A Preparation to THE RECEIVING of the Sacrament, of CHRIST'S Body and Blood. Directing weak Christians how they may worthily receive the same. By W. BRADSHAW. With a profitable Treatise of the same Argument, written by another. The fift Edition corrected & enlarged. depiction of the blindfold female personification of Justice, with a sword in one hand, and scales in another LONDON Printed by Io: Beale 1617. depiction of the blindfold female personification of Justice, with a sword in one hand, and scales in another, and of a second female figure holding a book To the Virtuous and worthy Lady, GRACE. DARCY. MADAM, THose notes which were lately writ forth for your private use, I am now emboldened to make more common; not for any conceited worth in them, but to avoid the trouble, of yielding satisfaction to other good friends, that desire & expect the like office from me. I am sure herein I shall hurt none, but myself; nor so much as offend any, excepting those for whose use the publishing hereof was never intended. Your ladyships favourable acceptance of them in private, hath made them the bolder to come forth in public, and to grace themselves with the profession of your favour, which is their greatest ornament. I hope that you, who have given them some entertainment in your closet, will not carelessly pass by them as unknown, now they present themselves unto you in the street: the rather for that they come not alone, but accompanied, assisted and countenanced with a most profitable Treatise of the same Argument, written long since by one whom your Ladyship reverenceth, and whose person and labours in the work of Christ jesus, are (and that deservedly) much esteemed of the people of God. I shall not need to admonish you of the use of either of these Treatises: Themselves, how little soever, are in that point able to speak for themselves. Only take ●●ed (good Madam) lest 〈◊〉 their withdrawing of you from the damnable sin of profaning this holy Sacrament, you be not by misconstruction brought unto any wicked and superstitious adoration thereof. Thus unfeignedly praying the Lord, more and more to bless the worthy Knight your husband, and yourself, and from heaven to reward those many favours received from you both, I humbly take my leave. january 2. 1608. Your Ladyships much bounden, W. B To the Reader. LEt it not offend thee (good Reader) that in this Edition I have varied somewhat from the former. When I first published this Treatise, I little thought it should have been thus often called to the Press, which (as I suppose) is not so much for any special worth in it, as for the worthiness of the other Treatise of the same Argument, unto which it is adjoined; and which, this was a means to bring into the light. However, seeing by this means it comes to pass that this of mine falleth into the hands of many, that otherwise (I assure myself) would never have looked after it, and those such, as (if it had the Author's sense) it would blush to look in the face, being so meanly set out and furnished as it is: I have deemed it fitting this once to review the same, & to send it forth in this form thou seest; wherein some defects in the former are (as I think) supplied, though not so many as either thou or I could wish. The old plainness thereof doth still continue, which I esteem as no disgrace thereunto, it being by that means fit for the use of plain and simple hearted Christians, for whose help and direction I first published it. Farewell. Faults amended. Fol. 9 page 2. line 19 ordained the same. f. 24. p. 2. l. 24. plentiful usually. fol 29. p. 1. l. 2. cannot. f. 29. p. 2. l. 20 ordinance. f. 101. p. 2. l. 6. joining. This is mended in the most. A Preparation TO THE Receiving of Christ's Body and Blood. The first Part. Showing what a dangerous sin, it is to receive this Sacrament unworthily. CHAP. I. Of preparation in general: and the Apostles form thereof. NO wise man useth, to set upon any difficult work, the well performance whereof may be much beneficial, and the ill, very hurtful and dangerous: (such as the receiving of the Sacrament, of the body and blood Christ, will appear to be:) but first (if he can) he sets some time a part, to fit and prepare himself thereunto; and to forecast that he may do it, in the best, and most effectual manner. If we go but to an ordinary Feast, before we set forth of our doors, we use to put on (if we have it) better than our ordinary attire; or at least to brush, and make clean, and put more handsomely about us, that which is upon us. This Sacrament therefore, being the Lord's Supper, and in that regard, more than an ordinary Feast; how ought we to dress, and prepare ourselves thereunto, before we presume to sit down at that Table? Surely, if we should bring our souls thereunto, in their ordinary habits and attire, we shall do the Master of this Feast, a greater dishonour, than we should do to our Prince, if we presumed to press to his Table, in the filthiest habits of Chimney sweepers or Scavingers. If then we desire to reap fruit, and not hurt by this action; if we would have the Lord of this Feast, to bid us truly welcome, and not to frown upon us; let us before we presume to come thither, put on our wedding Garments; And in that manner, fit and prepare our souls, (for the feeding of which principally, this banquet is prepared) that in the same, he may behold, a special honour done to him, for preparing such a Table: and what due account, we make of that food, which is there set before us. For the due performance of this work of preparation, we cannot follow a better platform, then that which the Apostle Paul, with his own hand did draw, for a preparation, to the Church of Corinth, in his first Epistle, Chap. 11. 23-33. Where for their better preparation to the receiving of this Sacrament, he teacheth them, (and us in them) these two points. 1. What a dangerous Sin it is, to abuse this Sacrament, v. 23-28. 2. By what means the Sin aforesaid, is to be avoided. v. 28-33. If we can be assuredly persuaded of, & sound affected with the first, and with care and good conscience put in practice, that which the Apostle propounds in the second; no doubt, but we shall then come fitted and prepared to this holy Feast; and shall with exceeding comfort and delight, feed upon that which is prepared therein. What a dangerous sin it is to abuse this Sacrament, he showeth unto us. 1. By propounding the doctrine of the Sacrament, v. 23-27. 2 By inferring therefrom, that special sin aforesaid, v. 27. From which order of the Apostle, we may learn by the way; That ignorance, or want of due consideration, of the Doctrine of this Sacrament, is, and ever hath been one principal cause, that so many have abused and profaned the same; and that there is no hope or possibility, that those, who are grossly ignorant herein, should ever with due reverence receive the same, and in that regard reap any benefit thereby: But so oft as in this estate, they partake thereof, they run their souls upon a dangerous rock. Ignorance well may be the mother of Popish devotion; but it is a stepdame, to all true Christian piety, and the mother & nurse of all superstition, profaneness, and irreligious impieties in God's Church. CHAP. II. Of the Author and Institutor of this Sacrament THe Doctrine of this Sacrament (as it is propounded by the Apostle) is General, or Special. In the general he teacheth us 1. The Institutor, and The first Administer thereof. 2. The time when it was first instituted. And the religious manner of instituting thereof. This Sacrament was instituted and ordained by Christ jesus himself. I have (saith the Apostle) received of the Lord, that which I have delivered unto you, v. 23. As if he should have said, if this Sacrament had been a device of man's brain, or a human tradition, having no other ground, but the will & pleasure of man, your abuse and profanation thereof had been the less. But I would have you to consider, that this Sacrament was ordained and instituted by Christ jesus himself, and that I delivered this ordinance unto you, by express warrant and commission from him: And therefore great and damnable, must your sin needs be, if you shall profane and abuse the same. They cannot be free from blame, who shall contemptuously abuse the ordinances of men, though they require but things indifferent, and merely unprofitable; yea, such things, as unto the flesh, are burdensome and hurtful: Much more blameworthy then, must they needs be, who shall contemn and basely use an immediate ordinance of Christ, who never instituted any thing (which being rightly used) is not exceeding profitable & good; yea, whose very ordaining of it (though before it was unprofitable, or hurtful) makes it good and profitable, to the worthy user thereof, It must needs therefore argue, a base and light estimation of Christ and his wisdom and authority, by rude and unreverent behaviour, to abuse any Order, or Constitution of his: And yet, what is more ordinary, amongst professed christians, then to make a kind of May-game, of the principal Ordinances of Christ? What palpable contempt is generally offered to the Word, read, & preached, to prayer, to the Sacraments, Sabbaths, & the Offices of the Ministry? How rudely and profanely do many behave themselves in the very solemn worship of God, showing apparent contempt and scorn of the same? As though these ordinances of Christ, were but base and ridiculous matters, such as are not to be deemed fit for wise men to perform, but in jest and scorn; or (at the best) but as if they were acting and counterfeiting foam part upon a stage. But hence we are to learn; That a special means to make us (if we be true and sound hearted Christians,) to see what a foul sin this is, is to consider throughly, and to meditate seriously of this; That in the receiving of this Sacrament, we do not conform to the humours, conceits, and pleasures of men, of Magistrates, or Ministers of Churches, or Fathers; no nor to the mere ordinances of Prophets and Apostles, but to the express will and Commandment of Christ. This is in the nature of man, that if they be enjoined, or commanded any thing, by an inferior that hath no authority, though the thing required be honest and lawful, yea good & profitable; yet, they will either scorn to do it, or do it in scorn. But if one in authority (whom in that respect, they reverence) shall require the same thing, or that which is worse: they will (if they be not very careless and desperate) yield obedience thereunto, in fear and reverence. Except therefore, we should be so impious, as to hold that our Saviour hath no power to require this duty at our hand, or so shameless & impudent, as to defend, that he doth no where require it of us; or so blasphemous, as to say, he hath showed no wisdom therein; we must needs yield, that it must needs be a shameful sin to profane this sacrament, which is enjoined to be received by so awful and sovereign Authority. When therefore men come so rudely and unprepared, to the receiving of these holy Rites, as ordinarily they do; it is a sign they never think of that high and sacred Authority, that hath ordained them; but only conceit and esteem of them, as of certain Formalities, which custom and long continuance, hath made a fashion: and which, men are to conform unto, more to avoid singularity, then for any necessity or profit, or out of any duty that they own to the Institutor of them. This then is, and aught to be the main foundation of all true reverence, not only in the use of this, but of all other parts of God's worship. That Christ jesus requires this service at our hands. And would the Ministers of Christ) who are by their Office to dispense these, and other the like Ordinances of Christ) have their ministry not contemned, but truly reverenced, they should make it appear, (as Paul doth here) that they minister no other word, or Sacraments, prescribe no other worship, preach no other doctrine, bind men's consciences with no other laws, allure them with no other promises, fear them with no other threatenings; then such as they can both say, and show, that they have received from Christ himself. CHAP. III. Of the first Administer of this Sacrament. Our Saviour Christ did not only himself institute this Sacrament, but did in his own person, and with his own hand, first of all administer the same. The Lord jesus (saith the Apostle) the night that he was betrayed, took bread, etc. As though he should say: If but myself, or any other Apostle, or any person inferior to an Apostle, had instituted this Sacrament, by Commission from Christ, men should (notwithstanding) have feared, to lay impure hands, upon a thing so holy. Much more, when Christ jesus hath not only immediately instituted, but was himself in his own person, a Minister thereof, and the first that did administer the same. That service and worship, required by man's law, framed but by consequence from the word, or according to the general rules thereof, is in a holy & religious manner to be performed: Much more such a service, as Christ so immediately and expressly instituted, not trusting to the discourse and wit of man to appoint the same, & which himself did so religiously, in his own person perform: So that it cannot but argue, great impiety in them, who shall contemptuously, or but carelessly behave themselves in or about the same. Hence we are to learn, 1. That albeit this Sacrament is administered unto us now, by the hands of weak and sinful men; yet they being the lawful Ministers, & Substitutes of Christ we are to receive it from their hands, as from the hands of Christ himself, who though he be not bodily, yet is spiritually, and will be as effectual present now, as at the first institution, and administration thereof. And therefore great shall their shame be, & fearful there danger, who shall presume to put forth profane hands, to receive such high mysteries, from the holy and pure hands of Christ himself. 2 It being a great honour to this Sacrament, that Christ himself should in his own person administer it. All good Christians should think, and esteem it as an honour unto themselves to be admitted thereunto, and as a great indignity and disgrace, to be excluded therefrom: Much more to exclude themselves from the same, when they may be admitted thereunto. 3 The Ministers of the Word and Sacraments also, should hence learn, to take heed how they presume to administer this Sacrament, to such persons as they have cause to be persuaded, that christ himself would deny this Sacrament unto; or how they deny it to such, as Christ himself (if he were in their place) would administer it unto. The one is a great indignity to the Sacrament itself, the other a more than barbarous wrong to their brethren. CHAP. FOUR Of the time, when this Sacrament was instituted. THe time that Christ, in his special wisdom, made choice of to institute and administer this Sacrament, was, In the night in which he was betrayed, v. 23. This Circumstance argueth: That this special ordinance, which at this time he instituted for his Church, when he was preparing himself to the greatest work of love, that ever was showed, even to lay down his life for it must needs proceed from his infinite love & mercy. Gifts bequeathed by friends upon their deathbeds, use much to be esteemed; and where they are contemned, there the love of the giver is thought to be despised. If then the love of Christ, showed unto us when he was dying; yea, even ready to be put to death for our sake, be dear and precious unto us: This Sacrament, which at that very time was instituted by him, and as a special Legacy bequeathed to his Church (for whom he thought not his own precious blood too dear) it must needs deserve to be dear and precious to us, & therefore a horrible indignity offered by us, to abuse and profane the same. 2 This was no time for Christ who was infinite in wisdom, to spend in instituting needles & unprofitable ceremonies: The vainest men that are (if not desperately wicked or distempered in their brain) do not use at such a time, to abuse themselves about vanities; but their thoughts then use to be taken up, with those matters which most necessarily concern themselves, and their friends. far then be it from us, that we should think, that our blessed Saviour, should at this time, find nothing else to do, but to busy himself, in laying upon his Church idle & frivolous observances. If men, how miserable soever in their lives past, at such times as this, use to bestow the best things they have upon them they most love; we must needs conceive, (or exceedingly dishonour our Saviour Christ) That this Sacrament, which at this time he bequeathed unto all his Churches, as a special Legacy, is of some inestimable price & value: And therefore, that it must needs be intolerable inhumanity, and ingratitude, to despise and abuse the same. 3 Seeing that our Saviour, at this time was undergoing the greatest, most painful, and difficult work that ever was, or shall be performed; even to offer up himself a sacrifice for his church, the zeal of which work had now, more than ever eaten him up, and captivated all the thoughts & affections of his soul: so as it was not possible for him at this time to think of any thing else, but what might further this work of our Redemption, and the salvation of our souls. We must needs conclude, that this Sacrament, being at this time, so deliberately both instituted and administered, must needs tend (after a special manner) to the furtherance of our salvation, and to make the work of our Redemption effectual unto us. So that, to set light by this Sacrament, is to despise the great work of our Redemption, and the salvation of our souls, purchased by the blood of Christ. CHAP. V Of the religious manner, of instituting and administering this Sacrament. Our Saviour Christ, in the instituting & administering of this Sacrament, is said by the Apostle, To give thanks. By the Evangelist Matthew, To bless, that which he instituted and administered. By this Blessing and Thanksgiving, he dedicated & consecrated the outward elements in this Sacrament, unto that holy and mystical use, unto which they are applied. This Blessing, was an earnest and effectual calling upon God his Father, That he would be pleased to make this Sacrament, (being duly administered and received) fruitful and effectual to those holy & saving ends and uses, for which they were ordained. His Thanksgiving was (no doubt) a rendering of special glory and praise unto God, for hearing his prayer, and therein for the great fruit & benefit, that (through the blessing of God) shall certainly redound unto all those who are worthy receivers of this Sacrament. 1 In that our Saviour doth in so special a manner, bless this sacrament: we may be assured, that by this means, he hath obtained from God, a special blessing upon it. For in him the Father is so well pleased, that that may truly and undoubtedly be verified of him, which Balac said of Balam, That which he blesseth, is blessed, and that which he curseth, is cursed. Christ jesus therefore having, at his first institution and administration thereof, blessed this Sacrament; that is, by Prayer, drawn down from heaven, a special Blessing upon it; we must not so understand the same, as though this blessing touched only that particular Supper, which then was celebrated at that present: but we are (out of all doubt) to be persuaded, that the very same Blessing, cleaves unseparably to this Sacrament, (as oft as it shall be administered and received, as it ought to be) to the end of the world. So that it shall be a blessed Sacrament, to every worthy receiver thereof: That is, it shall be an instrument of some great and special blessing unto them: and the greater instrument of blessing it is to them, the greater curse it will be, to those who shall profane, and unreverently abuse the same. The special Thanks that our Saviour gives, shows; that we cannot too thankfully receive this Sacrament. And that if we receive it in that manner, that we ought to do, that in the same we shall receive that, for which we shall have cause to give thanks, & praise, and glory unto God as long as we breath. And the more thanksworthy gift, is presented unto us, in this Sacrament, the more ungrarefull, and graceless we, that shall carelessly, and undutifully receive the same. CHAP. VI Of the outward Signs and Elements of this Sacrament. HItherto of that, which the Apostle teacheth in general, concerning this Sacrament. That which he teacheth in special, followeth. He teacheth in special. 1. What are the parts of this Sacrament. 2. What is the End. For the better understanding of the parts of this Sacrament, something is to be premised of a Sacrament in general This word (Sacrament) was wont to signify that solemn oath, which the Roman Soldiers were wont to take, whereby they bond themselves, to perform faithful service to the Emperor in his wars; whence the Latin Divines have borrowed it, and now by custom it be come (in these Western Churches) a proper name, whereby those outward badges, and Ensigns of Christianity (viz. Baptism and the Lords Supper), are usually called: because that Christians in the due receiving of them, do after a special manner bind themselves, (as it were by solemn vows and oaths) to do their Lord and Master jesus Christ faithful service in his wars, against the world, the flesh, and the devil. More especially, Sacraments are mystical Rites and Ceremonies, ordained by Christ, to shadow & confirm to his church, the Covenant of Grace, or mystery of Redemption. Mystical Rites and Ceremonies, are certain outward bodily sensible signs instituted, to shadow and represent in a secret and artificial manner, things spiritual and internal. In every Sacrament therefore, there are two things to be considered. 1 The outward bodily Sign. 2 The spiritual matter, which is mystically shadowed and set forth by that Sign, and yet after a sort hidden and locked up in the same. The Apostle expresseth both these. The signs are: 1 Certain outward Elements. 2 Certain mystical Actions, in and about the Elements. The Elements are Bread & Wine. He took Bread, v. 23. After the same manner also he took the Cup, v. 25. Wine is not expressed here, but it is implied, and the fruit of the vine is expressly mentioned by our Saviour, Mat. 26. Mar. 14. The Actions in and about the Elements are, 1 Breaking and eating of Bread. 2 Drinking of Wine. These signs considered in themselves, are not of such force, to stir up any great reverence in the receiving of them: there being no one thing more common in the world, then eating of bread, and drinking of wine; yet there is no just cause why, in regard of the commonnes of them, that this sacrament should be despised, they being matters in themselves, both profitable & comfortable. If Christ had not only ordained bread in general, for this Sacrament, but the basest & hardest kind of bread that could be, such as is made of pulse, or bran, or acorns: if in stead of wine, he had appointed us in this action, vinegar mingled with gall to drink, such as himself (for our sakes) was content to taste of; it would beseem the daintiest, & most queasy stomach, (that looks to be saved by him) to receive the same thankfully, reverently, and religiously. If he had required of us, in stead of eating bread, and drinking wine, some service as painful (and in itself shameful) as Circumcision, it had been our duty, to have accounted it (as the jews did) our honour to perform the same. It is then intolerable insolency, to think it a base and contemptible thing, upon Christ's special pleasure, to eat bread, and drink wine at his Table, to that end for which he hath the same. There are many things, that in themselves are of no honour or respect, that in regard of some special use and application, are matters of great honour, as the white Wand carried before the judge; the Cap of Maintenance, worn before the Lord Maior; the sword borne before the King. Though therefore, these outward signs, be in themselves but common matters; yet in respect of that special mystery that is in them, being applied to that use, unto which they are in this Sacrament, and that by Christ's own ordinance, they must needs be both an honour to Christ, and honourable to the due user of them. In that this eating of bread, and drinking of wine here required, was at the first institution done after Supper, as the Apostle noteth: It showeth that this bread and wine, and this eating and drinking, hath more than an ordinary use or end: viz. That we are to eat this bread, and to drink this wine, not so much to satisfy hunger and quench thirst, or to nourish our bodies, & revive and refresh our vital spirits; for than our Saviour would not have administered it immediately after supper, and that a festival supper, when they (who were to receive it at his hands) were filled before with bread and wine. But we must look herein, to another more high and special use, unto which it pleaseth the wisdom and goodness of Christ in this action, to advance these common and ordinary things. So that in this bread and wine, we must look after bread & wine of another & higher nature; such whereby our souls are to be nourished and refreshed to everlasting life. CHAP. VII. Of the things signified, by the Signs aforesaid. HItherto of the outward signs in this Sacrament. The mysteries contained, in and under these signs, and expressed by them, are the greatest that can be imagined. The breaking of the bread signifieth, the breaking of Christ's body, that is, all the unspeakable torments that he suffered in his human nature for our sins; which were greater, then if his living Body, had been rend and torn into a thousand pieces, and all his bones broken and beaten to powder. The eating of this bread, and drinking this wine signifieth, that special benefit (which the Receiver of this Sacrament shall reap by the death and sufferings of Christ, if by a lively faith he apply unto himself the merits thereof. This Bread (saith our Saviour, according to the Apostles relation) is my body which was broken for you: And this Cup is the New Testament in my blood, verse. 24.25. or, is my blood in the New Testament, that was shed for many, for the remission of their sins; as it is more plainly related, by the Evangelist Matthew. And therefore our Saviour bids them, Take & eat the one, and drink the other. As though he should have said; This bread, so broken as you see, shall be a sign & token unto you, & unto all others that believe in my Name, of that which I have done, and suffered in my flesh for you. This wine, more especially, shall be a sign even of that blood, which hanging upon the Cross I shed, to purchase the pardon and remission of your sins; which is not such blood, as was offered in the old Testament; viz. The blood of Oxen, Goats, and Sheep: but is in very deed, the blood of God and man, whereby the New Testament is sealed & ratified, which offereth salvation to all them who shall repent and believe in me, and rely upon the merits of this my bloody passion. Therefore, take and eat, this mystical bread, and drink this wine, & and let them be as seals and pledges unto you, & unto all others (who shall worthily receive the same; That as verily, as with your bodily mouths you eat this bread, and drink this wine, and are comforted and refreshed by them; so verily shall your souls taste of, and by the mouth of Faith, feed upon, and be refreshed with my Body and Blood; yea, in and by the eating of this bread, and the drinking of this wine (as you ought to do) you shall spiritually eat and drink my Body & Blood: That is, the merits of my Passion shall (by means thereof) be so effectually applied unto you, that thereby (as it were by daily food) you shall live everlastingly. So that, that which you eat and drink in this Sacrament, is not only bread and wine, but after a sort, my Body and blood, which was sacrificed for you. Is not then this Sacrament, a mystery to be trembled at? Is it not a brutish sin, without any preparation to rush upon the same? If we did but eat and drink ordinarily, for bodily necessity, or pleasure; it were brutish to run unto the same, as a horse to the manger, or a swine to the trough, not lifting our hearts (at the least) to God in thankfulness for them. How much more brutish is it, to eat this bread, and drink this wine, without due reverence and regard of so high and heavenly a mystery? It were an indignity offered to the great work of our Redemption, but occasionally to think or speak thereof without reverence: But to be irreverently affected then, when by such a special ordinance it is so effectually represented & applied unto us, must needs be a dreadful and damnable sin. For the further confirmation whereof, let us consider some special instructions, from the particulars, in regard of the special analogy between the signs and the things signified. 1 In that our Saviour represents his Body, in this Sacrament by bread; he teacheth us thereby, that his Body, is to the soul of man, as bread is to the body. Bread is the very staff of a man's bodily life, the most general food of poor and rich; that which of all other food can least be spared; that which in hunger, men first and principally desire: that the scarcity whereof makes famine; that which if it be plentifully, usual makes all other necessaries of this life plentiful; that which we daily feed upon; that which men generally take greatest pains for. Hence our Saviour in the Lord's Prayer, teaching to crave all the needful comforts in this life, comprehends all under daily bread. And therefore by like proportion, his Body in that manner, that it is here meant and propounded, is the very staff and stay of a Christian life. That without which, neither poor nor rich, high nor low, shall live eternally. That which, without all other means, can feed & nourish a man to everlasting life; and which of all other means cannot be spared: That which very true christian soul, first and principally hungereth after: That, the want whereof only, famisheth and starves the soul. That which they will take the greatest pains and toil to get; and which without the greatest pain and travel cannot be gotten. That which they will desire to feed upon every day, and every meal, relishing nothing else without it. 2 In that the bread is broken, to signify his Body broken for us, it teacheth us: that it is not simply the Body of Christ by which we are to be fed, but his Body broken: that is, That which Christ did, & suffered for us, especially upon the Cross. For (to speak properly) his Body was not broken. It is not therefore properly, Christ glorified in heaven, or Christ simply God, or God and man, which is the bread, that a Christian soul, humbled for sin, can digest or relish; but Christ crucified, Christ hanging upon the Cross. It is Christ's death, that is indeed, the life of a Christian. It is Christ and his Cross both together, that is the bread of life: yea not the Cross only, but the Thorns also wherewith he was crowned, the whips wherewith he was scourged, the nails with which he was fastened, the vinegar and gall which he tasted, yea, and judas who betrayed him, & Pilate that condemned him, and the Scribes & Pharisees, that prosecuted against him, and all the people which cried, crucify him. Christ considered with all these, is that spiritual bread, that is typed by the material. And without these, he cannot be the bread of life to a sinful soul. So that, if there be any Transubstantiation in this Sacrament, either the bread is turned into all these, or all these into the bread. 3 The use of wine, is well known, it doth not only (as water) quench the thirst, but also exceedingly comfort the heart, and refresh the spirits. Seeing then it is the pleasure of our Saviour in this Sacrament, to make wine the type of his blood: It teacheth us, what effects Christ's blood, and the shedding thereof shall have in the souls of all true Christians, and worthy Communicants. Their spiritual thirst after righteousness and salvation, shall be quenched. In the midst of all the horrors and terrors of death and hell, they shall by means thereof, be solaced and comforted. This blood, streaming from the sides of Christ, shall in the midst of their sorrows & griefs, and troubles, and vexations, be as a cup of the excellentest wine, to cheer them, & revive their spirits, and to inflame their zeal. This wine hath that efficacy and force in it, that it will turn all the bitter potions (that God's children use to drink) into wine. The Apostles of our Saviour, when they were drinking deeply of the whip, this wine mingled with that bitter potion, turned it also into wine: insomuch as they rejoiced, that they were counted worthy to suffer that which they did, for Christ's sake. That Religion therefore, which locks from the people, the wine in this Sacrament, doth therein also as much, as lies in it, keep from them also that wine, which is typed and shadowed thereby, even the precious blood of jesus Christ, the only wine that can refresh and comfort the soul of an afflicted sinner, which is enough to argue the same to be Antichristian, if there were nothing else. And the more Antichristian, the more it maintaineth that the wine in this Sacrament, is the very real blood of Christ. What is this but to teach, that the true blood of Christ belongs not to them, that if they will be saved, they must be saved by some other means; or only by gazing upon, and adoring the painted blood of some painted or carved Crucifix. 4 This consecrated bread and wine, must also (by the precept of our Saviour) be eaten and drunken; & thereby we are taught: That those only shall live eternally, by the virtue of Christ's Body and Blood, which feed upon the same, as men's bodies feed upon bread and wine. For as bread and wine (if they be only looked upon, & not taken and received into the stomach) can-feed, nourish, or refresh the body of man, or preserve life in the same: No more shall the Body & blood of Christ, comfort and refresh the soul of a sinner, or be a means of spiritual and everlasting life unto him, except they be received & spiritually applied to the soul, as bread and wine are to the body, when they are eaten and drunken. Those therefore, who are the redeemed of Christ, must be knit and united to Christ, and one with him, as the bread that nourisheth, and the wine that refresheth the body, is turned into our flesh, and made one with it. This Sacrament then, which sealeth so great a mystery as this is, cannot be profaned without great indignity to the mystery itself. 5 In that Christ saith, that that which they take and eat, it is his Body, and that which they drink, it is his blood, he teacheth us. That this Sacrament doth not only, (as in a Table) picture & represent what Christ hath suffered for sinners; but which is a thousand times more, it is by the dinance of Christ (to the worthy Receiver) a blessed instrument; by means whereof, Christ jesus and his merits, are applied and made effectual to their souls. So that such is the union of the thing signified, and the sign, that in and through the eating of this bread, and drinking this wine, the soul of the worthy Receiver, doth spiritually and by faith, eat the Body and drink the blood of jesus Christ, and always findeth such strength, comfort, and life therein, as the body finds ordinarily, in the eating of bread and drinking of wine. So that this bread and this wine, are not only naked signs of Christ Body and blood, as the garland and juybush are of wine, which only show that there is wine there to be bought, but do not exhibit it: But the Body of Christ is in such a manner in this sacramental bread, and the blood in this wine, that in the eating of the one, the worthy Receiver eats the other, & in drinking the one, drinks the other. Can there then a greater mystery be devised by man, in and about which he ought to be reverently conversant, & religiously and holily affected: And is it not a brutish sin, to behave ourselves unworthily in such an action? Let us not here pass by, but once again enter into consideration, of that execrable Religion of the Church of Rome, which keepeth such a Cup, filled with such wine (without any colour in the world) from the people. They say, that the blood of Christ, is in the body of Christ; and therefore the people in receiving the one, receive therein the other. But this is an Antichristian foppery: how can those be together, that Christ hath so directly put asunder, the one in a loaf, the other in a Cup? How can the blood be in a body broken, and pierced? How can that blood be in the body, which is shed out of the body? What blood of Christ can comfort a Christian soul, but that which was shed? or what blood is offered in this Sacrament, but that which was shed? and though it were in the body, as it is received in this Sacrament: yet it being Christ's will, his blood should not only be eaten, but drunken; what a sacrilegious lewdness is this, where Christ especially, and by name, requires the drinking of his blood, that they should deny the people that, and make them take up, with the eating of it only? And how doth it appear, that the blood, as it is eaten, is any part of the Sacrament, and if not, what benefit comes to the Receiver thereby, in that regard? just nothing. It is the drinking, and not the eating of Christ's blood in this Sacrament, that must refresh the soul of the Communicant: & without this drinking thereof, the soul can no more be refreshed with the blood of Christ, in this Sacrament, than the bodily thirst can be quenched, by that water that is in bread. And a man, in eating the Body of Christ broken, crucified, pierced with a spear, and sacrificed; so as it is exhibited to a Christian, in this Sacrament, can no more be said, in & thereby to drink the blood of Christ, than the jews that did eat the flesh of sheep and oxen, offered in sacrifice, after that the blood was separated, and the parcels were roasted and broiled, could be said then, and therein to drink the blood of sheep & oxen. And they might as well prove that wine was in the bread, before the consecration, as that the blood of Christ, is in the body after the consecration. CHAP. VIII. Of the end and use of this Sacrament, in respect of the Communicant. HItherto of the parts of this Sacrament. The main and most general Ends and uses follow, Which are two. The 1. Respecting ourselves especially. 2. Others also. That which respecteth ourselves, is, That we receive this Sacrament, to solemnize thereby a special memorial of Christ, and of our Redemption by him. This do (saith our Saviour) in remembrance of me. One End then, why this Sacrament is to be used, and the use to be continued in the Church of Christ, is, That in and by the due receiving thereof, we might the more feelingly and effectually remember, what our Saviour hath done and suffered for us. When our special friends, upon their departure from us, do bestow upon us any token of remembrance, they do it not only for that special good that comes to us, by the ordinary use of the thing itself; but also that thereby, so often as we look upon the same, or use it, we should moreover make this use of it, to call to mind thereby, the many loves and favours they have showed unto us. And this is written in our nature, that when any occasion is but offered unto us, of remembering a dear friend departed from us, to be more then ordinarily affected therewith. Hence superstitious persons, so hearty (upon any occasion of remembrance) pray the Lord to have mercy on their souls that are departed this life, whom they love and have been bound unto: but when they behold any special memorial and token of their love, than they are often (for the time) transported & ravished with extraordinary affection, which they will show even to the token of remembrance itself, doing a kind of honour unto it. Seeing therefore, this Sacrament, that is not only left unto us, by the greatest friend that ever we had, but left of purpose to be a special remembrance and pledge, of the greatest love that ever was showed to mortal creatures, and which hath the very effects and fruits of love written upon it, yea engraven in it; yea, in some sort contained in it; Is it not incredible, that any that love & believe in jesus Christ, should lightly regard & unworthily abuse this Sacrament? But here by the way, we may observe how strangely forgetful, even the faithful are, of the unspeakable love of Christ, that they should stand in need of such a Remembrance: For unto them is this Sacrament given, as a help thereunto. Is it possible that a man should be forgetful of such a Master, as hath with a great price redeemed him from the Galleys? Yea, who for to redeem him, hath made himself a slave; yea, who was content to purchase his servants freedom, with his own death? Is it possible, such a servant should need any special remembrance? would not one think he should rather need some means to make him forget his love. Yet this is the strange disposition of all Christians, even of the best: that though our condition was a thousand times more miserable, than the condition of a Turks Galleyslave can be: Though christ jesus hath done ten thousand times more for our freedom therefrom, then is possible for any one man to do for another: though whatsoever we enjoy, we have it from his mercy and love: our souls, bodies, senses, wit, beauty, wealth, life; so as all our senses are so compassed about, with memorials of his love, that we can see, hear, feel, nor taste any thing; but it may put us in mind of his love; yea, of his death and passion, by which the free use of these things have been purchased unto us; yet for all this, you see we stand in need of a more special remembrance: Yea, and yet (sinful wretches that we are) we are ready to abuse these Remembrances; And (which exceedeth wonder) we are prone, in the midst of them, most of all to forget Christ and his love towards us, and then, and therein readiest to dishonour him. We may hence further note. That Christ our Saviour, takes it most kindly when we remember and think upon him, & that which he hath done for us. The institution of this Sacrament, to this end shows he much affects and desires it. And the more he affects, and delights in our remembrance of him; the more unkindly and offensively he will take our forgetfulness of him. Hence also it appears, that then we specially eat the flesh of christ, & drink his blood, when with a believing heart & mind, we effectually remember, & in our remembrance, we seriously meditate of, & in our meditation are religiously affected, and in our affections thoroughly inflamed with the love of Christ, grounded upon that which Christ hath done for us, and which is represented and sealed unto us in this Sacrament. CHAP. IX. Of the End and use of this Sacrament in respect of others. THE end that respecteth others, is; The showing forth of his death till he come, that is, By eating this bread, and drinking this wine, Christians are to testify and profess; and after a sort to preach to others, even unto the world's end, the mystery of the Gospel; the sum, substance, and accomplishment whereof, is in the death of Christ, and the fruits that flow therefrom, all which are represented in this Sacrament. Therefore in our due receiving of this Sacrament, we do (as it were) lead men by the hand, into the Garden of Gethsemane, and there show them Christ in extreme horror, sweeting blood, judas traitorously kissing him, the Soldiers binding him and leading him to judgement. We lead him to Caiphas' Hall, and pilate's Throne; & there show them Christ, most unjustly condemned, most contumeliously buffeted and spit upon, scourged & crowned with thorns, scorned and derided. We lead them to Mount calvary, & there show them him nailed on the Cross, drinking vinegar mingled with gall, pierced with a spear, forsaken of his Father, in the horror thereof crying out most bitterly, My God, my God, why hast thou forsaken me. And all this for our sake, that thereby he might free us from the curse of the Law, and purchase for us everlasting life. Can we in this mystery, see & behold all this? shall we (aftet a sort) hereby point it out unto others, and shall we therewith be nothing affected in our own souls, but come unto the receiving thereof, as so many senseless blocks. By this it appears, how forcible the doctrine of the Sacrament is, to terrify all Christians from the profanation thereof, and consequently to the fitting and preparing of them to the worthy receiving thereof. Where (to conclude) note that the Apostle in all the former points, hath propounded nothing unto the Church of Corinth, but what they could not be ignorant of before; which practice of the Apostle teacheth us, of what necessity continual teaching is in the Church of Christ, when Ministers must be feign, not only to instruct the people of God in those points of doctrine that they are ignorant of: but often also call to their mind & consideration, those points which they know already well enough, upon such particular occasions as they are to make special use of them. And verily, though men could say all the Scriptures by heart, though they could understand every hard and difficult place thereof; though they knew all the grounds and principles of the Christian Faith; though they were able to answer all oppositions against any divine truth: yet for all this, there would be use both of reading the Word, & preaching also in the Church of God. For let our knowledge be never so great, yet if we be not often put in mind of it: if we be not taught how in such and such particular cases to apply it; if by the power of Christ's Ordinance, it be not beaten out of our head, into our heart, it will be as a dead letter unto us, yea, and most out of our head, when we should most use it. For so was the particular knowledge of this Sacrament in this Church of Corinth. And so will the knowledge of this, or of any truth else be, if it be not revived and quickened in us, by daily teaching & instruction. CHAP. X. What it is to be guilty of the body and blood of Christ. HItherto of the Doctrine of this Sacrament. The consequent of the Doctrine followeth. Whosoever therefore (saith the Apostle) shall eat this Bread, and drink the Cup of the Lord unworthily, shall be guilty of the body & blood of Christ. We have in the consideration of every particular point of Doctrine concerning this Sacrament, inferred generally; that it must needs be a fearful sin, to profane and abuse the same, and not to receive it in that manner that we ought to do. But the Apostle here from inferreth in special, a monstrous dangerous sin indeed. For the better understanding therefore of the Apostles consequent, and for our further help in this preparation, Let us consider First The sin itself. and, The means by which we are guilty of the sin. Secondly, the ground upon which such persons are guilty. The sin is, A guiltiness of the Body and Blood of Christ. To be guilty of his body and blood, is to offer some special disgrace and indignity, unto the Person and sufferings of Christ, and (in a special manner) to sin against the great work of our Redemption; Yea, in some sort, to commit a sin of the very same nature & quality which they did, who had their hands in crucifying Christ. For to be guilty of blood, is in some sense or other, to be a murderer and shedder of blood; and therefore to be guilty of Christ's blood, is (in some degree or other) to have our hands in his death: And by consequent to be partners with judas in betraying him; with the wicked jews, in crying, crucify him; with Annas, Caiphas & Pilate, in condemning him, with the cruel Soldiers, in whipping and scourging him, spitting in his face, crowning him with thorns, and nailing him on the Cross, etc. The worst amongst Christians abhor these persons, even for these sins committed against the Person of Christ. Let us therefore learn, to abhor that practice, which will pull upon our heads the guilt of the same sin. To be guilty of any blood, (though of wicked and sinful blood) hath been a burden, that hath made the stoutest heart to ache and groan under it. But who is able, (when his conscience shall once be awaked) to bear the guilt of innocent blood? And if the blood of innocent Abel, did lie so heavy upon Cain, Gen. 4.13. How heavy shall the blood of the innocent Lamb of God, lie upon them that are guilty thereof? We may remember how heavy it was upon judas, Mat. 27.25. and we may see at this day, how heavy it lies upon the heads of the whole Nation of the jews, according to their own cursed wish. Mat. 27.25. This sin therefore, being a bloody sin, and by consequent in itself, a most unsupportable sin; can we be too careful to avoid it? It is not our ignorance, or good meaning, that in this case will justify us. Many of the jews, did in their ignorance crucify Christ, Luke 23.34. Acts 3.17. This Church of Corinth also (no doubt) had a good meaning in receiving this Sacrament; yet, by not receiving it in that manner that they ought, they were deeply guilty of this foul sin. CHAP. XI. By what means in receiving this Sacrament, men become guilty of the Body and blood of Christ. THe means by which we become guilty of the Body and blood of Christ aforesaid, is; By receiving this Sacrament unworthily. To receive the Sacrament unworthily, is; To come to the Table of the Lord, and there to presume to eat this bread, & drink this wine, without any due reverence or respect of the Mystery that is contained in them; or of the End why they were ordained; or of the Person, by whose Authority they were ordained; or without taking any care, or thought before hand, to be such kind of Persons, as this Sacrament was ordained and appointed for. The best of men, cannot be said (in themselves) to be worthy to receive this Sacrament; Yet, how unworthy soever we are in ourselves, if Christ deem us as worthy, and we be (in some measure) such persons, as he hath ordained this Sacrament for; & if we do our uttermost to receive it in that manner, with such hearts and affections as he requires; we may be said (how unworthy soever otherwise we be) to be worthy Receivers of this Sacrament. The ordinary and most common causes, & means of unworthy receiving, are these which follow. The first (that which we noted in the beginning) is, Ignorance: when men will presume to partake these Mysteries, before they understand, or have learned (in any reasonable sort) the true meaning & use of them. Such must needs receive, hand over head, they know not, nor care not what. And how then can they possibly be worthy Receivers of so high and heavenly Mysteries? The second is, Want of special Faith; when men partake of the outward Elements, but yet do not believe, or expect any such special fruit or benefit, from the receiving thereof, as is promised by the Word. The third is Superstition; when one cometh to the Sacrament, in a 〈…〉 ●●ceit and imagi●●●● that he shall re● 〈◊〉 her manner of b●●●●●nd benefits by it, then is revealed in the Word, or promised, or intended by Christ. The fourth is Sensuality; when men so satiate and pamper themselves with the delight & pleasures of the world, and the flesh, as they cannot, nor care not to taste of things spiritual. And therefore they bring no other hearts, nor affections unto this Sacrament, then unto ordinary meat and drink; and sometimes worse. The 5. is Carelessness & security; which is, when we come with such affections and dispositions, unto this Sacrament, as to a matter, that we neither look to receive any good by, or fear to receive any hurt by. And therefore care not, so we receive it, how we receive it. The sixth is Presumption; when we never care in what manner we receive; and yet presume to receive (as much fruit and benefit by the Sacrament) as those who are most careful to fit and prepare themselves thereunto. The seventh is uncharitableness; when our souls are so full of bitter hatred and malice towards our neighbour, & by means thereof so vexed and disquieted, with devilish perturbations, that they cannot receive, or taste the sweet comforts represented and offered in this Sacrament. The 8. is Temporising; which is, when the only, or main ground, for which we come to receive this Sacrament, is; The fashion & custom of the times and places in which we live. And (when without any further examination) we think we have done enough, if we have (in that outward form and manner) received that others do. The ninth is Inconsideration, or an unstaid and wandering mind; when either we consider not what we are about, or have our thoughts (during that action) busied about other matters. The tenth is Profaneness; when we bring such hearts to the receiving of the Sacraments, as (out of that acton at least) despise Religion, and make a scorn of all true practice and profession of piety. Other means and causes there are of this sin; but the consideration of these may suffice. As therefore we desire to be worthy receivers of this Sacrament: and so to have our hands free from the blood of Christ; let us with all care and study, practise the contrary virtues. CHAP. XII. Of the ground, why unworthy Receivers are guilty of the Body and Blood of Christ. THe ground and reason, why those who receive unworthily, are guilty of the Body and blood of Christ, may be gathered from the former Doctrine of the Sacrament. For from that doth the Apostle infer and conclude the same. 1 Such persons in so doing, do plainly despise the sacred authority of Christ, the Institutor & first Administer hereof. Now they that despise the authority of Christ, do therein (in some sort) despise the Person of Christ, and his sufferings, and by consequent show contempt unto his Body & blood; by which principally his authority is ratified and confirmed. And to despise the Person, sufferings, Body and blood of Christ; what is it (but in some sort) to assent unto, & therein to join with them that crucified him, and shed his blood. 2 They contemn a special token of his love, a special memorial of his Body and blood, a special instrument, by means whereof, his Body & blood is applied unto them. What is this but to offer an indignity, unto his sacred Body and blood? 3 They offer herein contempt, to the principal Cognisances & Ensigns of Christianity, to a special coin and picture of Christ crucified. The like wrong offered to the Ensigns and picture of a Prince, is worthily judged to be offered to the Prince himself; Yea, forasmuch as in this Sacrament, the very Body and blood of Christ, and all the benefits depending thereupon, are spiritually offered unto the Receiver, as lands are offered & conveyed to men, by the sealing and delivering of Deeds and Indentures; he that shall unworthily behave himself, in the receiving of this Sacrament, shall therein as much despise the Body & blood of Christ, as he may be said to despise, the gift of lands, which contemneth the writings, Seals, and Indentures, whereby they use to be conveyed, secured, and confirmed. Hence from this consequent we may note. 1 That Christ receives damnable indignity, and contumely sometimes; not from jews and Infidels only: but often from Christians, such as look to be saved by his bloodshedding, & that when they are performing special worship & service unto him. For what greater wrong can there be, then to be guilty of that blood, which was shed to redeem us? which was the sin of this Church, and is the sin of all such Persons, as are unworthy receivers of this Sacrament. 2 The bare conformity unto the outward exercises of Religion, whether Word, Prayer, or Sacraments, is not enough to make us good Christians; but we may be the worse Christians for this, Romans 2.28. 1 Cor. 10. 1-7. Many ignorant and seduced souls, think they are Christians good enough, if their foreheads have been sprinkled, with the water of Baptism; if sometimes they hear the Word, and receive the outward elements of this Sacrament. But they may do all these in such a manner, that by doing of them, they may crucify Christ, and trample his blood under their feet. It were better for us, never to receive this Sacrament, then in and by the very act thereof, to pull upon our heads the guilt of Christ's body and blood. 3 Note the different and contrary effect, of this Sacrament in the receivers thereof. It is the savour of death unto death, to some; to othersome, the savour of life unto life. The worthy Receiver is fed, and refreshed, and nourished, by the Body and blood of Christ received therein. Contrarily, the unworthy Receiver, is polluted & defiled thereby; & the oftener he receives it, the more he receives therein, the bane & poison of his own soul. Those therefore, which in such a manner, receive the Body and blood of Christ, and look for Grace thereby, are therein as fond, as if they that whipped Christ, and nailed him on the Cross, and by means thereof, had their faces, hands, and garments, besprinkled with his blood, should think by that means to be purged & freed from their sins. Or as if he (who pierced Christ's side with a Spear) should have held a cup at the wound, and filled it, and drunk it off, and have fancied by that means, to drink the blood of Christ, to the health and eternal salvation of his own soul. And thus much of the first Part of Preparation. Wherein we have been plainly taught, by the Apostle, what a dangerous sin it is, to abuse this holy Sacrament. God grant, that the consideration hereof may deeply affects us; that we may with fear & trembling, take heed what hands we lay upon so holy Mysteries, Amen. A Preparation to THE Receiving of the Sacrament, of CHRIST'S Body and Blood. The second Part. Directing weak Christians how they may worthily receive the same. By W. BRADSHAW. LONDON Printed by john Beale, 1617. The means to prevent the former sin consists in certain duties Propounded 1. The trial of ourselves, whereof the Trial itself In general, Cham 1. In special 1. Of our faith by the Ground Ch. 3. Subject. Chap. 4. 2. Of our Repentance. C. 5. The Persons that are make it Ch. 7. 2. The continuance of the Tria Chap. 8. Urged By the special curse that follow the neglect of the former duti Chap. 9 By the signs of that curse in t Church of Corinth, Chap. 10. The ground of this second Part. 1 COR. 11. 28-33. 28. LEt a man therefore examine himself, and so let him eat of this Bread, and drink of this Cup. 29. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords Body. 30. For this cause many are weak and sick among you, and many sleep. 31. For if we would judge ourselves, we should not be judged. 32. But when we are judged, we are chastened of the Lord, because we should not be condemned with the world. A Preparation TO THE Receiving of Christ's Body and Blood. The second Part. Showing how to prevent the dangerous sin, of profaning this Sacrament. CHAP. I. Of the method of this second Part. THe Apostle (by whose line we draw the doctrine of Preparation, having set forth the odiousness of that sin, whereby the holy Sacrament is abused, doth afterwards in the words following, prescribe a special remedy how that sin may be prevented. In the due conscionable practice whereof, doth our second Part of Preparation consist. The means and remedy aforesaid, consists in certain special and necessary duties, to be performed by every Christian, that will (to his comfort) partake of this Sacrament. The duties the Apostle 1. Propounds. 2. Urgeth. The duties propounded are two: First, That a man try, search, & examine himself, before he presume to receive. Secondly, That he give not over trial and examination of himself, till he have found that which he seeks for. In the first duty, we are to consider the trial itself: First, generally: Secondly, more specially. And then the Persons that are to make this Trial. CHAP. II. Of the trial of ourselves in general. THe trial and examination of ourselves in general here required, is a diligent search and inquisition to be made, within our souls and consciences, whether we be such kind of persons as may be assured, that the Lord will bid welcome to this Table. And this trial is not to be sleight & cursory, but most strict and accurate; such as gold Smith's use, when not only by touch, but by fire & hammer they try whether their Gold and Silver be pure or no. For such a manner of trial the Apostles word signifieth. The Lord cannot bid any welcome to his Table, but such as he is actually reconciled unto; and whose persons are acceptable and well pleasing unto him. They who are such persons, have certain special gifts and graces bestowed upon them, from which they may conclude infallibly, that God doth love and favour them: which for distinction sake, from other common gifts are called, Saving Graces. Herein than we must labour to search out in ourselves, these Graces; and to try whether they be in us or no. But before we come to particulars; hence we may note in general, 1 That Gods special saving graces may be in us, and yet not always apparent unto us; but may sometimes lie hidden in the soul, until by some special search they be discovered; else such trials as these should be needless. As therefore it is matter of humiliation, to all good Christians, that upon due trial, they find more corruptions in themselves, than did before appear unto them: So this may be a special comfort, that there are also in them (which by diligent trial they shall find) greater graces than ever they imagined to be in themselves. This therefore should encourage us, to search ourselves so much the more narrowly: for if we shall (by a careful search) find in our souls, but any one grace, or but any degree of a grace, more than we did perceive before; it will bring more sound comfort and joy unto our hearts, then if we had found a hidden treasure of silver or gold. 2 By this it appears, that a man (if so be he will carefully use the means) may come to some certain knowledge and insight of the saving gifts and graces of God, which are in his own soul: And therefore it must needs be a great fault in him, to be careless in using the means. It is a sign he sets no price upon God's graces, that makes no inquiry, whether he hath them in his possession or no. Men use to make diligent inquiry, after hidden and concealed lands and treasures; much more ought we to search out the concealed graces of God, which lie hid in our own souls; and which we cannot employ (as we ought) so long as we know not whether they be in us or no. 3 It is in this respect, very beneficial and profitable for us, to find out & know, what gifts God hath bestowed upon us, in that (as it appears by this place) it is a means, not only to prevent fearful and dangerous sins, but to make us more capable of greater graces, which otherwise shall be withheld and detained from us. For we have no grounded hope to receive any new grace, or blessing, from any ordinance of God, until by a diligent search of ourselves, we have first found some former grace in ourselves, that may make us (in some degree) fit and worthy receivers thereof. For to him that hath (saith our Saviour) shall be given, and from him that hath not, shall be taken away, even that which he hath. The use of one grace, is to fit and prepare us for the receiving of an other. Those special gifts & graces which are in all them whose persons are acceptable to God, are Faith and Repentance. By Faith we are to understand a true, saving and justifying faith, which is a supernatural gift of God, whereby a man (seeing the vileness of his sin) relieth only upon the merits of Christ jesus, for the pardon thereof. From this Faith, do all other Christian graces proceed, and according to the growth of it do they grow. Whatsoever is done by virtue of this Faith (how simple soever the Action may seem to be) it is pleasing to God: Otherwise (how glorious soever) it is odious to him. This grace entitles us to Christ and all his merits. This effectually applieth them unto us: This is the only mouth, by which the Body and blood of the Lord is eaten and drunken; and therefore a special argument of God's favour, and a necessary quality to be in all worthy Communicants. And therefore we are to make special search and trial of it. CHAP. III. Of the trial of our Faith, by the grounds thereof. We may try our Faith; first by the ground, then by the subject. The ground of true saving faith, is the word of God manifested unto our consciences by the Spirit of God, to be the Word of God. That Faith which resteth upon any other groundwork, or foundation, can be no true saving Faith. A good means to try whether our Faith be indeed grounded upon the Word of God, is; To examine our consciences in these particulars. 1 Whether we believe indeed, and in truth, that the Writings of the Prophets and Apostles, in the Old and New Testament, are the very Word of God? (For the whole Word of God, so far as is needful to be believed unto salvation, is contained therein) or at the least, whether we be exceedingly troubled and grieved in our souls, & from our very hearts, when (through any temptation) we are moved to doubt of the same: And whether we use all means we can, to come to be fully persuaded thereof? For in such cases, God accepts the will and endeavour for the deed. Mar. 9, 24 Rom. 7, 18 Matt. 5.6 2 Whether we unfeignedly desire to be taught & instructed in the Word of God, and to come to the true knowledge, and understanding, & belief thereof? And whether we love and affect those means most, which are most powerful and effectual to that end and purpose? For he (whose Faith is grounded upon God's Word, hath his hope grounded upon the same Word; even all the hope that he hath of everlasting life. And therefore he must needs desire to be acquainted therewith, by all means possible. 3 Whether our ignorance and dullness, in understanding of the word, and our forgetfulness thereof, be grievous and troublesome unto us? For how can it choose but grieve & trouble a man, when he knows not, or understands not, or cannot remember, the Evidence of his own everlasting estate? 4 Whether our reading, Ps. 119, 92 97, 98, 103 or hearing the word read, or preached: our meditating, conference, and study of it, do increase, or nourish our love and delight, and belief in it? or if we cannot discern any such matter, whether we be not unfeignedly grieved and humbled for it. 5 Whether we give credit and authority unto it, above all human Traditions, Ps. 119, 113 & Customs whatsoever? And whe-we do not deny credit and belief unto whatsoever we know to be repugnant unto the same word? 6 Whether we find a lightness, and cheerfulness in our consciences, when we have done any thing agreeable unto the Word of God? And whether we find a trouble, or a dullness and heaviness in the same, when we have done any thing, which we know to be repugnant unto the same Word? 7 Whether we unfeignedly hope in the promises, fear the threatenings, desire the blessings, & endeavour to avoid the curses contained in this Word, and whether we equally believe the one, as well as the other? 8 Whether we judge it a singular blessing of the Lord, that he hath in this manner revealed his will in the written Word; & that he vouchsafeth us liberty and means to come to the knowledge, understanding, and belief of it? And whether we judge it to be, a great judgement & curse upon them, from whom this Word is hid, and who want this liberty and means that we enjoy. 9 Lastly, whether we can prove, those points of Religion and Faith, which we hold and believe, by the written Word of GOD? And whether we do therefore believe them, because we know that they are affirmed in the Word of God? And whether we misdoubt, & suspect all those points of Religion, that we cannot see warranted by the Word of God? If we can find these properties in our souls, then have we found in ourselves, so many infallible signs and tokens, that our Faith hath a true and sound ground. CHAP. FOUR Of the trial of our Faith, by the Object or matter thereof. SEcondly, we are to try and examine our Faith in Christ, whether it be true and lively, no or yea, by the object and matter thereof. The object and matter of true Faith, is, That divine truth, which God in his Word hath revealed unto us. For if the testimony of GOD in his Word, be the ground of our Faith; then that truth (which is revealed in the Word) must needs be the object and matter thereof. Now forasmuch, as there was never any one man, that could ever atttaine unto the knowledge of all & every particular truth, revealed in the word of God: the readiest means herein to try our Faith, is, by such main fundamental truths therein contained, and plainly taught, upon which all other truths do in some sort depend, and unto which they are to be reduced. And therefore let us examine our consciences in these points. 1 Whether do we unfeignedly believe the the Mystery of the Trinity, the Creation of the world, the fall of Adam, the Incarnation, death, resurrection, and ascension of jesus Christ? That there shall be a rising again of all flesh from death to life; a general day of judgement; that there is a heaven, a hell, an everlasting life for some, and an eternal death for othersome, after this life. And such other grounds of Religion, evidently contained in the word of God, and collected, and proved by the same, in our ordinary confessions of Faith, and Catechisms. 2 More specially, whether we believe that the Law of God, (the a Mat. 22, 4 sum whereof is contained in the ten Commandments) is a b Ro. 7.12 & 9, 14, 15 16 holy, perfect, and just Law? And such a Law, as God may justly bind every man, to the obedience of every Commandment, therein contained. And Psal. 19, 7 Deut. 6.2 4, 5 whether we believe, that he that perfectly keepeth this Law, is d Deut. 28 15 Gal. 3.10 Rom. 6.23 2 Thes. 1.9 is a blessed and happy man. 3 Whether we believe, That ᵉ the breach of this Law, deserveth everlasting death & condemnation. And that God in f Rom. 9 13, 14 his justice, may punish everlastingly in hell fire, the breakers thereof. 4 Whether we believe, That g Rom. 3 10, 11, 12, 20, 23, & 5 12 Prou. 20, 8 all men living upon earth, since the fall of Adam, have broken this Law, and so are guilty of everlasting death, and that no man (by reason of the corruption of his will) h Gen. 8.11 Ro. 7.7, 27 is now since the said fall, able to keep this Law. 5 Whether we believe, ps. 51.3, 4, 5 Neh. 1.7 Dan. 9.5 12 Psa. 40, 12 & 32, 4 Ezra. 9.6 That ourselves in particular, are grievous sinners, and have deserved by our sins, everlasting death and condemnation: And that it is a great misery to be a sinner, and a happiness to be free from sin. 6 Whether we believe, Luk. 19.23 & 12, 34 Mat. 7, 13 Rom. 9, 27 Prou. 16.4 That God will punish everlastingly, in hell fire, a great part of the world, for their sin; And that to the praise of his glorious justice. 7 Whether we believe, That neither ourselves, Rom. 3, 23 & 5, 6, 12 & 7, 18, 19, 20 nor any man else, by his own power, strength, or merit, is able to free himself from this condemnation: And therefore, if there be no means out of ourselves to save us, that we also shall be in the number of those, that shallbe everlastingly condemned. 8 Whether we believe, john 17, 9 Dan. 9, 7 Ro. 15, 14 & 9, 22, 23 Heb. 4, 6 that God will show grace and mercy to some sinners, freely saving, pardoning, and forgiving them, without the least merit and desert on their part. 9 Whether we believe, that all that are saved & pardoned of their sins, Rom. 8.1 & 7, 24, 25 & 5, 1, 12 & 3, 28 Mat. 1.21 are partakers of this mercy, only through the merits of jesus Christ God and man; And that he merited the same, by his death & bloodshedding upon the Cross. 10 Whether we believe, john 1.12 & 6, 35 Mat. 9, 2 Ro. 7.24.25 Esa. 1.18 Heb. 9.4 that the merits of Christ, are sufficient for the pardon and forgiveness of our own sins in particular. 11 Whether we believe, that all that are saved by jesus Christ, Ro. 8.30.31 1 Cor. 1.30 joh. 15 19 & 17, 6, 20 21 shall in this life (if they live till they come to years of discretion) have the Mystery of Redemption revealed unto them in the preaching of the Gospel, by means whereof, they shall effectually be called out of the world, Eph. 5.30 john 15.1 Ez. 11.19 Acts 16, 14 john 1, 12 2 Pet. 1.5 to Faith and repentance; And that they shall testify the same, by sorrow unfeigned for their sins past, & an endeavour carefully to lead a new life ever after: and in a readiness to do jesus Christ, faithful service in his Church, according to his will revealed in his word. Mat. 29, 34 Revel. 22 1, 2, 3 2 Tim. 4, 8 And whether we believe, that after this life, all such shall reign with Christ jesus, in all bliss and glory in heaven, for ever and ever. 12 Whether we believe, that all such as do believe, and unfeignedly repent them of their sins, and have a constant purpose to lead a new life, according to the will & word of God, john 3.36 1 joh. 5, 10 are in the number of them that shall be saved everlastingly. And whether we judge and believe, that it is a sin, for any such person, john 3, 18 36 to despair of the mercy of God, & not to repose trust and confidence therein. 13 Whether we believe, that all those persons, are most vile and miserable, that are not called to Faith and Repentance; and that they (most of all other) are most vile and wicked persons, that contemn, & despise, Mat. 11.21 25 Heb. 2.3 or care not to use those means, that God hath ordained, to bring them thereunto. 14 Whether we believe, that we are bound to use all the means we can, Mat. 7.7, 8 & 21, 22 Mar. 11.24 2 Tim. 4, 7 8 Luk. 2, 29 job 19, 25 for attaining Faith and Repentance; And whether we believe, that in using the means, we shall attain them. And lastly, Mar. 9, 24 Luke 17, 5 Mat. 5, 6 Reu. 21, 6 whether when we feel that we have in some measure obtained these graces; we do believe, that ourselves in particular, are of that number that shall be saved. Or whether we do use all endeavour (at the least) and unfeignedly desire to believe the same. In these several points consists the substance & matter of the true Christian Faith, every one of which, are evidently revealed in the word of God. So that those who are conversant in the same, (if they do not wilfully shut their eyes against the light,) cannot but see them plainly set down therein: and upon these grounds and principles, do all other Truths in the word of God (in some sort) depend, tending either to the confirmation, or illustration of them. So that, if in the trial of ourselves, we can find assuredly, that we believe all, & every of these points, & do our uttermost endeavour to believe them more and more: then verily our Faith is sound, in regard of the main matter and substance thereof; though in divers other particulars, (through our ignorance and corruption) it may be weak and unsound. CHAP. V Of the trial of our repentance. THE second main grace, that is in all those that are in grace & favour with God, is Repentance; the trial whereof, is also a trial of our faith. That person, whose heart is destitute hereof, is as yet odious in God's sight; & therefore a most unworthy partaker of this Sacrament. Repentance, is an unfeigned hatred of all sin, arising especially from faith. As they that want faith, want a mouth to eat the Body and blood of Christ; So they which want repentance, want an appetite and a stomach thereunto. For how can they hunger & thirst, after the Lamb of God, which taketh away the sins of the world, who have not this grace to repent them of their sins? And how can they thankfully and worthily eat the body, and drink the blood of that Lamb, which was sacrificed for their sin, that have no desire nor appetite thereunto? The means then to try, whether this Repentance be in us or no, is; To make inquisition after the special signs & effects thereof: As, Psa. 51, 3, 4 Dan. 9.7 8 1 Cor. 11 31 Mat. 11.38 1 Whether we do feel and perceive, that we are grievous sinners, and accuse & condemn ourselves from our hearts for our sins, and acknowledge the just merit and desert of our sin? Ro. 3.20 & 4, 15 & 7, 7 Ps. 119, 18 143, 176 2 Whether we did come to the sense and feeling of our sin by the Law of God; and whether we love the same Law the more, by how much the more it discovereth our sins. And whether also we love those means best, that are most powerful and effectual, to bring us un-the knowledge, sense, & feeling of our sins. 3 Whether the more that we hear, Gal. 5.24 1 john 3, 9 Rom. 6.2 3, 4, 5 & believe the Gospel, and in it, the love and mercy of jesus Christ towards sinners, the more we hate and forsake our sin. 4. Whether we hate a sin, as much, or more in ourselves, then in another, and whether we love another, because of conscience he forbeareth to sin. 5 Whether we hate & strive against that sin, that our nature is most disposed unto, & which loveth and haunteth us most. 6 Whether the more, that we have formerly sinned against God, Luk. 7, 47 and by our sins dishonoured God, the more now we desire and endeavour to please God. 7 Whether we do strive against, not only great sins, Gal. 5.9 1 The. 5.22 such as are punished at Assizes and Sessions: but also small sins, such as are not punished, nor never called in question, in the Courts and Consistories of men. 8 Whether we hate and abhor in ourselves, not only those sins, that are hateful and detestable in the eyes of men: but even those also, Gen. 36.9 which men will account a grace and honour unto us to commit: And for which they will recompense and reward us; when it shall be revealed to us, out of God's word, that they are sins. 9 Whether we hate sin principally, because God hates it, and forbids it; And not only, and especially, in respect of the curse & punishment, or of the laws of men. 10 Whether we do not repent, that we did no sooner repent: And whether we would, for any worldly good be in that estate, Phil. 3.7, 8 that we were in before our Repentance. 11 Whether we can instance, in any special or particular sins, which formerly we loved and delighted in, which now we hate & strive against. 12 Whether we do so much the more study and embrace the contrary virtues unto such sins, as we now repent of, by how much the more we have been formerly given unto them. 13 Whether we are not afraid, that something that we love and affect, should (by the word of God) be discovered to be a sin; And whether we do not desire and pray, that God would discover unto us, all our sins, to the end that we may strive against them, and forsake them. 14 Whether we do rejoice and unfeignedly thank God, when any thing (that we take pleasure and delight in) is discovered to be a sin. 15 Whether we esteem it, a singular blessing of God, that we have been, and are crossed of God in those sins, which our nature thirsteth after; And that we have not had that opportunity & means of committing them, which our corruption hath desired. 16 Whether we do not hate, but rather love him, that dutifully lovingly, and brotherly doth admonish us of a manifest sin, especially if it be a Minister of God. CHAP. VI Of new Obedience, and the trial thereof. ONe main and special effect, and fruit of true Repentance, and consequently of Faith, (without which our persons cannot be acceptable unto God) is new Obedience. 1 Pet. 4, 2 & 1.21 Rom. 6, 15 Acts 13, 1 Dan. 3.18 New obedience, is a constant purpose to forsake all sin, and an endeavour to obey God in all things for Christ's sake. Every Article of our Faith, is an unresistible argument, to prove that we own this duty unto God: And if we believe them truly, they will move us, yea force us unto the same in some measure or other. The means to try whether this grace be in us, or no, is to examine our consciences in these points following: 1 Whether we desire and endeavour, 1 The. 5.21 Act. 17.11 Ps. 119.15 to know the will, pleasure, and commandment of God, that we might thereby frame ourselves to please God: and whether we do (to this end) use the most likely & approved means, to come to the knowledge thereof: and whether we rejoice in the knowledge thereof, after we have attained unto it. 2 Whether we are content, Gal. 5, 24 1 Cor. 1, 18 19, 20 Mat 26, 39 Num. 22, 19 to subject our own wills, reason and affections unto Gods revealed will: and do not exalt our own wisdom and will above his. 1 Pet. 4, 12 16 Matth. 19 28, 29 1 Pet. 4, 17 18, 19 Phil. 1, 29 Ps. 119.71 1 Cor. 1, 4 Rom. 5, 3 1 Pet. 4, 13 3 Whether we labour to persuade ourselves, that we shall lose nothing, by yielding obedience to Gods will: and that it shall be worse for us, for crossing his will in any thing whatsoever; yea, that the more we lose, by our obedience to God, the more we shall be sure to gain thereby. Ro. 17, 24 2 Cor. 12, 8 Pr. 30, 8, 9 4 Whether we are not grieved, when we meet with any lets and hindrances: by means whereof, we cannot do his will, as we ought and would do it: and whether we are unfeignedly sorry, that we want strength and ability to do it, as we would and should. 5 Whether we count it a grace, honour, Mat. 16, 24 and favour unto us, that God would vouchsafe to command us any service: and whether we think nothing too base for us to do, that he requireth at our hands. 6 Whether it be grievous unto us, Ps. 119, 136 that others do not obey God: and whether it be hateful unto us, that another man should displease God, to pleasure us. 7 Whether we think all the service and duties, that God requireth of us, to be performed either to himself, Rom. 9.3. Goe 22.1.2 or to our neighbour, to be less by many degrees, than he hath deserved at our hands: and whether, if he should desire greater matters at our hand, we think ourselves bound to yield obedience unto them. 8 Whether we account meanly and basely of our obedience, Lu. 18.13 Psal. 51, 17 Esa. 66.2. and of the best service we can perform, or at any time have performed to God, as that which is of no value, to merit the least grace and favour of him. 9 Whether it be a tediousness and vexation unto our souls, to live in those places, Psa. 120.5 Psa. 84.1, 2 3, 4 & 27.4 where we cannot have opportunity to serve & please God, as we would, and aught to do: and whether we love those places most, where we have most means and opportunity to serve and honour God. 10 Whether we love those persons most, 1 The. 5, 12 from whence we have most helps and encouragements to serve and please God: and whether of all other persons, we mislike them most, that cross & hinder our obedience unto God, & will not suffer us to perform those duties unto him, which we are able to do, and willingly would do; and which lay snares and stumbling blocks in our ways, that we may not freely serve him as we would. 11 Whether we desire to live no longer, Phil. 1, 9 10, 11 then that we may be able to do God some honour & service; and whether, every day, more than other, the longer we live, we think ourselves bound, and endeavour to do better and better service unto God, and to make him amends for our negligence past, all the days of our life before. CHAP. VII. Of the Persons that are to make this trial. HItherto of the trial itself. The Persons that are to make this trial, are ourselves, upon ourselves: Let a man therefore (saith the Apostle) examine himself. The reason whereof is evident: for it is not possible, that another man should by trial find out, what is in our hearts and consciences. For though another should use never so many experiments, and try never so many conclusions upon us; yet may we through our hypocrisy, & cunning dissimulation cousin and delude him, though he were the wisest man, and severest inquisitor in the world; Yea, our own hearts are so full of fraud and guile, that if in this trial & examination of ourselves, we do not proceed by a sound & sincere rule, ourselves shall exceedingly cousin ourselves; & we shall conceit, that that grace is in our hearts, which was never in them indeed and truth. Doth not experience teach us, That some persons have made great shows of piety, and more than an ordinary profession thereof, insomuch that they have seemed, not only to others, (but out of doubt, even to themselves) to burn in zeal, to some special Truths, and causes of Christ, who yet afterwards have proved detestable Apostates, and bloody & desperate persecutors of that in others, which themselves have professed? The Lord seldom leaves his Church without some notorious example or other of this kind; that we might the more narrowly try & examine the sincerity of our hearts, and take heed we be not deceived with shows & semblances of grace, in stead of substances. This trial of ourselves, doth not exclude the trial which others (as far as they are able) are to make of us, especially our Governors, Teachers, and Instructors, such as have the Cure & charge of our souls: but it rather strengtheneth & confirmeth the same. For they who in singleness of heart shall once set themselves to this work, shall find it of that difficulty, that they will be glad of any furtherance and direction that they can get. For those Trials and Examinations, that others use to make of us, are but helps and directions, how we may (in the best manner) try & examine ourselves. Those therefore, who are so ready to conclude from hence, that others have nothing to do to examine them, because they are here required to examine themselves: might as well conclude, that no body else is to care for, or do good to them; because they are to care for, provide for, and do good for themselves. But the truth is, such persons as are not willing that others should examine them, do never purpose to examine themselves; but are guilty to themselves of Ignorance and Gracelessness, and affect the same: And therefore had rather live and rot therein, then discover it to others, though they might have help thereby. Indeed, if this were the end of such trials, to find out the defects, wants and infirmities of our brethren, to the end that they may be drawn forth to punishment, or that we might have matter of contempt or derision against them, it were somewhat to except against it. But seeing the use and intent thereof, is to find out what spiritual grace the Examinant wanteth, to the end that the best means might be used to supply the same: Is it not strange, that any should be found unwilling to submit unto the same? much more to judge it an injury and wrong? If a rich man should come to a poor man, and in love and pity examine him of his estate, desiring to make known unto him what he wants: whether money, corn, or other provision for himself, his wife and children, promising to supply the same: Were he not a strange man, if being in extreme want, himself, wife and children ready to starve with hunger, he should murmur and grudge at this rich man, and ask what he had to do to examine him? Verily, thus it is with many poor ignorant souls amongst us: the more they stand in need of spiritual relief, the less they can endure to be examined of their poverty and nakedness, by those who are desirous, to help & relieve them the best they can. But we may note hence. 1 That this is not sufficient to make a worthy Receiver, That upon trial & examination made by others, he be found worthy. A man by wise and politic carriage, may so demean himself that (even the best) and holiest, and learnedst after that they have sifted him to the uttermost, shall find no just matter of exception against him. And many bear this mind, that if they can so behave themselves, as no man else can accuse them, though they be guilty to their own conscience of never so many corruptions; that then they are worthy enough of Christ, and this Sacrament, and all other prerogatives of Christians. But the Apostle teacheth us here, never to judge ourselves tried enough, but when we are approved to our own souls and consciences. For the strictest Inquisitors, may free and acquit us, when our own consciences have a thousand capital crimes to arraign, convict, & condemn us of. Let us not therefore, in the matter of our own worthiness, so much rely upon the judgement of others, though it were of the best in the world, as of our own consciences, which are better able to judge of our own inward estate, than all the world beside. But most judge themselves christians worthy enough, if no man else be able to lay any special unworthiness to their charge. But then the Apostle would have sent us to others, (and not to ourselves) to be tried and examined. 2 This duty of trying and examining a man's self, is of use to the best of Christians: for many times none feel in themselves more want of graces than they do, none are more dejected with the sense and feeling of their defects, than they are: And many times they think they want those graces most, with which their souls are most richly adorned. And thus much of the first duty, which the Apostle propounds as a special means, to prevent the profaning of this Sacrament. CHAP. VIII. Of the continuance in trial, till we find that we seek for. THe other duty propounded by the Apostle (but implicitly) is; That we give not over trying and searching of ourselves, until we find these graces in us. For the Apostles requires of him that examineth himself, That he eat of this bread, and drink of this cup. What? Is he to do this, whether in this search and trial he shall find any grace in himself or no? To what end then should a man make any such trial? This case is clear, that a man is not to receive this Sacrament, except after trial he find himself to be in the state of grace. But why doth not the Apostle, put in this caution and exception: First, Because he would thereby teach all Christians, so long to continue the trial and examination of themselves, until they have found in themselves (in some degree) the graces above specified: Secondly, To show that a man hath not tried and examined himself, in that manner which the holy Ghost meaneth, until he hath found in himself the grace's aforesaid. Thirdly, To teach, that he that hath this grace, but to search seriously within himself, shall in good time find these graces in himself. It is the precise promise of our Saviour, Seek and you shall find, Luke 11.5, 9 What an encouragement than ought this to be unto every one of us, to rifle and ransack our own souls, searching every corner of them, as one would search for a Mine of gold, seeing we are sure before hand to find the graces we seek for, and in and with them (which will be of more worth to us then a thousand worlds) a sealed pardon of the forgiveness of our sins; Yea, sure evidences and Indentures of a firm title to the kingdom of heaven. If a condemned man should be certified, that if he did make diligent search he should with out fail find the King's pardon; or if a needy beggar were informed, that if he would seek and search narrowly in such a place, he should be sure to find such treasures of gold and silver, as would make him a rich man as long as he lived; would any man pity either the poverty of the one, or the death of the other, if they should refuse in those cases to take pains to search? Much less are such to be pitied, that may find saving grace, if they will seek for it. Can there be a greater sign of a man that despiseth the grace of God, then in such a case as this is, not to seek after it; when a man may be sure to have it for the seeking after? Here we may note by the way, that the Apostle doth not only tie, the duty of Examination to the receiving of this Sacrament; but also the receiving of this Sacrament, to the duty of Examination: Not that we should never examine ourselves, but before the receiving of this Sacrament, or upon this occasion only; but that doing it upon this occasion, we should then after the doing of it receive, & not forsake the Table of the Lord. So that these points following, are plainly taught unto us by the Apostle. 1 That the danger of receiving unworthily, must not withhold us from receiving this Sacrament; but must make us so much the more studious, to use the means of worthy receiving the same. For the Apostle doth not say; Let a man therefore forbear to receive; but, Let a man therefore try and examine himself, and so let him eat, etc. So that the more dangerous it is to receive unworthily, the more must we endeavour to be worthy Receivers. And hence the Apostle infers this duty, from the danger aforesaid, as if he should say; Every Christians stands bound to receive this Sacrament; yet seeing the danger of unworthy receiving is so great; our duty is the more carefully to study how we may be worthy Receivers. 2 That all Christians which are bound to receive, are bound to make this trial before they receive. 3 That after we have made this trial, it is a sin not to receive this Sacrament. CHAP. IX. Of the curse that follows, the neglect of the trial aforesaid. THus much of the duties, necessary to the worthy receiving of this Sacrament. The Apostle furthermore urgeth, & presseth the Church of Corinth (and us in them) to this duty. And this 1 In general, by showing the curse that they incur, which without this Trial do eat unworthily. 2 In special, by showing what signs and tokens of that curse, was amongst the Corinthians themselves. The curse he first propounds: and secondly affixeth the special ground and reason thereof. The curse propunded is this; That a man, not trying and examining himself, eateth and drinketh unworthily, and therein and thereby, eateth and drinketh his own damnation: That is, in stead of receiving any spiritual food, they receive thereby (except the special mercy of God prevent it) that which will be a bane & poison to their souls. The bread and wine received, shall be so far from being to them the body & blood of Christ, that it shall be unto them (as the sop was to judas) a means, in and by which Satan shall enter into them. They shall be so far from furthering their salvation thereby, that if they had no other sin, that should be sin enough, to pull upon their heads eternal condemnation. If God should turn these Elements of bread and wine (being unworworthily received) unto a bodily bane & poison unto us, would it not make us fear & tremble how we received them, and to try and examine ourselves thoroughly, before we presumed to receive the same? Surely, if upon our unworthy receiving, our bowels and entrails should be in danger to rot within us; yet, if no more evil than that should follow, it were nothing so fearful a matter as this is, to eat and drink our own damnation. As therefore we hate and abhor the damnation of our souls, we should hate and abhor the unworthy receiving of this Sacrament, and love & embrace those means, by which we may become worthy receivers thereof. The ground of the curse, is, because such do not discern the Body of Christ, that is, make no difference between that food, and those dainties which God prepareth & offereth in this Sacrament, even the precious Body and blood of our Saviour Christ, and other ordinary meats and drinks, eating and devouring the bread and wine, never looking after, nor regarding to eat and drink the body and blood of Christ exhibited thereby. What is this but to contemn Christ and his merits, and to offer a foul indignity to God, that prepares this feast? And how can they but endanger themselves to perish eternally, that discern not, nor look not after that food, by which they should live eternally. CHAP. X. Of the special signs and tokens, of the aforesaid curse in the Church of Corinth. THe Apostle more specially shows, the curse aforesaid, by certain special signs and tokens thereof in the Church of Corinth, viz. Certain special judgements of God, that at that time were inflicted upon divers persons, in and of that Church. These judgements were bodily afflictions, of divers sorts and degrees. Some were smitten with one kind of infirmity, and some with another, and some with death itself. For this cause (saith the Apostle) many of you are weak, & sick, and many sleep: verse 30. Hence we learn, 1 That we ought in a special manner, to reverence and religiously use those ordinances of God, the profanation whereof, he marks and brands with particular visible judgements. God's mere threatenings of death after this life, should be enough to terrify Christians, from the abuse of any of his ordinances: Much more than should they move us, when (as so many seals & Sacraments thereof) he shall annex thereunto sensible plagues & punishments in this life. We cannot but see, that many plagues & judgements are gone forth, from the Throne of God into the world; yea; into the Church; yea, into many of our houses, and upon our own persons: Neither do we see the judgements only, but we might see also (if we did not wilfully shut our eyes) for what particular sins GOD infflicteth many of them. Who is it that cannot see, that so many & so many plagues and vengeances have fallen, and do yet lie upon such and such men, for their murders, thefts, adulteries, treasons, perjuries, drunkenness, etc. And yet neither the sight of these judgements, no nor the sense and feeling of some of them in our own persons, will serve to restrain us from those sins; But in the midst of so many judgements these sins abound, and as it were triumph over them. 2 We may learn, that the unworthy & profane receivers of this Sacrament, do not only eat and drink therein a spiritual judgement (which hypocrites and carnal men do not so much care for;) but even bodily judgements also, so that it may prove in the end & effect no bet, rthen a very bane & poison unto our bodies, & a means of many grievousiseases, yea and of untimely death. For so it proved (we see) to some of these Corinthians; and we can plead no special privilege. The more therefore that we may love our bodily lives & health the more; let us make conscience of the former duties. These kind of judgements here mentioned, are no strangers amongst us; yea the hand of God in this kind hath lain a long time heavy upon us; and though we cannot precisely say (as the Apostle here doth,) That for this very cause, some of us are afflicted, with this disease & some with that, and so many with the pestilence, etc. yet having such a precedent set before us, in the Word of God, of such a sin, punished with such judgements, it being too apparent, that not only the same sin doth reign amongst us, but that also the same judgements lie in great weight and measure upon us; we have just cause to fear, that amongst others, this very sin is one cause thereof. And therefore, in seeking to remove these judgements, let us have a special care amongst other sins to reform this. 3 So oft as any of us are guilty unto ourselves, of unreverent and unworthy receiving of this Sacrament, and the more free we have been withal, from any of these judgements, in the greater danger we should fear ourselves to be. For we are indebted, so many deaths and sicknesses to the Lord, which (except we prevent betimes with true Repentance) we shall be sure to pay, with the interest, either in this life, or in another. For the Lord as much hates this sin in us, as in the Corinthians, and will be sure at some time or other, by one means or other, to punish it severely; And the more he defers to punish it, the more severely he will do it, when he takes the rod once into his hands. Let us then in the fear of God take heed, how in this case we too much abuse the patience and long suffering of God; patience wounded becomes fury. For the further enforcing of this, the Apostle shows, First, the justice of God in this curse of his: Secondly, his Mercy. His justice, in that he had not thus sharply judged them, if they had judged themselves. For (saith he) if we would judge ourselves, we should not be judged, v. 31. As though he should say: We may thank ourselves for these and such like judgements that lie upon us, and can no way blame God for them. For it is just with him, the best of us being so sinful as we are, that when we will not judge and condemn ourselves, we should be in such a manner judged and condemned by him. Hence we may learn, 1 That the best means to prevent any judgement of God, whether temporal or eternal, is, to accuse, arraign, judge & condemn ourselves: and contrarily, the surest way to pull down all sorts of judgements upon ourselves, is to justify ourselves, and to glory in the merits of our own righteousness. Would we then in most effectual manner, prevent sickness, shame, death? Let us examine ourselves, and search what sins are in us, and pass the severest sentence of condemnation against ourselves that may be. The more (if it be done unfeignedly) we shall condemn ourselves, the more the Lord will justify us. 2 The due trial and examination of a man's self, and the judging & condemning of a man's self, do one necessarily follow upon another. Otherwise there is no good coherence of these words with the former. He then, that shall carefully & conscionably examine himself, shall be sure to find matter enough in himself, to judge and condemn himself for. So that he doth most worthily eat and drink this Sacrament, that shall discern in himself most matter of judgement & condemnation: and none more unworthy receivers thereof, than those which can find nothing in themselves to judge & condemn themselves for. He shows secondly, the Mercy of God towards them herein. That these judgements (unto them that can make right use of them) are but fatherly and loving chastisements and instructions, to keep them from the common condemnation of the world. But (saith he) whilst we are judged, we are chastened (or nurtured and instructed) of the Lord, because we should not be condemned with the world. As if he should have said: You are notwithstanding to behold God's mercy towards you, shining in this justice of his. For he doth not this out of any hatred he bears to any of you, that are humbled under this hand of his, & can make a good use thereof. But as a loving and dear father chasteneth and correcteth his child, when he sees him in any fault, not that he might be avenged of him, but only thereby to terrify him and keep him from such courses, as might bring him to the gibbet, or gallows, or any other such shameful end: So God exerciseth you with these temporal chastisements, that thereby he might keep, and restrain you from following such courses, as might bring you (with the rest of the wicked world) to eternal damnation. The consideration hereof, should not embolden us to be the less careful of the former duties, but rather to make more conscience of them. For howsoever those who receive this Sacrament unworthily, do not so eat and drink their own damnation, that there is no means or hope of mercy left unto them being fallen into this sin, and though these temporal judgements, which God inflicts as signs and tokens, that therein they eat and drink their own damnation, are to some persons the effects of God's love, & the means to save them from that damnation: Yet cursed and desperate must their state needs be, that shall in such a manner abuse, so great a mercy & love of God; yea, these temporary judgements, do so far forth only proceed from his love, as they are sanctified unto us, and made holy instruments, in and thorough them, to see and behold what an odious and damnable sin it is to receive unworthily; and so they become a good means, to make us repent of it, and forsake that sin. In others they are but the forerunners of eternal punishment. Thus much for our help and direction, that we may be worthy and fruitful receivers of this Sacrament. The Lord for his mercy sake pardon our former wants herein; and move our hearts to the careful performance of all these duties; that so we may not only avoid the judgements, which unworthy receivers are in danger to fall into; but that we receiving these Mysteries worthily, may in and by them, receive the assurance of that grace and mercy, which is shadowed and represented by them, even the full and perfect Redemption of our bodies and souls, through the sacrifice of Christ's body, and his most precious blood shed upon the Cross, Amen. FINIS. A Brief form of Examination. Containing occasionally the main Principles of Religion. I. Question. WHat is a Sacrament? A. A mystical sign ordained of God, to represent and seal to the worthy receiver, salvation by Christ jesus, Mat. 28.19, 1 Cor. 11, 23. Gen. 17, 7. Ro. 4, 11. Q. Who is Christ jesus? A. The eternal and only begotten Son of God; & our only Saviour, Matt. 3, 17. Rom. 1, 3. john 1, 14. 1 Tim. 2.5. Heb. 2, 17. The Questions thus marked with a star, may in thy Examination be used or omitted, as time or ability of the Person requireth. * Q. What is God? A. An infinite and eternal Majesty; the Creator and Governor of the world, Psa. 139, 7 1 Kings 8, 27. Esa. 44, 6 Psal. 90.2. Gen. 1.1. Psalm. 19 Zach. 9, 10. Prou. 15.3. * Q. How many Gods are there? A. Only one in three Persons, joh. 17 3. Ex. 20, 2. 1 Cor. 8, 32. 1 john 5.7. * Q. Which be those three Persons? A. God the Father, God the Son, & God the holy Ghost, Matth. 28, 19 II. Q. How is Christ our Saviour? A. By redeeming us from hell, & purchasing heaven for us, Mat. 20.28. john 3, 14, 15. Q. What is heaven? A. A place of everlasting joy & glory, Mat. 25, 34. Luk. 16, 22. 1 Cor. 2, 9 Reu. 21, 23 & 22.1.2. Q. What is hell? A. A place of everlasting torment, Luk. 16 23. Reu. 20.10. Matth. 25.46. Esa. 30, 33. III. Q. How came we in danger of hell? A. By sin, Rom. 5.10. Gen. 2, 17. Ro. 5, 12. Q. What is sin? A. A breach of God's Commandments, 1 joh. 3, 4. Rom. 7, 7. Gal. 3, 10. Q. What are those Commandments? A. God spoke, etc. Q. Have all men broken these Commandments? A. Yea all without exception, Rom. 3, 9, 10. Rom. 3.23. Gal. 3.22. Q. Doth every breach of these Commandments deserve everlasting torment in hell? A. Yea verily, Rom. 6.23. Gal. 3, 10. Deut. 27, 26. FOUR * Q. How many sorts of sin are there? A. Two: Original and Actual. * Q. What is Original sin? A. A corruption of nature, whereby we are inclined to the breach of all God's Commandments, Psal. 51.5. Rom. 7, 18. & 8, 7. & 7, 14. * Q. Is this corruption in all? A. Yea: Gen. 8, 21. Rom. 5, 12. * Q. How came we to the same? A. By the fall of Adam, our first father. Rom. 5, 12. 1 Cor. 15, 22. * Q. How did he fall? A. By eating of the fruit of a tree, that God had forbidden upon pain of death, Gen. 3, 6. * Q. What is Actual sin? A. A particular breach of God's Commandments, in thought, word, and deed, arising from Original corruption, Goe 6, 5. Gal. 5, 19 Eph. 2, 3. Rom. 3, 13. V Q. By what means hath Christ redeemed us from hell, and purchased heaven for us? A. By fulfilling the Law, and dying for us, Phil. 2, 8. Mat. 5, 17. v. 3.15. Revel. 5, 9, 1. Heb, 9, 15. * Q. How could the Son of God, being God, perform this? A. He took upon him our nature, & so became God and man in one Person. joh. 1, 14. Rom. 9, 5. * Q. How did he take our nature upon him? A. He was miraculously conceived by the holy Ghost in the womb of a Virgin. Esa. 7, 14. Matt. 1, 20. Luk. 1, 35. john 1.14. Q. What death did he die for us? A. An accursed death upon the Cross, Matt. 27, 35. Gal. 3, 13. Q. Was there no other means to save us? A. No verily, Acts 4.12. Rom. 7.23, 24. * Q. Doth our Saviour Christ then continue still under death? A. No: but he rose again the third day, and ascended into heaven, & there sitteth in all glory, at the right hand of his Father, making intercession for us, joh. 20 Mat. 28. Acts 1. Acts 2, 31. 1 Cor. 15. Mark. 16.19. VI Q. Shall all men be saved by Christ? A. No: but such only (if they be of years) as by Faith and Repentance become new men. Eph. 3, 17. Col. 2, 12. joh. 3, 16. & 1, 12. Act. 13, 39 Mar. 1, 4, 15. Acts 20.21. joh. 6, 35. Q. What is Faith? A. A confidence in the merits of Christ only for salvation, Act. 16, 31. john 1, 12. Q. What is Repentance? A. An unfeigned hatred of all sin for Christ's sake, Acts 3, 19 2 Cor. 7, 10, 11. Mat. 3, 7, 8, 10. VII. Q. By what means do we attain unto Faith and Repentance ordinarily? A. By the preaching of God's Word, Ephes. 1.31. Rom. 10.17. Q. What is God's Word? Answ. His revealed will contained in the writings of the Prophets and Apostles, 2 Tim. 3.15, 16. 2 Pet. 1.20. Luk. 24.27. 2 Pet. 3.2. Q. What were those Prophets and Apostles? A. Men that writ by divine inspiration, 2 Ti. 3.16. 2 Pet. 1.21. * Q. What be the parts of God's Word? A. The Law and the Gospel. * Q. What is the Law? A. That part of God's word, which showeth the cursed estate that all men are in by reason of sin, Galath. 3.19. Rom. 3.20. * Q. What is the Gospel? A. That part of God's word which showeth, how we are freed from that curse by jesus Christ Act. 16.30. john 3.16. Mar. 1.1. VIII. * Q. Where is God's Word ordinarily preached? A. In the Churches of Christ. * Q. What are the Churches of Christ? A. Holy Assemblies, joining, ordinarily, and orderly together in the worship of God, 1. Cor. 1.2, and 2. 2 Cor. 1.1. Tit. 1.5. * Q. Wherein consists the worship of God? A. In hearing the Word, receiving the Sacraments, and Prayer, Mat. 28.18. 9 Act. 15.21. 1 Tim. 2.1. 1 Corin. 11.23. IX. * Q. By whom is the Word of God preached? A. By the Ministers of Christ. Eph. 4.11, 12. * Q. Who are the Ministers of Christ? A. Such as having gifts given them of God, are set a part by the Church, to preach the Word, admininister the Sacraments, and to be the mouth of the people unto God in prayer: Heb. 5.4. Rom. 10.15. Rom. 1.20. X * Q. Do all attain unto Faith & Repentance unto whom the Word is preached? A. No: but those only in whom God of his special grace, works the same by his own Spirit, Act. 16, 14. Eph. 2.8. Rom. 10.17. * Q. Who are those? A. His Elect. Acts, 13, 48. * Q. What are they? A. Such as from all eternity he hath purposed to save by jesus Christ. Rom. 9, 22.23. 1 Thes. 5, 9 * Q. Is there any thing in them above others that moveth God hereunto? A. Nothing in the world, but his own mere good will & pleasure, Eph. 1.4, 5, 11. Rom. 9. 18-22. * Q. Why doth he vouchsafe this grace to some? A. For the praise of his glorious Mercy, Ro. 9, 23. * Q. Why doth he deny this grace to other some? A. For the praise of his glorious justice, Rom. 9.22. XI. * Q. What shall be the estate of those, that attain unto Faith & Repentance? A. They shall in this life daily grow and increase therein. Psa. 1, 3. * Q. by what special means shall they grow and increase therein? A. By the due use of the Word, Sacraments, and Prayer. * Q. But what shall their estate be after this life? A. There sonles shall go to heaven, and there remain till the last day, and then both body and soul shall be united again, and both shall continue with Christ in all glory in heaven for ever and ever. * Q. What is the last day? A. A day of general judgement, wherein all flesh shall be raised from death, and receive final sentence from God, for that which they have done in this life, Matth. 25, 31, etc. * Q. What sentence shall pass upon those that repent and believe in Christ? A. They shall be acquit from all their sins, and received into everlasting glory, Mat. 25, 24. * Q. What sentence shall pass upon the rest? A. All their sins shall be discovered and laid to their charges, and they shall be cast body and soul into hell fire, Mat. 25.41, etc. XII. Q. How many Sacraments are there? A. Two: Baptism, and the Lords Supper, Mat. 28, 19 1 Cor. 11, 23, etc. * Q. What is Baptism? A. A mystical washing with water, in the name of the Father Son, and holy Ghost. Tit. 3, 5. Mat. 28, 1●. * Q. What doth water specially signify? A. The blood of Christ, Eph. 5.25. * Q. What doth the washing signify? A. That we are freed from the guilt of sin, and sanctified by the merits of Christ; especially by his death and bloodshedding, Ephes. 5.26. Mar. 1.4. Act. 2.38. Tit. 3.5. 1 Cor. 6.11. * Q. Who are to be admitted to Baptism? A. All that truly profess Faith and Repentance: and their Infants: Act. 2.38, 39 Act. 8.37. Gen. 17.7. 1. Cor. 7, 14. * Q. Who are those? A. Such as do nothing that is manifestly contrary thereunto in the knowledge of men, or if they have done any thing, give good signs of special repentance for the same. * Q. How oft are they to be baptized? A. Only once. * Q. When are they to be baptized? A. Assoon as they can be admitted thereto by the Church where they are called to live, Act. 2.41, &. 8, 36. &. 10.7. XIII. Q. What is the Supper of the Lord? A. A mystical communion in breaking and eating of bread, and drinking of wine in special remembrance of Christ, Matth. 26.26. 1 Cor. 10.16. Q. What doth the bread and wine signify? A. The Body & blood of Christ, 1 Cor. 10.16. Q. What doth the breaking of the bread signify? A. Those pains he endured in soul and body for our salvation, especially upon the Cross, 1 Cor. 11, 24. Q. What doth the eating of the bread, and drinking of the wine signify? A. That by the virtue of his merits (especially of his death and bloodshedding) applied to us by Faith, we are not only freed from eternal death in hell, but shall live with him in heaven for ever and ever. Q. Who are to be admitted to the receiving of this Sacrament? A. All, that having been baptized, continue in the true profession of Faith and Repentance, 1 Cor. 11.27, 28, 29. Q. How oft are they to receive the same? A. As oft as it may conveniently be administered in that Church, in which they have calling to live, Act. 2.42. & 20.7 XIIII. Q. Who are worthy Receivers of this Sacrament? A. Such as bring a holy appetite thereunto, Mat. 5.6. Q. What is that appetite? A. A spiritual hungering and thirsting after Christ jesus and his merits. Q. Whence doth this appetite arise? A. From a sense of the weakness of our Faith & Repentance, and a desire to have them strengthened, Act. 2, 37, etc. XV. Q. How may we come to this true sense? A. By preparing ourselves before hand thereunto. Q. How are we to prepare ourselves? A. By examining the sincerity of our Faith and Repentance, by the special fruits thereof: 1 Cor. 11, 28. Q. What are they? A. A constant and conscionable care to use all means for the getting and increasing of them, and a resolute purpose & endeavour to obey God in all things for Christ's sake. XVI. Q. What if we be unworthy receivers of this Sacrament? A. We shall then eat and drink our own judgement, 1 Corin. 11.27, 29. Q. What if we contemn or neglect to receive this Sacrament? A. We therein declare that we contemn or neglect that which is signified thereby and offered therein, 1 Corinth. 11.29. Q. What if we receive the same worthily? A. We shall receive thereby Christ himself, and in him more & more assurance of our salvation, 1 Cor. 10.16. Q. What if we shall be unjustly put from this Communion? A. God in this case will accept our will for the deed. FINIS. The Doctrine of Communicating worthily in the Lord's SUPPER. Delivered by way of Question and Answer, for the more familiar instruction of the simple. By A. H. The fifth Edition, reviewed, and corrected by the Author. LONDON Printed by john Beale for joice Macham Widow. 1617. To the Reader. GOod Reader, after I had yielded to the publishing of mine own poor meditations upon 1 Cor. 11.23. there came to my hands in writing, this ensuing Treatise, written some years since by a godly and faithful Pastor, for the direction of his own people, in the worthy receiving of the Sacrament of the Lords Supper, at what time he was first called unto them. In the perusal whereof, I being in myself well persuaded of the fullness and perspicuity of that doctrine of preparation, which it propoundeth to entreat of, the orderly method of every part thereof, the plain and familiar handling of the matter, & that it did supply many needful points of instruction that are wanting in mine own Treatise; I was earnest with the Author to give me leave to publish the same, and to adjoin it as an ornament and help unto mine: which with much impportunitie at length I have obtained. For the spiritual good that thou shalt receive thereby, bless the Lord; and pray for the Author, that God would restore him again, to that former liberty in his Church, which heretofore to the glory of God, and the comfort of many a Christian soul, he hath enjoyed. Thine in the Lord, W. B. The Sum and Contents of the Doctrine following. NOne can receive worthily, that prepareth not himself carefully. Page 2 Three reasons for the necessity of examination. page 3 The first use of this doctrine. Page 8 Ministers bound to examine the communicants. Page 9 The people ought willingly to yield to be examined, & the reasons why. Page 10 The worthy receivers, are not deprived of the benefit of the Sacrament, in communicating with them which are unworthy. Page 12 Yet it maketh to the comfort of the worthy receiver to communicate with the godly. Page 13 A second use of the Doctrine, touching the necessity of preparation. Page 14 A sincere desire to the Sacrament, necessary to the worthy receiving of it. Page 17 This desire must rise from the consideration. Page 18 1. Of the necessity of this Sacrament. Page 19 2. Of the benefits received thereby. Page 20 For thereby 1 we make solemn profession of our faith. Page 20 2. We bind ourselves to continue in the faith. Page 21 3 We receive confirmation and increase of faith. Page 22 For it assureth us, that through the merits of Christ, we shall persevere in the state of grace. Page 23 1 By presenting most sensibly and clearly Christ and his passion, and the benefits received thereby. Page 26 For we have here not one element only to represent his body, but another to represent his blood. Page 28 The bread is broken, and the wine poured out in our sight. Page 30 We have here not meat alone, but meat and drink. Page 32 Yea, the elements we receive here, are bread and wine. Page 34 We eat the bread, and drink the wine. Page 36 2 By offering unto us, and applying Christ and the merit of his passion most particularly. Page 36 3 By exhibiting verily, and giving Christ unto us, and the merit of his passion. Page 37 For Christ is indeed present with this Sacrament, and truly given and received in it. Page 38 Yet is not Christ corporally present there. Page 39 Though the bread & wine be called the body and blood of Christ. Page 43 4 By representing and confirming to us our communion with all the faithful. Page 44 This Sacrament is to be administered publicly Page 46 Reasons against private communions. Page 50 The benefit aforesaid, not to be received by any use of bread and wine, but only in this Sacrament. Page 53 For only here they are consecrated Page 54 We may receive the Sacrament from none, but the Minister of the Word. Page 56 How far forth it is needful that the Word be preached at all times, when the Sacrament is to be administered. Page 62 The elements being consecrated, are not changed in their substance, but in their use only. Page 64 The use of the Doctrine concerning that desire to the Sacrament, which is to be in every communicant. Page 68 That we are bound to receive this Sacrament as oft as it is administered. Page 70 Want of charity, or other worldly distractions, no sufficient excuse for not receiving. Page 73 The great fault of them which receive this Sacrament, without any desire or sincere appetite. Page 76 How far forth Magistrates may command, and compel their subjects to receive this Sacrament. Page 77 Knowledge is necessary to the worthy receiving of this Sacrament. Page 79 Reasons of this Doctrine. Page 81 Use of this Doctrine. Page 83 Faith is necessary to the worthy receiving of this Sacrament. Page 85 Reasons of this Doctrine. Page 86 What motives there are in the Word to persuade a man to believe. Page 88 Use of the Doctrine concerning the necessity of faith. Page 90 Repentance is necessary for the worthy receiving of this Sacrament. Page 93 Reasons of this Doctrine. Page 94 The use of this Doctrine. Page 95 Newness of life necessary to the worthy receiving of this Sacrament. Page 99 Reasons why it is necessary. Page 99 The use of the Doctrine. Page 101 Charity necessary to the worthy receiving of this Sacrament. Page 102 Reasons of the necessity thereof. Page 104 The use of the Doctrine. Page 106 Motives to persuade to forgive wrongs. Page 106 How far forth a Christian is bound to love and think well of all men. Page 111 How far forth we are bound to forgive injuries. Page 113 Cautions and rules to be observed in going to law. Page 116 How our faith is to be renewed before we come to the Lords table. Page 120 How repentance is to be renewed before we come there. Page 121 How our charity is to be renewed. Page 122 That weak Christians are not to forbear communicating in the Lord's Supper. Page 123 Prayer to be used before we come to the Lords Supper. Page 127 That it is not necessarily required to receive the Sacrament fasting. Page 128 What outward behaviour & actions are required of us, during the time of the administration of this Sacrament. Page 129 What inward affection and disposion of heart, is required whilst this holy action is in hand. Page 133 joy and cheerfulness required in communicating at the Lords Table. Page 139 What things to be performed by us, after we have received. Page 140 FINIS. The Doctrine of Communicating worthily in the Lord's SUPPER. Delivered by way of Question and Answer, for the more familiar instruction of the simple. Question. HOw many things are required of them, that would receive the Sacrament of the Lords Supper to their comfort? Answ. Three; First, a diligent and careful preparation of themselves, before they come to receive it. Secondly, a reverent & attentive disposition of body and mind in the receiving of it. Thirdly, an unfeigned endeavour to feel, & find in themselves the fruit of it, after they have received it. None can receive worthily, that prepareth not himself carefully. Q. What is that preparation that is required of every one, that would receive this Sacrament to his comfort? A. Every one (even such as have made best proceed in religion) before he presume to come to the Lords supper, must fequester himself from all other business, that might any way distract him, & carefully set his whole mind and heart upon this work that he is to go about, taking some time to examine himself, whether those things be in him, that may make him a worthy Receiver of this holy Sacrament. Q. 3 Reasons for the necessity of this preparation. What reasons may be given to show the necessity of this so careful an examination, & preparation of ourselves before this sacrament? A. First, 1 Our natural unfitness to serve God. 2 Gods strict commanding of special preparation in this case. such is the untowardness & corruption of our hearts, a Ex. 19.10 1 Sam. 16.5 joel. 2.15 16 job 11.13 Psa. 108.1 Eccl. 5.1 Exo. 20.8 2. Chro. 12 14 that we are unfit to do any special service to God, till we have taken some pains to prepare ourselves thereunto. Secondly, there is no part of his service, before which the Lord hath so straightly enjoined this preration, as before the receiving of this Sacrament. Before the Passover (which was in substance the same with this Sacrament, and in the place whereof this was ordained by Christ:) the Lord did not only b Exod. 12 3, 6 command that the Lamb should be taken out of the flock three days before it was to be sacrificed (that his people might thereby be admonished to employ themselves, during that time, in fitting of themselves unto that service) c 2 Chro. 35, 6 but also he enjoined them a special preparation before they came unto it: & the Apostle affirms of this Sacrament, that even they that are believers, d 1 Cor. 11 27.31 may & shall certainly receive it unworthily if they do not examine and judge themselves before they come. Thirdly, the extreme danger, that he casteth himself into that receiveth it unworthily, should make every man afraid to come rashly, unreverently, or unpreparedly unto it. Q. 3 The danger of unworthy receiving. How may their danger appear to be so great, that receive this Sacrament unworthily? A. In eating of this bread, and drinking of this wine, e 1 Cor. 11 29.34 they shall eat & drink the judgement & curse of God. Q. By what judgements hath God been wont to punish such as have profaned, or unreverently used this, or any other of his Sacraments? A. Sometimes by corporal and outward plagues; f 1 Sam. 5.6 7.9.11.12 & 6. 19 as he did them that in the days of Samuel, used the Ark without due reverence; and them, g 2 Chr. 32 20 in the days of Hezechia, that went to the Passeover, not being sanctified and prepared thereunto, according to the Law; and them h 1 Cor. 11 30 among the Corinthians, that went to the Lords table before they had examined and judged themselves. 2 Sometimes he punisheth them, as he i joh. 13.27 did judas (who with an evil & unpenitent heart presumed to receive the Passover) by stripping them of those beginnings of grace they had received, hardening them, & making them unable to repent; so as after they have received, they become twofold more the children of hell, than they were before. Q. What is the cause why the Lord is wont to be so severe, in punishing the unreverent and unworthy receiving of this Sacrament? A. Because the unworthy receiver, k 1 Cor. 11 27 is guilty of the Body and Blood of Christ. Q. How can that be, seeing he receiveth it not, but the outward signs only? A. Because l 1 Cor. 11 29 he discerneth not the Lords Body, nor judgeth and esteemeth so highly & reverently of this his holy ordinance (whereby the same is represented and offered unto us) as he ought; but accounteth it as common bread & wine, which the wicked as well as the godly have title unto. Which is far greater dishonour and contempt done to God, then could be done to any King, if his picture or arms, that hang up in some public place, should be spit upon, or pulled down, or broken and trampled on by any of his Subjects. The first use of this doctrine. Q. What use are we to make of this that hath been said, touching the necessity of preparing ourselves aright before we come to the Lords table? A. First, that therefore m 2 Chr. 23 19 & 35, 6 jer. 15.19 Matt. 7.6 1 Cor. 5.2 7, 13 the Minister and Church must do that which in them lieth, to keep from this Sacrament all such as are unworthy and unprepared. Q. Why so? A. Because else, n 1 Sa. 2.29 they consent to the great dishonour that the unworthy receiver doth unto God; and o Leu. 19 17 Jude 23 unto the certain peril that he casteth his own soul into; and so make themselves liable to that plague, whereby God p 1 Cor. 11 30. & 5.2.6 hath been wont to punish whole congregations, that have willingly tolerated so great an abuse. Q. Ministers are bound to examine the communicants. Is then the Minister also bound to examine such as he admitteth unto this Sacrament, and not to receive indifferently all that shall offer themselves? A. He is: for if at all other times q Pr. 27.23 jer. 6.27 Act. 20.28 Phil. 2.19 1 The. 3.5 he must be diligent to know the estate of his flock, that he may accordingly be able r 2 Ti. 2.15 to divide the Word of truth aright unto them, & s Lu. 12.42 give them their portion of meat in due season; then much more must he be careful to know then at that time, when he is to admit them to this holy Sacrament. The people should be willing to be examined, and why. Q. Then the people must also be willing to have their lives looked into, and their knowledge examined by their Pastor, and to make known unto him their spiritual estate, that so with comfort and boldness he may admit them? A. Yes verily: for first, seeing God required t Mat. 3.6 Acts 8.37 of them that (being at the years of discretion) were to be baptized, that they should first make known unto the congregation or Minister, their faith & repentance; he doth surely every whit as much require this of them that are to come to the Lords supper. Secondly, as every Christian is bound to acknowledge his Pastor, a 1 Ti. 2.12 Heb. 7.7 his superior in all matters that belong to God's worship, and to his own soul, and therein b Deut. 17 11.12 1 Thes. 5 12.13 Heb. 13.17 to obey him, & submit himself to his direction in the Lord: so is he then especially to show his obedience to this ordinance of God, when he intendeth to be partaker of this Sacrament, because their is no one action of the ministry, wherein the necessity & dignity of that function, is more set forth and commended by the Lord unto his Church, them c Matt. 3 14.15 in the administration of the Sacraments, that is committed unto them. Neither is there any time wherein it more behoveth his Pastor to inquire into his estate, then when he is to admit him unto the Lord's table. The worthy receiver not deprived of the benefit of this Sacrament, by communicating with the unworthy. Q. But if they that are notoriously unworthy be (through the negligence of the church and Pastor) admitted to the Sacrament; can that deprive the faithful that receive with them of the benefit and comfort of the Sacrament; or ought they for that cause, to keep themselves from it? A. No: for first, no man's sin d Eze. 18.20 Gal. 6.5. can defile another or make God's promise or sacrament of none effect unto him, that is neither any way accessary unto it, nor hath power and authority to keep him from the Sacrament. Secondly, e Lu. 2.22 41. & 24.53 Act. 21.26 the holy Apostles, and our Saviour himself, did communicate in the service of God with those assemblies, wherein there were many notoriously wicked. Thirdly, if it had been so, f 1 Cor. 11 28 the Apostle would have required every man, not only to examine himself, but all those also with whom he is to receive. Q. Yet doth it make to the comfort of the worthy receiver, to communicate with the godly. Maketh it then nothing to our comfort, what they are with whom we do communicate? A. Yes: we should desire to receive with them, of whose holy profession and godly life we are well persuaded. Q. Why so? A. First, hecause in this Sacrament, we profess ourselves to be fellow members (as with the whole Church of Christ) so, g 1 Cor. 10 17 especially with those Christians with whom we do receive; and that we seek also and desire to be confirmed in that communion, & to become more & more like unto them, both in faith and conversation. Secondly, because both our love and zeal may be better kindled and stirred up, by h Matt. 18 19.20 Phil. 3.17 Ro. 1.11.12 the prayers & examples of such as we know to be godly, then either by the wicked or such as we know not at all. A seonnd use of the doctrine touching the necessity of preparation. Q. What other use is to be made of this doctrine, touching the necessity of preparing ourselves aright, before we come to this Sacrament? A. That every one should be i 1. Cor. 11 28 Gal. 4.6 careful to examine himself, and not rest in the approbation of the Minister or Church. Q. Why so? A. First, because a man k john 13.24, 28 may have a most wicked heart, & yet seem a good man to the Church, and be guilty also of many gross crimes that are unknown to his Pastor. Secondly, though a man live so, as his Pastor may discern just cause to doubt that he is not worthy (and consequently cannot admit him without grief) l Deut. 13 14, & 17.4 yet may not he refuse him till he be evidently able to convict him of some such thing as may prove him unworthy. Thirdly, it may so fall out, that though a man's crime be public and apparent, m Mat. 18 17 yet his Pastor may want power to keep him from the Sacrament. Q As you have showed the necessity of preparation, and the danger of such as receive unworthily, so tell me who may be accounted worthy to come to the Lords table? A. As no man can deserve to receive Christ and all his merits: so can none deserve to be admitted to the Lords table, wherein the same are represented and offered unto him; but all that through God's free grace are made n Luk. 3.8 1 Th. 2.12 compared with Col. 1 12 meet and fit to receive it, and come with such hearts, as it beseemeth men to bring to so holy & heavenly a banquet, o Reu. 3.4 compared with Luk. 20.35 are (in God's gracious acceptation) accounted worthy to come unto it. Q. Tell me then, which be those special graces which are necessarily required, for the making of us fit to come to the Lords table, & which by diligent examination we must labour to find in ourselves? A. They are six in number. First, a sincere & right desire of it: 2. Knowledge: 3. Faith: 4. Repentance: 5. Newness of life: 6. love. A sincere desire to the Sacrament, necessary to the worthy receiving of it. Q. To handle these in order; tell me first, what mean you by this sincere and right desire of the Sacrament, without which you say none can come worthily unto it? A. We must find in ourselves p 1 Chro. 28.9 Psa. 110.3 2 Cor. 8.10 12. & 9, 7 Mat. 3.13 15 Lu. 22.15 Acts 8.36 This desire must rise from the consideration. an unfeigned and earnest desire unto it, and come unto it with a willing mind, and an holy appetite and delight. Q. How may this sincere and right desire of this Sacrament be discerned? A. When it riseth from the serious consideration of these three things (which are the only reasons that should move us to come the Lords Supper) namely, First, the necessity of this Sacrament. Secondly, the great benefits that are to be received by it. Thirdly, the present need that ourselves do stand in, of all those helps that the Lord in this Sacrament hath provided for us. Q How may the conscience of a man be persuaded of the necessity of this Sacrament? 1 Of the necessity of this Sacrament. A. By considering that this is a part of God's q 1 Cor. 11.24.25 worship, which was ordained by Christ himself, even ʳ in the same night that he was betrayed; and that he did not only ordain it, and first administer it himself, but also gave commandment to his disciples (who did represent the whole Church, of which they were to be the master-builders) to take, to eat and drink it, yea to do that oft, which was done in the first institution thereof, in remembrance of him. So that though there were no benefit or comfort to be found in it; yet were we bound (in obedience to this ordinance and commandment of Christ) to come unto it. 2. Of the benefits received thereby. For thereby 1. We make solemn profession of our faith Q. But seeing you have said, that the consideration of the benefits that are to be received by it, is another reason whereby we should be moved to desire it; tell me, what benefits are those which a Christian may receive by this Sacrament? A. First, whereas every Christian is bound, not only to believe, a Esa. 44.5 Ps. 40.9, 10 Mat. 10.32 john 12 42, 44 Ro. 10.10 but also to take all good occasions of professing openly his Faith and Religion, as being glad to wear the livery and badge of his heavenly Lord & master; b Ex. 13, 9 Gen. 17, 11 1 Cor. 10 16, 21 For this cause Ezekia so earnestly exhorts all God's people to come to the Passeover, 2 Chr. 30.1, 5, & calls this a turning to the Lord, and renewing their covenant with him, 2 Chr. 30.6, 8. For this cause it is said they kept it unto the Lord, 2 Chr. 30, 1, & 35, 1. This one cause why Christ received the Sacraments, Matt 13, 15, Mar. 14, 12. Secondly, we bind ourselves to continue in the faith. the receiving of the Sacrament is one special means ordained of God, whereby we are to make public profession, that we are true believers and servants of God. Secondly, whereas every Christian (out of the sense and experience he hath of his own proneness to apostasy) c Deut 29.10, 12.2 Chr. 15, 12, 14. Neh. 9, 38, & 10, 28, 29. Ps. 119, 106. should by all good means bind himself, to continue in the faith and obedience of Christ, d Exo. 13, 9 Mat. 28 19 Gal. 5, 3. 1 Cor. 10, 2. the receiving of this Sacrament is ordained of God, to be as a solemn seal & vow, whereby we bind ourselves (as strongly as by an oath) to continue in the faith and obedience of Christ, and unity of his Church. 3 We receive confirmation & increase of faith. Thirdly, whereas every Christian e 1 Cor. 16, 13 1 Thes. 5 19.20 2 Pet. 3.18 is bound to use all good means, whereby his faith may be quickened, confirmed, & increased in him, the receiving of this Sacrament, is a principal means that God hath ordained for the reviving, strengthening, and increasing of our faith. Q. How may that appear? A. Because a singular promise of grace, and part of that covenant, which God hath made with us in Christ, is in a most comfortable manner taught and applied, and confirmed to us by this Sacrament. Q. What is that promise of grace, which is thus taught, applied and confirmed to us by this Sacrament? A. As by Baptism, It assureth us, that thorough the merit of Christ, we shall persevere in the state of grace. we were taught and assured, that through the merit of Christ's passion, and of it only, we were first received into God's covenant and favour, united to him and his Church, and so obtained remission of all our sins, and the grace of regeneration; so by this Sacrament we are taught and assured, that through the merit of Christ's passion, and of it only, we are and shall be kept in this blessed estate, nourished and confirmed in it, revived and comforted in all temptations. Q. Declare this more particularly and fully: & first tell me why it was necessary, that we should not only have a Sacrament of our first entrance into God's favour, and of our regeneration, but also another Sacrament of our nourishment & perseverance in the state of grace? A. First, f 1 Pet. 1.23 1 john 3.9 though the graces confirmed by baptism can never totally be lost, g Psal. 51.10.12 1 The. 5, 19 Reu. 3.2 yet (through our natural corruption and daily temptations) the assurance, strength and feeling of them will decay, unless they be nourished. Secondly, the only thing that causeth us to persevere in faith & obedience, and giveth us strength & comfort against all temptations, h Gal. 6. 1 john 5.4 is the remembrance and faith we have in the merit of Christ's passion, whereby i Heb. 7.25 & 12.24 he maketh continual intercession unto his Father for us; which it was needful we should be taught and assured of by this Sacrament. Q. What means and helps have we in this Sacrament to teach, apply, & confirm to us this promise of grace, in so comfortable a manner as you have said? A. First, Christ and his passion, and this nourishment and grace of perseverance, which we receive by the merit thereof, are most clearly and sensibly represented to us in this Sacrament. Secondly, Christ, & this benefit & merit of his passion, is more particularly offered and applied to us in this Sacrament, then in any other means. Thirdly, Christ, and this benefit of his passion, is by this Sacrament exhibited, given and confirmed to us most fully and effectually. Fourthly, the communion that we have with the true Church of Christ, and the mutual love that should be in all Christians one toward another, is more clearly and full represented and confirmed to us by this Sacrament, then by any other means. By representing to us most sensibly and clearly Christ and his passion, & the nourishment we receive thereby. Q. How may Christ be said to be so clearly and sensibly represented to us in this Sacrament? A. First, k Lu. 22.19 1 Cor, 11 24, 25 this is one end that this Sacrament was ordained for, to put us in remembrance of Christ. Secondly, by earthly creatures and outward actions ordained by God, whereof all our senses can judge and discern, and by that fit and near proportion that is between them, and that which is represented by them; the Lord doth in this Sacrament teach Christ unto us by all our senses, & l See how profitable and necessary, such sensible and visible instructions (ordained of God) have ever been esteemed. Gen. 9.13 Esa. 7.11 jer. 19.10 11 Acts 12.11 john 3.12 Rom. 4.11 consequently more plainly and familiarly them by the word alone. Q. But why did you say, that in this Sacrament the passion of Christ is so clearly and sensibly represented unto us? A. Because Christ in this Sacrament is represented unto us, in m Mat. 26 28 1 Cor. 11.24, 25 no other estate then that he was in when he was crucified; & the Apostle saith n 1 Cor 11.26 that so oft as we celebrate this sacrament, we show forth the Lords death till he come. Q. What helps have we here, to represent and put us in mind of the passion of Christ? For we have here not one element only to represent his body, but another to represent his blood. A. First, we have in this sacrament, not only bread, which signifieth his body; but wine, which signifieth his blood: whereby it is evident that Christ is here represented, offered and given unto us, as he was at that time when his blood was separated from his body. Q. But if the bread were dipped in the wine (as in some ancient Churches it was wont to be, and is yet used to be in some places) were it not every whit as sufficient to represent Christ unto us, as if they were given and received severally and apart? A. No verily: for first our faith in this Sacrament a 1 Cor. 11.26 is specially directed to the passion of Christ, as we have already showed. Secondly, b Act 20.28 Ephe. 1.7 Heb 13.20 1. Pet. 1.19 the death of Christ was not natural, but violent and bloody, c Lu. 22.44 Psa 22.16 joh. 20.25 & 19, 34 & in his passion his blood was separated from his body, and poured out and shed abundantly. Thirdly, it was necessary for our salvation, that Christ should not only die, but in his passion shed his blood for us, d Ex. 12.22 Heb. 11.28 Leuit. 16 14, 15 Numb. 19 3.5 Heb. 9.21 and so show himself that only true mean of the redemption of his Church, which was shadowed and figured in all the sacrifices under the Law. Q. What other help have we in this Sacrament, to represent and put us in mind of the passion of Christ? The bread is broken, and the wine powered forth in our sight, A. The bread is solemnly in the sight of the congregation broken in sunder, & the wine poured forth; & that by the ordinance and commandment of Christ. Q. May not then whole cakes (as amongst the Papists) be delivered and received in this Sacrament? A. No verily? Q. How may that be proved? A. First, because e Matt. 26 26 Mar. 14.22 Lu. 22.19 in all those places of holy Scripture, where mention is made of this Sacrament, this rite of the breaking of the bread is named: f Act. 2.42 & 20, 7. yea the whole action in this Sacrament is called breaking of bread: and g 1 Cor. 11 26 the Apostle, repeating the words of institution, mentioneth this rite twice. Secondly, because the inward action that is represented to us thereby, is most necessary for us to be put in mind of. Q. What is that? A. The h Esa. 53 5.6. breaking of the body of Christ, and shedding of his blood; yea all those infinite torments that he did endure both in body and soul for us. Q. As you have showed how Christ and his bloody passion is represented to us in this Sacrament; We have here not meat alone, but meat and drink. so tell me what helps we have here, to represent to our souls the nourishment & strength to persevere in the state of grace, which we receive by the merit of his passion? A. First, there is not one element only given and received here, but two; i john 16 54, 55, 35 to teach, that both meat and drink, that is sufficient nourishment for our souls, is to be found in Christ. Q. But if bread alone were given to God's people in this Sacrament (as in the church of Rome) were not that sufficient, seeing the blood of Christ (as of all other living men) was, and is contained in his body? A. No verily: that cannot be done without manifest sacrilege: for First, Christ in the institution of this Sacrament, k Matt. 26 28 Mar. 14.23 Luk. 22 20 ordained & l Matt. 26 26, 27 1 Cor. 11.25 commanded all his disciples (& in them the whole Church, which was, as I have before said, represented by them) that they should as well take and drink of the cup, as eat the bread. And m 1 Cor. 11.26, 29 the Apostle by virtue of this ordinance and institution, enjoined to all the Corinthians the use of the cup, as well as of the bread. Yea the Lord (as foreseeing this sacrilege of the Papists) hath n Matt. 26 27, 28 Mark. 14.23, 24 more expressly commanded the use of the Cup to all, than he hath done the use of the Bread. Secondly, it was necessary that we should in this Sacrament have two elements, that might represent the full and sufficient nourishment and refection that we have in Christ: o 1 Cor. 10.3, 4 for else our state had been worse, then of the people of God under the Law, & our sacraments less clear than theirs. Thirdly, in that state wherein Christ is represented, & offered to us in this Sacrament (namely in his passion) p Lu. 22.44 joh. 19.34 Yea the elements we receive here, are bread and wine. his blood was separated from his body. Q. What other helps have we in this Sacrament to represent to our souls, the nourishment and strength to persevere in the state of grace, which we receive by the merit of Christ's passion? A. First, bread and wine are given and received here, which are most generally used throughout the world; q Psa. 104 14, 5 Gen. 39.6 Matt. 6.11 the one for the strengthening and nourishment of the body; r Psal. 104.15. & ●. 7 Pro. 31.6, 7 1 Ti. 5.23 the other for the quenching of the thirst, refreshing them that faint, and cheering the heart of them that are in heaviness; and are therefore most fit to represent to the soul, the s joh. 6.35 strength and t Pro. 9.2.5 Can. 1.2, 4 & 5, 1 & 7, 9 john 15.1 Mat. 11.28 We eat the bread and drink the wine. refreshing it receiveth by Christ. Secondly, this Bread & Wine is not only received in this Sacrament, but u Mat. 26 26, 27 Mar. 14.22 1 Cor. 11.24 every communicant doth eat and drink it, and that by the commandment of Christ. Which action, as it is of all other the chief mean of nourishment, and maketh our food of the same substance with us, so is it most fit to represent the x joh. 6.35 40, 51, 36 Eph. 5.30 sound nourishment and comfort that we have by Christ, and that we are by faith made all one with him. 2. By offering to us, & applying Christ and the merit of his passion most particularly. Q. As you have showed how Christ & his passion, & this benefit we receive by the merit thereof, is represented unto us, so tell me now how all this is more particularly offered and applied unto us in this Sacrament, then by any other means. A. The Bread and Wine is a Matt. 26 26, 27 Mar. 14.22 Luke 22 17, 19 1 Cor. 11 24, 25 particularly offered, & every communicant (according to the commandment that is given in the Name of Christ) doth receive, eat and drink the same; which is most effectual to teach & persuade us, that the Lord doth offer and b joh. 6 32 Rom. 8, 32 give us the body and blood of his Son, & that (as it is the will of God c 1 john 3 23 that every one of us should) so every one that cometh worthily to this Sacrament, doth indeed receive and apply Christ to himself, for the nourishment and comfort of his soul. Q. 3. By exhibiting verily, and giving Christ unto us & the merit of his passion. Why was it said that Christ and this benefit of his passion, is not only represented and offered, but verily exhibited and given unto us in this Sacrament? A. Because this Sacrament is not ordained to be a bare and naked sign, or as a picture that puts us in mind of one that is absent, d Ro. 4.11 1 Cor. 10 16 but to be a seal also, with and by which the Lord doth verily convey & bestow Christ upon us, and confirm & make sure to us this benefit of his passion: as lands are passed and conveyed among men, by the sealing & delivery of Deeds and Indentures. For Christ is indeed present with this Sacrament, and truly given and received in it. Q. Is Christ then indeed present with this Sacrament? A. Yes verily: Christ himself is not only signified and represented, but truly present, given and received in this Sacrament; yet present to the believer, not to the Bread and Wine; not corporally, e joh. 6.63 but spiritually and sacramentally present: not offered by the Minister unto the body, but by the Lord, to the faith of the worthy Receiver. Q. Yet is not Christ corporally present here. How may it appear that Christ is not corporally present in this Sacrament? A. First, f 1 Cor. 10 3, 4 because the Sacraments which Gods people enjoyed under the Law, were in substance the same with our sacraments; & in them Christ was not corporally present, but only spiritually and sacramentally. Secondly, we receive no other thing, nor in any other manner in the Sacrament, than the Disciples did in the first institution thereof; and we are sure that Christ's body & blood were not corporally received by them, but only spiritually & Sacramentally. Thirdly, g joh. 13.1. & 14.2 19, 25, 28 & 16, 4, ●, 7 16, 28 as our Saviour did oft foretell his disciples that (in respect of his bodily presence) he should leave the world & go unto his Father, h Lu. 24.51 Act. 1.9.10 11 so he was indeed in the sight of them all taken up into heaven, and God (that cannot lie) hath i Act. 3.21 told us that the heavens must contain him until the end of the world. k Mat. 24.23 So that if any shall say unto us now, since the time of his ascension, here is Christ, or there he is, we are straightly charged not to believe it. Fourthly, we are sure l Heb. 10.5 that Christ hath but one body, and that his body even since his resurrection is a true body, and m Matt. 28 6, 7 Mar. 16.6.7 such as cannot be in many places at once, and n Mar. 16.7 Luk. 24.39 joh. 20.20 27 that it filleth a place wheresoever it is, and may be both seen and felt, and therefore it is not possible that he should be corporally present, wheresoever this Sacrament is administered, nor corporally received by every one that receiveth this Sacrament: and if it be impossible that his glorified body should be in many places at once, or in any place where it can neither be seen or felt, then much less can his crucified body (whereunto yet our faith is directed in this Sacrament, and not unto his glorified body) be so. Lastly, as it is not possible that he should be corporally present, or corporally received in the Sacrament; so if it might be, yet were it no way needful or profitable for us that it should be so. For as o joh. 7.36 & 16.7. & 20.17 all the benefits that the Church receiveth by Christ have been far more plentifully communicated unto her since his ascension into heaven, than when he was corporally present with her upon earth, in which respect it was profitable for her to lose his bodily presence: so p john 6.62.63 the spiritual presence of Christ, and our feeding on him by faith, is far more effectual to the comfort and salvation of our souls, than any bodily presence and feeding could possibly be. Q. Though the bread and wine be called the body and blood of Christ. Why then is the bread called the body of Christ, & the wine the blood of Christ? A. First, the Lord hath q Gen. 17 10, 11 Exo. 12.11 & 24.8 1 Cor. 10.4 ever been wont in speaking of his Sacraments, to give unto the outward sign, the name of the thing signified thereby. Secondly, the reason why the Lord so speaks of Sacraments, is to show how certain and near that spiritual presence and union is, that by the power of his spirit is made between the sign & the thing signified (how far soever they be distant in place, the one from the other) & that as verily, as the one is offered and given to the body, so certainly is the other offered & given to the soul of the faithful Receiver. Thirdly, this manner of speech is more plain and effectual, to lift up our hearts from the earthly elements unto the consideration of the heavenly matter represented by them, then if he should have called them only the signs of his body and blood. 4 By representing and confirming to us, our communion with all the faithful. Q. As you have showed me how Christ and his Passion, and the benefit we receive thereby, is not only sensibly represented, but particularly offered and applied, and verily exhibited also unto us; so tell me now how that Communion which we have with all the faithful, and the mutual love that should be in all Christians, one toward another, is represented and confirmed to us in this Sacrament. A. First, we are partakers of no other elements here, r 1 Cor. 10 17 than all the rest (not only of the same congregation, where we receive without respect of persons, but) of all the faithful throughout the world are partakers of: which was one cause why our Saviour made choice of bread and wine, which of all other creatures are most universally used throughout the world, for the nourishment & comfort of the body. Secondly, this Sacrament by the ordinance of Christ, is to be administered in the most public congregation; This Sacrament is to be administered publicly. and s Matth. 26 5 Mar. 14.22 Luk. 22.19 1 Cor. 11 24 the sacramental actions to be performed by the Minister (as near as conveniently they may be) but once for all that receive together. Q. How may it appear that the Lord hath ordained this Sacrament should be administered publicly, and not in private? A. First, t Gen. 17.26, 27 Luk. 1.59 2 Chro. 30 3.5.13. & 35.18. Matth. 3 5, 6, 13 Luke 3.21 Acts 2.42 & 20.7 1 Cor. 11 18, 20 it hath been the practice of God's Church, commended in the Word, to celebrate the sacraments in solemn assemblies. Secondly, u Exod. 12 6, 47 Deu. 12.5.9 Leu. 17.34 the Lord hath commanded his Sacraments should be so celebrated, & x 1 Cor. 11 22, 33, 34 not otherwise. Thirdly, the Sacraments are y Ro. 4.11 seals of the covenant of grace; which is not appropriated to any few, but z Prou. 8 23. & 9, 3 Mar. 16.15 Acts 2.39 1 john 2.2 Mat. 26.28 is offered in common to the whole Church; and a 1 Cor. 12.13 Ga. 3.27.28 Ephes. 4.5 Jude 3 wherein all (how far soever they differ one from another in worldly respects) have equal interest; and therefore as they do concern the public privileges of all, they must needs be actions of a public nature, & should be publicly administered. Fourthly, in the use of the Sacraments, we b Goe 17.11 Exo. 13.9 make profession of our faith, & c Ex. 12.14 1 Co. 11.26 celebrate with praise and thanksgiving, the remembrance of the great benefit of our redemption; both which duties are then performed d Ps. 22.22 & 40.9 10 & 149.1 in most acceptable manner unto God, when they are done in the most public and solemn assemblies of his people. Fiftly, the dignity & reverence due to the Sacrament, * As 2 San. 6.1, 2, 15 requireth that they should be administered publicly in the assembly of all God's people, and with the prayers of all. Lastly, it may appear that in this sacrament the Lord requireth this solemnity more than in any other he hath given at any time to his Church; 1. because in it he hath instituted such elements, as might be common to the whole Church; 2. and e Matt. 26 26, 27 Luk. 22.19 1 Cor. 11.24, 25 broke the bread, and poured forth the wine but once in the sight of all; 3. and spoke the words of institution but once to them all together; 4. and ordained it to this end (among others) to testify and confirm the mutual love that should be in all the faithful one towards another. Q. Do you then condemn all such as being unable to come to the congregation, do desire this sacrament to be administered to them in private? A. No: but First, all Christians are to be taught, that they may not put off the receiving of this sacrament till their sickness, but receive it when they may with the rest of God's people in the public congregation; & that it is their ignorance and infirmity to desire it in private. Secondly, if at any time (upon extraordinary occasion) the sacrament be administered in a private house, yet ought a sufficient company of the faithful to be present, and to communicate in it, and that not without the ministry and preaching of the Word. Q. Reasons against private Communions. How are Christians to be dissuaded from the desire of the Sacraments in private? A. First, by the consideration of that I have already said, to prove that it is the will of God, the sacrament should be administered in the public assemblies. Secondly, because as they shall swerver therein from the example of the best instructed and reformed Churches and Christians; so they shall fashion themselves to such as are ignorant, popish and profane, with whom these private communions ever have been and still are most in use. Thirdly, because theyshall not hereby deprive themselves, of the comfort and benefit of the sacrament in their sickness, or in the hour of their death, if they do not receive it at that time; seeing the efficacy and fruit of this sacrament, which they received so oft as they might in the public congregation, when they were in health, is not to be restrained to the time of receiving, but extends itself to the whole time of their life afterward. Lastly, because it is f 1 Sam. 4 3, 10 2 Sa. 25.25 folly and superstition to give that honour, or ascribe that necessity to the sacrament, as to think it can do us good being received or used otherwise then according to God's ordinance; whereas on g Ez. 11.16 Psal. 141.2 the other side we are to assure ourselves, that the Lord both can and will help & comfort us without the outward means, when we cannot have them in such sort as he hath ordained, but are deprived of them, not by our own negligence, but by the hand of God. Q. The benefits aforesaid not to be received by any use of bread & wine, but only in this Sacrament. As you have showed at large, how our communion with Christ and his church, is both represented and confirmed to us by the bread & wine, the breaking and pouring forth, the giving and receiving of the same in this Sacrament; so tell me now whether all bread and wine, that is broken and poured forth, given and received, may not aswell serve to represent and confirm these things unto us, as these elements and actions that are used in this Sacrament. A. No: for the bread & wine by nature serve only for the nourishment and comfort of the body; neither are they at all effectual to yield this strength or comfort to the soul, being used any where else but only in this Sacrament. For here only they are consecrated, and how that is done. Q. How are these elements & actions in the Sacrament made more effectual to represent and confirm these spiritual & heavenly things, than the same elements and actions used any where else? A. By being consecrated & put apart from that use they served to by nature, unto this holy and spiritual use. Q. How are the elements & actions in this sacrament thus consecrated and put apart, from that use they served to by nature, unto this holy and spiritual use? A. Partly f Mat. 26.26 Mar. 14.22 1 Cor. 10 16 by that which Christ himself did in the first institution of this Sacrament, & partly by that which the Minister of the Word of God and the congregation do, whensoever this Sacrament is administered according to the institution of Christ. Q. How did Christ himself consecrate these elements and actions unto this holy and spiritual use? A. First, by g Matt. 26 26.27 Luk. 22.19 1 Cor. 11.24 the thanksgiving & Prayer he made unto his Father, at that time when he first instituted this sacrament: whereby it is said, he blessed these elements; that is, obtained a special blessing from God upon them. Secondly, by instituting & ordaining these elements and actions in this Sacrament to serve unto this end; not only h Matt. 26 26, 27 using them so himself, i Lu. 32.19 1 Cor. 11.24, 25 but commanding his Church to do so also, and k Mat. 26.26 This is my body: Mat. 26.28. this is my blood promising unto us his gracious and effectual presence in the use of these elements, according to his ordinance. Q. How do the Minister of the Word of God, and the congregation consecrate these elements and sacramental actions? A. First, l 1 Tim. 4 4, 5 by declaring the institution of this sacrament and how Christ did consecrate & put apart these elements & actions to this end & use, and using them according to this his institution. Secondly, by m 1 Tim. 4 4. according to Christ's example, Mat. 26.27 Mar. 14, 23 Lu. 22.19 1 Co. 11.24 giving public thanks unto God, both for the work of our redemption by the blood of his Son, and also for making it known; offering & assuring it unto us not only by his word, but most plainly and sensibly by this Sacrament. Thirdly, n 1 Ti. 4.5 by earnest prayer unto the Lord, that he would be present with, & bless this his own ordinance, making it effectual to those ends that himself appointed it for. Q. We may receive the Sacrament from none, but from the minister of the word But why do you mention the Minister of Christ, when you speak of the consecrating of this Sacrament? Is it any matter who doth consecrate it, or deliver it, or at whose hands we do receive it? A. Yes verily, for: first, as it is not lawful for any person without commission and authority from the King, So when it was told john that Christ baptised, he answered, none could do it, without authority given him from heaven: joh. 3.26, 27. to use and apply the King's seal, to convey any assurance in worldly matters. It is a heinous sin for any, having no calling and commission thereunto from Christ, to take upon him to administer this sacrament, o Ro. 4.11 being the public seal of the King of Kings, & of the commonwealth of Israel. Secondly, God p 1 Chr. 13 10.11, & 15 12, 13 2 Chro. 26 16-20 hath been wont severely to punish such, as have taken upon them to deliver his Sacraments without his calling & commission; and q 2 Chro 13.9.12.15 hath also been much offended with the people amongst whom this fault hath been committed. Q. How may this appear that only Ministers and Preachers of the Word of God, have a calling and authority from Christ to administer this Sacrament? A. First, because we find r Gen. 6.14 compared with 2 Pet. 2.5 Goe 17.23 compared with Gen. 20.7 Deu. 33 10 2 Chro. 35 3, 6 Mar. 1.4 Mat. 28.29 that all the sacraments which God hath at any time instituted in his Church, have been committed by him unto such as were Ministers and Preachers of the Word, that by them they might be delivered unto the Church. Insomuch as we read, the people of God s 2 Chr. 30 3. & 5, 3-6 Ez. 6.19, 20 could not celebrate the Passeover till such time as the Priests & levites (who were appointed of God both to teach the people and to sacrifice, and minister the other sacraments) were sanctified and prepared unto that service. Secondly, only the Ministers and Preachers of the Word, are by reason of their special office & function, t 1 Cor. 4 1.2 called in the scriptures the Lords stewards, and disposers of his mysteries unto his Church. Thirdly, they only are said u 2 Cor. 5 20 Exod. 4.16 to represent the Lord, & to bear his person, and to be in his stead unto us in the matters of his worship; as the Magistrate doth in the civil government and affairs of this life: and so are both his mouth unto us to deliver us his word, and his hand unto us to deliver us his sacraments. And x joh. 4.1.1 Ephe. 2.17 Lu. 10.16 that which is done by them in these matters, according to his Word, is said to be done by the Lord himself, because y Matt. 28 20 he hath promised to be present with them and to work with them, ratifying from heaven his own ordinance in their Ministry. Q. Doth then the worthiness and efficacy of the Sacrament, depend upon the goodness of the Minister that delivereth unto us? A. No: but it dependeth wholly upon the ordinance of God, and upon the truth and power of Christ that did institute it. Yet must it needs make much for the security and comfort of a Christian, to receive it from such a one as he knoweth hath authority and commission from Christ to deliver it unto him. How far forth it is needful that the Word be preached at all times, when the Sacrament is to be administered. Q. As you have showed the necessity of a Minister and Preacher of the Word, in the administration of this Sacrament; so tell me whether it be needful that the Word should be always preached, at the same time when this Sacrament is to be administered. A. Yes verily: for though to them that have already believed, through the preaching of the Gospel, it may be a true sacrament & seal of God's covenant, though the Word be not preached immediately before it being administered by a true Minister of God; yet is the ordinance of God in some degree transgressed, and the comfort that God's people should receive by this sacrament greatly hindered, if at any time the sacrament be administered and that duty neglected. Q. How may that be proved? A. First, z Mar. 1.4 Acts 19.4 & 10, 37 Acts 8.12 35, 37, 38 & 10, 34, 47 & 16.14, 15 32, 33, & 2 41 Acts 2.42 & 20, 7 because we find that it hath always been the practice of God's Church, commended to us in the holy scriptures, to have the Word preached at all times, when they have been assembled to receive the sacraments of the new Testament. Secondly, seeing the sacrament can never do us good, till we have attained unto a true faith, which ordinarily is wrought by preaching; it must needs be most fit and profitable, that whensoever the people of God are to receive this seal of the covenant of grace, they may have the covenant itself (whereupon the force and efficacy of the seal dependeth) published, opened and applied unto them; considering the great need we all stand in (at that time especially to have our faith quickened and stirred up in us; and that no means can be so effectual to quicken it, as that whereby it was first begotten. Q. The elements being consecrated, are not changed in their substance, but in their use only. After that the bread and wine have been thus consecrated by the Minister of Christ, are they not then by virtue of this consecration changed from that which they were before? A. Yes: but they are changed only in their use, not in their nature; because here they are not used to that end that other bread & wine are used for; namely, to the nourishment & comfort of the body, but to a holy & spiritual end; but the substance of the bread and wine remaineth the very same after the consecration that it was before. Q. How may that be proved? A. First, because the scripture a 1 Cor. 10 16. & 11 27, 28 Mat. 26.29 calleth them bread and wine even after they were consecrated. Secondly, it can be no sacrament, unless such an outward sign remain as is by good proportion fit to represent the nourishment and refreshing we have by Christ; which the substance only of the bread and wine (and not the accidents thereof) is able to do. Thirdly, if the substance of the bread & wine were changed into the body & blood of Christ, a Act. 2.31 it were not possible that by long keeping they should putrefy and corrupt. Fourthly, if the substance of the bread & wine were changed into the very body & blood of Christ, than the reprobate which receive this sacrament, should also eat the flesh and drink the blood of Christ, b john 6 54, 56 john 1.12 which is impossible, and contrary to the holy scriptures. Q. If any of that bread & wine (that stood on the Lord's table, when the elements and the whole action was in this sort consecrated, as you have said) do remain after the administration of the Sacrament is ended, doth it then differ from common bread and wine, or is it more holy by virtue of this consecration? A. No verily: for seeing the consecration (as we have heard) changeth them not in nature but in use only; and one part of the consecration standeth in using them according to Christ's institution; no more of the bread & wine can be holy, then is given and received in this sacrament. The use of the doctrine concerning the desire to the Sacrament, which is to be in every communicant. Q. As you have showed at large that none can receive this Sacrament worthily, but such as find in themselves an unfeigned and earnest desire to it; and declared also the reasons that should move us thus to desire it: so tell me now what use is to be made of all this doctrine. A. It serveth principally for reproof of two sorts of people. First, of them that (not being withheld by sickness or like necessary impediments) do (either out of too base an estimation they have of this sacrament, or out of a careless neglect to prepare themselves unto it) absent themselves from it, when it is administered in the congregation whereof they are members. Secondly, of such as receive it sometimes, yet without a sincere & right desire of it or any appetite unto it at all; but either for that they would thereby escape the danger of laws; or because they would conform themselves to the custom of the place where they live; or upon a superstitious persuasion that it will purge them from all their sins, and infuse grace and holiness into their souls. That we are bound to receive this Sacrament, as oft as it is administered. Q. Is every Christian then bound to receive this sacrament, every time that it is administered in that congregation whereof he is a member, unless he be by sickness, or some such like necessary impediment kept from it? A. Yes surely: for it is necessary to receive this sacrament when we may, as it is c 1 Thes. 5 19, 20 Heb. 2.3 to hear the word preached when we may; & as d Act. 2.41 & 8, 12, 36 & 16, 33, & 22, 16 it is for them that are converted to the faith, and for Christian parents (the one for themselves, the other for their children) to seek and desire the sacrament of baptism, upon the first opportunity that God shall offer unto them. Q. How may it appear to be a sin of such danger, to neglect thus the receiving of this Sacrament? A. First, the e Num. 9.7 2 Chr. 30.1 5, 21, 26, & 35, 7, 18 Luke 2.41 zeal and desire that God's people under the Law showed unto their sacraments, & the pains and cost they were at to enjoy them, being by the holy Ghost commended to us in the Word for our imitation, should make us ashamed of our coldness, & careless neglect of this sacrament; which in respect f Mat. 11.11 both of the clearness of it, and g Heb. 3.5 6, compared with Heb. 11.28 of the person that did first institute it, is far more great and excellent than they were. Secondly, the h Goe 17.14 Exo. 4.24 26 Num. 9.13 great severity of God in threatening & punishing the neglect of his sacraments under the Law, is recorded in the scriptures to admonish us, and may assure us, that he will much less bear with the neglect of this sacrament. Thirdly, this neglect of coming to this sacrament when we may, argueth our shameful unthankfulness for the great benefit of our redemption by the death of Christ, which in this i 1 Cor. 11.26 sacrament (that hath been therefore called the Eucharist) we are appointed to celebrate the remembrance of, with solemn praise and thanksgiving. Lastly, it argueth a profane and open contempt both of the commandment of our Saviour Christ, * 1 Cor. 11 24-26 who hath charged us to come, and to come oft to this sacrament; & of those inestimable benefits which he offereth us in it; and of the Church and people of God, from whose fellowship we do thus divide and excommunicate ourselves. k Esa. 7.12 13 Mat. 22.7 Luk. 14.24 Heb. 2.3 Which sin we may be well assured the Lord must needs be highly offended with. Q. Want of Charity, or other worldly distractions, no sufficient excuse for no● receiving. But if a man find himself through uncharitableness or worldly distractions, unfit and unprepared, is it not then much better for him to abstain then to come to this Sacrament? A. Indeed, no man ought to come that finds himself unprepared: But this is no excuse for them that do not so much the more carefully endeavour to prepare themselves: For, First, they that choose rather to deprive themselves of the benefit of this sacrament, than they will freely forgive such as have wronged them, or seek reconciliation, or take pains to prepare their hearts unto it; do show manifest contempt of God's mercy, and l Act. 13 46 judge themselves unworthy of Christ and all his merits, and shall one day be judged despisers of their own salvation. Secondly, while by uncharitableness and carelessness to prepare themselves, they refuse this sacrament, they can have no hope that either m james 1.20, 21 1 Pet. 2.1, 2 the Word or n Mark. 11 25, 26 Prayer should do them good: and therefore by this reason, they may aswell abstain from hearing or reading the Word, and praying, as from this sacrament. Thirdly, they that feel that they are not only void of malice themselves, but also unfeignedly willing to use all means of reconciliation with such as do malice them, o 2 Cor. 8 12 ought not to suffer the hatred of others to keep them from this sacrament; but p 1 Sam. 30, 6 rather the more they are injured by men, the more need they have to seek comfort in the Lord by this his holy ordinance. The great fault of them which receive this Sacrament without any desire or sincere appetite. Q. As you have showed the sin of those that willingly absent themselves from this Sacrament when they may receive it; so tell me how they may also appear to be in great fault that use to receive it, but yet either without any desire and appetite unto it, or without a sincere and right desire. A. First, because as q Deut. 28 47 1 chr. 28.9 Psal. 2.11 2 Cor. 8.12 & 9, 7 Acts 2.41 Ro. 12.11 in all the service we do to God, it is required that we do it not grudgingly, or as of necessity, but with cheerfulness and fervency of spirit; so is r Deut. 12 12. & 16.15 1 Sam. 1.7 it especially required that we come to this heavenly banquet with appetite & delight, because of the great benefits that we celebrate the remembrance of, & which are offered and confirmed to us in it. Secondly, if our desire do arise from any other ground, then from the consideration of those reasons we have already mentioned (as first, either from the commandment of our superiors, or secondly the desire we have to be neighbourlike, or thirdly from this conceit, that the deed done, will purge us from our sins) * Zach. 7.5, 6 Ro. 14.6.20 we do not serve the Lord in coming to this sacrament, but men, and our own selves: and so make ourselves guilty of an heinous profanation of this sacrament. How far forth Magistrates may command and compel their subjects to receive this Sacrament. Q. May not then Magistrates and other superiors command and compel such as live under their government, to receive this Sacrament, if they shall discern them to be careless of it? A. Every one that is in authority, may and must also s Exod. 12 26 27 2 Chr. 17.7 use all means to persuade all such as are under him to a desire of this sacrament, and t Goe 18.19 2 King. 23 21 2 Chr. 14.4 & 33.16 & 34, 33 command and compel them also to receive it: Yea, he must u 2 Chro. 15.13 judge them unworthy to live in any Christian family or commonwealth, that will not receive it: but he may not compel any to receive, whom he knoweth to be altogether vninstructed & unwilling, because (besides the profanation of the Lords holy ordinance that is caused thereby) the man that receiveth unwillingly, shall undoubtedly receive his own condemnation. Q. Knowledge is necessary to the worthy receiving of this Sacrament. Hitherto you have declared, how all that would come worthily to this sacrament, must find in themselves a sincere & right desire unto it, which (as you have said) is the first grace required in our preparation thereunto: tell me now, what is that knowledge which you mentioned as the second grace that every man must find in himself that would come worthily to this Sacrament? A. First, every one must have that measure of 1. 1 jer. 3.13 Mat. 9.12 Rom. 3.20 knowledge in the Law of God (the sum whereof is contained in the ten Commandments) as may serve to discover unto him not only in general the corruption of his nature, whereby he is quite fallen from that holiness & righteousness which God requireth of him, and become prone to all evil; but also some special and particular sins he hath committed, and the intolerable curse of God, due to him for the same. Secondly, every one must have that measure of knowledge in the Gospel, 2 joh. 17.3 Mar. 16.18 1 Cor. 2. ●2 Reu. 3.18 as may serve to make known unto him, & certainly to assure him of the sufficiency both of that remedy that is to be found in Christ against all his sins and the curse of God; and also of the means whereby that remedy is to be made his own, namely, a lively faith. Thirdly, every one must have that measure of knowledge 3 Exod. 12 26.27. & 13, 8, 14 in the doctrine of this Sacrament, as may serve to make known to him those helps which God hath ordained in it, both for the representing & making known of Christ and his merits to all that receive it, and also for the applying & confirming of them unto himself. Reasons of this doctrine. Q. How may it appear that this measure of knowledge, is necessarily required of all that come worthily to this Sacrament? A. First, because x Pro. 19.2 1 Tim. 2.4. Act. 26.18 knowledge is the foundation & beginning of all saving graces: neither can any man receive any comfort by Christ, or any of his ordinances, unless he be first enlightened with the knowledge of the truth. Secondly, because till a man y Ro. 3.20 Mat 9.12 Gal. 3.24 by the knowledge of the Law have his sin, & the curse of God due to him for sin, effectually discovered to him, and z joh. 4. ●0 by the knowledge of the gospel, the sufficiency of that remedy, that is to be found in Christ against all his sins and the curse of God, he can never desire nor esteem of Christ. And till a man by the knowledge of this Sacrament, can discern the helps he may have in it for the quickening and increase of his faith, he can never desire it, nor come with appetite unto it. Thirdly, seeing a 1 Cor. 11 28, 29 none can receive worthily, but he that is able to examine himself, & a jam. 1.23 24, & 2.12 joh. 12.48 the only rule whereby a man is to examine himself, is the word of God, which consisteth of these two parts, the Law and the Gospel; it must needs follow, that he which wanteth that competency of knowledge which I have spoken of, cannot choose but be an unworthy receiver of the Lords Supper, if he presume to come unto it. Q. Use of this doctrine. What use is to be made of this doctrine, concerning the necessity of knowledge, in them that desire to come to the Lords table? A. First, to teach us that before the Communion be administered to any people or they urged to receive it, b Mat 28.19 there should be care had, that they be first catechized and instructed; as we never read that either john the Baptist, or any of the Apostles, did minister the Sacraments to any people, whom they had not first preached unto and instructed. Secondly, to discover the sin & fearful estate of the greatest part of communicants in this Land, who though they be utterly ignorant in the principles of religion, and want the means of knowledge, & be void of all love and desire of knowledge or the means thereof: c Eccl. 4.17 yet will by no means be kept from receiving this Sacrament, at Easter especially. Which one sin, in so general a profanation of this Sacrament, d 1 Cor. 11 30.31 were sufficient to bring upon the land all those grievous iudgemnts that have been, and are still upon it; though it were guilty of no other sin beside. Q. Faith is necessary to the worthy receiving of this Sacrament. As you have showed the necessity of a desire to this Sacrament, & of knowledge also in every one that would come worthily unto it; so tell we now what that faith is, which you said, was the third grace, that is necessarily required to the preparing of us unto this Sacrament. A. No man can receive this sacrament worthily, unless he have a true justifying faith, and be undoubtedly assured, that Christ with all his merits do belong unto himself. Reasons of this doctrine. Q. How may it appear that none can be worthy or fit to receive, but they that have this faith? A. First, because this was necessarily required e Mar. 16.16 Act. 8.37 & 16.31.34 of all such as did desire to be baptized. Secondly, this & all other the Sacraments are appointed of God, f Rom. 10 14, 17 not to begin, but to confirm faith where it is already begun, and g Ro. 4.11 are therefore called seals of the righteousness that is by faith. Thirdly, as h Heb. 4.2 the word of God which we hear cannot profit us at all, unless it be mixed with faith, so much less can any profit by this visible word that wanteth faith; which i joh. 3.14 15, & 8, 56 is both the only eye, whereby we may discern the Lords body, & the k joh. 1.12 & 6, 35, 36 Ephe. 3.17 hand and mouth, whereby we receive it and feed upon it. Lastly, it is not possible that any should have that right desire to this Sacrament, which we have already showed, to be so necessary to our worthy receiving of it, that is not by a lively faith assured, that Christ with all his merits do belong unto him. Q. But seeing it is evident by the Scriptures, that l joh. 17.9 Christ with his merits do not belong unto all men, but to m Luk. 12 22 a little flock, & that n Mat. 7.14 the greatest part of the world, and o Matt. 22 14 even of those that live in the profession of the true Religion, shall receive no benefit by him; how can any peore sinner (that knoweth himself to be as unworthy to receive so great a gift from God as any other man) attain to this undoubted assurance, that he is one of that little flock that Christ died for? A. The faith of Gods elect is no vain fancy nor uncertain hope, but a certain assurance; because it is p Ro. 10.8 grounded upon the word of God, which is q Ps. 19.7, 9 infallible, & wrought in the heart r Gal. 5.22 Rom. 8.16 Titus 1.2 Heb. 6.18 by the Spirit of God, ˢ that cannot lie. What motives there are in the word to persuade a man to believe. Q. But how is any particular man able to ground this assurance of his own salvation upon the word of God? Or, what motives may a man find in the word to persuade him undoubtly that he shall be saved, and that Christ with all his merits do belong unto him? First, that Christ jesus hath by his death and obedience t Esa. 53.1 6, & 40, 2 Mat. 17.5 fully satisfied the justice of God & purchased eternal life for all that can believe in him. Secondly, that Christ with all his merits, u Mar. 16.15 Acts 2, 39 are by God's ordinance in the ministry of the Word, offered indefinitely to every one that heareth the Gospel, & x Esa. 61 13 Matt. 9.12 13 especially to every one that (out of the feeling of the burden and danger of his sins) can thirst after him. Thirdly, that every one that heareth the Gospel (specially every y Matt. 11 28 one that feeling the burden and danger of his sin, can thirst after Christ) is straightly z Mar. 1.15 Mat. 2.9. Luk. 14.21.23. Mat. 11.24 compared with Mat. 6.12 1 Pet. 1.13 1 joh. 3.23 charged and commanded by the Lord in his Word, to believe that Christ and all his merits do belong unto himself. Lastly, that * joh. 16.9 Mar. 16.66 no sin or rebellion that a man can possibly commit against God, is accounted so heinous in his sight as infidelity, when a man will not believe that Christ belongeth to him; a 1 john 5, 10. because in this he maketh God a liar, as if offering his Son to him in his Gospel, and commanding him to believe, he should not mean as he speaketh. Use of the doctrine concerning the necessity of faith. Q. What use is to be made of this doctrine, touching the necessity of a lively faith for the receiving of this Sacrament worthily? A First, to persuade everyone that professeth himself to be a Christian, to labour for a lively faith: which, b jer. 9.24 Act. 16.34 Ro. 5.1, 3 Luke 2.29 30 as it is the root and foundation of all true comfort both in life & in death, so without it c Heb. 11.6 joh. 15.4 Act. 15.9 Tit. 1.15 it is impossible that either this or any other service we do unto God (seem it otherwise never so good) should be acceptable unto him, or profitable to ourselves. Secondly, to teach us, that (because this d Eph. 2.8 john 6.44 Eph. 1.19 20 faith is the mighty & supernatural work of God, and we are of ourselves by nature every whit as unable (if not more) to believe in Christ aright, then to keep all God's Commandments) it stands us upon to make high account of the ministry of the word preached, which is e Ro. 1.16 & 10, 14 1 Pet. 1.23 the means that God hath chosen and appointed to show his mighty power in, for the begetting of faith in the hearts of his elect, & in the use of that holy ordinance of God f Psa. 119 33-36 Pr. 2. 3-5 to cry earnestly unto him for his blessing upon it. Thirdly, to discover the fearful condition of them, that living altogether with out the ministry of the word preached, and wanting it willingly, or having never profited by it at all; do yet ordinarily receive this Sacrament: whereas no man (without an extraordinary & miraculous work of God, & such as f Ios. 5.12 he hath never been wont to work, when the ordinary means might be had) can be worthy and fit to receive the Lords Supper, a Ecc. 4.17 till he have first enjoyed the ministry of the word, and been an ordinary & fruit full hearer of the same. Q. Repentance is necessary to the worthy receiving of this Sacrament. You have showed the necessity of the three first graces, which you said were required to make a man worthy and fit to come unto the Lord's table; tell me now what that repentance is, without which, you said, no man can receive worthily. A. No man can come worthily unto this Sacrament, unless he have first unfeignedly repent: that is, g Pr. 28.13 Esa. 55.5.6 jona. 3.10 both cast off all his known sins (upon h 1 co. 7.10 a hearty sorrow that he offended God by them, and an i Eze. 18, 31 Rom. 12.9 unfeigned detestation he beareth to them) and k 2 cor. 11.7 Psal. 18.23 also fully purposed and resolved with himself never to return to them again. Reasons of this doctrine. Q. How may it appear, that none can be worthy or fit to come to the Lords table, till he have thus repent? A. First, because we find that under the Law none might be admitted to the Passeover, that had l Ezr. 6.21 not separated themselves from the filthiness of the heathen, & m Nu. 9.6 2 Chr. 23 19 & 35.15 joh. 11.55 cleansed themselves from all legal pollutions. Secondly, because n Hag. 2 13.14 Tit. 1.15 Heb. 10.22 the conscience defiled with any known sin, corrupteth all the holy things of God unto us. Thirdly, because o Mar. 1.15 Mat 21.32 Acts 3.26 & 5, 31. it is not possible that any man should have a true & lively faith, & assurance of the forgiveness of his sins, that hath not thus unfeignedly repent. Q. The use of the doctrine What use is to be made of this doctrine, concerning the necessity of repentance? A. To persuade every man to labour and take pains with his own heart, both to find out & know his special sins, and to bring his heart to this unfeigned repentance for them, especially at that time when he prepareth himself to come to the Lords table. Because, as without this repentance it is not possible that we should come worthily unto it; so it will make whatsoever service we do unto God, p jam. 4.8 Gen. 35.2.5 jud. 10.16 1 Sa. 7.3.4 jona. 3.8 10 far more acceptable unto him, and fruitful to ourselves, when before such time as we draw near unto God therein, we do first out of that childlike fear and love we bear unto him) cast away such sins as we know by ourselves. Motives to repentance. Q. What principal points are there in God's Word, by the meditation whereof our senseless and profane hearts may be moved unto this repentance? A. It will be profitable for us to consider of these points following: First, that for the transgressing of God's commandment, even in a small thing, not only q Rom. 5 14, 19 our first parents, and all the race of mankind, were deprived of eternal happiness, and of all grace to do well, and became subject to everlasting damnation in the life to come, and infinite miseries in this life, and unto such a corruption of nature, as whereby they are made prone to all manner of sin; but r 2 Pet. 2.4 also an infinite number of Angels (the excellentest creatures that ever God made) did not only lose their happiness, but became the most miserable and accursed creatures of all the rest. Secondly, s Ro. 1.18 1 Cor. 10 5-15. 2 Pet. 2.6 the fearful plagues that for sin God hath brought both upon sundry persons, & parts of the world in old time, and t Psa. 7.11 Zeph. 3.5 Ephes. 5.6 doth still every day; and also u 2 Pet. 2.5 upon the whole world in the general flood, upon x Rom. 11 21, 22 1 The. 2 16 the jews, whom of all other people he once loved best; & upon y 2 Sam. 12 10-12 Psa. 51.8 job 13.26 many of his most dear children: which all are * 1 Cor. 10 11 recorded in the Word & executed in our sight and hearing, for us to consider and profit by. Thirdly, the z Zach. 12 10 Esa. 53.3.5 Mat. 26.37 38 Luke 22 43.44 Mat. 27.46 Heb. 5.7 unspeakable and infinite torments which the Son of God in his passion endured for us, as well in his soul as in his body, a 1 Pet. 1.18.19. Gal. 3.13 1 john 1.7 without which we could never have been redeemed from the least of all our sins, nor from the intolerable wrath of God due to us for the same. Q. Newness of life necessary to the worthy receiving of this Sacrament. What mean you by that newness of life, which you said was the 5. grace that is required of them that would come worthily to this Sacrament? A. No man can be fit to receive this Sacrament that doth not unfeignedly love the Lord & his holy word, and that is not only willing, but able also in some measure to obey him in all things, being fruitful in all good works, especially in the duties of his special calling. Q. Reasons why it is necessary. How may it appear that there is such necessity of this newness of life which you have spoken of? A. First, because we find, that under the Law none might be admitted unto the Passeover b Ex. 12.48 unless he were not only circumcised himself, but did circumcise also the males that did belong unto him. Secondly, because no man is within the covenant of grace (and consequently, this sacrament which is the seal thereof, can belong to none) but c jer. 31.31 Eze. 36.26 27 such only as to whom God hath given a new heart and a new spirit; & in whose hearts he hath written his Law, & put his spirit within them, to cause them to walk in his statutes, and to keep his judgements and do them. Thirdly, because no man can say he hath a true faith (without which, as we have heard before, this Sacrament can do us no good) unless he feel it d Gal. 5.6 working in him by love, e Luk. 1.6 Act. 24.16 a consci-of all God's holy commandments; & not only a desire, but f Mar. 1.10 2 Tim. 1.7 2 Cor. 5.17 some ability also and strength to do his will, g Psa. 1.3 especially in the duties of his special calling. Q. The use of the doctrine concerning the necessity of newness of life. What use is to be made of this doctrine, concerning the necessity of newness of life in them that would come worthily to this Sacrament? A. To show that the desire that most men have to this Sacrament, as also their knowledge, faith, & repentance, is counterfeit & hypocritical, & consequently their coming to this Sacrament dangerous and damnable; because that howsoever they profess these things, yet are they altogether void of the practice of piety & righteousness, and perform not any duty constantly & holily, either unto God in the exercises of his religion public or private, or unto man in the particular duties of their calling, or in the general duties of justice and mercy. Charity necessary to the worthy receiving of this Sacrament. Q. What is that charity, which is the sixth & last of all those graces, which you said were necessary for the preparing and making of us fit and worthy to come to the Lords table? A. No man can be worthy and fit to come unto the Lord's table, that 1 doth not unfeignedly h Col. 3.13 Mat. 18.35 forgive all that have any way offended him, i RO. 12.19 1 The. 5.15 and cast off all purpose and desire of revenge: 2. that is not willing (in love & obedience to God, and desire to win his neighbour unto peace) to k Ps. 34.14 & 120, 7 Mat. 5.23 24 seek reconciliation with all such as he hath been at variance with, yea l Gen. 13.8 1 Pet. 5, 5 though they be his inferiors, and m Matth. 18.15 though the offence began on their part: 3. that doth not n 1 Thes. 3 12 love all men (even o Mat. 5.44 his enemies) and that p 1 Io. 3.18 Eph. 4.32 Rom. 12.9 not in word only, but in deed and truth, being ready by all means to do them good: 4. that doth not bear an q Mat. 12.50 1 joh. 3.14 entire and brotherly affection to all the godly, r Psa. 16.3 abounding so much the more in love to them, as he seethe the graces of God to abound in them. Reasons of the necessi- thereof. Q. How may it appear that this charity you speak of, is so necessary, as that without it none can receive this Sacrament worthily? A. First, because it is s Matt. 5 23, 24 1 Tim. 2 8 1 Pet. 3 7 1 Pet. 2.1.2 jam. 1.20 oft said in the holy scriptures, that no service we do to God, can be acceptable unto him or profitable to ourselves, while we be out of charity with our neighbours Secondly, above all the parts of God's service, charity is principally required in the receiving of this sacrament; because as t 1 Cor. 10 16, 17 we do herein make open profession of our union with Christ & with his Church: so one principal end for which it was instituted, was to confirm & increase our love one towards another. Yea, what benefit soever is offered therein unto us, u Eph. 3.6 & 4, 16 we can no other way be capable of, then as we are united and knit together, as lively & feeling members to the whole body of God's Church. Which also was the cause why our Saviour in the institution of this sacrament, and administering it to his Disciples, x john 13 14.34, 35 laboured with them in nothing so much, as to confirm them in love and charity one with another. Thirdly, it is not possible, that any man should y 1 co. 13.2 have true faith that wanteth charity, or z Mat. 6 12 14, 15, & 18, 35 be assured that God hath pardoned his sins, that is not able to forgive them that have offended him. The use of the former doctrine. Q. What use is to be made of this doctrine, concerning the necessity of charity in all them that desire this Sacrament to their comfort? A. To persuade every Christian (as at all other times) so especially then when he prepareth himself to come to the Lords table, to strive against his uncharitableness, and seriously to labour to bring his heart unto this love that hath been described. Motives to persuade to forgive wrongs. Q. But seeing we are all by nature void of hearty love, even towards them that newr wronged us, & marvelously prone to suspect, backbite, and malice all men: yea, we are unnatural, unkind, and unthankful, even towards them to whom we are most nearly bound: tell me by what means we may be persuaded to forgive, and bear this hearty love to them that are our enemies? A. It shall be profitable for us to consider of these things following: First, that that which we have to forgive the greatest enemy we can possibly have, is z Matt. 18 24, 28 nothing in comparison to that which we desire and hope the Lord will forgive us. And that the Lord a Mat. 6.15 & 18, 15 will never remit to us that were his enemies, the ten thousand talents we own to him, if we be not able to remit to our brother the hundred pence that he oweth us: and that if we did rightly believe & consider how merciful & kind the Lord hath been unto us, & how much he hath forgiven us, b Mat. 18.33 1 joh. 4.11 we could not choose but readily & cheerfully forgive, and love our greatest enemies because he will have us to do so. Secondly, that the man, whom we so hate, c Goe 50.17 Mat. 18.33 & 24, 49 is our fellow servant, professor of the same Religion with us; yea, our brother d Goe 13.8 Act. 7.26. Mal. 2.10 1 Pet. 3.7 that hath the Lord to his father & the true Church for his mother, as well as we; and is fellow heir with us of the grace of life. And, admit he be yet uncalled, and a most wicked man, yet he is one whom we see the Lord our God e Mat. 5.45 Rom. 2.4. vouchsafeth many favours unto, & whose conversion he seeketh by all means; f joh. 3.16 1 joh. 2.2 yea whom he hath so dearly & tenderly loved, that he spared not his own Son, but sent him to endure infinite torments in soul & body even for him: & that there is no grace in us, nor love unto God, g 1 joh. 5.1 if we cannot love them that we see are so dear unto him. Thirdly, that our enemy h Esa. 10, 5 & 45, 7 Lam. 3.37 job 1, 21 2 Sa. 16.10 is but the Lord's instrument: and the wrongs he hath done us, are not permitted only, but sent from God; and that though our enemy hath no just cause given him to deal so with us, i Ps. 39.9 & 119.75 yet the Lord hath: and therefore when we can discern the Lords just hand in the wrongs are done us, and receive that spiritual profit which Gods children have always received by his corrections, k 2 Sam. 16 10 job 1.20.21 we shall have no just cause to rage against him, whom the Lord useth as his instrument to humble and reform us by. Fourthly, that l Eccl. 7 23.24 Gall 6 1 we ourselves have either wronged others, as much as our enemy hath done us, or at least we have been prone to do it; and m 2 Chro. 28. 10 how can we so much abhor another, for that fault which we ourselves are so subject unto? Lastly, that the hurt we have received from our enemy, or that we can do to him by private revenge, is not comparable to that which we shall do to ourselves if we continue in malice. For besides that we do thereby make God our enemy, and n Pro. 24.17, 18, and 25, 21, 22 & 20, 22 Num. 12.3 9, 10 2 Sa. 16, 12 cut ourselves from all hope that he should take our part, & revenge our quarrel; we do also deprive ourselves of all benefit by the word & Sacraments, and prayer (as I have above showed) yea we cause them all to turn into poison unto us. How far forth a Christian is bound to love and think well of all men. And what desperate folly were this in us, to kill ourselves, that we might hurt our enemies? Q. Is it then the duty of a Christian, to love & think well of all men? A. No verily: for he may and aught 1 2 Chro. 19 2 Ps. 139.21 Pro. 29.27 to hate the enemies of God; and 2 Mat. 7 16.20 1 Cor. 5.12 Pro. 17.15 Psal. 15.4 to censure and judge the tree by his fruit, disliking and thinking evil of all such, as by their deeds declare themselves te be wicked men. Yea, he may not only 3 Ps. 26.4, 5 Ro. 16, 17 1 Thes. 3 14, 15 shun all voluntary familiarity with them, but also 4 2. ch. 19.2 Pro. 25.23 3 john 10 job 8.20 Mark 3.5 by countenance & other means witness his dislike, and show himself strange unto them: so that he be privy to himself in the uprightness of his heart, 1 Psa 69.9 & 139.21 that he misliketh them for their sins against God, not for the wrongs they have done to himself; 2 1 Cor. 13.6 that t Psa. 119 136, 139 138 he taketh no pleasure to hear or speak of their sins; ᵘ but can mourn for them: 3 * Prou. 17.5, and 24, 17, 18 job 31.29 and that he * rejoiceth not in, nor desireth their hurt, but is x Psa. 35 13.14 jer. 18.20 able hearty to pray for them; & 4 Mat. 5.44 Gal. 6.10 1 The. 4.15 both ready & desirous to show them kindness, when he can see any cause to hope that he may do them good, and win them unto God. Q. How far forth we are bound to forgive injuries. But (because in describing that Charity that is required in all, that would receive this Sacrament to their comfort, you said we must unfeignedly forgive all that have any way offended us, & cast off all purpose and desire of revenge) tell me how far forth we are bound to forgive them that have wronged us, & whether it be utterly unlawful for us to seek our remedy against such as have done us injury in our person, or goods, or good name? A. First, as it is unlawful for a Christian, z Pr. 16.32 & 19, 11 1 Cor. 13 4.5.7 Ga. 5.22.23 to be easily provoked unto wrath or dislike of his neighbour; so after that he is justly provoked, a jam. 3.17 Rom. 1.30 he must be easy to be appeased, and b Ro. 12.18 desirous of reconciliation, c Mat. 18.15 Luk. 17.3 willing to use all good means whereby to win him; yea, he is bound in whatsoever wrong he hath received from any, so to forgive it, as he can love the party, and think as well of him as he did before, d Iu. 17.3.4 so soon as he shall show himself sorrowful & penitent for the wrong he hath done Secondly, in case the party that hath wronged him, will not be brought to see his fault and show himself penitent, though he may justly dislike him, yet e Matt. 5 13, 44 Ro. 12.17 may he not hate or recompense evil for evil unto him, but f Mat. 5.39 Job 31.30 rather endure this or more injury at his hands, than to do, or speak, or desire aught against him in private revenge. Thirdly, in case the wrong have been such as whereby he is not only offended, but hurt and endamaged also in his person, or goods, or good name, it may be law full for him to seek his remedy against him that hath done the wrong, at the hands of the lawful Magistrate. For as the magistracy and law g 2 Chro. 19.6 Ro. 13.1.4 are the ordinance of God, so it may be lawful for a Christian (in the necessary defence or repair of his person, goods, or good name which God h Eph. 5.29 1 Ti. 5.23 Prou. 6 6— 1. & 10 4. 1 Tim. 5.8 job 27.5.6 Prou 22.1 hath bound every man to maintain & have a care of) i Exo. 22.1 15 Act. 16.37 & 22.25. & 23 17.24. & 25.10.11. to take the benefit of it: provided that he observe those cautions & rules which God hath given in his word to direct us in this case. Q. Which be those? Cautions & rules to be observed in going to law A. First, that we go not to law with any, but in case of necessity: that is, not k 1 Cor. 6.2 for trifles (but only when the wrong is so great, as if we be not righted by law, we cannot conveniently serve God in our callings) l 1 co. 6.5.7 Mat. 5.25 nor till such time as we have first assayed all other good means of peace and agreement: for a Christian m Prou. 20 3. & 19.11 Phil. 4.5 may not love contention, but account it his wisdom and glory to pass by offences. Secondly, that before we seek remedy of our wrongs by the ordinary means, we n 2 Chro 16.12. by proportion seek first to the Lord, & o Deut. 28 29 Lam. 3.39 40 so acknowledge his righteous hand in the wrong that is done us by our enemy, as we may be moved to make peace with God, and to profit thereby. Thirdly, that the end we aim at in going to law, be not the hurt of our enemy, but 1. the glory of GOD which shineth in the execution & manifestation of justice by this his ordinance: and when we thus acknowledge him p Psa. 3.3 the only mainetainer of our persons, goods and credit, & q Ps. 94.1.2 avenger of all wrongs, and dare r 1 Sam. 25 31, 33 not revenge our selves; & 2. 2 cor. 12.14 Ephe. 4.28 the necessary defence and maintenance of ourselves, s Ro. 13.8 1 Tim. 5.8 and such as God hath charged us to have care of; & 3. the t Eccl. 8.11 reformation of the party himself, and of u Deut. 13 11, & 17.13 others by his example. Fourthly, that we both begin and follow our suits in law * Heb 13 5 without covetousness, x Eph. 4.31 using no bitterness y 2 Chro. 28. 9-11. Deut. 24.6 Esa. 58.3 Mat. 18.28 & extremity against the person of our adversary: nor labouring either z Deut. 24 17 Pro. 17.2 by bribery, or by any other means to corrupt or hinder justice; but so seek our own right, as it may appear we are not void of love and compassion, and desire of reconciliation with our adversary. Lastly, that when we have used these ordinary means that the Lord hath given us for the righting of ourselves, & find no redress, we must rest a Phil. 4.5 jam. 5.9.9 with quietness and meekness therein; without fretting, or desire to right ourselves by private revenge; knowing assuredly b Psa. 39.9 2 Sa. 16.10 that the Lord hath thus ordered the whole matter, either for our correction, or for the exercise of our patience & charity; and that c Psa. 94.1 20-23. & 37.5.6 1 Pet. 4.19 he will be revenged of such an enemy, and deal far better for us (if we can commit our cause to him) then either ourselves or any Magistrate could have done. Q. You have showed that none can be fit to receive this Sacrament, unless he can find in himself those six graces that are mentioned by you: tell me now, is this all that is required for our preparation to this Sacrament? A. No; for those that are regenerated, & have both faith and repentance, and true charity, d 1 Cor. 11.30, 32 may receive this Sacrament unworthily, if they be not careful to renew & stir up these graces in themselves, at such times as they intent to come unto the Lord's table. How our faith is to be renewed ere we come to the Lords table Q. How must we renew our faith when we prepare ourselves to come to the Lords Table? A. First we must * 2 cor. 13.5 diligently re-examine & try it by the causes & fruits thereof, that we may be more assured it is indeed the lively and justifying faith of God's elect Secondly, we must take pains to bring our hearts both to e Mar. 9.24 a sight and sense of our infidelity, & of the weakness of our faith, and f Lu. 17.5 to a true care & desire to be confirmed in it by this sacrament: as also to an unfeigned resolution, to use all g Ro. 16.17 good means whereby to strengthen it, and to shun the means that may weaken the same. Q. How must we renew our repentance when we prepare ourselves to come to the Lords Table? How repentance is to be renewed before we come there. A. We must labour to bring our hearts, first to h jer. 3.13 a sight & sense of our particular sins, especially those which we have fallen into since we last renewed our covenant with GOD in this Sacrament. Secondly, i 2 Cor. 7.1 unto a true care to cleanse ourselves from them by sincere repentance, and desire to obtain both further assurance of the pardon of them, & strength against them by receiving of this Sacrament. Thirdly, to k Psa. 119 106. & 85.8 an unfeigned resolution not to fall into them again, but to shun all the shows and occasions of them, and to serve God with more conscience and care then heretofore we have done. How our charity is to be renewed Q. How must we renew our charity when we prepare ourselves to come unto the Lord's Table? A. We must endeavour to bring our hearts, first to a sight and sense l jam. 4.5 of our great want of true love, & proneness unto malice and contention. Secondly, to m Ro. 12.18 a true care of reconciliation with all men, and willingness to seek it, & desire to receive strength by this Sacrament against our uncharitableness, and to be confirmed and increased by it in our unfeigned love to all men, specially to the children of God. Thirdly, to n Psa. 119 57.112 an unfeigned resolution to continue in that unity & love, that we make show of at our coming to this Sacrament. That weak Christians are not to forbear communicating in the Lord's Supper. Q. You have showed what those graces be, which every one must find in himself, that doth desire to receive this sacrament with comfort; & that it is not sufficient to have them, but that a man that hath them, must also labour to stir them up and renew them in himself, at every time when he prepareth reth himself to come to this Sacrament: tell me now what do you think of them, that (though they do find those graces you have mentioned to be in them in some measure, yet) do feel them to be so weak and imperfect, and the contrary corruptions so strong, that they are much troubled with the sight and sense thereof? may such presume to come to the lords supper, with any assurance that they shall receive it worthily? A. They may, if they can find 1, Mar. 9.24 that those weak graces that are in them are joined with a desire to grow in grace: and 2 Mar. 9.24 Luk. 24.17 that the imperfections that they find in themselves be such, as they can unfeignedly grieve for, and strive against: & 3. that the flesh and the corruptions thereof are in them o Eph. 4.22. as the old man, dying & decaying continually, and the spirit with the fruits thereof like p Eph. 4.22 the new man, always growing and waxing stronger in them. Yea, such as these (notwithstanding their wants and corruptions) are of all others the fittest to come unto this Sacrament. Q. How may that appear? A. First, because the disciples, whom our Saviour himself admitted to this Sacrament in the first instition thereof, q Matt. 26.31, 34, 40 Mar. 14.40 Luk. 22.49 50 Lu. 24.11 Mark 16 13, 14 Lu. 24.45 john 20.9 were at that time far from perfection, and full of infirmities. Secondly, the Lord's Supper is ordained r Ro. 4.11 to confirm our faith, & all the fruits of it (which we should have no need of, if any grace were perfect in us) & to be the Sacrament of our spiritual nourishment, which none can be so fit to receive as they that (out of the sense of their weakness & readiness to faint) do most feel the need they have of it Thirdly, if none might receive it that feel corruption and want of grace in themselves, than had it been instituted altogether in vain, seeing s 1 Cor. 13 9.12 Gal. 5.17 the best of God's children while they live in the flesh, are regenerated but in part. And this doth infallibly argue a man to be in the state of grace, t Mat. 5.3 4.6 Ro. 7.15.25 when he so feels his corruptions & wants, that he can grieve for them, and strive against them, & unfeignedly desire to grow in grace. Q. You have showed what the points be wherein we must examine ourselves before we come to the Lords table: Prayer to be used before we come to the Lords Supper. but is this all that we must do in the preparing of our hearts unto this Sacrament? A. No: but we must also (both in secret, before we come unto the public assembly, & when we come there, joining with the congregation) make humble, faithful, & earnest prayer unto God, as for the pardon of all our sins (specially our coming so oft heretofore to his holy table with unprepared hearts) so for his blessing upon that endeavour which we have now used for our preparation, and for his gracious supply of whatsoever hath been wanting therein, and for his assistance in this holy action that we are to take in hand That it is not necessarily required to receive the Sacrament fasting. Q. Is it also necessary to our preparation, that we come fasting to this Sacrament? or do they sin, & make themselves unworthy receivers of it, that do eat or drink any thing before they come unto it? A. No verily: for though it be not unfit for such as may conveniently do it, without hurt or danger to their health, to come fasting to this Sacrament: yet seeing 1 Deut. 4.1 Esa. 1.12 there is no commandment of God that doth enjoin it; & 2 1. Cor. 11.25 both at the first institution, and long after in the Primitive Church, it was wont to be received after other meat; & 3 Rom. 14.17.18 the kingdom of God stands not in meat & drink (for * 1 Cor. 8 neither if we eat, have we the more, neither if we eat not, have we the less) therefore to put holiness in this, or to esteem it necessary to the worthy receiving of this Sacrament, is mere ignorance and superstition. Q. Hitherto you have declared how we must prepare ourselves before we come unto it, What outward behaviour and actions are required of us, during the time of the administration of this Sacrament. if we desire to receive this sacrament to our comfort: tell me now what is required of us during the time of the administration thereof? A. Some things that concern the outward behaviour and actions of the body; & some things that concern the inward affection & disposition of the heart & mind. Q. What be those outward things that you say are required of us, during the time that this holy action is in hand? A. First, (as u Ez. 46.10 at all other times, when we are to join with the congregation in God's service, so specially) when we are to receive this Sacrament (which is * 1 Cor. 10 16, 17 appointed of God to be a sign & seal, of that most near communion & fellowship that we have with all God's people) we must be careful x 1 Cor. 11 17.18.20 33 Act. 20.7 to come altogether to the beginning of God's public worship, & to tarry altogether till the whole action be finished. Secondly, as in all other the parts of God's public worship, the congregation y Act. 1.14 & 2.1.46 must join together as one man; & none may (either by private devotion, or any other way) withdraw themselves from that which is publicly done: so in this part of God's worship specially, every one must give diligent attention to that that is done, not only when he himself is ready to receive, but during the whole action; & even behold & look upon both the elements themselves, & all the sacramental actions which are by Christ's ordinance used in the administration of this Sacrament, because z Exo. 24.8 God hath appointed that to be a mean to stir up and help our faith in this action. Thirdly, as in all the public worship of God ( a Mat. 18.20 where the Lord is in a special sort present) much b Leu. 19.30 Psa, 5.7 1 Cor. 11 10. & 14.40 outward reverence and seemly carriage of ourselves is required; so in this whole action (& then specially when ourselves are to receive those holy signs of the body and blood of Christ) we must use such behaviour & gesture of our body, as may be free from supetstition, & yet fit to stir up & express that inward faith & thankfulness, which is required in the receiving of that which God then doth offer unto us. Fourthly, as the works of mercy c Neh. 8.10.12 1 Cor. 16 1.2 should always be joined with the works of piety, because they do much further the fruit and comfort of all the parts of God's worship; so especially ought every one, when he hath received from God such pledges of his love in this Sacrament, according to his ability, & in testimony of his thankfulness unto God, & love to men, d Heb. 13 16 to offer unto God with cheerfulness, the sacrifice of alms, for the relief of the poor members of jesus Christ. Q. As you have showed what is required of us during the time of this holy action, What inward affection & disposition of heart is required of us while this holy action is in hand. as touching the outward duty & behaviour of our bodies; so tell me now what should be the meditation and disposition of our hearts at that time? A. First, when we see both bread & wine standing upon the Lord's table, which the Minister of Christ hath consecrated and put apart to this holy use, then must we with joy of heart, call to mind & consider, that jesus Christ was e joh. 6.27 & 10.36. & 17.19. sanctified and put apart to be the only and all-sufficient means of nourishing and preserving us in the state of grace, of strengthening and refreshing our souls in all temptations. Secondly, when we see this bread broken, & this wine poured forth, by the Minister of Christ; them must we think f Zac. 12.10 seriously with grief & indignation of heart, of our own sins that pierced Christ, & imposed such necessity upon him to suffer so infinite & unspeakable torments; & withal of the infinite justice of God, & his anger against sin, that could never have been appeased but by this means. Thirdly, when we see the bread thus broken, & the wine thus poured forth to be offered by the Minister of Christ unto us, & hear him in Christ's name command us to take, eat and drink it; then must we with joy and thankfulness of heart meditate of g joh. 3.16 Rom. 8.32 the the wonderful love of God towards us, not only in not sparing his own Son, but giving him for us, but also h 1 Io. 3.23 in offering him unto us in his word and Sacrament, and commanding us to believe in him. Fourthly, when we take the bread and the wine at the Minister's hand, & do eat & drink the same; then h Esa. 64.7 Psal. 42.11 must we stir up our souls by faith to lay hold upon, and apply to ourselves all the merits of Christ's passion; fully assuring ourselves that by those unspeakable torments of his own Son, the anger of God is fully appeased, & his justice satisfied for all our sins: and so joyfully feed thereupon, that we may feel our souls not only fully i joh. 6.35 satisfied thereby, & k Mat. 11.28 joh. 6.33 48 51 strengthened and refreshed against all temptations; but also l joh. 15 4.5 quickened and enabled to walk in all holy obedience unto God. Fiftly, when we behold all the rest of God's people in the same congregation, communicating with us in the same elements and sacramental actions, without all difference or respect of persons; then must we call to mind and consider, how great a corruption it hath been in us m 1 Cor. 11.21 Mat. 18.10 to despise the Church of God, or the least member thereof, & to have been so unkind unto them, so prone to malice them, and hard to be reconciled unto them n Ro. 14.15 1 Cor. 8.11 whom God our heavenly father, and Christ our blessed Saviour, have so dearly loved & done so much for: yea, we must stir up our hearts to bear a loving and kind affection, as to all the people of God, so specially to them that we do communicate withal. Lastly, when after we have received, we give somewhat according to our ability for the relief of the poor; and join with the whole congregation in prayer and singing of Psalms; then must we stir up ourselves to do all this with feeling and joy, and thankfulness of heart, as unto God that o 2 Co. 9.7 loveth a cheeerfull giver, and p john 4 23, 24 is a spirit, & will accept of no service but that which is done in spirit and truth: so offering unto him the sacrifice not q Herald 13.16 of alms only and r Hos. 14.3 of the calves of our lips, s Ro. 12.1 but of our own bodies and souls, in thanksgiving for this inestimable benefit of our redemption, & for his fatherly care (by ordaining this Sacrament) to apply it unto us, and to confirm our faith in the same. Q. What is the cause why in all the parts (almost) of that inward disposition that is required of us in this holy action, joy and cheerfulness required in communicating at the Lords table. you make mention of joy? Can we not rightly celebrate this heavenly banquet, without inward joy and gladness of heart? A. No verily: for as in the t 2 Chr. 30 21, 26 celebration of the Passeover, and u Deut. 12 12. & 16.15 Neh. 8 10 1 Sam. 1.7 of all those solemn feasts that were kept under the Law, the people of God were commanded to rejoice, and to stir up themselves thereunto by all good means, ( * Psa. 27.6 & 126.2.3 & 92.1.4. because no man can indeed be rightly thankful unto God for that blessing wherein he doth not rejoice) so in this Sacrament especially wherein x 1 Cor. 11 24, 25 we are to celebrate with thanksgiving, the memory of a benefit that is incomparably greater, than ever the Church received under the Law, this joy and gladness of heart is necessarily required at our hand. What things to be performed by us after we have received. Q. You have showed how we must prepare ourselves before we come to the Lords table; and also what disposition of body and mind is required of us, at that time when this holy action is in hand: tell me now what must we do after we have received, to confirm and increase the comfort and fruit of it in ourselves. A. First, so soon as we are come home from the public assembly, we ought in secret to consider and bethink ourselves seriously what we have done, and how we have sped; what joy & comfort we have felt in this Sacrament, what increase of faith & resolution to lead a holy life we have received thereby: because we may be sure that no man hath received this Sacrament worthily, nor fed upon Christ in it ( y joh. 6.55 whose flesh is meat indeed, and whose blood is drink indeed, & z Mar. 5.28 30. & 6.56 whom none ever touched with a true faith, but they received virtue from him) that hath received no refreshing nor strength by it. Secondly, if we can find no such comfort and fruit that we have received by it, then must we examine diligently, whether we may not justly charge ourselves to be the cause thereof, because we came not unto it with that preparation of heart, as hath been described. And if we find the cause wholly in ourselves, then a Lam. 3 39, 40 1 cor. 11.31 must we presently humble our souls before God, in fervent prayer & unfeigned repentance for this our grievous sin; that so judging ourselves for it, we may not be judged of the Lord. Thirdly, if (upon diligent examination of our hearts) we can find, that this our want of comfort & fruit, which we are unfeignedly grieved for, ariseth not thus from our own sin, but that we brought with us unto the Sacrament (in truth & sincerity, though in much weakness) that preparation of heart that hath been described; then have we no just cause to b 2 Chro. 30.18.19 be dismayed in ourselves, but (after that we have humbled our souls before God in prayer, for the sanctifying and removing of this his correction, which for our trial, & other causes best known to himself, he seethe good to exercise us by) we may comfort ourselves in this, that such c Esa. 63 13 hardness and senselessness of heart, which we thus feel and bewail in ourselves, may be in them that are in the state of grace, and (our conscience bearing witness with us, that we came rightly prepared unto the Sacrament) we have undoubtedly received comfort & fruit by it, d Ps. 97.11 which we shall also feel hereafter, though we do not for the present. Fourthly, if (upon this examination of our own hearts) we can find, that we have sped well at this feast, and that the Lord hath so welcomed and entertained us at it, that we are come from it well refreshed and strengthened in our faith and love, and in our resolution to lead a holy life; then must we presently in hearty prayer give thanks unto God for this his unspeakable gift, e 1 Chro. 29.18 and crave of him the continuance and pefecting of his own work which he hath wrought in us. Lastly, the benefit we have received by this Sacrament, and comfort in the sense of God's love and favour to us in Christ, as it must provoke us to come oft to this banquet, so must it make us careful f Ps. 116 14 18 Eccl. 5.3.4 to perform our vows we have now made unto God, in the presence of all his people, by labouring to express the g Ezr. 10 11 Psa. 50.23 Psa. 106 2, 3 truth of our thankfulness, both in taking heed that we return not again (as the dog to his vomit) unto any of our sins which we have professed repentance of, as also in endeavouring to honour God, by a holy obedience to his will, in our whole conversation, all the days of our life. Soli Deo gloria