A vvorthy communicant: or, A treatise, shewing the due order of receiving the sacrament of the Lords Supper. By Ier. Dyke, minister of Epping, in Essex

Chap. 21. Subsequent duties, and such as must follow the Sacra∣ment received.

[CHAP. 21] VVEE are now come to the third, and last sort of Du∣ties, in which the due order of recei∣ving the Sacrament stands, and they are subsequent duties, such as follow after the Sacrament received:

There ought to be a speciall care of duties after the Sacrament, as well as before, and in receiving, for though a man may come conveniently prepa∣red, and may in a good measure be holily conversant in the duty of re∣ceiving, yet if a man be carelesse, and looke not to himselfe after the duty is done, he may marre all. A man may come to his meate prepared with a good stommach, may eate it with a good appetite, and feed hungrily, and

heartily, and yet as soone as he hath eaten may doe that which may spoile all. If a man, before his meate bee well out of his mouth, fall to sleepe, or to serious study, or to violent ex∣ercise, or specially if he shall after meate eate some unwholesome food, or take some poyson, these must needs hinder digestion, and concocti∣on, these must needs make him the worse after his meat, though he come to it prepared with a good appetite, and fed upon it with a good stomach. Physitions before they give physicke prepare the body for it, and give it when the body is in a convenient dis∣position for it, but that is not all. They have also a speciall care to or∣der, and dyet a man after he hath ta∣ken his physicke. For though a mans body may be well prepared before taking physicke, and be well disposed in taking it, yet if a man be not after∣wards carefull of taking cold, be not carefull what, and when he eates, his physicke will not kindly worke, nor

doe him any good. Carelesnesse in dyet, in taking cold afterwards may * 1.1 dead, and kill the force of the phy∣sicke, so as it may not onely doe a man no good, but much hurt, though the physicke were very good and proper for his body, and disease. A great care therefore ought to be had of a due, and a right ordering our selves after the Sacrament. And this care thus to order our selves stands in these two things.

First, In a mans examining him∣selfe after he is come from the Sacra∣ment. Let a man examine himselfe, and so let him eate, and so let him drinke. So also, let a man eate, and drinke, and so let him examine him∣selfe. A man is seriously, and faith∣fully, after he hath beene at the Lords Table, to consider between God, and his owne soule what entertainment, and welcome GOD hath given him, whether God hath dealt with him at this Supper, as Mary delt with CHRIST at that Supper, Iohn 12.

2, 3. whether the LORD hath powred any precious oyntment upon him or not, what comfort, and in∣crease of faith, and grace he hath re∣ceived, what quickning, what refresh∣ment, what friendship and commu∣nion with CHRIST, what ver∣tue hee hath found to flow out of Christ into his owne soule.

Now upon such examination a man shall finde that it hath been well with him at the Sacrament, or it hath not, he hath had a good day of it, or no good day. And accordingly as he findes, so he is to proceed.

First, then if a man have found no joy, comfort, enlargement, no com∣munion with, nor answer from CHRIST, but upon examination findes that he hath beene unfruitfull, and that his heart was full of dead∣nesse, hardenesse, and dulnesse of spirit; then two things are to bee done:

First, Suspect thy selfe that some miscarriage hath beene in thee, either

in thy preparation to, or in thy per∣formance of the duty. Labour ther∣fore to finde out where the faile was, and what it was that hindred the ef∣ficacy of the Sacrament, that caused God to keep his hand close, that cau∣sed him to deny to anoynt thee with fresh oyle. And having found out what hindred, and deaded the Sacra∣ment, judge thy selfe for that, and be seriously humbled for it. And this being thus done, so that after our re∣ceiving we can but be sensible of our owne senselesnesse of heart in that ho∣ly duty, and can mourne for it, and complaine to God of it, and of our selves, we neede not be overmuch dis∣maied, and cast downe, because this is one fruit of the life of Christ which was undoubtedly received in the Sa∣crament. Though thou hast not that thou wouldest have had, yet thou hast that which was worth the going for. Construe this very thing as a fruite of going to the Sacrament, and be thankefull for that.

Secondly, Endeavour by after paines in prayer, and humiliation to quicken, and awaken the efficacy of the Sacrament, for this wee must know as a point of great use and com∣fort, that Sacraments doe not alwaies worke for the present, but the efficacy may come afterwards. It is in this case as in that, 1 Sam. 10. 1. 6, 9. Samuel anoynted Saul and said, The Spirit of the Lord will come upon thee, &c. And it was so that when had turned his back to goe from Samuel, God gave him ano∣ther heart. The Spirit of God came not upon him in the Anoynting, but afterwards, when hee was departed from Samuel. The Actions of God are of eternall efficacy, though he put forth that efficacy in such times, and seasons as he sees good. Though the Sacrament worke not for the present in the administration, yet if wee bee after touched with a sense of our unworthinesse, and thereupon awaken our selves to quicken the Ordinance to our selves, the Sacrament, shall be

ready afterwards to empty it selfe with blessings upon our soules, and shall prove effectuall, and comfor∣table unto thee. The first Sacra∣ment of the Supper the Disciples received, it is not like they found the efficacy of it for the present, for they then knew, nor understood no∣thing of CHRISTS death, nei∣ther could it sinke into their heads that he should dye, but yet afterwards when they came more cleerely to un∣derstand the mysteries of Redempti∣on, and the whole doctrine of Christ, no question but they reaped the be∣nefit of that Ordinance, which then they fully understood not. Physicke doth not alwayes worke when it is taken, but many times a good while, some dayes after. It is with the Sa∣crament as it is with the word. Ma∣ny a man heares the word; and minds it, but for the present it hath no work at all. It is possible that seven yeares, twenty yeares after it may worke, a Sermon preached seven yeares be∣fore

may prove the meanes of a mans conversion seaven yeares after, wee have an example in that kinde, Iohn 10. 41, 42. And many resorted unto him, and said, Iohn did no miracle, but all things that spake of this man were true, and many beleeved on him there. Iohn had preacht of Christ before, they did not there upon beleeve in Christ when hee preacht. Iohn was dead, and gone, but now when Christ comes amongst them, they upon Iohns former Sermons preacht a great while before, doe now beleeve. Iohn was dead, but his word was not dead, that now workes when he lyes in his grave. Thus also may it be with the Sacrament, it doth not alwayes pre∣sently worke, it may, and doth work some longer time afterwards, when a Communicant humbled for his un∣profitablenesse in the duely endea∣vours, by after-diligence and Humi∣liation to quicken and put life into it. And if such a course may quicken a Sacrament some time after, then why

not much more on the same day? What hinders but it may bee in the case of the Sacrament of the Supper, as in the Sacrament of Baptisme? The efficacy, and force of Baptisme doth not presently appeare, no not presently upon the yeeres of discreti∣on. Many an one lives vitiously, in sinfull course, a swearer, adulterer, &c. but yet afterwards if God give once a man the heart to bee toucht with the sense of his owne unwor∣thinesse, and hee beginnes to bestirre himselfe to secke GOD by faith, and Repentance, the Lord quickens a mans Baptisme, and makes it as powerfull, and efficacious as if that very day ad∣ministred. So in this case, possibly a man that hath beene at the Lords Ta∣ble, and hath more then once beene an unworthy receiver, but yet if a man shall come once to bee humbled of that unworthinesse, God will make sacraments so oft unprofitably recei∣ved, to become efficacious unto him. For though hee were unprepared to

receive, yet God was not unprepared to dispense the benefit of them. Therefore if wee have miscarried in our preparations, and dispositions so as we have found no benefit, no com∣fort, yet here is a remedy and an help, take this course by after-diligence, and after-Humiliation to fetch life in∣to that Ordinance in which thou wert dead, and which was dead unto thee in the Administration. It is a fre∣quent, and foule fault amongst many, that so soone as the Sacrament is done, and the duty ended in publike, they never once looke after it more. They leave the Sacramentall disposi∣tion, and devotion in the Church, there they shake hands with it, and bring not a whit of it home with them. When the Sacrament is done, all is done with them, and as they come to it, so they goe from it, with∣out any examination at all. It is ne∣ver once more thought upon. And thereupon no Humiliation for dead∣nesse, hardnesse, and indisposition in

the duty, and no care to make up that by after diligence, wherein they were wanting in the present perfor∣mance.

2 Secondly, If upon this examina∣tion we finde that we were refreshed, had our hearts enlarged, had vertue from, and communion with Christ, and that GOD was very good to us, then doe these two things:

1 First, Blesse God with all thy soule for his mercy shewed unto thee, acknowledge with all thanke∣fulnesse Gods gracious dealing with thee in the communication, and ma∣nifestation of himselfe to thee in his Ordinance.

2 Secondly, Be carefull, and watch∣full to keepe up, and maintaine that holy, and gracious frame of heart in thee which thou acquirest in, and bringest from the Sacrament with thee. A man when he findes enlarge∣ment, and a gracious disposition of spirit in the Ordinance, should be of Peters mind, when in the Mount with

our Saviour in his transfiguration, Master, It is good being here. It is good to be here as long as may bee, when therefore in the Sacrament wee have gotten holy affections by de∣grees wound up to some spirituall height, have gotten them up to more than an ordinary, and common pitch, our care should be to keep, and main∣taine so long as we can, what we have gotten at the Sacrament, to keepe the sweete meates wee bring from this banquet. It is true indeed that wee cannot hold them up in that height, and pitch, to which we have wrought our hearts in holy duties, and in the heate of holy exercises, but yet wee should endeavour it what we can, and so long as is possible by after private duties of prayer, meditation, good conference, and the like. That as Da∣vid prayes for the people in that case, 1 Chron. 29. 18. when he saw them in a floate of good affections, their hearts sweetely, and graciously en∣larged, O Lord, saies he, keepe this for

ever in the Imagination of the thoughts of the heart of thy people, and prepare or stablish their heart unto thee. As if he had said, Lord thou seest what a good frame of heart is in them at this present, oh that thou wouldest keepe, and maintaine this frame of heart in them ever. So when we finde a good frame of heart wrought in us at the Sacrament, wee should pray, and endeavour that this frame of heart might bee still upheld, and continued in us. See an excellent example of this after a Sacrament, 2 Chron. 30. 21, 22. They finde their hearts comfortably, and sweetly enlarged in the use of Gods Ordinance, and loath they are to let this frame of heart sinke in them, faine would they keepe it up still, and therefore see ver. 23. what they doe: And the whole assembly tooke counsell to keep other sea∣ven dayes, and they kept other seaven dayes with gladnesse. This was done to keep up still this gladnesse of heart which they had in keeping the first

seven daies. And this by way of pro∣portion, serves to teach us what a spe∣ciall care we should have after the re∣ceiving of the Sacrament, to looke wisely to our selves, to keepe alive as long as may be, that holy fire that was kindled in our hearts in the use of the Sacrament.

It is a grosse miscarriage, & a shrewd faile in men, who after good and faire enlargements at the Sacrament, have no care to keepe their hearts in good frame by prayer, meditation, or good conference, but as soone as they come from the Sacrament, doe fall to worldly and earthly conference, or vaine and idle discourse, and so all on a sudden quench, dash, and dampe all, undoe all they have been so long a doing in their preparations, and per∣formances. Such abrupt chopping off, and jumping off from holy duties, is a dangerous quenching of the Spi∣rit. Such a quenching of the Spirit, as tends much to the hardening of the heart. Yron red hot put into water,

and suddenly quencht, it makes it the harder. It is a very dangerous thing to the body, when it is hot, and in a sweat, suddenly to cole it; by casting off a mans clothes, or leaping into the cold water: Such a thing is as much as a mans life is worth. Such sudden coolings, and dampings of spirituall heats, got in holy duties, cannot be without much danger to the soule. What a poore thing is it, that when at the Sacrament a man hath gotten an excellent fire kindled, and flaming in his heart, that an houre or two af∣ter, hee should not have so much as a coale, or a sparke of that fire remain∣ing? And so much for the first thing to be done after Receiving, name∣ly, the examining of our selves.

2 The second thing to be done followes: And that is; A speciall, and a wondrous great care to keepe touch with GOD, to expresse the power, and efficacy of Gods Ordi∣nance in making our good, and keep∣ing our vowes and covenants we have

made at the Sacrament, our owne hearts are very false, fickle, and slip∣pery, there is therefore the more neede to looke narrowly to them. They never long more to breake loose, then when they are fresh bound with new cords. The divell also is exceeding malicious: Hee is never more busie, more violent to tempt, and bring men to sin, then when they come new from the Sacrament. Hee knowes that is the way to make their sinnes out of measure sinfull. Hee is exceeding desirous to goe in, and goe downe after a Sacramentall sop. No sooner was CHRIST Baptized, Luk. 3. but Luk. 4. presently after the Sacrament received, hee sets fiercely, and with all his skill, and strength up∣on him in his tentations. Looke how Senacherib did with Hezekiah, so doth Satan with us: When Hezekiah had reformed the Church, setled the wor∣ship of GOD, and had put all in good order, 2 Chron. 31. then Chapt. 32. 1. After these things, and the establishment

thereof, Senacherib came with his army into the land. So when a man hath beene at the Sacrament, and hath re∣nued his Covenants with GOD, and stablished his resolutions of better obedience; After those things, the Divell will come with all his forces, and seeke to make a man breake his vowes, and neglect his Covenants. Therefore proportionable, and an∣swerable to the loosenesse of our hearts, and to the malice of Satan, should our care be to keepe our cove∣nants and our vowes, and to expresse, and manifest the power, and vertue of Gods Ordinance in the holinesse, and obedience of our lives. Now should our care be to shew what benefit wee have received by the Sacrament, in walking closely with GOD in the forsaking all former sinnes, and per∣forming all duties of obedience for∣merly neglected. Elias, after he was fed by GOD, went in the strength of that food forty daies, and fortie nights, 1 King. 19. 8. So should we

walke in the strength of our Sacra∣mentall foode many daies and nights, and shew that indeed we have recei∣ved strength by, and from it by keep∣ing our covenants with GOD of ho∣linesse, and obedience. See how Wis∣dome speakes, Prov. 9. 5, 6. Shee kills her beasts, she mingles her wine, shee furnishes her Table, shee invites her guests; Come, saies she, eate of my bread, and drinke of the drinke which I have mingled. But marke what it is that shee requires of her guests after she hath fed them, and feasted them at her Table, Forsake the foolish and live, and goe in the way of understanding. Now, that I have fed and feasted you at my Table, live now no more as yee were wont to doe; now choose new company, and new courses, now become new men, and goe, and walke in new waies. It is the very thing that GOD lookes for at our hands after we have been at the Sacrament. So should it be with a man after his communion with GOD in the Sa∣crament,

as it was with Iacob after his communion with GOD in Bethel: Genes. 29. 1. Then Iacob lift up his feet, and came into the land of the people of the East. Hee lift up his feet, he went with strength, with spirit, with cheer∣fulnesse, and Then he went, that is, af∣ter he had had that sweet fellowship with GOD in Bethel, hee was so cheered, and refreshed with that spi∣rituall baite, that in the strength, and force of that, he went on livelily, and cheerily in his journey. So when we have had fellowship with GOD in the Sacrament, in the strength of that heavenly baite at the Sacrament, wee should lift up our feete, and goe on cheerily, livelily, lustily in our jour∣ney towards Heaven. After Christ had beene at Iordan at the Sacrament, he goes forth furnished with strength from Gods Ordinance to encounter the Divell; Then Iesus returned from Iordan full of the HOLY GHOST to be tempted of the Divell: Mat. 4. 1. Luk. 4. 1. Hee went from the Sacra∣ment

full of the HOLY GHOST, and full of power against the filthy ghost. So should wee rise from the Sacrament full of the Holy Ghost, * 1.2 full of power, and spirituall strength, and like Lyons, breathing fire, as Chry∣sostome speakes, so as wee might be terrible to Satan, and powerfull a∣gainst our lusts, and corruptions to mortifie and subdue them, for this is one maine end and use of the Sacra∣ment, for which we come to eat, that we may get from CHRIST in it, power to mortifie our lusts, and cor∣ruptions, and to be enabled to walke in better obedience then wee have done. Therefore that we may shew that wee have made good the end of the Sacrament, wee must mortifie lusts, and performe duties of obedi∣ence with more power than ever. That which Paul speaks, Ephes. 4. 28. Let him that stole, steale no more, &c. It must specially be remembred after the Sacrament; Let him that swore, sweare no more; that used to lye, lye

no more; to be drunke, be drunke no more; to be uncleane, be uncleane no more, &c. This we come for to the Sacrament, and this vow wee at the Sacrament. It is the note of a man that shall goe to Heaven: Psalm. 15. That he keeps his oaths and his promises, though to his owne hurt. How much more then should a man be carefull of his oathes and promises which hee makes to GOD in the Sacrament, and that for his owne good? There∣fore after the Sacrament thus thinke, and reason the case with thy selfe: I have beene at the Sacrament, I have there vowed, and taken the Sacrament upon it, that I will forsake my sinnes, I have beene a swearer, oathes have beene frequently, and familiarly in my mouth, I have beene guilty of drunkennesse, uncleannesse, oppressi∣on, covetousnesse; well now accor∣ding to my vow at the Sacrament, I will watch over my tongue that I sweare no more, I will get this bloud out of my mouth, and this abomination

from between my ••eet••, I will beware how this leprosie breake out againe * 1.3 in my lips, since the word is gone out of my lips, by which I have vowed at the Sacrament against this sinne. I will now this day begin to renounce my drunken company, and courses. I have neglected holy duties in pub∣like, and private by my selfe, I will this day begin to reade Scripture, to pray diligently by my selfe, and to doe all those duties of holinesse mine oath at the Sacrament bindes me to. If after thou hast beene at the Sacra∣ment, Satan, or any of his instruments set upon thee in any tentation to any evill, or sinne, feare thy selfe with thy sacramentall vow. Say to Satan, I was lately at the Sacrament, there thou knowest what a vow I made to GOD, therefore I may not doe this evill. Wouldest thou have mee be forsworne before GOD? Should I, that have beene at Gods Table, and have eat and drunke with him, should I lift up the heele against

him? I that have taken an oath to the contrary? Avoide Satan, I may not, I will not in any case doe it.

Thus should a man fence himselfe * 1.4 against Satans temptations by his ha∣ving beene at the Sacrament of the Supper, as that Virgin did, of whom Luther speaks, by her having received the Sacrament of Baptisme, when she had vowed, and covenanted with God against those things to which hee tempted her, Satan I am a Christian, I have beene baptized, there I vowed to the contrary. And so she quenched the fiery darts of the Divell with the waters of her baptizme. So do when Satan tempts thee after the receiving of the Supper: Avoide Satan, I have received the Sacrament, and therein made a covenant to the contrary.

It is a great fault in men that they are no more watchfull over their hearts, and wayes after the receiving of the Sacrament, and no more care∣full to expresse the power of the Or∣dinance in their lives. It was a great

fault in the Disciples, that there was at all a contention amongst them for greatnesse, and superiority, Luk. 22. 24. But their fault was so much the greater by the circumstance of time wherein the quarrell sprang, for it was presently after they had received both the Sacrament of the Passeover, and the Lords Supper, as appeares by the verses before going. Was that a time to be contending, to be striving, when they were newly risen from the Sacrament? contending, and striving with God in prayer, for a blessing up∣on his Ordinance freshly received, had beene farre more seemely, and seasonable, wofull is the carriage of many, and much to be lamented. Ma∣ny come to the Sacrament, and there make their vowes of Renouncing their sins, and becomming new men, and yet when once the action is over, and past, how soone are their vowes forgotten? how quickly returne they to their old courses againe? It may be, the same weeke returne unto the

same sinnes, receive the Sacrament on the Lords day, and drink drunk again before the next Lords day, nay it may be, be drunke the next morrow, nay it were to be wished, that it were not to true a complaint, that they be drunke the selfe same day. So for other sins, men have not the care, nor consci∣ence to forbeare them the same day, but sweare the same day they receive, and have their oathes in their mouths before the bread, and wine are well out of their mouthes: Iust as the strumpet, Prov. 7. 14, 18. I have peace offerings with me; this day I have paid my vowes, come let us take our fill of love, so she stiles her filthy lust, un∣till morning, let us solace our selves with loves. The selfe same day that she had beene at the sacrifice, and the Al∣tar, the selfe same day shee playes the Whore, and comes from the Altar, into the adulterers bed. How hey∣nous had her adultery beene at any time, but when she had beene at Gods Altar, to play the strumpet, and the

filth in that very day, how heynous was her transgression? Must she needs sacrifice her selfe to the Divell in her lusts in the same day she had beene sa∣crificing to God? It is an heynous thing that hath beene objected justly against some impure Popish votaries, that they have risen from Harlots sides, to consecrate the Sacrament. And is it not as heynous to rise from the Sacrament to whoredome, as to rise from whoredome to the Sacra∣ment? Is it not as heynous a thing to rise from the Sacrament to drunken∣nesse, as to rise from drunkennesse to the Sacrament? How happy were it that that which was laid to Israels charge, might not be charged upō too too many Communicants, Exod. 32. 6. The people sate downe to eate, and drinke and rose up to play. How many sit downe to eate, and drinke the sa∣cramentall elements, and that done, rise up to play? To what play? To play the beasts, to play the swine, to play the wantons, to play the wret∣ches,

and so make themselves by such receiving, twofold more the children of the Divell then they were before. That was exceeding heynous, and horrible, that the Lord complaines of Ezek. 23. 39. for when they had slaine their children to their Idols, then they came the same day into my San∣ctuary to prophane it. What villany was this? Play the Idolaters, the mercilesse murderers of their owne Children, and then come the same day into the Lords Sanctuary? what had they to doe to come into Gods Sanctuary upon any day, but especi∣ally upon the same day? And had it not beene every whit as hainous to have come to Gods Sanctuary, to the Lords Table, Mal. 1. 12. and the same day to have committed Idolatry, murther, and so also to fall to Adul∣tery, Drunkennesse, Blasphemy, and oathes? Is not this in an high degree to pollute Gods name, and his Table, and to make the fruit thereof con∣temptible? Mal. 1. 12. What is

this, but to take poyson after Phy∣sicke? O shame that those hands that have beene reached forth to receive Christs body at the Sacrament, shold afterwards be stretched forth to op∣pression, and violence; that those mouthes and lippes that have drunke Christs bloud at the Sacrament, shold be after, and specially the same day, de∣filed with the slabbering drivell of oathes, filthy obscaene speech, and rotten communication? The Habas∣sines, after the receiving of the Sacra∣ment, thinke it not lawfull for them to sp••t that day till the setting of the sun. * 1.5 It is no better then superstition in them, but yet their superstition will rise up in Iudgement against the mon∣strous profanenesse of many amongst us. They that hold it unlawfull to doe so much as spit that day, would they out of excesse of drunkennesse spue that day? They that will not spit that day, would they endure the Divells drivell to fall from their mouthes that day in ungodly oathes,

and unsavory rotten communicati∣on? They that will not spit that day, would they in that day spit in Gods face, as common profane swearers, and blasphemers doe?

But yet some againe there are, that have so much reverence to the Sacra∣ment, and so much respect to the Or∣dinance, that upon that day they re∣ceive, they will carry themselves fair∣ly and demurely. If they be tempted by their companions to any irregular carriage, they can answer, Oh fie, by no meanes, I have beene to day at the Sacrament, I may not so much for∣get my selfe. And it is a good answer; But yet that day once over, the next day, or a few daies after, let out them∣selves, and take their former sinfull li∣berties. Now here let men a little consider themselves. Doth the sacra∣mentall efficacie last, and doth the sa∣cramentall covenant binde but for a day? If, because thou hast beene at the Sacrament to day, it be a good argument that thou must not sin, and

breake out to day; why is it not as good an argument for the next day, for the next weeke, for the next month, the next yeer? Is the efficacy, the bond of the Sacrament stinted to a day? Nay, if thou returne to thy sins seven yeeres, twenty yeeres after thou hast received; if in so long a time thou shouldest not, or couldest not receive againe, yet still the bond is as strong upon thy conscience, as if thou hadst received the Sacrament but this pre∣sent day. There is one and the same reason in both Sacraments. The Sa∣crament of Baptisme is but one ad∣ministred, and that in our infancie, and yet I know our Baptismall vow, and covenant, binds to the day of our death, though we should live an hun∣dred yeeres, yea, though wee should fulfill Methusela's daies. The same covenant and vow wee make in Bap∣tisme, we renew at the Supper, and the bond in this, as binding and as lasting as in the other Sacrament. That is true, or should at least be true

of both the Sacraments, which Paul speakes of the Rocke, 1 Cor. 10. 4. They dranke of that spirituall Rocke that followed them, or went with them. They dranke of the materiall Rocke, which is called a spirituall Rocke, because it was a type of Christ. The Israelites did not onely drinke of the Rocke when they were at it, but after they were removed and gone from it, they still dranke of it. But how could that be? yes, the Apostle saies, The Rocke followed them. That is, the water that issued out of the Rocke followed them as they journyed, and streamed after them in their removes. So the Rocke followed them virtually, the vertue and benefit of the Rocke followed them, and went along with them. So is it, so should we have a care it should be, that the Sacraments should not onely be efficacious when we are pre∣sent at them, and in the act of recei∣ving them, but their efficacy and ver∣tue should follow us, and streame after us all the while wee are travelling in

the wildernesse of this world, till we come into Heaven.

When we come to the Sacrament, and doe not shew the efficacy and power of it, doe not keepe our cove∣nants, and walke the more religiously and fruitfully after it, there followes upon it these two evills:

1 First, God accounts such recei∣ving no service done to him. The Sacrament received without follow∣ing, and answerable obedience, he re∣putes and accounts as no service at all to him. Looke how God contests with his people, Zech. 7. 5. 6, 7. Did yee at all fast unto me, even to me? And when yee did eate, and when yee did drinke, did yee not eate &c? Should yee not heare the words, &c? As if hee had said; yee have kept many fasts for many yeeres, but yee did no service to me in all your fasts; for your fasting was no more service to me, then when yee did eat and drink for your selves, and for your owne pleasure and de∣light. But how so? Because with your

fasting, yee joyned not your obedi∣ence to me and my words, there fol∣lowed no obedience in your lives; and therefore you fasted not unto me. Did yee at all fast to me, to me? So likewise will God contest with such commu∣nicants, as doe not expresse the power of the Sacrament, and keepe not their sacramentall covenants in following obedience. When yee received the Sacrament in the first, second, third, and every moneth in the yeere, did ye at all performe any service unto mee, unto me? And when yee did eat, and when yee did drinke, did yee not eat for your selves, and drinke for your selves? Should yee not heare the words which the Lord cries by his Mini∣sters? Your eating and drinking at the Sacrament, is no more service to me, then when yee eat and drinke at your owne ordinary tables for your selves, and your owne pleasures, so long as after your receiving, and eating, and drinking at my Table, there followes no expression of the power of mine

Ordinance, no conscience of keeping your covenants, in yeelding obedi∣ence to my words in your lives. Now what comfort can we have in our ha∣ving received the Sacrament, if God accept it not as a service done to him? Nay, it is so farre from being a ser∣vice accepted of God as done to him, that he accounts it treachery against him. It is true here, which Hoseah speakes, Hos. 6. 7. But they like men, transgressed the Couenant, There have they dealt treacherously against me: There, that is, in the very Covenant they have plaid false with me; where they thought they did God great service, there they abused him; where they thought to please God, there they provoked him to anger, there they dealt treacherously against me. It is in it selfe a service to God to re∣ceive the Sacrament, and to make a Covenant with him. And many thinke they doe God good service herein, but they are deceived, because like deceitfull false hearted men, they

transgressed the Covenant; There, there, in the very Covenant, they deale treacherously against GOD. And so it is no service, but a provo∣cation to the Lord: For what can provoke more then treachery? And what is it but treachery to transgresse so solemne a Covenant.

2 Secondly, we horribly pollute, and take Gods Name in vaine, and make our selves guilty of spirituall perjury before God. What thinke we of perjured and forsworne persons? What think we wil become of them? When we take an oath solemnely at the Lords Table to forsake our sins, to walke in obedience in the per∣formance of such holy duties, and then afterwards live in those sins still, and in the neglect of those duties still, Are we not forsworne? If we sweare * 1.6 to doe such a thing, and doe it not, doe we not forsweare? And is it a light thing with us to be forsworne, and that by the breach of an oath, and co∣venant made solemnely with God?

Doe but consider, how heavily God threatens Zedekiah for breaking his oath and covenant, with the King of Babylon, Ezek. 17. 12.—21. Reade, and well observe the whole place. Zedekiah made an oath to Nebucad∣nezzar, and brake it: And what fol∣lowes upon it? Vers. 15. Shall hee escape that doth such things? or shall he breake the Covenant, and be delivered? Vers. 19. As I live, surely mine oath that he hath despised, and my Covenant that hee hath broken, even it will I recompense upon his owne head. But how? He should die for it in the midst of Babylon. Vers. 16. and it first cost him the losse of his eyes, so soone as he had seene his children slaine before his eyes. So smart vengeance hath God for perjury. God hath sworne that he will be revenged upon such as are forsworne, verse 19. And though men will, yet GOD will not bee for∣sworne. Now then will the Lord be so heavily avenged for breach of oath, and covenant with a man, nay,

with an heathen man, and an Idola∣ter? Woe then to that man that breakes covenant with the great God of heaven and earth, who will not be mocked, who will not bee baffled withall, who will be a swift witnesse, and a severe Iudge against all such as grossely take his glorious Name in vaine, and so foulely pollute his holy Ordinance. And thus a man doing the duties required before, in, and af∣ter the Receiving of the Sacrament, comes to the Sacrament after the due order. And he that walkes after this Rule, peace shall be upon him, and all the Israel of God.

Notes

• * 1.1

  Qui pharmacum sumunt, solent eo die ab omnibus abstinere quibus pharmaci vis, & operatio, impedi∣ri potest. Gualth. in 1 Cor. 11. 27.
• * 1.2

  Tanquam Leo∣nes igitur ignem spirantes ab il∣la mensa receda∣mus facti diabolo terribiles, & ca∣put nostrū mente revolvētes, & cha∣ritatem quam no∣bis exhibuit, Chry. ad pop. Hom. 61.
• * 1.3

  Zech. 9. 7.
• * 1.4

  Legitur de qua∣dam sancta ••••••∣gine, quae quo••ie•• ten••abatur, non nisi bapti••mo, ••uo repugnabat di∣cens brevissime, Christiana, sum. Intellexit enim hostis statim vir∣tutem baptismi, & fidei, quae in veritate promit∣tentis pendebat, & fug••t ab ea. Lut••••••.
• * 1.5

  Brerew. enquir. cap. 23. 166.
• * 1.6

  Siquidem vo∣vens, & non solvens, quid nisi peiero? Bernard. de Precept. & Disp. c. 20.