A HELP TO THE WILLING SOUL, OR The Communicants Counsellor. BEING A plain and familiar Discourse upon sundry main Truths, both Doctrinal and Practical, requisite to be known, understood and observed by every Christian, before his approach to the Lords Table. Composed mostly in reference to the Rules and Directions concerning Sacramental knowledge; laid down in an Ordinance of both Houses of PARLIAMENT of the 20 of October, 1645. By HENRY SEARLE. For the benefit and edification of the Inhabitants of Aldeburgb in Suffolk. Happy is the man that findeth Wisdom, and the man that getteth understanding, Prov. 3. 13. London, Printed by R. C. for John Bellamy at the three golden Lions in Cornhill, near the Royal Exchange, 1647. The reasonable Request of the AUTHOR. Friendly Reader, KNow assuredly, that had it not been to spare the Purse and Pains of the poorer sort of that people (amongst whom God's disposing-hand hath for the present cast me) in procuring written Copies hereof, this catechistical Discourse should not have troubled the busy Press. But seeing it is now printed, whoever thou art, be requested these four things. 1 To beware, lest any subtle Factors for Satan, do, by their smooth ptetences, sly insinuations, or poisonous persuasions, hinder thee in, or take thee off from bestowing thy time and pains to get understanding in spiritual things, by the help of this or other such like Books. Answer such cunning Jugglers thus; True indeed, though I get much knowledge, yet I may perish; But if I despise knowledge, than I must perish. 2 So often to peruse, discourse, and meditate upon the Truth's ensuing, as that (when justly required) thou mayst be able to give a good account of the sense and meaning thereof, and to bear the substance in thy memory, though thou shouldst not attain to the set-form of words. 3 Seriously upon every occasion to follow whatsoever Practical instructions thou meetest withal, especially those about self-examination and preparation before thou comest to the Lords Table. 4 And lastly, to seek for a special Blessing from heaven upon thy own and my endeavours for the welfare of thy soul. A Help to the willing SOUL, OR, The Communicants Counsellor. Qu. WHat is God? Answ. God is an uncreated Spirit, Joh. 4. 24. most wise, Rom. 16. 27. most holy, Exod. 15. 11. eternal and infinite, Psal. 147. 5. Maker of heaven and earth, the sea, and all that in them is, Exod. 20. 11. Esa. 42. 5. Preserver and governor of all things and creatures whatsoever, Nehem. 9 6. Acts 17. 26. Qu. What mean you by calling God a Spirit? Ans. When I call God a Spirit, I mean, that he hath no body at all; and therefore must not be thought like to any things which may be seen by the eye of man, Deut. 4. 15. etc. Rom. 1. 22, 23. Qu. How many Gods be there? Ans. Though there be three in Person, yet in Divine Essence there is but one only true God, Deut. 6. 4. 1 Joh. 5. 7. Epbes. 4. 5, 6. Qu. Which be the three Persons in the Godhead? Ans. The three Persons in the Godhead, are God the Father, God the Son, and God the Holy Ghost, Mat. 28. 19 Qu. What is the property of God the Father? Ans. The property of God the Father is, to be of himself, and to beget the Son, Joh. 1. 18. Joh. 3. 16. Qu. What is the property of God the Son? Ans. The property of God the Son, is, to be begotten of the Father, Joh. 3. 18. Qu. What is the property of God the Holy Ghost? An. The property of God the holy Ghost, is, to proceed from the Father, Joh. 15. 26. and the Son, Rom. 8. 9 Gal. 4. 6. Qu. Are any of the three Persons in the Godhead greater than other? Ans. None of the three Persons in the Godhead are greater or less than another, but they are all equally God, Phil. 2. 6. 1 Joh. 5. 7. Qu. WHat was the State of Man by Creation? Ans. God created man after his own image, Gen. 1. 26. Gen. 5. 1. that is to say, God created man in a resemblance of that knowledge, Col. 3. 10. righteousness, and true holiness, Ephes. 4. 24. Eccles. 7. 29. which was and is in himself: and in these the image of God was principally seen. Qu. If God made us so holy and happy at first, how come we now to be sinful and miserable? Ans. We are become sinful and miserable, Ephes. 2. 1, 3. by reason of Adam's first transgression in eating of the forbidden fruit, Gen. 2. 17. Gen. 3. 6. Qu. But forasmuch as that first transgression was committed in Paradise above five thousand years before we were born; how come we to be guilty of it? Ans. Adam was a public person, Eccles. 7. 29. and the common Father of us all: and because we were in his loins, therefore his sin was ours, and so we were all sinners in his offence, Rom. 5. 12. 19 Qu. Besides the guilt of Adam's first sin, are we not sinners in other respects also? Ans. Yes, besides our being guilty of Adam's first sin we have both original and actual sin. Qu. What is original sin? Ans. Original sin consists of two parts; namely; First, in a backwardness to all good; Secondly, in an aptness to all evil, Jer. 4. 22. Gen. 6. 5. Qu. Why do you call it original sin? Ans. I call it original sin, because we took our very first beginning in it. For so soon as ever we began to be conceived in our Mother's womb, Gen. 5. 3. Psal. 51. 5. sinful dispositions and inclinations began to cleave unto us. Qu. What is actual sin? Ans. Actual sin is a breach of the law of God, 1 Joh. 3. 4. by thinking, Jer. 4. 14. desiring, Ma●. 5. 28. devising, Prov. 24. 8. purposing, Psal. 28. 3. Psal. 140. 4. speaking, Col. 3. 8, 9 Ephes. 5. 4. or acting, 1 Sam. 15. 24. 2 Sam. 24. 10. those things which God hath forbidden; or by leaving undone those things which God hath commanded, Rom. 7. 19 Qu. What is the fruit of Sin? Ans. The fruit of all sin, is all woe and misery both here and hereafter. Deut. 28. 15, 16, etc. Rom. 6. 21. Esa. 6. 9, etc. Rom. 11. 8. Mat. 27. 3, 4, 5. Exod. 5. 2. Exod. 7. 3. Rom. 1. 28. 2 Thess. 2. 11. Rom. 6. 23. 2 Thess. 1. 7, 8, 9 Qu. Is there no way to avoid this misery? Ans. There is no way to avoid this misery, but only by Jesus Christ, Acts 4. 12. Qu. Was Jesus Christ God, or Man? Ans. Jesus Christ was God from all eternity before the world, or any thing was made, Joh 1. 1, 2, 3. Joh. 8. 58. and he was made man about four thousand years after the world was made, Gal. 4. 4. Qu. How was Christ made man? Ans. Christ was conceived by the holy Ghost, Luke 1. 35. born of the Virgin Mary, Esay 7. 14. & 11. 1. and so was made a holy man without all sin, Luke 1. 35. John 3. 6. Qu. But did Christ cease to be God, when he was made Man? Ans. No, Christ did not cease to be God, when he was made man, but was from that time forth, is now, Heb. 13. 8. and ever shall be both God and Man, joh. 11. 14. Rom. 9 5. in one person, 1 Cor. 8. 6. Qu. Why was Christ both God and Man? Ans. Christ was both God and Man, that he might be a fit Mediator betwixt God and men; and be able both to do and suffer all things that were to be done and suffered on our behalf, Gal. 4. 4, 5. Heb. 2. 11, 14. & 4. 15, 16. Qu. Is there any other Mediator between God and men besides Jesus Christ? Ans. No, there is but one Mediator betwixt God and men, namely, the Man Christ Jesus, 1 Tim. 2. 5. who having died upon the cross Phil. 2. 8. to save his people from their sins, risen again from the dead, and ascended into heaven, where he now fits at Gods right hand and makes continual intercession for them, Acts 1. 9, 10, 11. Rom. 8. 34. Qu. What hath Christ done for such of us as belong to God's election? Ans. First, Christ hath fulfilled the Law, Mat. 5. 17, 18. which we ought to have exactly kept, Rom. 10. 5. Secondly, he hath merited a crown of righteousness for us, by fulfilling that Law, Phil. 2. 8, 9 Heb. 2. 9 & 12. 2. Qu. What benefit have we by Christ's do? Ans. We have this benefit by Christ's do: First, God will impute Christ's righteousness to us in his fulfilling the Law, Rom. 5. 10. Rom. 10. 5. Secondly, he will give us the crown of glory which his Son Christ hath merited by his righteousness, John 17. 22. Col. 3. 4. Heb. 9 24. John 1. 23. Qu. What hath Christ suffered for us? Ans. Christ Jesus hath suffered for us thus; First, he hath born our sins, 1 Pet. 2. 24. Heb. 9 28. 2 Cor. 5. 21. Secondly, he hath suffered the wrath of God due to us for sin, 1 Pet. 3. 18. 1 Cor. 15. 3. Qu. What benefit have we by Christ's sufferings for us? Ans. If we be indeed the people of God, our benefit by Christ's sufferings is very great. For first, God will not impute those sins to us which Christ hath born, 2 Cor. 5. 19 And secondly, God will not lay that wrath and vengeance upon us which Christ hath suffered and undergone, Rom. 5. 9 1 Thess. 1. 10. but on the contrary he will give us through Christ all things good for us, both here and hereafter, Mat. 7. 10. Psal. 84. 11. Qu. Seeing Christ hath both fulfilled the Law for us, and satisfied God's wrath, we may cast away care, because there's nothing left for us to do or suffer; is there? Ans. In a way of merit, or so as to rest upon our do or sufferings for justification or salvation, we neither can nor may do or suffer any thing, Esay 64. 6. Phil. 3. 7, 8, 9 Luke 17. 10. But in a way of obedience we are bound both to do and suffer whatsoever the will of God in his Word requires of us, as a token of our submissiveness and thankfulness to God, 1 Cor. 6. 19, 20. Phil. 1. 20. Qu. How can we do any thing that is good, seeing we have no power naturally of ourselves? Ans. First, even unbelievers have so much natural power of themselves, as to use such outward means both in public and private, as are appointed of God (through the assistance of his Spirit) to work a power in them to please God; and therefore they must not be idle, and say they have no power of themselves, but up and be doing in the use of means, Acts 9 6. Luk. 13. 24. Phil. 2. 12. Secondly, unfeigned believers, who have some supernatural power derived upon them from Christ, Joh. 1. 16. must improve, 2 Tim. 1. 6. Rev. 3. 2. that power also in the practice of duties of holiness towards God, and duties of righteousness toward men all the days of their life, Luke 1. 74, 75. Acts 24. 16. For though we shall not be saved for our good works, yet we shall never be saved without good works, Heb. 12. 14. Jam. 2. 14, 26. Qu. How are Christians made partakers of Christ and his benefits? Ans. Christians are made partakers of Christ and his benefits, only by faith apprehending and applying them, Ephes. 3. 17. Mat. 21. 22. Qu. What is Faith? Ans. Faith is a persuasion of the heart, Rom. 10. 10. grounded upon the promises, Psal. 119. 49, 50. of God rightly understood and applied, a Pet. 3. 16. Mat. 4. 6. comp. with Psalm 91. 11. whereby I believe that Jesus Christ died for me, Gal. 2. 20. as well as for any other. Qu. Is this saving. Faith in our own power, or can we believe when we will? Ans. No, we have not faith of ourselves, Ephes. 2. 8. Phil. 1. 29. neither is it in our own power to believe when we will: but faith is the gift of God, wrought in the heart of Gods elect by the Word, Rom. 10. 17. and by the Spirit of God, 1 Cor. 3. 6, 7. and therefore we must use the means to get it. Qu. Cannot we be saved without Faith? Ans. No, we cannot be saved without faith; for he that believeth not on the Son of God, shall not see life, but shall perish eternally, Joh. 3. 36. Mar. 16. 16. Gal. 3. 11. Qu. Is there any true faith in that soul that doth not unfeignedly repent? Ans. There is no true faith in that soul that doth not often act forth unfeigned repentance for his sins; because, every one that believes in Christ, hath the spirit of Christ, Gal. 4. 6. Rom. 8. 9 but now true repentance is a saving grace, issuing from Christ's spirit, 2 Tim. 2. 25. Zech. 12. 10. as well as faith. Qu. What is true repentance? Ans. True repentance is an inward dislike, hatred and sorrow, 2 Cor. 7. 9, 10. for all sin, Psal. 119. 104. and a turning from it to God, Jer. 3. 13. Jam. 4. 9, 10. 1 Pet. 5. 6. Esay 1. 16, 17. 1 Pet. 2. 11, 12. 1 Tim. 6. 12. Prov. 8. 13. Psal. ●7. 10. Prov. 13. 5. chief upon this ground, because every sin, as it is sin, is contrary to the holy nature, Gen. 6. 6. Gen. 39 9 and sacred will of God, 1 Thess. 4. 7. Q. What becomes of the souls of men after death? Ans. The souls of all that die in the true and unfeigned faith of Christ, immediately go to live with Christ in blessedness, Luk. 23. 43. Phil. 1. 23. and the souls of the wicked, Luke 16. 23. go immediately into hell torments. Qu. Whether shall men's bodies rise again at the ●ast day, or no? Ans. Yes, the bodies both of the godly and ungodly shall rise again at the last day of judgement, and at that time all shall appear before the judgement seat of Christ, to receive according to what they have done in the body, whether it be good or evil, 2 Cor. 5. 10. and the righteous shall go into life eternal, and the wicked into everlasting punishment, Mat. 25. 34, 41. Of the Sacraments. Qu. HOw many Sacraments have we under the New Testament? Ans. Under the New Testament we have only two Sacraments, namely, Baptism and the Lords-supper. Qu. What mean you by the word Sacrament? Ans. Every Sacrament is an ordinance of God, wherein by external, visible, and ordinary creatures and acts God doth signify and seal, Rom. 4. 11. unto us the real and spiritual conveyance of heavenly graces; and doth likewise receive a mutual seal from us, of our new and better obedience, according to the mutual Covenant between him and us. Qu. What is that mutual covenant between God and us? Ans. The mutual Covenant between God and us, is expressed in these words, I will be to them a God, and they shall be to me a people, Jer. 31. 33. Heb. 8. 10. Qu. What is the meaning of this Covenant? Ans. In this Covenant God promiseth that he will be all-sufficient unto us both in respect of our souls and bodies: but yet so, as that he covenanteth for himself, that we must fear, serve, and endeavour to obey his whole will. In a word, if we take him to be our God, we must give up ourselves to be his people. Qu. How many things are requisite to the making of a Sacrament? Ans. Three ingredients are necessary to make a Sacrament; namely, 1 Words of institution from the Lord. 2 An outward sign. 3 An inward grace signified by that outward sign. Qu. How often must we take the Sacraments? Ans. It is enough to be baptised once only, Acts 7. 8. because Baptism is a pledge of our new-birth, Tit. 3. 5. But we must receive the Lords-supper often, Acts 2. 42. & 20. 7. because the Lords-supper is the seal and pledge of our continuance and growth in Christ, 1 Cor. 10. 16. Qu. What is Baptism? Ans. Baptism is the first Sacrament of the New Testament, wherein God doth seal and assure to his elect their regeneration or new-birth, Ephes. 5. 26. 1 Pet. 3. 21. Tit. 3. 5. Acts 22. 16. and all the benefits of Christ, which are entailed upon that new-birth. Qu. What is the word of Institution in the Sacrament of Baptism? Ans. The word of Institution in the Sacrament of Baptism runs thus, Go ye and disciple all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost, Mat. 28. 19 Qu. What is the outward sign in Baptism? Ans. The outward sign in Baptism is water, John 3. 23. Acts 8. 38. wherewith the party baptised is to be sprinkled, washed, or dipped, in the name of the Father, Son, and holy Ghost. Qu. What is the inward grace signified and sealed to us by the water of Baptism? Ans. The inward grace signified and sealed to us by the water of Baptism, is principally the grace of regeneration, yet there be divers other graces also: As for instance; 1 By outward Baptism we are made members of the visible Church of Christ, 1 Cor. 12. 12, 13. Acts 2. 41. 2 To them that believe Baptism signifies and seals their real and firm union to Jesus Christ, Rom. 6. 3. Gal. 3. 27. Ephes. 4. 5. 3 Baptism signifies and seals the spiritual washing of our souls from the guilt of sin, and the imputation of Christ's righteousness unto justification and salvation, Acts 2. 38. Rom. 4. 11. Qu. What sort of persons ought to be admitted to the Sacrament of Baptism? Ans. Those that profess their faith, repentance, and obedience to the Gospel of Jesus Christ, Mat. 3 6. Acts 8. 12, 13, 37, 38. & 2. 41. they and their children, Acts 2. 39 2 Cor. 7. 14. Acts 16. 15, 33. 1 Cor. 1. 16. Mat. 28. 19 ought to be admitted to Baptism. Qu. Can you give me any one good ground why the Infants of professors must be baptised? Ans. If the infants of Professors under the new Testament might not be baptised, we might then conclude that the Law was more glorious, and more full of grace then the Gospel, and the Infants of the Jews more happy before Christ's Incarnation, than the children of Christians since Christ's Incarnation and ascension; but the Scripture teacheth the contrary, 2 Cor. 3. 8, 9, 10, 11. therefore the Infants of Christians ought not to be kept from Baptism, seeing the Jews Infants were not kept from Circumcision. Qu. Is every elected Infant inwardly regenerated at the very time of its being washed with Baptismal water? Ans. Every elected Infant is not so regenerated at the very time of its being washed with Baptismal water. For these Reasons; 1 Because we do not find that God hath so tied and limited himself to any ordinance, and therefore we must not dare to limit him to such a particular time in this ordinance, Psal. 78. 41. 2 Regeneration doth not always accompany outward Baptism, because many elected persons baptised with water in their infancy, live twenty or thirty years together in open profaneness and impiety before they reform their ways: and shall we think that these were regenerated or inwardly renewed by the holy Ghost at their infant-baptisme? Sure the tree would have been known by its fruits, and had the seed of God been in them, it would have put forth its blade and ear before this time, Mat. 12. 33. 1 Joh. 3. 9 Qu. WHat is the Sacrament of the Lords-supper? Ans. The Sacrament of the Lords-supper is the sign, seal, and pledge, Rom. 4. 11. 1 Cor. 10. 16. of our continuance and growth in that saving faith, and all other saving graces which God hath already wrought in our souls. Qu. What sort of persons ought to be admitted to the Sacrament of the Lords-supper? Ans. Those that have a competent measure of knowledge in the mysteries of godliness, and are sound in the faith, and cannot be justly accused of any vileness or impiety in their walking before God or men; such the Church must receive into her communion and fellowship here; but all others she ought to refuse, Tit. 1. 13. 1 Cor. 11. 17, 18, 19 Rev. 2. 14, 15, 16. Rev. 2. 20. Tit. 3. 10, 11. Mat. 18. 15, 16, 17, 18. 1 Cor. 5. 2, 5, 7, 12, 13. 2 Thess. 3. 6. 2 Tim. 3. 1, 2, 3, 4, 5, 6. ver. Qu. How shall the Church come to know the state and condition of her members? Ans. Every particular member ought to watch over his fellow-members, Matth. 18. 15, 16, etc. 1 Cor. 12. 25, etc. but especially the Church-Officers are bound by virtue of their Office also to be very careful over the Flock, and to look after their knowledge, faith, and manners, as the Scriptures do abundantly witness, Acts 20. 17, 28, 29, 30, 31. 1 Cor. 4. 1. Mat. 7. 6. Phil. 2. 19 Col. 4. 8. 1 Thess. 3. 2, 5, 6. Tit. 1. 7. Heb. 13. 17. 1 Pet. 5. 1, 2. Qu. But may every one that the Church doth admit of, come boldly to the Lords Table, without any danger? Ans. Every one that the Church admits and allows of in the judgement of charity, may come without any danger of Church-censures; but if they be inwardly void of true grace, be close hypocrites, or unprepared persons, than they will be in danger of God's sore displeasure (in case they so presume to come) notwithstanding their admittance by the Church. Qu. But is it not the Church's fault, if such unsound professors, close hypocrites, and other persons come to the Lords Table? Ans. No, it is not the Church's fault though such faulty ones do come; because the Church in admitting them, did not know them to be such, by reason their inward unsoundness, or gross unfitness, did not appear either in their outward profession, communication, or conversation. For the Church can no way judge of the nature of the tree, but only by the sensible fruits, Mat. 7. 1. Mat. 12. 33. 1 Cor. 2. 11. and Scripture-instances make it clear, that Church-censures were never inflicted in doubtful, suspicious, or hidden cases, but always administered upon manifest and known grounds, Mat. 18. 16. 1 Cor. 5. 1. compared with the 5 verse. Qu. Well: Let's now proceed to inquire further about the nature, ends and use of this Sacrament; and first tell me, How do Baptism and the Lords-supper differ one from another? Ans. They differ in many particulars; but their main difference is in respect of the end and use which they serve unto. Qu. How do they differ in respect of their general end and use? Ans. They differ in respect of their general end and use, thus: Baptism was appointed by the Lord to be a sign and seal of our spiritual birth, spiritual life, and spiritual being: but the Lords-supper was appointed to be a sign and seal of our continuing, growing, and increasing in that spiritual life, and all other spiritual graces. Qu. Did Christ when he administered this Sacrament at the Table, give the Bread and the Cup into each particular persons hand severally? Ans. No, Christ did not give either the Bread or cup into each particular man's hand severally, but he spoke to them all jointly, and gave them commission and charge to take the elements themselves, Mat. 26. 26, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qu. What is the Word of institution in the Sacrament of the Lords-supper? Ans. The Word of Institution in the Sacrament of the Lords-supper runs thus: Take, eat, this is my body which is broken and given for you; do this in remembrance of me: Drink ye all of this, for this cup is my blood of the new Testament, which is shed for many for the remission of sins; this do ye, as oft as ye drink it, in remembrance of me, Mat. 26. 26, 27, 28. Luk. 22. 19 1 Cor. 11. 24, 25. Qu. What is the outward sign in the Sacrament of the Lords-supper. Ans. The outward sign in the Sacrament of the Lords-supper, is Bread broken, and Wine poured forth; as also the actions of blessing, breaking, giving, receiving, eating, and drinking, Mat. 26. 26, 27. Qu. What is the inward grace which is signified by the outward sign in the Sacrament of the Lords-supper? Ans. The inward grace signified by the outward sign in the Sacrament of the Lords-supper, is the body and blood of Jesus Christ, Mat. 26. 26, 28. 1 Cor. 11. 24, 25. and all the benefits of his death, which are promised in the Covenant of Grace, Rom. 8. 32. to such as are already believers; as namely, increase of faith, and all saving-graces, Psal. 92. 12, 13, 14. Joh. 15. 2. increase of the assurance of God's favour and love, Joh. 14. 21, 23. and so consequently a more firm assurance of all good things both for body and soul, here and hereafter, Psal. 84. 11. Qu. For what special end, or to what purpose did Christ ordain the Sacrament of his Supper? Ans. Christ ordained this Sacrament of his Supper for divers special ends; but the principal end was, for the quickening of the hearts of his people in remembrance of him and his death until his coming again, Luk. 22. 19 1 Cor. 11. 26. Q. What is there in the Sacrament of the Lords supper, to put us in remembrance of Christ and his death? Ans. In this Sacrament there is Bread broken, which puts us in mind of the breaking of Christ's body: and there is Wine parted from the Bread, showing the shedding forth of his most precious blood, when he died for us upon the cross, 1 Cor. 11. 24, 25. Qu. But what comfort can we take by a bare calling to mind the death of Christ, seeing a wicked person may barely call to mind Christ and his death, when he sees the bread and wine, as well as we? Ans. The godly soul at the sight of the bread and wine upon the Lord's Table doth not barely call to mind Christ or his death, but doth also by faith lay hold upon Christ crucified as the blessed cause and means of inward comfort and eternal life, Luke 22. 19, 20. Q. Why do you desire to receive the Lords-supper? Ans. I desire to receive it, to the end I may be put in mind of my Saviour, and of his death in such wise, as that thereby my poor doubting soul may be strengthened and settled in a more firm persuasion and belief that he died for me, as well as for any others, Gal. 2. 20. Q. Will the receiving of the Sacrament of the Lords supper make you a good Christian, though you be an unbelieving and an ungodly person when you come to it? Ans. No, the receiving of the Sacrament will not make me a believer: For if I bring no faith & other graces with me, I shall carry none away; and if I come an ungodly person thither, I shall go away again as bad, if not worse than I came, 1 Cor. 11. 27, 29. Qu. But how then must worthy Communicants be qualified? must they needs have the truth of saving grace wrought in their souls, before they can be meet partakers of the Sacrament of the Lords-supper? Ans. Yes, we must have the truth of saving grace in us before we can be meet partakers of the Lords-supper; because the Lords-supper is the sign, seal, and pledge whereby God assures us that we shall continue and grow in grace, 1 Cor. 10. 16. Joh. 6. 54, 55, 56, 57 But now continuance and growth in grace do presuppose the being, and the life of grace to be in us before; for dead things grow not at all. Qu. But (they say) some have been converted at the Sacrament of the Lords-supper. It seems then that this Sacrament is a converting ordinance; and if so, profane persons and all sorts ought to come even as such: What say you to this? Ans. Though instance could be given of some few in an age that were converted at the Sacrament of the Lords-supper, yet that would not prove that we therefore ought to look upon it as a converting ordinance of God to be used directly for that end, and so to admit and receive scandalous persons unto it: Because the rarity of such instances would sufficiently show, that it is but merely accidental to the Sacrament to be a means to convert people from Sin and Satan to God and Christ; and we must not gather ordinary and standing Practical rules from accidental providences and rare events. Besides, the very nature of the outward elements do plainly discover the nature of this Sacrament to be nourishing, and not begetting. And lastly, if any were ever converted by this Sacrament, their conversion surely was, either by beholding the outward elements which are a visible word; or by hearing the words of institution read or opened, and prayer joined therewith, (both which we call the consecration of the Elements) and not by actual receiving the outward signs: which will only prove, that unworthy persons ought to be suffered to see and hear, but not prove that they ought actually to receive and partake of the Sacramental elements. Qu. But at least, do you not think that the bypast sins of a true believer are pardoned in, and by his meet partaking of the Lords-supper? Ans. No, for if he be a true believer, his sins past, (especially if confessed to God, and seriously repent of) are pardoned, Ezek. 18. 21, 22. with God, before he comes to eat and drink at the Lords Table. Qu. If his sins committed be pardoned before he comes to the Lords Table, then what good can a believer get by receiving that Sacrament? Ans. Though the sins passed be pardoned to a Christian before he comes to the Lords Table, yet being a believer and a worthy receiver, he is by the Sacrament strengthened in a more firm belief of the pardon of his sins; and also, he is strengthened in a greater confidence, that God will increase all saving graces in him, Jud. 6. 36, 37. etc. Qu. How can the eating of a morsel of bread, and the drinking of a little wine at the Lords Table strengthen the faith, and make you more confident that God will increase all saving graces in you? Ans. In this respect the eating of the bread and drinking of the wine at the Lords Table do strengthen and increase my faith and confidence; Because I know that Christ did set apart bread and wine as tokens and pledges to assure me, that as surely as a weak body is made stronger, grows greater, and is preserved alive, by receiving meat and drink; so surely shall my soul be made stronger in faith, grow more and more in all saving graces, and be nourished up unto eternal life through my eating and drinking the flesh and blood of Jesus Christ by faith, Joh. 6. 54. etc. Qu. But do worthy Communicants eat and drink the flesh and blood of Christ in the Sacrament? Ans. Yes; worthy Communicants do eat and drink the flesh and blood of Christ at the Lords supper, Joh. 6. 53, 56. Q. How can we eat the flesh and drink the blood of Christ, seeing Christ is in heaven, and we are on earth? Ans. Though Christ be in heaven, and we on earth, yet by faith we can reach him, and by faith we do spiritually eat his flesh, and drink his blood, Joh. 6. 35, 47, 48. Qu. But what is it to eat and drink Christ's flesh and blood spiritually by faith? Ans. To eat and drink the flesh and blood of Christ spiritually by faith, is to believe unfeignedly, that as Jesus Christ doth spiritually unite himself to the outward signs of bread and wine; so this spiritual presence of Christ in the outward signs, doth bring along with it the merits and benefits of Christ's active and passive obedience, for the comforting, strengthening, and nourishing of my soul. Qu. Is not jesus Christ bodily present in the Sacrament? Ans. No, Christ is not bodily present in the Sacrament, for the Scriptures affirm, that the heaven must receive him until the times of restitution of all things, Act. 3. 21. Qu. But are not the bread and wine changed into the very flesh and blood of Christ after the Minister has consecrated them; that is, after he hath read the words of Institution, given thanks and prayed? Ans. The bread and wine (after the words of consecration) do receive a Sacramental change in their use and effects, because the worthy receiver by faith takes them as sacred and holy pledges and seals of Christ's body and blood, which before consecration were but common and ordinary creatures. But in regard of their substance and materiality, they remain still the same as they were before, without any change at all. Qu. But does not Christ himself say of the Bread, This is my body; and of the Wine, This is my blood; and does not Christ speak true in so saying? Ans. Christ's words in calling the bread and wine his Body and Blood, are most certainly true in his own sacramental and spiritual sense, Joh. 6. 63. but not in a literal and carnal sense. For if Christ had given his disciples his very flesh and blood to be eaten by their bodily mouths as they sat at the Table, than he could not the next day have suffered upon the cross, which yet he did, Mat. 26. 26, 34. comp. with Mat. 27. 1. 46, 50. Again, if Christ's body were materially present upon the Communion Table after the words of Consecration, than he should be in a hundred places at once; for the Sacrament may be, and is many times administered in a hundred several Congregations at one very time; and so also we should make Christ to have a hundred bodies! we still conclude therefore, that Christ is not bodily, but only Sacramentally and spiritually present in the Sacrament. Qu. But to return to our former matters: Do all those that partake outwardly of this Sacrament of the Lords-supper, receive the forenamed spiritual benefits thereby? Ans. No, all those that partake of the outward signs, do not receive the spiritual benefits; for many come to this Sacrament of the Lords-supper not for the better, but for the worse, 1 Cor. 11. 17. 34. Qu. In what respect do many come to the Lords Table for the worse? Ans. Many come to the Lords Table for the worse; because, by unworthy receiving thereat, they become guilty of the body and blood of Christ, and eat and drink their own damnation, 1 Cor. 11. 27, 29. Qu. How may unworthy partakers at the Lords table, be said to be guilty of the body and blood of Christ? Ans. Unworthy partakers at the Lords Table are guilty of the body and blood of Christ, because they are guilty of casting a sleight and contempt upon the body and blood of Christ, which in that ordinance are represented unto them, 1 Cor. 11. 20, 21, 22, 29. Qu. How are unworthy partakers said to eat and drink their own damnation or judgement? Ans. Unworthy partakers at the Lords Table are said to eat and drink their own damnation or judgement, because by that sin of unworthy receiving, they do as certainly draw damnation or judgement upon themselves if they should not unfeignedly repent of the same, as they do eat and drink of the bread and wine which they there receive, 1 Cor. 11. 29. Qu. Can one that is regenerated or born of God be an unworthy receiver at the Lords Table? Ans. One that is regenerated cannot properly be called an unworthy receiver, because his person is accepted with God through Christ: but yet such an one may eat and drink unworthily, and so pull God's displeasure upon himself for a time; as those careless, unprepared, and forgetful Corinthians did, of whom God struck some with sickness, and others with death, 1 Cor. 11. 29, 30. Qu. SEeing there is so great Mr Chancy's Doctrine of the Sacraments, well suiting here with my scope and purpose, gave me ease in the matters following: whose steps I have trod in; yet so, as that I have interwoven sundry variations and additions where I conceived them needful. danger in unworthy receiving, what ought we to do for prevention thereof? Ans. There be three sorts of duties to be performed by us, if we would be accepted with God for worthy Communicants, and prevent the danger of unworthy receiving. Qu. Which be th●se three sorts of duties? Ans. The three sorts of duties belonging to a communicant are these; namely, some to be done before, some at, and some after our receiving the Sacrament of the Lords-supper. Qu. What are the duties to be done by us (through God's assistance) before our receiving the Sacrament of the Lords-supper? Ans. The duties that we are to perform before we come to the Lords Table, are two: namely; First, thorough examination of ourselves, 1 Cor. 11. 26. and secondly, a right behaviour and holy carriage after our self-examination. Q What do you mean by examination of a man's self? A. Self-examination is the calling of a man's self privately to account and question in the sight of God, that he may know whether he be duly fitted to partake of that ordinance, or not. Qu. Is it not enough for a Communicant to examine himself once for all? Ans. No, for every Christian should very frequently be examining of himself, Psal. 4. 4. 2 Cor. 13. 5. touching the state and condition of his soul, but especially before he comes to the Lords Table; and look how oft soever he intends to come to that Sacrament, so often he is bound strictly to examine and sift out his own spiritual state, before he presume to present himself there as a guest, 1 Cor. 11. 28. Qu. Wherein consists the thorough examination of ourselves before receiving? Ans. The thorough examination of ourselves before receiving consists in two things. First, in general to examine ourselves whether we be real and sound Christians, or hypocrites. Secondly, in a more special trying of ourselves, what sins we stand guilty of; and whether those graces which are requisite to the right receiving of the Lords supper be truly wrought in us, or not? Qu. How may we discern whether we be sound Christians or hypocrites? Ans. We may discern whether we be sound Christians or hypocrites by these four notes, viz. 1 If one that is a true Christian be enticed and drawn away from God, he grieveth for it, Gen. 39 9 Rom. 7. 22, 23, 24. 1 Tim. 1. 15. and giveth not ready consent unto the temptation, Rom. 7. 19 Gal. 5. 17. 2 If through frailty he be overborne to give consent to the temptation, yet it is not full consent, but he doth it against his will and purpose; for his purpose is, not to sin, Rom. 7. 15, 19 3 If he do put his sinful inclinations into execution and practice, yet he continueth not long in them, doth not, nor will not walk after them, but recovereth himself, because he is incorporated into Christ, and hath the seed of true grace in him, 1 Joh. 3. 9 Luke 22. 61, 62. 4 When he does any good thing, his main aim and level is at God's glory, 1 Cor. 10. 31. Phil. 1. 20. not at his own profit, honour, or credit, Mark 8. 34, 35, 36. Gal. 1. 10. But the contrary to these four, are the marks and notes of unsound and hypocritical persons. Qu. Now for the more special trying of ourselves, how should we examine ourselves about our sins? Ans. We must examine ourselves about our sins thus; namely, go and seriously look into God's Law, and so call to remembrance how we have offended our God, 1 Joh. 3. 4. Rom. 7. 7, 9 Psal. 51. 4. given occasion to the enemies of the Lord to blaspheme, 2 Sam. 12. 14. 2 Pet. 2. 2. scandalized our brethren, that is to say, grieved the stronger, Psal. 119. 136. and occasioned the weaker (1 Cor. 8. 10, 11, 12, 13.) christian to sin by our example. And lastly, how we have wronged our own souls, by suffering sin easily to prevail, and the life, activity, and power of grace to fail and decay in us, Rev. 2. 4, 5. Q. Now in the next place, how shall I know which be those Graces, that are especially requisite and necessary to the right receiving of the Sacrament of the Lords-supper? Ans. The Graces that are especially necessary to the right-receiving of the Lords-supper, are these eight; namely, 1 Sound knowledge, 1 Cor. 11. 29. 2 Saving faith, Rom. 4. 11. Mar. 16. 16. 3 True repentance for all our sins, 1 Cor. 11. 31. 4 Unfeigned obedience, Prov. 9 5, 6. 5 Entire love to God and man, Mat. 5. 25. 1 Cor. 12. 13. 6 Earnest hunger and thirst after Christ, 1 Joh. 7. 37. Luk. 22. 15. 7 The sincerity and uprightness of our hearts, 2 Chron. 30. 18, 19 8 Thankfulness to Christ, Mat. 26. 30. Qu. But how shall I know whether these graces are truly wrought in me by the word & spirit of God, or not? Ans. If you would know whether these graces are truly wrought in your soul, or not, than you must examine yourself about each particular grace severally; as first, about knowledge, then about faith, and so of all the rest in order. Qu. How may a man examine himself about his knowledge so, as to be convinced that his knowledge is sound knowledge? Ans. A man may be convinced that his knowledge is sound, by considering the measure of it, and the properties of it. Qu. What measure of knowledge is required of a Communicant? Ans. Every Communicant must in some competent measure know all the principles (Heb. 5. 12. Heb. 6. 1, 2.) of the doctrine of Christ necessary to salvation. As for example; what is the natural condition of every man and woman; what is the means of our recovery out of that natural condition; what is the spiritual meaning of the Ten commandments; what is the most true meaning of all the Articles of the Christian Faith; what is the nature, use, and end of each Sacrament: and the like. Qu. What are the properties of sound knowledge? Ans. Sound knowledge hath these and such like properties: 1 It makes a man humble, 1 Cor. 3. 18. Prov. 26. 16. and ready to render a reason of the hope that is in him with all meekness, 1 Pet. 3. 15. 2 It makes a Christian willing to receive every truth discovered unto him from the Word of God, 1 Tim. 6. 5. and careful to put in practice whatsoever he knows already, 1 Joh. 2. 3, 4, 5. 3 It makes us painful and industrious for the increasing of that knowledge which we have attained, Prov. 2. 3, 4. Hos. 6. 3. And thus we must examine ourselves about our knowledge, saying to our own souls, What O my soul, hath God as yet wrought these things in thee, or not? Qu. How may a man examine himself about his faith so, as to know he hath true faith in Christ? Ans. A man may know he hath saving Faith by these characters of it: 1 Saving faith is always wrought and preserved by the Word of God preached, Rom. 10. 14, 17. 1 Cor. 1. 21. and is that whereby we come to be weary and heavy laden with sins, Mat. 11. 28. to be utterly rid of all confidence in our own righteousness, Rom. 10. 3, 4. and also restless in hungering after Christ, till we find comfort in the promises touching the pardon of our sins, Mat. 5. 6. 2 Saving faith makes the Christian to look at sin as the greatest evil, and the grace of Christ as the greatest good in the world, Heb. 11. 24, 25, 26, 27. etc. it purifieth the heart, will, thoughts, affections, and conscience from all love and allowance of sin, Act. 15. 9 Rom. 7. 15. and so works inward sanctification, Act. 26. 18. It wrestles against temptations of unbelief, Mar. 9 24. Luk. 22. 31, 32. and works by love to God and our brethren, Gal. 5. 6. And by these evidences we must examine ourselves whether we have true faith or not, saying to each of our own souls, What (O soul) art thou thus and thus qualified, or not? Qu. How may a man examine himself about his Repentance so, as to know that he doth truly repent? Ans. True Repentance may be known, 1 By our willingness and gladness to have any sin discovered, Psal. 141. 5. and our hearty love of those that discover and reprove it in us, 2 Sam. 12. 13. 2 By an inward godly sorrow for all known sins, as they are a breach of God's Commandments, and are displeasing unto God, 2 Cor. 7. 10. and by a forsaking of all known sins, Ezek. 18. 5, 6. etc. Psal. 119. 3. out of a perfect hatred of them, and care to avoid all occasions of them, 2 Cor. 7. 11. 3 By an universal turning to God, Deut. 3. 10. and constant cleaving to him in all his revealed will: and by practice of all known duties of obedience, which obedience, the death of Christ set forth in the Lords-supper, notably provokes a Christian unto. And thus we must try our repentance before we come to the Lords Table; O my soul, dost thou repent thus? Qu. How may a man examine himself about his Obedience so, as to know that his obedience is unfeigned obedience? Ans. Unfeigned obedience may be known thus: 1 It is grounded only on the Word of God, Eph. 2. 10. and not on the traditions or inventions of men, Mar. 7. 6, 7. and it hath respect unto all God's commandments without partiality or exception, Psal. 119. 6. 2 Unfeigned obedience aims at the right end, namely, at the praise and glory of God, Phil. 1. 11. and not at any private advantage cross thereunto; and it is always accompanied with zeal, Gal. 4. 18. humility, Mich. 6. 8. and constancy, Psal. 106. 3. And thus we must try our obedience before we come to the Lords supper: Is it thus with thee, O my soul? Qu. How may a Christian examine himself about his love so, as to know whether his love to God be entire, or not? Ans. We may be sure that our love to God is entire, if no Commandment of God be grievous unto us, 1 Joh. 5. 3. if our love weanes our hearts from the love of the world, 1 Joh. 2. 15. 1 Joh. 4. 20, 21. 1 Joh. 5. 1. 1 Joh. 4. 12. and lastly, if it make us love the children of God. Qu. How may a Christian examine himself about his love so, as to know that he hath entire love to the children of God in special? Ans. Entire love to the children of God, makes us love godly men for godliness sake, 2 Joh. 1, 2, verses; that is, it will make us love all the Saints, Eph. 1. 15. whether rich or poor, strangers or kindred, and that constantly, Prov. 17. 17. Also such entire love will communicate itself in doing good to their souls and bodies, 1 Joh. 3. 17, 18. Q. How may a Christian examine himself about his love so, as to know that he hath true love and charity toward his neighbour, that is, to all men in general? Ans. True love toward our neighbour, or all men in general, may be known thus. 1 It will make us willing to forgive wrongs to others, Col. 3. 13. and to seek peace, Rom. 12. 18. and make satisfaction if we have wronged them, Rom. 13. 10. 2 True love will cause us to love the souls of all people, and not to suffer sin to lie upon them, Leu. 19 17. 3 True love to our neighbour will make us to overcome evil with good, Rom. 12. 17, 20, 21. by heaping offices of love upon them that wrong us. And thus we must examine ourselves about our love before we come to the Sacrament, and see whether these qualifications of God's Spirit be wrought in our hearts, or not. Qu. How may a man examine himself about his hunger and thirst after Christ so, as to know that he hath an earnest hunger and thirst after him? Ans. We may know if we have true hunger and thirst after Christ, thus: 1 True hunger and thirst after Christ will make us seek him with all our heart, in the diligent and constant use of all the means, Prov. 13. 4. so as that nothing will satisfy us without Christ, Psal. 73. 25. 2 Earnest hunger & thirst after Christ, longs after him for his own sake, so as to part with any thing for him, Matth. 13. 44. and to be content to have him upon any conditions, Phil. 1. 21. Phil. 3. 8. 3 Earnest hunger and thirst after Christ, makes the soul ready to entertain with great thankfulness whatsoever means or messenger shall bring Christ home unto it, Rom. 10. 15. And lastly, true hunger and thirst after Christ, causes the Christian to seek after Christ for holiness, Isa. 51. 1. as well as for happiness: Now is it thus with my soul, or not? Qu. How may a man examine himself about the sincerity of his heart so, as to know that he is sincere and upright in his heart? Ans. A Christian may know that he is sincere and upright in heart, thus; 1 Sincerity and uprightness of heart will show itself in a carefulness to reform our delightful and bosom-sins, Psal. 18. 23. in an endeavour to find them out, and a gladness when they are discovered, Psal. 119. 59 & 141. 5. 2 Sincerity will put us upon self-denial, and make us part with any outward comfort to keep a good conscience, Heb. 11. 24, 27. 3 Sincerity and uprightness will cause us to make conscience of the fruitful performance of holy duties, Rom. 12. 11. especially in secret, Mat. 6. 6. And lastly, it will stir up an earnest desire of growth unto perfection, Phil. 3. 12, 14. Now is it thus with me, or not? Qu. How may a man examine himself about his thankfulness to Christ so, as that he may know he is truly thankful? Ans. A man may know he is truly thankful to Christ, when he esteemeth Christ's (Eph. 3. 17, 18, 19) love and benefits, Phil. 3. 8. above all others, and so desireth to please Christ (2 Cor. 5. 14, 15) in all things. And thus we ought to examine ourselves about all these particular Graces of Christ in us; by ask our consciences whether it be thus and thus with our souls. Q WHen a man hath thus examined himself, what must he endeavour to do after such self-examination, for the finishing of his preparation to the Sacrament? Ans. 1. If a man after examination of himself shall plainly find any of these Graces to be wanting in him, he must for the present abstain from the Sacrament, Exod. 12. 48. Num. 9 6, 7, etc. 2 If he doubt whether they be wrought in him or not, he is likewise to forbear coming to the Sacrament, Mat. 5, 23, 24. Rom. 14. 23. unless his conscience by some means may be resolved and settled that he hath them. 3 If he shall truly find, that God hath wrought them in him, though yet in much weakness, than he is to come to this sacrament to be thereby further strengthened, 2 Chron. 30. 18, 19 Q What if a Christian (having for the former reasons abstained from the Lords Table) do a long time after continue in a sad and sorrowful condition, mourning for the want of those forenamed Graces in himself; must he still forbear to come to the Sacrament? Ans. No man truly and inwardly mourneth for the want of those Graces, but he that in some measure hath the truth of them wrought in himself by God's Word and Spirit: and therefore spiritual mourners may comfortably, and should readily approach to Christ in this Sacrament, 1 Cor. 11. 31. as well as in other of his holy ordinances, Ps. 34. 18. Isa. 61. 2, 3. & 66. 2. Mat. 11. 28. Qu. Are there yet any more things required of a communicant, after his examination of himself? Ans. Yes, after a Christian hath throughly examined himself, there be yet more duties to be practised: For 1 He is carefully with bitterness of spirit to remember and bewail to God the manifest rebellions of his unregenerate estate, Psal. 29. 7. 1 Tim. 1. 13. and the wants and weaknesses of his present state, Rom. 7. throughout. 2 He is to renew his faith in Christ, Heb. 11. 28. and his repentance for all known sins, especially committed since his former receiving. 3 He is to renew and stir up his desires and thirstings after Christ in the Sacrament, and his love to God and man. 4 He is to renew his resolution and purposes of better obedience to God (in the duties both of the first and second Table of the Law) for the time to come, Isa. 1. 16, 17, 18. through the help of Christ. And lastly, he is to renew his thankfulness to God. All these a Christian must endeavour to do, because it is not the bare having of grace, but the present exercise thereof that makes us worthy receivers in God's account, 1 Cor. 1. 4, 5, 7. compared with 1 Cor. 11. 18, 21, 29. Qu. How must a communicant renew his faith in Christ before he comes to the Sacrament? Ans. A Communicant must labour to renew his saith in Christ, thus; 1 He must go to God in the name of Christ to sue out a new pardon of his sins, 2 Chron. 30. 6. especially of such sins as most trouble the peace of his conscience, and press the promises that concern the sacrament, 1 Cor. 11. 24 and the death of Christ, 1 Joh. 1. 7. 2 He must strive by Prayer and meditation against carnal reason, Joh. 6. 52, 58. the greatest enemy of faith; and also he must bewail his unbelief, Mar. 9 24. and ponder and weigh well the nature of the Sacrament; as namely, That the Sacrament is as God's oath to secure his promises unto us, Heb. 6. 16, 17. and a pledge and seal of the righteousness of faith, Rom. 4. 11. 3. And lastly, he must consider that God commands us to receive and enjoy the merits of Christ's death offered to us in this Sacrament, 1 Cor. 11. 24. and therefore he must raise up his faith to take hold of Christ. Qu. How must a Communicant renew his repentance before he comes to the Lords Table? Ans. In renewing his repentance a communicant must take this course. 1 Strictly to call to mind his particular sins as near as possibly he can, especially sins most lately committed, 1 Cor. 11. 31. (either by not-doing the good he ought and might have done, or by doing the evil he ought not to have done) and by the serious consideration of such sins with all the circumstances and aggravations thereof, he is to renew a more bitter sorrow for them, Lam. 3. 40. 2 He must renew his free and humble confession of each particular sin, 1 Sam. 7. 6. as near as he can, judge himself for them, and lift up fervent prayers for the pardon of them, Psal. 5. 1, 2. and for strength and power against them; and this will show that he stands not well-affected towards his sins. 3 In case that he hath wronged any one, he must make restitution and satisfaction to the uttermost of his power, Luk. 19 8. and must resolve fully by God's grace to leave all sins, and avoid the occasions thereof, giving up himself to newness of life, and to the frequent, constant and conscionable use of all good means, with the improvement of all holy opportunities conducing to that newness of life, Psal. 1. 1, 2. Qu. How must a communicant renew his spiritual desires and thirst after Christ before each Sacrament? Ans. He that would renew his desire and thirst after Christ, must follow this course. 1 He must acquaint himself throughly with his own spiritual wants and emptiness, Prov. 27. 7. and take heed of a presumptuous imagination of more grace than yet he hath attained unto, Rev. 3. 16, 17. 2 He must take a thorough view of the wonderful excellency and fullness that is in Christ, Job. 4. 10. Col. 1. 19 and the promises, ● Pet. 1. 4. as also a view of the worth of God's favour and loving kindness which is better than life itself, Psal. 63. 3. 3 He must have a thorough view of his own utter insufficiency to bring his heart to any true hunger and thirst after these things, Phil. 2. 13. Qu. But how shall a Christian be sensible of his own spiritual wants, and the decay of the power and activity of grace in his soul? Ans. A Christian may come to be sensible of his own spiritual wants and decays of grace, by the consideration of his daily slips and sins of thought word and deed, either against God's precepts or prohibitions. As for instance, my distrust lets me see my weakness of faith; and my omission of, and sloathfulness in holy duties, let's me see my want of love and zeal towards God and Christ: And so of the rest. Hereupon now, a Christian must apply the seal of the Covenant for an assurance to himself, that as all, so especially these and these particular wants shall be supplied from Christ's fullness, Job. 1. 16. Psal. 1. 3. Jam. 4. 6. Qu. How must a Communicant renew his love before he comes to the Lords Table? Ans. A Communicant must renew his love before he comes to the Lords Table, thus: 1 He must strive to get his heart inflamed with love to God, 2 Cor. 5. 14. and Man, 1 Joh. 4. 11. by a due considetion and deep sense of God's free and great love to him in Jesus Christ; and by considering also that eating and drinking together at the Lords Table, is a testification of that sweet love which is and must be among Christians one towards another, 1 Cor. 12, 13. 2 If any man have wronged him, he must forgive injuries freely, Ephes. 4. 26. and if he hath given any just occasion of offence to others, he must seek reconciliation with them, Mat. 5. 24, 25. Rom. 12. 18. Q. How must a Communicant renew his resolution of better obedience before he comes to the Lords Table? A. A Communicant is to renew his resolution of better obedience, thus; namely, in an humble acknowledgement of his own weakness, Psal. 119. 106. he must resolve (through God's grace) without all further delay, Psal. 119. 60. to walk in new obedience: and to this end he must earnestly crave strength from God, and entreat that he would enable him thereunto, Psal. 119. 117. Qu. How must a Communicant renew his thankfulness to God and Christ, before he comes to the Lords Table? Ans. A Communicant before he comes to the Lords table, must renew his thankfulness to God, thus: 1 He must seriously consider that though he has broken Covenant with God oftentimes, and in special since the last Sacrament, yet the Lord now graciously offers to confirm the Covenant of Freegrace to him anew in this next Sacrament. 2 He must also take notice, that if there be but the least spark of saving grace in him, the Lord will not quench, Isa. 42. 3. but nourish it; and for that end invites him to come to the holy feast of his Son's flesh and blood. 3 He must also remember, that if he hath throughly endeavoured, 2 Cor. 8. 12. to examine and prepare himself for that ordinance, he shall find acceptance with God through Christ, and the Lord will look upon him as a worthy guest at his Table, 1 Cor. 11. 28. Now all these three indulgences from God, call for present thankfulness from the believing soul. Qu. Besides self-examination and the renewed exercise of the forenamed graces: and also besides Prayer, so often mentioned before; had we not need yet more especially to seek God by earnest Prayer before we come to the Lords Table? Ans. Yes, as a Christian must pray earnestly to God for many particulars hinted before; so in special he must also pray that God would please further to fit him by his Spirit, Phil. 4. 6. Psal. 19 14. for a meet partaking of this sacrament, and also accept of him (through Jesus Christ) as a worthy receiver, though in himself most unworthy. And the reason of all is, because God will be sought unto, even to do those very things which he hath already promised to do for his people, Ezek. 36. 37. Thus far of the Duties before Receiving. Queen WHat are the duties required of a Christian At and In the time of receiving the Lords-supper? Ans. The duties required at and in the time of our receiving are these: 1 Every communicant is to give diligent attention to that which is publicly done, not only when he himself is to receive, but during the whole action, 1 Cor. 14. 16. to behold and look upon both the elements themselves, Exod. 24 8. and all the Sacramental actions, 1 Cor. 11. 23. etc. in the administration of the Sacrament, 1 Cor. 14. 40. 2 He must use such reverend behaviour as may be free from super stition, yet fit to stir up and express inward faith and thankfulness, 1 Cor. 14. 40. Q. What must be the meditation and disposition of our hearts in tune of receiving the Sacrament? Ans. Our meditation and disposition of heart at, and in the time of our receiving, must be this: 1 When we see the Bread and Wine consecrated and set apart for this holy use, than we must call to mind and consider the eternal love of God the Father in sanctifying & setting apart his Son Jesus Christ in his secret counsel, to be the Redeemer and Surety of his people, Joh. 10. 36. and the tender mercy of Christ in undertaking this hard service for us, Heb. 7. 26. Heb. 10. 9 2 When we see the Bread broken, and the wine poured out, we are to mourn over him whom we have pierced by our sins, Zech. 12. 12. and remember the infinite justice and wrath of God against sin, that could never be satisfied but by this means, Rom. 3. 25. 3 When we see the Bread and wine given unto us all by the Minister; we are to meditate upon the gift and application of Christ crucified to our own souls in particular, and to every believing receiver else, Gal. 2. 20. 4 When we take the Bread and Wine, we must stir up ourselves by faith to lay hold upon and apply to ourselves all the merits of Christ's death, 1 Cor. 11. 24. and so joyfully to feed thereupon, by believing, that as sure as bread and wine will nourish the body up in a natural life, so sure will the flesh and blood of Jesus Christ, fed upon by faith, nourish our souls unto eternal life, and will also satisfy our souls, Matth. 11. 29. and strengthen them against all temptations here in this world, 1 Cor. 10. 16. Joh. 6. 35. 5 When we behold the rest of the Congregation communicating with us, we are then to stir up our hearts to loving and kind affections towards them and all the people of God, 1 Cor. 10. 17. Qu. WHat is that holy carriage that is required after receiving the Sacrament? Ans. 1. Immediately after receiving, a Christian, in token of thankfulness for his receiving such inward pledges of love from God, must offer up the sacrifice of praise, 1 Thess. 5. 18. to the Lord, and cheerfully give alms, 1 Cor. 16. 2. Heb. 13. 16. for the relief of the poor members of Christ. 2 At other times after receiving, he must often try himself whether he hath been made to drink into one spirit with Christ and his members or not, 1 Cor. 12. 13. and what growth he hath gotten by the Sacrament in assurance of God's favour, in strength against corruptions, in power to walk with God in obedience to him, and in all other graces of the Spirit, and fruits of Christ's death. 3 If the Christian after receiving cannot find these fruits in himself, he must humble himself for his own sins, as the cause thereof, 1 Cor. 11. 31. and though he finds not that comfort and benefit he looks for, yet if he be truly humbled for the want of it, he may be comforted in this as a fruit of a worthy receiving, 2 Chron. 30. 18, 19 4 If he shall find upon this after-examination, the forenamed benefits truly wrought in his heart, than he is most thankfully to give God the glory, and to desire the continuance and increase of the same grace with all holy endeavours to that end, 1 Chron. 29. 13, 14, 18, verses: and as he hath received Jesus Christ, so he is to walk in him, Col. 2. 6, 7. 2 Pet. 2. 20, 21, 22. and not to return to his former evil practices, but to keep the Covenant that he hath renewed with the Lord at the Sacrament, and to increase in love and fellowship with God's children, 1 Cor. 10. 16, 17. 5 And lastly, a Christian, upon the sense of the comfort and benefit received at the Sacrament, is to resort the oftener and with the more earnest desire unto it, 2 Chron. 30. 21, & 23 verses. FINIS.