THE communicant's GUIDE, Directing The younger Sort, which have never yet Received, and the Elder, and ignorant sort, which have hitherto Received unworthily; How they may Receive the Sacrament of the Lord's Supper to their soul's comfort. Together With a Treatise of DIVINE Truths, Collected out of Ancient and modern DIVINES. By R: GOVE, Sometime Preacher of God's Word, at Henton, St. George, in Somerset. 1 CORINTH. 11. 29. he that Eateth and Drinketh unworthily, Eateth and Drinketh Damnation to himself. LONDON, Printed by J. G. for Richard Royston, at the Angel in Ivy-lane, 1654. To all those that do desire to receive the Sacrament of the Lord's Supper worthily, and to their soul's comfort. ESPECIALLY To the younger sort, which have never yet received, and to the elder, and ignorant sort, which have hitherunto received unworthily. R: GOVE, Who can do very little, yet desireth to do very much for the good of their Souls, DEDICATETH These his sacramental instructions following. A catechism. Short for Memory, and plain for Capacity, containing the Grounds, and Principles of the Christian Religion in general. Which every one should know, that desires to receive the Sacrament of the Lord's Supper worthily, and to his soul's comfort. QUESTION. OF what Religion are you? 1 Pet. 3. 15. Ans. Of the Christian Acts 11. 26 Religion. Q. What Religion is that? Ans. That which teacheth Acts 4. 1● a Man to look for salvation, only by Jesus Christ. Q. Where is this Religion taught you? Ans. In the Holy Scriptures, which are Joh. 5. 39 Hos. 8. 12 2 Tim. 3. 15, 16, 17. Joh. 20. 13 the written Word of God, and contain all things needful for our salvation. Q What are the principal things, and those most necessary to salvation, which are taught us in the Scriptures? A. They are two: the one is, what we Joh. 13. 17 are bound to know; and the other is, what we are bound to practise. Q. What are we bound to know? A. God and ourselves. Joh. 17. 3 2 Cor. 13. 5 Q. What must we know concerning God? A. We must know three things: 1. that there is a God▪ 2. What a one this God is; Heb. 11. 6 Joh. 17. 3 Psal. 111. 2 and 3. What he hath done. Q. How do you assure yourself, there is a God? Joh. 5. 39 Rom. 1. 20 1 Joh. 3. 20 & 21. Joh. 4. 24 Ex. 33. 18. & 19 Ex. 34. 5. & 6. 1 Joh 5. 7 1 Cor. 8. 6 Acts 15. 18 Gen. 1. 1 Acts 17. 24 Heb. 1. 3 Psal. 119. 91 Psa. 103. 19 A. 1. God's Word reveals it; 2. God's works confirm it; and 3. mine own conscience doth assure me of it. Q. What a one is God? A. God is a Spirit most glorious in Nature, three in Persons, and one in Essence. Q. What hath God done? A. he hath decreed with himself from all eternity, how all things shall be; he made all things in the beginning; and he hath ever since sustained them, and disposed of them. Q. Thus much of that, which we are to know concerning God, tell me now next, what we are to know concerning ourselves? A. We are to know three things 1. What we were; 2. What we are; and 3. What we shall be. Q. What were we? A. We were all in our first Creation Gen. i. 27 Eccles. 7. 31 Eph. 4. 24 Psal. 51. 5 Eph. 2. 3, 4 & 5. Heb. 3. 1 1 Cor. 1. 2 perfect, and happy. Q. What are we? A. We are all by nature sinful, and miserable: but by grace in Jesus Christ, as many as God doth call, are made righteous, and happy. Q. What shall we be? A. Those amongst us that are good Mat. 25. 46 Dan. 12. 2 Joh. 5. 29 Mat. 5. 16 1 Pet. 2. 12 Tit. 2. 5 2 Pet. 1. 5, 6, 7, 8, 9, 10 1 Pet. 3. 1 shall be everlastingly blessed in Heaven; and those that are wicked shall be everlastingly tormented in Hell. Q. And thus far touching our knowledge: tell me now next what is required concerning our practice? A. There is required in us all a care so to lead our lives, as that thereby, God, and our Christian profession may have praise, we comfort, and others profit. Q. How may we so lead our lives? A. By ordering them according to the prescript rule of God's Word, set down partly in the Law, and partly in the Gosspell. Psa 119. 9 Gal. 6. 16 Q. What doth the Lord require? A. Piety towards God; Charity towards our Neighbours; Sobriety towards Tit. 2. 11. 12 Mat. 22. 36 37, 39 1 Pet. 5. 8 Pro 12. 10 ourselves; and Mercy towards all other living Creatures. Q. What doth the gospel require? A. True faith, and unfeigned Repentance, as our only remedy for the breach Mar. 1. 15 of the Law. Q. How are these Graces to be begun, continued, and perfected in us? Mar. 9 24 Luk 22. 23 Luke 11. 13 Jam. 5. 16 Rom 10. 17 Acts 20. 32 Rom. 4. 11 Acts 2. 38 41. Mat. 28. 19 1 Cor. 11. 23 A. By faithful, and fervent Prayer; by a due hearing, and reading of the word; and by worthy receiving of the Sacraments. Q. How many Sacraments hath Christ ordained in his Church, thus to be received of us? A. Two only, baptism, and the Lord's Supper. Q. What is the use of baptism? A. By Water washing the body, to assure us that the blood of Christ, being applied 1 Pet. 3. 21 1 Cor. 6. 11 1 John 1. 7 to the soul of the believer, cleanseth him from all his sins. Q. What is the use of the Lord's Supper? A. To be a sign, a seal, and pledge unto us, that Christ Jesus is given for us, and 1 Cor. 11. 24 Mat. 26. 28. John 6. 50, 51, & 54. to us for the nourishing, and preserving of us unto eternal life. JOH. 13. 17. If ye know these things, blessed are ye, if ye do them. THE communicant's Guide, Directing The younger sort, which have never yet received, and the elder and ignorant sort, which have hitherunto received unworthily, how they may Receive the Sacrament of the Lord's Supper worthily, and to their souls comfort. Question. WHat must he do, that would Receive the Sacrament of the Lord's Supper worthily, and to his souls comfort? A. He must do that, which is required of a worthy Receiver, before he cometh to receive; whilst he is Receiving; and after he hath Received. Q. What is required of a worthy Receiver before he cometh to receive? 2 Chron. 30. 18. 19 A. There is required a serious, and solemn preparation of himself. Q. Wherein doth that serious, and solemn 2 Sam. 16. 5 Psal. 26. 6 2 Chro. 35 6. preparation of a man's self consist? A. It consisteth in two things. First, in a solemn sequestering and setting apart of some convenient time, wherein he may, betwixt God and his own soul meditate on that which he is about to do: and secondly in doing that which may prepare him for it. Q. What time is fittest to be set apart for this business? A. The whole time from the warning given of a Communion to the very time Exod. 12. 3. & 6. of receiving it, should take up some of our thoughts touching the same: but especially Joh. 19 14 & 31. we should spend some part of the day immediately foregoing it in that business: by retiring ourselves from other Zech. 12. 12 Mat. 6. 6 Ge. 24. 63 1 Cor. 7. 5 Gen. 22. 4 & 5. Nehe 6. 3 & 4. company into some private place (if it may be) to perform the same; and by withdrawing our minds for that time from all other businesses. Q. What are the duties which in this time thus set apart, a man is to perform, that he may be rightly prepared? A. They are two. The first is examination; 1. Cor. 11. 28 1 Tim. 4. 5 and the second is Prayer. Q. Concerning what must a man examine himself? A. He must examine himself, whether he have in him those things which ought to be in a worthy Receiver. Q. What are those things? A. They are especially five. First, knowledge; Secondly Faith, Thirdly Repentance; Fourthly Charity, and Lastly, an hungering and thirsting desire after Christ, and the benefits of his death, and passion. Q. What knowledge ought there to be in a worthy Receiver? A. There ought to be in him (besides a competent knowledge of the grounds, Heb. 8. 10, 11. Heb. 5. 12. and principles of the Christian Religion in general) a more particular knowledge, both of himself, who is to receive, and 1 Cor. 13. 5 of the true nature, and use of the Sacrament, which he is to receive. 1 Cor. 11. 29 Q. What must he know concerning himself, who is to receive? A. He must know, how miserable he is by nature; and how much more miserable Psal. 51▪ 5 Rom. 5 12 Eph 2, 3. Rom 6. 23 Gal. 3. 10. he hath made himself by his actual transgressions. Q. What must he know concerning the true nature, and use of the Sacrament which he is to receive? A. he must know, first who ordained it; Secondly, for what ends it was ordained, and thirdly, what are the parts whereof it consisteth. Q. Who ordained this Sacrament? A. The Lord Jesus Christ, and that in Mit. 26. 26 27, 28. 1 Cor. 11. 23 1 Cor. 11. 20 the Night when he was betrayed, and therefore it is called the Lord's Supper. Q. For what ends was it ordained? A. It was ordained, first to keep in 1 Cor. 11. 24 26. John 6 54, 56 & 57 1 Cor. 1●. 24, 26 1 Cor. 10. 16, 17. 1 Cor, 12, 13. us a thankful remembrance of the Death, and Passion of our Blessed Lord, and Saviour Jesus Christ. Secondly to assure us of our particular part, and interest in the benefits thereof; and Thirdly, to be a Bond, and Pledge, both of our Union with Christ, and of our Communion one with another. Q. What are the parts, whereof this Sacrament consisteth? A. They are three. First, the outward signs signifying. Secondly, the Divine Word sanctifying, and thirdly, the inward, and spiritual graces signified. Q. What are the outward signs signifying? A. Bread, and Wine, with the several actions pertaining to them, as Breaking, Mar. 26. 26 27. 1 Cor. 11. 23, 24, 25. Giving, Taking, Eating, and Drinking. Q. What is the Divine Word Sanctifying? A. The Word of Christ's Institution, Mat. 26. 26 27. 1 Cor. 11. 24 25. 1 Cor. 10. 16. Heb. 5. 4. Mat. 26. 26 27. Mark. 14. 22, 23, 24. Luk. 22. 19 20. John 6. 54 pronounced with Prayers, and Blessings, by a lawful Minist●r. Q. What are the inward, and spiritual graces signified? A. The Body of Christ Crucified, and his blood shed for the Remission of sins: exhibited by God to the faith of the worthy Receiver, which receives it, and feeds on it, for the nourishing of his soul unto life everlasting. Q. And thus far touching the knowledge which is required in the worthy Receiver; tell me now next what faith is required in him? A. There is required, not only a bare Esay 53. 6. 8. 10. Mat. 26. 28 Jam. 2. 19 knowledge, and persuasion, that the body of Christ was crucified, and his blood shed for the Remission of sins (for even this the very devils in Hell do believe, and yet tremble) but a particular application of the same, and of all the benefits thereof, unto a man's own soul, Gal. 2. 20 1 Cor. 5. 7 Job 19 25 Luke 1. 47 Joh. 20. 28 whereby he believeth that Christ's Body was Crucified, and his blood shed for the Remission of his Sins in particular. Q. And thus far also touching the faith, which is required in a worthy Receiver: tell me now next what Repentance is required in him? A. There is required in him an hearty, 1 Cor. 7. 9, 10. Luke 15. 21 Psal. 51. 3. 4 Zech. 12. 10 Hos. 14. 8 isaiah. 30. 22 Acts 26. 20 2 Cor. 5. 17 and unfeigned sorrow for all his Sins past: and a full purpOse (with God's Grace, and assistance) never to offend God by the like in the time to come, but to amend his life, and to become a new man. Q. And thus far also touching the Repentance, which is required in a worthy Receiver: tell me now next what Charity is required in him? A. There is required a care to be in 1 Cor. 11. 18 20. 1 Cor. 12 13 Eph. 4. 16 Mat. 5. 23, 24. 1 Cor. 5. 8 Colos. 3. 13 isaiah. 1. 11. & Luke 17. 4 Love, and Charity with all men, striving to be reconciled to those whom he hath injured, and wronged; and being ready from his heart to forgive those, who have injured, and wronged him. Q. And thus far also touching the Charity which is required in a worthy Receiver: tell me now in the last place, what hungering, and thirsting desire after Christ, and the benefits of his Death, and passion are required in a worthy Repentance? A. There is required in him a sense, and feeling of his want of Christ, and his righteousness, and of God's Wrath due unto him for his sins, which showing him his woeful, and miserable estate without Christ, may make him to hunger, and thirst after him, and the benefits of his John 7. 37 Rev. 22, 17 Death and Passion, (the only means of Luke 1. 53 Psa. 63. 1. Psal. 107. 9 Psal. 42. 1. Rev. 21. 6 Esay 55. 1 Esay 4●. 1 pacifying God's wrath) as much, as an hunger-starved man, and one that is ready to die for thirst, doth after meat, and drink. Q. And thus have you showed me, what is the former of those two things, which must be performed by a worthy Receiver, that would prepare himself aright before he cometh to receive, to wit, examination: tell me now which is the other of them. A. It is prayer: wherein if after examination he doth find in himself the former Psal. 10. 17 1 Tim. 4. 5 Graces in any measure, he is to bless God for it, and to pray for the continuance, Mark. 9 24 and increase of them; and if he want them, or have them not in that measure, which God requireth in his Word, he is to humble himself before the Lord in true contrition, and hearty Psal. 51. 17 Esay 57 15 Esay 66. 2. sorrow for his failings, confessing them unto him, and desiring pardon of them all for Christ's fake; and that his gracious Spirit may help his infirmities in those Rom. 8. 16 Graces he hath, and may work in him, those which he wanteth, that so he may come as a worthy Receiver to this holy Table of the Lord. Q. But what if a Man be not thus prepared when he cometh to receive, is there any great danger in it? A. Yes, for first, he that is not thus prepared, standeth guilty before God of the Body, and Blood of the Lord. 1 Cor. 11. 27 Secondly, instead of Receiving that which might further his Salvation, he shall eat, and drink his own Damnation: 1 Cor. 11. 29 And lastly he shall not only be 1 Cor. 11. 30. Exod. 5. 3 2 Chron. 30. 18. & 20 damned hereafter, but shall be severely punished, also in this life, by sickness and weakness, yea, and at the end of his life by some fearful death. Q. And thus have you showed me what is required of a worthy Receiver before he cometh to Receive: tell me now in the next place, what is required of him whilst he is Receiving? A. There is required a reverent gesture Esa▪ 45. 23 Psal. 95. 6 Ps. 103. 1. & 2. Luke 1. 46 of Body; and a Religious disposition of mind. Q. What gesture of body is fittest in the time of Receiving? A. There is no certain gesture prescribed in God's Word to be used in the Receiving of the Lord's Supper, and therefore that is fittest, which is most decent, and orderly, and most agreeing to the 1 Cor. 14. 40. Mat. 18, 17 1 Cor. 8. 12 13. Discipline of the Church under which we live: So that it be not contrary to piety, or charity, and if we be left to our own choice, than that gesture is to be judged 1 Cor: 10. 32. Psal 95. 2, 3. Rev. 7. 11, 12. 1 Chron. 29 10, 11, 13. best, which may best set forth the greatness of the Giver, the worth of the Gift, and the humility, and thankfulness of the Receiver. Q. What disposition of mind is required in a worthy Receiver, at the time of his Receiving? A. There is required, first, that his mind Exod. 3. 5. Colos. 3. 2 Phil. 1. 27 Psa. 104. 33 & 34. 1 Cor. 10. 31 Colos. 3. 17 be taken off from all worldly, and sinful thoughts; and secondly, that it be wholly taken up with heavenly Meditations, and hearty prayers, and thanksgivings unto God. Q. Whereon should a worthy Receiver specially meditate in the time of Receiving? A. he should especially meditate on the Death, and Passion of Christ Jesus his Saviour; of the benefits which accrue to him thereby; and of the duties, which he oweth to God and man therefore. Q. How may he come best to meditate on the death and passion of Christ? A. By observing carefully what is done by the Minister, that doth administer it; and himself that doth receive it. Q. What doth the Minister do? A. He doth consecrate, and set apart the Bread, and Wine, whereby of common and ordinary Bread and Wine, it is made the Sacrament of the Body, and blood of Christ. He doth also break the Bread, and pour out the Wine; and having so done, doth deliver it to each of the Communicants. Q. What is he to meditate on when he seeth the Minister to consecrate the Bread, and Wine by the Word of Christ's Institution, and Prayer, to be the Sacrament of the Blessed Body, and blood of Christ? A. he is then to meditate, how that John 3. 16 1 John 4. 9 John 6. 27 Mat. 1. 21 1 Tim. 2. 5 Ephes. 2. 14 Ephes. 1. 6 Heb. 9 15 God the Father, out of his mere love to mankind, did set apart, seal, and appoint his only begotten Son to be the all-sufficient means, and only mediator to redeem us from sin, and to reconcile us to his grace, and to bring us to glory. Q. What is he to meditate on, when he seeth the Minister to break the Bread, and to pour out the Wine? A. he is then to meditate, that the Body of Christ was as truly crucified, Gal. 3. 1 Exod. 24. 8 John 1. 29 Esay 53. 5 and his blood shed for the Remission of his sins, under the sense of God's wrath due unto them: as he doth now see the Bread in the Sacrament to be broken, and the wine to be poured out by the Minister. Q. Lastly, what is he to meditate on, when the Minister cometh unto him, and delivereth him the Bread, and Wine, thus Consecrated, broken and poured out? A. He is then to meditate, that as the Minister doth now offer, and deliver into his hands the Bread, and Wine, and bids him, take it, eat it, and drink it; So doth Christ himself come unto him, and offer, and give unto his Faith, his very Body, and blood, with all the benefits of his Death, and Passion. Q. And thus we see what the worthy Receiver must meditate on in the time of Receiving, upon his sight of what the Minister doth: tell me now next what he must meditate on, upon the sight, and sense of what he himself doth at that time? A. When he hath received the Bread and Wine at the Ministers hand, and is Eating of the one, and Drinking of the other, he must then meditate and think with himself thus: as I have now taken, and do eat this bread, and drink this Wine for the nourishment of my body, and life temporal; so I do believe, that the Body, and blood of Jesus Christ, being Rom. 3. 25 apprehended of me by the hand of Faith, and applied by Faith unto my soul, shall nourish it up unto life everlasting. Q. And thus we have seen, how the worthy Receiver is to meditate in the time of Receiving upon the Death, and Passion of Christ, and the benefits which accrue to him thereby. Tell me now next, what are the duties, which he is to perform to God, and man therefore? A. To God he is to lift up his heart Psal. 116. 13, 14. Psal. 63. 5 Mat. 26. 30 1 Cor. 10. 17 1 Cor. 12. 13. Psal. 16. 2. & 3. Eph. 4. 3. 15. & 16. 2 Cor. 8, 9, &c. 2 Cor. 9 7 Gal. 6. 10 1 Cor. 16. 2 Mat. 12. 7 by way of thanksgiving for the great work of our Redemption by the death of Christ: and unto man he is to extend his love, by cleaving to his fellow-communicants in one Spirit, as unto members of the same body; and by showing mercy to the poor members of Christ's body in contributing to their necessities according to his ability. Q. And thus we have also seen, what is to be done by the worthy Receiver at the time of Receiving. Tell me now in the last place, what is required of him after he hath Received? A. There is required, Examination, and Resolution. Q. Wherein stands the Examination, which must be in a worthy Receiver after he hath Received? A. It stands in this, to try whether he hath gotten any good by the Sacrament, or not. Q. What if he find little, or no good by his Receiving? A. He is then first to suspect himself, that some miscarriage hath been in him, either in his preparation to, or in his performance of the Duty; and having found out what was the fault in either, that hindered the efficacy of the Sacrament unto him, he must judge himself, and be 1 Cor. 11. 31 Eze. 20 43 seriously humbled for it. And secondly, he must endeavour by after-paines in prayer, and humiliation to quicken, and awaken the efficacy of the Sacrament unto his soul. Q. But what if he find any good by his Receiving, what is he to do then? A. He is first to bless God with all Ephes. 4. 3 &c. 1 Pet. 1. 3 1 Chron. 29. 18. 2 Chron. 30. 21, 22, 23. Luke 4. 1 1 Cor. 10. 4 his heart therefore; and to acknowledge with all thankfulness God's gracious dealing with him therein; and secondly, he is to be careful, and watchful that he keep up and maintain that holy, and gracious frame of heart in himself, which he hath brought with him from the Sacrament. Q. And thus have we seen, wherein the examination of a worthy Receiver consisteth, after he hath Received, Tell me now wherein standeth his Resolution? A. It standeth in this, that he be careful, Hos. 11. 12 and do resolve to keep touch with God, and to express the power, and efficacy of the Sacrament in making good, and keeping his vows, and Covenants, which he made to, and with Psa 116. 14. 18. Eccles. 5. 3. Psal. 50. 16, 17. 23. Pro. 9 5. 6 Colos. 1. 10 Ps. 119. 106 Hos. 8. 13 1 Cor. 11. 30 Esay 1. 11. 13 Gen. 4. 5 1 Cor. 11. 17 Joh. 13. 26, 27. Luk. 11. 24 God, of new obedience, and amendment of life, when he came to receive. Q. Is there any great danger, if we do neglect to do so? A. Yes, for first without this care, and Christian resolution, we shall incur God's heavy displeasure: Secondly we frustrate, and make void, all that we have formerly done in, and at the Sacrament. And thirdly, we shall hereby bring ourselves into a far worse condition, than we were before we came to receive. Q. How may we come then by power to do this? A. By watching carefully over our ways, and courses; by examining them by Psal. 39 1 Job 31. 1 Eccles. 5. 1 Esay 8. 20 Psal. 119. 9 Gal. 6. 16. Psal. 119. 5. 35. 88 133 the Rule, and Square of God's Word; and by hearty prayer unto God for his Grace, to direct, and assist us in all our ways. certain Cases of Conscience, About the Receiving of the Sacrament of the Lord's Supper cleared, and resolved. I. Case. WHether a man, who (after examination of himself) findeth in himself much weakness, and many defects, in respect of those things, which should be in a worthy Receiver, may yet adventure to come to Receive? Solution. The weakness, and defects, which are in those that come to Receive, are either Mark. 9 24 2 Cor. 7. 10 such as are felt, and thereupon are sorrowed for, and striven against: or they are such, as are not felt, and so can neither be sorrowed for, nor striven against. If our weakness, and defects be of the former kind, we need not much to fear, or doubt of God's mercy, and favour towards us, if we do come to Receive with such weakness, and defects in us. For first we must know that the Sacrament, which we come to receive, is ordained by Christ, to be as well physic for the Recovery, and strengthening of the sick, and weak in grace, as food to nourish the strong and healthy. Secondly, we must Mat. 21. 14 Luk. 14. 21 Mat. 11. 28 Esay 55. 1, 2 2 Chron. 30. 18, 19, 20. Pro. 9 4. &c. Mat. 5. 6 know, that Christ even calleth such unto him, and hath promised in his word, not only his gracious acceptation of them, but a full supply of their defects, and wants. But if our weakness, and defects be of the latter kind, such as we neither feel, nor desire to understand, nor have any remorse for them, then ought we not in any case to come, but rather to forbear, Joh. 6. 37. Mat. 22. 12 until God shall be pleased to give us more Grace. II. Case. Whether we are bound to come fasting to the Communion? Solution. NO, it is not absolutely necessary▪ for Rom 14. 17 neither was the paschal lamb so eaten; and (we know) Christ himself administered it to his Disciples after Supper: and besides that, some are (we know) so weak, and sickly, that they cannot stay so long fasting, without prejudice to 1 Cor. 11. 34 Mat. 9 13 Mat. 12. 7 Hos. 6. 6. their life, or health. And if it were necessary, yet in that case God will have mercy, rather than Sacrifice. But though there be no necessity of it, Vide Aug●. Epist. 118. yet it hath been ever held decent, and convenient, where it may stand with the health of the body, and there is no superstition placed in it, as there is by some ignorant Papists, and some of our ignorant, and popishly affected Protestants at this day: who think that they eat the Vid. Aqui. in Mat. ●6. very Body, and drink the very blood of Christ in a bodily manner. III. Case. Whether must that man stay from the Sacrament, who having wronged, and injured his Neighbour, hath sought forgiveness, and Reconciliation at his hands, but cannot obtain it? Solution. NO, if so be, that he be sorry for his Mat. 5. 23, 24. offence, and be willing to make amends for the wrong he hath done, and doth earnestly, and heartily desire pardon, and reconciliation at his hands whom he hath wronged; for then the fault is no more his that hath done the wrong, but his that being wronged will not forgive. Mat. 18. 21, &c. IV. Case. Whether a man be bound to forgive him that hath wronged him, if he seek not for Reconciliation at his hands; and if he do not forgive him, whether he must for this cause stay from the Sacrament? Solution. IN forgiving an offender, there be three things to be considered. First, the letting go of all wrath, malice, and desire of revenge. Secondly, the testification of forgiveness unto the party offending and Thirdly, the reacceptance, and readmission of the offendor into former society, communion, and friendship. As for the Mat. 6. 14, 15. 1 Tim. 2. 8 first: a man is bound to forgive in that respect, whether the party offending ask forgiveness, or no: that is, he must bear Esay 1. 11, 12, 13, 14, 15 no malice, nor nourish in himself any thoughts of Revenge towards him; for if he do, he sinneth in coming to the Sacrament; But as for the two latter, a man Luk. 17. 4. is not bound, either to testify unto the offending party his forgiveness of him, or to readmit him into former communion, and fellowship with him, until he be sorry for his offence, and be desirous (in what he can) to right him whom he hath wronged: neither is his not doing of either of these any bar to keep him from the Communion. V. Case. Whether he, whose heart is full of fears, and doubtings, may adventure to come to the Sacrament? Solution. YEs, he may; for fears in coming are no bar to comfort: nay he that comes in fear, may yet go away with much comfort, especially where in coming his chief aim is to yield obedience to God's commandment, which biddeth him come, rather than to his own fears, doubts and discouragements, which might Mark 5. 33, 34. dishearten him from coming: for obedience yielded to God, out of pure conscience to his commandment, against discouragements, and fears, may be no whit inferior unto, nor less acceptable unto God, than a preparation in a more exact, and excellent degree. For it is here, as it was with the Children of Israel. Exod. 14 15. God bade them go forward, and their own distrustful hearts bid them forbear, because of the Sea that was before them, into which they could not go, without evident peril of drowning. Yet God's commandment prevailing more with them, than their own fears, forward they go, and instead of the danger which they feared, see what a blessed deliverance, beyond their expectation, is by God afforded them: even that very Sea, which they feared would have been their destruction, proved (through God's blessing) to be the way, and means of their delivery. VI. Case. What is to be done by him, that in the very instant of Receiving, feels his heart so hard, that he cannot lift it up unto God? Solution. TO this, these Answers may be given. First, that hardness of heart is twofold, sensible, or insensible. Felt, or not felt. Insensible hardness of heart, and which is in a man, and not felt, and perceived, Zech. 7. 11 Eph. 4. 19 Exod. 10. 17. is a great, and a dangerous judgement, but the sensible, and felt hardness which is in God's Children, and which they feel, and bewail in themselves, is rather a blessing than a curse. Of this the Church complaineth, saying unto God, why hast thou hardened our hearts against thy fear? Esay 63. 17. And this must not dishearten, nor discourage any Communicant, but rather comfort him: for when the heart feeleth its hardness, and complaineth of it, is grieved, and disliketh it, wishing that it were not so, this is a sure sign of a gracious estate, and that there is some measure of true softness in that man's heart, though at this time undiscerned of him. For it is by softness that hardness of heart is felt, and if there were no grace there, such a corruption as this, would lie still undiscerned, it being the part of grace, and not of corruption, to discover such corruptions in us. Secondly, we must know, that every lumpish, and heavy heart, betiding God's Children at times, is not a hard heart: for even the best of God's children at times may be thus affected, witness David, Psal. 42. 6, 7. Heman, Psal. 88 14. Jonah, Ion. 3. 4. 7. the Church of God, Esay 49. 14. yea, Christ himself was not free from it, Mat. 27. 46. Thirdly, it must be remembered for our comfort, that the benefit of the Sacrament is not tied to the very instant of Receiving, but if before, and after, a man have been able, and can lift up his heart unto God, he may find comfort, though for the present he have not so lively a sense, and feeling thereof as he desireth. VII. Case. Whether a man may with comfort of Conscience, partake the Sacrament with those Assemblies; wherein open finners are tolerated to participate, so that he shall not partake with them in their fins, nor any way hinder his own benefit by so doing? Solution. HE may; and that for these reasons. First, because when we come to receive, we are by the Apostle commanded to examine ourselves in 1 Cor. 11. 28. but nowhere to examine others: which (if he had thought necessary to worthy Receiving, or had thought it unlawful to communicate with others, that are unworthy) he questionless would have given a like strict command for that, as he had done for the other. Secondly, because the same Apostle in 1 Cor. 11. 29. limits the crime, and penalty of unworthy Receiving, to the person himself that See Ezech. 18. 20. thus Receives, and not to others that Receive with him. Thirdly, because neither the Prophets of old, nor Christ himself, nor his Apostles in the New Testament, have left us any example, to forbear coming to the Sacrament, and partaking thereof, or any other part of God's public worship, and service, for the known sins of those, that were to partake with us therein: but have rather taught us by their example to do the contrary; and have showed us by their practice, that in Assemblies, where the word, and worship of God is kept pure for substance, there may be a comfortable participating of Sacraments, yea, though by connivance of governors some inordinate walkers be admitted. VIII. Case. Whether the wickedness of the Minister, who administers the Sacrament, may impeach the sufficiency, and efficacy of the Sacrament to a believing Communicant? Solution. NO, it cannot: for the virtue, and efficacy of the Sacrament depends not on the goodness, or evilness of the Minister that administers it, but on God's blessing accompanying it, And this Divines 1 Cor. 3. 6, 7. both Ancient, and modern have many ways illustrated. As by water that passeth through a channel of stone into a garden, though the channel itself receive no benefit by it, because of his own indisposition, yet may the Garden be made fruitful by the water that this channel conveigheth into it. Secondly, by sowing of seed, wherein the seede-mans' hands may be foul, and dirty, yet as long as the seed is good, the soil fertile, and it have the heat of the Sun, and the benefit of the rain descending on it, the seed may grow, and prosper notwithstanding. Many other such illustrations of this point might be added, but these are sufficient to show, that the Sacrament received at an evil Ministers hands, may yet have its due effect, in the heart of the worthy Receiver; and therefore is not to be refused by us, when such do administer it unto us▪ For what man, that is in his right wits, if he be in danger of the Law, would refuse his Prince's pardon, though brought unto him by him, that were never so wicked a man? Or who would think that pardon, the less forceible, and available, because such a man brings it: let us not then refuse God's Ordinance, for the evil life's sake of the Minister, that is to administer it unto us: always remembering this, that if he be a sinful, and unworthy man, the sin is his; but if I refuse it at his hands, because he is such a one, the sin is mine: and I shall not answer for his sin, but for mine own neglect. Ix.. Case. How often is a man bound in Conscience to receive the Sacrament of the Lord's Supper? Solution. THere is no set time, nor times for this prescribed in the Scriptures. Neither hath the practice of the Church in all ages been one, and the same. For we read th●● in the Primitive times of the Church, they used at first to receive it every day; afterwards every Lord's Day; afterwards it came to once a month; afterwards to thrice a year; and at last came the council of Trent and decreed, that at least once a year it should be received. And therefore in this variety of See Dr. De●isons Heavenly Banquet, page 165. practice, we must for our better guidance herein, observe the circumstances of necessity, conveniency, and utility. For the first, 'tis true, that we have daily need of the remembrance of Christ's Death, and consequently of the Sacrament. As our bodies have daily need of nourishment by our corporal food, so have our souls by our spiritual. Yet must not this be the only guide, or ground of our Receiving, but we must also have respect to conveniency. For seeing there is required a due, and diligent preparation for the Receiving of this Sacrament, the same must moderate our necessity, so that we should as well look to our fitness as to our need. But yet in the third place, the due consideration of the inestimable benefit, and comfort we obtain by Receiving this Sacrament, must stir us up, so oft as with conveniency we may, to be partakers of 1 Cor. 11. 25, 26. See Num. 9 13. this blessed banquet, so that (if it were possible) we might every day be fit to communicate: or at least so often as the Sacrament is administered. X. Case. What quantity of Bread, and Wine must be taken by him, that Receiveth? Solution. SO much of each, as may give both nourishing, and cheering to the body. And therefore that custom taken up by the younger sort, of only kissing the Cup, or taking but a drop, or two of Wine into their mouths, is not to be approved; for Christ's Ordinance is not to sip, but to Mat. 26. 27. drink at the Communion. XI. Case. Whether such persons, as are at contention, and go to Law one with another, may with good conscience come to the Lord's Table? Solution. questionless they may, so that they go to Law lawfully: for it is a true Rule in laws, both divine and human, which the Apostle sets down in 1 Tim. 1. 8. that the Law is good, if a man use it lawfully. Now to use the Law lawfully, there be these conditions required. 1. That it be done not for every little trifle, which will bear an action, but only for such things, as if they be not remedied, will breed a further inconvenience, and which nothing but Law can remedy. 2. That it be not done out of a covetous mind, to have from another more than in conscience he thinks is his due, but only desires to preserve his own right, which by God's Law and man's, belongs unto him. 3. That it be not done out of an ambitious mind, more to get the victory of his adversary, than to gain the truth. 4. That it be not done fraudulently, by any unlawful, and unjust means, as by bribery, subordination of witnesses to support a bad cause, or the like. 5. That there have been used all lawful means before to compromise it by reference to Christian Neighbours, and Friends, and by being willing to part with some of his right for peace and quietness sake, rather than to try extremity of Law. 6. And lastly above all, that it be not done uncharitably, out of desire to be revenged on his adversary more, than to have his wrong righted. And because this last is the main obstacle of all (because where Charity is wanting, there can be no fitness to receive this Sacrament) therefore all that go to Law, should be well advised, and make a narrow search into their hearts (which are deceitful above all things, and in this more than in any other things, because of self-love, and self-seeking ends) whether they can hate the wrong done without hatred to the person doing it: for they that cannot do so, (let their pretences be otherways what they will) they are not fit Guests for the Lord's Table. certain excuses Made, and pretended by Ignorant People for not Receiving the Sacrament of the Lord's Supper so often as they should do, removed. Many are the Excuses, which are made, and pretended by Ignorant People for not Receiving the Sacrament of the Lord's Supper so often, as they should do: but the chiefest of them, and those that are most common in the mouths of the ignorant, are these that follow. I. Excuse. They have no leisure. HAve they leisure to fill their bodies every day, and want they leisure to feed their souls? Our Saviour in Ioh. 6. 27 gives them better counsel. Labour not (saith he) for the meat that perisheth, but for the meat that endureth to eternal life. II. Excuse. They want clothes. IT is not outward apparel, but the inward ornaments that make us gracious in the sight of God. And therefore be 1 Pet. 3. 3, 4. Mat. 22. 12. our outward apparel never so mean, if we have on us the wedding garment of Faith, made of the fleece of that lamb John 1. 29 1 Pet. 5. 5. Mat. 5. 23. 24. Acts 2. 46 1 Cor. 5. 8. of God, which taketh away the sins of the World, lined inwardly with humility, and trimmed outwardly with Charity, God will bid us welcome to his Table. III. Excuse. They are not in Charity. WHat is this but to excuse one sin with another? Our neglect, or contempt of God's Ordinance, by our uncharitable affection to our brother, and that is so far from excusing us in the sight of God, that it doth much aggravate our sin. For why are they not in Charity? What is the cause of it? Is it not their own rankorous heart, their own malicious, and revengeful will, and nothing else, that keeps them from it? And because their neighbour hath wronged them, will they, rather than they will forgive their Neighbours wrong more wrong God, and their own souls? IV. Excuse. They are not prepared. ARt thou prepared to pray, and art thou not prepared to receive the Communion? The same things that make us unfit to receive the Communion, make See B. Andrew's Sermon part. 2. page 36. us as unfit to pray: for except a man abandon the purpose of sin, Psal. 66. 18. and except he be in Charity, Mat. 6. 14. he is no more fit to pray, than to communicate, and therefore should abstain from the one, as well as from the other. V. Excuse. Their Wives are sick, or lie in, or their Husbands are from home, or not well, and therefore they will stay till they be returned, or well again, and then they will come, and receive together. INdeed for matter of sickness of the one, or other party, where there is a necessity of our attendance on them, there may be some excuse, for I make no question, but in this case God will have mercy, rather than Sacrifice. But where there is no such necessity, I see not how we can be excused. And as for the other, viz. the Husbands or Wives being from home, how that can excuse any from communicating, when God calls them thereunto, I know not. For our Receiving of the Sacrament, must not depend upon others Receiving of it, albeit they be never so near, or dear unto us. VI. Excuse. They use to Receive at Easter every year, and they hope that it is sufficient. THis Communicating once a year at Easter, was hatched in Popery, when ignorance prevailed in the Church: and is by no means to be followed of us, to whom God hath afforded better means of knowledge. And indeed it were a shame, that Protestants in profession, should be Papists in opinion. But what is it, that makes them to put off their Receiving to this time? If it were their respect, and reverence to the Sacrament, as fearing, if they should receive it oftener, they should not come so well prepared to it, as they hope to be then: that indeed were some (though but a poor) Excuse. But that is not it: it is rather, either because they place more holiness in that time above other, and so think the better the day, the better the work, which is mere popish superstition, or rather, because it is the custom, and fashion so to do, which is profane irreligion. Whereas good Christians look rather to Christ's Command, and their own necessity, than to any thing else, and because he commands it, they do it; and their own need, and necessity of it makes them to do it, not once in a year, but as often as it may be done. VII. Excuse. They would come, and Receive, but their Ministers will not suffer them. IF their Ministers do hinder them without cause, they shall bear their condemnation: but if for want of Knowledge, Repentance, Charity and the like, (which their profession, or practice do witness) he do stay them from it, and be diligent, and willing to teach, and warn them, and they continue still in their obstinacy, and wickedness, their blood shall be upon their own heads. VIII. Excuse. That they are conscious to themselves of some great, and crying sins, which they have committed, and of which they have not yet sufficiently repented, and therefore they will stay till the next opportunity of receiving, hoping by that time to have more fully repented of them, and to be better prepared. THis Excuse indeed might be the more tolerable, if he that hath committed such sins were sure of these two things. First, that he shall have longer time to repent in; and Secondly, that he shall have grace to repent having had such a time. But of neither of these can any man for the present be assured of. 'Tis true, God hath promised indeed to have mercy upon a Sinner, at what time soever he shall truly repent, and turn unto him; but he hath nowhere promised to give him either time, or grace to repent when he will. And therefore if thou art wise, or desirest to be wise for the everlasting good of thy soul, dispeede thy Repentance out of hand, and take the present opportunity that God offereth thee, as not knowing whether God will ever offer thee the like opportunity again: being also assured of this for thy comfort, that God in all our graces, and so in Repentance too, looketh not so much at the measure of them, as at their sincerity. Plain EXPRESSIONS OF sacramental Truths TO Uulgar Capacities. By the help of which, the younger, and ignorant sort may easily understand, and remember the most necessary things belonging to the Sacrament of the Lord's Supper. EXPRESSION I. Of this, That the Sacrament of the Lord's Supper doth truly, and really exhibit to the worthy Receiver, the Body and blood of Christ, with all the benefits of his Death, and Passion. FOr it is here, as it is in a Lease A Lord of a manor makes, seals, and delivers a Lease of a farm to a Tenant, containing two, or three hundred Acres of Land, butting, and bordering thus, and thus, upon condition that the Tenant shall pay him such a Fine, and so much yearly Rent. The Tenant● receives the Lease, and having it in his hand, shows it to his friend, and tells him that he hath for two hundred pounds a year three hundred Acres of Land. The Parchment, ink, and Wax of the Lease, have not the very Acres of Ground, nor Trees, nor other appurtenances thereunto belonging, being, and growing therein, and yet by virtue of that Parchment, ink, and Wax made a Lease and sealed, and delivered by the landlord, the Tenant will possess them all. I demand then how it cometh to pass, that this piece of Parchment, and this ink, and Wax thus made a Lease, and thus sealed and delivered, hath power to convey really, and actually this ground, with his appurtenances to this Tenant? To which the Answer is, that the power it hath to perform this, cometh not from the Parchment, ink, and Wax, but from the legal power, and authority of the lawgiver, who did decree, and ordain, that a Deed conceived in such, and such form of words, and thus sealed, and delivered, should be effectual, and powerful to give a Tenant real possession of such Lands, and all the appurtenances thereof. And just so is it in the Sacrament, for by it Christ doth give us his very Body, and blood, his Merits, and his righteousness; by it he passeth over unto us a deed of all the joys of Heaven; he seals unto us a pardon of all our sins, and of all the Punishments belonging unto them, but upon this condition still, that we do truly pay unto him his Rent; to wit, true Repentance for all our sins, true Charity towards our Neighbours; true Faith in his blood; and a new, and sincere obedience to his commandments. So that when we receive this Sacrament after this manner, we may say. Here have I the Body, and blood of Christ my Saviour, here have I Remission of all my sins; and the kingdom of Heaven passed over unto me. And yet that bit of Bread, which I have eaten, hath not the kingdom of Heaven lying in it nor the Body of Christ moulded up in it, or converted into it; neither hath the Wine, which I have drunken, the blood of Christ within it, or is converted into it. Whence then have they this power? In their own nature they have it not; whence then can they convey all this to me? I answer, the power which they have, comes from the lawgiver Jesus Christ, who Decreed, Instituted, and Ordained that those Elements of Bread and Wine received in his manner, and on his conditions, should be powerful, and effectual to convey unto me, and make me partaker of his blessed Body, and blood, and of all the benefits of his Death, and Passion. EXPRESSION II. Of this, That a wicked man, and an unworthy Receiver, may at the Sacrament Receive the outward Elements of Bread, and Wine, without receiving any benefit by the Body and blood of Christ. FOr it is here as in the usance of a conveyance. Now we know, that if a conveyance made to Peter, lying upon a Table be given to Richard, or to any other person to whom it doth not belong; or which Richard, or any other person fraudulently taketh away; it doth them no good at all, by reason the Covenant was not made with any of them, but with Peter only: So the unworthy Receiver, being not the party to whom the promise is made of receiving Christ, with the benefis of his Death, and Passion, receives only the bare outward Elements and not the things signified thereby. EXPRESSION III. Of this, That the consecrated Bread and Wine, are not to be taken as common Bread, and common Wine. FOr it is with this, as it is with Wax stamped with the great seal: for as that in substance differs not from other Wax, but yet in value is far more excellent, and may not be abused, or unreverently used, without contempt, or great wrong offered to the King or State whose the seal is: So the Bread, and the Wine in the Sacrament, though in substance it differ not from other Bread and Wine, yet concerning the use to which it is now put, and designed, it is much more precious than any other Bread or Wine in the World, being now appointed by, God to be a sign, and seal, and an exhibiting instrument of the Body and blood of Christ, and therefore cannot be profaned, or abused without contempt of Christ Jesus, and his holy Ordinance. EXPRESSION IV. Of this, What a shameful thing it is to come unprepared to the Lord's Table. IT were a matter of foul shame for a Man to come, and sit down at a great man's Table in rags, and in nasty, and filthy clothes; and in such a case, how apt would every one be that sees him, to take him up, and say, Art thou not ashamed to come to such a man's Table in so base a fashion? What an uncivil fellow art in such a garb and pickle to come into such a presence? And is it not then a matter of fouler shame to come rudely, unpreparedly, and in so unbeseeming a manner to the Lord's Table? EXPRESSION V. Of this, That the receiving of the Lord's Supper, without those graces that are to be in a worthy Receiver, will do us no good. FOr what is this, but the having of a seal to a blank? And what is a Man the better for that? What is a Man the better for having the broad seal to a piece of Parchment, that hath nothing written in it? He hath nothing but a piece of Parchment, and Wax, he hath neither Land, nor Living, sealed, and conveyed unto him thereby. And just so it is in this case. EXPRESSION VI. Of this, That ignorant persons, though they pretend never so much their good meanings, and their good minds, cannot be worthy Receivers. IGnorant persons use to plead for themselves that they have not the knowledge, and understanding that others have, and cannot answer as others do, yet they hope they have as good meanings, and come with as good minds as the best. But alas, how sillily is this spoken? for 'tis as if one should say; though I have a blind Eye, yet I have as good an Eye, as he that can see farthest. For wherein lieth the goodness of the Eye, but in the sight, and the goodness of the mind but in the knowledge of God? Prov. 19 2. EXPRESSION VII. Of this, That without Faith we can be no worthy Receivers. FOr he that will receive Christ's Body and blood for his souls Comfort, must have an Eye to see Christ, and his Worth; must have a foot to come unto him; must have an hand to receive, and lay hold upon him; and must have a mouth to feed on him. Now Faith is all these to a worthy Receiver. It is the Eye of the soul, John 8. 56. Esay 17. 7. 2 Chron. 20. 12. It is the foot, by which we come unto Christ, John 6. 35. It is the hand by which we receive him, John 1. 12. Yea, it is the mouth by which we feed on him. John 6. 53. Now can a man see without an Eye? Come without a foot? Receive without an Hand? Feed without a mouth? No surely he cannot. No more can we see Christ in the Sacrament, without the Eye of Faith; come unto him, without the foot of Faith; receive him without the hand of Faith; or feed on him without the mouth of Faith. EXPRESSION VIII. Of this, That impenitent sinners are not fit Guests for the Lord's Table. FOr it is here as it was at the Passeover: there (as we read Exod. 12. 45. 48.) no stranger, no hired servant, no uncircumcised person might eat thereof. Now an impenitent sinner is all these. 1. He is a stranger to God. Psal. 58. 3. Eph. 4. 18. 2. He is a servant of sin, John 8. 34. hired for the vain pleasures, profits, and preferments of this World to do the devil service, 2 Pet. 2. 19 2 Tim. 2. 25, 26. And 3. he is an uncircumcised person, Acts 7. 51. Ierem. 6. 10. And therefore 'tis no wonder that an impenitent person is so unfit a Guest for the Lord's Table. EXPRESSION ix.. Of this, That impenitent persons coming to the Sacrament in their sins instead of doing themselves good, do themselves a great deal of harm. FOr it is here as it is in an unwholesome, and diseased stomach: now we know that an unwholesome, and diseased stomach, what ever food it receives, it so altars it, that it rather nourisheth the Disease, than the body, and turns all the wholesome nourishment it takes to the increasing of that, rather than of any health, or strength to the body. So an impenitent soul coming to God's Ordinance in its sins, doth turn the wholesome nutriment of the Sacrament to the feeding of its diseases, and the increasing of its own sorrow and mischief. EXPRESSION X. Of this, That no Man can grow, thrive, or be nourished by the use of the Sacrament, that is not in Charity when he cometh to Receive. FOr the whole Church is a body, and every Christian is a Member of that body. Now a member (we know) that will grow in the body, and thrive, must necessarily be united to, and conjoined with the body. If a member be separated from the body, it cannot be nourished, nor grow: an Hand, or an arm rent, or cut off from the body, cannot be nourished, nor grow. Nay, though a part of the body be not separated from the rest, yet if there be but a dislocation of a part, so that it be only out of joint, it cannot thrive, and prosper till it be set in joint again. So it is in the body mystical, it is a growing body, every member thereof grows, and increases, Colos. 2. 19 as long as it is joined to the rest of the members in love, Eph. 4. 16. but being disunited from the rest, or out of joint, by reason of want of Love, and Charity, it can be neither nourished, nor thrive, nor increase with the rest of the body, though it receive this spiritual food of the Sacrament never so often. EXPRESSION XI. Of this, That they, that would be partakers of the Body, and blood of Christ in the Sacrament, must come thereunto with hungering, and Thirsting desires after Christ, and the benefits of his Death, and Passion. FOr it is here as it is at a Feast, or Banquet, let the Feast be replenished with never so many dainty Dishes, and Cates; and the Banquet with never so many delicates, yet if the parties (that be to eat of it) have formerly filled themselves with other meats, they care not much for the Cates of the one, nor the Delicates of the other, Proverbs 27. 7. But let one, that is almost hunger-starved, or is almost ready to die for thirst, come to such a Feast, or Banquet, because he feels the pains, and pinches of emptiness in his stomach, you shall not need to persuade him to fall to it; the very sense of his own wants, and the refreshing which he hopeth to find by that repast, will be to him an Argument sufficient to make him to do it. So 'tis in receiving of the Sacrament; if a man come with thoughts of his own worthiness, and fullness of grace, and goodness in himself, he cannot get any good by his Receiving, for he feels no want of Christ, nor his Merits; but let a poor hunger-starved soul, who feels his want of Christ, and seeth in what a miserable estate he is without him, and knoweth the Riches, Excellencies, and all-sufficiencies that are in him; let such a one (I say) come to the Sacrament, and he shall surely be replenished, and find the benefit, and comfort thereof. See Esay 55. 1, 2. John 7. 37. Revel. 22. 17. Math. 5. 6. Luke 1. 53. EXPRESSION XII. Of this, How that God's Admeasurements of grace, and spiritual good in the Sacrament, are suitable to the enlargements of men's hearts, and their hearty desires for grace therein. THere are three things (we know) that fit a vessel to receive a great measure of liquour. The first is, when it is of large capacity. A small vessel may be filled, but yet a small vessel cannot have so much poured into it, as a vessel that is of larger capacity. The larger the Bucket is, that is let down into the Well, the more Water it brings up. The second is when it is an open vessel. For though a vessel be of never so great capacity, yet if the Mouth of the vessel be shut, and closed up, though it be thrown into the Sea, where there is Water enough, yet it fills not. Thirdly, when the vessel is wide open. For though the mouth of a vessel be open, yet if it be not wide open, it doth not fill so readily. Take a Bottle, or narrow-mouthed glass, and dowse it under the Water, yet it may be pulled up again, with little, or no Water in it, though it be of great capacity, because the narrowness of the mouth hinders the ready and quick passage of the Water into it: Whereas a wide-mouthed vessel, as a pail, or Bucket, is no sooner under Water, but it is instantly filled, because the wouth of the vessel, is wide, open and broad. And just so it is in the Sacrament, if we desire a liberal largeness of God's Mercy, and Christ's Merits, we must come thereunto with hearts enlarged with hungering, and Thirsting desires after Christ, and his righteousness; and the more our hearts are enlarged herewith; and the more open, and ready they are to receive it, the more shall the Sacrament empty itself with abundant blessing upon our souls. EXPRESSION XIII. Of this, That a worthy Receiver ought to be as careful of his behaviour, and demeanour at the Sacrament, as of his preparation before he cometh to it. FOr as it is not enough for a Man to dress, and trim up himself in his handsomer apparel before he comes to a great man's Table; but there is a great care also to be had of that carriage, and behaviour, that beseems such a man's Table, and person. For though a Man come handsome, and cleanly apparelled to a great man's Table, yet he may there carry himself so rudely, unmannerly, and uncivilly, that he may give great offence. So is it with one that is to Receive the Communion. 'Tis not enough for him to get his heart into an holy, and fitting frame before he comes to Receive, but he must have a care also to have it in a convenient frame during the time of the whole action. For though a Man have bestowed much pains with his heart before his coming, yet if there be not a care of due behaviour in the action, all his former pains may be lost. See Prov. 23. 1. second Epist. of John v. 8. Mat. 22. 11. EXPRESSION XIIII. Of this, That it is not enough to come to the Sacrament, and to see what is there done, unless we can by Faith apply them to ourselves, and get the efficacy and virtue of Christ's Death to become ours. A conduit (we know) is full of Water, now a Man that would fill his vessel with the Water thereof, must bring it to the conduit, to the cock, and set it there; but yet that is not enough; nay if that be all, and he do no more, he may go home again with an empty vessel: therefore the Man that would fill his vessel, when he hath brought it to the conduit, and set it under the Cock, doth also turn the Cock, and then the Water runs forth, and fills his vessel. So 'tis in the Sacrament. Christ is the conduit of all grace, and spiritual good, and he that would be f●lled must come to him. His Ordinances, the Word, and Sacrament, they are the Cocks of this conduit: so that a man that would be filled with grace, must not only go to Christ in his Ordinances, and bring his vessel to these Cocks, but when he hath so done, he must turn them too, and let them run into his vessel; and this only can a man's faith do, by applying of Christ, and what he hath done for man's salvation to a man's self in particular. See Luke 1. 17. John 20. 28. Gal. 2. 20. EXPRESSION XV. Of the same, A Child (we know) may see, and look upon the mother's Breasts; may handle them, kiss them, and play with them, but all this while the Child is never the fuller. Therefore the Child, when it would be satisfied, it lays its mouth to the Breast, gets the Nipple into his mouth, and then sucks, and draws with all the strength, and might it hath, and so fetcheth forth the Milk out of the mother's Breast. So must it be done in this case of the Sacrament. Men may come to the Sacrament, and there gaze upon the Elements, and eat, and drink them, and yet not receive the sweet of the Ordinance, but if they would have the milk out of this breast, they must fall to sucking, and to drawing with all their might, and strength. And this do men do, when in the use of it, they set their faith on work, which sucks virtue out of the Sacrament, and from Christ in it, mortifying virtue to kill their lusts, healing virtue to cure their souls, and quickening virtue to enable them to the duties, and actions of spiritual life. A Catalogue of certain gross Ignorances touching the Sacrament of the Lord's Supper, yet remaining, and reigning in the hearts and minds of the vulgar sort of Communicants in most places, and Parishes of this Land, Purposely Set down, that such ignorant souls may see their errors, and learn to amend them. The I. Ignorance. Touching Preparation. THe Preparation, especially of the younger sort, is to put on their best dress, their siner apparel, and to be a little braver when they come to the Sacrament, than at other times. But for a spiritual preparation of the heart, to fit it for so holy a duty, and service, that is a thing that is never once looked after, nor thought upon. The II. Ignorance. Touching their demeanour at the time of Receiving. IT is pitiful to behold the demeanour of the ordinary sort of people at the Sacrament; they come thither, they know not wherefore; and they do there they know not what; they know not which way to look, or turn themselves about any holy Meditations. Many times their minds are like a Clock, that is over-wound above his ordinary pitch, and so stands still; their thoughts are amazed at the height of these mysteries, and for the time they are like a block, thinking nothing at all: or else their thoughts fall flat on the Earth to base▪ and bodily things: Yea, some are so wonderfully simple, as to imagine they come thither for a draught of sweet Wine, and a morsel of finer Bread. Or at the best, they raise their thoughts no higher than the Communion Table, thinking that if they have received the outward Elements in a reverent manner, behaved themselves decently during that action, forborn their worldly business before, and after, tempered their tongues from all uncivil speech, and demeaned themselves mannerly for that day, then that they have done a right acceptable piece of Service to God. The which stupidity of theirs cannot but be much commiserated of those, unto whom it is given to know any thing concerning the Mysteries of the Kingdom of God. The III. Ignorance. Touching their coming at certain times to Receive, though never so unpreparedly. MAny have a conceit, that if they Cbrysost. ad Epist. Hom. 3. come at such, and such times, what ever their lives be, yet it skilleth not, the very coming at such times is a disposition sufficient for the Service they come about. But▪ let such men know, that at what time soever they come, if they come not preparedly, be the time never so solemn, yet shall they instead of a blessing, meet with God's curse and heavy indignation. See Job 20. 23. Psal. 78. 29, 30, 31. Psal. 69. 22. but especially 1 Cor. 11. 27. 29, 30. IV. Ignorance. Touching their good meanings, as if that were a sufficient Preparation. IGnorant persons use to plead for themselves, that 'tis true they have not the knowledge, and understanding that others have, and cannot answer as others do, yet they hope they have as good meanings, and come with as good minds as the best. But poor souls, how miserably do they delude themselves? For ignorant minds cannot be good minds, neither can such minds have good meanings: for without knowledge the mind is not good, Pro. 19 2. And the mind being not good, how can the receiving of such a one, but be an abomination to God? See Pro. 21. 27. And therefore let such poor ignorant souls look to themselves, and for all their good minds, and meanings, labour to get some competent measure of the knowledge of God, and Christ, before they offer to meddle with this holy Ordinance of God. And especially let such look to themselves, that have the means and may be taught, and instructed, but yet in a wilfulness, and Rebellion of Spirit, will not be taught, nor instructed that they may be fitted before they come to the Sacrament, but will continue in their ignorance, and wilfully come to the Sacrament therein. For what can such expect, but that God should say to them, as he doth to others of the like kind, Psal. 50. 16. 17. What hast thou to do, that thou shouldst take my Covenant in thy mouth, seeing thou hatest instruction? The V. Ignorance. Touching their Repentance. THey think that if they can say, I cry God mercy for my sins; and if they can make a show of sorrow for them, and be sad, and demure for the day wherein they Receive, and for that day leave their uncharitableness, their adultery, their drunkenness, their Swearing, and their other sins, to which they are given, though the next day, or as soon as the next occasion is offered, they fall to them afresh: they think that they have repented sufficiently for them, and have done as much as God requireth at their hands. They do with their sins when they come to Receive, as Abraham did with his Servants, when he went to Sacrifice Isaac, Gen. 22. 5. for as he then said to his young Men, abide you here with the ass, and I, and the Lad, will go yonder, and worship, and come to you again: So say these in effect to their sins, and lusts: stand you awhile aside, for I must go to the Sacrament, and receive the Communion, do but stand by a while, and when the Sacrament is over, or at the furthest, when the Sacrament day is over, I will come to you again. Or they do as the Serpent is said to do; who when he goes to drink, first vomits up all his poison, but as soon as he comes back again, he licks, and sucks it up all again, and is as venomous as ever he was before. And in particular with their uncharitableness they deal just as Themistocles, and Aristides are reported to have done Plu●. Reip. Gerend. Pracept. with theirs, for when they went ambassadors, or to lead an Army together, they used to lay down their mutual hatred in the borders of their Country, and left their enmity behind them there, till they came home again, but than they resumed it, and were as deadly Enemies as ever they were before. So these men, when they go to the Communion, they can be content to leave their hatred, and malice at home, or perchance at the church-door, but when they come out, or not long after, with the Serpent they resume their poison again, and with Themistocles, and Aristides, their Hatred Malice, and desire of revenge. But this is but mere mockery, and such must know, that God will not be thus mocked. Gal. 6. 7. For there can be no true Repentance, where there is not at least an hearty desire, a full purpose, and a sincere, and earnest endeavour to leave those sins, which, at our, coming to the Communion, we made show to repent us of. And where such Repentance is wanting, such Receivers (like the Pharisees proselyte, Mat. 23. 15.) do make themselves twofold more the Children of Hell, than they were before, as having added both to the guilt of their impenitency the fresh guilt of the profanation of God's Ordinance; and having doubled their hardness▪ and increased their strength to follow sin with the more greediness. The VI. Ignorance. Touching their coming to the Communion without Charity. MAny that have no great care, nor make any great Conscience of coming to the Sacrament without knowledge, Faith or Repentance; yet will seem to make some scruple of coming without Charity. Yea, many though they will not abstain, for that they be common Swearers, habitual Drunkards, unclean persons, and the like notorious sinners in many other respects: yet if there be a breach, and a falling out between them, and others, they will by no means meddle with the Sacrament, but will abstain from coming to it purposely for that very reason. But if these Men out of Conscience Scruple their coming to the Sacrament without Charity, why then scruple they not their living without it too; and their want of those other as necessary graces, Knowledge, Faith, and Repentance? For a good Conscience in one thing, is a good Conscience in all. The VII. Ignorance. Touching their not Receiving oftener. WHen they are told of their negligence in not coming oftener to the Communion: they will answer, that they hope they do well therein; for they bear as good a soul to GOD, as the best of them all; they thank GOD they love their Church, and say their Prayers duly: but indeed they were not wont to receive their Maker so often, they come at Easter, as their honest Neighbours do, and they thank God they never missed, and they doubt not but that in so doing they have sped as well as the best, and therefore that they should be loath now to change their custom. The end. A Catalogue of some new books Printed for R. Royston, at the Angel in Ivy-lane. THe real Presence and spiritual of Christ in the Blessed Sacrament, proved against the Doctrine of Transubstantiation. By Jer. Taylor, D. D. in 8. Of schism, A defence of the Church of England, against the exceptions of the Romanists, of fundamentals in a notion, referring to practice, by H. Hammond, D. D. in 12. The matching of the Magistrates Authority, and the Christians true liberty in matters of Religion, By Wil. Lyford B. D. and late Minister of Sherborn in Dors. in 4. The Grand Conspiracy of the Members against the mind, of Jews against their King, As it hath been delivered in four Sermons, By John Allington, B. D. in 12. The Quakers wild Questions Objected against the Ministers of the gospel, and many sacred Acts and Offices of Religion. With brief answers thereunto. Together with A Discourse of the Holy Spirit, His impressions and workings on the souls of Men. By R. Sherlock, B. D. in 8. Certain Considerations of present concernment, Touching this reformed Church of England. With a Particular Examination of An. Champny (Doctor of the Sorbon) his exceptions against the lawful calling and ordination of the Protestant Bishops and Pastors of this Church. By H. Ferne, D. D. in 12. England's faithful Reprover, and monitor. in 12. FINIS.