THE DUTIES OF COMMUNICANTS, OR A TREATISE, Teaching such as purpose to receive the Sacrament of the Lords Supper, how they may rightly carry themselves, before, in, and after the action of Receiving.  
By R: PRESTON, Preacher of God's Word at Rushden in Northamptonshire.  1 COR. 11.28. Let a man examine himself, and so let him eat of that Bread, and drink of that Cup. 
LONDON Printed by I.D. for john Bellamy, and are to be sold at the South entrance of the Royal Exchange. 1621.   

TO MY WELL AFFECTED FRIEND Mr R: NEWMAN of Rotherhith, near to London, grace, and peace be multiplied.  
CHristian friend, I am bold to send this small treatise into the World, under your protection, moved thereunto, 1. in respect of your zeal to good things, rightly ordered, 1. by the light of knowledge: 2. by a wise discretion; and 3. by sincere affection, which hath provoked you to hate not only the works of wicked men, but also the vain doctrines of such Teachers as are not acquainted with the truth. 2. In respect of your practice of good things, wherein you go before many, as an example of good works. 3. In respect of your affection, and kindness to me, who am but a stranger unto you, and fare separated from you. That acquaintance I have with you is of no long standing: yet for the time thereof I have found so much favour, and so unexpected respects at your hands that the Law of equity calleth on me for some answerable requital of them. This paper gift therefore I commend unto your religious care, and Christian practice, and entreat your friendly acceptance of it, as an insinuation of my desire to be thankful. The matter which it bringeth, is, A lesson for Communicants, teaching them several duties, of good behaviour, before, in, and after the action of receiving the Sacrament of the Lords Supper, very necessary to be taught, and learned in these sinful, and formal days, seeing there be many Communicants, and but few Catechumeni Communicants, that are worthy partakers of the Sacrament. The style and manner wherein it cometh abroad is plain, familiar, and fitted for the capacity, and understanding of the simple, so as they that are in the lowest form may gather something from it. In a word, whatsoever it is, I have adventured the publishing of it, for the use, and benefit of the Church of God. If either to yourself, or to any member thereof it bring any little increase of sound knowledge, and sweet feeling in the mystery of Christ, 
Ephes. 3.4.  I have my reward, and that which I can desire. And so beseeching God to endue you, and yours, with all saving grace, to keep you from falling, and to present you faultless, before the presence of his glory, with exceeding joy, through jesus Christ; I hearty, and humbly take my leave.  
Rushden. November 27. 1620. Yours in all Christian affection, R: PRESTON.   

DUTIES OF Communicants.  
THis age, and time (wherein we live) as it is the more sinful, because men incessantly device new projects, and forecast to grow stronger in all ungodliness: so much the more needful is it, that the duties of holiness, and of the true fear of God should be pressed upon the consciences of people, that the streams of sin, and the running issue thereof may be staunched, and stopped. It becomes us not to fashion ourselves (as the Apostle demonstrateth, 
Rom. 12.2. ) to the stamp and Image of the World, nor to grow the more sinful, as this changeable age gives occasion, but we should labour to think on, 
Phillip 4.8.  and do whatsoever things are honest, just, true, and of a good report, 
Deut 5.32.33.  etc. And to walk in all the ways which the Lord our God hath commanded us. It is truly observed touching our Saviour, that he fulfilled all Righteousness: 
john 3.15  so let all our endeavours drive at this, that God (not the world, nor the children thereof) may observe, and say of us, Well done good, 
Mat. 24.45.46. and 25.21.  and profitable servants, enter into joy eternal; for you have had respect to all my commandments to keep them▪ and indeed though there be small power, or no ability at all in us to fulfil as was in Christ, yet there is no man, but is bound. 1. To all duties of religion, & godly life. 2. To all duties concerning outward righteousness, which men claim. 3. To all particular duties charged upon him by virtue of that society, whereof he is a member, whether Church, Commonwealth, or family. For this is the will of God, that we should prompt, and set forward ourselves to every good work, that we should strive unto perfection, & sanctification, and bear the image of Christ in us again. 
Phil. 3.1.  Oh that there were such an heart in every one of us, 
Thes. 4.3.  that we might fear God, 
Deut. 5.29.  and keep his Commandments, than would it go well with us, and our children after us.  
And as generally we stand in need of all incitements, and provocations to do all the things that God hath enjoined us by virtue of our Callings, General, or Particular: so more particularly ought the duties of the Sacrament of the Lords Supper to be urged, and pressed upon us. 1. Because we are dull and unapt to conceive, or understand the mysteries thereof, much like to blunt iron that needs much sharpening. 2. We are ready to forget, our memories like Sives, or Riven dishes drop out good lessons, as fast as they are poured in. 3. We deceive ourselves in the receipt of dainty Cooked meats at the Lords Table, taking that for ordinary, which is sacred bread. 4. We suppose no necessity of such meat (signifying holy things) when our own Tables, often in a day are furnished with choice dishes. 5 We are ignorant of the end, and use of such a blessed banquet: and lastly, having tasted thereof we remain unthankful, or else strangely conceited of a Non proficiency by feeding on them.  
All which impediments the Lord nearly espying in us, hath provided his Ministers, ●o be 1. Steward's: whom he hath bound not only to provide things necessary to the comfortable partaking of the Sacrament, but also to acquaint us carefully upon what conditions we may receive the Sacrament. 1. Doctrine appertaining to the right use of the Sacrament must not be kept secret. 2. The danger of unworthy receiving must be foreshowed. 3. The precious must be separated from the vile: 
jer. 15.19.  holy things may not be given to dogs: 
Mat. 7.6.  And 4. together with personal sanctification, 
2. Chron. 35.6.  must be a preparing of the brethren.  
God hath made his Ministers his Remembrancers, not only for putting him in mind of his covenant towards his people, but also in that they must be restless in whetting Christian duties upon the people, among which, the duties concerning the Sacrament may be reckoned; For, first, there is none so fare instructed in the mysteries thereof, but is wanting in much knowledge, and to seek in his practice, and therefore had need of stirring up. 
2. Pet. 1.12.  I will not be negligent (saith S. Peter, writing to those that had knowledge, and were established in the present truth,) to put you in remembrance of these things. And secondly, no man is so strong, and so sound of memory, but he stands in need of a daily confirmation, and often renovation.  
Now as God is thus careful for us, that we might not be left destitute of nourishment for our souls, nor forgetful of his mercies in the Lord's Supper, but sends us his Ministers to be Stewards, and Remembrancers, to put us in mind of our Covenant made with him, to teach us what things are necessary to the right using of the Sacrament, and to charge us as from his immediate person, not to dare to provoke him to anger, 
1. Cor. 10.22.  by an irreverent, and profane dealing with those things, that are of so holy a nature as the Sacraments. Then must we labour to possess our memories, and to have our hearts prepared for a remembrance, and entertainment of such lessons as are taught, and delivered concerning the Sacrament.  
First, lest we sin against Christ, by a second daily crucifying of him by our sins.  
Secondly, lest we heap damnation upon our bodies, and souls.  
Thirdly, lest we be sharply reprehended of the Lord for our forgetfulness, and neglect of such an heavenly banquet, as is his last Supper.  
Considering therefore the necessity of worthy receiving, and the danger of those that rush upon the Lord's Supper, without serious preparation, my purpose is to show how we may become worthy receivers, and so may prevent all judgements threatened. If we would be approved as worthy, receivers in the Lord's sight, than a threefold religious behaviour is required at all our hands.  

1. Before we receive.  
2. In the action of receiving.  
3. After our receiving.   
First, our behaviour before we receive consisteth in four duties principally.  

1. In a purpose, and resolution to receive so often, as occasion of receiving is offered.  
2. In a preparation to receive.  
3. In knowledge of that we do receive.  
4. In a longing desire, and hungering appetite after that we receive.   
The first duty before we receive is, that we purpose, resolve, and set down with ourselves to receive, and communicate at the Lords Table with the rest of his people, so often as God in his wise providence offereth the occasion. So that as David said of the whole Law of God, 
Psal. 119.  I have purpose, and determined to keep thy Law; so must we all of us in this particular, purpose to receive when God offereth the opportunity.  
The reason is because in this Sacrament God of his infinite goodness, 
Reason.  and mercy offers unto us his only son Christ jesus, the true bread of life, 
Ioh: 6.48.  to seed our souls to eternal life; and Christ also offers himself, I am the living bread which come down from heaven, 
33.35.51.  if any man ●ate of this bread, he shall live for ever, and the bread that I will give him is my flesh, etc. Now if God offer his son, and his son be willing to come unto us to be our bread of life, both unthankful unto God, & Christ, and unmindful of our own good shall we be, if we purpose not to receive, but refuse such a great mercy of the Lord, when ●t is fitly offered.  
Object. We purpose to receive 
Ob.  this Sacrament, though not so often as perhaps you would have us, we will receive it once a year, at Easter time, and that is sufficient, etc.  
Sol. To this I answer, 
Sol.  that it is not sufficient to receive it once a year, at Easter, and no more: but it ought to be received at all other times, even so often as God in his providence shall call us unto it. These are my Reasons for it.  
Reason. 1 1. The first reason is taken from the Commandment, God hath commanded it: and Christ also hath instituted it: The Lord said unto his people of Israel, that the feast of the Passeover, (in stead whereof we have the Lords Supper) should be kept as a memorial, and a● holy feast unto him, 
Exod. 12.14  not by fits▪ and starts, when they would, but as he had commanded them throughout their generations, as an ordinance for ever; And Christ himself in the New Testament, instituting this Sacrament, saith unto his Disciples, and in them to every one of us, that look for the same salvation, Take, eat, 
Mat. 26.26  without any limitation of time, giving us to understand, that so often as he commandeth to take, so often we in obedience should be ready to receive: and beside, this is a part of God's worship, set down in the second Commandment, and aught to be obeyed.  
Reason. 2 2. To receive often, is, and ever hath been the practice of all faithful men from time to time, both under the Old and New Testament: Hence it is, that we read in the Old Testament, that the man that would not celebrate the Passeover, with the rest of God's people, should be excommunicated, and cut off from the great Congregation: 
Num. 9.13  And so common was this practice of the faithful in the Primitive Church, as that it was made a Sabbaoth days exercise, so that we see in the Acts of the Apostles, 
Act. 2.46.  Hearing of the Word, and breaking of bread go together: 
1. Cor. 11.26.  and Paul saith, so often as see eat this bread, 
Alij quotidie communicant corpori, & sanguini Dominico.  etc. Noting thereby the commonness of the Sacrament: And indeed we find, that in former times, some did partake and communicate every day; others certain solemn, and festival days, others upon Saturdays, and the Lords day, others upon the Lord's day only: 
Alij certis diebus accipiunt, alibi nullus dies intermittitur quo non offeratur: Alibi sabbato tantum, & Dominico: Alibi tantum Dominico. Aug. Epis. 118. ad januarcum. Legimus omni Ecclesiae Congregatione celebrata fuisse hac mysteria. Chry. super Mat. Homil. 16. Dies Dominicus, dies panis, dies lucis, etc.  others, so often as the Papists do offer their Mass. And we read that in every Congregation, & meeting of people together in the house of God, the mysteries of the Lords Supper were celebrated. And hence it is, that the Sabbaoth hath three names given unto it. First, the Lords day. Secondly, the day of eating bread: and thirdly, the day of light.  
Reason 3 3. If a man neglect this feast, and banquet, when God offereth it, and calleth him unto it, he knoweth not whether ever he will make him partaker of it afterwards in mercy, or no: when his feast was prepared, and his Table furnished, the guests that refused to come (being bidden) were not worthy, 
Mat. 22.8.9.  neither could they be admitted to taste of his supper: 
Luk. 14.24  but other guests that were in the high ways and under hedges were compelled to come in, that the house might be filled, and the wedding furnished. Oh that in this our day, men would think upon the Lords kind Invitation of us to his well stored Table. 
Isa. 55.1.2.  
Pro. 9.5.   
Reason 4 4. Unless a man doth often receive, he cutteth himself off from Christ the head, and from the body, which is the church: for this Sacrament is a sign of that union, and communion which we have with Christ our head, and of that fellowship, union, and communion, which one member of the Church hath with another, and how they are separated from all Atheists, heretics, & profane persons of the world. Christ saith to Peter, 
john 13.8.  unless thou suffer me to wash thy feet, thou hast no part in me: So unless in this Sacrament we suffer Christ to wash us with his blood, we have no part in him: And again saith our Saviour, 
Ioh: 15.6.  If a man abide not in me, he is cast forth as a branch that is withered, and men gather them, and cast them into the fire, and they are burned.  
Reason. 5 5. He that neglecteth this Sacrament when it is offered, neglecteth the food of his own soul, and a special seal, and pledge of his faith, & of God's love towards him in Christ: for Christ the true bread of life is offered in this Sacrament, and so often as God sendeth us to this Sacrament, so often he sendeth us to a new token, seal, and pledge of his ancient love: Now none will be content, I think, with feeding the body once a year, nay, scarce once a day. What leanness, and lack of grace is this, to be content to have our souls fed with the bread of life but once a year: The oftener our friends send us love-tokens, and pledges of their affections, the more do we rejoice, and with thankful hearts receive them; but this token that GOD sends us is Christ, with all his benefits, let us therefore receive him with praise, and with much joy, and whensoever, he is offered to the hand of our faith.  
Reason 6 6. Lastly, to receive Christ but once a year, and no oftener, came first in by the Romish Church, who turned the Sacrament of the Lords Supper into the Propitiatory sacrifice of the Mass, 
Concil. tried: sess. 13. Can. 9 Mornae: c●●tra Missam. pa. 229 Willet. Synop. Pag. 629.  where they will offer Christ, but not receive him: whereas still to this day all other Churchet among the Grecians Armenians, Syrians, Muscovites, Germans, etc. retain an often Communion in one year.  
Use. 1 The use of this point serveth to confute;  
1. The Papists that go about to disanuall the necessary use, and often receiving of the Lords Supper, binding lay men to a set time, and season of receiving, to Easter time only, whereas Christ requireth an often repetition of his death, and a diligent coming unto his Supper.  
2. The Atheists that make no reckoning of this Sacrament, perhaps they will come once in a month to the Church to save a forfeit, but scarce once in a year to receive the Lords Supper, and when they receive it, they make no more account of it then some three halfpenny Ordinary: there is such scantness of Grace among them, that they feel no sweetness in it.  
3. Temporising Communicants that communicate at some season of the year, or at some supposed good times, only as though seasons, and Moons, and the influences of the sky, gave virtue to God's ordinances.  
4. All wicked people, that abstain from this Supper, for very negligence, in want of preparation, or because they are fallen out with their neighbour, and cannot be in perfect charity. To these and all such it may be said, that they are grievous sinners, and great transgressors of God's Commandments; they are open contemners of the practice of the faithful, they incur the wrath and displeasure of the Master of this feast, so as in justice, and true judgement, he may tell them, they shall never taste of his meat any more, they cut themselves off from Christ, and from unity, and concord with his Church; they despise the food of their souls, and the pledges, and tokens of God's love, and they utterly cast off the seals of their own salvation.  
Ob: 
Ob.  Yea, but S. Paul saith, that it is better for a man to abstain then come for the worse. 
1. Cor. 11.34.   
Sol: 
Sol.  It is true indeed, therefore all such as come upon a good intent, and yet without knowledge of that they come for, or such as come for custom, or company, without examination of themselves, or such as (because they would be counted Christians) come without their wedding garment, 
Mat. 22.12.  having neither faith, nor a good conscience, do sin greatly in coming, as well as the former in not coming at all: but yet these can be no prejudice, o● discouragement to them tha● are rightly prepared. Other men's sins must not be block● in their way to this banquet, to hinder them from it.  
Use 2 2. This serves for our Instruction. If so often as the blood of Christ is shed, it is shed for the remission of sins, than we ought often to receive it, that our sins accordingly may be forgiven. 
Ambros. de Sacra: lib. 5. cap: 6.  Make haste to come oftentimes unto this Sacrament, for when this thing is diligently, and continually done, 
Ignatius in Epist: ad Ephes:  the powers of Satan are expelled, which turneth his acts into fiery darts, to move men to sin. And albeit thou make a stand at thy sins, yet if they be not so great, as for them thou ought to be excommunicate, thou mayest not separate thyself from the medicine of the body and blood of Christ: for, 
Hilarius de Consecra: dist: 2.  it is to be feared, lest that he, which withdraweth himself ●ong from the body of Christ, be utterly estranged from salvation. He therefore that ceased to sin, let him not cease to communicate.  
Oh therefore examine, 
Theophilact in 1. Cor. cap. 11.  and bolt out thy conscience, and so come unto these heavenly mysteries, not on the festival, not on the unfestivall days only, but at all times when thou findest thyself ready, and worthy.  
The second duty in our behaviour before we receive, is Preparation, whereby we must prepare, and fit ourselves to a right receiving of this holy Sacrament, this is very necessary: the People of God are commanded to prepare themselves beforehand, 
Psal. 57.7. 2. Chro 30.12.13.  to all the parts of God's worship, and service, and therefore much more to this holy Sacrament. This Preparation is called Examination: Let a man (saith the Apostle) examine himself, 
1. Cor. 11.28.  and so let him eat of this bread, and drink of this cup.  
This examination is threefold;  

1. Of our sins past and present.  
2. Of our reconciliation with God.  
3. Of our reconciliation with our brethren.   
First, for the Examination of ourselves, touching our sins, past or present, that is set down in the Lamentations of jeremiah, 
Lam. 3.40.41.  where the Prophet saith, Come, let us search, try, and examine our own ways, and so turn again to the Lord: but how must we examine ourselves, surely by the Law of God, we must know that, and take that into our hands, 
Ephes. 5.13  as a glass to behold ourselves in, for it will show us all our sins, 
Gal. 3.10.  original, actual, etc. Yea, not only our sins, but the punishment of sins: the Law as a line will show us all our crookedness, and fetch us in by such circumstances, as whereby, we shall not content ourselves with a Confession in gross, that we are sinners, but we shall confess our sins to be out of measure sinful: and like the King's Attorney, sift, and exaggerate every circumstance of our sin, to make it as foul as can be, that our hearts may be beaten down in the sense of our misery: and that we may cry out of ourselves: Alas, What have I done? And in this Examination, we must judge, 
1. Cor. 11.31.32.  and condemn ourselves, that so we▪ be not judged, and condemned of the Lord. We must do, as the judge doth in his examining of a thief, or an evil doer: first, set ourselves at the bar of the Lords seat, to whom we must be countable: secondly, make diligent search into our offences: thirdly, produce witnesses: fourthly, accuse ourselves, and plead guilty: fifthly, confess the particulars; and sixthly, pass sentence of death upon ourselves, judging ourselves a people worthy to be cut off. 
Ezek.   
The second thing whereof we must examine ourselves, is whether our sins be pardoned, whether the seal of God's spirit is set to the pardon, whether Christ hath acquitted, and discharged us for our offences, 
1. Tim. 1.13 14.  whether we be reconciled unto God, or in the state of grace, or no: this Sacrament profits none but such as are in Christ: Examine yourselves (saith S. Paul) whether you be in the faith or no, 
2. Cor. 13.5.  prove yourselves, know you not that Christ is in you, except you be Reprobates?  
We may know whether we be reconciled unto God, and have gotten pardon of our sins, two ways.  

1. If we feel that we have truly believed.  
2. If we perceive that we have truly repent.   
For the first we shall know, that we have truly believed, by examining three signs of our faith.  
First, if we find, we have received the spirit of grace, and the saving gifts and graces thereof, which they that truly believe do receive, then may we know that we are reconciled unto GOD, and have true faith: Hereby (saith Saint JOHN) We know that we dwell in him, 
1. Ioh: 4.13.  and he in is because he hath given us of his Spirit  
And among all the gifts of ●he Spirit, earnest, and hear●●e Prayer, is a note of true ●aith, for therein the Spirit ●f GOD giveth us confidence ●nd boldness, to cry, 
Rom. 8.15.26.  Ab●a Father, with sighs, and ●●bbes, that cannot be expresed.  
Secondly, we shall know we ●aue faith, if there be an inward ward battle against fear, against infidelity, against sin, and against the temptation of Satan, so as through God's blessing we do overcome. 
Gal. 5.17.  The flesh lusteth against the spirit, and the spirit against the flesh: Every cross, puff of wind of affliction, or temptation, unsetleth the unbeliever; but the believer will not fear though the earth be moved: 
Psal. 46.2.  his faith is like Iron, the more it is beaten, the harder it is; or the waters, the more they are pressed, the stronger they are, and the more impetuous, as we see in the Sea between two rocks, and in Rivers under the Arches of a bridge.  
Thirdly, the third sign of faith, is a sense, and feeling of the fruit of faith: as 1. Of peace of Conscience: secondly, of justification: Being justified by faith, 
Rom. 5.1.  we have peace towards God through our Lord jesus Christ: thirdly, of joy, which is called unspeakable, and glorious: We joy in God through our Lord jesus Christ, by whom we have received the atonement: fourthly, of mortification, 
Act. 15.9.  faith purifieth the heart, it suffereth no unclean thoughts, unlawful lusts, or wand'ring motions to harbour there, it purgeth out the old leaven, and by little and little, transchangeth it into a new lump: fifthly, of obedience; We have received grace, 
Rom. 1.5.  and Apostleship, that obedience might be given unto the faith: 
Heb. 11.8.  And Abraham by faith (when he was called) obeyed God: 
Gal. 5.6.  sixthly, of love, faith worketh by love, both towards God & man, towards him that begat, and him that is begotten, yea, and him that is not yet begotten: seventhly, Of remission of sins, 
Act. 13.48.  so many as were ordained to eternal life, believed. And again, All that believe in Christ, 
Act. 10.43.  shall receive remission of sins, etc. The inward sense of such fruits as these, argueth faith to be in the heart of him, that beareth them.  
For our Repentance, we shall know that we have repent by these four signs of it.  
First, if we feel by examination, that we have tender hearts, even like melting wax, 
2. Cor. 7.10.  continually mourning and grieving for our sins, and offences: the sacrifices of God are a contrite, 
Psal. 51.17. Psal. 34.18. And 77 3. And 143.4. Isa. 42.3. joel 2.3. Act 2.37.  broken, afflicted, anguished, perplexed bruised, rend, and pricked heart. He that unfeignedly repenteth, doth lament, and bewail his former sins, and conceiveth such inward grief, that his heart doth melt, 
2. King. 22.19.  and his spirit is sore troubled within him. 
1 Sam. 8.15.  Our sins should be our greatest sorrow, nothing should go so near our hearts as they: and therefore the Lord saith, that when men are brought to a true sight of their sins, they shall mourn for them, as one that mourneth for his own son, 
Zach. 12.10.  and be sorry as one is sorry for his first borne.  
Secondly, we shall know that we have repent, if we feel ourselves prone, and forward to hate with perfect hatred, and detestation, all our sins past, or present, & ourselves for our sins, whereby we have offended our gracious, and merciful Father. 
2. Cor. 7.11.  This is called Indignation, or displeasure, signifying how much every penitent man is angry, and displeased with himself; and thus did job repent of his sins, saying, 
job 42.6.  I abhor myself in dust, and ashes; and Paul, 
Rom. 7 24.  when he called himself, a Persecutor, and a miserable wretch.  
Thirdly, we shall know our repentance to be sound, if for the time to come we purpose, and resolve to leave, & forsake all our former sins, 
Si vis esse verus paenitens, cessa a peccato et noli amplius peccare quoniam inais est paenitentia, quamsequens coinquamt culpa. Bern. Medita: c. 4.  yea, all manner of iniquity. It is not sufficient for us to be inwardly sorrowful, but we must put away all our sins: and if thou wilt be a true penitent, cease from sin, and sin no more, for that repentance is vain, which after-sinnes do defile. It was the great commendation of the Ninivites, that they turned from their evil ways, 
Ion: 3.8.  and from ●he wickedness that was in their hands. Neither must we think it sufficient for us to forsake some sins, and retain other some, or to exchange one sin for another, but we must endeavour to forsake, and sell all, 
Mat. 13.44.  not one cursed Amalekite, 
1 Sam. 15.3.  that sighteth against our soul, must be spared, how dear so ever it be: 
1 Pet. 2.11.  Cleanse yourselves (saith the Apostle) from all filthiness, 
2. Cor. 7.1.  both of the flesh, and spirit. Mortify all your earthly members; 
Col. 3.5.8. Psal. 119.3. Psal. 101.4.  cast away all things that are displeasing to God: work none iniquity; none at all, etc.  
Fourthly, we shall know we have repent, if we bring forth fruits worthy the amendment of life, if we study, and endeour nor to break the least of God's Commandments, 
Psal. 119.5.6.  but have respect unto one, and all: If we p●t on the new man which after God is created in righteousness, 
Ephes. 4.24.  and true holiness: if we seek to please God in all things, 
Psal. 139.20.21.  hating that which he hateth, and loving that which he loveth; and if we exercise ourselves to have a conscience void of offence towards God, 
Act. 24.16.  and man.  
The third part of our Preparation stands in the trial, and examination of ourselves, whether we be reconciled to our neighbours and brethren; this is as necessary, as the former▪ and a true touchstone, to try whether we be reconciled unto God, or no. The holy Ghost saith in one of the Epistles of Saint john: that he is a liar, 
1 Ioh: 4.20  who saith, he loveth God, and hateth his brother. The true ground of this Reconciliation is the love of God the Creator: All the love of man must issue from the love of God; and all duties of the second Table must be performed in the first; neither aught any creature to be loved so fare, as it is an enemy, and hateful to God the Creator. I hate the wicked, that is, so fare as wicked, namely, their practices, not their persons.  
There are certain signs and tokens whereby our love, to our brethren; and Reconciliation with our neighbours may be rightly discerned.  
The first is, for a man to feel himself willing and ready to forgive his neighbour any trespass, or offence he hath committed against him, frankly, or freely; yea, though he have offended him often, even unto seventy times seven times: He that hath ten thousand Talents forgiven him, will not easily take his brother by the throat for twopences. The Commandment is to forgive one another, 
Ephes. 4.32  even as God for Christ's sake forgave us. The example is, Be ye merciful as your heavenly father is merciful; 
Luk. 6.36.  he forgiveth all, freely, perfectly; he is first in forgiveness, he forgiveth, and forgetteth too. The form of our petition of mercy is, 
Mat. 6.12.  forgive us, as we forgive others: and the conditional promise is, if ye forgive men their trespasses your heavenly father will forgive you, 
Mat. 14.15.  etc.  
Ob: But I am daily provoked, 
Ob.  and how shall I forgive?  
Sol: Many in this case suffer their patience to be broken, 
Sol.  not bridling their anger, and judge meekness, putting up, and not revenging injuries to be baseness, cowardice, and weakness. But the word of God tells us, 
Luk. 17.4.  that we must forgive our brethren, though they sinne seven times a day against us, that we must not be overcome of evil, 
Ro. 12.21.  but overcome evil with goodness: this is bow, arrow, sword, pistol, & a surer conquest than many blows.  
The second note whereby we may discern our Reconciliation with our neighbours, is love unfeigned; 
Rom. 12.9.  Let love be without dissimulation: It must not be hypocritical, from the teeth outward, and fawning; but love must come from a pure heart; Let us not love in word, 
1 Ioh: 3.18.  & tongue, but in deed, and truth: Dissembling is evil in all things, but it is worst of all in neighbourhood, as the most contraries corrupting cause of friendship. Things most excellent, 
Corruptio optimi est pessima.  corrupted become the worse: As there is nothing more excellent, and comfortable to the life of man, then true, and unfeigned love; so there is nothing more vile, then when it is counterfeit, and dissembled.  
The third mark of Reconciliation with our brethren, & neighbours, is Restitution, to be ready and willing to satisfy them, and to make amends for any wrong or injury done against them. We have a memorable example of it in good Zacheus, who being converted, stood forth in the presence of Christ, and made this protestation, If I have taken any thing, 
Luke 19.8.  from any man by forged cavillation I restore to him fourfold. This also was the Law for theft, 
Exod. 22.1.  that if a man steal an Ox, or a sheep, and kill it, or sell it, he shall restore five oxen for the Ox, and four sheep, for the sheep. And hereupon David adjudged the man that had taken from his poor neighbour his only sheep, 
2 Sam. 12.16.  that he should restore him fourfold.  
Ob: But what if a neighbour be so poor, 
Ob:  that he is no way able to make Restitution, or amends?  
Sol: Then surely his poverty may be dispensed withal, 
Sol:  for as the Proverb is, Where nothing is to be had, the King must lose his right; And necessity hath no law. But yet if a man be never so poor, he must testify his desire to restore if he were able, and no doubt but it will be well accepted.  
The fourth note is friendly speech, A man that hath friends must show himself friendly, 
Pro. 18.24.  no contentious, nor railing word must go out of his mouth.  
Ob: But my neighbour deserves rather sharp, 
Ob.  then friendly words, may I not reprove him?  
Sol: Yes, 
Sol.  but it must be in a friendly manner, having war with his vices, but peace, with his person. He breaks not God's peace, nor the King's peace, nor the Church's peace, nor the league of true neighbourhood, who having a good calling reproves, but he that obeyeth not the truth to speak ill of an undeserving neighbour, argues a devilish mind; to speak well of a good neighbour, a civil mind: to speak well of an evil deserving neighbour, a Christian mind.  
In this case of friendly reproof, follow the direction of our Saviour CHRIST; 
Mat. 18.15 16.17.  If thy brother offend against thee, (that is, in thy sight, for an offence committed before thee is a scandal unto thee) go and reprove him between thee, and him alone: If he shall hearken unto thee, thou hast won thy brother: but if he shall not hearken unto thee; take unto thee two, or three, that by the mouth of two or three witnesses every word may be established, etc. This is the friendly course which we must take wit● an offensive neighbour. And he chance to be absent, that w● cannot reprove him to his fac● yet we must not publish h● shame behind his back: He that uttereth infamy is a fool● The secret faults of our neighbours we are to conceal, 
Pro. 10.18.  and cover, if they be committed o● infirmity: 
1 Pet. 4.8.  for, Love covereth 〈◊〉 multitude of faults.  
The fift mark of our reconciliation with our brethren, is a compassionate, and a fellow feeling joy, or misery. A truly reconciled neighbour is a Samaritan, 
Luk. 10.33  grieving at the trouble of his brother; he will set to his shoulders, and lift him up, yea, every way he offereth himself willing, and ready to help and ●elieue him to the uttermost of his power and ability. In this respect Paul gave great commendations of the Macedoni●ns, That to their power, yea, 
2. Cor. 8.1.2.3.  and beyond their power, they were wil●ing of themselves to relieve one ●nother in their poverty and ●aiserie.  
And according to this rule, ●nd example the same Apostle exhorted the Romans to rejoice with them that rejoice, 
Rom. 12.15  and 〈◊〉 weep with them that weep: And the Phillippians, 
Phil. 2.4.  Not to ●oke every man on his own things, ●ut every one also on the things of others.  
Objection. But must we in all occasions be so affected as our neighbour's? 
Ob.   
Sol: No: 
Sol.  the drunkard doth rejoice in his drinking: It is sport to a fool to do wickedly, 
Pro. 10.23.  and folly is joy to him that is destitute of understanding; 
Pro. 15.21.  let them rejoice alone, let us rather weep.  
Again, Many will weep when they are crossed in their tastes, 
2 Sam. 13.2  as Amnon is sick for his sister Thamar; and Ahab for Naboth his Vincyard: 
1. Kin. 21.4  Here we are not to weep with them, but for them.  
Use. Is it so that we must prepare ourselves before we come to the Lords Supper, by examining ourselves: first, touching our sins▪ secondly, Our Reconciliation with God thirdly, Our Reconciliation with our brethren: Then in this point as in a glass, we may see how many sorts of people fail in their preparation, and commit a fearful sin; and profit little or nothing at all by this ho●y ordinance of God.  
First, all such as remain in the obduracy, and hardness of their hearts, and never enter into Examination of themselves for their sins: These are they who never take the glass of God's law into their hands, to see, and behold their own filthiness. Glasses they will ●ake into their hands to see, and behold their own beauty, ●ride, vanity of apparel, etc. But not to see their ignorance, drunkenness, infidelity, pride of mind, swearing, contempt of God, and his ordinances; fornication, etc. they never ●ring themselves to the Bar of God's judgement, arraigning, accusing, judging, and condemning themselves for their sins, but rather like the proud Pharisie they justify, and excuse themselves; they are no such great offenders as men take them for, they hope they are prepared, etc. Well the Lord saith to all these: 
Psal. 50.  What do you with mine ordinances, and hate to be reform, casting my Laws behind your backs. I will wound your hairy pate, and the scalp of all those that sleep in sin, and so God in the severity of justice sharpens his wrath against them, that the edge of it might be keen in the day of wrath. Therefore let all such never dare to come to this Table in their pollutions: Will a man entertain a filthy Leprous guest, or shall he have a kind welcome to his Table, ●hat comes in a besmeared, and dirty apparel? No surely. No more will God suffer polluted, and filthy persons to eat of his Table, and though they come and sit down (as many sinful men do,) yet they are not welcome guests, and as the saying is, He had rather have their room, than their company.  
Secondly, there are another sort, that fail in their Preparation, namely, such as are more civil, and peradventure break not out into such outrage of sinning, as the former doth; yet are secure, and labour not to know whether they be in the state of grace, or reconciled unto God, or no, they examine not their faith, and Repentance by the signs of faith, and Repentance; they can be content with the bare names of Faith, and Repentance, though they have no true signs of faith, and repentance, though they be neither seasoned with the spirit of Grace, nor weaponed with spiritual strength to fight against the adversaries of the soul, nor fruitful in faith, bringing forth abundantly the fruits thereof: though they be never touched with inward grief, nor reform in their ways: these are like the church of Sardi, 
Reu. 3.1.  they would have a name that they live, whereas they are dead. But let them be warned never to adventure to eat of this Sacrament, till they be better prepared, & be that in deed which they appear to be. God delights not in such servants that presume to walk in their Master's apparel: he will not be mocked with such deceitful forms.  
The third sort that fail in their Preparation, are those that say they love God, and yet hate their neighbours, or if they love them, it is not apparent, but their love is under a shadow. If at any time wrong be offered them, it cannot be borne, nor brooked, they cannot forgive, and forget, corrupt nature hath so lessoned them, 
Veterem ferendo Iniuriam invitas novam.  that by putting up one wrong, they think they open a sluice for the entrance of many more, nay, they hold it a sign of a poor, and a cowardly spirit. It is courage, and manliness say they, to revenge injuries and wrongs. Is it manliness? Nay, it is foolishness: 
Eccles 7.9.  Anger (saith Solomon) that is, desire of Revenge, resteth in the bosom of fools. Nay, it is brutishness; anger a dog and he will fly in your face; touch an Ass, & he will wince, and kick, and fling: 1. So do these foolhardy, and Beast-wittie-fellowes. Nay, it argues rottenness at the core, as when a man cannot endure to be touched, it is a sign he is not sound so not to endure a cross word without thoughts of revenge, is a sign of an unsound and corrupt mind. 2. Others there be that never will make amends, or restitution to their neighbour, but seek for more, and like Pharoahs' seven lean kine would devour as much as they could lay their hands on.  
3. Others in stead of doing one good turn for another, invent what mischief they can against their neighbours, they render evil for good, and seek to harm them of whom they have received good. 4. Others when they should prepare covers, and cures for the offences of their neighbours, as fast as they breed them (being offences through infirmity) lay them in the open Sun, and make public Proclamation of them. 5. Others, will forgive, but not forget, if they see their neighbour in need, they will not hurt him, but pass by, like the Priest, and the Levite, and do him no good. 6. Others, will do no hurt, yea, they will do good to their neighbour. How? They will pray for them. In what manner? that they were in Heaven. Alas, poor soul, thou prayest not so much that he may live in heaven, as that he may leave the earth: not so much that he might enjoy that life, as be deprived of this, which is murder in some sort. 7. Others, can rejoice with their neighbours in their prosperity, but forsake them in adversity: these are like Mice, that will come to a Barn when there is store of Corn in it, but when the Corn is gone, they are gone also, which showeth that they came not for love of the Barn, but of the Corne. So many love their neighbours only for that which they have. 8. Others, are so fare from a● fellow-feeling of their neighbour's misery, that they insult over them, adding affliction to the afflicted; & rejoice in their distress, as the Edomites in the day of the destruction, and captivity of judah. 9 Others, though they rejoice not at, yet they are no way touched with their neighbour's calamity, and when they should put to their helping hand, they answer with Cain, What am I my brother's keeper? They feast it themselves, 
Amos 6.4.  but are not grieved for the affliction of joseph.  
All these which respect not their neighbours good, nor practise love, and charity, must not presume to eat of the Lords Supper, which is a feast of charity. That meat is not profitable, which is eaten with a malicious stomach, and grudgingly digested, much less good, will the Sacrament of the body and blood of Christ bring to him that is cloyed with malice, envy, hatred, despite, grudges, and murmurings. The time that Christ was conversant with his Disciples, he taught them humility, patience, contempt of the world, and other Christian virtues: but the persuasion of love, charity, and good will he reserved to his last Supper, to the intent they might understand that feast to be a feast of love, and charity.  
The third duty that every one must look unto, that purposeth to be have himself well before he receive, is Knowledge, whereby he shall be able in some measure, to know, and discern that thing aright, which he intends to receive. This is very necessary if it be sound: first, because than it is a sanctified understanding of the divine mysteries, and also of all Principles of Religion, as first, Of the Trinity of persons, in the Unity of the Godhead secondly, Of the creation of man and his fall: thirdly, Of the curse, and misery due to sin: fourthly, of the natures and offices of Christ, and redemption by faith in his death, especially of the doctrine of the Sacraments, sealing the same unto us.  
2. If we know not GOD'S will in these mysteries, we can neither believe, nor receive aright: Businesses cannot be done by them, that have no skill in them. So without skill in these spiritual matters, we are far off from good conclusions.  
3. To receive without knowledge, is to crucify Christ, to wound, and pierce him again, which brings damnation to the ignorant person, as Paul well observeth in his first Epistle to the Corinth: 
1 Cor. 11.27.29.  Who soever shall eat these holy things unworthily, not discerning the Lords body, is both guilty of the body and blood of Christ, and also draweth down damnation upon himself.  
The use of this point may teach us, 
Use 1.  that there is no room in this festival meeting, for children in understanding, who in their pure naturals are fare off from comprehending the use, and end of this Sacrament. Secondly, Here is no place for natural fools, or madmen, they are simple, but yet wanting that Dovelike simplicity, which is requisite to this Communion, they must be debarred. Thirdly, nor for sick men that are past their senses: Fourthly, nor for ignorant men, though they be come to some ripeness in age, and years.  
2. All Ministers, Parents, 
Use 2.  and Tutors may justly be blamed, that admit, suffer, and send such senseless people to this feast, when best wits, and the greatest understanding is all little enough.  
3. Lastly, 
Use 3.  let all God's Ministers learn hence a lesson. None can come unto God but they must first know God, therefore it becometh them to Catechise such as purpose to receive, that trial may be made of their knowledge. I know many lofty Masters will think scorn, that their servants, or their children should be instructed, yet let not great words dash the Minister out of countenance, it is better, he fulfil his duty in Catechising, then find the anger of the Lord kindled against him for his negligence.  
The things wherein our knowledge must be exercised in this Sacrament, are 1. the parts of it: 2. the use and end of it. 3. what it is to eat it.  
First, for the parts of this Sacrament, we must know, that there be two; the outward sign and the inward grace: the outward signs are two, bread and wine; the inward Graces are two, the body and blood of Christ. Bread is broken, rend, or torn in pieces, to signify the rending, crucifying, tearing or breaking in pieces the body of Christ upon the Cross, to be a Propitiatory sacrifice for all our sins: 
Heb. 10.10  therefore Christ when he had given thankes, he broke the bread, and said to his Disciples, Take, eat, 
1. Cor. 11.24.  this is my body which was broken for you. The pouring of the Wine serveth to put us in mind, that Christ was thrust to a tree with a spear, 
Ioh: 19.1.2 etc.  and so out of his sides shed his most precious blood for our sins, therefore we are said to have Redemption by his blood, 
Ephes. 1.7.  for without shedding of blood, no remission of sins.  
Quest: 
Quest.  But I would know why Christ chose Bread, and Wine, rather than any other Element to be outward signs in this blessed Sacrament?  
Sol: First, 
Sol.  because they are soon procured: secondly, to teach us that as man's temporal life is chiefly nourished by Bread, and cherished by Wine, so are our souls by his body, and blood sustained, and quickened unto eternal life.  
Ob: 
Ob.  But why is Wine added to the Bread.  
Sol: 
Sol.  To teach us, first, that as perfect nourishment of man's body consists both of meat & drink: So Christ is unto our souls, not in part, but in perfection, both salvation, and nourishment: secondly, that by seeing the Wine apart from the Bread, we should remember how all his precious blood was spilt out of his blessed body for the remission of our sins.  

Use.  This makes against that horrible sacrilege of the Church of Rome, who takes away, and denieth unto the people, one part of this Sacrament, that is to say, the Wine, and minister it but under one kind, under the Bread without the wine, contrary unto Christ's institution, who first took Bread, and then Wine.  
Ob: 
Ob.  But are not the outward signs, ordinary bread, and wine?  
Sol: 
Sol.  No. They are consecrated by a divine Word, which doth not change their substance into other substances, but changeth them in their use and name: for that which was before but common Bread, and Wine to nourish men's bodies, is after the blessing set apart to an holy use, for the feeding of the souls of Christians. And where before they were called but bread and wine, they are now called by the names of those holy things they signify, the body and blood of Christ: the better to draw our minds from those outward Elements to heavenly Graces, which by the sight of our bodies they represent to the spiritual eyes of our faith.  
The second thing, that must be known, is the use, and end of this Sacrament: there be divers ends thereof.  
First, it is ordained of God to show us the Lord his death: Christ when he had given the bread, and wine to his Disciples, bids them do all in remembrance of him: 
Luk 12.19. Mat. ●6. 26 1. Cor. 11.26.  And Paul saith, as often as we eat this bread, and drink of this cup, we show forth the Lords death till he come. As the staying, and killing of the Paschall Lamb was a notable means to show the Lords death ●ill he came in the flesh; so this Sacrament is a special means to show us his death already come, and under-gone for us, ●ill such time as he shall come again to judge the world in righteousness: Hence the Lords Supper is called a Propitiatory sacrifice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not properly or really, but figuratively, because it is a memorial of that Propitiatory sacrifice, which Christ offered upon the cross.  
Use. 
Use 1.  This doctrine serveth to confute, and overthrew the Popish Mass, wherein the Priest would represent Christ unto the People: for this Sacrament is only ordained of God, as a lively means to represent Christ, and to show forth his death till he come, but yet they are not contented with this lively representation of Chris● exhibited, but they have brought in three more representations, and so make four in all;  
1. Simplex representatio, a simple representation of the death of Christ, which is done so often, as this Sacrament is received.  
2. Representatio ad vivem, a lively, and full representation of Christ's death, which they do use yearly to set forth by solemn gestures, apparel, and other ceremonies upon good Friday, as it is commonly called before Easter; and so they make this Sacrament nothing else, but a Pageant play.  
3. The third representation, is their sacrifice of the Mass. 
Bellar: de Missa lib. cap. 1.   
And 4. the fourth is added by the Rhemists, who wished that this Sacrament might be celebrated at Easter, 
Rhemist. 1. Cor. 6.8.  and the relics of it (if there were any) hanged up in a Pixe, not only to represent Christ, but to housle the sick. But we are taught by the word of God, that by eating the bread, and drinking the wine, and not by gazing, or looking on, or lifting up, or turning about, or carrying in processions, or hanging up bread in Pixes, or by any such means is the Lords death shown forth. We are to acknowledge only one Sacramental representation of Christ, in the Supper, 
Morna: contra Missam cap: 60.  and the sacrifice of the Mass an abominable Idol, never heard of till after the time of Gregory the Great, in the fixed age of the Church.  
Secondly, by this point falleth to the ground another pillar of Popery, namely, their Transubstantiation, whereby they hold the very Elements of bread and wine, to be changed into the very body, and blood of Christ, and so maintain the Physical, substantial, and real presence: but if the end of this Sacrament be to show forth Christ's death, and all that we must do, must be done in remembrance of him, than Christ is not really, or physically present: Helps of remembrance are of things absent, not present, and therefore Gelasius saith, 
Lib: de duabus Christi naturis.  Bread and Wine in this Sacrament pass into the body and blood of Christ, yet so, as the substance, and nature of Bread and Wine ceaseth not. Bernard could say, Christ is present, Non materialiter sed spiritualiter, not substantially, but by a Sacramental relation between the signs, and the things signified.  
This Popish tradition was not known in the primitive church nor long after. Which makes Ignatius say thus; 
Ignatius in Epist: ad Philadelph:  There is one flesh of our Lord, and one blood shed for us, one bread broken for all, and one cup for the whole Church; how was it possible better to distinguish between the signs, and the thing signified, then by these four words; first, flesh, and secondly, blood on the one part; thirdly, bread, and fourthly, cup, on the other part. This point is handled elsewhere in one Treatise of the doctrine of this Sacrament.  
2. A second end of this Sacrament is to confirm our faith, in which respect it is called a seal of the new covenant, 
Mat. 26.28 Rom. 4.11. 1 Cor. 11.25.  and remission of sins, and also to assure us of life eternal, in which respect it is called, 
Reu. 2.7.  the tree of life, which God hath planted in the midst of the Paradise of his Church, and whereof he hath promised to give every one that overcometh to eat. Our Saviour assureth us, 
Ioh: 6.5.  that if any man eat of this bread he shall live for ever, and the bread that I will give him is my flesh, which I will give for the life of the World.  
Ob: 
Ob.  Yea, but we have the word to confirm our faith, and to assure us of our salvation, what need we this Sacrament?  
Sol: 
Sol.  Though we have the word, yet this Sacrament is needful, and in two things it goeth beyond the word.  
1. In this Sacrament God offers, and exhibites Christ, and his benefits to every faithful Communicant: Not only generally as the word doth, but also particularly, therefore he saith, Take thou this, eat thou this, etc. But in the word he speaks, and offers Christ only generally to all that believe, and repent, etc.  
2. In the word he giveth but only his promise of grace, touching Christ, and his benefits: but in this sacrament he giveth not only his promise of grace, and that in particular, but also his seal, and pledge for the further ratifying, and establishing of his promise, therefore it is said, This is my body; etc. This than must needs much confirm our faith, 
Use.  as we see the King's great broad seal set to a pardon, confirmeth a pardon: the matter of the seal of God's Covenant, consisteth not, (as do the seals of Kings and Princes of the earth) either of yellow, or red, or green wax, but of the red blood, of the immaculate Lamb jesus Christ, which is visible, exhibited to the eye of faith; for which cause the Lord himself, and the Apostle calleth the Cup in this Supper, the blood of the new Testament, or of the new Covenant, for that covenant of grace is ratified, established, and confirmed, yea, and sealed therewith, as it were with the Lords broad seal.  
And as in the King's broad seal, there is imprinted, engraven, and lively represented the person of his Majesty: So in this Sacrament, which is the Lords seal, is imprinted, engraven, and represented the very body & blood of Christ, and the lively person of the son of God: and all for the strengthening of our faith, and the nourishing up of our souls in the assurance of our salvation, through his merits and mediation.  
3. A third end of this Sacrament, is to be a token of our Union with Christ, and Communion with our brethren;  
1. Of our Union with Christ, The Cup of blessing which we bless, 
1 Cor. 10.16.  is it not the communion of the blood of Christ? and the bread which we break is it not the Communion of the body of Christ? That is, a most effectual sign and pledge of our union with Christ. This union is called, abiding in us: 
joh. 14.16.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a joining to the Lord: a dwelling in our hearts, and is wrought betwixt Christ and us, 
1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the spirit of Christ, apprehending us, and by our faith (stirred up by the same spirit) apprehending Christ again. Both which S. Paul doth most lively express: I follow after, 
Phil. 3.12.  if that I may apprehend that for which also I am apprehended of Christ jesus. This union is best felt and most confirmed when we do duly receive the Lord's supper: for than we shall feel sensibly our hearts knit unto Christ, and the desires of our souls drawn by faith, and the holy Ghost, as by the cords of love nearer, and nearer to his holiness.  
2. Of our Communion with our brethren: 
1. Cor. 10.17.  We being many are one bread, and one body: for we are all partakers of that one bread; that as the bread which we eat in the Sacrament is but one, though it be made of many grains: So all the faithful though they be many, yet are they but one mystical body under one head, which is Christ. This Communion pleaseth Christ very well, 
Ioh: 17.11 21.22.23.26.  else he would not have prayed for it so often as he did: and it is highly commended in the Primitive Church, because believers were of one heart, and of one soul in truth, affection, and compassion.  
4. A fourth end of this Sacrament is a token and pledge of our 1. spiritual resurrection. He that eateth me shall live, blessed be that man that hath part in this resurrection. 
Ioh: 6.57.  2. Of our corporal Resurrection, He that eateth my flesh, and drinketh my blood hath eternal life, and I will raise him up at the last day. Christ our head is risen, therefore all the members of the body shall likewise rise: for how can those bodies which are weapons of righteousness, 
Rom. 6.13.  temples of the holy Ghost, and members of Christ, 
1 Cor. 6.19. Iuo modo negant carnem capacem esse resurrectionis, quae sanguine & corpore Ch●isti nutritur? Irenae: lib: 4. cap. 34.  and have been fed and nourished with the body and blood of the Lord of life, but be raised up again at the last day?  
3. The third, and last thing which must be known touching this supper, before we come to it, is this: We must know what it is to eat this Supper: many are ignorant in this matter: Now to eat this Supper is to eat the flesh of Christ, and to drink his blood spiritually by faith, under the signs of bread and wine: for this cause Christ saith, I am the bread of life, 
Ioh: 6.35.  he that cometh to me shall not hunger, etc. And again, except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Again, Whosoever eateth my flesh, and drinketh my blood, hath eternal life, for my flesh is meat indeed, and my blood is drink indeed. And all this must be done by faith, which is both the hand, mouth, and stomach of the soul, to receive, chaw, and digest this heavenly food. In the Gospel of S. john, it is said, that God giveth this privilege to so many, as receive Christ, that they are the sons of God; 
Ioh: 1.12.  and a little after it is showed, who receive Christ, namely, all those that do truly believe. So that look as the hand of the body takes the bread, and the wine, and the mouth chaweth, and the stomach digesteth them, to the refreshing, and nourishing of the body: even so faith as the hand of the soul taketh hold upon Christ represented, and resembled under the signs of bread and wine, and feedeth upon him, so as both soul and body are fed, and nourished unto eternal life.  
Ob: 
Ob.  But our bodily food is present with us, Christ is in heaven, how then can we feed on him?  
Sol: 
Sol.  I answer, that it is true he is in heaven, for the Scripture saith, 
Act. 3.21.  the heavens must contain him till the restoring of all things: Yet notwithstanding, he may be said to be really present two ways. 1. To the signs by a Sacramental relation. 2. to the Communicants by faith alone. 
Fidem mitte in coelum & eum interris tanquam presentem tenuisti. Aug. Epist. 3. ad Volus:  In the holy Contemplation of faith, thou art at one instant with Christ, and Christ with thee.  
Use 1 Use. Seeing Christ is offered in this Sacrament to be our food: and we are to feed effectually on his body, and blood in assurance of life eternal, this than must teach us to be careful to keep our stomaches for this meat, and not cloy them before hand with sin. Men commonly keep their stomaches for the best meat, and will not cloy them with the meanest: so let us keep our stomaches for this blessed Manna, 
Psal. 78.24 25.  which will make us look fresh in this worldly wilderness. 
Num. 16.35.  Labour not (saith our Saviour) so much for the meat that perisheth, 
Ioh: 6.27.  as for that which will last for ever. And that our stomaches may be fit for this heavenly bread, and Lordly cup, we must take heed of sin: we are called, the Temples of the holy Ghost, let us look that these temples be clean swept, and cleansed, otherwise neither Christ, nor the holy Ghost will come into them.  
Use 2 2. This showeth us, how needful a thing faith is, to the partaking of this Sacrament. All this meat in this Supper must be eaten by faith. As meat will do one no good that wants hand, mouth, and stomach; so this meat cannot profit any, that wanteth faith.  
1. If we have not the righteousness of faith, this Supper seals nothing unto us, Every man receiveth as much, as he believeth.  
2. Without faith we cannot apprehend Christ in heaven: (we being on earth,) for as he dwelleth in us by faith, so by faith we must likewise eat him.  

Heb. 11.6.  3. Without faith we cannot be persuaded in our consciences, that our receiving is acceptable to God. 
Rom. 14.23   
Ob: 
Ob:  Are none but the faithful nourished in this Supper, are not the wicked nourished a● well as they?  
Sol: 
Sol:  No. 1. They have no● part in Christ: He would not pray for them. 
Ioh: 17.9.  2. Wanting faith, they are no welcome guests to this banquet. 
Panem Domini, non panem Dominum Aug. de juda.  3. They may eat the Lords bread, but not that bread which is the Lord.  
Ob: 
Ob.  What do the wicked receive in this Sacrament? I am sure they receive the Elements.  
Sol: 
Sol.  Surely they receive the Elements only, and increase of more ungodliness, & more fullness of all iniquity, evil men, 
2. Tim. 3.13.  and deceivers are said to wax worse and worse, as judas so soon as he had received this sacrament, grew forthwith mischievous: 
Ioh: 13.27.  Satan entered into him, and filled him full of all iniquity.  
Ob: 
Ob.  Then it seemeth the Sacrament is not in vain to any?  
Sol: 
Sol.  No indeed; for, as it is a seal of salvation to the godly, so it is a seal of condemnation to all the wicked: and a token of God's vengeance.  
The fourth and last duty in our behaviour before we receive, is a longing desire, and an hungry appetite after that we are about to receive in this Sacrament; this duty is well added to the former: for, 
Knowledge and desire must be joined together.  knowledge, and desiring are joined together. A man can neither know Christ truly, but he must needs desire, and long after him: neither can he desire, and long after him, till he first know him: Here is the trial of our knowledge. It is but vain, and trifling knowledge, which provoketh not to desire. If our eyes were opened to see, than our mouths would cry after Christ.  
Ignorant persons must here take notice of their misery; 
Use.  for not knowing Christ, they cannot desire him, nor desiring him, they cannot enjoy him. If ever thou wouldst have thy soul thrive, labour to have thine eyes opened to see the worth of Christ's merit, 
Ephes. 1.18  and spirit. This is the reason why so few pray, and hearty desire to be partaker of this Supper, because they know not the sweetness thereof. 
The difference of the word, & the Sacrament is this, the word is called verbum audibile, the Sacrament, verbum visibile. Aug.   
This fourth duty (next unto knowledge) is an earnest desire to Communicate, as if a drought had overtaken us, and our souls began to be parched, for want of moisture. As Peter speaks of the word Audible, so it may be said of the word Visible. Before we come to the Word, we must prepare ourselves by laying aside all maliciousness, etc. 
1. Pet 2.2.  And as new borne babes we must desire the sincere milk of the word, that we may grow thereby. So we must prepare before we come to this Sacrament, and lay away all our sins: then as new borne babes, we must cry, hunger, and thirst, after the body and blood of Christ, the food of our ●oules.  
Now this longing desire, and hungering appetite must arise from a 1. sense, and feeling of ●ur want of Christ; 2. and from the weakness of our faith. Paul seeing a great want of Christ in himself, and the absolute necessity of every drop of his blood to wash away his sins, desired above all things to win Christ, 
Phil. 3.8.9.  and to be found in him, yea, he accounted all things as dross and dung, to the end he might obtain him.  
There be sundry reasons why this Sacrament should be desired: 
Reasons.  some concern men of knowledge: others belong in general to all.  
First, there be good reasons of desiring this Sacrament in them that know the parts, end, and use thereof.  
1. They conceive this Sacrament to be a seal of righteousness by faith, 
Rom. 4.11.  an assurance of our Union with Christ, for which cause it must needs be sweet unto their souls.  
2. They apprehend it to be a badge of their profession of their Religion, and of their service to Christ, and therefore they cannot but desire it.  
3. They believe it to be the band of the communion of the Saints, and in that respect they must needs affect it.  
4. They know Christ is therein specially present with his spirit of grace, and all spiritual benefits, and therefore they long after it.  
The reasons that concern all men generally are these;  
1. The food in this Sacrament will do them most good ●hat have most desire to it; even ●s we see meat is best to them, ●hat have good stomaches to receive it: as for those that want stomaches it doth them more harm then good. 
Luk. 1.53.  The hungry are filled, but the rich, and those that want stomaches, are sent empty away.  
2. God maketh all his promises of grace, and mercy only to those that hunger, and thirst after Christ, and his benefits offered in this Sacrament: Our ask, and Gods giving; our opening the mouth, 
Psal. 81.10.  and his filling; our thirsting, and his watering; our open heart, and his open hand go together: If God's hand be shut, it is because thine heart is shut; God will not give without ask; If thou have no mouth to ask, God hath no hand to give, On the contrary, if thou have an heart full of desires, thou hast an assurance of receiving thy desires: thy request can be no sooner in God's ear, but God's hand is in thine heart. Even in thy sighs, and desires for grace, thou shalt find comfort, and joy, for in desiring thou shalt receive. 
Mat. 5.6.  Blessed are they that hunger and thirst, for they shall be satisfied: If any thirst, 
Ioh: 7.37.38.  let him come to the waters, he shall drink, and out of his belly shall slow rivers of waters: 
Isa. 55.1.2. etc.  Ho every one that thirsteth come to the waters, etc.  
3. They which have no desire to this Sacrament are in the state of a sick man, who though his body be lean, and ready to perish, yet his stomach loatheth the meat, that is offered to him, to restore his health and to strengthen him, therefore Christ said of such, 
john 5.  that they would not come unto him (being the spiritual pool of Bethesda, able to cure and heal all soule-diseases) that they might have life.  
Use 1 Use. This showeth that the state and condition of all those that come not to this holy Table, and yet preach unto the world, that they want this hunger, is very dangerous, and fearful, for it argueth plainly, that they have sick and lean souls, though healthful, and fat bodies: their faith and feeling is almost, if not altogether dead; and except they get some good help in some seasonable time, they will utterly perish.  
2. Here is a cooler to the itch of ambition, to the thirst of covetousness: 
Isa. 55.2.  Why lay you out your money, and not for bread, and your labour without being satisfied? Our soul can find no more rest in any earthly thing, than Noah's Dove out of the Ark, therefore as she returned to the Ark; so must thou return to God that made thee for himself. The circular world cannot fill the triangular heart, no more than a Circle can fill a triangle, still there will be some empty corners. Nothing can fill the heart but that fullness which is in jesus. And therefore pursue thy desires, these earthly things as earnestly as thou wilt, and get of them what thou canst, and delight thyself in thy fool's Paradise, promising this, and that contentment, in the end thy thirst will be greater than it was in the beginning, thy bread will prove gravel, thy honey gall, thy wine vinegar, thy fish Serpents. 
Ipsa etiam vota post usum fastidio sunt, & quae mereri optavimus, ubi meruerimus abdicamus.  All earthly things are sweeter in the ambition, then in the fruition. After the use, we even loath the things, that we have often desired, and those things that we have desired to obtain, when we have obtained, we reject.  
Use 3 3. Take notice of the great lets, and many impediments of this spiritual thirst, and longing desire.  
1. The first is Ignorance, men know not, therefore they affect not Christ in this Sacrament: If thou hadst known the gift of God, 
Ioh: 4.10.  thou wouldst have asked, and he would have given thee waters of life. Because men cannot discern with the eye of sense this spiritual water, they never affect, nor thirst after it, whence it comes to pass, that they stand (as it were with Tantalus, of whom the Poet speaks) up to the chin in water, & yet die for water, they sit (as it were) in the midst of a richly furnished Table, and yet pine away for want of cheer. If we want them it is because we do not hunger and thirst after them, for only he that hungreth and thirsteth is called to them, and Christ will only give to him that hungreth and thirsteth to eat, & drink of them. 2. The second impediment, is hardness of heart, this is worse than the former, for that cannot affect because it knoweth not, this will not though it know. It is an hard matter to get a drop of water out of a flint and as hard a matter to soften it, though rivers of waters be poured on it: So it is with many a man, the hardness of his heart is so invincible, that it cannot relent, neither will one drop of the dews of Heaven pierce it further than the outside, like the heat of the Sun that getteth not further into the tree then the outside.  
3. The third is security joined with extreme neglect, men are careless of the benefits that may be reaped in this Sacrament, and so cast it off: like a beggar that might grow to some better estate, yet casts up all care, foldeth his hands together, putteth them into his bosom, and lets the squares go as they will.  
Use 4 4 Use. Let us thirst after Christ in this Sacrament exhibited to believers: 
Psal. 42.1.  as the heart panteth after the water brooks, so let our souls pant after him. 
Aristot: de Historia animalium lib. 6. cap. 9 Lucretius lib. 6. Oppianus lib: 2. de Venatione.  The Philosophers observe of the Hart, that being pursued by dogs in hunting, by reason of heat, and loss of breath, he hasteneth to the Rivers, or wearied in fight with a Serpent, or stung, or wounded by him, while the Serpent resteth on the ground, he seeketh to some cold fountain, whereby the infection of the venom received, may be abated. Even so such as are wounded, and strucken of the old serpent, must have recourse unto Christ, not only to behold him with the eye of faith, but also to take him, and taste him, by the hand, & stomach of faith, that they may be headed: For, he is the fountain, and head-spring of all grace, it is he that sendeth life, sense, motion, and direction into all his members, resembled in that holy ointment which ran down from Aaron's head and beard, 
Psal. 133.2.  even to the skirts of his garment. He is that blessed bread in this sacrament, which being worthily eaten, openeth the eyes of the receiver. He is that Rock flowing with Honey, 
1 Sam. 14.27.  that reviveth the fainting spirits of every true jonathan that tastes it with the mouth of faith. He is the true Bread of life, and heavenly Manna, which if we shall duly eat will nourish our souls for ever, unto life eternal. How should then our souls make unto Christ, that request from a spiritual desire, which the Capernaites did from a carnal motion? 
Ioh: 6.34.  Lord evermore give us this bread.  
The special means to come by this hunger, and thirst, is, a consideration of man's misery, and God's mercy; the way to discern this hunger and thirst is by the signs thereof; 1. By a sense of pain in the stomach: 2. By a want, and emptiness: 3. By an eager desire of a supply. Thus much of the duties touching our good behaviour before we receive.  
The second sort of duties in our good behaviour at the time of receiving, follow in order: They are four,  
1. We are to receive this Sacrament as an instrument appointed of God, to convey Christ, and his benefits unto us, if we believe.  
2. We must receive it with fear, and reverence, seeing it is God's ordinance, yet not to adore, and worship it, seeing it is not God, but his ordinance.  
3. We must make a particular application thereof to ourselves.  
4. We must receive it with joy and delight.  
FIrst we must receive this Sacrament being prepared, and presenting ourselves thereunto, not only as a sign, to signify Christ, and his benefits: but also as a voluntary Instrument, 
1 Thes. 2.13.  apppointed of God, for the conveying of saving grace into our hearts. I call it a voluntary Instrument, because it is the will, and appointment of God to use it, as a certain outward means of grace. It is an Instrument, because when we use it aright, according to God's institution, than God answerable by it conferreth grace unto us. It may be said to be an Instrument to confer Grace two ways. 1. By the signification thereof. 2. By the confirmation.  
First, By the signification thereof, for, God testifieth his good will, and pleasure, partly by the word of promise, partly by the Sacrament. The signs representing to the eyes, that which the word to the cares: being also types, and certain Images of the very same things that are promised in the Word, yea, in this Sacrament. The signs are not general, & confused, but particular to the several Communicants.  
2. This Sacrament is an instrument of confirming Grace, in that the signs thereof confirm our faith, as a pledge, by reason they have the promise of God annexed thereunto. For when God commandeth us to receive the signs by faith, and promiseth withal to give the things signified, he bindeth himself, as it were, in a bond unto us, to stand to his own word, even as men bind themselves in Obligations, putting to it their hands, and seals, so as they cannot go back: when the signs are thus used as pledges, than they are Instruments, not only of the increase, but also of the confirmation of Grace in us.  
This confirmation is on this wise, the signs, and outward Elements: 1. affect the senses outward, and inward: 2. the senses convey the object to the mind: 3. the mind directly by the holy Ghost reasoneth on this manner, out of the promise annexed to the Sacrament: He that receiveth the Elements aright, shall receive confirmation of Grace thereby: but I use them aright in faith and repentance, saith the mind of the believer, therefore I shall receive confirmation, etc.  
Use. This serveth to confute the Papists, who hold both this Sacrament, and the other of Baptism, not to be voluntary Instruments of God to confer Grace, but natural, and Physical Instruments, having power and efficacy to work, 
Bellarm: de sacram: lib. 2. cap: 4.11.  produce, and give grace, yea, that the very action of the Minister, dispensing the Sacrament, Ex opere operato, giveth grace immediately, as the moving of the Pen causeth writing. This Popish doctrine is fearfully derogatory from the blood of Christ, 
Si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam, etc. Concil: Triden: sess: 7. Can: 8.  & contrary to the Scriptures: For, 1. this effect cannot be ascribed to the work done as they teach: 2. neither can any extraordinary elevation of their Beeaden-God confer grace, for this were to make the Sacrament a miracle, and to encroach upon the right of the holy Ghost: 3. neither have the outward elements any inherent: force, and power to feed the soul, as they have to feed the body: 4. neither because grace is not tied by any promise, or means to the action, so as God who is most free in his gifts, cannot either otherwise distribute, or cannot otherwise but dispense it with the action.  
But understand, that 1. Grace is not tied to the word, therefore not to this Sacrament.  
2. If this were true, than every Communicant should be gracious, the contrary whereof appeareth in many of Paul's communicants. 
1. Cor. 11.  3. Paul stands much upon this, to prove, that justification by faith is not conferred by the Sacrament, & from circumstance of time gathereth that Abraham was first justified, before he received the Sacrament: 
Act. 10.47.  So Cornelius did truly fear God, and was endued with the spirit of prayer: So the Eunuch was first a believer, 
Act. 8.37.38.  before he Communicated:  
4. This opinion of tying grace to the Sacrament, overthroweth, 1. the highest and most proper cause of our salvation, which is God's free election, to which only Grace is tied: 2. the only meritorious cause which is the blood of Christ: 3. the most powerful, and applying efficient, which is the holy Ghost, to whom Grace is ascribed, and not to the Sacrament.  
Use 2 Use 2. As it is with the Lords Supper, so it is with all other ordinances of God, no outward means can be effectual, unless the inward work of the spirit be added. We have power to come, and hear the word, but unless the anointing teach us, 
1 Ioh: 2.27.  we shall remain untaught: yea let the Apostles themselves preach, 
Mar. 16.20.  the Lord must work with them also, or nothing can be done. We have power to come to Baptism, yet unless we be renewed by the holy Ghost, 
Tit. 3.5.  and the spirit be upon us, 
Isa. 59.21.  the outward water will do no good. If there be any grace in the water (saith Basil) it is not in the nature of the water, 
Basil: lib. de Spiritu Sancto cap. 15.  but from the presence of the spirit; and Hierome saith, 
Hieron. in Isa. 14.  man giveth water, but God giveth the holy Ghost. Let us beware and take heed, that we give not too much to outward means, as if they should yield forth all comfortable fruit, and all efficacy, of themselves without the work of the spirit. Many boast of the Sacrament very much (as the jews of their Temple, the Law, Circnmcision, Covenants, etc.) yet if they go no further than the outward sign, it cannot be an Instrument from God to convey grace into their hearts. As of Baptism, so it may be said of the Lords Supper: 
Vis regenerandi non aquae simplici, sed Sacramentali, idest gratiae Dei, quae mediantae verbo, per aquam operatur adscribenda est. Polan: in Analys. Cateck: Basil.  the efficacy, and strength of our regeneration, and reformation cannot be ascribed to the bare sign, but to the Sacramental sign; that is, to the grace of God, working with the outward sign, yet so that the word of God must work with them.  
The second duty touching our behaviour, in the time of receiving, is this, We must set ourselves in the sight, and presence of the Lord, and receive this Sacrament with fear, and reverence, as Gods own ordinance, to convey, increase, and to confirm Grace in us, so, as that we must not worship it as God himself, the author, and bestower of all grace, & goodness. 
Eccles. 5.1.  Take heed (saith Solomon) to thy foot, when thou interest into the house of God, and be more ready to hear, then to offer the sacrifice of fools, for they consider not that they do evil: as this must be done at the receiving of the Word, so at the rest of all God's ordinances: for this is a most certain rule, that what fear, and reverence, God requireth in one of his ordinances, he requireth in all his ordinances. He would have us to fear and tremble at the receiving of them. 
Isa. 66.2.   
The ground, 
Reason.  and Reason is, because that abuse which is offered unto any of God's ordinances, the Lord taketh as done unto himself; even as the Prince taketh that disgrace, which is done to his Crown, and robes, as done to himself. Christ saith, those that despise his Ministers, despise him, and those that despise him, despise his Father that sent him: therefore all our gestures, & behaviours, must be such, as show forth a fear, and reverence due unto God in respect of his ordinance, whither we receive it kneeling, sitting, or standing, or the like, yet (these things being in different in themselues) we must have a respect unto the order, & rule of comeliness, which is set down in the Church wherein we live, because so much as possibly we can, we are to keep the unity, and peace of the Church: always provided, that nothing be done in way of religious honouring, and worshipping the sacrament, which were to make the creature a Creator. God only is to be worshipped and served; 
Mat. 4.10.  as our Saviour answered Satan, when he would have had him to have fallen down, and worshipped him. 
A Cerere, & Baccho Paganorum dijs longe absumus, quamuis panis et calicis Sacramentum nostro ritu amplectimur. Aug. ad Faust.  We must not worship (saith one) the heathen Gods of bread and wine, though after our manner we embrace the sacrament of bread & wine: his meaning is that Christians do not worship bread & wine, as the heathens did. A holy Martyr well answered his Opponents, 
Thomas Spurdance, Acts and Monuments. Pag. 2025.  I receive Christ by faith, by believing in him; but the bread being received is not GOD, for, God dwelleth not in Temples made with hands: you do evil to cause the people to kneel down and worship the bread.  
Use 1 Use. This may serve to confute the Papists, who fall into the contrary extreme, and give so much reverence to it, as that they worship, and kneel to it, as to God. 
Council triden: sess: 13. Can. 6.  They hold, and it was so decreed in the Council of Trent, that the Sacrament should be adored, even with the highest degree of worship, (cultu latriae) which is proper to God, that it should be carried about in solemn Processions, to be adored of the people; and whosoever held the contrary, was pronounced accursed. But this Sacrament is only to be reverenced as an holy mystery, not to be adored with any religious worship. The Apostles received it at the hands of Christ sitting, not kneeling, taking it, not lifting up their hands to it, & Christ bids them take, eat, drink, and do all in remembrance of me, to teach us, how vain, and idle the religion of the Papists is, in worshipping the Sacrament, which neither Christ appointed, nor the Apostles acknowledged.  
Use 2 Use. This may serve to reprove those, that never look to their feet, but come rashly to this Sacrament, without fear, or reverence: they never consider, that God is there present. It befalleth to many of them, as it befell to jacob while he slept; The Lord was there, 
Gen. 28.  but he was not ware: So the Lord is here, but they consider it not; they stand gazing on the rest of the Communicants, as if they should be asked that question, when they come home, What went you out to see? and not what to receive. But do these men think God is present? that they stand before Angels? surely, they know it not, if they did they would not be so rash, and careless.  
Use 3. Here we are taught to demean ourselves reverently, and with fear, while we are about to receive, Considering 1. the worth, and price of this Supper, it cost the son of God his precious life, he came down from his throne of excellency; humbled himself: was reputed a base servant, and offered himself a sacrifice to die for us, that we might live: 2. The dainty cheer in this Supper, the body and blood of him, who is the ruler of heaven and earth: the Lord, at whose beck the Angels tremble, and by whom both quick and dead shall be judged at the last day. 3. The majesty of him that sits at the Table with us: which is God Almighty, that foldeth the heavens in his span, and before whom heaven and earth shall pass away like a scroll: 4. the person that inviteth us to this feast: no mean servant, but a Lord, even Christ jesus, 
Col. 1.15.  the express Image of his Father. 5. Our own unworthiness; we deserve not to eat at this table, having been conceived in filthiness, and wallowing ever since, in the mire of iniquity: these should make us fear, and quake, as jacob cried out at bethel, that is, at the house of God. How fearful is the the place? Surely it is none other but the house of God, and this is the gate of heaven: So in respect, that Christ inviteth us, giveth himself to be our food; that God also is present at this Table, and we for our parts are most unworthy to fit thereat, or to feed of the meat thereon: we ought to cry out, surely, this is the Lords table, and all the meat set upon it is of Christ's provision, and therefore we will eat it with fear and reverence. If a poor man sitting at a knight's board tremble, and fear at every bit of meat that he puts in his mouth, how much more should we fear that sit at this board, where the Lord of Heaven is present. If john Baptist an Apostle, Evangelist, and a Prophet, 
Mat. 3.11.  thought himself unworthy to bear Christ's shoes: O Lord how unworthy are we profane wretches to eat Christ's flesh, and to drink his blood. If the Woman that had the bloody issue, feared to touch the hem of Christ's garment, how should we tremble to eat his flesh, and to drink his all-healing blood? Oh therefore let us come with pure eyes, and heart, to see, and receive the Ark of the new Covenant, 
Col. 1.19.  in whom dwelleth all the fulnesso of the Godhead bodily.  
The third duty touching our good behaviour, in the time of receiving, is, the particular application of the Sacrament unto a man's self, while he is in receiving of it, and this is done by meditating upon the holy actions, and rites, which according to Christ's institution are used in, and about it: for it hath pleased God (considering our weakness) to appoint those rites as means, the better to lift up our minds to the serious contemplation of his heavenly graces.  
We must apply this Sacrament 3 ways, as it is 

1. a Supper.  
2. a Seal.  
3. a communion.    
1. As a supper on this manner, when the Minister setteth apart, and consecrateth by the Word, the bread and wine for Sacramental signs. I am to think, how God the Father, of his mere love hath set apart, and consecrated his son, yea, 
joh. 6.27.  (as the Apostle speaketh) sealed him to be my mediator and redeemer: when he breaks the Bread, and poureth the Wine, I must meditate, how that Christ's body was broken, and his blood shed for my sins: when he giveth the bread and the wine, I am to think, that then God is offering, & giving me his own son, to feed me unto eternal life: When I receive the bread, and wine, and feed on them, I must meditate of the receiving of Christ, and of my feeding on him by faith, to the cherishing, and nourishing of my soul: Except I eat his flesh and drink his blood, 
Ioh: 6.51.57.  there is no life in me, I am but dead, and for this cause did he come down from heaven, 
Col. 2.13.  that he might give life to me, and to the world of the faithful.  
2. As a seal: for, as a seal set to a Deed of gift, confirmeth all things therein promised; So when I receive this Sacrament it sealeth up in my heart an assurance of all God's promises: therefore God is said to have sealed us, 
Ephes. 1.13 14.  and to have given us the earnest of his spirit.  
Now the promises which are sealed unto us, and which faith layeth hold on this Sacrament, respect, 1. our Redemption, 2. Reconciliation. 3. Sanctification. 4. Preservation.  
1. Those that concern my Redemption, are these, & such like, 
Tit 2.14 Heb. 4.14.15. 1 Ioh: 3.8.  that Christ died for me: that he hath redeemed me from sin, and Satan, from hell, from the wrath, and curse of God: 
Gal: 3.13. Mat. 1.21.  that he hath saved me from all my sins: that they are all forgiven for his sake: 
Gal. 4.5.  and I am released of the punishment due unto them: 
Rom. 8.3 4  that he hath kept the Law for me, 
Mat. 3.15.  and fulfilled all righteousness in my behalf: 
Rom. 3.24.25. Mat. 17.5. Rom. 4.21.  that his righteousness is imputed unto me, and that God accepteth it as mine own, etc.  
2. Those that concern my Reconciliation, are these, and such like, that Christ hath reconciled me to God his Father, 
Rom. 5.10.11.  by whom I have received the atonement: that he hath purchased the favour, 
Ephe. 1.14.  and good will of God towards me: that God is my Father, and I am his child: 
Gal. 4.6.7.  that he love's me in Christ, 
jer. 31.3.  and will love me unto the end: that he is well pleased with me in his son Christ: 
joh. 15.8.9 10. etc.  that he is well pleased with my prayers, 
1 Ioh: 5.14  to accept them; and with all my works, 
Mat. 18.20.  and exercises to give me a blessing in them, etc.  
3. Those which concern our Sanctification, are these, and such like: 
Ephes. 1.17 18.19.  that I shall receive the spirit of Christ, whereby I shall be endued, not only with knowledge, faith, repentance, the gift of prayer, 
2 Cor. 12.9  and all other graces necessary for me, but also that I shall be sanctified throughout, 
1 The. 5.23  both in spirit, soul, and body; and this will appear, when my mind shall abound with all good motions, 
Rom. 8.29.  and heavenly meditations, 
Ephes 4.23 24.  when my heart shall be filled with all righteousness in Christ, 
Phil. 1.11.  with all good desires, & holy affections: when my will shall be subject, 
Luk. 22.42.  and obedient to the will of God: 
2 Cor. 10.5  when my words shall be the words of God able to edify, 
Ephe. 4.29.  and minister grace to the hearers: when my works shall be such, 
1 Tim. 2.10  as becometh them that profess the fear of God: when I shall be a vessel unto honour sanctified, 
2 Tim. 2.21  and meet for my master's use: and when I shall serve God in love, and good works, that the name of our Lord jesus may be glorified in me, 
2 Thes. 1.11.12.  and I in him.  
4. Those which concern my Preservation, are these, & such like: that I am an heir of salvation, 
Heb. 1.14.  sealed up unto the day of Redemption, 
Rom. 8.17. Ephes. 4.30  so that the Lord will deliver me from every evil work, 
2 Tim. 4.18  and preserve me unto his kingdom, which is kept for me and I for it: 
1 Pet. 1.3.4.5.  He hath promised to send his Angels to attend, 
Heb. 1.14.  and wait upon me day and night, 
Psal. 34.7.  to defend, and keep me from all dangers, 
Psal. 91.11.12. etc.  and to minister, and bring to my hand all things necessary for me, etc.  
3. This Sacrament must be applied as a Communion, for as it is called a supper, and a seal, so a Communion, by reason of that Communion, and fellowship the Communicant hath with Christ, and his fellow members. 
1 Cor. 10.16.  The Cup of blessing which we bless is it not a Communion?  
The application is true, and sound: first, when I feel that I am in the presence of God, 
Isa: 44.10.  and that my soul hath communion and fellowship with God the Father, 
Zoph: 3 17  and with his son jesus Christ, 
Ioh: 14.16 23. Ioh: 17.20.  as verily as my body hath communion with bread, and wine: 2. When that I feel I have fellowship and communion with all the Saints of God: 
Ephes 3.7.  that I am unseparably knit & joined to all my neighbours, 
1 Cor. 10.17 1 Ioh: 1.7. 1 Cor. 12.13.25. Rom. 12.10 Ephes. 4 16. Act. 4.32.  and brethren by love, & do live in the practice of love, like a lively, and feeling member of the body.  
Use 1 Use 1. This confutes the Papists, that hold it sufficient to look, and gaze on this Sacrament in the Pixe, to worship it, but not to apply it: the Laity are debarred from it, that it might not profit them.  
Use 2. Must this Sacrament be particularly applied, this showeth that many receiving it, receive little profit by it for want of application; some receive in 1. ignorance: 2. others unprepared: 3. other some for fashion: 4. others because the season serveth: 5. others for satisfaction of their taste: 6. others to feed their bodies; few for the right end and use.  
Use 3. Disburden thyself of all worldly thoughts, and vain cogitations, and let thy soul be as empty of them, as the poor man's coffer is of gold and jewels: hereby a way is paved to walk in heavenly meditations, and freedom purchased to think seriously upon this Sacrament.  
The fourth and last duty touching our good behaviour in the action of receiving the Sacrament is, that we must receive it with joy and delight. In the Scripture it is called a feast, 
Reu. 19.7.  a banquet; it is compared to the Marriage feast of the King's son. 
Mat. 22.2.  As the guests that are called to such feasts do much rejoice, so must we when we come to this heavenly feast; like the Children of Israel, that observed the feast of unleavened bread seven days with great gladness, 
2 Chro. 30.21.22.  etc. Our joy in this banquet should exceed; all other rejoicings in natural, or temporal feasts should stoop unto it. In this is a kingdom; righteousness, peace, 
Rom. 14.17  and joy in the holy Ghost, in those nothing but bodily sustenance. This joy will increase, as our assurance of God's mercy towards us increaseth. The holy Ghost, who is our earnest penny, 
Ephe. 1.13.14.  is given unto us to assure us of the fulfilling of God's promises: so that having received him, and feeling him stirred up in us more and more by this Sacrament, 
2 Cor. 1.12  we rejoice under the hope of the glory of God, 
2 Co. 5.5.6  yea, as the Apostle saith, we have cause to rejoice, with joy unspeakable, and glorious. 
1 Pet. 1.8.   
A good show of joy and gladness did many of the jews than give, when Christ riding into jerusalem on an Ass, they spread their garments in the way, cut down branches from the trees, and strawed them in the way, and cried through the streets of jerusalem, saying; Hosanna the son of David, 
Mat. 21.8.9  blessed be he that cometh in the name of the Lord, Hosanna thou which art in the highest heavens. Here was great tokens of joy, and gladness: but how much more gladness should be in us, seeing Christ hath not only vouchsafed to come into our streets, but into our houses, and our hearts. Great joy was in all Samaria when Philip came thither to preach among them: 
Act. 8.6.8.  but greater should our joy be, among whom Christ inhabiteth, and to whom he hath given his own flesh to eat, and his own blood to drink for our spiritual, and eternal nourishment.  
Use 1 Use 1. This point may serve for direction, to order our desires aright in the matter of joy. Every man love's a glad heart; and wisheth joy: but therein many mistake. 1. One rejoiceth in his substance, 
job 31.25.  he hath gotten much. 2. Another rejoiceth in his promotion. 3. 
Hest. 5.11.  Another doteth upon that mad mirth which Solomon speaks of. 4. 
Eccles. 2.2.  Another rejoiceth in a Table richly 
Dan. 5.1.2.3. etc.  decked, an overflowing Cup, a faring deliciously every day. 5. Another rejoiceth at the destruction of him whom he hates, 6. 
job 31.29.  Another rejoiceth in sin, and wickedness. 
Pro. 10.23.  It is a pastime to a fool to do wickedly. It is the drunkards joy to be at the Cup early, 
Isa. 5.11.  and to sit till the wine have inflamed them. The twilight glads the heart of the adulterer. 
job 24.15.  The oppressor danceth upon the threshold of him that is oppressed. 
Zeph. 1.9.  Ishmael geireth at Isaac. 
Gen. 21.9.  Holy job was as a Tabret to the godless ones; 
job 17.6.  and the drunkards made songs on David. 
Psal. 69.12.  Men imagine summum bonum, their chief felicity to consist in their joys. But alas, how much are they deceived; for, what are all these joys in comparison of that we treat of. Indeed if it be rightly considered, what true comfort can a man take in any thing, so long as the diet of his soul is not the joy of his heart. Howsoever the Devil teacheth men to forget the consideration hereof, that so he may lead them like an Ox to the slaughter, not knowing that they are in danger, yet if ever at any time the conscience be awakened to think on this, the very remembrance of it is like the beholding of the hand upon the wall to Belshazzar, which when he saw it, put him quite out of his humour of jollity; it was not then the delicate taste of his wine, nor the fatness of his kids, nor the royalty of his Guests, not the fineness of his fare, could keep his countenance from changing, his thoughts from troubling, and his joints from beating one upon another.  
Use 2 Use 2. This may persuade us to affect this joy, and to prefer it before all contentments: Here we are assured that our labour is not in vain. Thou shalt have joy in seeking for this joy, it shall be gladness to thy soul, to hear of this gladness: no greater contentment in the world to an hungry beggar, then to hear of a good dinner, and to feed therein, Oh than that thou couldst be persuaded to seek this joy, and in a kind of distaste of all other joys, which are not worth the naming, to cry out, Lord evermore give me this joy: Then the meat in this Supper would be most sweet to thy soul, and thy chiefest pleasure.  
Use 3 Use 3. This may serve as a touchstone to try ourselves by, whether our stomaches be in good case, and whether we receive this Sacrament aright, to God's glory, and our own comfort, or no; If we do, than we rejoice, take pleasure, and delight in it more than ever we did in any worldly feast, or banquet; here is the daintiest meat, and most precious banquet, that ever we came to; Here every dish in this feast is made of the most precious body and blood of Christ, which is able to feed our souls, whereas all other banquets can but only feed our bodies. 
Luk. 19.6.  As Zacheus received Christ joyfully when he came to his soul, much more into his heart, so those that have sound stomaches receive this sacrament with great joy and gladness, because herein Christ is come home unto them, and hath brought salvation with him.  
Thus much of the duties touching our good behaviour in the Action of Receiving.  
The third sort of duties in our good behaviour after the Receiving of the Sacrament follow: The duties are four;  

1. Thankfulness to God.  
2. Carefulness to grow in grace and strength, according to the nourishment received.  
3. A worthy walking in the strength of this food received to God's glory, and the good of his Church, etc.  
4. A spiritual watchfulness, by prayers, & supplications, with all perseverance thereunto, that we may continue in well doing unto the end, and in the end.   
The first duty, which (after our receiving) we ought to perform, is thankfulness to God. We must show ourselves thankful to God, for bestowing so heavenly, and blessed a feast upon us. 
1 The. 5.18  In all things (saith the Apostle) give thankes. Now if in all things, in our public feasts, yea, in all our afflictions, and troubles, then much more are we bound to be thankful for the great benefit of our Redemption bestowed upon us in this heavenly banquet; whereby being slaves unto sin, drudges unto Satan, and subject unto hell and condemnation, we are delivered both from sin, and Satan, from hell, & everlasting destruction. A notable example hereof we see in Christ, and in his Disciples, when they had ended this supper, 
Mat. 26.30.  they departed not before they had sung a Psalm of thanksgiving unto the Lord. 
Mar. 14.26   
Reasons to provoke, and induce us hereunto, (if we have had any true taste of God's mercy in this Supper) are these;  
Reason 1 1. Hereby we have experience of the great goodness of God, & of the love of Christ towards us, who hath been content to feed us with his own body & blood: whereby being wounded, and dead with sin, we are enlived, and nourished up unto eternal life. We read of the Pelican, that for love to her young ones being deadly stung with some venomous serpent, she is content to have her own breast pierced, that the blood might gush out, to nourish, feed, preserve, and recover them: So our Pelican jesus Christ for the love he bore to us (being stung to death by the venomous Serpent Satan,) was content to have his body pierced and his blood shed to feed, and preserve us. Therefore the Apostle considering this love of God towards him in Christ, prayed for the Ephesians, that they may know this love of Christ, 
Ephes. 3.19 20.21.  which passeth knowledge that they might be filled with all the fullness of God, etc.  
Reason 2 A second Reason to move us to thankfulness is this: in this Sacrament we receive the seal of all God's promises, and of all the assurances of our own salvation. If a pardon should come to a malefactor, he would be a glad, and a thankful man, but when he seethe the King's broad seal put to it, much more joyful and thankful, for than he knoweth all is cocksure, it is no forged Counterfeit: So, the King of heaven and earth, hath not only given us a pardon, but also hath set to it his seal in this Sacrament, therefore we should always be singing Psalms of praise, and lift up our hearts with joyful thankfulness unto the Lord.  
Reason 3 A third Reason is. In this Sacrament we feel ourselves most strongly knit unto Christ, and unto his Church, so that nothing can remove us from the love of Christ, and his Saints, and we have such continual comfort in the sense & feeling of both, that we have not only just cause of joy, but also of thankfulness.  
Use. 
Use.  This may serve to give a check to our unthankfulness, as for all God's benefits, so especially for the Crown of all the rest, even his Son Christ, given unto us in this Sacrament: this is a bolt, and a bar to keep God's benefits from us, we will not be thankful for them, when we have received them. unthankefulness, saith one, 
Ventus exiccans, et urens fluenta gratiae. Bernar.  is a block that stops up the passages of Grace: and it turneth the blessings of God into curses: because the Gentiles were unthankful, 
Rom. 1.21.22. 2 Tim. 3.2.  the Lord infatuated their understanding: It is a sin most hateful to man, say he is ungrateful, 
Ingratum dixeris omnia dixeris. Minus Publianus.  and thou mayest well say, he is every way faulty. If we respect God's Commandment, that commandeth us to be thankful in all things, or the practice of Christ, and his Disciples, that after the receipt of this Sacrament gave thankes, or the love of God that ought to move us to thankfulness, or the seal of our pardon, which ministereth matter of thankfulness, or the fellowship we have with Christ, and believers, which urgeth us to be thankful, let us then testify our thankfulness to God with the Prophet David, 
Psal. 116.12.13  saying; What shall I render unto the Lord for all his mercies? I will take the cup of salvation, and call upon the name of the Lord: the sacrifice of thanksgiving is as pleasant, and acceptable unto God, as is any sacrifice, and therefore by David the Lord saith, 
Psal. 50.23.  Who so offereth me thankes and praise, he honoureth me, even with most excellent honour.  
The second duty, after we have received this sacrament, is carefulness to grow in strength, and to increase in spiritual grace. We must strive to feel increase, and take heed that we be not unprofitable in our receipts: As Peter speaketh of the Word, it must be desired, to the end, we may grow by it: 
1. Pet. 2.2.  so we desire, and receive this sacrament that we may gather strength, & grow thereby in grace, till at last we come to a perfect and a full age in Christ. Our Saviour testifieth of himself, 
Ioh: 15.1.2.3.  that he is the vine, and his father is the husbandman, every brauch that bringeth not forth fruit in him, he taketh away, 
Mat. 3.  but every one that bringeth forth fruit he purgeth it that it may bring forth more fruit. This duty of growing is much urged in Scripture, we beseech you brethren, and exhort you in the Lord jesus, 
1 Thes. 4.4.10.  that ye increase more, and more. 
2 Pet. 3.18. Heb. 6.1.  Grow in grace. Let us be led forward unto perfection, Solomon compareth the righteous unto the Sun, 
Pro. 4.18.  that shineth more and more unto the perfect day. This is a manifest truth, neither is there any point plainer than this, that the children of God after grace received, must always be growing. And the Reasons of it are these;  
Reason 1 1. Because otherwise we frustrate the end of the Sacrament, which is to feed us, that we may gather strength, and increase of grace. 
Psal. 92.12.13.14.  As a poor man coming to a good banquet is much refreshed, strengthened, and cheered thereby: So the Lord hath appointed this banquet, 
Eze. 47.12.  that all the good graces of our souls begun in us, which are but poor, and weak, may receive much strength and refreshing.  
Reason 2 2. Because otherwise, we in respect of our own good receive God's graces in vain, if we thrive not, and prosper not thereby. A thing which the Apostle would have us especially to look unto, exhorting and beseeching us in the examble of the Corinthians, to take ●eede to ourselves, 
2 Cor. 6.1.  lest we receive the grace of God in vain.  
Reason 3 3. If we receive this ordinance in vain, the danger of it is great, for, God will one day most surely punish it. And therefore our Saviour Christ's sentence is, that all unfruitful & unprofitable servants that would not reap profit by God's ordinances, and talents, shall be cast into utter darkness, where is nothing but torments, 
Mat 25.26 30.31  weeping, wailing, and gnashing of teeth.  
Use 1 Use 1. This may serve to reprove those, that keep one standing, and one stay in their Profession, and Religion, and though they have had the means of grace long, and used them often, yet there is no increase of grace, no increase of knowledge, faith, repentance, new obedience, etc. They can go from day to day to the hearing of the Word, and other godly exercises, but still they are at one stay, as ignorant, as senseless, as void of true judgement, and of as bad a Conscience. But alas what a fearful state, and condition is this. If a child grow neither in length, nor strength, nor fatness, after many years feeding, sucking, attending on him, etc. surely the mother will be out of conceit with him. So when the Lord shall feed us in seasonable time, and we shall be all at one, stand at a stay, neither thriving in knowledge, nor increasing in good affection towards religion, he will be out of all good conceits with us, and at last give us over to our own senselessness. The sick person that is so sick that he feels not his disease, and wants a stomach, that he cannot eat is much pitied, and lamented, and every one saith of him, surely he cannot live: So, these that receive Gods graces in vain, in respect of the sense of comfort in themselves, though not in vain in respect of God; these men, I say, that reap no profit by receiving the Sacrament, are much to be pitied, for they are near unto death, and their end will be damnation.  
Use 2 Use 2. This serveth also for our Instruction; Let us strive after perfection, that we may daily grow from perfection to perfection, till we become perfect men in Christ jesus. Let us continually pray with the Apostle, Lord increase our faith: and let us labour by all holy means of hearing the Word preached, and reverend use of the blessed Sacrament to grow more and more in faith. Let us pray with the Prophet, 
Psal. 68.28.  Establish the thing, O God that thou hast wrought in us. And let us labour to be daily more & more grounded, and established in every grace that the Lord hath wrought in us. And if already we do thus, let us comfort ourselves in this, that we do as we ought, and let us hold on our good course unto the end.  
The third duty after our receiving of the Sacrament is, that having gotten strength, & increase of grace thereby, both in our general calling, as Christians, & in the special calling, wherein God hath set us, we must walk worthy this badge of our high and honourable profession, whereunto we are called by glorifying God, and edifying his Church. This duty is set down in the Epistle of Paul to the Ephesians, where the Apostle exhorteth us to walk worthy of that high, 
Ephes. 4.1.  and honourable vocation, whereunto we are called. This made Paul go unto God in the behalf of the Thessalonians, as he saith, We pray always for you, 
2 Thes. 1.11.12.  that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power, that the name of the Lord jesus Christ may be glorified in you, and ye in him, according to the grace of God, and our Lord jesus Christ. As we receive our natural food, that we may grow in strength, or at least have our strength preserved, that so we may be able to undergo our callings; so in this Sacrament we receive our spiritual food, that thereby gathering strength in the inner man, we may be the better able to glorify God by walking in our callings; 
Mat. 5.16.  Let your light so shine, saith our Saviour, that men seeing your good works, may glorify your Father which is in Heaven: And the ground of all this aught to be the love of God in Christ: therefore saith Paul, 
1 The. 2.12  I beseech you that ye would walk worthy of God, who hath called you to his kingdom: And this we shall do, 
Rom. 12. ●1.  1. when we present our bodies a living sacrifice holy, and acceptable to God: and 2. when for Conscience sake we endeavour to keep Gods common If ye love me, saith Christ, 
joh. 14.15.21.  keep my Commandments. For, he that loveth my Commandments, & keepeth them is he that loveth me, & he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him.  
Reasons of this point: first, we profess ourselves the children of God, and true Christians, it becometh us to manifest ourselves so in our calling.  
Secondly, we are called to a kingdom, which makes Paul style this Calling, 
Phil. 3.14.  an high or supernal Calling: Not so much because the Caller is heavenly, but because the honour, to which thereby we are advanced, is indeed heavenly. Hence also it is termed, 
Heb. 3.1.  the heavenly vocation; not so much because the author, means, and manner, is heavenly, but because the state, whereto we are brought is heavenly, and glorious.  
Ob: 
Ob:  But how may I discern this worthy walking?  
Sol: 
Sol.  By these three signs: the first is for a man to resist Satan, and all his temptations, and never to make himself a drudge, and a slave unto sin any more. The Apostle exhorteth the Ephesians, to put on the whole armour of God, that we may be able to stand against the assaults of the Devil, 
Ephes. 6.11.12.  for we wrestle not against flesh, and blood, but against principalities, and powers, against the rulers of the darkness of this world, etc. What this spiritual Armour, both offensive and defensive meaneth, is further expressed in that Chapter. 
Ver. 14.15.  And for sin, let not that have dominion over us, 
Rom. 6.12.14.  for, we are not under the law, but under grace: and we may very well know, that to whom we yield ourselves servants to obey, 
16.  his servants we are to whom we obey, whether of sin unto death, or of obedience unto righteousness.  
The second, is for a man to live blameless, and unspotted of the world, to avoid offence, and to forsake that which is evil, and not only so, 
1 The. 5.22  but to abstain from all appearance of evil. S. Peter exhorteth us, not only to abstain from fleshly lusts, 
1 Pet. 2.11.  which fight against our souls, but also to live so, 
12.  that our conversation may be honest among the Gentiles, and wicked men, that they perceiving our good works, may be provoked to glorify God in the day of their visitation. S. Paul in three several places of his Epistle to the Philippians, persuadeth us to live unrebukable. Only let your conversation be as becometh the Gospel of Christ, 
Phil. 1.27.  that is, so walk, that it may appear, our life is framed after the doctrine of the Gospel, and is answerable to our Profession. Again, let us do all things without murmuring, 
Phil. 2.14.15.  and reasonings, that we may be blameless, and pure, and the sons of God without rebuke, etc. And in another place. Whatsoever things are true, honest, just, pure, lovely, 
Phil. 4.8.9.  of a good report, and that are well fraughted with virtue, and deserve praise, let us think on them, and do them. In all these places we are exhorted unto holiness of life, & integrity of conversation.  
The third, is for a man to abound in love towards his Christian brethren, & in mercy towards the poor members of Christ. Love of our brethren, is the surest Evidence of our translation from death to life, 
1 Ioh: 3.14  the Cognisance of a Disciple; It is called that favourable, 
Ioh: 13.35.  & well-wishing affection, of God's children one towards another: the special object of this love, are the brethren, under that name come all that are partakers of like precious faith, 
2 Pet. 1.1.  and spirit of Adoption with ourselves. The loadstone of this love is brotherhood, 
Mat. 10 42.  Disciples are loved e● nomine, because they are Disciples; Gods children, because they are Gods children, stamped with his Image. The manner of this love, is 1. natural, and kindly, proceeding from self inclination, no outward provocations: 2. Impartial, whether poor, or rich. 3. Fervent, much water will not quench it. And the fruits of this love, are 1. social, conversing one with another, for mutual comfort, and edification. 2. A fellow-feeling of miseries. 3. a succouring of distresses, and a cheerful distribution to their present necessities. 
Rom. 12.13   
This last fruit of love is peculiarly required after the receipt of the Sacrament: for, as GOD hath showed his great mercy unto us, in bestowing upon us a singular, and a rare banquet: He hath not dealt so with every Nation; 
Psa. 147.20  So should we show mercy unto our poor brethren, in bestowing some relief upon them according to our ability. 
1 Cor. 16. 1 Rom. 15.25 Qui copiosiores sunt, & volunt, pro arbitrio quisque suo quod visum est contribuunt: & quod ita colligitur, apud praepositum deponitur, etc. justin Martyr Apolog. 2.  This was practised in the Primitive Churches; Collections, and Love-feastes were made for the relief of the poor Saints, those of the richer sort, finding themselves willing to give something, did contribute as they thought fit, and that which was given and collected publicly, the Overseers did so dispose of, that poor widows, fatherless children, and all sick, lame, & impotent persons found help. And as in public, so also in private, it behoveth us to yield them some relief, and to send unto them of our superfluity, as in Nehemiahs' time upon the Sabbath, 
Nehe. 8.10.  after the hearing of the Word, etc. the people did eat, and sent part unto them, for whom none was provided.  
Use 1 Use 1. This doctrine may show us, that most men, though by name they be called Christians, yet walk unworthy of this high, and honourable calling whereunto they are called, they go on in sin without Repentance, and do what they can to disgrace the Lord, and Author of their profession, giving just cause of offences, both to God, and the world: unless they reform their lives, and labour to be purged from all filthiness of the flesh, 
2 Cor. 7.1.  and spirit, their end will be fearful. It will be the eternal destruction of their bodies and souls. Of these profane Esau's, and fleshly Libertines, S. Paul maketh mention, saying; 
Phil. 3.18.19.  There be many that walk (he spoke passionately, with tears) who are the enemies of jesus Christ, whose end is destruction. Our Saviour Christ saith, 
Mat. 18.7.  Woe unto the world because of offences, yea, woe be to that man by whom the offence cometh. Dost thou hear this thou that liest in ignorance, that givest thyself to drunkenness, to contempt of the Word, and Sacraments, etc. then lay it to thy heart, thy end if thou continue in this course is damnation, and that which thou most delightest in, shallbe thy sorrow, and thy glory shall be turned into shame. It had been as good for thee to have had a Millstone long ago tied about thy neck, and thyself thrown into the bottom of the Sea, then to have lived to the offence of GOD, and scandalised his Church. It is too much that thou thyself should be evil spoken of: but the holy Gospel with the profession of it, and the whole company of religious, and godly people, by thy means to be blasphemed, is most horrible, and cannot be without the curse of God. Oh therefore I beseech, and entreat you in the fear of God, 
Sic vivite, ut nemo de vobis male loqui absque mendacio possit? Hierot Epist. ad Caelum de Institut. Matrisfam.  (when wicked men are given to speak evil of you) make them eat their words, and so live, that none may speak evil of you, but that all the world may see they lie. Remember God hath called you not to uncleanness, 
1 Thes. 4.7.  but unto holiness; every thing in his Calling savoureth of holiness, 
2 Tim. 1.9.  the Calling is holy, 
1 Pet. 1.15.  the Caller is holy, the means and instrument is holy, 
Ioh: 17.17  & the immediate worker, which is the Spirit, is the fountain of all holiness. Oh then walk worthy of this calling.  
Use 2 Use 2. This may show us, if we try ourselves by the former signs, whether we walk worthy of our Calling, and live according to our profession, the badge and cognisance whereof we have already received. If we resist sin, and Satan, and suffer neither of them to reign in, nor over us: if we take heed that we be not spotted of this present evil world: if we love our brethren, and the members of Christ, and with cheerfulness help them in their present exigents: then we have received grace, by virtue of this heavenly Manna, and walk in our Callings, to God's glory, and the edifying of his Church. But on the other side, if we neither resist Satan, nor sin, but give them houseroom, & inhabitation, if we cannot in any sense commiserate, and help the necessities of our brethren, than we have but the name of the Calling of Christianity, Christians indeed we are not, and deservedly, may grieous imputations be cast upon us.  
Use 3 Use 3. Seeing after the receipt of the Sacrament, the works of mercy are to be remembered, and the wants of the poor relieved: justly may they be blamed, that depart the Congregation, & give nothing to the poor, whose bowels sound like Shaulmes for want of food, and whose faces gather blackness through famine, We have those that receive the Sacrament, and yet so miserable, and so void of the bowels of compassion, that they can suffer the pitiful child half starved, and hanging upon their mother's breast, to cry out, ready to give up the ghost, Where is bread, and where is drink? And the hearts of the parents to fall asunder like drops of water, because they have not to give unto them, I would wish these to remember the Parable of the rich Glutton, and poor Lazarus, 
Lak. 16.  and the manner of the last judgement, 
Mat. 25.  where the wicked are reproved, not for murder, or whoredom, though they shall be damned for these, but for unmercifulness, being fed themselves, they would not give any food to the needy. There is no love of God in such. 
1 Ioh: 3.17   
Some are so eager in scraping for their heirs, that the poor can get nothing; but that surely is best laid up, which is laid up in Christ's alms box, which is the poor man's hand, for he and his, shall find the benefit of it afterwards. Some in matter of Alms, 
1 Sam. 25.10.11.  have Nabals answer, they have families of their own, should they take and give to others? Some stand upon their terms, they will give, but with? to wicked men? Yes, to them in great, and extreme necessity; some indeed to spare their purses, will pretend, either that the persons be wicked, or that they know them not to be good. But man's nature is to be pitied, even in an evil man, & he which gives to a sinner, not because he is a sinner, 
Non peccatorem, sed iustumpauperens nutrit, quia millo non culpam, sed naturam diligit, etc. Grego: mag.  but because he is a man, relieveth not a sinful, but a righteous poor man, because he respects not his fault, but his nature. Mercy useth not to judge of deserts, but to help necessity.  
Some would give, but they plead their own poverty. What thou wantest in purse, bestow in prayers to God for them, in admonition, instruction, consolation, and such like.  
Some will give so far as may stand with reputation. What if Christ had been so straightened in his bowels to usward, where had our poor souls been? He had honour and glory, yet for our sakes he emptied himself, and became of no reputation: and shall we stand with his poor members on terms of reputation.  
Some give grudgingly, who when the penny is out of the purse, wish it in again, and repent of their liberality; these are men with evil eyes. 
Pro. 23.6.   
And many others will not give any thing, without much urging; these are like Sponges, they suck up water apace, but they will not let fall a drop, though they be full, till they be squeezed.  
I could wish that these excuses might be spared, and poor hungry souls better remembered. Give unto them to supply their wants, & give cheerfully, and often, when by any means you hear of their distress. A merciful man will not stay till poor men seek up him, but he will seek up the poor, that he may find them whom modesty, and shame fastness causeth to lie hid, and to conceal their needful cases. Oh spare some dish from your tables, some morsels from your mouths, some money from your treasury to relieve them.  
1. God commands it, and giveth to you, that you may give to them. 2. Reckoneth it as done to himself: 3. It commends your profession, nay, our profession of Christianity bindeth us to give. 4. Thy gift is depositum pietatis, 
Tertul. in Apolog.  the stock of godliness: 5. It is pleasing to God: 
Heb. 13.16.  it is called a sacrifice. 6. It is beneficial to thyself, God suffereth many to labour under great miseries, that he might crown the miserable for their patience, and the merciful for their benevolence. 7. Many promises are made to givers: 
Pro. 11.25. Luk. 6.38.  Giving is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Communion, or Communication: If thou givest a penny, the poor man gives thee a good prayer, and blesseth thee in the name of God, 
job 29.13. And 31.20.  of which job made great reckoning. Giving is like to Tennis-play, for, as the Ball that is served, is returned forcibly upon him that served it; So doth God double upon us the good that we have done to others as Davias' Prayers returned into his own bosom; 
Psal. 35.13.  so do our Alms.  
The fourth and last duty required at our hands, after the receiving of the Sacrament, is, a spiritual watchfulness by prayers, and supplications in the spirit, both for ourselves, and the whole Church, with all perseverance thereunto, that both it, and we may continue in well-doing unto the end, and in the end.  
This Duty is set forth unto us, in the Philippians, where the Apostle bids us be in nothing careful, 
Phil. 4.6.  but in every thing by prayer, and supplication, together with giving of thankes, let our request be made known unto God. And our Saviour, 
Mat. 26.41.  bids us watch and pray, lest we enter into temptation, giving us to understand, that it is an easy matter to fall from God, and fly to the enemies of our salvation, unless we make hearty prayers to God for our establishment.  
Paul prayed unto God in the behalf of the Philippians, 
Phil. 1.5.  that they might stand strong in their fellowship in the Gospel, from the first, to the last day; and surely much more needful is it for us to pray for constancy in good things: soon may we fall or slip, let us then pray the more servantly, let us not give ourselves any rest, but still pray unto the Lord for our continuance.  
Reason 1 1. Because of ourselves, we are able to do nothing, not to think one good thought, so, much less perform one good action. It is God that giveth us both the will, and the deed; 
Phil. 2.13.  as Christ saith, 
Ioh: 15.5.  without him we can do nothing: therefore it is necessary, that our souls should be poured out, and our supplications tendered, that God may be pleased, to begin good things in us, & then according to his good pleasure to continue them in us, and us in them.  
Reason 2 2. Because sleepiness in good actions begun, bewrayeth our carelessness, causeth God to remove, 
Reu. 2.5.  and to take his ordinances away from amongst us, and to translate them to another people, 
Mat. 21.43.  which shall bring forth the fruits thereof, to leave us to ourselves, to come against us with wrath, and to bring on us that shameful Proverb, Lo, 
2 Pet. 2.22.  with the dog they have turned to their vomit, and with the sow to the mire. What greater shame than after our escape from the filthiness of the world, our taste of the good food of our souls, and of the joys to come, to turn from the holy Commandment: what a shame is it for us to begin in the spirit, and to end in the flesh, to feed of Angel's bread, and then to lust after the Garlic, and Onions of Egypt. Great need it is for us to cast down ourselves in all lowliness, before the throne of God's majesty, and earnestly beg at his hands, strength, & courage in all good things, and perseverance therein, considering, that if the unclean spirit come for reentry, and get possession, 
Luk. 11.24. etc.  he will come with seven other unclean spirits, and our last end will be the worst.  
Reason 3 3. Becavse we can neither receive any grace, nor use any good gift well, nor keep any good thing, nor increase it without watchfulness by prayer. If ye abide in me, 
Ioh: 15.7.  and my Word abide in you, ask what you will, and it shall be done unto you. To pray always, 
Rom. 12.12 1 The. 5.17 Luk. 18.1.  and not to faint, or give over, is a thing much commanded by the holy Ghost. And as thus we are to watch by prayer, so always in our prayers, this is to be remembered, that we pray, that the Lord his way may be known upon earth, and his saving health among all Nations; that the word of the Lord may have free passage; and that we may continue grounded, and established in the faith, as we have been taught in jesus Christ.  
Use 1 Use 1. This may confute the Papists, touching their freewill, seeing a man cannot persevere, nor do any good thing without God's special assistance. Whosoever therefore shall tell you, that we have power in ourselves, to will, and to do that which is good, and that we need only to be helped, but not wholly assisted by grace, believe him not. Adam before his fall had free will to choose the good, and to refuse the evil: but by his fall he lost that which in his Creation he had, even all freewill unto all things of the spirit: so that till such time as he be regenerate by the spirit of God, he cannot at all by his own power understand, think, will, or do any thing that is good, but is wholly carried to that which is evil, and can do nothing else but sin. 
1 Cor. 2.14  The natural man (saith the Apostle) perceiveth not the things of the spirit of God; for, they are foolishness unto him, neither can he know them, because they are spiritually discerned: Where the Apostle plainly showeth, that the unregenerate man hath none understanding at all in the ways of God, and the things that belong unto his peace, neither can have till the Lord sanctify him by his holy spirit, changing his corrupt will, & working in him both the will, and the deed, of his own good will.  
Use 2 Use. This may teach us, that it is not sufficient to begin well, unless withal we continue in well doing unto the end, and in the end. The second sort of evil hearers began well, 
Mat. 13.  but they marred all in that they did not continue; for, (notwithstanding all their good beginnings) in the time of temptation they went away. The five foolish Virgins had flourishing Lamps for a while, yet they went out before the coming of the Bridegroom, and therefore they were excluded out of his chamber. Lot's wise made great haste out of Sodom for a season, but on a sudden she looked back, and stood still. The Scribe that answered Christ so promptly, and aptly, 
Mar. 12.34  out of the Law, was not fare from the kingdom of God; yet because he held not on he could not enter. So it is to be feared, that in many of us there is proneness to retire, and give out, we start aside like a broken bow. 
Psal. 78.57.  It is a kind of weariness unto us, 
Mal. 1.13.  after a week, or a month, or a year to hold on. I have known some exceeding hot, running swift at first like Hazael, but on a sudden they became cold, 
2 Sam. 2.23  and lazy, and grew to a loathing of that which they at first extremely loved. Look to it thou which art guilty to thyself of thine own back sliding. Remember Lot's wife, having begun to forsake the corruptions that are in the world through lust, continue in the grace of God, and grow forward from grace to grace, till thou be a perfect man in Christ.  
It must not be in Religion as in banquets; In the beginning good Wine, and then after that which is worse, but rather with the Church of Thyatira, 
Reu. 2.19.  Our works must be more at last then at first. Oh let us all be carried forward to perfection, 
Phil. 3.12.14.  leaving that which is behind, endeavouring to that which is before, if by any means we may attain the mark, With the Spouse, 
Psal. 45.11.  Let us forget our own people, and our Father's house, that is, the foolish conversation received from the Tradition of our Fathers. 
1 Cor. 9  Let us so run that we may obtain; For, 
Mar. 10.22.  He that goeth forward to the end shall be saved.  
FINIS.