A short and plain TRACTATE OF THE LORDS SUPPER: Grounded upon 1 Cor. 11.23. etc. By WILLIAM MORE, Minister of God's Word. LONDON, Printed by T. H. for Charles Green, and are to be sold at his shop in Ivy Lane, 1645. To the Right Honourable, the Lady FRANCIS HOBERT, Wife of the Honourable Sir JOHN HOBERT Knight and Baronet. MADAM: THe many obligements in which I acknowledge myself tied unto your honours honourable husband (who hath been God's gracious instrument in preserving me from the unjust oppression of the perverse; though I be not repaired in my sufferings) have made me humbly to present unto your Honour (as a true token of a grateful mind) this little Tractate; short, as might be, shunning obscurity; and plain according to my best possibility. Though Momus carp, I care not: The Word of God is not bound. Receive, honourable Lady, this mite from him who daily doth plead at the Throne of Grace for your honours honourable husband, for your honourable Ladyship; And happy hopeful Children: And who is really, Madam, Your Honour's humble servant in the Lord, WILLIAM MORE. EMMANVEL. A short and plain Tractate of the LORDS SUPPER: grounded on 1 Cor. 11.23. etc. Q. WHat is a Sacrament of the new Covenant? A. A divine Institution; in which by visible signs, all the blessings of the new Covenant are represented, given, sealed and applied (that is, Jesus Christ and all his graces) unto all faithful receivers, Mat. 3.11. Act. 19 Mat. 26.26. Rom. 4.11. Joh. 1.12. Q. How many Sacraments are in the New Covenant? A. Two: Baptism and the Lords Supper. Our Lord, nor his Apostles ordained no more. Q. What is the Lords Supper? A. A Sacrament of the faithful, their spiritual nourishment, and increase of grace through Christ, 1 Pet. 2.2. Q. Doth not the Lords Supper work faith in those who receive it, though they lack faith? A. No: For, as no temporal food can make a dead child to live; no more can this spiritual food any who is spiritually dead, Mat. 7.6. Q. Must we communicate often? A. Yes: for our souls (like our bodies) must be often fed; and we must labour for it, Joh. 6.27. Q. We are but once baptised; why should we often communicate? A. As there is but one beginning of natural life, and yet, it must be often fed: so there is but one beginning of spiritual life (which is faith, Rom. 1.17.) And it likewise must be often fed, 2 Pet. ult. ult. Q. Why is both bread and wine given in the Lord's Supper. A. 1. As our bodies must be fed both with meat and drink: so our souls must be fed with Christ's body (which is that true bread that strengtheneth our heart) and with his blood which maketh the heart glad, Ps. 104.15 2. To demonstrate that Christ is the only ●…ll, and perfect food of our souls, Joh. 6.51. Q. May not infants baptised, ignorants, of perverse indisposition, natural fools, obstinate, malicious, grossly scandalous sinners, drunken men, be admitted to this S. Supper? A. No: because they cannot discern the Lord's body, 1 Cor. 11.29. Q. How many parts are there of the Lords Supper? A. Four: 1. A lawfully admitted Minister. 2. The elements, bread and wine. 3. The words of Institution. 4. And a competent number of communicants. Q. Are all those necessary parts of it? A. Yes: any of those wanting, there can be no true Sacrament. Q. May not any of the effectually called administer this Sacrament? A. No: for none may administer the Sacraments but Preachers, Mat. ult. 19 And none may preach except they be sent of God, Rom. 10.14. And those who are sent of God must be lawfully admitted, 1 Tim. 4.14. Heb. 5.4. 1 Cor. 11.23. The Lord jesus the same night in which he was betrayed, took bread. Q. Who did first institute this Lord's Supper? A. The Lord Jesus himself, Mat. 6.26. Mark. 14.22. Luk. 22.19. 1 Cor. 11.23. Q. What learnest thou hence? A. 1. Seeing my Lord did institute it, I must in filial fear observe his commands in preparing myself to take it, it tending so much to his glory, and to my salvation, Mal. 1.6. 2. And seeing he is Jesus my Saviour, Mat. ●. 21. I must in love to advance his honour, and mine own salvation, hunger for it, Mat. 5.6. Q. Seeing Christ gave it in the night, must not we do so likewise? A. No: unless it be in times of persecution. 1. Because that Sacrament of the Old Covenant the Passeover, behoved to be ended, before this Sacrament of the New Covenant, the Lords Supper was instituted; for this succeeded to that, Luk. 22.15.16. 2. The Pascall lamb was commanded to be killed in the evening, Exod. 12.6. and eaten that same night, v. 8. 3. This Supper was instituted as near before Christ's death as possible could be, to the and that nothing might be altered in it, added to it, nor taken from it, Heb. 9.17. 4. That this legacy bequeathed by our Lords latter will unto all the faithful, might be more firmly fixed in our memories. No such necessity, viz. persecution urge us. took bread. Q. Why did our Lord take bread to resemble his body? A. 1. As our bodies cannot ordinarily live without bread (which strengtheneth man's heart, Ps. 104.15.) no more can our souls live wanting Christ, who is the living life, giving bread, that gives eternal life, Joh. 6.51. 2. Christ took bread, for its generality: because of all meats, bread is most generally known, most universally used; and in most Countries most easily acquired. 3. Because of breads likeness: for of all creatures which are eaten, bread most resembles Christ's body; And hence He calleth His body the true bread which came down from heaven, Joh. 6.32.35. 4. As bread is needful for all meats: So is our Lord for us in all matters most necessary, Joh. 15.5. 1 Cor. 1.30. 5. As the bread hath endured all kinds of breaking ere it can be food for my body: So Christ suffered all kinds of death (death in sin only excepted) ere he could be food for my soul, Heb. 2.9.10. Q. What doth this teach thee? A. I must labour for the fullness of faith, that I may get the bread which endureth unto life everlasting, Joh. 6.27. Q. What doth that bread signify? A. 1. Christ's body, as his own words prove, This is my body. 2. As it is but one bread made of many grains: so all the elect are members one of another, Ephes. 4.25. are all members of Christ's mystical body, Ephes. 5.30. and Christ is their head, v. 23. Q. What learnest thou hence? A. I must love Christ above all things, Mat. 22.37. and my neighbour as myself, v. 39 especially the faithful, Gal. 6.10. Q. What kind of bread took Christ? A. Common table bread, unleavened: for no leavened bread might be eaten at the Passeover, Ex. 12.15. Q What was meant by leaven there? A. False doctrine, Mat. 16.22. Hypocrisy, Luk. 12.2. Malice, and wickedness, 1 Cor. 5.8. Q. What should that teach thee? A. Those all must be rooted out of my heart, before I adventure to the Lords Table, 1 Cor. 5.8. otherwise I shall come unworthily, to mine own damnation, 1 Cor. 11.29. Q. What form was that bread of? A. S. Scripture is silent of that. Q. What learnest thou hence? A. The vanity of Papists, Prelates, and Lutherans, who use thin wafers printed with a crucifix. V 24 And when he had given thanks, etc. Q. What is meant by those words? A. Christ would not break that bread, until He first thanked his heavenly Father for it, Luk. 22.19. and blessed it, Mat. 26.26. Q. What learnest thou hence? A. 1. As Christ was both ready and willing to lay down His life for me, Joh. 10.18. and thanked His Father who made Him redemption unto me, 1 Cor. 1.30. So should I be ready, willing, and thank the Lord, if he will count me worthy to suffer shame (which is worse than death) for His sake, Act. 5.41. 2. In every thing (especially for giving Christ to sive me, Act. 4.12.) to give thanks 1 Thes. 5.10. He broke it. Q. What is meant by breaking of that bread? A. It's breaking was partly necessary, that one bread might be divided amongst many; & partly mysterious, to signify that Christ was broken for all the elect, Esay 53.4.5. joh. 19 the whole Chapter. Q. Did Christ suffer in his soul? A. Yes: as is evident, Mat. 27.46. Luk. 22.44. Q. Did Christ suffer in his Godhead? A. As Christ is God, He is All sufficient, Gen. 17.1. His Godhead therefore could not suffer. Q. Seeing that Christ was made like unto us in all things, sin excepted, Heb. 2.17. compared with Heb. 4.15. How could He satisfy Gods infinitely wronged justice, if His Godhead did not suffer? A. The excellency of the party who suffered (even jesus Christ, God-man in one person, the great Mediator betwixt God and the elect) being infinite, gave infinite satisfaction to his Father's infinite justice. For, although His Godhead neither did, nor could suffer. Yet Jesus was crucified, Act. 1.36. The Prince of life was killed, Act. 3.15. Christ died for us, Rom. 14.9. The Lord of glory was crucified, 1 Cor. 2.8. The Father spared not His own Son, but delivered Him up for us all, Rom. 8.32. And the Son of God gave himself for us, Gal. 2.20. Such an infinite person therefore suffering, God's infinite justice is satisfied to the full, as the father Himself acknowledgeth, Matth. 17.5. Q. What doth this teach thee? A. 1. If I receive this Supper faithfully, I get the great Mediator, who was broken for me; and so I cannot be damned, Rom. 8.1. joh. 6.54. Yea, I am made one of the sons of God, joh. 1.12. 2. Seeing that Christ was broken for my sins, I must break off my sins by repentance before I dare communicate, because God is of purer eyes then to behold evil, and cannot look on iniquity, Hab. 1.13. And said, Take. Q. To whom said Christ this? A. Unto all who were present, even to His twelve Apostles; for none other might be present at the Passeover with him, Exod. 12.3. Q. No woman was there; must they now be excluded? A. God forbidden: women are elected, 2 joh. v. 1. ult. Q. Did Judas communicate at the Supper? A. He eaten of the Pascall lamb, which was the type of Christ, and was Christ in signification. The difference is in this, under the Law they received Christ to come: under the Gospel we receive Christ come already. Q. How did they take it? A. With their hands; otherwise it could not have been a perfect communion: which, in this Supper, was first between Christ the head, and the faithful, His members: And secondly, between the faithful communicants amongst themselves. Q. What table gesture did they use at this Supper? A. Christ, and they all did sit, Mat. 26.20. Mark. 14.18. Luk. 22.14. joh. 13.4.12. Q. Some say they leaned, and sat not? A. If so, one hand had been useless. And if so, yet it was the table gesture of that Country. Q. May not we kneel now when we communicate? A. No: otherwise we violate the Institution, and break Christ's command, Do this, etc. Q. What hurt can we have by kneeling? A. 1. This Supper is a banquet of love: our Lord calls the faithful His friends, not servants, joh. 15.15. servants invited kneel not at their Master's tables, much less friends. 2. Kneelers in receiving defraud themsolves of their grace here, and of their glory hereafter; which are promised in the word, sitting, Mat. 8.11. & 19.28. Luke 13.29. & 22.30. Ephes. 2.6. Rev. 3.21. Q. The more humbly we receive, is it not so much the better for us? A. 1. Will-worship in our worshipping of God, is always rejected of God, Esay 1.12. Col. 2. ult. 2. Kneelers in the act of receiving, violate the Institution: for Christ and his Apostles did sit as is manifest, Mat. 26.20. Mark. 14.18. Luk. 22.14. joh. 13.4.12. 3. Kneelers transgress Christ's command, He commands us thus, Do this in remembrance of me. Now this command must be extended unto every particular of the Institution, otherwise we have no rule whereby we can convince Heretics, Papists, Prelates, Lutherans, in matters concerning this Sacrament. Q. What doth all this teach thee? A. 1. The foolishness of Priests in the Romish and Lutheran Churches, who put the bread into the receivers mouths, by which their mutual communion is frustrated. 2. I see, and sorrow at the blindness of those will-worshipping kneelers, Rev. ult. 18. Take. Q. What are we to take here? A. Heaven's excellency, the earth's only good, even the Lord Jesus Christ himself, and all his heavenly graces, which are all here, not only freely offered, but also fully given to all worthy receivers: for as truly and really as I get that bread and that wine to be one flesh with me; so likewise as really and as truly I get Christ's body by faith (as his own words prove, This is my body) to be one spirit with me, 1 Cor. 6 17. Q. But Christ's humane body is in heaven; How then can I get him? A. By faith: for Christ dwelleth in our hearts by faith Ephes. 3.17. Q. But my bodily eyes see nothing in that Supper but bread and wine only: How then can I get Christ? A. Thou seest these, thou hearest Christ's words affirming of that bread, This is my body; and of that wine, This is my blood; which of those two believest thou, Christ or thy senses? believe on the Lord jesus Christ, and thou getst him, joh. 6.47. compared with v. 54. Q. Can I be infallibly sure, that if I have saving faith to believe Christ's words (This is my body, This is my blood) that I shall get Christ himself in this Supper? A. Thou may, and must be infallibly sure of it; for Jesus is the truth, Joh. 14.6. He cannot lie, Tit. 1.2. He cannot deny himself, 2 Tim. 2.13. Heaven and earth shall pass away, but His words shall not pass away, Mat. 24.35. Mark. 13.31. Luk. 21.33. Q. But I find in myself a body of death, of corruption, of doubtings, how then dare I either take that bread, or think that I can get Christ? A. Christ resolveth thee, Mark 9.23. If thou canst believe, all things are possible to him that believeth. Q. What doth that teach thee? A. Three things: 1. I must have saving faith that I may get Christ, seeing He is freely offered. 2. I must take that bread and that wine; otherwise I both refuse the means by which Christ is truly given in this Sacrament unto the faithful: and also I refuse Christ who now offereth Himself unto me. 3. And if I now take not Christ, He will take vengeance of me in flaming fire, for not observing this part of the Gospel (yea which is its greatest part of it) 2 Thes. 1.7.8. Eat. Q. What doth this import? A. 1. By faithful receiving of that bread, I get the true life giving bread, Christ, Joh. 6.47. compared with v. 50. 2. That Christ's flesh is meat indeed to all faithful hungering souls, joh. 6.55. And whosoever eateth of it shall live for ever, v. 58. 3. As with my bodily mouth I must cat that bread (which is the sign) that my body may live: so with my soul's mouth, faith, I must eat the thing signified (which is Christ) that my soul may live for ever, joh. 6.51. 4. As my body cannot live ordinarily wanting bread which strengtheneth our heart, Ps. 104.15. So, nor my soul, wanting Christ, who is the true bread that came down from heaven, and giveth life unto the world, joh. 6.33. 5. As bread is not food to my body, unless I cat it: So, nor Christ is food to my soul, unless I eat him by faith: for, no promise profiteth unless it be received by faith, Heb. 4.2. 6. The fearful condition of such who refuse it, Prov. 1.24. etc. much more who despise it, Heb. 10.28.29. 7. The godlessenesse of Papists, and Lutherans, who eat not their thin wafer, but keep it whole in their mouth. Q. Did Judas eat that sacrament all bread? A. Weigh well Luk. 22.19. ad 24. and its probable that he did eat it. Q. Did not our Saviour call Judas a Devil? Joh. 6.70. A. Yes: yet, he eaten only the bread of the Lord; but not the bread the Lord. Q. What learnest thou hence? A. I may not abstain from this S. Supper, though all communicants be not alike holy; for, their unholiness can not hurt me, if I be not accessary unto it, Deut. 24.16. jer. 31.30. Ezek. 18.20. Gal. 6.5. This is my body. Q. Do not those words prove clearly, either transubstantiation (as Papists affirm, that is, that that bread is changed into the body of Christ) or consubstantiation (that Christ's body is in, with, under that bread) as Lutherans say? A. There is no necessity that Christ should be bodily present in this Sacrament: neither in respect of this Sacrament itself: nor yet of these words of Christ, This is my body, which is thus proved: 1. Christ's bodily presence is not necessary, in respect of this Sacrament itself; for if we be truly faithful, we may, and do attain unto this Sacraments four ends, although Christ's humane body be in heaven. 2. This Sacraments first end is to remember Christ, as his own words do witness, (Do this in remembrance of me:) now, this Sacrament itself puts all faithful receivers in remembrance of Christ: and His very words (Do this in remembrance of me) do evidently show Christ's bodily absence: for we remember absent, not present friends. 3. Its second end is to show Christ's death till He come: This we can do, though His body be absent. And (Till He come) demonstrates His bodily absence. 4. Its third end is to unite us unto Christ: This union is partly real, and partly relative: our real union with Christ is by faith; for Christ dwelleth in our hearts by faith, Ephes. 3.17. And Christ lives in us, and we live in Him by faith, Gal. 2.20. And this is called our putting on the Lord jesus Christ, Rom. 13. ult. to be our wedding garment, Mat. 22.11. Our relative union with Christ is like that union between a man and his wife; for we are espoused to Christ, 2 Cor. 11.2. and married to Him, jer. 3.14. Hos. 2.19.20. A wife is flesh of her husband's flesh, and bone of his bone, Gen. 2.23. although they were ten thousand miles asunder. 5. This Sacraments most principal end, is to seal the Covenant of Grace, for increase of, and strengthening our faith, Rom. 4.11. But by Papists Transubstantiation, and Lutherans Consubstantiation, our faith would be much weakened: for, which of these two are easiest to be believed, that we get Christ by faith, which all S. Scriptures affirm (joh. 1 12. & 3.16.18. & 6.29.40.47. & 11.25.26.) Or that a bit of bread, and a cup of wine are transubstantiated into the body and blood of Christ; or consubstantiated with His body and blood, which both want all warrant in S. Scripture; yea, which flatly contradicteth S. Scripture, Act. 3.21. Heb. 8.4. In respect then of this Sacrament, Christ's bodily presence is not necessary. Neither is Christ's bodily presence necessary in this Sacrament, in respect of Christ's words, This is my body: 1. Because it is frequent in all Sacraments both of the Old and New Testament, to call the sign by the name of the thing signified. As Circumcision is called God's Covenant, Gen. 17.10. yet v. 11. it is but the sign of the Covenant. The Lamb is called the Lords Passeover, Ex. 12.11. yet it was only the sacrifice of the Lords Passeover, v. 27. and a sign, Ex. 13.9. Baptism is called the washing of regeration, Tit. 3.5. Yet it is but the sign of it; for Christ's blood only, can wash us from our sins, 1 joh. 1.7. Baptism is also said to save us, 1 Pet. 3.21. Yet it is but a sign of Christ's blood which saveth us, Act. 4.12. So, in this Sacrament, our Lord calleth that bread, His body, and that cup, His blood: Yet, they are but the signs of His body and blood. There is then no necessity of Christ's bodily presence in this Sacrament, in respect of Christ's words, This is my body. 2. A second reason against Transubstantiation, & Consubstantiation, is this, This change is impossible; for it is against Christ's glory; for he never appeared on earth, but in glory, Exod. 19.16.18. 1 King. 19.11.12. Mat. 17.2. Object. Christ came in the form of a servant? Philip. 2.17. A. It is true: yet the Apostles behold His glory, the glory as of the only begotten of the Father, full of grace & truth, Joh. 1.14. 3. This change would derogate from God's honour: for, although Christ's power can make such a change; yet, Christ did never show his power, but for advancing of God's glory and honour: what honour can it bring unto the Lord, to change a bit of bread into Christ's body? Christ can do all things but these, which dishonour God: Christ cannot lie, Tit. 1.2. nor deny himself, 2 Tim. 2.13. 4. This change were against God's wisdom; for the Lord neither did, nor doth any thing but for some good end: but in this change there can be no good end; seeing all the faithful (wanting this change) can, and do get Christ by faith, as hath been proved before, joh. 1.12. & 3.16. etc. 5. This change were against all our senses: we hear Christ calling it bread, Mat. 26.26. Mar. 14.22. Luk. 22.19. The H. Ghost calleth it bread, 1 Cor. 10.16.17. & 1 Cor. 11.23. Now in objects of sense, our senses are competent judges, according to Christ's own argument, Luk. ult. 39 we see, we touch, we taste, we smell bread. 6. This change were against not only S. Scripture, joh. 16 7.28. & 17.11. Act. 3.21. Heb. 8.4. But also, this change were against natural, yea heavenly reason, that Christ's humane body should be at one and the self same time in heaven, and on earth also; it would contradict, Mat. ult. 6. Mark. ult. 6. and Luk. ult. 6. Ob. D. Luther affirmeth, that there is no contradiction in this affirmation: Christ's humane body is at one and the same time not on earth: as Joh. 17.11. Christ saith, I am no more in the world: than it is understood of a sightly, movable, and comprehensible manner of being. But when it is said, that Christ's humane body is in the world (as in the bread and wine:) Then it is understood of the unsightly, , and incomprehensible manner of being. A. The H. Ghost taught no such divinity in S. Scripture, That Christ's humane body hath a manner of being belonging unto it, of invisibility, immoveability, and incomprehensibility: Besides its visible, movable, and comprehensible manner of being: Surely, Christ even after His resurrection, demonstrates the realty of His humane body, by its visibility, and palpability, Luk ult. 39 7. This change would altogether overthrow the very being of this Sacrament; for in every Sacrament there must be both a sign, and the thing signified, that the elect may receive both. 8. If such a change be, it must either be natural, or miraculous: by nature it cannot be, that a little bread should be made Christ's body: nor is it done by a miracle; for all miracles were visible: but this we see not; yea, all our senses witness the contrary. 9 What Christ once rejected, as unnecessary unto salvation, He will not afterward admit of it as necessary unto salvation (for he cannot lie, Tit. 1.2. nor deny himself, 2 Tim. 2.13.) but Christ hath rejected the carnal eating of his flesh (which Transubstantiation and Consubstantiation do maintain) as unnecessary to salvation, Joh. 6 63. He will not then admit it now as necessary. Ob. Christ affirmeth, that unless we eat His flesh, and drink His blood, we have no life (i.e. everlasting) in us, Joh. 6.53. A. 1. To believe in Christ, and to eat his flesh, and drink his blood, are one, and the same, Joh. 6.29.35.40.47. compared with 1.51.53,54,55. 2. These words literally taken, would contradict Christ's affirmation unto Mary Magdalen (who never tasted this Supper) Luk. 7.48. and his assurance given to the thief on the cross, Luk. 23.43. who never tasted this Sacrament. Q. What learnest thou hence? A. That that Sacramental bread, and wine, are not changed in their nature, (even after the Consecration,) but in their use and end only. Which is broken for you. Q. Why was Christ's body broken for the elect? A. For two main causes: 1. That although Christ be the fountain of life, Ps. 36.9. joh. 6.58. as in Himself, joh. 10.18. So, also unto us, Act. 17.25.28. Col. 3.4. And although His flesh be meat indeed, and His blood drink indeed, joh. 6.55. Yet, unless His body had been broken for the elect, He had neither been our life, nor our soul's food: not our life, until by death he had destroyed him who had the power of death, that is the devil, Heb. 2.14. Nor could Christ be our soul's food until His body was broken, Heb. 9.13,14,15,16. 2. Unless Christ's body had been broken, He could not have procured remission of sin unto the elect; for, without shedding of blood, there is no remission of sin, Heb. 9.22. Nor could he have answered God's truth, Gen. 2.17. because that nature that sinned, behoved to die. But now His body being broken, He is a fountain opened for sin, and for uncleanness, Zach. 13.1. Q. What doth this teach thee? A. 1. To know the love of Christ, which passeth all knowledge, Eph. 3.19. that I may love him above all things, counting my life and all things but dung in comparison of Christ, Philip. 3.8. 2. To bewail my sins, confess them, and forsake them, Prov. 28.13. because they occasioned the breaking of Christ's body, Esa. 53.5. and crucify him afresh, Heb. 6.6. 3. Papists and Lutherans sinful folly, who keep their sacramental bread whole, unbroken in their mouth. Ob. But they offer an unbloudy sacrifice, as they say? A. They are mere deluders of their own souls; for without shedding of blood, there is no remission of sins, Heb. 9.22. 4. Seeing the Father spared not his own Son, but gave him freely for us all, Rom. 8.32. And that Christ spared not himself, but laid down His life willingly for all the elect, joh. 10.18. If I can get Christ in this Sacrament by faith. I get all whatsoever is good for me, Rom. 8 32. Do this in remembrance of me. Q. What doth the Holy Ghost aim at in those words? A. 1. This is the first end of this Sacrament; in which I am commanded to remember continually all that Christ hath done, and suffered for me: which all, is summarily signified in this Supper of the Lord. 2. That whatsoever was at first done, and said in this Sacrament by our Lord and his Apostles, must be imitated (in discretion) ever afterwards. Q. What doth this teach thee? A. 1. Never to forget my Lords love, lest I be turned into hell, Ps. 9.17. 2. In receiving this Sacrament, to imitate the institution according to my calling, be I Minister or hearer. 3. The terrible condition of such who refuse or contemn this Sacrament: for they refuse the means of their salvation, and remember not Christ. V 25. This cup is the New Testament in my blood. Q. Why did Christ take wine to represent H●… blood in this Sacrament? A. 1. Because wine resembles Chris● blood, both in colour (being red) and in nam●… for its called the blood of the grape, Gen. ●…. 11. 2. As it is not wine until it be pressed o●… of the grape: So, nor Christ's blood did sa●… as actually, untillit was shed out of His body, Mat. 26.28. Heb. 9.14. 3. As wine is to be given to the sorrowful and heavy hearted for comforting them, Prov. 31.6. So Christ's blood is the only salve which can comfort a sinsick soul, which is sensible of its sin and misery, Act. 2.38,39. 1 Joh. 17. 4. As wine maketh man's heart glad, Ps. 104.15. So doth Christ's blood glad our souls, when by faith we are sure that it was shed for us, 1 Pet. 1.18,19. Q. What doth the Holy Ghost show in these words (This cup is the New Testament in my blood?) A. 1. As the Gospel consists of two main parts: 1. Of all that Christ did, and suffered for all the elect. 2. That Christ was chosen of the Father to be redeemer of all the elect, Ps. 89.19. That the Father did preordain Him, 1 Pet. 1.20. Sent Him, joh. 3.17. Sealed Him. joh. 6.27. Sanctified Him, joh. 10.36. And that Christ was freely given of the Father, joh. 3.16. And was made of the Father unto all the truly faithful, our wisdom, righteousness, sanctification and redemption, 1 Cor. 1.30. Es. 9.6. And that Christ gave Himself freely for all the elect, Eph. 5.2. So, this Sacrament representeth both these unto us. 2. That this Sacrament is the seal of the Gospel, Rom. 4.11. showing all that to the eye (for it is a visible word) which the Gospel presents to the ear: Even that Christ is freely given of the Father; and fully gives Himself in this Sacrament unto all who will take Him by faith, as His own words prove, Take, eat, this is my body: Drink, this is my blood. Q. How can I take Christ? A. Taking of Christ is an act of the will, which act by faith takes Christ to be my Prophet to teach me, joh. 15.15. To be my Priest, whose sacrifice of Himself can only save me, Heb. 7.24,25. And to be my King to apply salvation unto me, Act. 4.12. And whose only laws concerning his worship, and my salvation, I must solemnly swear to observe, Ps. 119.106. 2. As I must take Christ by faith (which wanting, God's best Ordinances profit not, Heb. 4.2.) So I must take Him, to love Him above all things, Philip. 3.8. for nothing can please the Lord which is not done in love, 1 Cor. 3. passim. 3. In taking Christ I must resolve, and constantly endeavour to my best possibility, to serve Him all the days of my life, Luk. 1.74,75. Q. What learnest thou hence? A. 1. Seeing Christ who is the full food of my soul) is given of the Father, & freely gives himself in this Supper, I must purge away all my native corruptions, Es. 1 16,17. and hunger for it, Mat. 5.6. before I receive it. 2. I admire the hellish obstinacy of Papists, and Lutherans, who confess these words (This cup, etc.) to be a figurative speech, (The cup for the wine) and yet will not allow so much, when the Lord calleth the bread His body. 3. Papists perverseness, who give not the wine unto the inferior sort of their receivers. Do this in remembrance of me. Q. What is here to be marked? Q. Two things▪ 1. Why is remembrance again commanded. And secondly, what is it that we must remember? Q. Why is remembrance again urged? A. Because of our natures total corruption, Gen. 5.6. Rom. 7.24. forgetting what we should remember; and remembering what we should forget. Q. How is that proved? A. We are commanded to remember: 1. The seventh day to keep it all holy, Ex. 20.8. 2. To remember and not forget how we provoke the Lord to wrath, Deut. 9.7. 3. To remember now our Creator in the days of our youth, Eccles. 12.1. 4. To remember Lot's wife, for looking bacl to sin, Luk. 17.32. 5. And in this Sacrament to remember Christ, which all we too often forget. Again, we too much remember injuries, which we are commanded to forget, Mat. 6.15. So, our memories are like strainers, which keep the dregs, and suffer the best to pass thorough. Q. Are not all those from our memory's weakness? A. No: but from our nature's perverseness; for the world, sin, trespasses, and vanities are too much remembered, even of the faithful, Rom. 7.15. Q. What are we here to remember concerning Christ? A. 1. We must remember what Christ hath done and suffered for us: And that His blood (which is my soulss spiritual drink, and which only can cleanse me from all sin, 1 Joh. 1.7.) is fully and freely given here unto all faithful receivers. 2. We must remember this Sacraments four ends. 3. That Christ's blood was shed for me, Mat. 26.28. 4. And to imitate the Institution. Q. What learnest thou here? A. 1. To bewail my nature's perversity, and my memory's frailty. 2. To frequent this Sacrament often, that I may still remember what my Lord hath undergone for me. V 26. Ye do show the Lords death till he come. Q. What is here propounded? A. Another end of this Sacrament: Christ's death. Q. What was Christ's death? A. It was the last act of His voluntary humiliation: in which He suffered the most extreme, most horrible pains which were due unto all the elect by reason of their sins. Q. Why is his death which is a passion) called an act? A. Because Christ did dispose himself willingly to undergo it, Joh. 10.11.18. Q. Why is Christ's death called voluntary? A. None could enforce Him unto it, for He is omnipotent, Esa. 96. Rev. 1.8 & 19.16. His death was of power, Col. 2.15. not of infirmity: for observance of His Father's will, Mat. 26.39.42. for His love to the elect, joh. 10.15. for satisfying His Father's justice by victory, 1 Cor. 15.54. and not succumbing by misery, Act. 2.24. Q. Did our Saviour indeed suffer such extreme torments? A. Yes: for his sufferings did equal all those eternal torments which the whole elect should have suffered, Esa. 53. Psal. 22. joh. 19 Q. Christ's sufferings being so short, how is that possible? A. 1. The eternity of pain, the total absence of God's favour, and such other circumstances accompanying the eternal torments of reprobates, are not of the essence, but are adjuncts of pain: And therefore Christ did not undergo them. 2. Our Lord had sufficiency both of power and dignity to overcome death, and all its circumstances, Act. 2.24. 1 Cor. 15.54.57. 3. These limitations duly considered, Christ's death was the very same; both in its kind, for it was accursed, Gal. 3.13. and in its measure; for he bore all the elects sins, Esa. 53.3,4,5 6. And His death did represent the very death of the damned fully, Mat. 27.46. Luk. 22.44. Q. What doth this teach thee? A. 1. Seeing that the Father spared not the Son of His love (who did no sin, neither was guile found in His mouth, 1 Pet. 2.22.) He will not spare me if I continue in any one known sin with delight, jam. 2.10. compared with Deut. 27.26. 2. That the Lord is of purer eyes then to behold evil, and cannot look on iniquity, Habbac 1.13. 3. I must communicate often, that I may show always the Lords death, and that sin live not in me, Rom. 6.3. compared with. v. 6. 4. If in this Sacrament I get Christ by faith, than his blood cleanseth me from all sin, 1 joh. 1.7. V 27. Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily; shall be guilty of the body and blood of the Lord. Q. What is most remarkable in this verse? A. Three things especially. 1. What that sin is, which maketh unworthy receivers guilty of Christ's body and blood. 2. How that unworthiness maketh them guilty. 3. And the ground or cause of that guiltiness. Q. What sin is that which maketh them guilty? A. 1. It is some special, either contempt, or light esteem offered or done to the person, offices, ordinances, actions, sufferings of our Saviour, or too some one of them. 2. On to sin against that greatest work of our redemption; and so to partake with the murderers of Christ. Q. How is that proved? A. To be guilty of blood, is in some sense or other to be a murderer: to be guilty therefore of Christ's blood, is to be a murderer of Christ. Q. How can I be a murderer of Christ, he being in heaven, and I on earth? A. By continuing in known sins with delight thou crucifiest the Son of God afresh, and puttest him to open shame, Heb. 6.6. & 10.29. Ob. Those two Scriptures strike at such who fall from faith, to infidelity. A. It is true: and yet, when faith purifieth not thy heart, it is no saving faith, Act. 1●. 9. And when faith produceth not good works, it is a dead faith, jam. 2. ult. If then thou continuest in known sins with delight, thou art a murderer of Christ, and thy doom is denounced, Mat. 7.22,23. Luk. 13 26.27. Q. What learnest thou hence? A. 1. Seeing Abel's blood was so heavy on Cain who murdered him, Gen. 4.19. O how intolerable will Christ's blood be upon the souls of such, who murder Christ by their sins delighted in, and unrepented! Rev. 6.15,16,17. 2. I may not continue even in the least known sin, lest I fall from faith's practice, and so from faith's profession: Seeing that sin is the transgression of the Law, 1 Joh. 3.4. and that bringeth the curse, Gal. 3.10. Q. How doth that contempt or light esteem, make receivers guilty? A. By eating this bread, and drinking this cup of the Lord unworthily. Q. How do receivers eat and drink unworthily? A. In general, it is to communicate wanting our wedding garment, Christ, Mat. 22.11. for we must be clothed with Christ, Rom. 13. ult. otherways we may not come to this marriage, Mat. 22.2. compared with v. 13. Q. How can I put on Christ? A. Do as Jacob did, bring the two kids, Gen. 27.9. That is, have faith (by which Christ lives in us, and we live in Him, Eph. 3.17. Gal. 2.20.) and observance which demonstrates our faith to be sound, Jam. 2.18. Q. What are the more special means which render unworthy receivers to be guilty? A. Ignorance; in not knowing the Virtue, Worth, Use, and Ends of this Sacrament. Q. Wherein consists its Virtue? A. If thou communicate (having on thy wedding garment) all thy fears (occasioned by sense of thy sin) will be quite removed. 1. If thou complainest thus; Alas! how shall I get Christ to be my wedding garment? Christ answereth: Take, eat, this is my body; This is my blood, drink it by faith, and live for ever, Joh. 6.47. compared with v. 51. 2. My sins multiply daily. A. The Lord's mercies are new every morning, Lam. 3.23. God is the father of mercies, 2 Cor. 1.3. Rich in mercy, Eph. 2.4. 3. I am dead in trespasses and sins. A. Believe, and thou shalt live, Joh. 11.25. But I cannot get repentance for my sins. A. Repentance that is sound, is God's work, 2 Tim. 2.25. Seek, knock, and ask for it, and God will work it, Mat. 7.7 8. Jam. 1.5. Mat. 9.13. 2. This Sacrament being rightly received, will resolve all thy doubts. 1. Will the Lord save such a lost sinner as I am? A. Christ came to seek, and to save that that is lost, Luk 19.10. 1 Tim. 1.15. Ps. 50.15. Mat. 11.28. joh. 6.37. 3. It will cure all thy diseases, Ps. 103.3. and salves all thy sin-sores, Esay 53.5. 4. In this Supper thou getst Christ himself, who is all, and in all, Col. 3.11. Q. Wherein stands the worth of this Sacrament? A. By worthy receiving, we get Christ, as his own words do witness: And in getting Christ, we get the Father, and the Holy Ghost: for these three are one, 1 joh. 5.7 Q. Wherein consists the use of this Sacrament? A. That bread, and that wine, are taken from their common use (which is to strengthen, and glad man's heart, Ps. 104.15.) To signify, seal, and really to give unto all faithful receivers Christ's body and blood to be meat indeed, and drink indeed to their souls, joh. 6.55. And so Christ dwelleth in us, and we in him, v. 56. Q. What hurt will it bring, though we be ignorant of this Sacraments four ends? A. Great every way, both to the Pastor and people, 2 Thess. 1.7,8,9. For, 1. Ministers must be diligent to know the state of their flocks, and to look well to their herds, Prov. 27.23. They must not be blind, but seeing; nor ignorant, but must know; nor dumb, but must speak; nor sleeping, but must watch; nor greedy of another man's goods, but contented with the Lords allowance; nor drunken, but sober, Esa. 56.10. etc. Nor daubers with untemperate mortar, promising peace where there is no peace, Ezek. 13.10. They must warn the wicked to forsake his way, otherwise the blood of the wicked will be required at the Minister's hand, Ezek. 33.8. They must feed the flock of God, 1 Pet. 5.2. And watch for their souls, for which they must give an account, Heb. ult. 17. 2. The people likewise perish for lack of knowledge, Hos. 4.6. when they are not taught to know this Sacraments four ends. 1. To imitate the institution, in remembrance of Christ. 2. To show Christ's death till he come. 3. That this Sacrament unites true receivers unto Christ. 4. And that it seals the covenant of Grace to all worthy receivers, Rom. 4.11. Q. What doth those things teach thee? A. 1. The fearful condition of ignorant communicants; for they are murderers of Christ. 2. And the terrible state of those Ministers who take no care to catechise their flock, Mat. 15.14. Q. We have heard that a light esteem or contempt of Christ: The want of our wedding garment; and ignorance of the virtue, worth, use, and of the ends of this Sacrament, maketh unworthy receivers to be murderers both of themselves, and of Christ. Now what other sins do work the same effects? 4. A. Want of faith, Heb. 11.6. when receivers believe not fully that Christ giveth himself effectually to all faithful communicants in this Supper: nor that themselves can by faith get Christ in it; and yet dare receive the signs, that bread, and that wine; by which they sinne dangerously, Rom. 14. ult. 5. Superstition, believing Papist, and Lutheran-like, that they eat in this Supper the humane body of Christ, with their bodily mouth: and yet, we can only eat him with our soul's mouth, faith: for, to believe in Christ, and to eat his flesh, is one, job. 6.47. compared with v. 51. 6. Sensuality; when cloyed with worldly cares, with the deceitfulness of riches, and pleasures of this life, Luk. 8.14. They hunger not for Christ. Such shall never be filled, Mat. 5.6. 7. Carnal security; when receivers neither expect good in worthy receiving; nor evil, by unworthy: Such are like Laodicea, Rev. 3.15.16. 8. Presumption: foolishly believing th●… they shall speed as well as the best, thought they lack preparation, and sanctification; yea, and their wedding garment: let such read and tremble, Mat. 22.11,12,13. 9 Want of true love: which brancheth itself in two several particulars. 1. When men rashly suspect other men's intentions, or actions without sufficient warrant. This is described Esay 65.5. Stand by thyself; come not near unto me, for I at holier than thou. This is prohibited Mat. 7.1. judge not that ye be not judged. Threatened v. 2. with damnation, Luk. 3.37. Such rash judgers are hypocrites, Mat. 7.5 2. Who will not forgive men their trespasses; and so, the Lord will not forgive their trespasses, Mat. 6.15. These are implacable unmerciful, Rom. 1.31. Such shall have judgement without mercy, jam. 2.13. 10. Temporizing: receiving for fashion's sake▪ Such are hypocrites, 2 Tim. 3.5. Those likewise who come to this Supper more for fear of the Magistrate, then for fear of the Lord. This is hellish fear, even the spirit of bondage, Rom. 8.15. 11. Inconsideration: when receivers thoughts are estranged from the action; and ●…re intent upon the world, sin, lust, and such like. Such cannot please God, Rom. 8.8. 12. Profaneness: scorning the action, in not believing Christ's truth: This is my body; This is my blood: or scornfully refusing to receive, though Christ commands, To take, eat, drink, do this. 13. Damnable injustice, in adding, altering, or substracting any necessary thing of the institution. All plagues are denounced against such, Rev. 22.18 19 Whosoever is guilty of all, or of any of these horrible sins, are murderers of Christ. Q. What is the ground, or cause that makes unworthy receivers guilty of Christ's body and blood? A. 1. They contemn Christ's authority, and are therefore accursed, Esa. 45.9. 2. They despise Christ himself, who gives himself freely, and fully to all faithful receivers. 3. They despise his merits, Heb. 9.14.15. 4. They despise Christ's three offices. His Prophetical office, Luk. 10.16. His Priestly office, Heb. 10.28,29. And they despise his Kingly office; for they will not have Christ to reign over them, Luk. 19 14.27. 5. They despise Christ's most meritorious work of man's redemption, Rom. 5.8,9,10,11. 6. They contemn Christ's love, who loved us, and washed us from our sins in his own blond, Rev. 1.5. Heb. 10.28,29. 7. And they despise the whole Covenant of Grace, whereof this is a seal, Rom. 4.11. Q. Many received who were ignorant of these things; and yet they live and prosper: How comes that? A. The times of that ignorance God winked at; but now commands all men every where to repent, Act. 17.30. Q. What learnest thou hence? A. 1. To seek, knock, and ask without ceasing, that I may be clothed with Christ my wedding garment; that I be not one who murders Christ. 2. I must zealously and incessantly beg in the name and merits of Christ, that the Lord will cleanse my soul, and make it clean from all these, and all other sins, as is covenanted, Ezek. 36.25. V 28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. Q. What is here to be considered? A. Here are the ordinary means to save us from being murderers of Christ: And these are, our examination of ourselves. Q. What must we do in examining ourselves aright? A. 1. Right examination requireth, that we cast totally out of our thoughts all other cares: for true examination must take us wholly up. We must (as in prayer) shut our door, Matth. 6.5. 2. We must examine ourselves in six things especially. 1. Of our knowledge, what we are to receive in this Supper. 2. Of our desire of this Sacrament, so known. 3. Of our faith, by which only we can obtain our desire. 4. Of our love toward God, and our neighbour, that we may be sure our faith is sound. 5. Of our repentance, which proveth out love to be pure. 6. And of our observance past, present, and its purpose for the future, which demonstrates our repentance to be perfect. Quest. 1. Q. What must I know is here to be received? A. That as truly as I get bread and wine which are my body's food: So truly I get Christ's body and blood by faith, which are my souls only food, Joh. 6.47. compared with v. 55. Quest. 2. Q. How shall I knew my desires to be real? A. Counts thou all things but dung in comparison of Christ? Philip. 3.8. Try if desire, which is thy soul's appetite, doth hunger for Christ, Mat. 5.6. Quest. 3. Q. What shall I examine myself concerning my faith? A. 1. That thy faith be not an historical, temporary, or a faith of miracles. None of those alone, no nor altogether can apprehend Christ truly, Jam. 2.19. 2. That it be a justifying faith, which, though it be but one simple grace; yet it is of a two fold consideration: first, as it is our spiritual life, by which Christ lives in us, and we in him, Eph. 3.17. Gal. 2.20. 2. As faith is a virtue, and our duty towards God: and so, faith is an act flowing from that our spiritual life, by which I believe all whatsoever the Lord hath propounded in his S. Scripture, Act. 24.14. Q. What is faith, as it is our spiritual life? A. A resting of our hearts on God, as on the only author of our life and salvation; that is, that in God we are freed from all evil, and are assured of all that is good, Esa. 10.20. Ps. 37.5. Act. 4.12. Ps. 84.11. Thirdly, try thy faith in six things. 1. In its author, who works it. 2. In the means by which it is wrought ordinarily. 3. Concerning its object. 4. In its effects. 5. In its ground. 6. And concerning its end. Q. Must I necessarily know all these? A. 1. Yes verily: for whatsoever is not of faith, is sin, Rom. 14. ult. 2. Without faith it is impossible to please God, Heb. 11.6. 3. God's best ordinances avail not to us, unless we receive them by faith, Heb. 4.2. Q. Who works faith in us? A. Jesus is the author and finisher of our faith, Heb. 12.2. And the Holy Ghost worketh faith in us, 1 Cor. 12.9. for the Father through the Son, by the Holy Ghost worketh all works which are wrought on the creature. Q. By what means is faith wrought in us? A. 1. By hearing of God's word, which is a religious receiving of Gods revealed will, by whatsoever way we can know it. 2. Most ordinarily by hearing the word preached, Rom. 10.14.17. Q. Who is the adequate object of our faith? A. Christ, as he is our redeemer, is the immediate object of our faith: And God (as by his grace we live well, 1 Tim. 4.10.) is its ultimate object: for we live to God through Christ, Rom. 6.11. We have hope through Christ to Godward, 2 Cor. 3.4. And we believe in God through Christ, 1 Pet. 1.21. Q. Which are those effects of faith, by which I must examine myself? A. The first act of faith is to believe: dost thou believe? 1. That there is but one God, Mark. 12.32. 2. That this God who is one in essence, is distinguished into three Persons, the Father, Son, and Holy Ghost, 1 Joh. 5.7. 3. That the Lord Christ is equal with the Father in all things, Philip. 2.6. save only as he is Mediator, Joh. 14.28. 4. That creation is ascribed to the Father, redemption to the Son, and sanctification to the Holy Ghost (as it is in the Creed?) And yet, dost thou believe that all the actions of all the three Persons of the Trinity (on, and in the creatures) are common to them all, and proper to every person? Joh. 5.17.19. & 16.13.14. 2. Dost thou, by faith, role thyself, and thy ways on jehovah? Ps. 37.5. Set up thy hearts rest on holy jehovah, Esa. 10.20. And givest thou thyself over unto God? 2 Cor. 8.5. job. 13.15. 3. Does faith purify the heart from the love of all sin? Act. 15.9. 4. And examine thyself, if thy faith worketh by love? Gal. 5.6. Q. What is that ground on which justifying faith is built? A. All the promises, which are of mercy, in S. Scripture: for those only are properly the sure foundation on which our faith is built: because those only propound Christ unto us, joh. 5.39. Rom. 10.4. Q. What end doth faith aim at? A. Most principally at the advancing of God's glory, 1 Cor. 10.31. And secondarily, the salvation of our souls, 1 Pet. 1.9. Quest. 4. Q. Wherein must I examine myself concerning love? A. If thou lovest God above all things, Mat. 22.37. and thy neighbour as thyself, v. 39 Q. How shall I know that I love God above all things? A 1. By thy burning desire to be united with God through Christ, Ps. 42.1,2,3. which is wrought by faith, Gal. 2.20. called the love of union. 2. By that joy unspeakable, and full of glory, which ariseth from that union, 1 Pet. 1.8. This is called the love of well-pleasedness. 3. By thy zeal to advance God's glory in all things, Ps. 69.9. & 119.139. This is the love of benevolence. Q. How can I love God above all things? A. When both in affection, and all effects, thou loves the Lord, preferring him above all things in heaven and earth, Mark. 12.33. Q. How shall I know that I love my neighbour as myself? A. All things whatsoever ye would that men should do to you, do ye even so to them, Mat. 7.12. Quest. 5. Q. What is true repentance? A. A godly sorrow for offending God, with a continued total change of our will, willing nothing but God's glory, and our salvation, 2 Cor. 7.10.11. Q. How shall I know that my repentance is sound? A. 1. By sorrowing for sin as it offends the Lord, more than for fear of any punishment, Psal 51.4. 2. By confessing and forsaking all sin, Prov. 28.13. Q. How can I repent of my unknown sins? A. Who repent distinctly of every known sin, doth virtually repent their unknown errors, Ps. 19.13. Q. Must I repent often of all my sins? A. 1. Our bypast sins should never be forgotten, Deut. 9.7. Ps. 25.7. & 51.3. 2. Because we sin daily, Prov. 24.16. we must repent daily, Luk. 13.3.5. for one sin unrepented (if it be known) makes us, as if we had never repent of any, Jam. 2.10. 3. I must repent greatly, if my sins be great; as did David, Job, St. Paul, St. Peter, and Mary Magdalen. Quest. 6. Q. What is observance? A. Observance is that by which Gods will is performed in subjection for God's glory. Q. Why is that (in subjection) added? A. Because observance applieth my will to fulfil Gods known will willingly, in respect of his absolute authority over me, Rom. 9.21. Q. Doth not obedience the same? A. No: for observance consisteth as in the external performance of Gods known will: So, or more in the internal intent of a willingly subjected will, unto Gods revealed will in all things. 1 Sam. 15.22. 2 Thess. 1.8. But obedience respecteth the external act, which it often performeth, even when the internal intention of the will is wanting: As in Galley-slaves, and sleepy servants. Q. How shall I know that my observance is sound? A. 1. By thy esteem of Gods revealed will, more than of all, or any man's commands, Act. 4 19 This is a sure sign; for the life of observance is in our lovingly subjecting our will unto Gods revealed will in all things. Reprobates nill they, will they, must obey; but they do not observe, Rom. 8.7. 2. By willingly subjecting thy will unto Gods known will, even when it seemeth contrary to reason. joh. 13.18. 3. By loving these parts of S. Scripture most, which most exactly teach observance, Ps. 119 33. Act. 9.6. 4. By fearing to offend God, Prov. 28.14. and by flying from all occasions of offence, Heb. 12. ult. 5. By resolution to persevere in observance, though thou lose life and the world, Act. 20.24. 6. By constant use of all means which can incline thy will unto a willing subjection, Iosh. 1.8. Ps. 1.2. 1 Cor. 9 ult. joh. 5.39. And so let him eat of that bread, and drink of that cup. Q. What is meant by those words? A. Being fitted by examination, as the word, So, imports; we may without danger of blood-guiltiness, v. 27. and of damnation, v. 29. communicate to our everlasting comfort: As those officers said, joh. 7.46. Never man spoke like this man. So I avouch, Tha● never was bread, like this bread: Nor cup▪ like this cup. Q. But how shall I be assured that I am fitte● for receiving, even after I have examined my sel●▪ A. The examination of thyself must b● continued till thou finde thyself fitted. Object. The H. Ghost commands not that continued examination. A. 1. The word, So, demonstrates the contrary: for, So, is not an adverbe of time, but a note of qualification. 2. The H. Ghost commands us, To examine ourselves till we be prepared, So to eat of that bread and drink of that cup; which certainly denoteth continuation. 3. He hath never examined himself exactly, who continueth not his examination until he find these six spiritual graces (knowledge, desire, faith, love, repentance, and observance) in some good measure wrought in him; which all, he may obtain by zealous prayer, according to Christ's promise, Mat. 7.7,8. jam. 1.5. 4. We must examine ourselves, because hypocrites may delude the most exact of all mortal examiners. 5. Our hearts which are deceitful above all things, desperately wicked, jer. 17.9. can only be examined by God, v. 10. and by ourselves, 1 Cor. 2.11. Q. Seeing that we are commanded to examine ourselves: why should our Minister examine us? A. 1. Because we are commanded to do good to ourselves, may none other do us good? 2. Faithful Ministers must (of all callings) be most conscientiously diligent to know the estate of their flocks, and to look well to their herds, Prov. 27.23. As the salt of the earth, Mat. 5.13. they must season their hearers. As lights of this world, Mat. 5.14. they must show in doctrine the true light; and in conversation practise it, Mat. 5 16. They must open their hearers eyes, convert them from darkness to light, and from the power of Satan unto God, Act. 26.18. They must first feed their slocks with milk, and thereafter with meat, 1 Cor. 3.2. 1 Pet. 5.1. They must be stewards of the mysteries of God, 1 Cor. 4.1. Ministers must watch for their people's souls, and give account for them, Heb. ult. 17. All the premises prove, that faithful Ministers must examine their people. We are commanded to give an answer to every man that asketh us a reason of the hope that is in us, with meekness, and fear; and we must be ready to do it, 1 Pet. 3.17. Who obstinately refuse to be examined by their Minister, run hazard of condemnation: Seeing light is come into the world, and such love darkness rather than light, john 3.19. Such, are doers of evil, haters of the light, and dare not come to the light, lest their deeds should be reproved, joh. 3.20. Such, who will not be examined by their Minister, are despisers both of Christ, and of God, Luk. 10.16. Q. What learnest thou hence? A. 1. The H. Ghost tieth this examination, and our receiving together: I must not then separate them, Mark. 10.9. 2. The greater that the danger is in unworthy receiving, we should be the more strict in our examining of ourselves, and in our being examined by our Minister. 3. All Christians (occasion being fully offered) must receive, or be despisers of Christ, and of God: all than who would be Christians must both examine themselves, and be examined by their Minister, lest they despise Christ and God. 4. Who will not examine themselves, and be examined by their Minister, they hid their sin, and so shall never prosper, Prov. 28.13. 5. Who will not examine themselves concerning their sins, and wants, cannot be helped by receiving. judas the traitor, joh. 13.17. and Simon Magus, Act. 8.20. are instances. Quest. Q. What must I do when I come to the table to communicate? A. We must come with filial fear; setting our faith a work in meditation of four things: 1. When we see that bread broken, and wine poured out; we must call to mind, That our Saviour was wounded for our transgressions, and broken for our iniquities, Esa. 53.5. 2. As that bread, and that wine are given unto us: So, God the Father gave his Son, Rom. 8.32. And Christ gives himself unto us in this Sacrament, 1 Cor. 11.24,25. 3. We must believe without doubting, that as that bread eaten, and that wine drunken of us, become one substance with us: So Christ, and all the faithful receivers are made one, joh. 17.21. That Christ is our bead, Eph. 5.23. That we are members of his body, of his flesh, and of his bones, Eph. 5.30. And that we are every one members one of another, Rom. 12.5. 4. As we take that bread, and that wine with our bodily hand: So with my soul's hand, faith, we must take Christ, joh. 6.29.35.40.47. compared with v. 51.54.56.58. Quest. Q. What must I do after I have received? A. 1. Render all possible praise unto God for that his inestimable benefit, Ps. 103.2. 1 Thess. 5.18. 2. If we have sped well, and gotten Christ, we must be the more thankful, and become new creatures, 2 Cor. 5.17. But if we find not ourselves to have sped well, we must notwithstanding praise the Lord, and not be weary in well doing; for in due season we shall reap, if we faint not, Gal. 6.9. Quest. Q. Is it not a sure sign of unworthy receiving, if we become worse after we have received? A. We must distinguish betwixt a real worsenesse, and Satan's delusions. 1. If we become really worse, then a●…redly our unworthy receiving made that holy Ordinance ineffectual unto us; as unto Judas, and Simon Magus. 2. But though passiens stir in us more furiously, and temptations assail us more desperately after we have received, than they did before; we must not conclude thence, that we received unworthily; but by the plain contrary. For if by prayer and practice we continue constantly to resist these sinful motions; our constancy in that our resisting, proveth that we were worthy receivers: for than we may be sure, that (because sin (in our worthy receiving) had a deadly wound, and that Satan was dislodged out of his too long kept lodging) sin would the more furiously rage, and Satan more fiercely assault. Quest. Q. I swore both afore, and in the act of recuving new observance, I come far short of performance: was I not then an unworthy receiver? A. The true sight and real sense of our imperfections, with a zealous endeavour to be perfect, is the greatest perfection we can attain unto in this life: for to know our fins, to confess, and forsake them, is to find mercy, Prov. 28.13. And to endeavour zealously, is to be accepted of God through Christ, 2 Cor. 8.12. V 29. For he that eareth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. Q. We have heard what unworthy eating, and drinking is: But what is meant by damnation? A. 1. Some Interpreters read it thus: They eat and drink judgement to themselves. But because the H. Ghost did affirm, v. 27. that such were guilty of the body and blood of the Lord, which was proved to be murder; it is more consonant to the scope of the H. Ghost to read it damnation. 2. Damnation is the consummation of spiritual death; or the highest degree of that eternal punishment which the Lord hath adjudged unto reprobates for sin, Revel. 19.2.3. Damnation is infinite in respect of loss: for reprobates lose God, who is that infinite and only good, Mat. 19.17. Damnation is eternal in respect of duration; for it shall never be ended, Mark. 9.44.46.48. Hence is the highest height of all extremest torments upon their souls and bodies; having a never dying worm of their accusing conscience within them, eternal torments of devouring fire round about them, ugly devils to be their only companions: And all to continue everlastingly, Luke 16.23. Not discerning the Lord's body. Q. What is that, To discern the Lords body? A. 1. To have the Lords body in highest esteem, duly considering its excellencies, that so with most exact examination, preparation, consideration, and sanctification, we come and receive at the Lords Table. 2. That that bread, and that wine, even after the words of institution, remain bread and wine in substance. And although that Christ's humane body be in heaven, Act. 3.21. Heb. 8.4. Yet in due receiving this sacramental bread and wine, all faithful receivers get in this Sacrament, Christ's body, and spilt blood, by faith; as his own words (Take, eat, drink, This is my body which is broken for you: This is my blood which was shed for many for remission of sins) do prove. 3. It is by a full knowledge of our damnable condition by sin; and to know what Christ hath done and suffered for us, that so we may prepare ourselves to be both ready and willing to do and suffer for his sake, Philip. 1.29. Q. What doth this teach thee? A. Four things: 1. The deadly and damnable condition of especially perverse ignorants, who neither know, nor will be taught what infinite good there is in worthy receiving; nor what infinite evil is in unworthy receiving: They are murderers of Christ, v. 27. 2. Their desperate estate, who either maliciously despise, or carelessly neglect their examination, preparation, consideration and fanctification; and yet dare adventure to receive: Those eat and drink damnation to themselves, v. 29. 3. Their dangerous condition, who having time and opportunity to examine themselves; yet will not communicate: Those are despisers of Christ, Luk. 10.16. 4. And their blessed estate, who come well prepared, having on their wedding garment, Christ; for they get the seal of the Covenant, Rom. 4.11. They get increase of grace, and of all spiritual graces: They get Christ, who is our life, Col. 3.4. Our light, Rev. 21.23. And our all, Col. 3.11. FINIS. Soli Deo gloria in aeternum. Amen. Imprimatur. ja. Cranford, Aug. 28. 1645.