Worthy Communicating, Introduction · Part 2 – Part 3

Worthy Communicating · Introduction · Part 2 – Part 3

p. 126PART II.

CHAP. I. Of the Duty of Communicating.

The Contents.

To Communicate is a Duty incumbent on us, as appears, 1. From the obliging import of the Command about it. This Command of Christ shewn, and several Notes added, which greatly recommend and enforce it. viz. It is such an Instance, as best shews our peculiar Reverence and Love to him; the whole yoke of Jewish Ceremonies is taken away, and only it, and Baptism, two cheap and easie Rites, imposed instead of them; it was his last Command, he gave it the Night before he suffered; in St. Paul's Commission to Preach the Gospel, p. 127it was particularly specified; without greatest Danger to our selves it cannot be neglected, as appears from our Saviours words Joh. 6.53. which are sh…wn to speak of it; and from the Danger of Neglecting the Jewish Passover, which answered to it. 2. From the obliging Nature of those things which are meant by it, viz. Because therein we publickly own Christ and his Religion, and solemnly remember him, and confirm the New Covenant with God, and a League of Friendship with our Brethren, and are vouchsafed the highest Honour, and receive Tokens of greatest Love, and enjoyment of present Graces, and pledges of future Glory from him: all which no Good man ought, and no Ingenuous man will Decline, when he is call'd to them. This Duty obliges those only who are of Age for it, and them too only at such times as they have an Opportunity and a fit Occasion offered. An Objection against its being a Duty from 1 Cor. 11.25, answered. The Neglect of it is a great Sin. This God may excuse in thos… good Souls, who through Ignorance or Error are held back, and because of their over-high Veneration for it think themselves unworthy to come to it, whilst in the honesty of their Hearts they thus mistake it. But he will not excuse it in them when p. 128they are better inform'd; and much less in others, who neglect it because they are careless of it, or too Wicked and Impenitent to receive it.

THE worthy receiving of the Sacrament, which I have hitherto Described, is no Indifferent thing, which may either be done, or let alone according to Discretion; but an indispensable Duty, wherein God has straitly bound, and which he has peremptorily required of every grown Christian.

And this will appear these two ways.

1st, From the Expressness, and Obliging import of the Command about it.

2ly, From the Obliging Nature of those things which are meant by it.

1st, That every Christian ought to frequent the Holy Sacrament, and come to it when he is call'd and an opportunity is offered, appears from the expressness, and obliging import of the Command about it. For our Blessed Lord has given us his Command for it, and that with such particular Notes and Circumstances, as shews he lays a great weight upon it, which must needs oblige all, that have any regard to him, to frequent it.

He has given us, I say, his express Command for it. For thus St. Paul tells us p. 129he injoined, when he ordained this Feast. He took Bread, says he, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you; this DO in Remembrance of me. And after the same manner he took the Cup, saying, This Cup is the New Testament in my Blood; this DO ye, as often as you Drink it, in remembrance of me. 1 Cor. 11.24, 25. And if we had nothing more than this plain Command for it, it were enough to make every man, who would please God and go to Heaven, to come to it when he is invited. For then ye are my Friends, says Christ, when ye do whatsoever I Command you. Joh. 15.14. And he that shall break the least of my Commandments, and shall teach men so, shall be least in the Kingdom of Heaven: i. e. he sha…l not enter, or have any share at all there. Mat. 5.19.

But besides this express Command which he has given for it, we have other Notes and Circumstances added, which greatly recommend it, and shew that he lays a particular weight upon it. For it is a thing, which is to be done purely upon his account, and has only our Love of him to enforce it; so that if we have any Love and Reverence for him, this is the best way to shew it: it, and Baptism, are the only p. 130positive Commands he has given us, in exchange for the Numerous, and Expensive Jewish Ceremonies; so that in all Ingenuity and Thankfulness for so great a Benefit we ought to observe it: it was his Dying and last Command, he gave it the very Night before he Suffered; it was thought by him a Command so material, that in St. Paul's Commission to Preach the Gospel it was not omitted, but particularly specified: And lastly, it is a Command which, as the Scripture plainly intimates, without great danger to our selves cannot either be unworthily kept, or neglected.

1st, It is a thing which is to be done purely upon his account, having no other Reason but his Command to bind and enforce it; so that if we have any Love and Reverence for him, this is the best way to shew it. As for the Duties of Humility, Temperance, Justice, Faithfulness, Gratitude, Charity, Peace, Prayers to God, and the like: Though Christ has told us of them, and expresly injoyn'd them, as well as this; yet is not he alone in that, but they were sufficiently proclaimed before he came, to the Jews by Moses and the Prophets, and to the Gentile World by Natural Conscience. In declaring them, he had an open way made for him, and the Consciences of all men ready to strike in with p. 131him, which, among all good Minds, would much facilitate their Reception. But in this Command, he stands alone; for Natural Reason knows nothing of it, nor will the Conscience of any man, but a Christian, oblige him to it: So that here we have no Light but his Word, no Motive but our Obedience to him to perswade it; and therefore if we do it at all, must be purely for his sake, without any other Inducement.

And this is a strong Bond upon all that Love their Lord, and have any peculiarity of Respect for him, to observe it. It is the true Cause and Reason, indeed, why some neglect it, who, because their own Conscience doth not startle at it, and check them so severely for absenting from this Feast, as for Drunkenness, Whoredome, Lyes, Cheating, &c. which have not only Christs Laws, but Natural Reason also to exclaim against them, go on securely in their contempt of it. And if men have no Love for their Lord, no peculiar Regard for any thing because he has injoyn'd it, or are not duly inform'd of his Command about it, thus it will be. But if any that see he has made it their Duty, have any peculiar Love, and Regard to him; they will greedily embrace this as the best Opportunity of shewing p. 132their Affection to his Service, since therein they can be sway'd by nothing else, and most readily Communicate, when he calls them so to do.

2ly, It and Baptism, those two cheap and easie Things, are the only positive Commands he has laid upon us, when he took off the heavy yoke of the Numerous, Expensive, and Laborious Jewish Precepts; so that out of Natural Equity, and to shew our Thankfulness for such a gainful Exchange, we ought most readily to observe it.

The Jews were loaded with a Number of Troublesome and Expensive Rites, which had no Goodness discernable in themselves, nor any thing, but the Revelation made by Moses, to recommend them to their Consciences: Such as the ††Lev. 11.7.Lev 11:7forbearing Swine, and several sorts of Flesh; the washing of their Bodies upon their **Num. 19.13.Num 19:13touching of any Dead Persons, and upon any ††Lev. 15.Lev 15Corporal Vncleannesses; the bringing Offerings and Sacrifice of Fed Beasts at return of Thanks, and for Propitiation upon any Offences; and many other cumbersome and costly Rites, which the Apostle calls the Law of Carnal Commandments, Heb. 7.16. and 9.10, and weak and beggerly Elements, Gal. 4.9, which p. 133were given them, not because the things deserv'd it, but only that they might be kept imploy'd, as useless Exercises are to Children to hinder them from more hurtful Work; and so were suited only to the Infancy, and Non-age of the World, Gal. 4.3.

But from all this Burden of Ceremonies, under which, as St. Peter says, they and their Fathers groaned and were oppressed, Act. 15.10. by the coming of Christ we are most graciously delivered. For he has abolish'd in his Flesh, i. e. by his Death, wherein he gave his Body for us, the Law of Commandments contain'd in Ordinances, Eph. 2.15. He has blotted out the handwriting of Ordinances that was against us, which was contrary to us, (hedging in the Church within the Jews, and excluding all us Gentiles) and took it out of the way, nailing it to his Cross, Col. 2.14. All this Law of Jewish Ceremonies he has abrogated, and procured us a compleat liberty and exemption from it, injoining us only th…se two cheap and easie Rites, of Baptism and the Lords Supper, instead of it. And if any man has but Common Ingenuity, and will return Equitably for what is done, and much more if he has any grateful Resentments for so valuable an Exemption, he must needs submit with all Thankfulness p. 134to this gainful Exchange and Imposition, and run to it with as much forwardness, as any man would to pay Twelve pence in full Discharge of twenty pound.

3ly, It was his Dying and last Command, he gave it the very Night before he suffered. The same night, says St. Paul, in which he was betray'd, he took Bread, and said, Take, eat this do in remembrance of me. 1 Cor. 11.23, 24. And this, had it come only in the Nature of a Request, and not with the Authority of a Command, must needs have made it of greatest Power with us. For it is great Inhumanity, and shews an hard Heart, to deny the last Suit of a Dying Person, though he were a Stranger to us; and base Ingratitude, and a Falsification of all Friendship to throw back the last Request of a Dying Friend, especially if he is before hand with us, and has done much more than his Request comes to for our sakes; and the greatest aggravation of all Disobedience to sleight the last Will and Words of our Fathers, or Masters, or others that have Right over us, and Power to Command us. And therefore since our Blessed Lord, who came upon Earth for no other end but to do us Service, yea even to lay down his Life for our sakes, after all the Pains and p. 135Cost he has been at for us, left this as his last Will, and both intreated and injoyn'd at parting, that we should eat and drink in Remembrance of him; if we have any shame we cannot, and if we profess any Duty we dare not, and if we have any Love for him we will not neglect it, but come to it out of mindfulness of our gone Friend and Departed Lord, as oft as we shall have opportunity so to do.

4ly, It was thought by Christ a Command so material, that when St. Paul received his Commission to Preach the Gospel, it was by name inserted, and particularly specified; and this special Designation of it shews that he was more than ordinarily concerned for it. I have received of the Lord, says he, or by his Revelation, when I was call'd by him, that which I also delivered unto you, as from him, namely, that the same night he was betrayed, he took Bread, and said, Take, eat, this is my Body which is broken for you, this do in remembrance of me, 1 Cor. 11.23, 24.

5ly, It is a Command, which, as the Scripture plainly intimates, without great danger to our selves cannot either be unworthily kept, or neglected.

Without very great and apparent danger to our selves, we cannot come Vnworthily to the Sacrament. For he that eats and p. 136drinks unworthily, says St. Paul, eats and drinks Damnation to himself, 1 Cor. 11.29.

And without a like danger we cannot neglect, or keep back from it. Except ye eat the Flesh of the Son of Man, says our Saviour, and drink his Blood, ye have no Life in you. Joh. 6.53. This the Ancient Church, as is well known, understood generally of eating his Flesh in the Holy Sacrament; which is the great Reason they give for that Practice so common among them, namely, why Infants are to be Communicated. And of this there is great cause to understand it. For 'tis hard to think of any thing, that can support such full Expressions, as eating of his Body, and drinking of his Blood; besides eating Bread, and drinking Wine in the Sacrament, which he calls his Body and his Blood when he institutes it. Mat. 26.26, 27, 28. And besides, in this very place he directs us to his Body Crucified, and given for the Life of the World; to shew the Eating relates to it as so represented, which is no where done but in the Eucharist. I am the living Bread, says he, which whoso eats shall live for ever: and the Bread which I will give, i. e. to be eaten, is my Body Crucified, which under that Notion is represented only in the Sacrament, or my Flesh which I will give for the Life of the World. And p. 137except ye thus eat the Flesh, and drink the Blood of the Son of Man, ye have no Life in you, Joh. 6.51, 52, 53.

This Discourse, indeed, of eating his Flesh in the Sacrament, was before the Sacrament it self was instituted. But so was his Discourse of Baptism to Nicodemus, before Baptism was appointed for the standing Rite, whereby all Mankind should be Christned, Joh. 3.5. And so was his Discourse to the People, of the Death he should dye, by being lifted up, before he was Crucified, Joh. 12.32, 33. And so was his Discourse of raising up the Temple of his Body after it should be destroyed, before he was raised from the dead, Joh. 2.19.21. And so in this very place was his Discourse of giving his Flesh for the Life of the World, which they understood not before he suffered, more than they did this Sacramental eating of it before the Sacrament was appointed, Joh. 6.51. Our Saviour spake several things by Anticipation in sundry places, as, from this last instance, 'tis plain he did in this, which though his Hearers did not at that time fully understand, yet they would afterwards: so that when other Reasons evince him to have spoke in this place of the Sacramental eating of his Body and Blood; the Sacrament's not being yet instituted, p. 138is no good Proof or Argument against it.

Thus is this necessity of eating his Flesh, and drinking his Blood, as ever we would hope for Eternal Life by it, spoke of the Lords Supper, wherein we Feast upon it. And that it should be so, has no wonder in it: For it is no more than is expresly spoke of Baptism, which is but of equal Rank with it, both being alike Duties, and equally required. For of that 'tis said, He that Believes, and is Baptized, shall be saved, Marc. 16.16. And except a man be born again of Water, and the Spirit, he cannot enter into the Kingdom of God, Joh. 3.5.

But besides this Proof of the danger of neglecting the Sacrament, because our Lord tells us we have no Life in us without it; it may also appear from the danger of neglecting the Jewish Passover, which answer'd to it, and was the same to them, as this Feast is to us, wherein ††1 Cor. 5.7.1 Cor 5:7Christ our Passover is Sacrificed for us. And as for the danger of neglecting that, it was great indeed, no less than of being cut off from Israel, which was the punishment God had threatned to it. Whosoever, in the Feast of the Passover, eats leaven'd Bread, from the First day to the Seventh day, that Soul shall be cut off from Israel, Exod. 12.15.

p. 139Thus necessary is it for all men, who would please God, to frequent this Ordinance, and to come to the Holy Sacrament when they are call'd to it. They have Christs express Command for it, who, by injoyning it, has required Obedience in such an instance, as best shews their particular Reverence and Love to him; and to ingage them the more to it, has freed them from all the load of Jewish Ceremonies, and imposed no heavier burden, than it and Baptism instead of them; and to make it have the more effect, has left it among the last words, which he spake to them; and to shew it was a matter of no small moment, would have it expresly specified in St. Paul's Commission; and tells them, That unless they come therein to eat his Flesh, and drink his Blood, they have no Life in them; and will punish the neglect, or abuse of it, as he did of the Jewish Passover which answer'd to it, with Excision: All which shew the Greatness of the Duty, and how much it is every mans Concern, who would hope to have the Favour of God, or go to Heaven.

And as this appears from the obliging Import, and Expressness of the Command about it; so doth it,

2ly, From the obliging Nature of those things which are meant by it. For therein p. 140we publickly own Christ and his Religion, and solemnly remember him, and confirm the New Covenant with Almighty God, and a League of Friendship with our Brethren, and are vouchsafed the highest Honour, and receive Tokens of the greatest Love, and injoyment of present Graces, and Pledges of future Glories from him: all which no Ingenuous man will, and no Good man ought to refuse, when he is call'd to them.

1st, In the Sacrament, I say, we publickly own Christ, and profess his Religion. This was always understood to be the meaning of Feasts on Sacrifices, both among Jews and Gentiles; they that would eat of the Sacrifice offer'd to any God or Idol, were looked on to have Fellowship and Communion with him, and thereby to own their joyning in that Worship and Service, which was paid to him. Thus St. Paul tells us it was among the Jews, for they that ate of their Sacrifices were partakers of their Altars. And thus he tells us it was among the Gentiles, and that they who Feasted in the Idol-Temples on the Sacrifices made to Devils, did thereby declare their Communion with them, and had Fellowship with Devils. And the same is true of the Feast of the Lords Supper, which upon this account, he makes parallel to, and compares with them. In p. 141Israel after the Flesh, says he, they who eat of the Sacrifice are sharers in the Worship, or Partakers of the Altar. And in the things which the Gentiles Sacrifice to Devils, they who Feast on the Sacrifices, have Fellowship with Devils. And therefore you that Feast with the Lord at his Table, and thereby have Fellowship with him; must not mix Light and Darkness, Christ and Belial together, and by Feasting with Devils at theirs, have Fellowship with them too. You cannot drink the Cup of the Lord, and the Cup of Devils; you cannot be partakers of the Lords Table, and the Table of Devils; since that were to unite the most opposite Interests, by holding Fellowship, and professing your selves to be the Servants of Christ, and of the Devil also, 1 Cor. 10.16, 18, 20, 21. Our joyning in the Holy Communion, is our avow'd owning of Faith in our Crucified Lord, and of our adherence to him. By eating at his Table of broken Bread, and Wine poured out, which are the Representation of his Death; we tell it out to all the World that we are the Servants of that Lord, and Worshippers of that Jesus, who gave himself to be Crucified and to Dye for us. As often as ye eat this Bread, and drink this Cup, saith St. Paul, ye do shew forth the Lords Death till he come. Ye p. 142shew forth his Death, i. e. ye ††foreign.tell it abroad, and profess to all the World, that he dyed for you, and is Lord over you, and that you own him so to be, 1 Cor. 11.26.

Thus is our eating Bread, and drinking Wine at the Lords Table, an open profession of his Religion, and a Token whereby we give out to all the World who see what we do, that we belong to him. It is a most solemn sign of our Relation to Christ, and a publick Badge of our being Christians. And this sure no man will decline when there is a fit occasion, who is not ashamed of his Lord, nor Repents of his Profession: But if he is really a Follower of Christ, and would be thought one; he will let all the World know it by joyning in this Feast, which is the most Solemn Badge, and Authentick Mark, which Christ has appointed of it.

2ly, In coming to the Holy Sacrament, according to our Lords appointment, we solemnly remember him, and think of the Relation wherein we stand, and of the benefits which we have received from him. Do this, says he, in remembrance of me. 1 Cor. 11.24, 25.

And when he is call'd to remember his most precious Saviour, who has both p. 143lived and dyed to make God his Friend, and to do him Service; there is no man sure, that has any thing of Shame, or Ingenuity left in him, who will shew backwardness, and begin to make excuses. For has not he done enough for us, to deserve to be thought of? Do not all the inexpressible Favours he has gain'd, and all the exquisite Pains he underwent for our sakes, most justly challenge to be held in remembrance? He left unutterable Glories, and submitted to all sorts of Earthly Calamities, and took unwearied Pains, and shewed Invincible Patience, and laid down at last his own Life to save our Souls: and must all this be forgotten now 'tis done, and quite buried in silence? What man of any Ingenuity, that has been happy in such a Friend, can be averse to remember him? What man, that has been blessed in such a Saviour, can ever decline the Thoughts of him? Unless we will shew our selves grossly stupid, or intolerably proud, and both ways Monsters of Ingratitude; we must needs be ready to Celebrate the memory of such a Person, when we are called to do that Honour to him: and none that would be thought a man, much more a Christian, must ever refuse to remember his Saviour Christ, and give him Thanks, when in p. 144the Sacrament he is call'd to it in Christ's own Name, and by his special invitation.

3ly, In eating Bread and drinking Wine at the Sacrament, we confirm the New Covenant with Almighty God. In this Feast, as has been shewn, we assure him that we will Repent of every sin, as ever we hope that he will forgive us; and will endeavour with his Grace after every Virtue, as ever we expect that he should assist us; and obey every one of his Commandments, as ever we look that he should Crown us with Eternal Happiness; and believe that, for Christs sake, we shall have this Pardon, Grace, and Eternal Life upon these Terms, and not otherwise: for all these Duties we give him our Word and Promise; and, on that Condition, for all these Blessings he gives us his Seal and Assurance back again.

And what man is there, who pretends to the Name of a Christian, who will refuse to do this when he has an Authentick Summons, nay, even a Friendly Invitation? will he not Repent, that he may be forgiven? nor endeavour after such Graces as he wants, that Gods Spirit may help him to them? nor obey all his Saviours Laws, that he may be happy in Heaven? nor believe, that Christ has purchased these Benefits for us at Gods hands, upon these p. 145Terms; but that without performing them we shall never have them? If he will not do all this, why doth he make any pretence to Religion? If he is unresolv'd, and suspends about any of these Particulars, why doth he profess himself a Christian? For these things are the very substance of Christianity, and the Life and Soul of all Religion. No man can belong to Christ without them, and when he was Baptized and came to him, he solemnly undertook and ingaged for them. And therefore if any man will refuse to make God his engagement of this Faith, Repentance, and Obedience, when he is call'd to Promise and Profess them; he revolts from his Baptismal Vow, and, if he persists in that mind, may as well renounce his Profession, and turn his back on the whole Christian Religion.

4ly, In eating Bread and drinking Wine at the Lords Supper, we confirm a League of Love and Friendship with all our Brethren, this being one end, as I have shewn, of this meeting, to profess our selves in perfect Peace and Charity with all men.

And who now, that owns himself a Christian, can seek shifts, and shun this when God calls him? when his Saviour, that dyed to make God Friends with him, p. 146asks him to be Friends with all the World; can he refuse him? When he invites him to be at Peace with all his Members, and to embrace them all as Brethren; can he fly from him? If he shun this, he may as well shun every thing else, and quit all claim to his Religion. For by this, says our Saviour, shall all men know that you are my Disciples, if ye have Love one to another. Joh. 13.35. And unless ye forgive men their Trespasses, says he again, neither will your heavenly Father forgive you yours. Mat. 6.15. And he that says he Loves God, and yet hates his Brother, saith St. John, is a Lyar. 1 Joh. 4.20. And if it be possible, saith St. Paul, and as much as in you lies, live peaceably with all men. Rom. 12.18. Love, and Peace, and mutual Friendship and Beneficence, are the great Duties which Christs Law prescribes, and which all his Followers must be forward at all times to make profession of. And therefore if any man turns away from declaring them, when God calls him to them; he turns his back of the most Signal Duty of his Religion, and will not come to that, whereby, above all things else, he should declare himself a Christian.

5ly, In Feasting with God at the Holy Sacrament, we are vouchsafed the p. 147highest Honour, and receive Tokens of highest Love, and injoyment of present Graces, and Pledges of future Glory from him; and these no man ought to refuse, when he is call'd to them.

He vouchsafes us the greatest Honour. For he calls us to his own Table, and tells us he is most glad to see us there, and that the oftner we come, the welcomer shall we be to his Supper; he invites us as his own Guests, and thereby seeks our Company and Acquaintance, and treats us as his Friends and Confidents; which Honour is so high, that greater cannot be shewed us.

He gives us the surest Tokens of highest Love. For he calls us to Feast upon the Body and Blood of his own Son, i. e. upon those Blessings which the breaking of his Body and shedding of his Blood procured for men; and shews us plainly that he is still of the same mind, and is glad that for our sakes he parted with him. For his inviting us to eat the Body, and drink the Blood of Christ in this Holy Supper, imports as much as if he should say to us. Lo! here my dear and only Son, whom I gave to shed his own hearts Blood a Ransome for your Souls. When I did it, your sins were most provoking, and render'd you utterly undeserving of it; and since you p. 148have received it, you have not been affected as you ought, but have shewed your selves most unthankful for it: but yet all this doth not make me Repent of what I have done, or grudge you the Benefit of him. I am come here freely to present you with him, and invite you, and exhort you, nay, intreat you to accept him. Eat his Body, and drink his Blood, i. e. those Benefits and that Expiation which was purchased by it; I freely give them without grudging, nay, I shall take it extreamly ill if you refuse them. For I would by all means have you receive the advantage of him. I gave him once for you, and now again I give him to you; I am still of the same mind, to part with my own dear Son for your sakes, and to bestow him on you. I have nothing better wherewith to present you, but with him in this Holy Feast I do; and what higher Tokens can I give of the unbounded Love I bear you?

He gives us present injoyment of many invaluable Graces. For the Lords Supper is a Treasury of Blessings, conveying to all those, who worthily partake of it, the Pardon of their Sins, and Spiritual Assistances, and Heavenly Improvements, and growth in all Virtues, and strength against all Temptations, as I shall shew under the next Head.

And lastly, He gives us the surest Pledges of future Glory. For when he offers us p. 149his own Son, we may be sure he will not stick at any thing else, since he has nothing that is in any comparable Degree so precious and dear to him, as he is. This Gift is a Faithful Earnest, and certain Pledge of every thing else which he can give us. For he that spared not his own Son, but delivered him up for us all; how shall he not with him freely give us all things? says St. Paul, Rom. 8.32.

Thus in the Blessed Sacrament, are we vouchsafed the greatest Honour, and receive Tokens of highest Love, and injoyment of present Graces, and Pledges of future Glories from Almighty God.

And what man now will refuse all these, when he is invited to them? Who can turn his back upon that Ordinance, wherein God calls him, that he may give Honour to him, and shew by the highest Tokens how he Loves him, and confer upon him present Graces, and give him Pledges of future Glories, and assure him what Regard he has of him, and how happy he intends to make him? Common Ingenuity, and Good manners, nay, every mans own private Interest and Self-advantage oblige him most readily to embrace, and not to sleight, or so much as slowly to accept of such offers. So that if any Person really believes, that all this Honour is p. 150shewn, this Love expressed, these Graces given, or these Glories assured to him in the Communion: he must needs think himself highly obliged to come to it, and never cast about to seek shifts, and make excuses, or express a backward and unwilling mind, when he has an Invitation and an Opportunity so to do.

And thus we see, that not only our Lords express Command for it, but also the obliging Nature of those things which are meant by, and of those employments which are imply'd in it, are a strong and an indispensable Obligation on all grown Christians, who are capable of it, to frequent the Holy Sacrament. For therein they are call'd by their Saviour Christ, publickly to profess his Religion, and their Communion with him, and thankfully to remember him, and to confirm the New Covenant with God, and a League of Love and Friendship with their Brethren, and to receive Vouchsafements of highest Honour, and Tokens of greatest Love, and injoyment of present Graces, and Pledges of future Glories from him: all which are things that no Christian man ought to stick at, or decline, but with all forwardness to close with, as often as he has an Opportunity, and sit occasion for them.

And thus it appears now much all the p. 151Disciples of Christ, who are grown up to it, and understand it (for no Duty obliges an incapable Subject) are bound to frequent this holy Sacrament. It is their Duty to come to the Communion, as it is to come to Church, to be Chast, Sober, Humble, Just, or to perform any other Precept of their Religion. For they have their Saviour Christs express Command for it, who by injoining it, has required Obedience in such an Instance, as best shews their peculiar Reverence and Love to him; and to ingage them the more to it, has freed them from all the load of Jewish Ceremonies, and imposed no heavier burden, than it and Baptism instead of them; and to make it take the more effect, left it among the last words which he spake to them; and to shew it was a matter of no small moment, would have it expresly specified in St. Paul's Commission; and tells them, That unless they come therein to eat his Flesh and drink his Blood, they have no Life in them; and will punish the neglect, or abuse of it, as he did the neglect of the Jewish Passover, which answer'd to it, with Excision. And the Nature of those things which are meant by it, and of those Employments which are to be exercised at it, most straightly oblige them to it. For therein they shew they have Fellowship with Christ, and appertain to his Religion, p. 152and thankfully remember him, and Seal the New Covenant with God, and a League of Love and Friendship with their Brethren, and are vouchsafed the highest Honour, and receive Tokens of the greatest Love, and injoyment of present Graces, and Pledges of future Glories from him: which are things that every Ingenuous man will, and every Good man ought to do, and no man, when he is call'd to it, can honestly decline, that professes himself a Christian.

Thus is it a necessary Duty in every man to come to the Sacrament, as it is to come to Church, or to other parts of Worship: And when once we are of Age for it, and have a fit opportunity and occasion offer'd; we are in strict Duty ingaged, and by a bond of many Cords, as we have seen, obliged so to do.

1st, I say we are bound to it, when once we are of Age for it. The Duty of this Holy Sacrament lies in such things, as suppose a competent Understanding, and due Knowledge of Religion in those who must discharge them. For therein we are to remember Christ, both what Commands he has left with us, and what he has done and suffered for us; and this we cannot do, till first we have learnt them. We must ingage to be at Peace, to do Justice, p. 153and shew kindness to all our Brethren; and this supposes that we know first what Offices of Love, and Acts of Justice are due to them. We must consent to the Terms of the New Covenant, and this implies that first we should understand them. In Baptism, indeed, we enter'd into it before we had any knowledge of it; but that was because God, (who deals with us after the most favourable manner of Men, who allow grown Persons to bear the Parts, and federally to undertake for Infants, in things conducing to their Advantage,) admitted our Sponsors, that knew it very well, to stand as our Representatives, and in way of Proxies to Covenant and undertake for us. But the Sacrament of the Lords Supper is to be our own Act, and an express assenting in our own Persons to what they undertook; and this cannot be done till we are come to years, and are able of our selves to judge of it.

Till we are grown up then to the Age of Competent knowledge in Spiritual Affairs, we are not capable of discharging aright the Duty of this Sacrament. And till we are so we are not obliged to it, since no Duty obliges an incapable Subject. For 'tis in this Duty, as 'tis in that of making Peace, or giving good Advice, or any others; they bind us not till we p. 154are grown up to them, and are come to know rightly how to discharge them. For in all these Cases, God exacts an account only of those Talents which he has entrusted with us, as we are told in the Parable of the men who had received the Talents, Mat. 25. and his Rule of proceeding is this, unto whomsoever much is given, of him shall much be required; and to whom men have committed much, of him they will ask the more, Luc. 12.48.

2ly, When we are of Age for it, we are bound to it only when we have an opportunity, and a fit occasion is offered. It is in the Communion at the Sacrament, as it is in our Communion in Prayers, and other parts of Worship; we are bound to join in them when they can be had, and we are not lawfully hindered and diverted from it. But if either there is no place for them, or we are justly hindered from attending on them; we have no obliging opportunity for that time, but may without sin omit them. And thus it is when we are hindred by some call of Providence, when at that time we are call'd away to do some necessary Duty of Justice, or Charity, in another place. Or when we are detained at home by some Disease, or bodily Indisposition, under which it is not safe to go abroad, or venture out beyond our own Chambers; p. 155in which case God, who prefers Mercy before Sacrifice, when they thwart and interfere, i. e. Essential Duties before positive Precepts, will excuse us. Or, lastly, when our minds are disturbed by great Grief, that cannot presently be cast off, or by sudden Anger or Discontent occasioned hard before, (which though ordinarily it be our own Fault, may yet sometimes be innocent;) at which time, since their Discomposure unfits them for so Divine a Service, they may omit it as being indisposed for it. This St. Peter intimates of Prayers, (and the Reason is the same of this Ordinance) when he exhorts the Husband, by a discreet compliance, and patient bearing of his Wives Infirmities, to prevent all Peevishness and Domestick quarrels, that so they may have no need to omit or put by their Devotions; which, it seems, they would, if their minds were acted at that time by such undue Tempers. Ye Husbands, says he, dwell with your Wives according to Knowledge; giving Honour to the Wives, or treating them with Lenity and Care, as men do brittle Ware, because they are the Weaker Vessels, that your Prayers be not hindered by those Heats and Animosities, which very likely might arise otherwise, 1 Pet. p. 1563.7. And this was once the case of St. ††foreign. Palladius Dalog de vit. Chrysost. p. 128.Chrysostom, who, at the time of Administring the Sacrament, being accidentally much discomposed in mind, by an unseasonable demand of Justice made by Eusebius against Antonine in the Synod then Assembled, went out, and desired one of the Bishops then present to Officiate, declining the Communion at that Instant, because he had some Trouble upon his Spirit.

If then we either are not come to years to understand it, or have no obliging opportunity for it, or some just hindrance that would excuse it; this Duty of the Sacrament may lawfully be omitted. It is like in it, as it is in our joyning in Prayers, or going to Church; it admits of the same Excuses, and obliges in the same Cases. But where these rare Contingencies happen not, to exempt from it; it is a strict Duty that is bound upon us, as we have seen, by a Bond of many Cords, and a peremptory Commandment. So that when we have an opportunity for it, and no just hindrance to put us by it, to Communicate is a strict Precept, and in all Duty we are obliged so to do.

p. 157But against this expresness of the Command, and strictness of the Duty to Communicate; some perhaps may urge the words of St. Paul, 1 Cor. 11. Do this, as often as you drink it, in remembrance of me, v. 25. which words, as often, seem to limit the precept only to the Remembrance of Christ when we do Communicate, and to intimate, as if we had no Command to do this, and so with out sin might omit it when we please, but only to remember him when we do.

Now in Answer to this, I observe,

1st, These words, if we had no other proof of it, would not of themselves prove it a Command, and strict Duty to Communicate. But,

2ly, Neither do they infer the Contrary, and prove against it.

3ly, There are other Places enow, which sufficiently evince it.

1st, I say, these words, Do this, as often as ye drink it, in remembrance of me, if we had no other proof for it, would not amount to an obliging Command, and prove it a strict Duty to Communicate. For that which is plainly and indisputably expressed in them, is not that we should Communicate, but that we should Remember Christ when we do it, and they might have their full Sense, if nothing more than this were intended.

p. 158But as of themselves they do not amount to such a Precept; so,

2ly, Neither do they infer the contrary, and prove against it. All that which they express, is only that we must remember Christ when we do Communicate; and this is done whether Communicating it self be a Duty, or whether it be not; and suiting thus equally with any side, as it doth not prove it a Duty to receive the Sacrament, so neither doth it prove there is no Duty in it. And of this we have still a further Argument, because if these words, as often, &c. infer there is no Duty to Communicate, the same may be infer'd of Prayer, since in another Place they are spoke of it, as here they are of the Sacrament. When, i. e. as often as ye Pray, says our Saviour, say, Our Father which art in Heaven, &c. Luc. 11.2. So that if they prove we are not bound to Communicate, but only to remember Christ when we do it; they will prove we are not bound to pray, but only when we pray directed to use this Form in Prayer too.

Thus are these words, Do this, as often as ye drink it, &c. neither an Argument that to Communicate is a Duty, nor an Argument against it. They are indifferent, and equally incline both ways; so that when that is the Question, of themselves p. 159they are no proof on any side, but other things must decide it.

And then,

3ly, Although this place do not prove it an express Duty to Communicate, yet there are other places enow that do sufficiently evince it. For in this very Chapter, the words of our Lord at the eating of the Bread are absolute, and imply an express Command for it: Do this, says he, i. e. Take and eat Bread as now ye do, in remembrance of me; where not only the remembrance is injoined, but also this particular way of doing it, viz. by eating Bread, wherein he is to be remembred, 1 Cor. 11.24. And so 'tis also in St. ††Luc. 22.19.Luke 22:19Luke, where the Words are Peremptory for the Apostles administring, and so answerably for the Peoples receiving it, without any intimation of the eating it self being indifferent and uncommanded; which that Evangelist would not so unwarily have expressed, if Christ had so intended it. And our Lord shew'd us, not only that he has commanded this Sacramental eating, but that he has commanded it as a necessary thing, when he tells his Hearers, that except they thus eat the Flesh, and drink the Blood of the Son of Man, they have no Life in them, Joh. 6.53. And this necessity of p. 160it is further manifested, from the necessity of the Passover among the Jews, which answered to it; for at every Return of it, they were to be cut off from Israel whosoever presumed to omit it. Exod. 12.15. And if there were no express Command for it, yet are the things we are call'd to in it all of that obliging Nature, and such necessary Duties, that without Sin they cannot be declined. By all which, as we have seen, this Sacramental eating and drinking is evidently proved to be a plain Duty, and under a peremptory Commandment.

When therefore in this place the Apostle says of our drinking of the Cup, Do this, as often as ye drink it, he doth not intimate that we may do it as seldome as we please, or as if it were under no Law, or express Precept. He uses the words, as often, not because 'tis an Arbitrary Act and there is no Duty in it; but because, though it be a Duty, we have not always opportunity for it, and so cannot always be performing it. For, as has been shewn, there is a Command to Communicate, and that, as all other Affirmative Laws, binds us to it at all times when a fit occasion is offer'd. When we eat and drink in the Sacrament, we must remember Christ; and when we have an opportunity to eat and p. 161drink in it, we are obliged to it; as the Jews, we saw, were to the Passover which answered to it, who were to be cut off from Israel, when at any time they omitted it: So that to Communicate is no Arbitrary Act, but an indispensable Duty, and peremptory Command still.

And since it is thus necessary a Duty in every grown Christian to come to the Holy Sacrament; it must needs be a great and dangerous Sin in any of us, when we neglect and abstain from it. We must not think it an indifferent thing, but make Conscience of keeping off from the Holy Communion, as we do of keeping off from Prayers, of Swearing, doing Wrong, being Proud, Incontinent, or Drunken. For it is expresly and straitly forbidden by God, as well as they, and we incur his Anger, and, till we repent and do so no more, cannot regain his Favour, when we are guilty of any of them.

A neglect of the Lords Table therefore is a Sin, which, although God may excuse in those good Souls, who, because of their over-high Veneration for it, and Fear of their own Vnworthiness to partake in it, in the honesty of their Hearts think they ought not to come to it: Yet will he not excuse in them when they are better inform'd; and much less in others who neglect it, because p. 162they are careless of it, or too Wicked and Impenitent to receive it.

He may excuse it, I say, in those Good Souls, who in the honesty of their Hearts, through Ignorance or Error, were held back, and because of their over-high Veneration for it, and fear of their Vnworthiness to partake in it, thought they ought not to come to it. An innocent Ignorance, or mistake of an honest mind, may plead our excuse before God in this, as well as in other Duties. For in all of them, Christ has such a Sense of our Infirmities, as that he can have Compassion on the Ignorant, and those that err, or are out of the way, Heb. 5.2. So that if after an upright indeavour to be rightly inform'd in it, some Good Minds shall happen to mistake, their Error will not be imputed. It may be through the loose Discourses of some, or the general Practice of the World, who, by being so seldom at it, seem to set lightly by it; they think themselves not obliged to it. Or again, through the extream Rigidness of the Discourses of others, who require such extraordinary things to it as very few have attain'd, they think themselves always unworthy and unprepared for it, and that they should sin, and eat their own Damnation in it. But if they fall into these mistakes about it which make them abstain p. 163from it, after an honest indeavour to be rightly inform'd about it; their Ignorance may plead their Excuse, and make their Neglect to be connived at. God will not account it to them as a sin, because they knew it not, but were mistaken. For in this, as well as in all other Cases, to him that knows to do Good, and doth it not, to him 'tis Sin, Jam. 4.17.

But though God may bear with this neglect of the Sacrament in Good men, whilst they are thus innocently misled: Yet will he not excuse it in them when they are better inform'd; and much less in others, who neglect it because they are careless of it, or too Impenitent to receive it.

He will not excuse it even in them when they are better informed. Their only plea for their not doing of this Duty, is, that after the best search they could make, they did not know they were bound to it, or that with safety they could perform it: and when once their Understanding is inlightned, this plea is removed, so that afterwards they can find no relief at all from it. They abstain then, when they know, if they are truly Penitent, they might, and ought to come; and that abstinence is wilful, and, unless they repent of it and amend it, will end in their Condemnation. For to him that knoweth p. 164to do Good, and doth it not, to him 'tis Sin, Jam. 5.17.

And much less will he excuse it in others, who are careless of it, and too Impenitent to receive it. If they are hindred from the Lords Table out of Slothfulness, or are unworthy of it by Reason of their Impenitence; those are not their Excuse, but their own Damning Fault, and they must expect to bear the punishment of it. To tell God I did not come to the Sacrament because I would not Repent, is to tell him I would not come and promise to be Good, because I was resolved to continue Wicked: and that is a very odd way of excusing it. Impenitence is no excuse, but a most damning Sin; and therefore if we have no other cause to give why we did not come, we must needs be liable to Condemnation.

If any of you therefore who shall peruse this Treatise, have refused Gods invitation formerly, and have kept back from this Feast: by what I have here said you may see your Fault, and how nearly you are concerned, as you tender your dear Saviours Honour, or the safety of your own most precious Souls, to amend it. You have offended God in not coming to the Communion, as you would offend him in not coming to Church, in not saying your Prayers, p. 165in not giving Thanks for Mercies, in not being humble, honest, and upright in your dealings, or in omitting any other Duties. So that you must not think all is well with you when you keep away, as if you had done nothing. If the true Cause why you abstain'd was your well meant mistake about it, and your not knowing, after all the search you had opportunity to make, that every Good man, who Repents of all his Sins, is worthy and fit for it: God will wink at your Ignorance whilst it lasted; but that will be no excuse to you now you are better informed, so that now you will be Guilty of a Damning Offence, if you still neglect it after you are told of it. But if you have absented hitherto out of a careless Spirit, which would not attend the times, or be at the pains to come to it; or because you have an Impenitent Heart, which will not promise that Amendment and New Life, that is to be undertaken for and ingaged in it: Then has your Absenting been your Damning Sin, which has provoked God against you, as all other Acts of Disobedience and Irreligion. If this is your Case, you must look upon your selves all this while to have been in a great Fault, which God will not forgive till you Repent and amend it. For God will forgive p. 166you this Sin of neglecting the Sacrament, upon the same condition whereon he will forgive all others, namely, when you forsake it, and turn away from it, and, instead of absenting, learn to frequent it. So that if you would keep a Good Conscience towards God, and dye in Peace, and have no unrepented sins to answer for at the last Judgment: Every one of you, that has sinfully sleighted this Sacrament hitherto, must come to it henceforward, and, according to your Saviour Christs Commandment, readily partake in it, when you are called thereto.

p. 167CHAP. II. Of the Benefits of Communicating.

The Contents.

The Sacrament is full of Blessings, which make it not only our Duty, but our Priviledge. In the General, it is the most effectual means in all Religion to recommend our Prayers, and make them powerful; and so is the likeliest way to attain all Mercies. In particular, 1. It Seals to us the Pardon of our Sins for the Peace of our Consciences. 2. It encreases and Confirms in us all Graces. Those are ordinarily such as we bring along with us. It confers Grace, 1. By the Natural Virtue and Tendency of those Duties, which it both exercises and excites in us. 2. By those inward Assistances, which it conveys to us. Since on all these accounts it is so excellent a means of Grace and New Life, 'tis the best Rule any Person can observe who would go on in the Work of Repentance. p. 168All these Motives to Communicate, both from Duty and Interest, summ'd up.

HAving shewn in the former Chapter how much it is every Christians Duty to frequent the Holy Sacrament, who is of Age to come to it, and how greatly they sin against God who neglect it, both from the obliging Nature of the thing, and Christs express Commandment: I proceed now in this,

4ly, To shew what great inducements we have to it, and how great the Benefits are that come by it, which should make us press to it of our s…lve… were it not Commanded.

The Holy Sacrament has Blessings enow within it self to recommend it to our choice, if God had not interposed his Authority, and laid that weight upon it which he has. It is fully stored with Benefits, which make it, not only a strict Duty, but an high Priviledge to come to it, as the Christian Church has always thought, whose great Penalty lay in a Separation, or Exclusion from it. It is not only a matter of Honour to God, but also of highest Advantage to our selves; so that in all Reason we ought to seek it, and heartily thank God that we may be admitted to it, out of a care of our own Happiness and pure Self-interest.

p. 169Of these Benefits I have mentioned some already, such as its being a vouchsafement of highest Honour to us, and a token of Gods greatest Love for us, and a certain pledge of our Future Glories, of all which I have Discoursed in the last Chapter. But besides them, it is full of many other singular Blessings and present Graces, which I shall now treat of in this. And those, which I shall take notice of, are these.

1st, In the General, It is the most effectual means in all Religion to recommend our Prayers, and make them Powerful with God; so that 'tis the likeliest way to obtain all Mercies.

2ly, In Particular.

1st, It Seals to us the Pardon of our Sins for the Peace of our Consciences.

2ly, It encreases and confirms in us all our Graces.

1st, In the General, It is the most effectual means in all Religion to recommend our Prayers, and make them Powerful with God; so that 'tis the likeliest way to obtain all Mercies. And this it doth, by being a Commemoration unto him of the death of Christ, which is the only Argument that prevails with him to bestow them on us.

It is the common way of all men when they sue for kindnesses from others, and think they have not Interest enough themselves, p. 170to use such Intercessions, and suggest such things, as have most Power with them, and are likeliest to incline them to grant their Desires. And as it is thus in our Requests to men, so is it in our Prayers to God too. We set those Considerations before his Eyes, and suggest those things to his Remembrance, which are fittest to move his Pity, and to make him favourable towards us. Thus the Holy men in the Old Testament in their Prayers are frequently putting God in mind of his ††Psal. 119.49.2 Chron. 6.42.Ps 119:492 Chr 6:42Covenant and Promise; and making mention of his Servant **Psal. 132.1.10.Ps 132:1Ps 132:10David, or ††Deut. 9.27. and Exod. 32.13.Deut 9:27Exod 32:13Abraham, or Isaac, or Israel, for whom they knew he had an especial kindness: and with their Prayers they used to joyn Sacrifice, hoping to be the easier heard when they came with their Atonement in their Hands, and that the Life of the Beast being offer'd up in Commutation, and accepted instead of theirs, God would be the easier appeased, and more inclined to hear their Supplications. Upon which account, that their Prayers might have a Powerful Argument to recommend them going along with them, they were careful to offer them up at the hour of Sacrifice, p. 171as appears from the Prayer of ††Ezra 9.5.Ezra 9:5Ezra, and of **Psal. 141.2.Ps 141:2David, at the Evening Sacrifice.

Now that which Powerfully intercedes with God for us, and which was shadowed out by all the Jewish Sacrifices, is our Saviours Death. For it was his Blood that merited so highly at Gods hands, as to make him think of shewing Favour, and being kind to us. It is the Blood of Propitiation, Rom. 3.25; that makes peace between God and Men, Col.1.20, and speaks better things than the Blood of Abel, calling for Life and Salvation, as that did for Destruction, Heb. 12.24. And 'tis the Representation of that Blood now in heavenly places, that gives Christ himself such absolute Power with God, and makes him sure to prevail whensoever he intercedes for us. For by it he entered into the Holy Place, where the Mercy-seat or Propitiatory was, Heb. 9.3, 5.12.24; and where he ever lives to make intercession for us. Heb. 7.25. So that the great Argument, which either Christ our high Priest now in Heaven offers for us, or which in our Prayers we can plead for our selves, is his own Death and Sufferings.

Now this is set before God in every Prayer, and in all Acts of Religion; in all p. 172which we use Christs Name, and desire to be heard, and hope to prevail through his Mediation. But in the Sacrament it is done more perfectly, and with greater Solemnity, and that too by Gods own appointment. For one chief end of the Holy Sacrament, is to Commemorate the Death of Christ; i. e. to set it out in solemn shew, and make mention of it, not only before men, but also to Almighty God. This do in Remembrance or ††foreign.Commemoration of me, says our Saviour, Luc. 22.19. And as oft as ye do it, says St. Paul, ye shew forth the Lords Death, i. e. both to God and Men, till he come. 1 Cor. 11.26.

Thus do we no where so livelily and advantageously set out this great Argument of being heard, as in the Holy Sacrament: which we may justly hope will be the more observed, and have the more effect, because it is not done of our own heads, but by Gods own special Direction and Appointment. And where the Argument is most advantageously set out, we may expect the better effect, and greater force from it. And this the Ancient Christians thought, accounting their Prayers were not like to be so Powerful at any time, as when this Commemoration p. 173of Christs Death, the only Plea for being heard, accompanied them. And therefore at the Sacrament they ††Thus 'tis in the form prescribed Constit. Apostol. l. 8. c. 13. & 15. p. 484, 485. tom. prim. Concil. ed. Lab. And this Eusebius testifies de vita Constant. l. 4. c. 45.used to pray, not only for themselves, but also for all others, and to recommend any Person or thing to God which was dear to them, thinking they could never so advantageously, as at that time, sue for them.

Thus in the General, is the Holy Sacrament a most likely means to obtain for us all Mercies, because it is the most effectual course in all Religion to recommend our Prayers, which must procure them for us.

2dly, In Particular,

1st, It seals to us the Pardon of our Sins for the peace of our Consciences.

2ly, It increases and confirms in us all our Graces.

1st, It seals and confirms to us the Pardon of our Sins for the peace of our Consciences. In the Holy Sacrament God calls us to give us a full Pardon, by giving us that Blood which was ††Mat. 26.28.Matt 26:28shed for the remission of Sins, and which is the Blood of Expiation: and p. 174having received that at his hand, if we are true Penitents, we need not doubt but that our sins are expiated, and he is reconciled. The Sacrament it self, as we have seen, is nothing less than a so…emn Confirmation of the New Covenant, which promises Remission of Sin to all that truly repent of it. So that when with Penitent Hearts we come to joyn in it, we come to stipulate and secure a Pardon of all our Offences, which will give us all the security of it that Covenants and Promises can make us. Whensoever we Repent, indeed, we have Gods promise of Forgiveness, which may comfort our hearts after any Sin, not only in the Communion, but in every Penitential Prayer and Confession. But in the Sacrament this Promise is again repeated, and in most solemn manner Sealed and Confirmed; to shew us that God is still of the same mind, and to give us a renewed and a sensible assurance of it. And when God has thus set his Seal to it, and a Penitent Soul has just received his Word and Bond for it; it need not question but he is reconciled, and, unless it starts back from these penitential engagements, and falls afresh into new Provocations, will always continue so to be.

And thus the Sacrament is the most effectual p. 175means, to calm the Fears, and quiet the Consciences of all true penitents. If once they make sure of their own Repentance after any Fault, it doth that in an ordinary way, which an Angel from Heaven, and a special Revelation would do in extraordinary, i. e. it lets them know their Sins are Pardoned, and that God is their Friend. For therein they receive from him the Blood of Expiation, a plain proof their Sins are atoned for and forgiven: and therein there is an express agreement and solemn Covenant of Peace and Reconciliation between God and them, which is confirmed by this Feast of his own prescribing: and having this Instrument of his own appointment, which they may look upon as his Hand and Seal to it, they may chearfully depend upon it, and rest satisfied in their own mind.

2ly. It increases and confirms in us all our Graces.

These Graces are ordinarily such as we bring along with us, which we either have already practised, or are fully purposed and resolved so to do. For therein God gives Grace only to the Worthy Communicants; and those Communicants only are Worthy, who Repent of all their Sin… and are wholly determined to lead a New Life in Obedience to all his Commandments. It is p. 176not a Sacrament intended to give strength in Grace, to those that have nothing of it; for it is our Spiritual Meat and Bread, as our Saviour calls it, Joh. 6.51, 55. the use whereof is not to give Life to a Dead Person, but Strength and Nourishment to a Living. It is not designed to turn an Impenitent Man into a true Penitent, or to make an Ill man Good; for every impenitently ill man is an Unworthy Receiver, and eats his own Damnation, which is a Curse and not a Blessing; so that he is not the better, but the worse by it. But it is intended to make a Good Man Better, to carry on Repentance in those that have begun it, and to confirm and enlarge every Virtue in those who are already possessed of it. If we come to it with Faith, or Belief of the Scriptures, particularly of Gods promises to pardon our Sins for Christs sake upon our Repentance, and to help us to any Graces upon our indeavours, and to make us Eternally happy upon our entire Obedience; it strengthens and assures it: if with Love of our dear Lord, who dyed for us; it increases it: if with Thankfulness for his kindnesses, particularly that of giving his own Life for ours; it makes us more sensible of it: if with hearty Repentance, and full purpose of amending all our Sins; it makes us more p. 177unmoveable and settled in it: if with Peace, and Charity towards all our Neighbours; it fills us with a greater abundance of it. It augments all the Virtues of a Good man which he brings to it, making him more perfect in them, and strong in Spirit to persevere and go through with them. But these Effects it has not upon an ill man, nor produces this increase of Virtue in those, who bring nothing of it along with them: So that 'tis no disparagement to the Virtue of this Sacrament, if wicked Men find themselves wicked still, and not at all amended by their Receipt of it, since it was not ordained for their Improvement. It was not meant to give Grace to those that are Graceless, or to give Repentance to Impenitent Persons: but to carry them through in their Repentance who have fully set upon it, and to enable them to lead a New Life who are resolved to do it, and to strengthen them to amend a Fault who are wholly bent to strive against it, and to confer Grace on those that have it, and make them more Gracious still.

And this the Holy Sacrament is to every worthy Communicant. It conveys Grace into his Soul, and makes him stand more firm, and increase in every Virtue of a Christian. It is an excellent means p. 178to make him a better man, and to carry him on to improve in Duty and Holy living: So that every one who comes worthily, will gain a great increase of Grace and Strength, and be much set on in Spiritual growth by Receiving.

Now this it doth two ways.

1st, By the Natural Virtue and Tendency of those Duties, which it exercises and excites in us.

2ly, By those inward Assistances, which it conveys to us.

1st, A worthy Receiving conveys Grace into our Souls, and confirms and increases us in all Virtues, by the Natural Efficacy and Tendency of those Duties, which it exercises, and excites in us. For it excites, and therein we exercise several Duties, which help on a good Life, and set it forward; and therein we bind our selves by solemn Vows and Engagements to go on in it: both which are most powerful to effect and improve it.

1st, It excites, and therein we exercise several Duties, that help on a good Life, and set it forward: All the Duties of worthy Receiving are instances of an Holy Life, as we have seen, and parts of a Good man: but several of them are not only particular Duties in the…selves, but withall most powerful helps to the performance p. 179of all others: So that in performing and improving them, we do not only discharge and grow in some Virtues; but make a way for our easier Discharge and fuller growth in all others also. And these are a fixt Remembrance and firm Faith of Christs wonderful kindness to us, especially in Dying for us; an intense Love, and hearty Thankfulness, and intire Resignation of our selves to his Service, and true Repentance and Abhorrence of all our Sins; all which, as they are much improved in a worthy Communion, so are they most Powerful in helping us to become Obedient and Good men.

1st. I say these Duties are improved in us by the Holy Communion. And this they are by being both exercised, and excited in us at that time.

They are all exercised in every Worthy Communicant at that time, because in them, as we have seen, consists the worthiness of Receiving. And the more still they are exercised, the more they are improved. For all Habits come by usage, and Custome makes those things, which at first seemed strange, to become, not only Easie, but Natural to us. So that in exercising them at the Sacrament, we shall improve and add to them, and go away with a greater measure of them, p. 180than we brought when▪ we came.

And this we shall more especially do, because therein they are not only exercised, but mightily excited in us also. The Holy Sacrament suggests such Powerful Motives to them, and presents us with such obliging Reasons for them, as we cannot have any where else; so that we cannot take a better way, than by coming to it, to improve them. For therein we most solemnly and attently remember, how, when our sins had made us utter Enemies of God, and Heirs of Destruction, Christ laid down his own Life in our stead, and by that Ransome redeemed us from it. And this is not only the highest, but, in a manner, the sum total of all those inducements which can ingage us to these Virtues, or possess us with them. For what can possibly raise so warm a Love of Christ in an ingenuous Spirit, that is sensible of what is done to it, as to see how infinitely he has Loved us, and, when we were his bitter Enemies, gave his own Life in exchange for ours? What can ever ingage us to so great. Thankfulness, as to think that a Person so far above us, and that stood in no need of us, and that was not sought to by us, and that was even th…n most highly disobliged and had received the greatest Provocations from us, should p. 181most frankly give his own self to do us a kindness? What can so powerfully move us to resign up our selves to any one, as to see that he has bestowed himself on us first to buy us off from our implacable Enemies, and that for no Self-Interests or By-Ends of his own, but purely for our Eternal Happiness? What can work in us so hearty a Repentance, and provoke us into so utter an Indignation and Abhorrence of all our Sins, as to behold in our dear Lords Agonies what they deserv'd, and how unmeasurably mischievous they proved, and what inexpressible Tortures they brought on him, when he would put himself in our place, and undertake to answer for us? These things are most livelily set out, and powerfully suggested to us in this Blessed Sacrament, one chief business whereof is solemnly to Commemorate and make mention of them: and they are the most effectual means to raise in us a constant mindfulness, a zealous and intense Love of him that dyed for us, and an hearty Thankfulness for all his kindnesses, and a sincere Repentance and utter abhorrence of all our Sins, and an intire Resignation of our selves to his Use an… Service, that can be given us. And the Sacrament being thus richly furnished with the most p. 182perswasive Motives, and thus vividly suggesting to us the most Powerful Reasons for all these Virtues; it must needs be the best Course to improve in them, and we cannot lay out our time upon them better, or to more effect, in any other way.

Thus are the Duties of a fixt Remembrance and firm Faith of Christs dying for us, of an intense Love, and hearty Thankfulness, and Resignation of our selves to his Service, and true Repentance and Abhorrence of all our Sins; very much set on and improved in all worthy Receivers by the Holy Communion. They will be heightned and increased by receiving, because they are both exercised, and, by an objective Representation of most forcible inducements to them, powerfully excited in them at that time.

And as these Duties are all improved by the Holy Communion; so are they,

2ly, Most Powerful in helping us to become Obedient and Good men. If we were but perfect in these Virtues, and they had once got the Ascendant over us, and ruled in our Hearts; they would have an Universal influence on all others, and govern our whole Lives. For if, when we are temp…d to any sin, our minds, being familiarized p. 183to it, would at that instant readily suggest to us that Christ dyed for it, and that it put him to all the pain and anguish he suffered; we should not endure to come near it: If we have any true Love and Zeal for him, we shall shew no manner of Favour or Compliance with it; if we are really Thankful for what he has done, for his sake we shall withstand it; if we are resign'd up to his use, we shall have nothing to do with it, because he is against it; and if we abhor it for the pains it put him to when he answer'd for it, and will at last put us to also if we continue in it, we shall disdainfully reject and turn away from it. If we Believe and remember always, as we have need, that Christ died for our Sins, and procured us Pardon for them upon our Repentance, and Grace to get quit of them upon our best indeavours; that Faith will make us Obedient, and carry us on to amend them. If we truly Love Christ, that Love will make us do something for him, and cast to please and ††Joh. 14.15.John 14:15obey him. If we are Thankful for what is done, we shall never despite him by any Sin, which for all his Benefits were to return the greatest injuries again. If we are resign'd up to his use, we shall Faithfully serve him. If we p. 184are heartily Penitent, and abhor our Sins, we shall forsake them. If we have this lively Faith and Remembrance of Christs dying for us, and this intense Love, and hearty Thankfulness, and entire Resignation of our selves to his Service, and sincere Repentance, and utter Abhorrence of all our Sins; If we have these Virtues, I say, and in these prevailing measures, they will carry us on to an Holy Life, and make us Obedient to all Gods Commandments. And therefore since this Holy Sacrament, when 'tis worthily received, doth so much improve these Virtues in us; it must needs help us on, and improve us in all others, and in the whole course of a good Life too.

Thus doth a worthy receiving by its own Natural tendency confirm and increase us in all good Living, by our exercising, and its exciting in us such Duties, as help it on and set it forward: and so doth it,

2ly, By our binding our selves thereat in solemn Vows, and Ingagements to go on in it.

One chief end of our meeting at this Feast, and prime part of our Worthiness in partaking of it, is to confirm the New Covenant, as we have seen, and to make God our Faithful promises, that from that day we will amend all our Faults, … so we may attain that Pardon and p. 185Happiness, which, upon our true Repentance, he comes to offer and assure to us. And these solemn Vows and Promises are a fast hank upon us to make us leave our Sins, and do all that he requires of us. For every man ought, and thinks himself concerned to be as good as his word, and to perform what he has promised; especially when 'tis to one, who is too Wise to be deluded, and too Just and Powerful to suffer any abuses of him to pass unrevenged, which all men, that understand any thing, believe of Almighty God. When we Promise and Vow to him, we know that he cannot be deceived, and that he will not be mocked; so that we must needs see it stands us in stead, and is our highest concern to perform with him. And therefore, since in the Sacrament we do in the most solemn manner Vow to amend our ways, and promise an Holy Life to Almighty God; in Regard none that are honest will, and none that are wise and serious dare be unmindful of such sacred and solemn Compacts, it must needs be an excellent way to bind it fast upon our Souls, and fix it in our minds, and so help very much to establish and imprint it in us.

And thus we see how a worthy receiving conveys Grace, and confirms and p. 186increases in us all Virtues by the Natural tendency of those Duties, which it exercises, and excites in us. For it powerfully excites, and therein we exercise several Duties, which help on a Good Life, and set it forward; and bind our selves by solemn Vows and Ingagements to go on in it, both which are most Powerful to improve and effect it.

And as it thus confirms and increases in us all Graces, by the Natural Virtue and Tendency of those Duties, which it excites in us; so does it,

2ly, By those inward Assistances, which it ministers and conveys to us.

This Sacrament doth not only confer Grace by its Natural Tendency, as other means; but moreover, by virtue of Gods Promise and especial Bounty to the Worthy Receivers of it, as it is an Instrument in his hands. He tells us that he will do great things at the presence of it, and be liberal in Spiritual Blessings to all that duly partake in it: So that besides what they do from the Virtues themselves, which are exercised thereat, they may promise themselves much Spiritual Grace and Strength from his Free Gift, and immediate concurrence with it. For in the Sacrament he offers them all that outward Grace and Spiritual strength, p. 187which Christs Death procured; and therefore, if they come to it worthily, so as their own unworthiness is no bar against it, that offer will be sure to take effect, and they shall undoubtedly receive it. And this is plainly intimated to us, when our Saviour tells us of his Flesh that it is Bread, the true use and end whereof is for ††Psal. 104.15.Ps 104:15support and nourishment, Joh. 6.51. And when St. Paul declares, that the Cup of Blessing which we Bless, is the Communion, or ††foreign.Communicating to us the Blood of Christ, i. e. those Benefits his Blood procured us: and that the Bread which we break, is the Communion, or Communicating to us the Body of Christ, i. e. those Graces which the offering of his Body obtain'd for us, amongst ††Gal. 3.13, 14.Gal 3:13Gal 3:14which are these Spiritual Assistances, 1 Cor. 10.16. And when our Lord himself tells us, that the Bread he gives us is his Body, and that the C…p he reaches out to us is his Blood, Mat. 26.26, 28. By which, though he mean not that they are his Body and Blood in their Natures, yet the least he can mean is, that they are so in their Effects, so that when we receive them we receive all the Blessings of his p. 188Blood-shedding, and all that Grace which his Death has purchased for all Men.

And thus the Church of Christ has still thought concerning it. ††Ideo in similitudinem quidem accipis Sacramentum, sed verae Naturae gratiam, virtutemque consequeris. Ambros. de Sacram. l. 6. c. 1.In the Sacrament, says St. Ambrose, thou receivest the similitude of the Body of Christ, i. e. the Bread and Wine which r…pres…nt it: but, together with t…at, all the Grace and Virtue which the true and real Body obtained. **Sed immortalitatis alimonia datur, à communibus cibis Differens, Corporalis substantiae retinens speciem, sed virtutis Divinae invisibili efficientia probans adesse praesentiam. Cyp. de Cona Dem. sub in…tThis Sacramental Food, says St. Cyprian, or whoever was the Author of that Tract, is in outward appearance a bodily Substance; but by invisible Efficiency it works all the Effects of a Divine Power and Presence. ††— foreign. Clem. Alex. Paedag. l. 2. c. 2. p. 151. Ed Par.They that partake of the Eucharist by Faith, says St. Clement of Alexandria, are sanctified thereby both in Body and Soul. And **foreign. Orig. cont. Cels. l. 8. p. Ed. Cant. 399.we eat the Bread, says Origen, which by Prayer is made the Body of Christ, p. 189Holy in it self, and making those Holy who feed on it with Resolutions of New Life and Holy Purpose.

And this is another way, whereby the worthy Receiving of the Sacrament confirms and Augments in us all Spiritual Graces; viz. As it is an Instrument in Gods Hands, who, at the presence of it, ministers and conveys them to us.

And by this it appears that the Holy Sacrament confirms and increases us in all Graces, both by the Natural Virtue and Tendency of those Duties, which it excites and improves in us; and also by those inward Assistances and Spiritual Aids, which it ministers and conveys to us.

And thus we see how the Holy Sacrament is full of Grace and a quickning Spirit, and helps mightily to set us on in an Holy Life, and in the work of Reformation and Amendment. And therefore when any Persons turn Penitents, and resolve to lead new Lives; one of the best Rules that can be given them is to frequent it. For it will carry them forward in their work, and, what by the Natural Tendency of the Duties themselves that are exercised in it, what by the Assistances p. 190that are conveyed by it, increase their Strength, and give them Power to go through with it. It will perfect them in Obedience by exercising, and exciting, and by both improving in them that Faith, Love, Thankfulness, Resignation, and Repentance, which are the most Genuine Principle and Effectual cause of it. It will bind it upon their Souls and ingage them to it, by their repeating every time they are at it, their solemn Vows and sacred Promises to go on in it. And it will inable them to succeed in it, by bringing down from God those inward Helps and Spiritual Assistances, which shall bear them through it. So that if any man begins to look towards God, and longs to go forward with the work of Reformation and Amendment: He ought in all Reason to seek out, and press in to be admitted to the Holy Sacrament. For it is one of the best Rules that can be prescribed in his Case, and serves his end above any thing: and therefore he must not in any wise shun it, but lay out for it above all men living. A man that will not Repent, indeed, whilst he continues in that mind, must not come to it; for he would not receive Good, but hurt by it. But if he resolves to amend his ways, and seeks out for help, and would make use of any p. 191means which would do him most Service in effecting it: let him be constant at the Lords Table, and frequently Communicate. It will quicken him when once he is in the way to become Good, and amend his pace where he has need to be set forward, and strengthen him in those Parts where he is weak and most lyable to be assaulted, as St. Ignatius told the Ephesians, when he advised them to be fr… quent in it; saying, ††foreign. Ignat. Ep. ad Ephes. Ed. V…ss. p. 25.Shew haste to assemble often in the Eucharist; for the oftner you meet in it, the more your standing is secured, and the Power of Satan is destroyed. It will fortifye him in all Tryals wherein he is like to be most endanger'd; enlivening in him that Holy Zeal, and steady Purpose, and other Graces, which must bear him through it; for which cause it was used anciently, and upon a like occasion would be so still, as a Preparation for the greatest Tryals, and to fit men to Dye Martyrs for the Cause of Christ. ††Quos excitamus & hortamur ad prael…um, …on inermes & nudas relinquamus, sed protectione Sanguinis, & Corporis Christi muniamus: Et cum ad Loc fiat Eucharistia, ut possit accipientibus esse tutela, quos tutos esse contra adversarium voluimus, munimento Dominicae Saturitatis armemus. Cyp. & alii Episc in Epist. Synod. Eccles. Afr…c. ad Eccles. Roman. Ep. 57. Ed. Oxon. 54. Pamel.Those, says St. Cyprian and the other Africane Bishops, whom we p. 192would preserve safe and invulnerable against the fiercest Darts of the Adversaries, we arm first with the Lords Supper, wherewith they may be guarded as with a shield, and wherein they may be secured as in an impregnable fortress. It is an excellent means of confirming every Grace, and affording Spiritual Help and Strength to all that want it: and that is inducement enough, were there no Command for it, for every man, who desires to be intirely good and strong in Spirit, to resort to it.

And thus at last it appears what those Blessings are which come by the Sacrament, and which are sufficient to ingage all good Souls to press to it of themselves, though it had no where been commanded. For it is a most effectual means to prevail with God in all their Prayers and thereby to obtain all Mercies, it Seals to them the pardon of their sins for the Peace of their Consciences, and Confirms and Augments in them all their Graces. So that p. 193if they have, I will not say any Duty and Service for their Saviour, but any Love of themselves and care of their own Souls, they will seek to be admitted, and come hastily when they are called thereto.

To conclude this point then, the sum of what I have said to ingage mens presence at this Feast, and to Communicate as often as an opportunity is offered, amounts to this: It is their Duty to come to the Communion, as much as it is to come to Church, to be Temperate, Humble, Just, or to perform any other Precepts of their Religion. For they have Christs express Command for it; who by injoyning it, has required Obedience in such an Instance, as best shows their peculiar Reverence and Love to him; and to ingage them to it, has freed them from all the load of Jewish Ceremonies, and imposed no heavier Burden, than it, and Baptism, instead of them; and to make it take the more effect, left it among the last Words which he sp…ke to them; and to shew it is a matter of no small moment, would have it expresly specified in St. Paul's Commission; and tells them, that unles… they come therein to eat his Flesh and drink his Blo…d, they have no Life in them; and will punish the neglect, or abuse of it, as he … of the Jewish …ssover, which answered p. 194to it, with Excision. And the Nature of those things which are meant by it, and wherein they are to imploy their minds when they are present at it, most straitly oblige them to it. For therein they shew they have Fellowship with Christ, and appertain to his Religion, and thankfully remember him, and Seal the New Covenant with God, and a League of Love and Friendship with their Brethren, and are vouchsafed the highest Honour, and receive Tokens of the greatest Love, and injoyment of present Graces, and Pledges of Future Glories from him; which are things that every Ingenuous man will, and every Good man ought to do when he is call'd to them, and no man can honestly refuse or decline, who professes himself a Christian. These things oblige all those who are of Age for it, and have an opportunity and fit occasion offer'd, and have no lawful Let or Impediment, of Providential hindrances, sickness, or other thing, which would excuse their coming to Prayers or other Ordinances of Christ; they oblige all such, I say, to come to this Feast when they are call'd to it. And, if after they are shewn how much it is their Duty to … in it, and how Repentance make p. 195them worthy of it, through Carelesness, or Impenitence they stay away from it; they sin against God, and are Guilty of a Damning Fault, which will not be forgiven them till they Repent of it and amend it. But if there were no Guilt in the Neglect, and to Communicate had not been thus required; yet would the Blessings of the thing it self have ingaged every Penitent Good Man to press in to be admitted. For it is the most effectual course in all Religion to prevail with God, and to be heard in all their Prayers; it Seals to them the Pardon of their Sins, for the Peace of their Consciences; and Confirms and Augments in them all their Graces; bringing down such help as may make them stand in all Tryals, and carrying them on, beyond any means that can be prescribed, in the course of Repentance and new Obedience: which to all that love the ease of their own Minds, and have any care of their own Souls, are invitation more than enough to ingage their presence at this Ordinance; and as for those that do not, they are neither to be won by them, nor by any others.

And thus having shewn what is the meaning of eating Bread and drinking Wine in the Blessed Sacrament, and wherein lies the Worthiness of doing it, and how much it p. 196is every Good Christians Duty to frequent it, and what great Benefits there are that c…me by it, which should make us press to it of our selves were it not Commanded: I shall proceed now,

5ly, In the last Place, to consider those Excuses, and to take off those Pleas, which are most usually made against it; of which in the next Part.

p. 197PART III. Of the Hindrances that keep men from the Communion.