with another, the night before, nay the very morning as they walk together to the publique aſſemblies to receive the Sacrament? How happy were it that they could anſwer as the two Diſciples did there, verſe 19. Concerning Ieſus of Nazareth, concerning the benefits and the ends of the Sacrament, and the preparation required to it. But it is nothing ſo. If their communications, and conferences be not vaine, fooliſh and froathy, yet at the beſt they are but mercate communications, conferences about Sheep, Oxen, about the prices of graine, &c. and with theſe conferences come they to the very Church doores when they come to receive the Sacrament. Is not this worſe then to have received the Sacrament of the Paſſeover a man being in a journey? Is not this a pitifull preparation to this holy ſervice? When men come to the Sacrament piping hot out of the world, out of their worldly conferences, and from their worldly thoughts, and have not ſome convenient time before diſcharged, and disburdened their hearts of them, muſt not that frame of heart, and bent of ſpirit needs come along with them to the Lords Table? And muſt they not needs be tumultuous and troubleſome? Muſt they not needs make ſuch a noyſe and ſuch a dinne as muſt cauſe diſtraction in this holy ſervice? And how can ſuch a frame of ſpirit agree with the Apoſtles rule, 1 Cor. 7. 35. That you may attend upon the Lord without diſtraction? Which is a rule as well for receiving the Sacrament, as for all other ſervices of God. What doe ſuch men bring upon themſelves, but the Aegyptian plague of the flyes? The flyes came into Pharaohs houſe, and the houſes of his ſervants, ſo as the Land was corrupted by reaſon of the flyes. Exod. 8. 24. But in the Land of Goſhen where Gods people were, there were no ſwarmes of flies, verſe 22. It ſhould be with the Lords people at the Sacrament, as in Goſhen; there ſhould be no flyes there to trouble them with their buzing importunity. It muſt be with a godly man at the Sacrament as it is ſayd to have beene in the Temple. There was abundance of fleſh ſacrificed in the Temple, and yet they ſay there was never any flye ſeene in the Temple. So ſhould it be with us at the Sacrament, not a fly to be ſeene, or heard buzzing there. The way to have it ſo is, beforehand, to drive away theſe flyes, theſe buzzing thoughts, by ſetting them aſide the day before, and then labour ſo to remove them as at laſt the Aegyptian flyes were removed, Exod. 8. 31. He removed the ſwarmes of flyes, there remained not one. And when they are thus removed before, then ſhall not a man be troubled with them at the Sacrament. It ſhould be a mans wiſedome to deale with his lawfull and honeſt cares, and the thoughts of his calling before he comes to the Sacrament, as Nehemiah did with thoſe Merchants before the Sabbath. Nehe. 13. 19, 20, 21, 22, 23. When the gates of Ieruſalem began to be darke, before the Sabbath, I commanded that the gates ſhould …e ſhut, and charged, they ſhould not be opened till after the Sabbath, and ſome of my ſervants I ſet at the gate, &c. So the merchants lodged without Ieruſalem once or twice. Then I teſtified againſt them, and ſayd unto them, why lodge ye about the wall? If you do ſo againe I will lay holde on you. From that time forth they came no more on the Sabbath. Do ſo with the honeſt, and lawfull cares of thy calling before the Sacrament. Shut up the gate of thine hart againſt them, and let it not be opened till all the duties of the Sacrament-day be ended. It may be they will be hankring, and hanging about for entrance, but ſet a watch at the gate of thine heart, teſtifie againſt them, rebuke them, threaten them, let thy ſpirit riſe againſt them in an holy indignation, and this will be a good meanes to helpe to a gracious liberty from Ceſſa ab inquietudine tua, non ſi… tumultus quidam in corde tuo per corruptionem volitantibus phantaſmatibus, & compungentibus te—Cimphe, natae ſunt in terra Aegypti de … mo, maſcae quaedam, ſunt min… tiſſimae, inquietisſimae, inordinate volitantes, in oculos i…uentes, non permitte…es hominem quieſc…e, dum a…g…tur iterum i…ruunt, dum abactae fuerint ru…ſu redeunt, ſ…c… omnia vana …hanta…mata co…d…, Aug. in fragm. ſerm. de De. alog.their annoyance. But for want of this preparation duty how many, even when they are at the Sacrament, are no leſſe peſtered with their cares, and earthly thoughts, then the Aegyptians with the bitings, and burrings of their flyes? Thoſe flyes miſerably peſtred the Aegyptians, and plauged them exceedingly; what ever they were a doing they were about them, very unquiet, flying in the eyes of them, not ſuffering them to be quiet. If they drave them away they came upon them againe, if they chaſed them away they ſtill returned. This was a vile vexation. And this is the caſe of many comming to the Sacrament, juſt ſo are they peſtered with their cares, and thoughts that theſe flyes even corrupt the duty, as the Aegyptian flyes did the Lande And all is from the neglect of its dutie.
What acceptance a man is like to finde in ſuch a ſervice, judge by that Law, Exodus 22. 31. Ye ſhall not eate any fleſh that is torne of beasts in the field, ye ſhall caſt it to the Dogges. Torne fleſh it was neither fit for ſervice of men, nor of GOD. Not for ſervice of man, for they muſt not eate it. Yee ſhall caſt it to the Dogges. Torne fleſh muſt not be mans meat, but Dogges meate. It was not fit for the ſervice of GOD. For if torne fleſh muſt be caſt to the Dogs, it had beene an haynous thing to have offered that to GOD, which was to be given to Dogges. And if a man had brought a torne, rent beaſt for Sacrifice, GOD by no meanes would have accepted it, Mal. 1. 13. Yee brought that which was torne, ſhould I accept this at your hands? GOD then will accept no torne Sacrifices. Diſtracted communicating, it is torne fleſh. A man that receives the Sacrament with his head and his heart full of worldly thoughts, doth as highly offend, as a Iew ſhould have done that had eaten of a torne beaſt which ſhould have beene caſt to the Dogges. He offends as highly as he, that ſhould have ſacrificed torne fleſh (dogges meat) to GOD. When thou commeſt to the Sacrament, and haſt not firſt ſeparated thy ſelfe from theſe worldly thoughts, and ſo likewiſe much more from all vaine, idle, luſtfull thoughts, and haſt not firſt diſcharged thy ſelfe beforehand of all diſturbing, diſtracting, diſtempering thoughts, this is a torne ſacrifice, and ſhould God accept it at thine hands? God loathes rather ſuch torne ſervices. And thus is the firſt thing to be done in this ſequeſtration of our ſelves, this ſetting aſide, and putting away all, even our honeſt and lawfull thoughts of our callings, and therefore much more all other ſinfull and fooliſh thoughts. Abſtraction of the minde from whatſoever may cauſe Diſtraction.
2 The ſecond thing to be done in this ſequeſtring, and ſetting our ſelves Sicut enim Domina volens aliquod unguentum conficere pre…iolum ſuſcitat famulas ſuas, atque ad ſemetipſam congregat, imperat aliae tenere libram, aliae …e…e…e injungit, aliam jube: miſcere, &c. Ita & anima quae pretioſiſsimum …ſtud unguentum componere, ac ſerv…e d…ſiderat▪ omnes corporis ſu…ſenſus ad ſeipſam congreget, ſegnitiemque ipſorum, ac negligentiam deturbans, tota ſolicitudine vigilare & in hoc tantum quod propoſu… cogat intendere. Chryſ. de compunct. …rd. l. ….apart, is to ſummon and call in, and to collect together all the powers and faculties of the ſoule, to attend upon the buſineſſe now in hand. As David, when he was to praiſe God, hee cals upon all that is within him to ſet upon the ſervice, Pſal. 103. 1. My ſoule praiſe thou the Lord, and all that is within me bleſſe his holy name. So when we now goe about to prepare our ſelves for the Sacrament, call upon all that is within us, all the powers of our ſoule to be ready to attend this buſineſſe; that now all other buſineſſes being huſht and ceaſed, they bend all their ſtrength to do the preſent worke in hand. So fit we our ſelves for receiving, as David fits himſelfe for ſinging & giving praiſe, Pſal. 57. 7, 8. My heart is fixed, O God, my heart is fixed, I will ſing and give praiſe. Awake up my glory, awake Pſaltery and Harpe, I my ſelfe will awake early. When he would ſing and give praiſe to God, firſt he hath his heart fixed, or firmely prepared; he doubles it, my heart is fixed, O God, my heart is fixed. The firſt may imply the fi… duty, a ſetting apart of all other thoughts. An heart taken up with worldly thoughts, when a man goes about Gods ſervice; is not a fixed heart, but a wandring, ſtragling heart, a kinde of planetary ſpirit. As there bee fixed ſtarres and planets, wandring ſtarres, ſo there bee wandring ſpirits, and fixed hearts in Gods ſervice. Now Davids heart was a fixed heart, an heart firmely prepared, not taken up, nor wandring after any by-buſineſſe, when hee prepared himſelfe to that ſervice. The ſecond may imply this ſecond duty; my heart is fixed and bent with all its power to do the duty, and therefore hee awakens his glory, his tongue, his Pſaltery, his Harpe, himſelfe to the worke. So ſhould a mans heart be doubly fixed when he fits himſelf for receiving the Sacrament: fixed as not drawne away, and drawne about other buſineſſe, and fixed, as bent wholly with all the powers of it to doe the work of preparation. So fixed upon the buſineſſe, as he ſhould ſummon, and awaken, all the powers of the ſoule to attend it. Awake my underſtanding, and mine affections, awake my affections, and all that is within me, awake and ſtirre up your ſelves, to attend this great worke in hand.