The Communicants Guide, Part 5
Plaine EXPRESSIONS OF Sacramentall Truths TO Uulgar Capacities.
By the helpe of which, the younger, and ignorant ſort may eaſily underſtand, and remember the most neceſſary things belonging to the Sacrament of the Lords Supper.
EXPRESSION I. Of this, That the Sacrament of the Lords Supper doth truely, and really exhibite to the worthy Receiver, the Body and Bloud of Chriſt, with all the benefits of his Death, and Paſſion.
FOr it is here, as it is in a Leaſe A Lord of a Mannor makes, ſeales, and delivers a Leaſe of a Farme to a Tenant, containing two, or three hundred Acres of Land, butting, and bordering thus, and thus, upon condition that the Tenant ſhall pay him ſuch a Fine, and ſo much yearly Rent.
The Tenant… receives the Leaſe, and having it in his hand, ſhewes it to his friend, and tells him that he hath for two hundred pounds a yeare three hundred Acres of Land.
The Parchment, Inke, and Wax of the Leaſe, have not the very Acres of Ground, nor Trees, nor other appurtenances thereunto belonging, being, and growing therein, and yet by vertue of that Parchment, Inke, and Wax made a Leaſe and ſealed, and delivered by the Land-lord, the Tenant will poſſeſſe them all.
I demand then how it commeth to paſſe, that this piece of Parchment, and this Inke, and Wax thus made a Leaſe, and thus fealed and delivered, hath power to conveigh really, and actually this ground, with his appurtenances to this Tenant?
To which the Anſwer is, that the power it hath to performe this, commeth not from the Parchment, Inke, and Wax, but from the legall power, and authority of the Law-giver, who did decree, and ordaine, that a Deed conceived in ſuch, and ſuch forme of words, and thus ſealed, and delivered, ſhould be effectuall, and powerfull to give a Tenant reall poſſeſſion of ſuch Lands, and all the appurtenances thereof.
And juſt ſo is it in the Sacrament, for by it Chriſt doth give us his very Body, and Bloud, his Merits, and his Righteouſneſſe; by it he paſſeth over unto us a Deede of all the joyes of Heaven; he Seales unto us a pardon of all our ſinnes, and of all the Puniſhments belonging unto them, but upon this condition ſtill, that wee doe truely pay unto him his Rent; to wit, true Repentance for all our ſinnes, true Charity towards our Neighbours; true Faith in his Bloud; and a new, and ſincere obedience to his Commandements.
So that when we receive this Sacrament after this manner, we may ſay. Here have I the Body, and Bloud of Chriſt my Saviour, here have I Remiſſion of all my ſinnes; and the Kingdome of Heaven paſſed over unto mee. And yet that bit of Bread, which I have eaten, hath not the Kingdome of Heaven lying in it nor the Body of Chriſt moulded up in it, or converted into it; neither hath the Wine, which I have drunken, the Bloud of Chriſt within it, or is converted into it.
Whence then have they this power? In their owne nature they have it not; whence then can they convey all this to mee?
I anſwer, the power which they have, comes from the Law-giver Jeſus Chriſt, who Decreed, Inſtituted, and Ordained that thoſe Elements of Bread and Wine received in his manner, and on his conditions, ſhould be powerfull, and effectuall to convey unto me, and make me partaker of his bleſſed Body, and Bloud, and of all the benefits of his Death, and Paſsion.
EXPRESSION II. Of this, That a wicked man, and an unworthy Receiver, may at the Sacrament Receive the outward Elements of Bread, and Wine, without receiving any benefit by the Body and Bloud of Chriſt.
FOr it is here as in the uſance of a conveyance. Now we know, that if a conveyance made to Peter, lying upon a Table be given to Richard, or to any other perſon to whom it doth not belong; or which Richard, or any other perſon fraudulently taketh away; it doth them no good at all, by reaſon the Covenant was not made with any of them, but with Peter onelyonly: So the unworthy Receiver, being not the party to whom the promiſe is made of receiving Chriſt, with the benefis of his Death, and Paſſion, receives onelyonly the bare outward Elements and not the things ſignified thereby.
EXPRESSION III. Of this, That the conſecrated Bread and Wine, are not to be taken as common Bread, and common Wine.
FOr it is with this, as it is with Wax ſtamped with the great Seale: for as that in ſubſtance differs not from other Wax, but yet in value is farre more excellent, and may not be abuſed, or unreverently uſed, without contempt, or great wrong offered to the King or State whoſe the Seale is: So the Bread, and the Wine in the Sacrament, though in ſubſtance it differ not from other Bread and Wine, yet concerning the uſe to which it is now put, and deſigned, it is much more pretious than any other Bread or Wine in the World, being now appointed by, God to be a Signe, and Seale, and an exhibiting inſtrument of the Body and Bloud of Chriſt, and therefore cannot be profaned, or abuſed without contempt of Chriſt Jeſus, and his holy Ordinance.
EXPRESSION IV. Of this, What a ſhamefull thing it is to come unprepared to the Lords Table.
IT were a matter of foule ſhame for a Man to come, and ſit downe at a great Mans Table in rags, and in naſty, and filthy cloathes; and in ſuch a caſe, how apt would every one be that ſees him, to take him up, and ſay, Art thou not aſhamed to come to ſuch a Mans Table in ſo baſe a faſhion? What an uncivill fellow art in ſuch a garbe and pickle to come into ſuch a preſence? And is it not then a matter of fouler ſhame to come rudely, unpreparedly, and in ſo unbeſeeming a manner to the Lords Table?
EXPRESSION V.
Of this, That the receiving of the Lords Supper, without thoſe graces that are to be in a worthy Receiver, will do us no good.
FOr what is this, but the having of a Seale to a blanke? And what is a Man the better for that? What is a Man the better for having the Broade Seale to a piece of Parchment, that hath nothing written in it? He hath nothing but a piece of Parchment, and Wax, hee hath neither Land, nor Living, ſealed, and conveyed unto him thereby. And juſt ſo it is in this caſe.
EXPRESSION VI. Of this, That ignorant perſons, though they pretend never ſo much their good meanings, and their good minds, cannot be worthy Receivers.
IGnorant perſons uſe to plead for themſelves that they have not the knowledge, and underſtanding that others have, and cannot anſwer as others doe, yet they hope they have as good meanings, and come with as good minds as the beſt.
But alas, how ſillily is this ſpoken? for 'tis as if one ſhould ſay; though I have a blinde Eye, yet I have as good an Eye, as he that can ſee fartheſt. For wherein lieth the goodneſſe of the Eye, but in the ſight, and the goodneſſe of the minde but in the knowledge of God? Prov. 19. 2.
EXPRESSION VII. Of this, That without Faith we can be no worthy Receivers.
FOr he that will receive Chriſts Body and Bloud for his Soules Comfort, muſt have an Eye to ſee Chriſt, and his Worth; muſt have a foote to come unto him; muſt have an hand to receive, and lay hold upon him; and muſt have a mouth to feed on him.
Now Faith is all theſe to a worthy Receiver. It is the Eye of the Soule, John 8. 56. Eſay 17. 7. 2 Chron. 20. 12. It is the foote, by which we come unto Chriſt, John 6. 35. It is the hand by which we receive him, John 1. 12. Yea, it is the mouth by which we feede on him. John 6. 53.
Now can a man ſee without an Eye? Come without a foote? Receive without an Hand? Feede without a mouth? No ſurely he cannot. No more can we ſee Chriſt in the Sacrament, without the Eye of Faith; come unto him, without the foote of Faith; receive him without the hand of Faith; or feed on him without the mouth of Faith.
EXPRESSION VIII. Of this, That impenitent ſinners are not fit Gueſts for the Lords Table.
FOr it is here as it was at the Paſſeover: there (as we reade Exod. 12. 45. 48.) no ſtranger, no hired ſervant, no uncircumciſed perſon might eate thereof.
Now an impenitent ſinner is all theſe. 1. He is a ſtranger to God. Pſal. 58. 3. Eph. 4. 18.
2. He is a ſervant of ſinne, Iohn 8. 34. hired for the vaine pleaſures, profits, and preferments of this World to doe the Devill ſervice, 2 Pet. 2. 19. 2 Tim. 2. 25, 26.
And 3. he is an uncircumciſed perſon, Acts 7. 51. Ierem. 6. 10.
And therefore 'tis no wonder that an impenitent perſon is ſo unfit a Gueſt for the Lords Table.
EXPRESSION IX. Of this, That impenitent perſons comming to the Sacrament in their ſinnes inſtead of doing themſelves good, doe themſelves a great deale of harme.
FOr it is here as it is in an unwholeſome, and diſeaſed ſtomach: now we know that an unwholſome, and diſeaſed ſtomach, what ever foode it receives, it ſo alters it, that it rather nouriſheth the Diſeaſe, than the body, and turnes all the wholſome nouriſhment it takes to the increaſing of that, rather than of any health, or ſtrength to the body.
So an impenitent Soule comming to Gods Ordinance in its ſinnes, doth turne the wholeſome nutriment of the Sacrament to the feeding of its diſeaſes, and the increaſing of its own ſorrow and miſchiefe.
EXPRESSION X. Of this, That no Man can grow, thrive, or be nouriſhed by the uſe of the Sacrament, that is not in Charity when he cometh to Receive.
FOr the whole Church is a body, and every Chriſtian is a Member of that body. Now a member (we know) 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 be not ſeparated from the reſt, yet if there be but a diſlocation of a part, ſo that it be onelyonly out of joynt, it cannot thrive, and proſper till it be ſet in joynt againe. So it is in the body myſticall, it is a growing body, every member thereof growes, and increaſes, Coloſ. 2. 19. as long as it is joyned to the reſt of the members in love, Eph. 4. 16. but being diſunited from the reſt, or out of joynt, by reaſon of want of Love, and Charity, it can be neither nouriſhed, nor thrive, nor increaſe with the reſt of the body, though it receive this ſpirituall food of the Sacrament never ſo often.
EXPRESSION XI. Of this, That they, that would be partakers of the Body, and Bloud of Chriſt in the Sacrament, muſt come thereunto with Hungring, and Thirſting deſires after Chriſt, and the benefits of his Death, and Paſſion.
FOr it is here as it is at a Feaſt, or Banquet, let the Feaſt be repleniſhed with never ſo many dainty Diſhes, and Cates; and the Banquet with never ſo many delicates, yet if the parties (that be to eate of it) have formerly filled themſelves with other Meates, they care not much for the Cates of the one, nor the Delicates of the other, Proverbs 27. 7.
But let one, that is almoſt hunger-ſtarved, or is almoſt ready to die for thirſt, come to ſuch a Feaſt, or Banquet, becauſe he feeles the paines, and pinches of emptineſſe in his ſtomach, you ſhall not neede to perſwade him to fall to it; the very ſenſe of his owne wants, and the refreſhing which hee hopeth to finde by that repaſt, will be to him an Argument ſufficient to make him to doe it.
So 'tis in receiving of the Sacrament; if a man come with thoughts of his own worthineſſe, and fulneſſe of grace, and goodneſſe in himſelfe, he cannot get any good by his Receiving, for he feeles no want of Chriſt, nor his Merits; but let a poore hunger-ſtarved Soule, who feeles his want of Chriſt, and ſeeth in what a miſerable eſtate hee is without him, and knoweth the Riches, Excellencies, and All-ſufficienices that are in him; let ſuch a one (I ſay) come to the Sacrament, and hee ſhall ſurely be repleniſhed, and finde the benefit, and comfort thereof. See Eſay 55. 1, 2. Iohn 7. 37. Revel. 22. 17. Math. 5. 6. Luke 1. 53.
EXPRESSION XII. Of this, How that Gods Admeaſurements of grace, and spirituall good in the Sacrament, are ſuitable to the inlargements of Mens hearts, and their hearty deſires for grace therein.
THere are three things (we know) that fit a veſſell to receive a great meaſure of liquor. The firſt is, when it is of large capacity. A ſmall Veſſell may be filled, but yet a ſmall Veſſell cannot have ſo much poured into it, as a Veſſell that is of larger capacity. The larger the Bucket is, that is let downe into the Well, the more Water it brings up.
The ſecond is when it is an open Veſſell. For though a Veſſell be of never ſo great capacity, yet if the Mouth of the Veſſell be ſhut, and cloſed up, though it be throwne into the Sea, where there is Water enough, yet it fills not.
Thirdly, when the Veſſell is wide open. For though the mouth of a Veſſell be open, yet if it be not wide open, it doth not fill ſo readily. Take a Bottle, or narrow-mouth'd Glaſſe, and dowſe it under the Water, yet it may be pulled up againe, with little, or no Water in it, though it be of great capacity, becauſe the narrowneſſe of the mouth hinders the ready and quick paſſage of the Water into it: Whereas a wide-mouth'd Veſſell, as a Paile, or Bucket, is no ſooner under Water, but it is inſtantly filled, becauſe the wouth of the Veſſell, is wide, open and broade. And juſt ſo it is in the Sacrament, if we deſire a liberall largeneſſe of Gods Mercy, and Chriſts Merits, we muſt come thereunto with hearts inlarged with Hungring, and Thirſting deſires after Chriſt, and his Righteouſneſſe; and the more our hearts are inlarged herewith; and the more open, and ready they are to receive it, the more ſhall the Sacrament empty it ſelfe with abundant bleſſing upon our Soules.
EXPRESSION XIII. Of this, That a worthy Receiver ought to be as carefull of his behaviour, and demeanour at the Sacrament, as of his preparation before he commeth to it.
FOr as it is not enough for a Man to to dreſſe, and trim up himſelfe in his handſomer apparell before he comes to a great Mans Table; but there is a great care alſo to be had of that carriage, and behaviour, that beſeemes ſuch a Mans Table, and perſon. For though a Man come handſome, and cleanely apparel'd to a great Mans Table, yet he may there carry himſelfe ſo rudely, unmannerly, and uncivilly, that he may give great offence.
So is it with one that is to Receive the Communion. 'Tis not enough for him to get his heart into an holy, and fitting frame before he comes to Receive, but he muſt have a care alſo to have it in a convenient frame during the time of the whole action. For though a Man have beſtowed much paines with his heart before his comming, yet if there be not a care of due behaviour in the action, all his former paines may be loſt. See Prov. 23. 1. ſecond Epiſt. of Iohn v. 8. Mat. 22. 11.
EXPRESSION XIIII. Of this, That it is not enough to come to the Sacrament, and to ſee what is there done, unleſſe wee can by Faith applie them to our ſelves, and get the efficacy and vertue of Chriſts Death to become ours.
A Conduite (we know) is full of Water, now a Man that would fill his Veſſell with the Water thereof, muſt bring it to the Conduite, to the Cocke, and ſet it there; but yet that is not enough; nay if that be all, and he doe no more, he may goe home againe with an empty Veſſell: therefore the Man that would fill his Veſſell, when hee hath brought it to the Conduite, and ſet it under the Cock, doth alſo turne the Cock, and then the Water runnes forth, and fills his Veſſell. So 'tis in the Sacrament. Chriſt is the Conduite of all grace, and ſpirituall good, and he that would be f…lled muſt come to him. His Ordinances, the Word, and Sacrament, they are the Cocks of this Conduite: ſo that a man that would be filled with grace, muſt not onelyonly goe to Chriſt in his Ordinances, and bring his Veſſell to theſe Cocks, but when he hath ſo done, he muſt turne them too, and let them runne into his Veſſell; and this onelyonly can a mans faith doe, by applying of Chriſt, and what he hath done for mans ſalvation to a mans ſelfe in particular. See Luke 1. 17. Iohn 20. 28. Gal. 2. 20.
EXPRESSION XV. Of the ſame,
A Child (we know) may ſee, and looke upon the Mothers Breaſts; may handle them, kiſſe them, and play with them, but all this while the Child is never the fuller. Therefore the Child, when it would be ſatisfied, it layes its mouth to the Breaſt, gets the Nipple into his mouth, and then ſuckes, and drawes with all the ſtrength, and might it hath, and ſo fetcheth forth the Milk out of the Mothers Breaſt. So muſt it be done in this caſe of the Sacrament. Men may come to the Sacrament, and there gaze upon the Elements, and eate, and drinke them, and yet not receive the ſweete of the Ordinance, but if they would have the milke out of this breaſt, they muſt fall to ſucking, and to drawing with all their might, and ſtrength. And this doe men doe, when in the uſe of it, they ſet their faith on worke, which ſucks vertue out of the Sacrament, and from Chriſt in it, mortifying vertue to kill their luſts, healing vertue to cure their ſoules, and quickning vertue to enable them to the duties, and actions of ſpirituall life.