A preparation to the receiving of the Sacrament, of Christs Body and Bloud Directing weake Christians how they may worthily receiue the same. By W. Bradshavv. With a profitable treatise of the same argument, written by another. Direction for the weaker sort of Christians Bradshaw, William, 1571-1618. This text is an enriched version of the TCP digital transcription A16604 of text S116327 in the English Short Title Catalog (STC 3511). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 274 KB of XML-encoded text transcribed from 194 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A16604 STC 3511 ESTC S116327 99851544 99851544 16822 2240918589

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A16604) Transcribed from: (Early English Books Online ; image set 16822) Images scanned from microfilm: (Early English books, 1475-1640 ; 1656:09) A preparation to the receiving of the Sacrament, of Christs Body and Bloud Directing weake Christians how they may worthily receiue the same. By W. Bradshavv. With a profitable treatise of the same argument, written by another. Direction for the weaker sort of Christians Bradshaw, William, 1571-1618. Hildersam, Arthur, 1563-1632. aut This text is an enriched version of the TCP digital transcription A16604 of text S116327 in the English Short Title Catalog (STC 3511). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [4], 108, [5] leaves, 146 p. Printed by Io: Beale, London : 1617. An edition of: Bradshaw, William. A direction for the weaker sort of Christians. Also includes: Hildersam, Arthur. The doctrine of communicating worthily. In three parts; part 2 has separate dated title page reading: "A preparation to the receiuing of the Sacrament, of Christs Body and Bloud. The second part"; part 3 has separate dated title page reading: "The doctrine of communicating worthily in the Lords Supper". Register is continuous. Part 3 running title reads: The doctrine of the Lords Supper. Bradshaw's portion is revised, but not Hildersam's--STC. Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. Lord's Supper -- Church of England -- Early works to 1800. eebo A preparation to the receiving of the Sacrament, of Christs Body and Bloud. Directing weake Christians how they may worthily receiue the same. By W. B Bradshaw, William, 1617 387 48250 16 0 0 0 0 0 3.32 B The rate of 3.32 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2013-01 Assigned for keying and markup 2013-01 Keyed and coded from ProQuest page images 2013-04 Sampled and proofread 2013-04 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A Preparation to THE RECEIVING of the Sacrament , of CHRISTS Body and Bloud . Directing weake Christians how they may worthily receiue the same . By W. BRADSHAW . With a profitable Treatise of the same Argument , written by another . The fift Edition corrected & inlarged .

depiction of the blindfold female personification of Justice, with a sword in one hand, and scales in another

LONDON Printed by Io: Beale 1617.

depiction of the blindfold female personification of Justice, with a sword in one hand, and scales in another, and of a second female figure holding a book
To the Vertuous and worthy Lady , GRACE DARCY . MADAM ,

THose notes which were lately writte forth for your priuate vse , I am now emboldned to make more common ; not for any conceited worth in them , but to auoid the trouble , of yeelding satisfaction to other good friends , that desire & expect the like office from me . I am sure herein I shall hurt none , but my selfe ; nor so much as offend any , excepting those for whose vse the publishing heereof was neuer intended .

Your Ladiships fauourable acceptance of them in priuate , hath made them the bolder to come foorth in publike , and to grace themselues with the profession of your fauour , which is their greatest ornament .

I hope that you , who haue giuen them some intertainment in your closet , will not carelesly passe by them as vnknowne , now they present themselues vnto you in the street : the rather for that they come not alone , but accompanied , assisted and countenanced with a most profitable Treatise of the same Argument , written long since by one whom your Ladiship reuerenceth , and whose person and labours in the work of Christ Iesus , are ( and that deseruedly ) much esteemed of the people of God .

I shall not need to admonish you of the vse of either of these Treatises : Themselues , how little soeuer , are in that point able to speake for themselues . Onely take ●●ed ( good Madam ) least 〈◊〉 their with-drawing of you from the damnable sin of profaning this holy Sacrament , you be not by misconstruction brought vnto any wicked and superstitious adoration thereof .

Thus vnfainedly praying the Lord , more and more to blesse the worthy Knight your husband , and your self , and from heauen to reward those many fauors receiued from you both , I humbly take my leaue .

Ianuary 2. 1608. Your Ladyships much bounden , W. B
To the Reader .

LEt it not offend thee ( good Reader ) that in this Edition I haue varied somewhat from the former . When J first published this Treatise , I little thought it should haue beene thus often called to the Presse , which ( as I suppose ) is not so much for any speciall worth in it , as for the worthinesse of the other Treatise of the same Argument , vnto which it is adioyned ; and which , this was a meanes to bring into the light . How-euer , seeing by this meanes it comes to passe that this of mine falleth into the hands of many , that otherwise ( I assure my selfe ) would neuer haue looked after it , and those such , as ( if it had the Authors sense ) it would blush to looke in the face , being so meanly set out and furnished as it is : I haue deemed it fitting this once to review the same , & to send it forth in this forme thou seest ; wherein some defects in the former are ( as I thinke ) supplied , though not so many as either thou or I could wish . The old plainnesse thereof doth still continue , which I esteeme as no disgrace therevnto , it being by that meanes fitter for the vse of plaine and simple hearted Christians , for whose helpe and direction I first published it .

Farewell .
Faults amended .

Fol. 9. page 2. line 19. ordained the same . f. 24. p. 2. l. 24. plentifull vsually . fol 29. p. 1. l. 2. cannot . f. 29. p. 2. l. 20 ordinance . f. 101. p. 2. l. 6. ioyning . This is mended in the most .

A Preparation TO THE RECEIuing of Christs Body and Bloud . The first Part. Shewing what a dangerous sinne , it is to receiue this Sacrament vnworthily .
CHAP. I. Of preparation in generall : and the Apostles forme thereof .

NO wise man vseth , to set vpon any difficult work , the well performance whereof may bee much beneficiall , and the ill , very hurtfull and dangerous : ( such as the receiuing of the Sacrament , of the body and bloud Christ , will appeare to be : ) but first ( if he can ) he sets some time a part , to fit and prepare himself therevnto ; and to forecast that he may doe it , in the best , and most effectuall manner . If we goe but to an ordinary Feast , before wee set forth of our dores , wee vse to put on ( if wee haue it ) better then our ordinary attire ; or at least to brush , and make cleane , and put more handsomely about vs , that which is vpon vs .

This Sacrament therefore , being the Lords Supper , and in that regard , more then an ordinary Feast ; how ought we to dresse , and prepare our selues therevnto , before wee presume to sit downe at that Table ? Surely , if wee should bring our soules therevnto , in their ordinary habits and attire , we shal doe the Master of this Feast , a greater dishonor , then wee should doe to our Prince , if wee presumed to prease to his Table , in the filthiest habites of Chimney sweepers or Scauingers .

If then wee desire to reape fruit , and not hurt by this action ; if wee would haue the Lord of this Feast , to bid vs truly welcome , and not to frowne vpon vs ; let vs before we presume to come thither , put on our wedding Garments ; And in that manner , fit and prepare our soules , ( for the feeding of which principally , this banquet is prepared ) that in the same , he may behold , a speciall honour done to him , for preparing such a Table : and what due account , we make of that food , which is there set before vs .

For the due performance of this worke of preparation , we cannot follow a better platforme , then that which the Apostle Paul , with his owne hand did draw , for a preparation , to the Church of Corinth , in his first Epistle , Chap. 11 . 23-33 .

Where for their better preparation to the receiuing of this Sacrament , he teacheth them , ( and vs in them ) these two points .

1. What a dangerous Sinne it is , to abuse this Sacrament , v. 23-28 .

2. By what meanes the Sinne aforesaid , is to bee auoided . v. 28-33 .

If we can be assuredly perswaded of , & soundly affected with the first , and with care and good conscience put in practise , that which the Apostle propounds in the second ; no doubt , but we shall then come fitted and prepared to this holy Feast ; and shall with exceeding comfort and delight , feed vpon that which is prepared therein .

What a dangerous sin it is to abuse this Sacrament , he sheweth vnto vs .

1. By propounding the doctrine of the Sacrament , v. 23-27 .

2 By inferring therefrom , that speciall sinne aforesaid , v. 27.

From which order of the Apostle , wee may learne by the way ; That ignorance , or want of due consideration , of the Doctrine of this Sacrament , is , and euer hath beene one principall cause , that so many haue abused and profaned the same ; and that there is no hope or possibilitie , that those , who are grosly ignorant herein , shold euer with due reuerence receiue the same , and in that regard reap any benefit thereby : But so oft as in this estate , they partake thereof , they runne their soules vpon a dangerous rocke . Ignorance well may be the mother of Popish deuotion ; but it is a stepdame , to all true Christian piety , and the mother & nurse of al superstition , profanenes , and irreligious impieties in Gods Church .

CHAP. II. Of the Author and Institutor of this Sacrament

THe Doctrine of this Sacrament ( as it is propounded by the Apostle ) is Generall , or Speciall .

In the generall he teacheth vs 1. The Institutor , and The first Administer thereof . 2. The time when it was first instituted . And the religious manner of instituting thereof .

This Sacrament was instituted and ordained by Christ Iesus himselfe . I haue ( saith the Apostle ) receiued of the Lord , that which I haue deliuered vnto you , v. 23.

As if hee should haue said , if this Sacrament had beene a deuice of mans brain , or a humane tradition , hauing no other ground , but the will & pleasure of man , your abuse and profanation thereof had beene the lesse . But I would haue you to consider , that this Sacrament was ordained and instituted by Christ Iesus himselfe , and that I deliuered this ordinance vnto you , by expresse warrant and commission from him : And therefore great and damnable , must your sinne needs be , if you shal profane and abuse the same .

They cannot bee free from blame , who shall contemptuously abuse the ordinances of men , though they require but things indifferent , and meerly vnprofitable ; yea , such things , as vnto the flesh , are burthensome and hurtful : Much more blameworthy then , must they needs be , who shall contemne and basely vse an immediate ordinance of Christ , who neuer instituted any thing ( which being rightly vsed ) is not exceeding profitable & good ; yea , whose very ordaining of it ( though before it was vnprofitable , or hurtfull ) makes it good and profitable , to the worthy vser thereof , It must needes therefore argue , a base and light estimation of Christ and his wisdome and authority , by rude and vnreuerent behauiour , to abuse any Order , or Constitution of his : And yet , what is more ordinary , amongst professed christians , then to make a kinde of May-game , of the principall Ordinances of Christ ? What palpable contempt is generally offered to the Word , read , & preached , to praier , to the Sacraments , Sabbaths , & the Offices of the Ministery ? How rudely and profanely do many behaue themselues in the very solemne worship of God , shewing apparant contempt and scorne of the same ? As though these ordinances of Christ , were but base and ridiculous matters , such as are not to be deemed fit for wise men to performe , but in iest and scorne ; or ( at the best ) but as if they were acting and counterfaiting fome part vpon a stage .

But hence wee are to learne ; That a speciall meanes to make vs ( if wee bee true and sound hearted Christians , ) to see what a foule sin this is , is to consider throghly , and to meditate seriously of this ; That in the receiuing of this Sacrament , wee doe not conforme to the humors , conceits , and pleasures of men , of Magistrates , or Ministers of Churches , or Fathers ; no nor to the meere ordinances of Prophets and Apostles , but to the expresse will and Commandement of Christ . This is in the nature of man , that if they bee inioyned , or commanded any thing , by an inferiour that hath no authoritie , though the thing required bee honest and lawfull , yea good & profitable ; yet , they will either scorne to doe it , or doe it in scorne . But if one in authority ( whom in that respect , they reuerence ) shall require the same thing , or that which is worse : they will ( if they be not very carelesse and desperate ) yeeld obedience thereunto , in feare and reuerence .

Except therefore , wee should be so impious , as to hold that our Sauiour hath no power to require this duty at our hand , or so shamelesse & impudent , as to defend , that hee doth no where require it of vs ; or so blasphemous , as to say , he hath shewed no wisedome therein ; wee must needs yeeld , that it must needs be a shamefull sin to profane this sacrament , which is enioyned to bee receiued by so awfull and soueraigne Authoritie .

When therefore men come so rudely and vnprepared , to the receiuing of these holy Rites , as ordinarily they do ; it is a signe they neuer thinke of that high and sacred Authoritie , that hath ordained them ; but onely conceit and esteem of them , as of certaine Formalities , which custome and long continuance , hath made a fashion : and which , men are to conforme vnto , more to auoid singularity , then for any necessitie or profit , or out of any dutie that they owe to the Institutor of them .

This then is , and ought to be the maine foundation of all true reuerence , not onely in the vse of this , but of al other parts of Gods worship . That Christ Iesus requires this seruice at our hands . And would the Ministers of Christ ) who are by their Office to dispence these , and other the like Ordinances of Christ ) haue their ministery not contemned , but truely reuerenced , they shold make it appeare , ( as Paul doth heere ) that they minister no other word , or Sacraments , prescribe no other worship , preach no other doctrine , binde mens consciences with no other lawes , allure them with no other promises , feare them with no other threatnings ; then such as they can both say , and shew , that they haue receiued from Christ himselfe .

CHAP. III. Of the first Administer of this Sacrament .

OVr Sauiour Christ did not onely himselfe institute this Sacrament , but did in his own person , and with his own hand , first of all administer the same .

The Lord Iesus ( saith the Apostle ) the night that he was betrayed , took bread , &c. As though he shold say : Jf but my self , or any other Apostle , or any person inferiour to an Apostle , had instituted this Sacrament , by Commission from Christ , men shold ( notwithstanding ) haue feared , to lay impure hands , vpon a thing so holy . Much more , when Christ Iesus hath not only immediately instituted , but was himselfe in his owne person , a Minister thereof , and the first that did administer the same .

That seruice and worship , required by mans law , framed but by consequence from the word , or according to the generall rules thereof , is in a holy & religious manner to bee performed : Much more such a seruice , as Christ so immediately and expresly instituted , not trusting to the discourse and wit of man to appoint the same , & which himselfe did so religiously , in his owne person performe : So that it canot but argue , great impiety in them , who shall contemptuously , or but carelesly behaue themselues in or about the same .

Hence we are to learn ,

1. That albeit this Sacrament is administred vnto vs now , by the hands of weake and sinfull men ; yet they being the lawfull Ministers , & Substitutes of Christ we are to receiue it from their hands , as from the hands of Christ himselfe , who though he be not bodily , yet is spiritually , and will bee as effectuall present now , as at the first institution , and administration thereof . And therfore great shal their shame be , & fearefull there danger , who shal presume to put forth profane hands , to receiue such high mysteries , from the holy and pure hands of Christ himselfe .

2 It being a great honour to this Sacrament , that Christ himself shold in his owne person administer it . All good Christians should thinke , and esteeme it as an honour vnto themselues to bee admitted therevnto , and as a great indignitie and disgrace , to bee excluded therefrom : Much more to exclude themselues from the same , when they may be admitted therevnto .

3 The Ministers of the Word and Sacraments also , should hence learn , to take heed how they presume to administer this Sacrament , to such persons as they haue cause to bee perswaded , that christ himself would deny this Sacrament vnto ; or how they deny it to such , as Christ himself ( if he were in their place ) would administer it vnto . The one is a great indignity to the Sacrament it selfe , the other a more then barbarous wrong to their brethren .

CHAP. IIII. Of the time , when this Sacrament was instituted .

THe time that Christ , in his speciall wisedome , made choice of to institute and administer this Sacrament , was , In the night in which hee was betrayed , v. 23.

This Circumstance argueth :

That this speciall ordinance , which at this time he instituted for his Church , when hee was preparing himself to the greatest worke of loue , that euer was shewed , euen to lay downe his life for it must needs proceed from his infinite loue & mercy . Gifts bequeathed by friends vpon their death-beds , vse much to be esteemed ; and where they are contemned , there the loue of the giuer is thought to bee despised . If then the loue of Christ , shewed vnto vs when he was dying ; yea , euen ready to be put to death for our sake , be deare and precious vnto vs : This Sacrament , which at that very time was instituted by him , and as a speciall Legacy bequeathed to his Church ( for whom he thought not his owne precious bloud too dear ) it must needes deserue to be deare and precious to vs , & therfore a horrible indignity offered by vs , to abuse and profane the same .

2 This was no time for Christ who was infinite in wisdome , to spend in instituting needles & vnprofitable ceremonies : The vainest men that are ( if not desperatly wicked or distempered in their braine ) doe not vse at such a time , to abuse themselues about vanities ; but their thoughts then vse to bee taken vp , with those maters which most necessarily concern themselues , and their friends . Farre then be it from vs , that wee should thinke , that our blessed Sauiour , should at this time , finde nothing else to doe , but to busie himselfe , in laying vpon his Church idle & friuilous obseruances . If men , how miserable soeuer in their liues past , at such times as this , vse to bestow the best things they haue vpon them they most loue ; we must needs conceiue , ( or exceedingly dishonour our Sauiour Christ ) That this Sacrament , which at this time he bequeathed vnto all his Churches , as a speciall Legacy , is of some inestimable price & value : And therefore , that it must needs be intollerable inhumanitie , and ingratitude , to dispise and abuse the same .

3 Seeing that our Sauiour , at this time was vndergoing the greatest , most painefull , and difficult work that euer was , or shall bee performed ; euen to offer vp himselfe a sacrifice for his church , the zeale of which work had now , more then euer eaten him vp , and captiuated all the thoughts & affections of his soule : so as it was not possible for him at this time to think of any thing else , but what might further this worke of our Redemption , and the saluation of our soules . Wee must needs conclude , that this Sacrament , being at this time , so deliberately both instituted and administred , must needes tend ( after a special manner ) to the furtherance of our saluation , and to make the worke of our Redemption effectuall vnto vs . So that , to set light by this Sacrament , is to dispise the great worke of our Redemption , and the saluation of our soules , purchased by the bloud of Christ .

CHAP. V. Of the religious manner , of instituting and administring this Sacrament .

OVr Sauiour Christ , in the instituting & administring of this Sacrament , is said by the Apostle , To giue thankes . By the Euangelist Matthew , To blesse , that which he instituted and administred .

By this Blessing and Thanksgiuing , hee dedicated & consecrated the outward elements in this Sacrament , vnto that holy and mystical vse , vnto which they are applied .

This Blessing , was an earnest and effectuall calling vpon God his Father , That he would bee pleased to make this Sacrament , ( being duly administred and receiued ) fruitfull and effectuall to those holy & sauing ends and vses , for which they were ordained .

His Thanksgiuing was ( no doubt ) a rendring of speciall glory and praise vnto God , for hearing his prayer , and therein for the great fruit & benefit , that ( through the blessing of God ) shall certainely redound vnto all those who are worthy receiuers of this Sacrament .

1 In that our Sauiour doth in so special a manner , blesse this sacrament : we may be assured , that by this meanes , hee hath obtained from God , a speciall blessing vpon it . For in him the Father is so well pleased , that that may truely and vndoubtedly be verified of him , which Balac said of Balam , That which he blesseth , is blessed , and that which hee curseth , is cursed . Christ Iesus therfore hauing , at his first institution and administration thereof , blessed this Sacrament ; that is , by Prayer , drawne downe from heauen , a speciall Blessing vpon it ; we must not so vnderstand the same , as though this blessing touched onely that particular Supper , which then was celebrated at that present : but we are ( out of all doubt ) to bee perswaded , that the very same Blessing , cleaues vnseperably to this Sacrament , ( as oft as it shall be administred and receiued , as it ought to be ) to the end of the world . So that it shall be a blessed Sacrament , to euery worthy receiuer thereof : That is , it shall be an instrument of some great and special blessing vnto them : and the greater instrument of blessing it is to them , the greater curse it will be , to those who shall profane , and vnreuerently abuse the same .

The speciall Thankes that our Sauiour giues , shewes ; that we cannot too thankefully receiue this Sacrament . And that if wee receiue it in that manner , that we ought to doe , that in the same we shall receiue that , for which we shal haue cause to giue thanks , & praise , and glory vnto God as long as we breath . And the more thanks-worthy gift , is presented vnto vs , in this Sacrament , the more vngrarefull , and gracelesse we , that shall carelesly , and vndutifully receiue the same .

CHAP. VI. Of the outward Signes and Elements of this Sacrament .

HItherto of that , which the Apostle teacheth in general , concerning this Sacrament .

That which he teacheth in speciall , followeth .

He teacheth in speciall . 1. What are the parts of this Sacrament . 2. What is the End .

For the better vnderstanding of the parts of this Sacrament , something is to bee premised of a Sacrament in general

This word ( Sacrament ) was wont to signifie that solemne oath , which the Romane Souldiers were wont to take , whereby they bound themselues , to performe faithfull seruice to the Emperour in his warres ; whence the Latine Diuines haue borrowed it , and now by custome it be come ( in these Western Churches ) a proper name , whereby those outward badges , and Ensignes of Christianity ( viz. Baptisme and the Lords Supper ) , are vsually called : because that Christians in the due receiuing of them , doe after a speciall manner binde themselues , ( as it were by solemne vowes and oathes ) to do their Lord and Master Iesus Christ faithful seruice in his wars , against the world , the flesh , and the diuell .

More especially , Sacraments are mysticall Rites and Ceremonies , ordained by Christ , to shadow & confirm to his church , the Couenant of Grace , or mystery of Redemption .

Mysticall Rites and Ceremonies , are certain outward bodily sensible signes instituted , to shadow and represent in a secret and artificial manner , things spirituall and internall .

In euery Sacrament therefore , there are two things to be considered .

1 The outward bodily Signe .

2 The spirituall matter , which is mystically shaddowed and set forth by that Signe , and yet after a sort hidden and locked vp in the same .

The Apostle expresseth both these .

The signes are :

1 Certaine outward Elements .

2 Certaine mysticall Actions , in and about the Elements .

The Elements are Bread & Wine . He tooke Bread , v. 23. After the same manner also hee tooke the Cup , v. 25. Wine is not expressed heere , but it is implied , and the fruit of the vine is expresly mentioned by our Sauiour , Mat. 26. Mar. 14.

The Actions in and about the Elements are ,

1 Breaking and eating of Bread .

2 Drinking of Wine .

These signes considered in themselues , are not of such force , to stir vp any great reuerence in the receiuing of them : there being no one thing more common in the world , then eating of bread , and drinking of wine ; yet there is no iust cause why , in regard of the commonnes of them , that this sacrament shold be despised , they being matters in themselues , both profitable & comfortable . If Christ had not only ordained bread in generall , for this Sacrament , but the basest & hardest kind of bread that could bee , such as is made of pulse , or bran , or acornes : if in stead of wine , hee had appointed vs in this action , vinegar mingled with gall to drinke , such as himselfe ( for our sakes ) was content to taste of ; it would beseeme the daintiest , & most queasie stomacke , ( that lookes to be saued by him ) to receiue the same thankfully , reuerently , and religiously . If he had required of vs , in stead of eating bread , and drinking wine , some seruice as painefull ( and in it selfe shamefull ) as Circumcision , it had bin our duty , to haue accounted it ( as the Iewes did ) our honour to performe the same . It is then intollerable insolency , to thinke it a base and contemptible thing , vpon Christs speciall pleasure , to eat bread , and drinke wine at his Table , to that end for which hee hath the same .

There are many things , that in themselues are of no honour or respect , that in regard of some speciall vse and application , are matters of great honor , as the white Wand carried before the Iudge ; the Cap of Maintenance , worne before the Lord Maior ; the sword borne before the King . Though therefore , these outward signes , be in themselues but common matters ; yet in respect of that speciall mystery that is in them , being applyed to that vse , vnto which they are in this Sacrament , and that by Christs owne ordinance , they must needes be both an honour to Christ , and honourable to the due vser of them .

In that this eating of bread , and drinking of wine here required , was at the first institution done after Supper , as the Apostle noteth : It sheweth that this bread and wine , and this eating and drinking , hath more then an ordinary vse or end : viz. That we are to eat this bread , and to drinke this wine , not so much to satisfie hunger and quench thirst , or to nourish our bodies , & reuiue and refresh our vitall spirits ; for then our Sauiour would not haue administred it immediatly after supper , and that a festiuall supper , when they ( who were to receiue it at his hands ) were filled before with bread and wine . But we must looke heerein , to another more high and speciall vse , vnto which it pleaseth the wisdome and goodnesse of Christ in this action , to aduance these common and ordinary things . So that in this bread and wine , wee must looke after bread & wine of another & higher nature ; such whereby our soules are to be nourished and refreshed to euerlasting life .

CHAP. VII . Of the things signified , by the Signes aforesaid .

HItherto of the outward signes in this Sacrament . The mysteries contained , in and vnder these signes , and expressed by them , are the greatest that can be imagined .

The breaking of the bread signifieth , the breaking of Christs body , that is , all the vnspeakable torments that hee suffered in his humane nature for our sins ; which were greater , then if his liuing Body , had been rent and torne into a thousand pieces , and all his bones broken and beaten to powder .

The eating of this bread , and drinking this wine signifieth , that speciall benefit ( which the Receiuer of this Sacrament shall reap by the death and sufferings of Christ , if by a liuely faith he apply vnto himself the merits thereof . This Bread ( saith our Sauiour , according to the Apostles relation ) is my body which was broken for you : And this Cup is the New Testament in my bloud , vers . 24.25 . or , is my bloud in the New Testament , that was shed for many , for the remission of their sinnes ; as it is more plainely related , by the Euangelist Matthew . And therfore our Sauiour bids them , Take & eate the one , and drinke the other .

As though he should haue said ;

This bread , so broken as you see , shall bee a signe & token vnto you , & vnto al others that beleeue in my Name , of that which I haue done , and suffered in my flesh for you . This wine , more especially , shal be a signe euen of that blood , which hanging vpon the Crosse I shed , to purchase the pardon and remission of your sinnes ; which is not such bloud , as was offered in the old Testament ; viz. The bloud of Oxen , Goates , and Sheepe : but is in very deed , the bloud of God and man , whereby the New Testament is sealed & ratified , which offereth saluation to all them who shall repent and beleeue in mee , and rely vpon the merits of this my bloudy passion .

Therefore , take and eate , this mystical bread , and drinke this wine , & and let them be as seales and pledges vnto you , & vnto all others ( who shal worthily receiue the same ; That as verily , as with your bodily mouthes you eate this bread , and drinke this wine , and are comforted and refreshed by them ; so verily shall your soules taste of , and by the mouth of Faith , feed vpon , and be refreshed with my Body and Bloud ; yea , in and by the eating of this bread , and the drinking of this wine ( as you ought to do ) you shall spiritually eat and drink my Body & Bloud : That is , the merits of my Passion shall ( by meanes therof ) be so effectually applied vnto you , that thereby ( as it were by daily food ) you shall liue euerlastingly . So that , that which you eat and drinke in this Sacrament , is not onely bread and wine , but after a sort , my Body and bloud , which was sacrificed for you .

Is not then this Sacrament , a mystery to bee trembled at ? Is it not a brutish sin , without any preparation to rush vpon the same ? If wee did but eat and drinke ordinarily , for bodily necessitie , or pleasure ; it were brutish to runne vnto the same , as a horse to the maunger , or a swine to the trough , not lifting our hearts ( at the least ) to God in thankfulnesse for them . How much more brutish is it , to eat this bread , and drinke this wine , without due reuerence and regard of so high and heauenly a mystery ? It were an indignitie offered to the great worke of our Redemption , but occasionally to thinke or speake thereof without reuerence : But to be irreuerently affected then , when by such a special ordinance it is so effectually represented & applyed vnto vs , must needs be a dreadfull and damnable sinne .

For the further confirmation whereof , let vs consider some speciall instructions , from the particulars , in regard of the speciall analogy betweene the signes and the things signified .

1 In that our Sauiour represents his Body , in this Sacrament by bread ; he teacheth vs thereby , that his Body , is to the soule of man , as bread is to the body . Bread is the very staffe of a mans bodily life , the most generall food of poore and rich ; that which of all other food can least bee spared ; that which in hunger , men first and principally desire : that the scarcitie whereof makes famine ; that which if it be plentifully , vsuall makes all other necessaries of this life plentifull ; that which we daily feed vpon ; that which men generally take greatest paines for . Hence our Sauiour in the Lords Praier , teaching to craue all the needfull conforts in this life , comprehends all vnder daily bread . And therefore by like proportion , his Body in that manner , that it is heere meant and propounded , is the very staffe and stay of a Christian life . That without which , neither poore nor rich , high nor low , shall liue eternally . That which , without all other meanes , can feed & nourish a man to euerlasting life ; and which of all other meanes cannot be spared : That which uery true christian soule , first and principally hungreth after : That , the want whereof only , famisheth and starues the soule . That which they will take the greatest paines and toyle to get ; and which without the greatest paine and trauel cannot be gotten . That which they will desire to feed vpon euery day , and euery meale , rellishing nothing else without it .

2 In that the bread is broken , to signifie his Body broken for vs , it teacheth vs : that it is not simply the Body of Christ by which we are to be fed , but his Body broken : that is , That which Christ did , & suffered for vs , especially vpon the Crosse . For ( to speake properly ) his Body was not broken . It is not therefore properly , Christ glorified in heauen , or Christ simply God , or God and man , which is the bread , that a Christian soule , humbled for sinne , can digest or relish ; but Christ crucified , Christ hanging vpon the Crosse . It is Christs death , that is indeed , the life of a Christian . It is Christ and his Crosse both together , that is the bread of life : yea not the Crosse only , but the Thornes also wherewith he was crowned , the whippes wherewith hee was scourged , the nailes with which he was fastned , the vineger and gall which he tasted , yea , and Iudas who betraied him , & Pilate that condemned him , and the Scribes & Pharisees , that prosecuted against him , and all the people which cried , crucifie him . Christ considered with al these , is that spirituall bread , that is typed by the materiall . And without these , hee cannot bee the bread of life to a sinfull soule . So that , if there be any Transubstantiation in this Sacrament , either the bread is turned into all these , or all these into the bread .

3 The vse of wine , is well knowne , it doth not onely ( as water ) quench the thirst , but also exceedingly comfort the heart , and refresh the spirits . Seeing then it is the pleasure of our Sauiour in this Sacrament , to make wine the type of his bloud : It teacheth vs , what effects Christs bloud , and the shedding thereof shall haue in the soules of all true Christians , and worthy Communicants . Their spirituall thirst after righteousnesse and saluation , shall be quenched . In the midst of all the horrors and terrors of death and hell , they shal by meanes thereof , bee solaced and comforted . This bloud , streaming from the sides of Christ , shall in the midst of their sorrowes & griefes , and troubles , and vexations , bee as a cup of the excellentest wine , to cheere them , & reuiue their spirits , and to inflame their zeale . This wine hath that efficasie and force in it , that it will turne all the bitter potions ( that Gods children vse to drinke ) into wine . The Apostles of our Sauior , when they were drinking deepely of the whippe , this wine mingled with that bitter potion , turned it also into wine : insomuch as they reioyced , that they were counted worthy to suffer that which they did , for Christs sake .

That Religion therefore , which lockes from the people , the wine in this Sacrament , doth therein also as much , as lies in it , keep from them also that wine , which is typed and shaddowed thereby , euen the precious bloud of Iesus Christ , the onely wine that can refresh and comfort the soule of an afflicted sinner , which is enough to argue the same to be Antichristian , if there were nothing else . And the more Antichristian , the more it maintaineth that the wine in this Sacrament , is the very reall bloud of Christ . What is this but to teach , that the true bloud of Christ belongs not to them , that if they wil be saued , they must bee saued by some other meanes ; or onely by gazing vpon , and adoring the painted bloud of some painted or carued Crucifix .

4 This consecrated bread and wine , must also ( by the precept of our Sauiour ) bee eaten and drunken ; & thereby we are taught : That those onely shal liue eternally , by the vertue of Christs Body and Bloud , which feed vpon the same , as mens bodies feed vpon bread and wine . For as bread and wine ( if they be onely looked vpon , & not taken and receiued into the stomacke ) can-feed , nourish , or refresh the body of man , or preserue life in the same : No more shall the Body & bloud of Christ , comfort and refresh the soule of a sinner , or be a means of spirituall and euerlasting life vnto him , except they bee receiued & spiritually applied to the soule , as bread and wine are to the body , when they are eaten and drunken . Those therfore , who are the redeemed of Christ , must be knit and vnited to Christ , and one with him , as the bread that nourisheth , and the wine that refresheth the body , is turned into our flesh , and made one with it . This Sacrament then , which sealeth so great a mystery as this is , cannot be profaned without great indignity to the mystery it selfe .

5 In that Christ saith , that that which they take and eat , it is his Body , and that which they drinke , it is his bloud , he teacheth vs . That this Sacrament doth not onely , ( as in a Table ) picture & represent what Christ hath suffered for sinners ; but which is a thousand times more , it is by the dinance of Christ ( to the worthy Receiuer ) a blessed instrument ; by meanes whereof , Christ Iesus and his merits , are applied and made effectuall to their soules . So that such is the vnion of the thing signified , and the signe , that in and throgh the eating of this bread , and drinking this wine , the soule of the worthy Receiuer , doth spiritually and by faith , eat the Body and drinke the bloud of Iesus Christ , and alwaies findeth such strength , comfort , and life therein , as the body findes ordinarily , in the eating of bread and drinking of wine . So that this bread and this wine , are not onely naked signes of Christ Body and bloud , as the garland and Iuybush are of wine , which onely shew that there is wine there to bee bought , but doe not exhibite it : But the Body of Christ is in such a manner in this sacramentall bread , and the bloud in this wine , that in the eating of the one , the worthy Receiuer eats the other , & in drinking the one , drinkes the other . Can there then a greater mystery be deuised by man , in and about which hee ought to bee reuerently conuersant , & religiously and holily affected : And is it not a brutish sinne , to behaue our selues vnworthily in such an action ?

Let vs not heere passe by , but once againe enter into consideration , of that execrable Religion of the Church of Rome , which keepeth such a Cup , filled with such wine ( without any colour in the world ) from the people . They say , that the bloud of Christ , is in the body of Christ ; and therefore the people in receiuing the one , receiue therein the other . But this is an Antichristian foppery : how can those be together , that Christ hath so directly put asunder , the one in a loafe , the other in a Cup ? How can the bloud be in a body broken , and pierced ? How can that bloud be in the body , which is shed out of the body ? What bloud of Christ can comfort a Christian soule , but that which was shed ? or what bloud is offered in this Sacrament , but that which was shed ? and though it were in the body , as it is receiued in this Sacrament : yet it being Christs wil , his bloud should not only be eaten , but drunken ; what a sacriligious lewdnes is this , where Christ especially , and by name , requires the drinking of his bloud , that they should deny the people that , and make them take vp , with the eating of it onely ? And how doth it appeare , that the bloud , as it is eaten , is any part of the Sacrament , and if not , what benefit comes to the Receiuer thereby , in that regard ? iust nothing . It is the drinking , and not the eating of Christs bloud in this Sacrament , that must refresh the soule of the Communicant : & without this drinking therof , the soule can no more be refreshed with the bloud of Christ , in this Sacrament , then the bodily thirst can bee quenched , by that water that is in bread . And a man , in eating the Body of Christ broken , crucified , pierced with a speare , and sacrificed ; so as it is exhibited to a Christian , in this Sacrament , can no more be said , in & thereby to drinke the bloud of Christ , then the Iewes that did eat the flesh of sheepe and oxen , offered in sacrifice , after that the bloud was separated , and the parcels were rosted and broyled , could bee said then , and therein to drink the bloud of sheep & oxen . And they might as well proue that wine was in the bread , before the consecration , as that the bloud of Christ , is in the body after the consecration .

CHAP. VIII . Of the end and vse of this Sacrament , in respect of the Communicant .

HItherto of the parts of this Sacrament .

The maine and most generall Ends and vses follow ,

Which are two .

The 1. Respecting our selues especially . 2. Others also .

That which respecteth our selues , is , That wee receiue this Sacrament , to solemnize thereby a speciall memoriall of Christ , and of our Redemption by him . This doe ( saith our Sauiour ) in remembrance of me .

One End then , why this Sacrament is to bee vsed , and the vse to bee continued in the Church of Christ , is , That in and by the due receiuing thereof , wee might the more feelingly and effectually remember , what our Sauiour hath done and suffered for vs .

When our speciall friends , vpon their departure from vs , doe bestow vpon vs any token of remembrance , they do it not onely for that speciall good that comes to vs , by the ordinary vse of the thing it selfe ; but also that thereby , so often as wee looke vpon the same , or vse it , we should moreouer make this vse of it , to call to minde thereby , the many loues and fauours they haue shewed vnto vs . And this is written in our nature , that when any occasion is but offered vnto vs , of remembring a deare friend departed from vs , to be more then ordinarily affected therewith . Hence superstitious persons , so heartily ( vpon any occasion of remembrance ) pray the Lord to haue mercy on their soules that are departed this life , whom they loue and haue been bound vnto : but when they behold any speciall memoriall and token of their loue , then they are often ( for the time ) transported & rauished with extraordinary affection , which they will shew euen to the token of remembrance it self , doing a kinde of honour vnto it . Seeing therefore , this Sacrament , that is not only left vnto vs , by the greatest friend that euer we had , but left of purpose to bee a speciall remembrance and pledge , of the greatest loue that euer was shewed to mortall creatures , and which hath the very effects and fruits of loue written vpon it , yea ingrauen in it ; yea , in some sort contained in it ; Is it not incredible , that any that loue & beleeue in Iesus Christ , should lightly regard & vnworthily abuse this Sacrament ?

But heere by the way , wee may obserue how strangely forgetfull , euen the faithfull are , of the vnspeakeable loue of Christ , that they should stand in need of such a Remembrance : For vnto them is this Sacrament giuen , as a helpe therevnto . Is it possible that a man should be forgetfull of such a Master , as hath with a great price redeemed him from the Gallies ? Yea , who for to redeeme him , hath made himselfe a slaue ; yea , who was content to purchase his seruants freedome , with his owne death ? Is it possible , such a seruant should need any speciall remembrance ? would not one thinke he should rather need som means to make him forget his loue . Yet this is the strange disposition of all Christians , euen of the best : that though our condition was a thousand times more miserable , then the condition of a Turkes Gally-slaue can bee : Though christ Iesus hath done ten thousand times more for our freedome therefrom , then is possible for any one man to doe for another : though whatsoeuer wee enioy , we haue it from his mercy and loue : our soules , bodies , senses , wit , beautie , wealth , life ; so as all our senses are so compassed about , with memorialls of his loue , that wee can see , heare , feele , nor taste any thing ; but it may put vs in minde of his loue ; yea , of his death and passion , by which the free vse of these things haue beene purchased vnto vs ; yet for all this , you see we stand in need of a more special remembrance : Yea , and yet ( sinfull wretches that we are ) we are ready to abuse these Remembrances ; And ( which exceedeth wonder ) wee are prone , in the midst of them , most of all to forget Christ and his loue towards vs , and then , and therein readiest to dishonour him .

Wee may hence further note .

That Christ our Sauiour , takes it most kindly when we remember and thinke vpon him , & that which hee hath done for vs .

The institution of this Sacrament , to this end shewes hee much affects and desires it . And the more he affects , and delights in our remembrance of him ; the more vnkindly and offensiuely hee will take our forgetfulnesse of him .

Hence also it appeares , that then we specially eat the flesh of christ , & drink his bloud , when with a beleeuing heart & mind , we effectually remember , & in our remembrance , we seriously meditate of , & in our meditation are religiously affected , and in our affections throughly inflamed with the loue of Christ , grounded vpon that which Christ hath done for vs , and which is represented and sealed vnto vs in this Sacrament .

CHAP. IX . Of the End and vse of this Sacrament in respect of others .

THE end that respecteth others , is ; The shewing forth of his death till he come , that is ,

By eating this bread , and drinking this wine , Christians are to testifie and professe ; and after a sort to preach to others , euen vnto the worlds end , the mystery of the Gospell ; the sum , substance , and accomplishment whereof , is in the death of Christ , and the fruites that flow therefrom , all which are represented in this Sacrament .

Therefore in our due receiuing of this Sacrament , we doe ( as it were ) lead men by the hand , into the Garden of Gethsemane , and there shew them Christ in extreame horror , sweating bloud , Iudas traiterously kissing him , the Souldiers binding him and leading him to iudgement . We lead him to Caiphas Hall , and Pilates Throne ; & there shew them Christ , most vniustly condemned , most contumeliously buffetted and spet vpon , scourged & crowned with thorns , scorned and derided . We lead them to Mount Caluerie , & there shew them him nailed on the Crosse , drinking vinegar mingled with gall , pierced with a speare , forsaken of his Father , in the horror thereof crying out most bitterly , My God , my God , why hast thou forsaken me . And all this for our sake , that thereby he might free vs from the curse of the Law , and purchase for vs euerlasting life .

Can we in this mystery , see & behold all this ? shall wee ( aftet a sort ) heereby point it out vnto others , and shall wee therewith be nothing affected in our own soules , but come vnto the receiuing thereof , as so many senselesse blockes .

By this it appeares , how forcible the doctrine of the Sacrament is , to terrifie all Christians from the profanation thereof , and consequently to the fitting and preparing of them to the worthy receiuing thereof .

Where ( to conclude ) note that the Apostle in al the former points , hath propounded nothing vnto the Church of Corinth , but what they could not be ignorant of before ; which practise of the Apostle teacheth vs , of what necessitie continuall teaching is in the Church of Christ , when Ministers must be faine , not onely to instruct the people of God in those points of doctrine that they are ignorant of : but often also call to their minde & consideration , those points which they know already well enough , vpon such particular occasions as they are to make speciall vse of them . And verily , though men could say all the Scriptures by heart , though they could vnderstand euery hard and difficult place thereof ; though they knew al the grounds and principles of the Christian Faith ; though they were able to answere all oppositions against any diuine truth : yet for all this , there would be vse both of reading the Word , & preaching also in the Church of God .

For let our knowledge bee neuer so great , yet if wee bee not often put in mind of it : if we be not taught how in such and such particular cases to apply it ; if by the power of Christs Ordinance , it be not beaten out of our head , into our heart , it will bee as a dead letter vnto vs , yea , and most out of our head , when wee should most vse it . For so was the particular knowledge of this Sacrament in this Church of Corinth . And so will the knowledge of this , or of any truth else bee , if it bee not reuiued and quickned in vs , by daily teaching & instruction .

CHAP. X. What it is to bee guilty of the body and bloud of Christ .

HItherto of the Doctrine of this Sacrament .

The consequent of the Doctrine followeth .

Whosoeuer therefore ( saith the Apostle ) shall eat this Bread , and drinke the Cup of the Lord vnworthily , shall be guilty of the body & bloud of Christ .

We haue in the consideration of euery particular point of Doctrine concerning this Sacrament , inferred generally ; that it must needs bee a fearefull sin , to profane and abuse the same , and not to receiue it in that manner that we ought to doe . But the Apostle heere from inferreth in speciall , a monstrous dangerous sinne indeed .

For the better vnderstanding therefore of the Apostles consequent , and for our further helpe in this preparation ,

Let vs consider First The sin it selfe . and , The means by which we are guilty of the sinne . Secondly , the ground vpon which such persons are guilty .

The sinne is , A guiltines of the Body and Bloud of Christ . To be guilty of his body and bloud , is to offer some speciall disgrace and indignitie , vnto the Person and sufferings of Christ , and ( in a speciall manner ) to sinne against the great worke of our Redemption ; Yea , in some sort , to commit a sin of the very same nature & quality which they did , who had their hands in crucifying Christ . For to be guilty of bloud , is in some sense or other , to be a murtherer and shedder of bloud ; and therefore to bee guilty of Christs bloud , is ( in some degree or other ) to haue our hands in his death : And by consequent to be partners with Iudas in betraying him ; with the wicked Iewes , in crying , crucifie him ; with Annas , Caiphas & Pilate , in condemning him , with the cruell Souldiers , in whipping and scourging him , spetting in his face , crowning him with thornes , and nailing him on the Crosse , &c. The worst amongst Christians abhorre these persons , euen for these sinnes committed against the Person of Christ . Let vs therefore learne , to abhorre that practise , which will pull vpon our heads the guilt of the same sinne . To bee guiltie of any bloud , ( though of wicked and sinfull bloud ) hath bin a burthen , that hath made the stoutest heart to ake and grone vnder it . But who is able , ( when his conscience shall once be awaked ) to beare the guilt of innocent bloud ? And if the bloud of innocent Abel , did lie so heauy vpon Cain , Gen. 4.13 . How heauy shall the bloud of the innocent Lambe of God , lie vpon them that are guilty thereof ? Wee may remember how heauy it was vpon Iudas , Mat. 27.25 . and we may see at this day , how heauy it lies vpon the heads of the whole Nation of the Iewes , according to their owne cursed wish . Mat. 27.25 . This sinne therefore , being a bloudy sin , and by consequent in it selfe , a most vnsupportable sinne ; can we be too carefull to auoid it ? It is not our ignorance , or good meaning , that in this case will iustifie vs . Many of the Iewes , did in their ignorance crucifie Christ , Luke 23.34 . Acts 3.17 . This Church of Corinth also ( no doubt ) had a good meaning in receiuing this Sacrament ; yet , by not receiuing it in that manner that they ought , they were deepely guiltie of this foule sinne .

CHAP. XI . By what meanes in receiuing this Sacrament , men become guiltie of the Body and bloud of Christ .

THe means by which wee become guiltie of the Body and bloud of Christ aforesaid , is ; By receiuing this Sacrament vnworthily .

To receiue the Sacrament vnworthily , is ; To come to the Table of the Lord , and there to presume to eat this bread , & drinke this wine , without any due reuerence or respect of the Mystery that is contained in them ; or of the End why they were ordained ; or of the Person , by whose Authoritie they were ordained ; or without taking any care , or thought before hand , to bee such kinde of Persons , as this Sacrament was ordained and appointed for . The best of men , canot be said ( in themselues ) to be worthy to receiue this Sacrament ; Yet , how vnworthy soeuer we are in our selues , if Christ deeme vs as worthy , and we be ( in some measure ) such persons , as hee hath ordained this Sacrament for ; & if we do our vttermost to receiue it in that manner , with such hearts and affections as hee requires ; wee may be said ( how vnworthy soeuer otherwise wee be ) to be worthy Receiuers of this Sacrament .

The ordinary and most common causes , & meanes of vnworthy receiuing , are these which follow .

The first ( that which wee noted in the beginning ) is , Ignorance : when men will presume to pertake these Mysteries , before they vnderstand , or haue learned ( in any reasonable sort ) the true meaning & vse of them . Such must needs receiue , hand ouer head , they know not , nor care not what . And how then can they possibly be worthy Receiuers of so high and heauenly Mysteries ?

The second is , Want of speciall Faith ; when men pertake of the outward Elements , but yet do not beleeue , or expect any such speciall fruit or benefit , from the receiuing thereof , as is promised by the Word .

The third is Superstition ; when one commeth to the Sacrament , in a 〈…〉 ●●ceit and imagi●●●● that hee shall re● 〈◊〉 her manner of b●●●●●nd benefits by it , then is reuealed in the Word , or promised , or intended by Christ .

The fourth is Sensualitie ; when men so satiate and pamper themselues with the delight & pleasures of the world , and the flesh , as they cannot , nor care not to taste of things spirituall . And therefore they bring no other hearts , nor affections vnto this Sacrament , then vnto ordinary meat and drinke ; and sometimes worse .

The 5. is Carelesnes & securitie ; which is , when we come with such affections and dispositions , vnto this Sacrament , as to a matter , that we neither looke to receiue any good by , or feare to receiue any hurt by . And therefore care not , so we receiue it , how wee receiue it .

The sixth is Presumption ; when we neuer care in what manner wee receiue ; and yet presume to receiue ( as much fruit and benefit by the Sacrament ) as those who are most carefull to fit and prepare themselues therevnto .

The seuenth is Vncharitablenes ; when our soules are so full of bitter hatred and malice towards our neighbour , & by meanes therof so vexed and disquieted , with diuellish perturbations , that they cannot receiue , or taste the sweet comforts represented and offered in this Sacrament .

The 8. is Temporizing ; which is , when the only , or main ground , for which we come to receiue this Sacrament , is ; The fashion & custome of the times and places in which wee liue . And ( when without any further examination ) we thinke wee haue done enough , if we haue ( in that outward forme and manner ) receiued that others doe .

The ninth is Inconsideration , or an vnstaied and wandring minde ; when either we consider not what wee are about , or haue our thoughts ( during that action ) busied about other matters .

The tenth is Profanenesse ; when wee bring such hearts to the receiuing of the Sacraments , as ( out of that acton at least ) dispise Religion , and make a scorne of all true practise and profession of piety .

Other meanes and causes there are of this sin ; but the consideration of these may suffice . As therefore we desire to be worthy receiuers of this Sacrament : and so to haue our hands free from the bloud of Christ ; let vs with all care and study , practise the contrary vertues .

CHAP. XII . Of the ground , why vnworthy Receiuers are guilty of the Body and Bloud of Christ .

THe ground and reason , why those who receiue vnworthily , are guilty of the Body and bloud of Christ , may be gathered from the former Doctrine of the Sacrament . For from that doth the Apostle inferre and conclude the same .

1 Such persons in so doing , doe plainely despise the sacred authority of Christ , the Institutor & first Administer hereof . Now they that despise the authority of Christ , doe therein ( in some sort ) dispise the Person of Christ , and his sufferings , and by consequent shew contempt vnto his Body & bloud ; by which principally his authority is ratified and confirmed . And to despise the Person , sufferings , Body and bloud of Christ ; what is it ( but in some sort ) to assent vnto , & therein to ioyne with them that crucified him , and shed his bloud .

2 They contemne a special token of his loue , a speciall memoriall of his Body and bloud , a speciall instrument , by means wherof , his Body & bloud is applyed vnto them . What is this but to offer an indignity , vnto his sacred Body and bloud ?

3 They offer heerein contempt , to the principall Cognizances & Ensignes of Christianitie , to a speciall coine and picture of Christ crucified .

The like wrong offered to the Ensignes and picture of a Prince , is worthily iudged to bee offered to the Prince himselfe ; Yea , forasmuch as in this Sacrament , the very Body and bloud of Christ , and all the benefits depending therevpon , are spiritually offered vnto the Receiuer , as lands are offered & conuaied to men , by the sealing and deliuering of Deeds and Indentures ; he that shall vnworthily behaue himselfe , in the receiuing of this Sacrament , shall therein as much despise the Body & bloud of Christ , as hee may bee said to despise , the gift of lands , which contemneth the writings , Seales , and Indentures , whereby they vse to bee conuaied , secured , and confirmed .

Hence from this consequent we may note .

1 That Christ receiues damnable indignitie , and contumely sometimes ; not from Iewes and Infidels onely : but often from Christians , such as looke to be saued by his bloud-shedding , & that when they are performing speciall worship & seruice vnto him . For what greater wrong can there be , then to be guiltie of that bloud , which was shed to redeeme vs ? which was the sinne of this Church , and is the sinne of all such Persons , as are vnworthy receiuers of this Sacrament .

2 The bare conformitie vnto the outward exercises of Religion , whether Word , Prayer , or Sacraments , is not enough to make vs good Christians ; but we may be the worse Christians for this , Romans 2.28 . 1 Cor. 10 . 1-7 . Many ignorant and seduced soules , thinke they are Christians good enough , if their foreheads haue been sprinkled , with the water of Baptisme ; if somtimes they heare the Word , and receiue the outward elements of this Sacrament . But they may doe all these in such a manner , that by doing of them , they may crucifie Christ , and trample his bloud vnder their feet . It were better for vs , neuer to receiue this Sacrament , then in and by the very act thereof , to pull vpon our heads the guilt of Christs body and bloud .

3 Note the different and contrary effect , of this Sacrament in the receiuers thereof . It is the sauour of death vnto death , to some ; to othersome , the sauour of life vnto life . The worthy Receiuer is fed , and refreshed , and nourished , by the Body and bloud of Christ receiued therein . Contrarily , the vnworthy Receiuer , is polluted & defiled thereby ; & the oftner he receiues it , the more hee receiues therein , the bane & poyson of his owne soule . Those therefore , which in such a manner , receiue the Body and bloud of Christ , and looke for Grace thereby , are therin as fond , as if they that whipt Christ , and nailed him on the Crosse , and by meanes thereof , had their faces , hands , and garments , besprinkled with his bloud , should thinke by that meanes to be purged & freed from their sinnes . Or as if hee ( who pierced christs side with a Speare ) should haue held a cup at the wound , and filled it , and drunke it off , and haue fancied by that meanes , to drinke the bloud of Christ , to the health and eternall saluation of his owne soule . And thus much of the first Part of Preparation .

Wherein wee haue been plainely taught , by the Apostle , what a dangerous sinne it is , to abuse this holy Sacrament . God grant , that the consideration hereof may deepely affects vs ; that wee may with feare & trembling , take heed what hands wee lay vpon so holy Mysteries , Amen .

A Preparation to THE RECEIuing of the Sacrament , of CHRISTS Body and Bloud . The second Part. Directing weake Christians how they may worthily receiue the same . By W. BRADSHAW .

LONDON Printed by Iohn Beale , 1617.

The means to preuent the former sin consists in certaine duties Propounded 1. The triall of our selues , whereof the Triall it selfe In generall , Cha. 1. In speciall 1. Of our faith by the Ground Ch. 3. Subiect . Chap. 4. 2. Of our Repentance . C. 5. The Persons that are make it Ch. 7. 2. The continuance of the Tria Chap. 8. Vrged By the speciall curse that follow the neglect of the former duti Chap. 9. By the signes of that curse in t Church of Corinth , Chap. 10.
The ground of this second Part. 1 COR. 11 . 28-33 .

28. LEt a man therefore examine himselfe , and so let him eat of this Bread , and drinke of this Cup.

29. For hee that eateth and drinketh vnworthily , eateth and drinketh his owne damnation , because he discerneth not the Lords Body .

30. For this cause many are weake and sicke among you , and many sleepe .

31. For if we would iudge our selues , we should not be iudged .

32. But when we are iudged , we are chastened of the Lord , because wee should not be condemned with the world .

A Preparation TO THE RECEIuing of Christs Body and Bloud . The second Part. Shewing how to preuent the dangerous sinne , of profaning this Sacrament .
CHAP. I. Of the method of this second Part.

THe Apostle ( by whose line wee drawe the doctrine of Preparation , hauing set forth the odiousnesse of that sinne , whereby the holy Sacrament is abused , doth afterwards in the wordes following , prescribe a special remedy how that sinne may be preuented . In the due conscionable practise wherof , doth our second Part of Preparation consist .

The meanes and remedy aforesaid , consists in certaine speciall and necessary duties , to be performed by euery Christian , that will ( to his comfort ) partake of this Sacrament .

The duties the Apostle 1. Propounds . 2. Vrgeth .

The duties propounded are two :

First , That a man try , search , & examine himselfe , before hee presume to receiue .

Secondly , That hee giue not ouer triall and examination of himselfe , till hee haue found that which he seekes for .

In the first duty , wee are to consider the triall it selfe : First , generally : Secondly , more specially . And then the Persons that are to make this Triall .

CHAP. II. Of the triall of our selues in generall .

THe triall and examination of our selues in general here required , is a diligent search and inquisition to bee made , within our soules and consciences , whether we bee such kind of persons as may be assured , that the Lord will bid welcome to this Table .

And this triall is not to be sleight & cursory , but most strict and accurate ; such as gold Smiths vse , when not onely by touch , but by fier & hammer they try whether their Gold and Siluer be pure or no. For such a manner of triall the Apostles word signifieth .

The Lord cannot bid any welcome to his Table , but such as he is actually reconciled vnto ; and whose persons are acceptable and wel pleasing vnto him .

They who are such persons , haue certaine speciall gifts and graces bestowed vpon them , from which they may conclude infallibly , that God doth loue and fauor them : which for distinction sake , from other common gifts are called , Sauing Graces .

Herein then wee must labour to search out in our selues , these Graces ; and to try whether they bee in vs or no. But before we come to particulars ; hence we may note in generall ,

1 That Gods speciall sauing graces may bee in vs , and yet not alwayes apparant vnto vs ; but may sometimes lie hidden in the soule , vntill by some speciall search they be discouered ; else such trials as these shold be needlesse . As therfore it is matter of humiliation , to all good Christians , that vpon due triall , they finde more corruptions in themselues , then did before appeare vnto them : So this may bee a speciall comfort , that there are also in them ( which by diligent triall they shall finde ) greater graces then euer they imagined to be in themselues . This therefore should incourage vs , to search ourselues so much the more narrowly : for if we shall ( by a carefull search ) find in our soules , but any one grace , or but any degree of a grace , more then wee did perceiue before ; it wil bring more sound comfort and ioy vnto our hearts , then if wee had found a hidden treasure of siluer or gold .

2 By this it appeares , that a man ( if so be hee will carefully vse the meanes ) may come to some certain knowledge and insight of the sauing gifts and graces of God , which are in his owne soule : And therefore it must needes bee a great fault in him , to bee carelesse in vsing the meanes . It is a signe hee sets no price vpon Gods graces , that makes no inquiry , whether he hath them in his possession or no. Men vse to make diligent inquiry , after hidden and concealed lands and treasures ; much more ought we to search out the concealed graces of God , which lie hid in our own soules ; and which wee cannot imploy ( as wee ought ) so long as wee know not whether they be in vs or no.

3 It is in this respect , very beneficiall and profitable for vs , to finde out & know , what gifts God hath bestowed vpon vs , in that ( as it appeares by this place ) it is a meanes , not onely to preuent fearfull and dangerous sinnes , but to make vs more capable of greater graces , which otherwise shall bee withheld and detained from vs . For wee haue no grounded hope to receiue any new grace , or blessing , from any ordinance of God , vntill by a diligent search of our selues , we haue first found some former grace in our selues , that may make vs ( in som degree ) fit and worthy receiuers thereof . For to him that hath ( saith our Sauiour ) shall be giuen , and from him that hath not , shall be taken away , euen that which he hath . The vse of one grace , is to fit and prepare vs for the receiuing of an other .

Those speciall gifts & graces which are in all them whose persons are acceptable to God , are Faith and Repentance .

By Faith wee are to vnderstand a true , sauing and iustifying faith , which is a supernaturall gift of God , whereby a man ( seeing the vilenesse of his sinne ) relieth only vpon the merits of Christ Iesus , for the pardon thereof .

From this Faith , doe al other Christian graces proceed , and according to the growth of it doe they grow . Whatsoeuer is done by vertue of this Faith ( how simple soeuer the Action may seem to bee ) it is pleasing to God : Otherwise ( how glorious soeuer ) it is odious to him . This grace entitles vs to Christ and all his merits . This effectually applyeth them vnto vs : This is the onely mouth , by which the Body and bloud of the Lord is eaten and drunken ; and therefore a speciall argument of Gods fauour , and a necessary qualitie to be in all worthy Communicants . And therefore we are to make speciall search and triall of it .

CHAP. III. Of the triall of our Faith , by the grounds thereof .

WEe may try our Faith ; first by the ground , then by the subiect .

The ground of true sauing faith , is the word of God manifested vnto our consciences by the Spirit of God , to bee the Word of GOD . That Faith which resteth vpon any other ground-work , or foundation , can bee no true sauing Faith .

A good meanes to try whether our Faith be indeed grounded vpon the Word of God , is ; To examine our consciences in these particulars .

1 Whether we beleeue indeed , and in truth , that the Writings of the Prophets and Apostles , in the Old and New Testament , are the very Word of God ? ( For the whole Word of God , so farre as is needful to be beleeued vnto saluation , is contained therein ) or at the least , whether we be exceedingly troubled and grieued in our soules , & from our very hearts , when ( throgh any temptation ) we are moued to doubt of the same : And whether we vse al means we can , to come to bee fully perswaded thereof ? For in such cases , God accepts the will and indeuour for the deed . Mar. 9 , 24 Rom. 7 , 18 Matt. 5.6

2 Whether we vnfainedly desire to be taught & instructed in the Word of God , and to come to the true knowledge , and vnderstanding , & belief thereof ? And whether we loue and affect those meanes most , which are most powerful and effectuall to that end and purpose ? For hee ( whose Faith is grounded vpon Gods Word , hath his hope grounded vpon the same Word ; euen all the hope that hee hath of euerlasting life . And therefore he must needs desire to bee acquainted therewith , by all meanes possible .

3 Whether our ignorance and dulnesse , in vnderstanding of the word , and our forgetfulnesse thereof , be grieuous and troublesome vnto vs ? For how can it chuse but grieue & trouble a man , when he knowes not , or vnderstands not , or cannot remember , the Euidence of his owne euerlasting estate ?

4 Whether our reading , Ps. 119 , 92 97 , 98 , 103 or hearing the word read , or preached : our meditating , conference , and studie of it , doe increase , or nourish our loue and delight , and beliefe in it ? or if wee cannot discerne any such matter , whether wee be not vnfainedly grieued and humbled for it .

5 Whether wee giue credit and authoritie vnto it , aboue all humane Traditions , Ps. 119 , 113 & Customes whatsoeuer ? And whe-we doe not deny credit and beliefe vnto whatsoeuer wee know to bee repugnant vnto the same word ?

6 Whether we finde a lightnesse , and cheerfulnesse in our consciences , when we haue done any thing agreeable vnto the Word of God ? And whether wee finde a trouble , or a dulnesse and heauinesse in the same , when we haue done any thing , which we know to be repugnant vnto the same Word ?

7 Whether wee vnfainedly hope in the promises , feare the threatnings , desire the blessings , & indeuour to auoid the curses contained in this Word , and whether we equally beleeue the one , as well as the other ?

8 Whether we iudge it a singular blessing of the Lord , that he hath in this manner reuealed his will in the written Word ; & that he vouchsafeth vs libertie and meanes to come to the knowledge , vnderstanding , and beliefe of it ? And whether wee iudge it to bee , a great iudgement & curse vpon them , from whom this Word is hid , and who want this liberty and meanes that we enioy .

9 Lastly , whether we can proue , those points of Religion and Faith , which wee hold and beleeue , by the written Word of GOD ? And whether wee doe therefore beleeue them , because we know that they are affirmed in the Word of God ? And whether we misdoubt , & suspect all those points of Religion , that we cannot see warranted by the Word of God ?

If we can finde these properties in our soules , then haue wee found in our selues , so many infallible signes and tokens , that our Faith hath a true and sound ground .

CHAP. IIII. Of the triall of our Faith , by the Obiect or matter thereof .

SEcondly , wee are to try and examine our Faith in Christ , whether it bee true and liuely , no or yea , by the obiect and matter thereof .

The obiect and matter of true Faith , is , That diuine truth , which God in his Word hath reuealed vnto vs . For if the testimony of GOD in his Word , be the ground of our Faith ; then that truth ( which is reuealed in the Word ) must needes bee the obiect and matter therof . Now forasmuch , as there was neuer any one man , that could euer atttaine vnto the knowledge of all & euery particular truth , reuealed in the word of God : the readiest meanes heerein to try our Faith , is , by such maine fundamentall truths therein contained , and plainely taught , vpon which all other truths doe in some sort depend , and vnto which they are to be reduced . And therefore let vs examine our consciences in these points .

1 Whether doe wee vnfainedly beleeue the the Mysterie of the Trinitie , the Creation of the world , the fall of Adam , the Incarnation , death , resurrection , and ascension of Iesus Christ ? That there shall bee a rising againe of all flesh from death to life ; a generall day of Iudgement ; that there is a heauen , a hell , an euerlasting life for some , and an eternall death for othersome , after this life . And such other grounds of Religion , euidently contained in the word of God , and collected , and proued by the same , in our ordinary confessions of Faith , and Catechismes .

2 More specially , whether we beleeue that the Law of God , ( the a a Mat. 22 , 4 sum whereof is contained in the ten Commandements ) is a b b Ro. 7.12 & 9 , 14 , 15 16 holy , perfect , and iust Law ? And such a Law , as God may iustly binde euery man , to the obedience of euery Commandement , therein contained . And Psal. 19 , 7 Deut. 6.2 4 , 5 whether we beleeue , that hee that perfectly keepeth this Law , is d d Deut. 28 15 Gal. 3.10 Rom. 6.23 2 Thes. 1.9 is a blessed and happy man .

3 Whether wee beleeue , That ᵉ the breach of this Law , deserueth euerlasting death & condemnation . And that God in f f Rom. 9 13 , 14 his iustice , may punish euerlastingly in hell fire , the breakers thereof .

4 Whether we beleeue , That g g Rom. 3 10 , 11 , 12 , 20 , 23 , & 5 12 Prou. 20 , 8 all men liuing vpon earth , since the fall of Adam , haue broken this Law , and so are guiltie of euerlasting death , and that no man ( by reason of the corruption of his will ) h h Gen. 8.11 Ro. 7.7 , 27 is now since the said fall , able to keepe this Law .

5 Whether wee beleeue , ps. 51.3 , 4 , 5 Neh. 1.7 Dan. 9.5 12 Psa. 40 , 12 & 32 , 4 Ezra . 9.6 That our selues in particular , are grieuous sinners , and haue deserued by our sinnes , euerlasting death and condemnation : And that it is a great misery to bee a sinner , and a happinesse to be free from sinne .

6 Whether wee beleeue , Luk. 19.23 & 12 , 34 Mat. 7 , 13 Rom. 9 , 27 Prou. 16.4 That God will punish euerlastingly , in hell fire , a great part of the world , for their sin ; And that to the praise of his glorious Iustice .

7 Whether wee beleeue , That neither our selues , Rom. 3 , 23 & 5 , 6 , 12 & 7 , 18 , 19 , 20 nor any man else , by his owne power , strength , or merit , is able to free himselfe from this condemnation : And therefore , if there be no meanes out of our selues to saue vs , that wee also shall be in the number of those , that shal be euerlastingly condemned .

8 Whether wee beleeue , Iohn 17 , 9 Dan. 9 , 7 Ro. 15 , 14 & 9 , 22 , 23 Heb. 4 , 6 that God wil shew grace and mercy to some sinners , freely sauing , pardoning , and forgiuing them , without the least merit and desert on their part .

9 Whether wee beleeue , that all that are saued & pardoned of their sinnes , Rom. 8.1 & 7 , 24 , 25 & 5 , 1 , 12 & 3 , 28 Mat. 1.21 are partakers of this mercy , only through the merits of Iesus Christ God and man ; And that hee merited the same , by his death & bloud-shedding vpon the Crosse .

10 Whether we beleeue , Iohn 1.12 & 6 , 35 Mat. 9 , 2 Ro. 7.24.25 Esa. 1.18 Heb. 9.4 that the merits of Christ , are sufficient for the pardon and forgiuenesse of our owne sinnes in particular .

11 Whether wee beleeue , that all that are saued by Iesus Christ , Ro. 8.30.31 1 Cor. 1.30 Ioh. 15 19 & 17 , 6 , 20 21 shall in this life ( if they liue till they come to yeeres of discretion ) haue the Mysterie of Redemption reuealed vnto them in the preaching of the Gospell , by meanes whereof , they shall effectually bee called out of the world , Eph. 5.30 Iohn 15.1 Ez. 11.19 Acts 16 , 14 Iohn 1 , 12 2 Pet. 1.5 to Faith and repentance ; And that they shall testifie the same , by sorrow vnfained for their sinnes past , & an endeuor carefully to lead a new life euer after : and in a readines to do Iesus Christ , faithfull seruice in his Church , according to his wil reuealed in his word . Mat. 29 , 34 Reuel. 22 1 , 2 , 3 2 Tim. 4 , 8 And whether wee beleeue , that after this life , all such shall raigne with Christ Iesus , in all blisse and glory in heauen , for euer and euer .

12 Whether we beleeue , that all such as do beleeue , and vnfainedly repent them of their sins , and haue a constant purpose to lead a new life , according to the will & word of God , Iohn 3.36 1 Ioh. 5 , 10 are in the number of them that shal bee saued euerlastingly . And whether wee iudge and beleeue , that it is a sin , for any such person , Iohn 3 , 18 36 to despaire of the mercy of God , & not to repose trust and confidence therein .

13 Whether we beleeue , that all those persons , are most vile and miserable , that are not called to Faith and Repentance ; and that they ( most of all other ) are most vile and wicked persons , that contemne , & dispise , Mat. 11.21 25 Heb. 2.3 or care not to vse those meanes , that God hath ordained , to bring them thereunto .

14 Whether we beleeue , that we are bound to vse all the meanes we can , Mat. 7.7 , 8 & 21 , 22 Mar. 11.24 2 Tim. 4 , 7 8 Luk. 2 , 29 Iob 19 , 25 for attaining Faith and Repentance ; And whether we beleeue , that in vsing the meanes , wee shall attaine them . And lastly , Mar. 9 , 24 Luke 17 , 5 Mat. 5 , 6 Reu. 21 , 6 whether when we feele that wee haue in some measure obtained these graces ; we doe beleeue , that our selues in particular , are of that number that shall bee saued . Or whether we doe vse all indeuour ( at the least ) and vnfainedly desire to beleeue the same .

In these seueral points consists the substance & matter of the true Christian Faith , euery one of which , are euidently reuealed in the word of God . So that those who are conuersant in the same , ( if they doe not wilfully shut their eyes against the light , ) cannot but see them plainely set downe therein : and vpon these grounds and principles , doe all other Truths in the word of God ( in some sort ) depend , tending either to the confirmation , or illustration of them . So that , if in the triall of our selues , we can find assuredly , that we beleeue all , & euery of these points , & doe our vttermost indeuour to beleeue them more and more : then verily our Faith is sound , in regard of the maine matter and substance therof ; though in diuers other particulars , ( through our ignorance and corruption ) it may be weake and vnsound .

CHAP. V. Of the triall of our repentance .

THE second maine grace , that is in all those that are in grace & fauour with God , is Repentance ; the trial wherof , is also a triall of our faith . That person , whose heart is destitute hereof , is as yet odious in Gods sight ; & therefore a most vnworthy partaker of this Sacrament .

Repentance , is an vnfained hatred of all sin , arising especially from faith .

As they that want faith , want a mouth to eat the Body and bloud of Christ ; So they which want repentance , want an appetite and a stomacke thereunto . For how can they hunger & thirst , after the Lambe of God , which taketh away the sinnes of the world , who haue not this grace to repent them of their sins ? And how can they thankfully and worthily eat the body , and drinke the bloud of that Lambe , which was sacrificed for their sinne , that haue no desire nor appetite thereunto ?

The meanes then to try , whether this Repentance be in vs or no , is ; To make inquisition after the speciall signes & effects thereof : As ,

Psa. 51 , 3 , 4 Dan. 9.7 8 1 Cor. 11 31 Mat. 11.38 1 Whether wee doe feele and perceiue , that we are grieuous sinners , and accuse & condemne our selues from our harts for our sins , and acknowledge the iust merit and desert of our sinne ?

Ro. 3.20 & 4 , 15 & 7 , 7 Ps. 119 , 18 143 , 176 2 Whether wee did come to the sense and feeling of our sin by the Law of God ; and whether wee loue the same Law the more , by how much the more it discouereth our sinnes . And whether also wee loue those meanes best , that are most powerfull and effectuall , to bring vs vn-the knowledge , sense , & feeling of our sinnes .

3 Whether the more that we heare , Gal. 5.24 1 Iohn 3 , 9 Rom. 6.2 3 , 4 , 5 & beleeue the Gospell , and in it , the loue and mercy of Iesus Christ towards sinners , the more wee hate and forsake our sinne .

4. Whether wee hate a sinne , as much , or more in our selues , then in another , and whether wee loue another , because of conscience he forbeareth to sinne .

5 Whether wee hate & striue against that sin , that our nature is most disposed vnto , & which loueth and haunteth vs most .

6 Whether the more , that wee haue formerly sinned against God , Luk. 7 , 47 and by our sins dishonoured God , the more now wee desire and indeuour to please God .

7 Whether wee doe striue against , not onely great sinnes , Gal. 5.9 1 The. 5.22 such as are punished at Assises and Sessions : but also small sinnes , such as are not punished , nor neuer called in question , in the Courts and Consistories of men .

8 Whether we hate and abhor in our selues , not onely those sins , that are hatefull and detestable in the eyes of men : but euen those also , Gen. 36.9 which men will account a grace and honour vnto vs to commit : And for which they will recompence and reward vs ; when it shall be reuealed to vs , out of Gods word , that they are sinnes .

9 Whether wee hate sin principally , because God hates it , and forbids it ; And not onely , and especially , in respect of the curse & punishment , or of the lawes of men .

10 Whether we doe not repent , that wee did no sooner repent : And whether wee would , for any worldly good be in that estate , Phil. 3.7 , 8 that we were in before our Repentance .

11 Whether we can instance , in any speciall or particular sins , which formerly wee loued and delighted in , which now we hate & striue against .

12 Whether wee doe so much the more study and imbrace the contrary vertues vnto such sins , as we now repent of , by how much the more we haue beene formerly giuen vnto them .

13 Whether we are not afraide , that something that wee loue and affect , should ( by the word of God ) be discouered to be a sinne ; And whether we doe not desire and pray , that God wold discouer vnto vs , al our sins , to the end that wee may striue against them , and forsake them .

14 Whether we doe reioyce and vnfainedly thanke God , when any thing ( that we take pleasure and delight in ) is discouered to be a sinne .

15 Whether wee esteeme it , a singular blessing of God , that wee haue beene , and are crossed of God in those sins , which our nature thirsteth after ; And that we haue not had that opportunity & meanes of committing them , which our corruption hath desired .

16 Whether wee doe not hate , but rather loue him , that dutifully louingly , and brotherly doth admonish vs of a manifest sin , especially if it be a Minister of God .

CHAP. VI. Of new Obedience , and the triall thereof .

ONe maine and special effect , and fruit of true Repentance , and consequently of Faith , ( without which our persons cannot be acceptable vnto God ) is new Obedience .

1 Pet. 4 , 2 & 1.21 Rom. 6 , 15 Acts 13 , 1 Dan. 3.18 New obedience , is a constant purpose to forsake all sin , and an endeauour to obey God in all things for Christs sake .

Euery Article of our Faith , is an vnresistable argument , to proue that wee owe this duty vnto God : And if we beleeue them truely , they will moue vs , yea force vs vnto the same in some measure or other .

The means to try whether this grace bee in vs , or no , is to examine our consciences in these points following :

1 Whether we desire and indeuour , 1 The. 5.21 Act. 17.11 Ps. 119.15 to know the will , pleasure , and commandement of God , that wee might thereby frame our selues to please God : and whether wee doe ( to this end ) vse the most likely & approued meanes , to come to the knowledge thereof : and whether wee reioyce in the knowledge thereof , after we haue attained vnto it .

2 Whether wee are content , Gal. 5 , 24 1 Cor. 1 , 18 19 , 20 Mat 26 , 39 Num. 22 , 19 to subiect our owne wills , reason and affections vnto Gods reuealed will : and doe not exalt our owne wisdome and will aboue his .

1 Pet. 4 , 12 16 Matth. 19 28 , 29 1 Pet. 4 , 17 18 , 19 Phil. 1 , 29 Ps. 119.71 1 Cor. 1 , 4 Rom. 5 , 3 1 Pet. 4 , 13 3 Whether we labour to perswade our selues , that wee shall lose nothing , by yeelding obedience to Gods wil : and that it shall be worse for vs , for crossing his will in any thing whatsoeuer ; yea , that the more wee lose , by our obedience to God , the more we shal be sure to gaine thereby .

Ro. 17 , 24 2 Cor. 12 , 8 Pr. 30 , 8 , 9 4 Whether wee are not grieued , when wee meet with any lets and hinderances : by meanes whereof , we cannot doe his will , as we ought and would doe it : and whether wee are vnfainedly sorry , that wee want strength and ability to doe it , as wee would and should .

5 Whether we count it a grace , honour , Mat. 16 , 24 and fauour vnto vs , that God would vouchsafe to command vs any seruice : and whether wee thinke nothing too base for vs to doe , that he requireth at our hands .

6 Whether it bee grieuous vnto vs , Ps. 119 , 136 that others do not obey God : and whether it bee hatefull vnto vs , that another man should displease God , to pleasure vs .

7 Whether we thinke all the seruice and duties , that God requireth of vs , to bee performed either to himself , Rom. 9.3 . Ge. 22.1.2 or to our neighbour , to be lesse by many degrees , then hee hath deserued at our hands : and whether , if he shold desire greater matters at our hand , wee thinke our selues bound to yeeld obedience vnto them .

8 Whether wee account meanly and basely of our obedience , Lu. 18.13 Psal. 51 , 17 Esa. 66.2 . and of the best seruice wee can performe , or at any time haue performed to God , as that which is of no value , to merit the least grace and fauour of him .

9 Whether it bee a tediousnesse and vexation vnto our soules , to liue in those places , Psa. 120.5 Psa. 84.1 , 2 3 , 4 & 27.4 where wee cannat haue opportunitie to serue & please God , as wee would , and ought to doe : and whether we loue those places most , where wee haue most meanes and opportunitie to serue and honour God .

10 Whether we loue those persons most , 1 The. 5 , 12 from whence wee haue most helpes and encouragements to serue and please God : and whethere of all other persons , we mislike them most , that crosse & hinder our obedience vnto God , & will not suffer vs to performe those duties vnto him , which we are able to doe , and willingly would doe ; and which lay snares and stumbling blocks in our wayes , that we may not freely serue him as wee would .

11 Whether we desire to liue no longer , Phil. 1 , 9 10 , 11 then that we may bee able to do God some honour & seruice ; and whether , euery day , more then other , the longer wee liue , wee thinke our selues bound , and indeuour to do better and better seruice vnto God , and to make him amends for our negligence past , all the daies of our life before .

CHAP. VII . Of the Persons that are to make this triall .

HItherto of the triall it selfe .

The Persons that are to make this triall , are our selues , vpon our selues : Let a man therefore ( saith the Apostle ) examine himselfe . The reason whereof is euident : for it is not possible , that another man should by triall finde out , what is in our hearts and consciences . For though another should vse neuer so many experiments , and trie neuer so many conclusions vpon vs ; yet may we through our hypocrisie , & cunning dissimulation cousen and delude him , thogh he were the wisest man , and seuerest inquisitor in the world ; Yea , our owne hearts are so full of fraud and guile , that if in this triall & examination of our selues , we doe not proceed by a sound & sincere rule , our selues shall exceedingly cousen our selues ; & we shall conceit , that that grace is in our hearts , which was neuer in them indeed and truth .

Doth not experience teach vs , That some persons haue made great shewes of pietie , and more then an ordinary profession thereof , insomuch that they haue seemed , not only to others , ( but out of doubt , euen to themselues ) to burne in zeale , to some speciall Truths , and causes of Christ , who yet afterwards haue prooued detestable Apostates , and bloudy & desperate persecutors of that in others , which themselues haue professed ?

The Lord seldom leaues his Church without some notorious example or other of this kinde ; that wee might the more narrowly try & examine the sinceritie of our hearts , and take heed we be not deceiued with shewes & semblances of grace , in stead of substances .

This trial of our selues , doth not exclude the triall which others ( as farre as they are able ) are to make of vs , especially our Gouernours , Teachers , and Instructors , such as haue the Cure & charge of our soules : but it rather strengthneth & confirmeth the same . For they who in singlenesse of heart shall once set themselues to this work , shall finde it of that difficultie , that they will be glad of any furtherance and direction that they can get . For those Trials and Examinations , that others vse to make of vs , are but helpes and directions , how wee may ( in the best maner ) try & examine our selues . Those therefore , who are so ready to conclude from hence , that others haue nothing to doe to examine them , because they are here required to examine themselues : might as well conclude , that no body else is to care for , or doe good to them ; because they are to care for , prouide for , and do good for themselues .

But the truth is , such persons as are not willing that others should examine them , do neuer purpose to examine themselues ; but are guiltie to themselues of Ignorance and Gracelesnesse , and affect the same : And therefore had rather liue and rot therein , then discouer it to others , thogh they might haue helpe thereby . Indeed , if this were the end of such trialls , to finde out the defects , wants and infirmities of our brethren , to the end that they may be drawne forth to punishment , or that wee might haue matter of contempt or dirision against them , it were somewhat to except against it . But seeing the vse and intent thereof , is to finde out what spirituall grace the Examinant wanteth , to the end that the best meanes might be vsed to supply the same : Is it not strange , that any should bee found vnwilling to submit vnto the same ? much more to iudge it an iniury and wrong ? If a rich man should come to a poore man , and in loue and pitty examine him of his estate , desiring to make knowne vnto him what hee wants : whether money , corne , or other prouision for himselfe , his wife and children , promising to supply the same : Were he not a strange man , if being in extreame want , himselfe , wife and children ready to starue with hunger , he should murmure and grudge at this rich man , and aske what he had to do to examine him ? Verily , thus it is with many poore ignorant soules amongst vs : the more they stand in neede of spirituall reliefe , the lesse they can indure to bee examined of their pouertie and nakednes , by those who are desirous , to helpe & relieue them the best they can .

But wee may note hence .

1 That this is not sufficient to make a worthy Receiuer , That vpon triall & examination made by others , hee bee found worthy . A man by wise and politicke carriage , may so demeane himself that ( euen the best ) and holiest , and learnedst after that they haue sifted him to the vttermost , shall finde no iust matter of exception against him . And many beare this minde , that if they can so behaue themselues , as no man else can accuse them , though they bee guilty to their own conscience of neuer so many corruptions ; that then they are worthy enough of Christ , and this Sacrament , and all other prerogatiues of Christians . But the Apostle teacheth vs heere , neuer to iudge our selues tried enough , but when wee are approued to our owne soules and consciences . For the strictest Inquisitors , may free and acquit vs , when our owne consciences haue a thousand capitall crimes to arraigne , conuict , & condemne vs of . Let vs not therefore , in the matter of our owne worthinesse , so much rely vpon the iudgement of others , though it were of the best in the world , as of our owne consciences , which are better able to iudge of our owne inward estate , then all the world besides . But most iudge themselues christians worthy enough , if no man else bee able to lay any speciall vnworthinesse to their charge . But then the Apostle would haue sent vs to others , ( and not to our selues ) to bee tried and examined .

2 This dutie of trying and examining a mans selfe , is of vse to the best of Christians : for many times none feele in themselues more want of graces then they doe , none are more deiected with the sense and feeling of their defects , then they are : And many times they thinke they want those graces most , with which their soules are most richly adorned .

And thus much of the first dutie , which the Apostle propounds as a speciall meanes , to preuent the profaning of this Sacrament .

CHAP. VIII . Of the continuance in triall , till we finde that we seeke for .

THe other duty propounded by the Apostle ( but implicitly ) is ; That wee giue not ouer trying and searching of our selues , vntill we find these graces in vs . For the Apostles requires of him that examineth himselfe , That he eat of this bread , and drinke of this cup.

What ? Is hee to doe this , whether in this search and triall he shall finde any grace in himselfe or no ? To what end then should a man make any such triall ? This case is cleare , that a man is not to receiue this Sacrament , except after triall he finde himselfe to be in the state of grace . But why doth not the Apostle , put in this caution and exception : First , Because hee would thereby teach all Christians , so long to continue the triall and examination of themselues , vntill they haue found in themselues ( in some degree ) the graces aboue specified : Secondly , To shew that a man hath not tried and examined himself , in that manner which the holy Ghost meaneth , vntill he hath found in himselfe the graces aforesaid .

Thirdly , To teach , that hee that hath this grace , but to search seriously within himselfe , shall in good time find these graces in himselfe .

It is the precise promise of our Sauiour , Seek and you shall finde , Luke 11.5 , 9.

What an incouragement then ought this to be vnto euery one of vs , to rifle and ransacke our owne soules , searching euery corner of them , as one would search for a Mine of gold , seeing we are sure before hand to finde the graces wee seek for , and in and with them ( which will bee of more worth to vs then a thousand worlds ) a sealed pardon of the forgiuenesse of our sinnes ; Yea , sure euidences and Indentures of a firme title to the kingdome of heauen . If a condemned man should be certified , that if he did make diligent search he shold with out faile finde the Kings pardon ; or if a needy begger were informed , that if hee would seeke and search narrowly in such a place , he should be sure to finde such treasures of gold and siluer , as would make him a rich man as long as he liued ; would any man pitty either the pouerty of the one , or the death of the other , if they should refuse in those cases to take paines to search ? Much lesse are such to bee pittied , that may find sauing grace , if they wil seeke for it . Can there bee a greater signe of a man that despiseth the grace of God , then in such a case as this is , not to seek after it ; when a man may bee sure to haue it for the seeking after ?

Here wee may note by the way , that the Apostle doth not onely tie , the duty of Examination to the receiuing of this Sacrament ; but also the receiuing of this Sacrament , to the dutie of Examination : Not that we should neuer examine our selues , but before the receiuing of this Sacrament , or vpon this occasion onely ; but that doing it vpon this occasion , wee should then after the doing of it receiue , & not forsake the Table of the Lord . So that these points following , are plainely taught vnto vs by the Apostle .

1 That the danger of receiuing vnwoorthily , must not withhold vs from receiuing this Sacrament ; but must make vs so much the more studious , to vse the meanes of worthy receiuing the same . For the Apostle doth not say ; Let a man therefore forbeare to receiue ; but , Let a man therefore try and examine himselfe , and so let him eat , &c. So that the more dangerous it is to receiue vnworthily , the more must wee indeauour to bee worthy Receiuers . And hence the Apostle inferres this duty , from the danger aforesaid , as if hee should say ; Euery Christians stands bound to receiue this Sacrament ; yet seeing the danger of vnworthy receiuing is so great ; our duty is the more carefully to study how we may be worthy Receiuers .

2 That all Christians which are bound to receiue , are bound to make this triall before they receiue .

3 That after wee haue made this triall , it is a sin not to receiue this Sacrament .

CHAP. IX . Of the curse that followes , the neglect of the triall aforesaid .

THus much of the duties , necessary to the worthy receiuing of this Sacrament .

The Apostle furthermore vrgeth , & presseth the Church of Corinth ( and vs in them ) to this duty .

And this 1 In generall , by shewing the curse that they incur , which without this Triall do eat vnworthily . 2 In speciall , by shewing what signes and tokens of that curse , was amongst the Corinthians themselues .

The curse he first propounds : and secondly affixeth the special ground and reason thereof .

The curse propunded is this ; That a man , not trying and examining himselfe , eateth and drinketh vnworthily , and therein and thereby , eateth and drinketh his owne damnation : That is , in stead of receiuing any spirituall food , they receiue thereby ( except the speciall mercy of God preuent it ) that which will be a bane & poyson to their soules . The bread and wine receiued , shall be so farre from being to them the body & bloud of Christ , that it shall be vnto them ( as the sop was to Iudas ) a meanes , in and by which Sathan shall enter into them . They shall be so far from furthering their saluation thereby , that if they had no other sinne , that should be sinne enough , to pull vpon their heads eternall condemnation .

If God should turne these Elements of bread and wine ( being vnworworthily receiued ) vnto a bodily bane & poyson vnto vs , would it not make vs feare & tremble how we receiued them , and to try and examine our selues thorowly , before wee presumed to receiue the same ?

Surely , if vpon our vnworthy receiuing , our bowels and entrailes should bee in danger to rot within vs ; yet , if no more euil then that shold follow , it were nothing so fearefull a matter as this is , to eat and drinke our owne damnation . As therfore we hate and abhorre the damnation of our soules , wee should hate and abhorre the vnworthy receiuing of this Sacrament , and loue & imbrace those means , by which wee may become worthy receiuers thereof .

The ground of the curse , is , because such doe not discerne the Body of Christ , that is , make no difference betweene that food , and those dainties which God prepareth & offereth in this Sacrament , euen the precious Body and bloud of our Sauiour Christ , and other ordinary meats and drinkes , eating and deuouring the bread and wine , neuer looking after , nor regarding to eat and drinke the body and bloud of Christ exhibited thereby . What is this but to contemne Christ and his merits , and to offer a foule indignitie to God , that prepares this feast ? And how can they but indanger themselues to perish eternally , that discerne not , nor looke not after that food , by which they should liue eternally .

CHAP. X. Of the speciall signes and tokens , of the aforesaid curse in the Church of Corinth .

THe Apostle more specially shewes , the curse aforesaid , by certaine speciall signes and tokens thereof in the Church of Corinth , viz. Certaine speciall iudgements of God , that at that time were inflicted vpon diuers persons , in and of that Church .

These iudgements were bodily afflictions , of diuers sorts and degrees . Some were smitten with one kinde of infirmitie , and some with another , and some with death it selfe . For this cause ( saith the Apostle ) many of you are weake , & sicke , and many sleepe : verse 30.

Hence we learne ,

1 That we ought in a speciall manner , to reuerence and religiously vse those ordinances of God , the profanation wherof , hee markes and brands with particular visible iudgements . Gods meere threatnings of death after this life , should bee enough to terrifie Christians , from the abuse of any of his ordinances : Much more then should they moue vs , when ( as so many seales & Sacraments thereof ) hee shall annex thereunto sensible plagues & punishments in this life . We cannot but see , that many plagues & iudgements are gone forth , from the Throne of God into the world ; yea ; into the Church ; yea , into many of our houses , and vpon our owne persons : Neither doe we see the iudgements only , but we might see also ( if wee did not wilfully shut our eyes ) for what particular sins GOD infflicteth many of them . Who is it that cannot see , that so many & so many plagues and vengeances haue fallen , and doe yet lie vpon such and such men , for their murthers , thefts , adulteries , treasons , periuries , drunkennesse , &c. And yet neither the sight of these iudgements , no nor the sense and feeling of some of them in our owne persons , will serue to restrain vs from those sinnes ; But in the midst of so many iudgements these sinnes abound , and as it were triumph ouer them .

2 We may learne , that the vnworthy & profane receiuers of this Sacrament , doe not onely eat and drinke therein a spiritual iudgement ( which hypocrites and carnall men do not so much care for ; ) but euen bodily iudgements also , so that it may proue in the end & effect no bette , rthen a very bane & poyson vnto our bodies , & a means of many grieuousiseases , yea and of vntimely death . For so it proued ( we see ) to some of these Corinthians ; and we can pleade no speciall priuiledge . The more therefore that wee may loue our bodily liues & health the more ; let vs make conscience of the former duties . These kind of iudgements here mentioned , are no strangers amongst vs ; yea the hand of God in this kind hath lien a long time heauy vpon vs ; and though we cannot precisely say ( as the Apostle heere doth , ) That for this very cause , some of vs are afflicted , with this disease & some with that , and so many with the pestilence , &c. yet hauing such a president set before vs , in the Word of God , of such a sin , punished with such iudgements , it being too apparant , that not onely the same sin doth raigne amongst vs , but that also the same iudgements lie in great weight and measure vpon vs ; wee haue iust cause to feare , that amongst others , this very sinne is one cause thereof . And therefore , in seeking to remoue these iudgements , let vs haue a speciall care amongst other sinnes to reforme this .

3 So oft as any of vs are guiltie vnto our selues , of vnreuerent and vnworthy receiuing of this Sacrament , and the more free we haue been withall , from any of these iudgements , in the greater danger we shold feare our selues to bee . For wee are indebted , so many deaths and sicknesses to the Lord , which ( except wee preuent betimes with true Repentance ) we shall be sure to pay , with the interest , either in this life , or in another . For the Lord as much hates this sinne in vs , as in the Corinthians , and will be sure at some time or other , by one meanes or other , to punish it seuerely ; And the more hee deferres to punish it , the more seuerely he will doe it , when hee takes the rod once into his hands . Let vs then in the feare of God take heed , how in this case wee too much abuse the patience and long suffering of God ; patience wounded becomes fury .

For the further inforcing of this , the Apostle shewes ,

First , the Iustice of God in this curse of his : Secondly , his Mercy .

His Iustice , in that he had not thus sharpely iudged them , if they had iudged themselues . For ( saith hee ) if wee would iudge our selues , we should not be iudged , v. 31. As though hee should say : Wee may thanke our selues for these and such like iudgements that lie vpon vs , and can no way blame God for them . For it is iust with him , the best of vs being so sinfull as we are , that when wee will not iudge and condemne our selues , we should be in such a manner iudged and condemned by him .

Hence we may learne ,

1 That the best means to preuent any iudgement of God , whether temporall or eternall , is , to accuse , arraigne , iudge & condemne our selues : and contrarily , the surest way to pull downe all sorts of iudgements vpon our selues , is to iustifie our selues , and to glory in the merits of our owne righteousnesse .

Would wee then in most effectuall manner , preuent sicknesse , shame , death ? Let vs examine our selues , and search what sinnes are in vs , and passe the seuerest sentence of condemnation against our selues that may be . The more ( if it be done vnfainedly ) wee shal condemn our selues , the more the Lord will iustifie vs .

2 The due triall and examination of a mans selfe , and the iudging & condemning of a mans selfe , doe one necessarily follow vpon another . Otherwise there is no good coherence of these words with the former .

He then , that shal carefully & conscionably examine himselfe , shall be sure to finde matter enough in himselfe , to iudge and condemne himselfe for . So that hee doth most worthily eat and drinke this Sacrament , that shall discerne in himselfe most matter of iudgement & condemnation : and none more vnworthy receiuers thereof , then those which can finde nothing in themselues to iudge & condemne themselues for .

Hee shewes secondly , the Mercy of God towards them herein . That these iudgements ( vnto them that can make right vse of them ) are but fatherly and louing chastisements and instructions , to keepe them from the common condemnation of the world . But ( saith he ) whilst wee are iudged , wee are chastened ( or nurtured and instructed ) of the Lord , because wee should not be condemned with the world .

As if hee should haue said : You are notwithstanding to behold Gods mercie towards you , shining in this Iustice of his . For he doth not this out of any hatred hee beares to any of you , that are humbled vnder this hand of his , & can make a good vse thereof . But as a louing and deare father chasteneth and correcteth his childe , when he sees him in any fault , not that hee might bee auenged of him , but only thereby to terrifie him and keepe him from such courses , as might bring him to the gibbet , or gallowes , or any other such shamefull end : So God exerciseth you with these temporall chastisements , that thereby hee might keep , and restrain you from following such courses , as might bring you ( with the rest of the wicked world ) to eternall damnation .

The consideration hereof , should not embolden vs to be the lesse carefull of the former duties , but rather to make more conscience of them . For howsoeuer those who receiue this Sacrament vnworthily , doe not so eat and drinke their own damnation , that there is no meanes or hope of mercy left vnto them being fallen into this sinne , and though these temporall iudgements , which God inflicts as signes and tokens , that therein they eat and drinke their own damnation , are to some persons the effects of Gods loue , & the meanes to saue them from that damnation : Yet cursed and desperate must their state needs be , that shall in such a manner abuse , so great a mercy & loue of God ; yea , these temporary iudgements , doe so farre forth onely proceed from his loue , as they are sanctified vnto vs , and made holy instruments , in and thorow them , to see and behold what an odious and damnable sin it is to receiue vnworthily ; and so they become a good meanes , to make vs repent of it , and forsake that sinne . In others they are but the forerunners of eternall punishment .

Thus much for our helpe and direction , that we may bee worthy and fruitfull receiuers of this Sacrament .

The Lord for his mercy sake pardon our former wants herein ; and moue our hearts to the carefull performance of all these duties ; that so we may not onely auoid the iudgements , which vnworthy receiuers are in danger to fall into ; but that wee receiuing these Mysteries worthily , may in and by them , receiue the assurance of that grace and mercy , which is shadowed and represented by them , euen the full and perfect Redemption of our bodies and soules , through the sacrifice of Christs body , and his most precious bloud shed vpon the Crosse , Amen .

FINIS .
A Briefe forme of Examination . Containing occasionally the maine Principles of Religion .
I.

Question .

WHat is a Sacrament ?

A. A mysticall signe ordained of God , to represent and seale to the worthy receiuer , saluation by Christ Iesus , Mat. 28.19 , 1 Cor. 11 , 23. Gen. 17 , 7. Ro. 4 , 11.

Q. Who is Christ Iesus ?

A. The eternall and onely begotten Sonne of God ; & our only Sauior , Matt. 3 , 17. Rom. 1 , 3. Iohn 1 , 14. 1 Tim. 2.5 . Heb. 2 , 17.

The Questions thus marked with a star , may in thy Examination bee vsed or omitted , as time or ability of the Person requireth . * Q. What is God ?

A. An infinite and eternall Maiesty ; the Creator and Gouernor of the world , Psa. 139 , 7 1 Kings 8 , 27. Esa. 44 , 6 Psal. 90.2 . Gen. 1.1 . Psalm. 19. Zach. 9 , 10. Prou. 15.3 .

* Q. How many Gods are there ?

A. Onely one in three Persons , Ioh. 17 3. Ex. 20 , 2. 1 Cor. 8 , 32. 1 Iohn 5.7 .

* Q. Which bee those three Persons ?

A. God the Father , God the Sonne , & God the holy Ghost , Matth. 28 , 19.

II.

Q. How is Christ our Sauiour ?

A. By redeeming vs from hell , & purchasing heauen for vs , Mat. 20.28 . Iohn 3 , 14 , 15.

Q. What is heauen ?

A. A place of euerlasting ioy & glory , Mat. 25 , 34. Luk. 16 , 22. 1 Cor. 2 , 9. Reu. 21 , 23 & 22.1.2 .

Q. What is hell ?

A. A place of euerlasting torment , Luk. 16 23. Reu. 20.10 . Matth. 25.46 . Esa. 30 , 33.

III.

Q. How came wee in danger of hell ?

A. By sinne , Rom. 5.10 . Gen. 2 , 17. Ro. 5 , 12.

Q. What is sinne ?

A. A breach of Gods Commandements , 1 Ioh. 3 , 4. Rom. 7 , 7. Gal. 3 , 10.

Q. What are those Commandements ?

A. God spake , &c.

Q. Haue all men broken these Commandements ?

A. Yea all without exception , Rom. 3 , 9 , 10. Rom. 3.23 . Gal. 3.22 .

Q. Doth euery breach of these Commandements deserue euerlasting torment in hell ?

A. Yea verily , Rom. 6.23 . Gal. 3 , 10. Deut. 27 , 26.

IIII.

* Q. How many sorts of sinne are there ?

A. Two : Originall and Actuall .

* Q. What is Originall sinne ?

A. A corruption of nature , whereby we are inclined to the breach of all GODs Commandements , Psal. 51.5 . Rom. 7 , 18. & 8 , 7. & 7 , 14.

* Q. Is this corruption in all ?

A. Yea : Gen. 8 , 21. Rom. 5 , 12.

* Q. How came we to the same ?

A. By the fall of Adam , our first father . Rom. 5 , 12. 1 Cor. 15 , 22.

* Q. How did he fall ?

A. By eating of the fruit of a tree , that God had forbidden vpon pain of death , Gen. 3 , 6.

* Q. What is Actuall sinne ?

A. A particular breach of Gods Commaundements , in thought , word , and deed , arising from Original corruption , Ge. 6 , 5. Gal. 5 , 19. Eph. 2 , 3. Rom. 3 , 13.

V

Q. By what meanes hath Christ redeemed vs from hell , and purchased heauen for vs ?

A. By fulfilling the Law , and dying for vs , Phil. 2 , 8. Mat. 5 , 17. v. 3.15 . Reuel. 5 , 9 , 1. Heb , 9 , 15.

* Q. How could the Sonne of God , being God , performe this ?

A. Hee tooke vpon him our nature , & so became God and man in one Person . Ioh. 1 , 14. Rom. 9 , 5.

* Q. How did hee take our nature vpon him ?

A. Hee was miraculously conceiued by the holy Ghost in the wombe of a Virgin . Esa. 7 , 14. Matt. 1 , 20. Luk. 1 , 35. Iohn 1.14 .

Q. What death did hee die for vs ?

A. An accursed death vpon the Crosse , Matt. 27 , 35. Gal. 3 , 13.

Q. Was there no other meanes to saue vs ?

A. No verily , Acts 4.12 . Rom. 7.23 , 24.

* Q. Doth our Sauiour Christ then continue still vnder death ?

A. No : but hee rose againe the third day , and ascended into heauen , & there sitteth in all glory , at the right hand of his Father , making intercession for vs , Ioh. 20 Mat. 28. Acts 1. Acts 2 , 31. 1 Cor. 15. Mark . 16.19 .

VI.

Q. Shall all men bee saued by Christ ?

A. No : but such only ( if they be of yeeres ) as by Faith and Repentance become new men . Eph. 3 , 17. Col. 2 , 12. Ioh. 3 , 16. & 1 , 12. Act. 13 , 39. Mar. 1 , 4 , 15. Acts 20.21 . Ioh. 6 , 35.

Q. What is Faith ?

A. A confidence in the merits of Christ onely for saluation , Act. 16 , 31. Iohn 1 , 12.

Q. What is Repentance ?

A. An vnfained hatred of all sin for Christs sake , Acts 3 , 19. 2 Cor. 7 , 10 , 11. Mat. 3 , 7 , 8 , 10.

VII .

Q. By what meanes do we attaine vnto Faith and Repentance ordinarily ?

A. By the preaching of Gods Word , Ephes. 1.31 . Rom. 10.17 .

Q. What is Gods Word ?

Answ. His reuealed will contained in the writings of the Prophets and Apostles , 2 Tim. 3.15 , 16. 2 Pet. 1.20 . Luk. 24.27 . 2 Pet. 3.2 .

Q. What were those Prophets and Apostles ?

A. Men that writ by diuine inspiration , 2 Ti. 3.16 . 2 Pet. 1.21 .

* Q. What be the parts of Gods Word ?

A. The Law and the Gospell .

* Q. What is the Law ?

A. That part of Gods word , which sheweth the cursed estate that all men are in by reason of sinne , Galath. 3.19 . Rom. 3.20 .

* Q. What is the Gospell ?

A. That part of Gods word which sheweth , how wee are freed from that curse by Iesus Christ Act. 16.30 . Iohn 3.16 . Mar. 1.1 .

VIII .

* Q. Where is Gods Word ordinarily preached ?

A. In the Churches of Christ .

* Q. What are the Churches of Christ ?

A. Holy Assemblies , ioining , ordinarily , and orderly together in the worship of God , 1. Cor. 1.2 , and 2. 2 Cor. 1.1 . Tit. 1.5 .

* Q. Wherein consists the worship of God ?

A. In hearing the Word , receiuing the Sacraments , and Prayer , Mat. 28.18 . 9. Act. 15.21 . 1 Tim. 2.1 . 1 Corin. 11.23 .

IX .

* Q. By whom is the Word of God preached ?

A. By the Ministers of Christ . Eph. 4.11 , 12.

* Q. Who are the Ministers of Christ ?

A. Such as hauing gifts giuen them of God , are set a part by the Church , to preach the Word , admininister the Sacraments , and to bee the mouth of the people vnto God in prayer : Heb. 5.4 . Rom. 10.15 . Rom. 1.20 .

X

* Q. Doe all attaine vnto Faith & Repentance vnto whom the Word is preached ?

A. No : but those onely in whom God of his speciall grace , works the same by his owne Spirit , Act. 16 , 14. Eph. 2.8 . Rom. 10.17 .

* Q. Who are those ?

A. His Elect. Acts , 13 , 48.

* Q. What are they ?

A. Such as from all eternitie he hath purposed to saue by Iesus Christ . Rom. 9 , 22.23 . 1 Thes. 5 , 9.

* Q. Is there any thing in them aboue others that moueth God hereunto ?

A. Nothing in the world , but his owne meere good will & pleasure , Eph. 1.4 , 5 , 11. Rom. 9 . 18-22 .

* Q. Why doth hee vouchsafe this grace to some ?

A. For the praise of his glorious Mercy , Ro. 9 , 23.

* Q. Why doth he deny this grace to other some ?

A. For the praise of his glorious Iustice , Rom. 9.22 .

XI .

* Q. What shall be the estate of those , that attaine vnto Faith & Repentance ?

A. They shall in this life daily grow and increase therein . Psa. 1 , 3.

* Q. by what speciall means shall they grow and increase therein ?

A. By the due vse of the Word , Sacraments , and Prayer .

* Q. But what shall their estate bee after this life ?

A. There sonles shall goe to heauen , and there remaine till the last day , and then both body and soule shall bee vnited againe , and both shal continue with Christ in all glory in heauen for euer and euer .

* Q. What is the last day ?

A. A day of generall Iudgement , wherein all flesh shall be raised from death , and receiue finall sentence from God , for that which they haue done in this life , Matth. 25 , 31 , &c.

* Q. What sentence shall passe vpon those that repent and beleeue in Christ ?

A. They shall bee acquit from all their sins , and receiued into euerlasting glory , Mat. 25 , 24.

* Q. What sentence shall passe vpon the rest ?

A. All their sinnes shall bee discouered and laid to their charges , and they shall bee cast body and soule into hell fire , Mat. 25.41 , &c.

XII .

Q. How many Sacraments are there ?

A. Two : Baptisme , and the Lords Supper , Mat. 28 , 19. 1 Cor. 11 , 23 , &c.

* Q. What is Baptisme ?

A. A mysticall washing with water , in the name of the Father Sonne , and holy Ghost . Tit. 3 , 5. Mat. 28 , 1● .

* Q. What doth water specially signifie ?

A. The bloud of Christ , Eph. 5.25 .

* Q. What doth the washing signifie ?

A. That we are freed from the guilt of sinne , and sanctified by the merits of Christ ; especially by his death and bloud-shedding , Ephes. 5.26 . Mar. 1.4 . Act. 2.38 . Tit. 3.5 . 1 Cor. 6.11 .

* Q. Who are to be admitted to Baptisme ?

A. All that truely professe Faith and Repentance : and their Infants : Act. 2.38 , 39. Act. 8.37 . Gen. 17.7 . 1. Cor. 7 , 14.

* Q. Who are those ?

A. Such as doe nothing that is manifestly contrary therunto in the knowledge of men , or if they haue done any thing , giue good signes of special repentance for the same .

* Q. How oft are they to be baptised ?

A. Onely once .

* Q. When are they to be Baptised ?

A. Assoon as they can be admitted thereto by the Church where they are called to liue , Act. 2.41 , & . 8 , 36. & . 10.7 .

XIII .

Q. What is the Supper of the Lord ?

A. A mysticall communion in breaking and eating of bread , and drinking of wine in speciall remembrance of Christ , Matth. 26.26 . 1 Cor. 10.16 .

Q. What doth the bread and wine signifie ?

A. The Body & bloud of Christ , 1 Cor. 10.16 .

Q. What doth the breaking of the bread signifie ?

A. Those paines hee indured in soule and body for our saluation , especially vpon the Crosse , 1 Cor. 11 , 24.

Q. What doth the eating of the bread , and drinking of the wine signifie ?

A. That by the vertue of his merits ( especially of his death and bloud-shedding ) applied to vs by Faith , we are not only freed from eternall death in hell , but shall liue with him in heauen for euer and euer .

Q. Who are to bee admitted to the receiuing of this Sacrament ?

A. All , that hauing beene baptised , continue in the true profession of Faith and Repentance , 1 Cor. 11.27 , 28 , 29.

Q. How oft are they to receiue the same ?

A. As oft as it may conueniently bee administred in that Church , in which they haue calling to liue , Act. 2.42 . & 20.7

XIIII .

Q. Who are woorthy Receiuers of this Sacrament ?

A. Such as bring a holy appetite therevnto , Mat. 5.6 .

Q. What is that appetite ?

A. A spiritual hungring and thirsting after Christ Iesus and his merits .

Q. Whence doth this appetite arise ?

A. From a sence of the weakenesse of our Faith & Repentance , and a desire to haue them strengthned , Act. 2 , 37 , &c.

XV.

Q. How may wee come to this true sence ?

A. By preparing our selues before hand therevnto .

Q. How are wee to prepare our selues ?

A. By examining the sincerity of our Faith and Repentance , by the speciall fruites thereof : 1 Cor. 11 , 28.

Q. What are they ?

A. A constant and conscionable care to vse all meanes for the getting and increasing of them , and a resolute purpose & indeuour to obey God in all things for Christs sake .

XVI .

Q. What if we be vnworthy receiuers of this Sacrament ?

A. Wee shall then eat and drinke our owne Iudgement , 1 Corin. 11.27 , 29.

Q. What if wee contemne or neglect to receiue this Sacrament ?

A. We therein declare that wee contemne or neglect that which is signified thereby and offered therein , 1 Corinth. 11.29 .

Q. What if we receiue the same worthily ?

A. Wee shall receiue thereby Christ himselfe , and in him more & more assurance of our saluation , 1 Cor. 10.16 .

Q. What if wee shall bee vniustly put from this Communion ?

A. God in this case will accept our will for the deed .

FINIS .

The Doctrine of Communicating worthily in the Lords SVPPER . Deliuered by way of Question and Answer , for the more familiar instruction of the simple . By A. H. The fifth Edition , reviewed , and corrected by the Author .

LONDON Printed by Iohn Beale for Ioyce Macham Widow . 1617.

To the Reader .

GOod Reader , after I had yeelded to the publishing of mine owne poore meditations vpon 1 Cor. 11.23 . there came to my hands in writing , this ensuing Treatise , written some yeeres since by a godly and faithfull Pastor , for the direction of his owne people , in the worthy receiuing of the Sacrament of the Lords Supper , at what time hee was first called vnto them .

In the perusall whereof , I being in my selfe well perswaded of the fulnesse and perspicuity of that doctrine of preparation , which it propoundeth to intreat of , the orderly method of euery part thereof , the plaine and familiar handling of the matter , & that it did supply many needfull points of instruction that are wanting in mine owne Treatise ; I was earnest with the Author to giue me leaue to publish the same , and to adioyne it as an ornament and helpe vnto mine : which with much impportunitie at length I haue obtained .

For the spirituall good that thou shalt receiue thereby , blesse the Lord ; and pray for the Author , that God would restore him again , to that former libertie in his Church , which heeretofore to the glory of God , and the comfort of many a Christian soule , he hath enioyed .

Thine in the Lord , W. B.
The Summe and Contents of the Doctrine following . NOne can receiue worthily , that prepareth not himselfe carefully . Page 2 Three reasons for the necessity of examination . page 3 The first vse of this doctrine . Page 8 Ministers bound to examine the communicants . Page 9 The people ought willingly to yeeld to be examined , & the reasons why . Page 10 The worthy receiuers , are not depriued of the benefit of the Sacrament , in communicating with them which are vnworthy . Page 12 Yet it maketh to the comfort of the worthy receiuer to communicate with the godly . Page 13 A second vse of the Doctrine , touching the necessity of preparation . Page 14 A sincere desire to the Sacrament , necessary to the worthy receiuing of it . Page 17 This desire must rise from the consideration . Page 18 1. Of the necessity of this Sacrament . Page 19 2. Of the benefits receiued thereby . Page 20 For thereby 1 wee make solemne profession of our faith . Page 20 2. We binde our selues to continue in the faith . Page 21 3 We receiue confirmation and increase of faith . Page 22 For it assureth vs , that through the merits of Christ , we shall perseuere in the state of grace . Page 23 1 By presenting most sensibly and cleerely Christ and his passion , and the benefits receiued thereby . Page 26 For wee haue heere not one element only to represent his body , but another to represent his bloud . Page 28 The bread is broken , and the wine poured out in our sight . Page 30 We haue heere not meat alone , but meat and drinke . Page 32 Yea , the elements we receiue here , are bread and wine . Page 34 Wee eate the bread , and drinke the wine . Page 36 2 By offering vnto vs , and applying Christ and the merit of his passion most particularly . Page 36 3 By exhibiting verily , and giuing Christ vnto vs , and the merit of his passion . Page 37 For Christ is indeede present with this Sacrament , and truely giuen and receiued in it . Page 38 Yet is not Christ corporally present there . Page 39 Though the bread & wine be called the body and bloud of Christ . Page 43 4 By representing and confirming to vs our communion with all the faithfull . Page 44 This Sacrament is to be administred publikely Page 46 Reasons against priuate communions . Page 50 The benefit aforesaid , not to bee receiued by any vse of bread and wine , but only in this Sacrament . Page 53 For only here they are consecrated Page 54 We may receiue the Sacrament from none , but the Minister of the Word . Page 56 How farre forth it is needfull that the Word bee preached at all times , when the Sacrament is to bee administred . Page 62 The elements being consecrated , are not changed in their substance , but in their vse onely . Page 64 The vse of the Doctrine concerning that desire to the Sacrament , which is to be in euery communicant . Page 68 That wee are bound to receiue this Sacrament as oft as it is administred . Page 70 Want of charity , or other worldly distractions , no sufficient excuse for not receiuing . Page 73 The great fault of them which receiue this Sacrament , without any desire or sincere appetite . Page 76 How farre forth Magistrates may command , and compell their subiects to receiue this Sacrament . Page 77 Knowledge is necessary to the worthy receiuing of this Sacrament . Page 79 Reasons of this Doctrine . Page 81 Vse of this Doctrine . Page 83 Faith is necessary to the worthy receiuing of this Sacrament . Page 85 Reasons of this Doctrine . Page 86 What motiues there are in the Word to perswade a man to beleeue . Page 88 Vse of the Doctrine concerning the necessity of faith . Page 90 Repentance is necessary for the worthy receiuing of this Sacrament . Page 93 Reasons of this Doctrine . Page 94 The vse of this Doctrine . Page 95 Newnesse of life necessary to the worthy receiuing of this Sacrament . Page 99 Reasons why it is necessary . Page 99 The vse of the Doctrine . Page 101 Charity necessary to the worthy receiuing of this Sacrament . Page 102 Reasons of the necessity thereof . Page 104 The vse of the Doctrine . Page 106 Motiues to perswade to forgiue wrongs . Page 106 How farre forth a Christian is bound to loue and thinke well of all men . Page 111 How farre forth wee are bound to forgiue iniuries . Page 113 Cautions and rules to bee obserued in going to law . Page 116 How our faith is to bee renewed before we come to the Lords table . Page 120 How repentance is to bee renewed before we come there . Page 121 How our charity is to bee renewed . Page 122 That weake Christians are not to forbeare communicating in the Lords Supper . Page 123 Prayer to be vsed before wee come to the Lords Supper . Page 127 That it is not necessarily required to receiue the Sacrament fasting . Page 128 What outward behauiour & actions are required of vs , during the time of the administration of this Sacrament . Page 129 What inward affection and disposion of heart , is required whilst this holy action is in hand . Page 133 Ioy and cheerfulnesse required in communicating at the Lords Table . Page 139 What things to be performed by vs , after we haue receiued . Page 140 FINIS .
The Doctrine of Communicating worthily in the Lords SVPPER . Deliuered by way of Question and Answere , for the more familiar instruction of the simple .

Question .

HOw many things are required of them , that would receiue the Sacrament of the Lords Supper to their comfort ?

Answ. Three ; First , a diligent and carefull preparation of themselues , before they come to receiue it .

Secondly , a reuerent & attentiue disposition of body and minde in the receiuing of it .

Thirdly , an vnfained indeuour to feele , & find in themselues the fruit of it , after they haue receiued it .

None can receiue worthily , that prepareth not himself carefully . Q. What is that preparation that is required of euery one , that would receiue this Sacrament to his comfort ?

A. Euery one ( euen such as haue made best proceedings in religion ) before he presume to come to the Lords supper , must fequester himself from al other busines , that might any way distract him , & carefully set his whole mind and hart vpon this worke that hee is to goe about , taking some time to examine himself , whether those things bee in him , that may make him a worthy Receiuer of this holy Sacrament .

Q. 3 Reasons for the necessity of this preparation . What reasons may be giuen to shew the necessity of this so carefull an examination , & preparation of our selues before this sacrament ?

A. First , 1 Our naturall vnfitnesse to serue God . 2 Gods strict commanding of special preparation in this case . such is the vntowardnes & corruption of our harts , a a Ex. 19.10 1 Sam. 16.5 Ioel. 2.15 16 Iob 11.13 Psa. 108.1 Eccl. 5.1 Exo. 20.8 2. Chro. 12 14 that we are vnfit to do any speciall seruice to God , till we haue taken some paines to prepare our selues therevnto .

Secondly , there is no part of his seruice , before which the Lord hath so straitly inioyned this preration , as before the receiuing of this Sacrament . Before the Passouer ( which was in substance the same with this Sacrament , and in the place whereof this was ordained by Christ : ) the Lord did not onely b b Exod. 12 3 , 6 command that the Lamb should be taken out of the flock three daies before it was to be sacrificed ( that his people might thereby be admonished to imploy themselues , during that time , in fitting of themselues vnto that seruice ) c c 2 Chro. 35 , 6 but also he inioyned them a speciall preparation before they came vnto it : & the Apostle affirmes of this Sacrament , that euen they that are beleeuers , d d 1 Cor. 11 27.31 may & shall certainly receiue it vnworthily if they do not examine and iudge themselues before they com .

Thirdly , the extreame danger , that hee casteth himself into that receiueth it vnworthily , shold make euery man afraide to come rashly , vnreuerently , or vnpreparedly vnto it .

Q. 3 The danger of vnworthy receiuing . How may their danger appeare to be so great , that receiue this Sacrament vnworthily ?

A. In eating of this bread , and drinking of this wine , e e 1 Cor. 11 29.34 they shal eat & drink the iudgment & curse of God .

Q. By what iudgements hath God bin wont to punish such as haue profaned , or vnreuerently vsed this , or any other of his Sacraments ?

A. Sometimes by corporall and outward plagues ; f f 1 Sam. 5.6 7.9.11.12 & 6. 19 as he did them that in the dayes of Samuel , vsed the Arke without due reuerence ; and them , g g 2 Chr. 32 20 in the dayes of Hezechia , that went to the Passeouer , not being sanctified and prepared therunto , according to the Law ; and them h h 1 Cor. 11 30 among the Corinthians , that went to the Lords table before they had examined and iudged themselues .

2 Somtimes he punisheth them , as hee i i Ioh. 13.27 did Iudas ( who with an euill & vnpenitent hart presumed to receiue the Passouer ) by stripping them of those beginnings of grace they had receiued , hardning them , & making them vnable to repent ; so as after they haue receiued , they become two-fold more the children of hell , then they were before .

Q. What is the cause why the Lord is wont to be so seuere , in punishing the vnreuerent and vnworthy receiuing of this Sacrament ?

A. Because the vnworthy receiuer , k k 1 Cor. 11 27 is guilty of the Body and Bloud of Christ .

Q. How can that be , seeing he receiueth it not , but the outward signes onely ?

A. Because l l 1 Cor. 11 29 he discerneth not the Lords Body , nor iudgeth and esteemeth so highly & reuerently of this his holy ordinance ( wherby the same is represented and offered vnto vs ) as hee ought ; but accounteth it as common bread & wine , which the wicked as well as the godly haue title vnto . Which is farre greater dishonour and contempt done to God , then could be done to any King , if his picture or armes , that hang vp in some publike place , should bee spet vpon , or pulled downe , or broken and trampled on by any of his Subiects .

The first vse of this doctrine . Q. What vse are we to make of this that hath been said , touching the necessity of preparing our selues aright before wee come to the Lords table ?

A. First , that therfore m m 2 Chr. 23 19. & 35 , 6 Ier. 15.19 Matt. 7.6 1 Cor. 5.2 7 , 13 the Minister and Church must doe that which in them lieth , to keep from this Sacrament all such as are vnworthy and vnprepared .

Q. Why so ?

A. Because else , n n 1 Sa. 2.29 they consent to the great dishonour that the vnworthy receiuer doth vnto God ; and o o Leu. 19 17 Iude 23 vnto the certaine perill that he casteth his own soule into ; and so make themselues liable to that plague , wherby God p p 1 Cor. 11 30. & 5.2.6 hath bin wont to punish whole congregations , that haue willingly tolerated so great an abuse .

Q. Ministers are bound to examine the communicants . Is then the Minister also bound to examine such as hee admitteth vnto this Sacrament , and not to receiue indifferently all that shall offer themselues ?

A. He is : for if at all other times q q Pr. 27.23 Ier. 6.27 Act. 20.28 Phil. 2.19 1 The. 3.5 he must be diligent to know the estate of his flocke , that he may accordingly bee able r r 2 Ti. 2.15 to diuide the Word of truth aright vnto them , & s s Lu. 12.42 giue them their portion of meat in due season ; then much more must he be careful to know then at that time , when he is to admit them to this holy Sacrament .

The people should bee willing to be examined , and why . Q. Then the people must also be willing to haue their liues looked into , and their knowledge examined by their Pastor , and to make knowne vnto him their spirituall estate , that so with comfort and boldnes he may admit them ?

A. Yes verily : for first , seeing God required t t Mat. 3.6 Acts 8.37 of them that ( being at the yeres of discretion ) were to bee baptised , that they should first make knowne vnto the congregation or Minister , their faith & repentance ; he doth surely euery whit as much require this of them that are to come to the Lords supper .

Secondly , as euery Christian is bound to acknowledge his Pastor , a a 1 Ti. 2.12 Heb. 7.7 his superiour in all matters that belong to Gods worship , and to his owne soule , and therein b b Deut. 17 11.12 1 Thes. 5 12.13 Heb. 13.17 to obey him , & submit himselfe to his direction in the Lord : so is he then especially to shew his obedience to this ordinance of God , when he intendeth to be partaker of this Sacrament , because their is no one action of the ministry , wherein the necessitie & dignitie of that function , is more set forth and commended by the Lord vnto his Church , them c c Matt. 3 14.15 in the administration of the Sacraments , that is comitted vnto them . Neither is there any time wherein it more behooueth his Pastor to inquire into his estate , then when he is to admit him vnto the Lords table .

The worthy receiuer not depriued of the benefit of this Sacrament , by communicating with the vnworthy . Q. But if they that are notoriously vnworthy be ( throgh the negligence of the church and Pastor ) admitted to the Sacrament ; can that depriue the faithfull that receiue with them of the benefit and comfort of the Sacrament ; or ought they for that cause , to keepe themselues from it ?

A. No : for first , no mans sin d d Eze. 18.20 Gal. 6.5 . can defile another or make Gods promise or sacrament of none effect vnto him , that is neither any way accessary vnto it , nor hath power and authority to keepe him from the Sacrament .

Secondly , e e Lu. 2.22 41. & 24.53 Act. 21.26 the holy Apostles , and our Sauiour himself , did communicate in the seruice of God with those assemblies , wherein there were many notoriously wicked .

Thirdly , if it had beene so , f f 1 Cor. 11 28 the Apostle would haue required euery man , not only to examine himself , but all those also with whom he is to receiue .

Q. Yet doth it make to the comfort of the worthy receiuer , to communicate with the godly . Maketh it then nothing to our comfort , what they are with whom wee doe communicate ?

A. Yes : we shold desire to receiue with them , of whose holy profession and godly life we are wel perswaded .

Q. Why so ?

A. First , hecause in this Sacrament , wee professe our selues to bee fellow members ( as with the whole Church of Christ ) so , g g 1 Cor. 10 17 especially with those Christians with whom we do receiue ; and that we seeke also and desire to bee confirmed in that communion , & to becom more & more like vnto them , both in faith and conuersation .

Secondly , because both our loue and zeale may be better kindled and stirred vp , by h h Matt. 18 19.20 Phil. 3.17 Ro. 1.11.12 the prayers & examples of such as wee know to be godly , then either by the wicked or such as we know not at all .

A seōnd vse of the doctrine touching the necessity of preparation . Q. What other vse is to be made of this doctrine , touching the necessity of preparing our selues aright , before we come to this Sacrament ?

A. That euery one should be i i 1. Cor. 11 28 Gal. 4.6 carefull to examine himself , and not rest in the approbation of the Minister or Church .

Q. Why so ?

A. First , because a man k k Iohn 13.24 , 28 may haue a most wicked heart , & yet seeme a good man to the Church , and be guilty also of many grosse crimes that are vnknowne to his Pastor .

Secondly , though a man liue so , as his Pastor may discern iust cause to doubt that he is not worthy ( and consequently cannot admit him without griefe ) l l Deut. 13 14 , & 17.4 yet may not he refuse him till he be euidently able to conuict him of some such thing as may proue him vnworthy .

Thirdly , it may so fal out , that though a mans crime bee publike and apparant , m m Mat. 18 17 yet his Pastor may want power to keepe him from the Sacrament .

Q As you haue shewed the necessity of preparation , and the danger of such as receiue vnworthily , so tell mee who may be accounted worthy to come to the Lords table ?

A. As no man can deserue to receiue Christ and al his merits : so can none deserue to be admitted to the Lords table , wherein the same are represented and offered vnto him ; but all that through Gods free grace are made n n Luk. 3.8 1 Th. 2.12 compared with Col. 1 12 meet and fit to receiue it , and come with such hearts , as it beseemeth men to bring to so holy & heauenly a banquet , o o Reu. 3.4 compared with Luk. 20.35 are ( in Gods gracious acceptation ) accounted worthy to come vnto it .

Q. Tell me then , which be those speciall graces which are necessarily required , for the making of vs fit to come to the Lords table , & which by diligent examination we must labour to finde in our selues ?

A. They are six in number . First , a sincere & right desire of it : 2. Knowledg : 3. Faith : 4. Repentance : 5. Newnes of life : 6. Loue . A sincere desire to the Sacrament , necessary to the worthy receuing of it .

Q. To handle these in order ; tell me first , what meane you by this sincere and right desire of the Sacrament , without which you say none can come worthily vnto it ?

A. We must finde in our selues p p 1 Chro. 28.9 Psa. 110.3 2 Cor. 8.10 12. & 9 , 7 Mat. 3.13 15 Lu. 22.15 Acts 8.36 This desire must rise from the consideration . an vnfained and earnest desire vnto it , and come vnto it with a willing mind , and an holy appetite and delight .

Q. How may this sincere and right desire of this Sacrament be discerned ?

A. When it riseth from the serious consideration of these three things ( which are the only reasons that should moue vs to come the Lords Supper ) namely ,

First , the necessitie of this Sacrament .

Secondly , the great benefits that are to be receiued by it .

Thirdly , the present need that our selues do stand in , of all those helpes that the Lord in this Sacrament hath prouided for vs .

Q How may the conscience of a man be perswaded of the necessity of this Sacrament ? 1 Of the necessity of this Sacrament .

A. By considering that this is a part of Gods q q 1 Cor. 11.24.25 worship , which was ordained by Christ himselfe , euen ʳ in the same night that he was betrayed ; and that hee did not onely ordaine it , and first administer it himselfe , but also gaue commandement to his disciples ( who did represent the whole Church , of which they were to be the master-builders ) to take , to eat and drinke it , yea to doe that oft , which was done in the first institution thereof , in remembrance of him . So that though there were no benefit or comfort to bee found in it ; yet were wee bound ( in obedience to this ordinance and commandement of Christ ) to come vnto it .

2. Of the benefits receiued thereby . For therby 1. We make solemne profession of our faith Q. But seeing you haue said , that the consideration of the benefits that are to be receiued by it , is another reason wherby we should be moued to desire it ; tell mee , what benefits are those which a Christian may receiue by this Sacrament ?

A. First , whereas euery Christian is bound , not onely to beleeue , a a Esa. 44.5 Ps. 40.9 , 10 Mat. 10.32 Iohn 12 42 , 44 Ro. 10.10 but also to take all good occasions of professing openly his Faith and Religion , as being glad to weare the liuery and badge of his heauenly Lord & master ; b b Ex. 13 , 9 Gen. 17 , 11 1 Cor. 10 16 , 21 For this cause Ezekia so earnestly exhorts all Gods people to come to the Passeouer , 2 Chr. 30.1 , 5 , & calles this a turning to the Lord , and renewing their couenant with him , 2 Chr. 30.6 , 8. For this cause it is said they kept it vnto the Lord , 2 Chr. 30 , 1 , & 35 , 1. This one cause why Christ receiued the Sacraments , Matt 13 , 15 , Mar. 14 , 12. Secondly , we binde our selues to continue in the faith . the receiuing of the Sacrament is one speciall meanes ordained of God , whereby wee are to make publike profession , that we are true beleeuers and seruants of God .

Secondly , whereas euery Christian ( out of the sense and experience hee hath of his owne pronenesse to apostasie ) c c Deut 29.10 , 12.2 Chr. 15 , 12 , 14. Neh. 9 , 38 , & 10 , 28 , 29. Ps. 119 , 106. should by all good meanes binde himselfe , to continue in the faith and obedience of Christ , d d Exo. 13 , 9. Mat. 28 19. Gal. 5 , 3. 1 Cor. 10 , 2. the receiuing of this Sacrament is ordained of God , to be as a solemne seale & vow , wherby we binde our selues ( as strongly as by an oath ) to continue in the faith and obedience of Christ , and vnitie of his Church .

3 We receiue confirmation & increase of faith . Thirdly , whereas euery Christian e e 1 Cor. 16 , 13 1 Thes. 5 19.20 2 Pet. 3.18 is bound to vse all good meanes , whereby his faith may be quickned , confirmed , & increased in him , the receiuing of this Sacrament , is a principall meanes that God hath ordained for the reuiuing , strengthning , and increasing of our faith .

Q. How may that appeare ?

A. Because a singular promise of grace , and part of that couenant , which God hath made with vs in Christ , is in a most comfortable manner taught and applied , and confirmed to vs by this Sacrament .

Q. What is that promise of grace , which is thus taught , applied and confirmed to vs by this Sacrament ?

A. As by Baptisme , It assureth vs , that thorow the merit of Christ , wee shall perseuere in the state of grace . wee were taught and assured , that through the merit of Christs passion , and of it only , wee were first receiued into Gods couenant and fauour , vnited to him and his Church , and so obtained remission of all our sins , and the grace of regeneration ; so by this Sacrament wee are taught and assured , that through the merit of Christs passion , and of it onely , we are and shal be kept in this blessed estate , nourished and confirmed in it , reuiued and conforted in all tentations .

Q. Declare this more particularly and fully : & first tell me why it was necessary , that we shold not only haue a Sacrament of our first entrance into Gods fauor , and of our regeneration , but also another Sacrament of our nourishment & perseuerance in the state of grace ?

A. First , f f 1 Pet. 1.23 1 Iohn 3.9 thogh the graces confirmed by baptisme can neuer totally bee lost , g g Psal. 51.10.12 1 The. 5 , 19 Reu. 3.2 yet ( through our natural corruption and daily tentations ) the assurance , strength and feeling of them will decay , vnlesse they be nourished .

Secondly , the only thing that causeth vs to perseuere in faith & obedience , and giueth vs strength & comfort against all tentations , h h Gal. 6. 1 Iohn 5.4 is the remembrance and faith wee haue in the merit of Christs passion , whereby i i Heb. 7.25 & 12.24 he maketh continuall intercession vnto his Father for vs ; which it was needfull we should be taught and assured of by this Sacrament .

Q. What meanes and helps haue wee in this Sacrament to teach , apply , & confirme to vs this promise of grace , in so comfortable a manner as you haue said ?

A. First , Christ and his passion , and this nourishment and grace of perseuerance , which we receiue by the merit thereof , are most cleerely and sensibly represented to vs in this Sacrament .

Secondly , Christ , & this benefit & merit of his passion , is more particularly offered and applied to vs in this Sacrament , then in any other meanes .

Thirdly , Christ , and this benefit of his passion , is by this Sacrament exhibited , giuen and confirmed to vs most fully and effectually .

Fourthly , the communion that we haue with the true Church of Christ , and the mutual loue that shold be in all Christians one toward another , is more cleerely and full represented and confirmed to vs by this Sacrament , then by any other meanes . By representing to vs most sensibly and cleerely Christ and his passion , & the nourishment we receiue thereby .

Q. How may Christ bee said to bee so cleerely and sensibly represented to vs in this Sacrament ?

A. First , k k Lu. 22.19 1 Cor , 11 24 , 25 this is one end that this Sacrament was ordained for , to put vs in remembrance of Christ .

Secondly , by earthly creatures and outward actions ordained by God , whereof all our senses can iudge and discerne , and by that fit and neere proportion that is between them , and that which is represented by them ; the Lord doth in this Sacrament teach Christ vnto vs by all our senses , & l l See how profitable and necessary , such sensible and visible instructions ( ordained of God ) haue euer beene esteemed . Gen. 9.13 Esa. 7.11 Ier. 19.10 11 Acts 12.11 Iohn 3.12 Rom. 4.11 consequently more plainly and familiarly them by the word alone .

Q. But why did you say , that in this Sacrament the passion of Christ is so cleerely and sensibly represented vnto vs ?

A. Because Christ in this Sacrament is represented vnto vs , in m m Mat. 26 28 1 Cor. 11.24 , 25 no other estate then that hee was in when he was crucified ; & the Apostle saith n n 1 Cor 11.26 that so oft as we celebrate this sacrament , we shew forth the Lords death till he come .

Q. What helps haue wee heere , to represent and put vs in minde of the passion of Christ ?

For wee haue heere not one element onely to represent his body , but another to represent his bloud . A. First , we haue in this sacrament , not only bread , which signifieth his body ; but wine , which signifieth his bloud : whereby it is euident that Christ is here represented , offered and giuen vnto vs , as he was at that time when his bloud was separated from his body .

Q. But if the bread were dipped in the wine ( as in som ancient Churches it was wont to be , and is yet vsed to bee in some places ) were it not euery whit as sufficient to represent Christ vnto vs , as if they were giuen and receiued seuerally and apart ?

A. No verily : for first our faith in this Sacrament a a 1 Cor. 11.26 is specially directed to the passion of Christ , as wee haue already shewed .

Secondly , b b Act 20.28 Ephe. 1.7 Heb 13.20 1. Pet. 1.19 the death of Christ was not naturall , but violent and bloudy , c c Lu. 22.44 Psa 22.16 Ioh. 20.25 & 19 , 34 & in his passion his bloud was separated from his body , and poured out and shed abundantly .

Thirdly , it was necessary for our saluation , that Christ should not only dy , but in his passion shed his bloud for vs , d d Ex. 12.22 Heb. 11.28 Leuit. 16 14 , 15 Numb. 19 3.5 Heb. 9.21 and so shew himselfe that onely true meane of the redemption of his Church , which was shadowed and figured in all the sacrifices vnder the Law .

Q. What other helpe haue we in this Sacrament , to represent and put vs in minde of the passion of Christ ?

The bread is broken , and the wine powred forth in our sight , A. The bread is solemnly in the sight of the congregation broken in sunder , & the wine poured forth ; & that by the ordinance and commandement of Christ .

Q. May not then whole cakes ( as amongst the Papists ) bee deliuered and receiued in this Sacrament ?

A. No verily ?

Q. How may that be proued ?

A. First , because e e Matt. 26 26 Mar. 14.22 Lu. 22.19 in all those places of holy Scripture , where mention is made of this Sacrament , this rite of the breaking of the bread is named : f f Act. 2.42 & 20 , 7. yea the whole action in this Sacrament is called breaking of bread : and g g 1 Cor. 11 26 the Apostle , repeating the words of institution , mentioneth this rite twice .

Secondly , because the inward action that is represented to vs thereby , is most necessary for vs to be put in minde of .

Q. What is that ?

A. The h h Esa. 53 5.6 . breaking of the body of Christ , and shedding of his bloud ; yea all those infinite torments that he did indure both in body and soule for vs .

Q. As you haue shewed how Christ and his bloudy passion is represented to vs in this Sacrament ; We haue heere not meat alone , but meat and drinke . so tell me what helpes we haue heere , to represent to our soules the nourishment & strength to perseuere in the state of grace , which we receiue by the merit of his passion ?

A. First , there is not one element onely giuen and receiued heere , but two ; i i Iohn 16 54 , 55 , 35 to teach , that both meat and drinke , that is sufficient nourishment for our soules , is to bee found in Christ .

Q. But if bread alone were giuen to Gods people in this Sacrament ( as in the church of Rome ) were not that sufficient , seeing the bloud of Christ ( as of al other liuing men ) was , and is contained in his body ?

A. No verily : that cannot be done without manifest sacriledge : for

First , Christ in the institution of this Sacrament , k k Matt. 26 28 Mar. 14.23 Luk. 22 20 ordained & l l Matt. 26 26 , 27 1 Cor. 11.25 commanded all his disciples ( & in them the whole Church , which was , as I haue before said , represented by them ) that they should as well take and drinke of the cup , as eat the bread . And m m 1 Cor. 11.26 , 29 the Apostle by vertue of this ordinance and institution , inioyned to all the Corinthians the vse of the cup , as wel as of the bread . Yea the Lord ( as foreseeing this sacriledge of the Papists ) hath n n Matt. 26 27 , 28 Mark . 14.23 , 24 more expresly commanded the vse of the Cup to all , then he hath done the vse of the Bread .

Secondly , it was necessary that wee should in this Sacrament haue two elements , that might represent the full and sufficient nourishment and refection that we haue in Christ : o o 1 Cor. 10.3 , 4 for else our state had beene worse , then of the people of God vnder the Law , & our sacraments lesse cleere then theirs .

Thirdly , in that state wherin Christ is represented , & offred to vs in this Sacrament ( namely in his passion ) p p Lu 22.44 Ioh. 19.34 Yea the elements wee receiue here , are bread and wine . his bloud was separated from his body .

Q. What other helpes haue we in this Sacrament to represent to our soules , the nourishment and strength to perseuere in the state of grace , which wee receiue by the merit of Christs passion ?

A. First , bread and wine are giuen and receiued heere , which are most generally vsed throughout the world ; q q Psa. 104 14 , 5 Gen. 39.6 Matt. 6.11 the one for the strengthning and nourishment of the body ; r r Psal. 104.15 . & ● . 7 Pro. 31.6 , 7 1 Ti. 5.23 the other for the quenching of the thirst , refreshing them that faint , and cheering the heart of them that are in heauinesse ; and are therefore most fit to represent to the soule , the s s Ioh. 6.35 strength and t t Pro. 9.2.5 Can. 1.2 , 4 & 5 , 1 & 7 , 9 Iohn 15.1 Mat. 11.28 We eate the bread and drinke the wine . refreshing it receiueth by Christ .

Secondly , this Bread & Wine is not only receiued in this Sacrament , but u u Mat. 26 26 , 27 Mar. 14.22 1 Cor. 11.24 euery communicant doth eat and drinke it , and that by the commandement of Christ . Which action , as it is of all other the chiefe meane of nourishment , and maketh our food of the same substance with vs , so is it most fit to represent the x x Ioh. 6.35 40 , 51 , 36 Eph. 5.30 sound nourishment and comfort that we haue by Christ , and that wee are by faith made all one with him .

2. By offering to vs , & applying Christ and the merit of his passion most particularly . Q. As you haue shewed how Christ & his passion , & this benefit we receiue by the merit thereof , is represented vnto vs , so tell me now how all this is more particularly offered and applied vnto vs in this Sacrament , then by any other meanes .

A. The Bread and Wine is a a Matt. 26 26 , 27 Mar. 14.22 Luke 22 17 , 19 1 Cor. 11 24 , 25 particularly offered , & euery communicant ( according to the commandement that is giuen in the Name of Christ ) doth receiue , eat and drinke the same ; which is most effectual to teach & perswade vs , that the Lord doth offer and b b Ioh. 6 32 Rom. 8 , 32 giue vs the body and bloud of his Sonne , & that ( as it is the will of God c c 1 Iohn 3 23 that euery one of vs should ) so euery one that commeth worthily to this Sacrament , doth indeed receiue and apply Christ to himselfe , for the nourishment and comfort of his soule .

Q. 3. By exhibiting verily , and giuing Christ vnto vs & the merit of his passion . Why was it said that Christ and this benefit of his passion , is not onely represented and offered , but verily exhibited and giuen vnto vs in this Sacrament ?

A. Because this Sacrament is not ordained to bee a bare and naked signe , or as a picture that puts vs in minde of one that is absent , d d Ro. 4.11 1 Cor. 10 16 but to be a seale also , with and by which the Lord doth verily conuey & bestow Christ vpon vs , and confirme & make sure to vs this benefit of his passion : as lands are passed and conueyed among men , by the sealing & deliuery of Deedes and Indentures . For Christ is indeed present with this Sacrament , and truely giuen and receiued in it .

Q. Is Christ then indeed present with this Sacrament ?

A. Yes verily : Christ himselfe is not only signified and represented , but truly present , giuen and receiued in this Sacrament ; yet present to the beleeuer , not to the Bread and Wine ; not corporally , e e Ioh. 6.63 but spiritually and sacramentally present : not offered by the Minister vnto the body , but by the Lord , to the faith of the worthy Receiuer .

Q. Yet is not Christ corporally present here . How may it appeare that Christ is not corporally present in this Sacrament ?

A. First , f f 1 Cor. 10 3 , 4 because the Sacraments which Gods people enioyed vnder the Law , were in substance the same with our sacraments ; & in them Christ was not corporally present , but only spiritually and sacramentally .

Secondly , we receiue no other thing , nor in any other manner in the Sacrament , then the Disciples did in the first institution thereof ; and wee are sure that Christs body & bloud were not corporally receiued by them , but only spiritually & Sacramentally .

Thirdly , g g Ioh. 13.1 . & 14.2 19 , 25 , 28 & 16 , 4 , ● , 7 16 , 28 as our Sauiour did oft fore-tell his disciples that ( in respect of his bodily presence ) he shold leaue the world & go vnto his Father , h h Lu. 24.51 Act. 1.9.10 11 so hee was indeed in the sight of them all taken vp into heauen , and God ( that cannot lie ) hath i i Act. 3.21 told vs that the heauens must containe him vntil the end of the world . k k Mat. 24.23 So that if any shall say vnto vs now , since the time of his ascension , here is Christ , or there he is , we are straightly charged not to beleeue it .

Fourthly , wee are sure l l Heb. 10.5 that Christ hath but one body , and that his body euen since his resurrection is a true body , and m m Matt. 28 6 , 7 Mar. 16.6.7 such as cannot be in many places at once , and n n Mar. 16.7 Luk. 24.39 Ioh. 20.20 27 that it filleth a place wheresoeuer it is , and may be both seen and felt , and therefore it is not possible that hee should be corporally present , wheresoeuer this Sacrament is administred , nor corporally receiued by euery one that receiueth this Sacrament : and if it be impossible that his glorified body should be in many places at once , or in any place where it can neither bee seene or felt , then much lesse can his crucified body ( wherevnto yet our faith is directed in this Sacrament , and not vnto his glorified body ) be so .

Lastly , as it is not possible that he should be corporally present , or corporally receiued in the Sacrament ; so if it might bee , yet were it no way needfull or profitable for vs that it should be so . For as o o Ioh. 7.36 & 16.7 . & 20.17 all the benefits that the Church receiueth by Christ haue been far more plentifully communicated vnto her since his ascension into heauen , then when he was corporally present with her vpon earth , in which respect it was profitable for her to lose his bodily presence : so p p Iohn 6.62.63 the spirituall presence of Christ , and our feeding on him by faith , is farre more effectual to the comfort and saluation of our soules , then any bodily presence and feeding could possibly be .

Q. Though the bread and wine bee called the body and bloud of Christ . Why then is the bread called the body of Christ , & the wine the bloud of Christ ?

A. First , the Lord hath q q Gen. 17 10 , 11 Exo. 12.11 & 24.8 1 Cor. 10.4 euer beene wont in speaking of his Sacraments , to giue vnto the outward signe , the name of the thing signified thereby .

Secondly , the reason why the Lord so speaks of Sacraments , is to shew how certain and neere that spirituall presence and vnion is , that by the power of his spirit is made between the signe & the thing signified ( how farre soeuer they bee distant in place , the one from the other ) & that as verily , as the one is offered and giuen to the body , so certainely is the other offered & giuen to the soule of the faithfull Receiuer .

Thirdly , this manner of speech is more plaine and effectuall , to lift vp our harts from the earthly elements vnto the consideration of the heauenly matter represented by them , then if hee should haue called them onely the signes of his body and bloud .

4 By representing and confirming to vs , our communion with all the faithfull . Q. As you haue shewed me how Christ and his Passion , and the benefit wee receiue thereby , is not only sensibly represented , but particularly offered and applied , and verily exhibited also vnto vs ; so tell me now how that Communion which we haue with all the faithfull , and the mutuall loue that should be in all Christians , one toward another , is represented and confirmed to vs in this Sacrament .

A. First , we are partakers of no other elements here , r r 1 Cor. 10 17 then all the rest ( not only of the same congregation , where we receiue without respect of persons , but ) of all the faithful throughout the world are partakers of : which was one cause why our Sauiour made choice of bread and wine , which of al other creatures are most vniuersally vsed thorowout the world , for the nourishment & comfort of the body .

Secondly , this Sacrament by the ordinance of Christ , is to be administred in the most publike congregation ; This Sacrament is to be administred publikely . and s s Matth. 26 5 Mar. 14.22 Luk. 22.19 1 Cor. 11 24 the sacramentall actions to bee performed by the Minister ( as neer as conueniently they may be ) but once for all that receiue together .

Q. How may it appeare that the Lord hath ordained this Sacrament should bee administred publikely , and not in priuate ?

A. First , t t Gen. 17.26 , 27 Luk. 1.59 2 Chro. 30 3.5.13 . & 35.18 . Matth. 3 5 , 6 , 13 Luke 3.21 Acts 2.42 & 20.7 1 Cor. 11 18 , 20 it hath bin the practise of Gods Church , commended in the Word , to celebrate the sacraments in solemne assemblies .

Secondly , u u Exod. 12 6 , 47 Deu. 12.5.9 Leu. 17.34 the Lord hath commanded his Sacraments should bee so celebrated , & x x 1 Cor. 11 22 , 33 , 34 not otherwise .

Thirdly , the Sacraments are y y Ro. 4.11 seales of the couenant of grace ; which is not appropriated to any few , but z z Prou. 8 23. & 9 , 3 Mar. 16.15 Acts 2.39 1 Iohn 2.2 Mat. 26.28 is offered in common to the whole Church ; and a a 1 Cor. 12.13 Ga. 3.27.28 Ephes. 4.5 Iude 3 wherein all ( how farre soeuer they differ one from another in worldly respects ) haue equall interest ; and therefore as they doe concerne the publike priuiledges of all , they must needs be actions of a publike nature , & should be publikely administred .

Fourthly , in the vse of the Sacraments , wee b b Ge. 17.11 Exo. 13.9 make profession of our faith , & c c Ex. 12.14 1 Co. 11.26 celebrate with praise and thanksgiuing , the remembrance of the great benefit of our redemption ; both which duties are then performed d d Ps. 22.22 & 40.9 10 & 149.1 in most acceptable manner vnto God , when they are done in the most publike and solemne assemblies of his people .

Fiftly , the dignity & reuerence due to the Sacrament , * * As 2 San. 6.1 , 2 , 15 requireth that they shold be administred publikely in the assembly of all Gods people , and with the prayers of all .

Lastly , it may appeare that in this sacrament the Lord requireth this solemnity more then in any other he hath giuen at any time to his Church ; 1. because in it hee hath instituted such elements , as might bee common to the whole Church ; 2. and e e Matt. 26 26 , 27 Luk. 22.19 1 Cor. 11.24 , 25 brake the bread , and poured forth the wine but once in the sight of all ; 3. and spake the wordes of institution but once to them all together ; 4. and ordained it to this end ( among others ) to testifie and confirm the mutuall loue that should bee in all the faithfull one towards another .

Q. Do you then condemne all such as being vnable to come to the congregation , do desire this sacrament to be administred to them in priuate ?

A. No : but

First , all Christians are to be taught , that they may not put off the receiuing of this sacrament till their sicknesse , but receiue it when they may with the rest of Gods people in the publike congregation ; & that it is their ignorance and infirmitie to desire it in priuate .

Secondly , if at any time ( vpon extraordinary occasion ) the sacrament be administred in a priuate house , yet ought a sufficient company of the faithfull to bee present , and to communicate in it , and that not without the ministery and preaching of the Word .

Q. Reasons against priuate Communions . How are Christians to be disswaded from the desire of the Sacraments in priuate ?

A. First , by the consideration of that I haue alreadie said , to proue that it is the will of God , the sacrament should bee administred in the publike assemblies .

Secondly , because as they shall swerue therein from the example of the best instructed and reformed Churches and Christians ; so they shall fashion themselues to such as are ignorant , popish and profane , with whom these priuate communions euer haue beene and still are most in vse .

Thirdly , because theyshall not heereby depriue themselues , of the comfort and benefit of the sacrament in their sickenes , or in the houre of their death , if they doe not receiue it at that time ; seeing the efficacie and fruit of this sacrament , which they receiued so oft as they might in the publike congregation , when they were in health , is not to be restrained to the time of receiuing , but extends it selfe to the whole time of their life afterward .

Lastly , because it is f f 1 Sam. 4 3 , 10 2 Sa. 25.25 folly and superstition to giue that honour , or ascribe that necessitie to the sacrament , as to thinke it can doe vs good being receiued or vsed otherwise then according to Gods ordinance ; wheras on g g Ez. 11.16 Psal. 141.2 the other side we are to assure our selues , that the Lord both can and will helpe & comfort vs without the outward meanes , when wee cannot haue them in such sort as he hath ordained , but are depriued of them , not by our owne negligence , but by the hand of God .

Q. The benefits aforesaid not to be receiued by any vse of bread & wine , but only in this Sacrament . As you haue shewed at large , how our communion with Christ and his church , is both represented and confirmed to vs by the bread & wine , the breaking and pouring forth , the giuing and receiuing of the same in this Sacrament ; so tell mee now whether all bread and wine , that is broken and poured forth , giuen and receiued , may not aswell serue to represent and confirme these things vnto vs , as these elements and actions that are vsed in this Sacrament .

A. No : for the bread & wine by nature serue only for the nourishment and comfort of the body ; neither are they at all effectuall to yeeld this strength or comfort to the soule , being vsed any where else but only in this Sacrament .

For here onely they are consecrated , and how that is done . Q. How are these elements & actions in the Sacrament made more effectuall to represent and confirme these spiritual & heauenly things , then the same elements and actions vsed any where else ?

A. By being consecrated & put apart from that vse they serued to by nature , vnto this holy and spiritual vse .

Q. How are the elements & actions in this sacrament thus consecrated and put apart , from that vse they serued to by nature , vnto this holy and spirituall vse ?

A. Partly f f Mat. 26.26 Mar. 14.22 1 Cor. 10 16 by that which Christ himselfe did in the first institution of this Sacrament , & partly by that which the Minister of the Word of God and the congregation doe , whensoeuer this Sacrament is administred according to the institution of Christ .

Q. How did Christ himselfe consecrate these elements and actions vnto this holy and spirituall vse ?

A. First , by g g Matt. 26 26.27 Luk. 22.19 1 Cor. 11.24 the thanksgiuing & Prayer he made vnto his Father , at that time when he first instituted this sacrament : whereby it is said , hee blessed these elements ; that is , obtained a speciall blessing from God vpon them .

Secondly , by instituting & ordaining these elements and actions in this Sacrament to serue vnto this end ; not only h h Matt. 26 26 , 27 vsing them so himselfe , i i Lu. 32.19 1 Cor. 11.24 , 25 but commanding his Church to doe so also , and k k Mat. 26.26 This is my body : Mat. 26.28 . this is my bloud promising vnto vs his gracious and effectuall presence in the vse of these elements , according to his ordinance .

Q. How doe the Minister of the Word of God , and the congregation consecrate these elements and sacramentall actions ?

A. First , l l 1 Tim. 4 4 , 5 by declaring the institution of this sacrament and how Christ did consecrate & put apart these elements & actions to this end & vse , and vsing them according to this his institution .

Secondly , by m m 1 Tim. 4 4. according to Christs example , Mat. 26.27 Mar. 14 , 23 Lu. 22.19 1 Co. 11.24 giuing publike thanks vnto God , both for the worke of our redemption by the bloud of his Sonne , and also for making it knowne ; offering & assuring it vnto vs not only by his word , but most plainely and sensibly by this Sacrament .

Thirdly , n n 1 Ti. 4.5 by earnest praier vnto the Lord , that hee would be present with , & blesse this his owne ordinance , making it effectuall to those ends that himself appointed it for .

Q. We may receiue the Sacrament from none , but from the minister of the word But why do you mention the Minister of Christ , when you speake of the consecrating of this Sacrament ? Is it any matter who doth consecrate it , or deliuer it , or at whose hands wee doe receiue it ?

A. Yes verily , for : first , as it is not lawfull for any person without commission and authority from the King , So when it was told Iohn that Christ baptized , he answered , none could do it , without authority giuen him from heauen : Ioh. 3.26 , 27. to vse and apply the Kings seale , to conuey any assurance in worldly matters . It is a hainous sin for any , hauing no calling and commission thereunto from Christ , to take vpon him to administer this sacrament , o o Ro. 4.11 being the publike seale of the King of Kings , & of the common-wealth of Israel .

Secondly , God p p 1 Chr. 13 10.11 , & 15 12 , 13 2 Chro. 26 16-20 hath bin wont seuerely to punish such , as haue taken vpon them to deliuer his Sacraments without his calling & commission ; and q q 2 Chro 13.9.12.15 hath also beene much offended with the people amongst whom this fault hath bin committed .

Q. How may this appeare that onely Ministers and Preachers of the Word of God , haue a calling and authority from Christ to administer this Sacrament ?

A. First , because we find r r Gen. 6.14 compared with 2 Pet. 2.5 Ge. 17.23 compared with Gen. 20.7 Deu. 33 10 2 Chro. 35 3 , 6 Mar. 1.4 Mat. 28.29 that all the sacraments which God hath at any time instituted in his Church , haue beene committed by him vnto such as were Ministers and Preachers of the Word , that by them they might bee deliuered vnto the Church . Insomuch as wee read , the people of God s s 2 Chr. 30 3. & 5 , 3-6 Ez. 6.19 , 20 could not celebrate the Passeouer till such time as the Priests & Leuits ( who were appointed of God both to teach the people and to sacrifice , and minister the other sacraments ) were sanctified and prepared vnto that seruice .

Secondly , only the Ministers and Preachers of the Word , are by reason of their special office & function , t t 1 Cor. 4 1.2 called in the scriptures the Lords stewards , and disposers of his mysteries vnto his Church .

Thirdly , they onely are said u u 2 Cor. 5 20 Exod. 4.16 to represent the Lord , & to beare his person , and to be in his stead vnto vs in the matters of his worship ; as the Magistrate doth in the ciuil gouernment and affaires of this life : and so are both his mouth vnto vs to deliuer vs his word , and his hand vnto vs to deliuer vs his sacraments . And x x Ioh. 4.1.1 Ephe. 2.17 Lu. 10.16 that which is done by them in these matters , according to his Word , is said to bee done by the Lord himselfe , because y y Matt. 28 20 hee hath promised to bee present with them and to worke with them , ratifying from heauen his owne ordinance in their Ministry .

Q. Doth then the worthinesse and efficacy of the Sacrament , depend vpon the goodnesse of the Minister that deliuereth vnto vs ?

A. No : but it dependeth wholly vpon the ordinance of God , and vpon the truth and power of Christ that did institute it . Yet must it needes make much for the securitie and comfort of a Christian , to receiue it from such a one as hee knoweth hath authoritie and commission from Christ to deliuer it vnto him .

How farre forth it is needfull that the Word bee preached at all times , when the Sacrament is to be administred . Q. As you haue shewed the necessity of a Minister and Preacher of the Word , in the administration of this Sacrament ; so tell me whether it bee needfull that the Word should bee alwayes preached , at the same time when this Sacrament is to be administred .

A. Yes verily : for thogh to them that haue already beleeued , through the preaching of the Gospell , it may be a true sacrament & seale of Gods couenant , though the Word bee not preached immediately before it being administred by a true Minister of God ; yet is the ordinance of God in som degree transgressed , and the comfort that Gods people should receiue by this sacrament greatly hindred , if at any time the sacrament be administred and that duty neglected .

Q. How may that bee proued ?

A. First , z z Mar. 1.4 Acts 19.4 & 10 , 37 Acts 8.12 35 , 37 , 38 & 10 , 34 , 47 & 16.14 , 15 32 , 33 , & 2 41 Acts 2.42 & 20 , 7 because wee finde that it hath alwayes been the practise of Gods Church , commended to vs in the holy scriptures , to haue the Word preached at all times , when they haue been assembled to receiue the sacraments of the new Testament .

Secondly , seeing the sacrament can neuer doe vs good , til we haue attained vnto a true faith , which ordinarily is wrought by preaching ; it must needes be most fit and profitable , that whensoeuer the people of God are to receiue this seale of the couenant of grace , they may haue the couenant it self ( whervpon the force and efficacy of the seale dependeth ) published , opened and applyed vnto them ; considering the great need wee all stand in ( at that time especially to haue our faith quickned and stirred vp in vs ; and that no means can be so effectual to quicken it , as that whereby it was first begotten .

Q. The elements being consecrated , are not changed in their substance , but in their vse onely . After that the bread and wine haue bin thus consecrated by the Minister of Christ , are they not then by vertue of this consecration changed from that which they were before ?

A. Yes : but they are changed only in their vse , not in their nature ; because heere they are not vsed to that end that other bread & wine are vsed for ; namely , to the nourishment & confort of the body , but to a holy & spiritual end ; but the substance of the bread and wine remaineth the very same after the consecration that it was before .

Q. How may that bee proued ?

A. First , because the scripture a a 1 Cor. 10 16. & 11 27 , 28 Mat. 26.29 calleth them bread and wine euen after they were consecrated .

Secondly , it can be no sacrament , vnlesse such an outward signe remaine as is by good proportion fit to represent the nourishment and refreshing wee haue by Christ ; which the substance onely of the bread and wine ( and not the accidents thereof ) is able to doe .

Thirdly , if the substance of the bread & wine were changed into the body & bloud of Christ , a a Act. 2.31 it were not possible that by long keeping they should putrifie and corrupt .

Fourthly , if the substance of the bread & wine were changed into the very body & bloud of Christ , then the reprobate which receiue this sacrament , shold also eate the flesh and drink the bloud of Christ , b b Iohn 6 54 , 56 Iohn 1.12 which is impossible , and contrary to the holy scriptures .

Q. If any of that bread & wine ( that stood on the Lords table , when the elements and the whole action was in this sort consecrated , as you haue said ) do remain after the administration of the Sacrament is ended , doth it then differ from common bread and wine , or is it more holy by vertue of this consecration ?

A. No verily : for seeing the consecration ( as wee haue heard ) changeth them not in nature but in vse onely ; and one part of the consecration standeth in vsing them according to Christs institution ; no more of the bread & wine can be holy , then is giuen and receiued in this sacrament .

The vse of the doctrin concerning the desire to the Sacrament , which is to be in euery communicant . Q. As you haue shewed at large that none can receiue this Sacrament worthily , but such as find in themselues an vnfained and earnest desire to it ; and declared also the reasons that should mooue vs thus to desire it : so tell mee now what vse is to be made of all this doctrine .

A. It serueth principally for reproofe of two sorts of people .

First , of them that ( not being with-held by sickenesse or like necessary impediments ) do ( either out of too base an estimation they haue of this sacrament , or out of a carelesse neglect to prepare themselues vnto it ) absent themselues from it , when it is administred in the congregation whereof they are members .

Secondly , of such as receiue it sometimes , yet without a sincere & right desire of it or any appetite vnto it at all ; but either for that they would thereby escape the daunger of lawes ; or because they would conforme themselues to the custome of the place where they liue ; or vpon a superstitious perswasion that it will purge them from all their sinnes , and infuse grace and holinesse into their soules .

That we are bound to receiue this Sacrament , as oft as it is administred . Q. Is euery Christian then bound to receiue this sacrament , euery time that it is administred in that congregation whereof he is a member , vnlesse he be by sicknes , or some such like necessary impediment kept from it ?

A. Yes surely : for it is necessary to receiue this sacrament when we may , as it is c c 1 Thes. 5 19 , 20 Heb. 2.3 to hear the word preached when we may ; & as d d Act. 2.41 & 8 , 12 , 36 & 16 , 33 , & 22 , 16 it is for them that are conuerted to the faith , and for Christian parents ( the one for themselues , the other for their children ) to seeke and desire the sacrament of baptisme , vpon the first opportunity that God shal offer vnto them .

Q. How may it appeare to be a sinne of such danger , to neglect thus the receiuing of this Sacrament ?

A. First , the e e Num. 9.7 2 Chr. 30.1 5 , 21 , 26 , & 35 , 7 , 18 Luke 2.41 zeale and desire that Gods people vnder the Law shewed vnto their sacraments , & the paines and cost they were at to enioy them , being by the holy Ghost commended to vs in the Word for our imitation , shold make vs ashamed of our coldnesse , & carelesse neglect of this sacrament ; which in respect f f Mat. 11.11 both of the cleerenesse of it , and g g Heb. 3.5 6 , compared with Heb. 11.28 of the person that did first institute it , is far more great and excellent then they were .

Secondly , the h h Ge. 17.14 Exo. 4.24 26 Num. 9.13 great seuerity of God in threatning & punishing the neglect of his sacraments vnder the Law , is recorded in the scriptures to admonish vs , and may assure vs , that hee will much lesse beare with the neglect of this sacrament .

Thirdly , this neglect of comming to this sacrament when wee may , argueth our shamefull vnthankefulnes for the great benefit of our redemption by the death of Christ , which in this i i 1 Cor. 11.26 sacrament ( that hath beene therefore called the Eucharist ) wee are appointed to celebrate the remembrance of , with solemne praise and thanksgiuing .

Lastly , it argueth a profane and open contempt both of the commandement of our Sauiour Christ , * * 1 Cor. 11 24-26 who hath charged vs to come , and to come oft to this sacrament ; & of those inestimable benefits which hee offereth vs in it ; and of the Church and people of God , from whose fellowship we do thus diuide and excommunicate our selues .

k k Esa. 7.12 13 Mat. 22.7 Luk. 14.24 Heb. 2.3 Which sinne wee may bee well assured the Lord must needes be highly offended with .

Q. Want of Charity , or other worl●ly distract●ons , no sufficient excuse for no● receiuing . But if a man find himselfe through vncharitablenesse or worldly distractions , vnfit and vnprepared , is it not then much better for him to abstaine then to come to this Sacrament ?

A. Indeed , no man ought to come that finds himself vnprepared : But this is no excuse for them that doe not so much the more carefully endeauor to prepare themselues : For ,

First , they that chuse rather to depriue themselues of the benefit of this sacrament , then they will freely forgiue such as haue wronged them , or seek reconciliation , or take pains to prepare their hearts vnto it ; doe shew manifest contempt of Gods mercy , and l l Act. 13 46 iudge themselues vnworthy of Christ and all his merits , and shall one day be iudged dispisers of their owne saluation .

Secondly , while by vncharitablenesse and carelessnesse to prepare themselues , they refuse this sacrament , they can haue no hope that either m m Iames 1.20 , 21 1 Pet. 2.1 , 2 the Word or n n Mark . 11 25 , 26 Prayer should do them good : and therefore by this reason , they may aswell abstaine from hearing or reading the Word , and praying , as from this sacrament .

Thirdly , they that feele that they are not only void of malice themselues , but also vnfainedly willing to vse all meanes of reconciliation with such as doe malice them , o o 2 Cor. 8 12 ought not to suffer the hatred of others to keepe them from this sacrament ; but p p 1 Sam. 30 , 6 rather the more they are iniured by men , the more neede they haue to seeke comfort in the Lord by this his holy ordinance .

The great fault of them which receiue this Sacrament without any desire or sincere appetite . Q. As you haue shewed the sin of those that willingly absent themselues from this Sacrament when they may receiue it ; so tel me how they may also appeare to be in great fault that vse to receiue it , but yet either without any desire and appetite vnto it , or without a sincere and right desire .

A. First , because as q q Deut. 28 47 1 chr. 28.9 Psal. 2.11 2 Cor. 8.12 & 9 , 7 Acts 2.41 Ro. 12.11 in all the seruice wee doe to God , it is required that we doe it not grudgingly , or as of necessity , but with cheerefulnes and feruency of spirit ; so is r r Deut. 12 12. & 16.15 1 Sam. 1.7 it especially required that wee come to this heauenly banquet with appetite & delight , because of the great benefits that wee celebrate the remembrance of , & which are offered and confirmed to vs in it .

Secondly , if our desire doe arise from any other ground , then from the consideration of those reasons wee haue already mentioned ( as first , either from the commandement of our superiours , or secondly the desire wee haue to bee neighbour-like , or thirdly from this conceit , that the deed done , will purge vs from our sinnes ) * * Zach. 7.5 , 6 Ro. 14.6.20 we do not serue the Lord in comming to this sacrament , but men , and our owne selues : and so make our selues guilty of an hainous profanation of this sacrament .

How farre forth Magistrates may command and compell their subiects to receiue this Sacrament . Q. May not then Magistrates and other superiours command and compell such as liue vnder their gouernment , to receiue this Sacrament , if they shall discerne them to be carelesse of it ?

A. Euery one that is in authority , may and must also s s Exod. 12 26 27 2 Chr. 17.7 vse all means to perswade al such as are vnder him to a desire of this sacrament , and t t Ge. 18.19 2 King . 23 21 2 Chr. 14.4 & 33.16 & 34 , 33 command and compell them also to receiue it : Yea , hee must u u 2 Chro. 15.13 iudge them vnworthy to liue in any Christian family or common-wealth , that will not receiue it : but he may not compel any to receiue , whom he knoweth to be altogether vninstructed & vnwilling , because ( besides the profanation of the Lords holy ordinance that is caused thereby ) the man that receiueth vnwillingly , shall vndoubtedly receiue his owne condemnation .

Q. Knowledge is necessary to the worthy receiuing of this Sacrament . Hitherto you haue declared , how all that would come worthily to this sacrament , must finde in themselues a sincere & right desire vnto it , which ( as you haue said ) is the first grace required in our preparation therunto : tell mee now , what is that knowledge which you mentioned as the second grace that euery man must finde in himselfe that would come worthily to this Sacrament ?

A. First , euery one must haue that measure of 1. 1 1 Ier. 3.13 Mat. 9.12 Rom. 3.20 knowledge in the Law of God ( the sum whereof is contained in the ten Commandements ) as may serue to discouer vnto him not only in generall the corruption of his nature , whereby he is quite fallen from that holines & righteousnesse which God requireth of him , and become prone to all euil ; but also some special and particular sins hee hath committed , and the intolerable curse of God , due to him for the same .

Secondly , euery one must haue that measure of knowledge in the Gospel , 2 2 Ioh. 17.3 Mar. 16.18 1 Cor. 2. ●2 Reu. 3.18 as may serue to make knowne vnto him , & certainely to assure him of the sufficiency both of that remedy that is to be found in Christ against al his sins and the curse of God ; and also of the means wherby that remedy is to be made his owne , namely , a liuely faith .

Thirdly , euery one must haue that measure of knowledge 3 3 Exod. 12 26.27 . & 13 , 8 , 14 in the doctrine of this Sacrament , as may serue to make known to him those helpes which God hath ordained in it , both for the representing & making known of Christ and his merits to all that receiue it , and also for the applying & confirming of them vnto himself . Reasons of this doctrine .

Q. How may it appeare that this measure of knowledge , is necessarily required of all that come worthily to this Sacrament ?

A. First , because x x Pro. 19.2 1 Tim. 2.4 . Act. 26.18 knowledge is the foundation & beginning of al sauing graces : neither can any man receiue any comfort by Christ , or any of his ordinances , vnlesse he be first inlightned with the knowledge of the truth .

Secondly , because till a man y y Ro. 3.20 Mat 9.12 Gal. 3.24 by the knowledge of the Law haue his sin , & the curse of God due to him for sin , effectually discouered to him , and z z Ioh. 4. ●0 by the knowledge of the gospel , the sufficiency of that remedy , that is to be found in Christ against al his sins and the curse of God , hee can neuer desire nor esteem of Christ . And till a man by the knowledge of this Sacrament , can discerne the helps he may haue in it for the quickening and increase of his faith , he can neuer desire it , nor come with appetite vnto it .

Thirdly , seeing a a 1 Cor. 11 28 , 29 none can receiue worthily , but he that is able to examine himselfe , & a a Iam. 1.23 24 , & 2.12 Ioh. 12.48 the only rule whereby a man is to examine himselfe , is the word of God , which consisteth of these two parts , the Law and the Gospell ; it must needs follow , that he which wanteth that competency of knowledge which I haue spoken of , cannot chuse but be an vnworthy receiuer of the Lords Supper , if hee presume to come vnto it .

Q. Vse of this doctrine . What vse is to be made of this doctrine , concerning the necessity of knowledge , in them that desire to come to the Lords table ?

A. First , to teach vs that before the Communion be administred to any people or they vrged to receiue it , b b Mat 28.19 there shold be care had , that they bee first catechised and instructed ; as wee neuer read that either Iohn the Baptist , or any of the Apostles , did minister the Sacraments to any people , whom they had not first preached vnto and instructed .

Secondly , to discouer the sin & fearefull estate of the greatest part of communicants in this Land , who though they be vtterly ignorant in the principles of religion , and want the meanes of knowledge , & be voide of al loue and desire of knowledge or the meanes thereof : c c Eccl. 4.17 yet will by no meanes be kept from receiuing this Sacrament , at Easter especially . Which one sin , in so general a profanation of this Sacrament , d d 1 Cor. 11 30.31 were sufficient to bring vpon the land al those grieuous iudgemnts that haue been , and are still vpon it ; though it were guilty of no other sinne besides .

Q. Faith is necessary to the worthy receiuing of this Sacrament . As you haue shewed the necessity of a desire to this Sacrament , & of knowledge also in euery one that would come worthily vnto it ; so tell wee now what that faith is , which you said , was the third grace , that is necessarily required to the preparing of vs vnto this Sacrament .

A. No man can receiue this sacrament worthily , vnlesse he haue a true iustifying faith , and be vndoubtedly assured , that Christ with all his merits do belong vnto himselfe .

Reasons of this doctrine . Q. How may it appeare that none can bee worthy or fit to receiue , but they that haue this faith ?

A. First , because this was necessarily required e e Mar. 16.16 Act. 8.37 & 16.31.34 of all such as did desire to be baptised .

Secondly , this & al other the Sacraments are appointed of God , f f Rom. 10 14 , 17 not to begin , but to confirm faith where it is already begun , and g g Ro. 4.11 are therfore called seales of the righteousnesse that is by faith .

Thirdly , as h h Heb. 4.2 the word of God which we heare cannot profit vs at all , vnlesse it be mixed with faith , so much lesse can any profit by this visible word that wanteth faith ; which i i Ioh. 3.14 15 , & 8 , 56 is both the only eye , whereby wee may discerne the Lords body , & the k k Ioh. 1.12 & 6 , 35 , 36 Ephe. 3.17 hand and mouth , whereby wee receiue it and feed vpon it .

Lastly , it is not possible that any should haue that right desire to this Sacrament , which we haue already shewed , to be so necessary to our worthy receiuing of it , that is not by a liuely faith assured , that Christ with all his merits doe belong vnto him .

Q. But seeing it is euident by the Scriptures , that l l Ioh. 17.9 Christ with his merits do not belong vnto al men , but to m m Luk. 12 22 a little flocke , & that n n Mat. 7.14 the greatest part of the world , and o o Matt. 22 14 euen of those that liue in the profession of the true Religion , shall receiue no benefit by him ; how can any peore sinner ( that knoweth himself to be as vnworthy to receiue so great a gift from God as any other man ) attaine to this vndoubted assurance , that he is one of that little flocke that Christ died for ?

A. The faith of Gods elect is no vaine fancy nor vncertaine hope , but a certaine assurance ; because it is p p Ro. 10.8 grounded vpon the word of God , which is q q Ps. 19.7 , 9 infallible , & wrought in the heart r r Gal. 5.22 Rom. 8.16 Titus 1.2 Heb. 6.18 by the Spirit of God , ˢ that cannot lie .

What motiues there are in the word to perswade a man to beleeue . Q. But how is any particular man able to ground this assurance of his owne saluation vpon the word of God ? Or , what motiues may a man find in the word to perswade him vndoubtly that he shall be saued , and that Christ with all his merits do belong vnto him ?

First , that Christ Iesus hath by his death and obedience t t Esa. 53.1 6 , & 40 , 2 Mat. 17.5 fully satisfied the iustice of God & purchased eternall life for all that can beleeue in him . Secondly , that Christ with all his merits , u u Mar. 16.15 Acts 2 , 39 are by Gods ordinance in the ministery of the Word , offered indefinitely to euery one that heareth the Gospell , & x x Esa. 61 1-3 Matt. 9.12 13 especially to euery one that ( out of the feeling of the burthen and danger of his sins ) can thirst after him .

Thirdly , that euery one that heareth the Gospell ( specially euery y y Matt. 11 28 one that feeling the burthen and danger of his sin , can thirst after Christ ) is straightly z z Mar. 1.15 Mat. 2.9 . Luk. 14.21.23 . Mat. 11.24 compared with Mat. 6.12 1 Pet. 1.13 1 Ioh. 3.23 charged and commanded by the Lord in his Word , to beleeue that Christ and all his merits doe belong vnto himselfe .

Lastly , that * * Ioh. 16.9 Mar. 16.66 no sin or rebellion that a man can possibly commit against God , is accounted so hainous in his sight as infidelity , when a man will not beleeue that Christ belongeth to him ; a a 1 Iohn 5 , 10. because in this hee maketh God a liar , as if offering his Sonne to him in his Gospel , and commanding him to beleeue , hee should not meane as hee speaketh . Vse of the doctrine concerning the necessity of faith .

Q. What vse is to be made of this doctrine , touching the necessity of a liuely faith for the receiuing of this Sacrament worthily ?

A First , to perswade eueryone that professeth himselfe to be a Christian , to labour for a liuely faith : which , b b Ier. 9.24 Act. 16.34 Ro. 5.1 , 3 Luke 2.29 30 as it is the root and foundation of all true comfort both in life & in death , so without it c c Heb. 11.6 Ioh. 15.4 Act. 15.9 Tit. 1.15 it is impossible that either this or any other seruice we do vnto God ( seeme it otherwise neuer so good ) shold be acceptable vnto him , or profitable to our selues .

Secondly , to teach vs , that ( because this d d Eph. 2.8 Iohn 6.44 Eph. 1.19 20 faith is the mighty & supernatural worke of God , and we are of our selues by nature euery whit as vnable ( if not more ) to beleeue in Christ aright , then to keepe all Gods Commandements ) it stands vs vpon to make high account of the ministery of the word preached , which is e e Ro. 1.16 & 10 , 14 1 Pet. 1.23 the means that God hath chosen and appointed to shew his mighty power in , for the begetting of faith in the hearts of his elect , & in the vse of that holy ordinance of God f f Psa. 119 33-36 Pr. 2 . 3-5 to cry earnestly vnto him for his blessing vpon it .

Thirdly , to discouer the fearefull condition of them , that liuing altogether with out the ministery of the word preached , and wanting it willingly , or hauing neuer profited by it at all ; doe yet ordinarily receiue this Sacrament : whereas no man ( without an extraordinary & miraculous work of God , & such as f f Ios. 5.12 he hath neuer bin wont to worke , when the ordinary means might be had ) can be worthy and fit to receiue the Lords Supper , a a Ecc. 4.17 till hee haue first enioyed the ministry of the word , and beene an ordinary & fruit full hearer of the same .

Q. Repentance is necessary to the worthy receiuing of this Sacrament . You haue shewed the necessity of the three first graces , which you said were required to make a man worthy and fit to come vnto the Lords table ; tell mee now what that repentance is , without which , you said , no man can receiue worthily .

A. No man can com worthily vnto this Sacrament , vnlesse he haue first vnfainedly repented : that is , g g Pr. 28.13 Esa. 55.5.6 Iona. 3.10 both cast off al his known sins ( vpon h h 1 co. 7.10 a hearty sorrow that he offended God by them , and an i i Eze. 18 , 31 Rom. 12.9 vnfained detestation hee beareth to them ) and k k 2 cor. 11.7 Psal. 18.23 also fully purposed and resolued with himselfe neuer to returne to them againe .

Reasons of this doctrine . Q. How may it appeare , that none can bee worthy or fit to come to the Lords table , till he haue thus repented ?

A. First , because we find that vnder the Law none might be admitted to the Passeouer , that had l l Ezr. 6.21 not separated themselues from the filthinesse of the heathen , & m m Nu. 9.6 2 Chr. 23 19. & 35.15 Ioh. 11.55 clensed themselues from all legall pollutions .

Secondly , because n n Hag. 2 13.14 Tit. 1.15 Heb. 10.22 the conscience defiled with any knowne sin , corrupteth all the holy things of God vnto vs .

Thirdly , because o o Mar. 1.15 Mat 21.32 Acts 3.26 & 5 , 31. it is not possible that any man should haue a true & liuely faith , & assurance of the forgiuenesse of his sinnes , that hath not thus vnfainedly repented .

Q. The vse of the doctrin What vse is to be made of this doctrine , concerning the necessity of repentance ?

A. To perswade euery man to labour and take paines with his own hart , both to finde out & know his speciall sinnes , and to bring his heart to this vnfained repentance for them , especially at that time when hee prepareth himselfe to come to the Lords table . Because , as without this repentance it is not possible that we shold come worthily vnto it ; so it will make whatsoeuer seruice we doe vnto God , p p Iam. 4.8 Gen. 35.2.5 Iud. 10.16 1 Sa. 7.3.4 Iona. 3.8 10 far more acceptable vnto him , and fruitfull to our selues , when before such time as we draw neere vnto God therein , we do first out of that child-like fear and loue wee beare vnto him ) cast away such sinnes as we know by our selues .

Motiues to repentance . Q. What principall points are there in Gods Word , by the meditation whereof our senselesse and profane hearts may be moued vnto this repentance ?

A. It will bee profitable for vs to consider of these points following :

First , that for the transgressing of Gods commandement , euen in a small thing , not only q q Rom. 5 14 , 19 our first parents , and all the race of mankind , were depriued of eternall happinesse , and of all grace to do well , and became subiect to euerlasting damnation in the life to come , and infinite miseries in this life , and vnto such a corruption of nature , as whereby they are made prone to all manner of sinne ; but r r 2 Pet. 2.4 also an infinite number of Angels ( the excellentest creatures that euer God made ) did not only lose their happines , but became the most miserable and accursed creatures of all the rest .

Secondly , s s Ro. 1.18 1 Cor. 10 5-15 . 2 Pet. 2.6 the fearefull plagues that for sin God hath brought both vpon sundry persons , & parts of the world in old time , and t t Psa. 7.11 Zeph. 3.5 Ephes. 5.6 doth still euery day ; and also u u 2 Pet. 2.5 vppon the whole world in the general floud , vpon x x Rom. 11 21 , 22 1 The. 2 16 the Iewes , whom of al other people he once loued best ; & vpon y y 2 Sam. 12 10-12 Psa. 51.8 Iob 13.26 many of his most deare children : which all are * * 1 Cor. 10 11 recorded in the Word & executed in our sight and hearing , for vs to consider and profit by .

Thirdly , the z z Zach. 12 10 Esa. 53.3.5 Mat. 26.37 38 Luke 22 43.44 Mat. 27.46 Heb. 5.7 vnspeakable and infinite torments which the Son of God in his passion indured for vs , as wel in his soule as in his body , a a 1 Pet. 1.18.19 . Gal. 3.13 1 Iohn 1.7 without which we could neuer haue been redeemed from the least of all our sins , nor from the intolerable wrath of God due to vs for the same .

Q. Newnes of life necessary to the worthy receiuing of this Sacrament . What mean you by that newnes of life , which you said was the 5. grace that is required of them that wold come worthily to this Sacrament ?

A. No man can be fit to receiue this Sacrament that doth not vnfainedly loue the Lord & his holy word , and that is not onely willing , but able also in some measure to obey him in all things , being fruitfull in all good works , especially in the duties of his speciall calling .

Q. Reasons why it is necessary . How may it appeare that there is such necessity of this newnes of life which you haue spoken of ?

A. First , because we find , that vnder the Law none might bee admitted vnto the Passeouer b b Ex. 12.48 vnlesse he were not only circumcised himself , but did circumcise also the males that did belong vnto him .

Secondly , because no man is within the couenant of grace ( and consequently , this sacrament which is the seale therof , can belong to none ) but c c Ier. 31.31 Eze. 36.26 27 such only as to whom God hath giuen a new hart and a new spirit ; & in whose hearts he hath written his Law , & put his spirit within them , to cause them to walke in his statutes , and to keepe his iudgements and do them .

Thirdly , because no man can say he hath a true faith ( without which , as wee haue heard before , this Sacrament can do vs no good ) vnles he feele it d d Gal. 5.6 working in him by loue , e e Luk. 1.6 Act. 24.16 a consci-of al Gods holy commandements ; & not only a desire , but f f Mar. 1.10 2 Tim. 1.7 2 Cor. 5.17 some ability also and strength to do his wil , g g Psa. 1.3 especially in the duties of his speciall calling .

Q. The vse of the doctrin concerning the necessity of newnesse of life . What vse is to be made of this doctrine , concerning the necessity of newnes of life in them that would come worthily to this Sacrament ?

A. To shew that the desire that most men haue to this Sacrament , as also their knowledge , faith , & repentance , is counterfait & hypocritical , & consequently their comming to this Sacrament dangerous and damnable ; because that howsoeuer they professe these things , yet are they altogether void of the practise of piety & righteousnes , and performe not any duty constantly & holily , either vnto God in the exercises of his religion publike or priuate , or vnto man in the particular duties of their calling , or in the generall duties of iustice and mercy .

Charity necessary to the worthy receiuing of this Sacrament . Q. What is that charity , which is the sixt & last of al those graces , which you said were necessary for the preparing and making of vs fit and worthy to come to the Lords table ?

A. No man can be worthy and fit to come vnto the Lords table , that 1 doth not vnfainedly h h Col. 3.13 Mat. 18.35 forgiue al that haue any way offended him , i i RO. 12.19 1 The. 5.15 and cast off all purpose and desire of reuenge : 2. that is not willing ( in loue & obedience to God , and desire to win his neighbor vnto peace ) to k k Ps. 34.14 & 120 , 7 Mat. 5.23 24 seeke reconciliation with all such as hee hath been at variance with , yea l l Gen. 13.8 1 Pet. 5 , 5 though they be his inferiours , and m m Matth. 18.15 though the offence beganne on their part : 3. that doth not n n 1 Thes. 3 12 loue al men ( euen o o Mat. 5.44 his enemies ) and that p p 1 Io. 3.18 Eph. 4.32 Rom. 12.9 not in word only , but in deed and truth , being ready by all meanes to do them good : 4. that doth not beare an q q Mat. 12.50 1 Ioh. 3.14 entire and brotherly affection to all the godly , r r Psa. 16.3 abounding so much the more in loue to them , as hee seeth the graces of God to abound in them .

Reasons of the necessi - thereof . Q. How may it appeare that this charity you speake of , is so necessary , as that without it none can receiue this Sacrament worthily ?

A. First , because it is s s Matt. 5 23 , 24 1 Tim. 2 8 1 Pet. 3 7 1 Pet. 2.1.2 Iam. 1.20 oft said in the holy scriptures , that no seruice wee doe to God , can be acceptable vnto him or profitable to our selues , while we be out of charity with our neighbors

Secondly , aboue all the parts of Gods seruice , charity is principally required in the receiuing of this sacrament ; because as t t 1 Cor. 10 16 , 17 wee do herein make open profession of our vnion with Christ & with his Church : so one principall end for which it was instituted , was to confirm & increase our loue one towards another . Yea , what benefit soeuer is offered therein vnto vs , u u Eph. 3.6 & 4 , 16 wee can no other way be capable of , then as we are vnited and knit together , as liuely & feeling members to the whole body of Gods Church . Which also was the cause why our Sauiour in the institution of this sacrament , and administring it to his Disciples , x x Iohn 13 14.34 , 35 laboured with them in nothing so much , as to confirme them in loue and charity one with another . Thirdly , it is not possible , that any man should y y 1 co. 13.2 haue true faith that wanteth charity , or z z Mat. 6 12 14 , 15 , & 18 , 35 bee assured that God hath pardoned his sins , that is not able to forgiue them that haue offended him .

The vse of the former doctrine . Q. What vse is to be made of this doctrine , concerning the necessity of charity in all them that desire this Sacrament to their comfort ?

A. To perswade euery Christian ( as at all other times ) so especially then when he prepareth himself to com to the Lords table , to striue against his vncharitablenesse , and seriously to labour to bring his heart vnto this loue that hath been described .

Motiues to perswade to forgiue wrongs . Q. But seeing we are al by nature void of hearty loue , euen towards them that neuur wronged vs , & maruellously prone to suspect , backbite , and malice al men : yea , wee are vnnaturall , vnkind , and vnthankefull , euen towards them to whom we are most neerely bound : tell me by what meanes wee may be perswaded to forgiue , and beare this hearty loue to them that are our enemies ?

A. It shall be profitable for vs to consider of these things following :

First , that that which we haue to forgiue the greatest enemy we can possibly haue , is z z Matt. 18 24 , 28 nothing in comparison to that which wee desire and hope the Lord will forgiue vs . And that the Lord a a Mat. 6.15 & 18 , 15 will neuer remit to vs that were his enemies , the ten thousand talents wee owe to him , if wee bee not able to remit to our brother the hundred pence that hee oweth vs : and that if wee did rightly beleeue & consider how merciful & kind the Lord hath bin vnto vs , & how much he hath forgiuen vs , b b Mat. 18.33 1 Ioh. 4.11 wee could not chuse but readily & cheerfully forgiue , and loue our greatest enemies because he will haue vs to doe so .

Secondly , that the man , whom we so hate , c c Ge. 50.17 Mat. 18.33 & 24 , 49 is our fellow seruant , professor of the same Religion with vs ; yea , our brother d d Ge. 13.8 Act. 7.26 . Mal. 2.10 1 Pet. 3.7 that hath the Lord to his father & the true Church for his mother , as well as we ; and is fellow heire with vs of the grace of life . And , admit he be yet vncalled , and a most wicked man , yet he is one whom wee see the Lord our God e e Mat. 5.45 Rom. 2.4 . vouchsafeth many fauours vnto , & whose conuersion he seeketh by all meanes ; f f Ioh. 3.16 1 Ioh. 2.2 yea whom he hath so deerly & tenderly loued , that he spared not his owne Son , but sent him to indure infinite torments in soule & body euen for him : & that there is no grace in vs , nor loue vnto God , g g 1 Ioh. 5.1 if we cannot loue them that we see are so deare vnto him .

Thirdly , that our enemy h h Esa. 10 , 5 & 45 , 7 Lam. 3.37 Iob 1 , 21 2 Sa. 16.10 is but the Lords instrument : and the wrongs he hath done vs , are not permitted only , but sent from God ; and that though our enemy hath no iust cause giuen him to deale so with vs , i i Ps. 39.9 & 119.75 yet the Lord hath : and therfore when we can discerne the Lords iust hand in the wrongs are done vs , and receiue that spirituall profit which Gods children haue alwaies receiued by his corrections , k k 2 Sam. 16 10 Iob 1.20.21 we shall haue no iust cause to rage against him , whom the Lord vseth as his instrument to humble and reform vs by .

Fourthly , that l l Eccl. 7 23.24 Gal 6 1 wee our selues haue either wronged others , as much as our enemy hath done vs , or at least we haue bin prone to doe it ; and m m 2 Chro. 28. 10 how can wee so much abhor another , for that fault which wee our selues are so subiect vnto ?

Lastly , that the hurt we haue receiued from our enemy , or that we can doe to him by priuate reuenge , is not comparable to that which we shall doe to our selues if wee continue in malice . For besides that we do thereby make God our enemy , and n n Pro. 24.17 , 18 , and 25 , 21 , 22 & 20 , 22 Num. 12.3 9 , 10 2 Sa. 16 , 12 cut our selues from all hope that he should take our part , & reuenge our quarrell ; wee do also depriue our selues of all benefit by the word & Sacraments , and praier ( as I haue aboue shewed ) yea wee cause them all to turne into poyson vnto vs . How farre forth a Christian is bound to loue and think wel of all men .

And what desperate folly were this in vs , to kill our selues , that we might hurt our enemies ?

Q. Is it then the duty of a Christian , to loue & thinke well of all men ?

A. No verily : for he may and ought 1 1 2 Chro. 19 2 Ps. 139.21 Pro. 29.27 to hate the enemies of God ; and 2 2 Mat. 7 16.20 1 Cor. 5.12 Pro. 17.15 Psal. 15.4 to censure and iudge the tree by his fruit , disliking and thinking euill of al such , as by their deeds declare themselues te bee wicked men . Yea , he may not onely 3 3 Ps. 26.4 , 5 Ro. 16 , 17 1 Thes. 3 14 , 15 shun all voluntary familiarity with them , but also 4 4 2. ch. 19.2 Pro. 25.23 3 Iohn 10 Iob 8.20 Marke 3.5 by countenance & other means witnesse his dislike , and shew himselfe strange vnto them : so that hee be priuy to himself in the vprightnes of his hart , 1 1 Psa 69.9 & 139.21 that he misliketh them for their sinnes against God , not for the wrongs they haue done to himself ; 2 2 1 Cor. 13.6 that t t Psa. 119 136 , 139 138 he taketh no pleasure to hear or speake of their sinnes ; ᵘ but can mourn for them : 3 3 * Prou. 17.5 , and 24 , 17 , 18 Iob 31.29 and that he * reioyceth not in , nor desireth their hurt , but is x x Psa. 35 13.14 Ier. 18.20 able heartily to pray for them ; & 4 4 Mat. 5.44 Gal. 6.10 1 The. 4.15 both ready & desirous to shew them kindnes , when he can see any cause to hope that hee may doe them good , and win them vnto God .

Q. How farre forth we are bound to forgiue iniuries . But ( because in describing that Charity that is required in all , that would receiue this Sacrament to their comfort , you said wee must vnfainedly forgiue all that haue any way offended vs , & cast off all purpose and desire of reuenge ) tell me how far forth wee are bound to forgiue them that haue wronged vs , & whether it be vtterly vnlawfull for vs to seeke our remedy against such as haue done vs iniury in our person , or goods , or good name ?

A. First , as it is vnlawful for a Christian , z z Pr. 16.32 & 19 , 11 1 Cor. 13 4.5.7 Ga. 5.22.23 to be easily prouoked vnto wrath or dislike of his neighbor ; so after that hee is iustly prouoked , a a Iam. 3.17 Rom. 1.30 he must be easie to bee appeased , and b b Ro. 12.18 desirous of reconciliation , c c Mat. 18.15 Luk. 17.3 willing to vse all good meanes whereby to winne him ; yea , hee is bound in whatsoeuer wrong he hath receiued from any , so to forgiue it , as he can loue the party , and thinke as wel of him as hee did before , d d Iu. 17.3.4 so soone as he shal shew himself sorrowfull & penitent for the wrong he hath don

Secondly , in case the party that hath wronged him , will not be brought to see his fault and shew himself penitent , though hee may iustly dislike him , yet e e Matt. 5 13 , 44 Ro. 12.17 may he not hate or recompence euill for euil vnto him , but f f Mat. 5.39 Job 31.30 rather indure this or more iniury at his hands , than to doe , or speake , or desire ought against him in priuate reuenge .

Thirdly , in case the wrong haue bin such as whereby he is not only offended , but hurt and endamaged also in his person , or goods , or good name , it may be law full for him to seeke his remedy against him that hath done the wrong , at the hands of the lawfull Magistrate . For as the magistracy and law g g 2 Chro. 19.6 Ro. 13.1.4 are the ordinance of God , so it may be lawfull for a Christian ( in the necessary defence or repaire of his person , goods , or good name which God h h Eph. 5.29 1 Ti. 5.23 Prou. 6 6 — 1. & 10 4. 1 Tim. 5.8 Iob 27.5.6 Prou 22.1 hath bound euery man to maintaine & haue a care of ) i i Exo. 22.1 15 Act. 16.37 & 22.25 . & 23 17.24 . & 25.10.11 . to take the benefit of it : prouided that he obserue those cautions & rules which God hath giuen in his word to direct vs in this case .

Q. Which be those ?

Cautions & rules to be obserued in going to law A. First , that we go not to law with any , but in case of necessity : that is , not k k 1 Cor. 6.2 for trifles ( but only when the wrong is so great , as if we be not righted by law , we cannot conueniently serue God in our callings ) l l 1 co. 6.5.7 Mat. 5.25 nor till such time as wee haue first assayed all other good means of peace and agreement : for a Christian m m Prou. 20 3. & 19.11 Phil. 4.5 may not loue contention , but account it his wisedome and glory to passe by offences .

Secondly , that before we seek remedy of our wrongs by the ordinary means , we n n 2 Chro 16.12 . by proportion seeke first to the Lord , & o o Deut. 28 29 Lam. 3.39 40 so acknowledge his righteous hand in the wrong that is done vs by our enemy , as wee may be moued to make peace with God , and to profit thereby .

Thirdly , that the end we aime at in going to law , be not the hurt of our enemy , but 1. the glory of GOD which shineth in the execution & manifestation of iustice by this his ordinance : and when we thus acknowledge him p p Psa. 3.3 the only mainetainer of our persons , goods and credit , & q q Ps. 94.1.2 auenger of all wrongs , and dare r r 1 Sam. 25 31 , 33 not reuenge our selues ; & 2. 2 cor. 12.14 Ephe. 4.28 the necessary defence and maintenance of our selues , s s Ro. 13.8 1 Tim. 5.8 and such as God hath charged vs to haue care of ; & 3. the t t Eccl. 8.11 reformation of the party himselfe , and of u u Deut. 13 11 , & 17.13 others by his example .

Fourthly , that we both begin and follow our suits in law * * Heb 13 5 without couetousnes , x x Eph. 4.31 vsing no bitternesse y y 2 Chro. 28 . 9-11 . Deut. 24.6 Esa. 58.3 Mat. 18.28 & extremitie against the person of our aduersary : nor labouring either z z Deut. 24 17 Pro. 17.2 by bribery , or by any other meanes to corrupt or hinder iustice ; but so seek our owne right , as it may appeare wee are not void of loue and compassion , and desire of reconciliation with our aduersary .

Lastly , that when we haue vsed these ordinary means that the Lord hath giuen vs for the righting of our selues , & find no redresse , we must rest a a Phil. 4.5 Iam. 5.9.9 with quietnes and meeknes therein ; without fretting , or desire to right our selues by priuate reuenge ; knowing assuredly b b Psa. 39.9 2 Sa. 16.10 that the Lord hath thus ordered the whole matter , either for our correction , or for the exercise of our patience & charity ; and that c c Psa. 94.1 20-23 . & 37.5.6 1 Pet. 4.19 he will be reuenged of such an enemy , and deale far better for vs ( if wee can commit our cause to him ) then either our selues or any Magistrate could haue done .

Q. You haue shewed that none can be fit to receiue this Sacrament , vnlesse hee can find in himself those six graces that are mentioned by you : tell me now , is this all that is required for our preparation to this Sacrament ?

A. No ; for those that are regenerated , & haue both faith and repentance , and true charity , d d 1 Cor. 11.30 , 32 may receiue this Sacrament vnworthily , if they be not carefull to renew & stir vp these graces in themselues , at such times as they intend to com vnto the Lords table .

How our faith is to be renewed ere we com to the Lords table Q. How must we renew our faith when wee prepare our selues to come to the Lords Table ?

A. First we must * * 2 cor. 13.5 diligently re-examine & try it by the causes & fruits therof , that we may be more assured it is indeed the liuely and iustifying faith of Gods elect

Secondly , we must take paines to bring our hearts both to e e Mar. 9.24 a sight and sense of our infidelity , & of the weaknes of our faith , and f f Lu. 17.5 to a true care & desire to be confirmed in it by this sacrament : as also to an vnfained resolution , to vse al g g Ro. 16.17 good means whereby to strengthen it , and to shun the meanes that may weaken the same .

Q. How must we renew our repentance when we prepare our selues to come to the Lords Table ? How repentance is to be renewed before we come there .

A. Wee must labour to bring our harts , first to h h Ier. 3.13 a sight & sense of our particular sins , especially those which we haue fallen into since we last renewed our couenant with GOD in this Sacrament .

Secondly , i i 2 Cor. 7.1 vnto a true care to cleanse our selues from them by sincere repentance , and desire to obtain both further assurance of the pardon of them , & strength against them by receiuing of this Sacrament .

Thirdly , to k k Psa. 119 106. & 85.8 an vnfained resolution not to fall into them againe , but to shun all the shewes and occasions of them , and to serue God with more conscience and care then heretofore we haue done .

How our charity is to be renewed Q. How must wee renue our charitie when wee prepare our selues to come vnto the Lords Table ?

A. We must endeuour to bring our hearts , first to a sight and sense l l Iam. 4.5 of our great want of true loue , & pronenes vnto malice and contention .

Secondly , to m m Ro. 12.18 a true care of reconciliation with all men , and willingnesse to seek it , & desire to receiue strength by this Sacrament against our vncharitablenesse , and to be confirmed and increased by it in our vnfained loue to all men , specially to the children of God .

Thirdly , to n n Psa. 119 57.112 an vnfained resolution to continue in that vnity & loue , that we make shew of at our comming to this Sacrament . That weak Christians are not to forbeare communicating in the Lords Supper .

Q. You haue shewed what those graces be , which euery one must find in himself , that doth desire to receiue this sacrament with comfort ; & that it is not sufficient to haue them , but that a man that hath them , must also labour to stir them vp and renue them in himselfe , at euery time when hee prepareth reth himself to come to this Sacrament : tel me now what doe you thinke of them , that ( though they doe finde those graces you haue mentioned to bee in them in some measure , yet ) do feele them to be so weake and imperfect , and the contrary corruptions so strong , that they are much troubled with the sight and sense therof ? may such presume to com to the lords supper , with any assurance that they shal receiue it worthily ?

A. They may , if they can find 1, 1, Mar. 9.24 that those weake graces that are in them are ioyned with a desire to grow in grace : and 2 2 Mar. 9.24 Luk. 24.17 that the imperfections that they find in themselues be such , as they can vnfainedly grieue for , and striue against : & 3. that the flesh and the corruptions thereof are in them o o Eph. 4.22 . as the old man , dying & decaying continually , and the spirit with the fruits therof like p p Eph. 4.22 the new man , alwaies growing and waxing stronger in them .

Yea , such as these ( notwithstanding their wants and corruptions ) are of all others the fittest to come vnto this Sacrament .

Q. How may that appear ?

A. First , because the disciples , whom our Sauior himselfe admitted to this Sacrament in the first instition thereof , q q Matt. 26.31 , 34 , 40 Mar. 14.40 Luk. 22.49 50 Lu. 24.11 Marke 16 13 , 14 Lu. 24.45 Iohn 20.9 were at that time far from perfection , and full of infirmities .

Secondly , the Lords Supper is ordained r r Ro. 4.11 to confirm our faith , & al the fruits of it ( which we should haue no need of , if any grace were perfect in vs ) & to be the Sacrament of our spirituall nourishment , which none can be so fit to receiue as they that ( out of the sense of their weakenes & readines to faint ) do most feel the need they haue of it

Thirdly , if none might receiue it that feele corruption and want of grace in themselues , then had it been instituted altogether in vain , seeing s s 1 Cor. 13 9.12 Gal. 5.17 the best of Gods children while they liue in the flesh , are regenerated but in part . And this doth infallibly argue a man to be in the state of grace , t t Mat. 5.3 4.6 Ro. 7.15.25 when he so feels his corruptions & wants , that he can grieue for them , and striue against them , & vnfainedly desire to grow in grace .

Q. You haue shewed what the points be wherin we must examine our selues before we come to the Lords table : Praier to be vsed before we come to the Lords Supper . but is this all that wee must doe in the preparing of our harts vnto this Sacrament ?

A. No : but we must also ( both in secret , before we come vnto the publike assembly , & when we come there , ioyning with the congregation ) make humble , faithfull , & earnest prayer vnto God , as for the pardon of al our sins ( specially our comming so oft heeretofore to his holy table with vnprepared hearts ) so for his blessing vpon that indeuor which we haue now vsed for our preparation , and for his gracious supply of whatsoeuer hath bin wanting therein , and for his assistance in this holy action that we are to take in hand

That it is not necessarily required to receiue the Sacrament fasting . Q. Is it also necessary to our preparation , that we come fasting to this Sacrament ? or do they sin , & make themselues vnworthy receiuers of it , that doe eate or drinke any thing before they come vnto it ?

A. No verily : for though it bee not vnfit for such as may conueniently doe it , without hurt or danger to their health , to come fasting to this Sacrament : yet seeing 1 1 Deut. 4.1 Esa. 1.12 there is no commandement of God that doth inioyne it ; & 2 2 1. Cor. 11.25 both at the first institution , and long after in the Primitiue Church , it was wont to be receiued after other meat ; & 3 3 Rom. 14.17.18 the kingdome of God stands not in meat & drink ( for * * 1 Cor. 8 neither if we eat , haue we the more , neither if we eat not , haue we the lesse ) therefore to put holinesse in this , or to esteeme it necessary to the worthy receiuing of this Sacrament , is meere ignorance and superstition .

Q. Hitherto you haue declared how we must prepare our selues before we com vnto it , What outward behauiour and actions are required of vs , during the time of the administration of this Sacrament . if we desire to receiue this sacrament to our comfort : tell me now what is required of vs during the time of the administration thereof ?

A. Some things that concern the outward behauior and actions of the body ; & some things that concern the inward affection & disposition of the hart & mind .

Q. What be those outward things that you say are required of vs , during the time that this holy action is in hand ?

A. First , ( as u u Ez. 46.10 at all other times , when we are to ioine with the congregation in Gods seruice , so specially ) when we are to receiue this Sacrament ( which is * * 1 Cor. 10 16 , 17 appointed of God to bee a signe & seale , of that most neere communion & fellowship that we haue with all Gods people ) we must be careful x x 1 Cor. 11 17.18.20 33 Act. 20.7 to com altogether to the beginning of Gods publike worship , & to tarry altogether til the whole action be finished .

Secondly , as in al other the parts of Gods publike worship , the congregation y y Act. 1.14 & 2.1.46 must ioyne together as one man ; & none may ( either by priuate deuotion , or any other way ) with-draw themselues from that which is publikely done : so in this part of Gods worship specially , euery one must giue diligent attention to that that is done , not only when he himselfe is ready to receiue , but during the whol action ; & euen behold & looke vpon both the elements themselues , & al the sacramentall actions which are by Christs ordinance vsed in the administration of this Sacrament , because z z Exo. 24.8 God hath appointed that to be a meane to stir vp and help our faith in this action .

Thirdly , as in all the publike worship of God ( a a Mat. 18.20 where the Lord is in a speciall sort present ) much b b Leu. 19.30 Psa , 5.7 1 Cor. 11 10. & 14.40 outward reuerence and seemely carriage of our selues is required ; so in this whole action ( & then specially when our selues are to receiue those holy signes of the body and bloud of Christ ) wee must vse such behauior & gesture of our body , as may be free from supetstition , & yet fit to stir vp & expresse that inward faith & thankfulnes , which is required in the receiuing of that which God then doth offer vnto vs .

Fourthly , as the works of mercy c c Neh. 8.10.12 1 Cor. 16 1.2 should alwaies be ioyned with the works of piety , because they doe much further the fruit and comfort of all the parts of Gods worship ; so especially ought euery one , when he hath receiued from God such pledges of his loue in this Sacrament , according to his ability , & in testimony of his thankfulnesse vnto God , & loue to men , d d Heb. 13 16 to offer vnto God with cheerfulnes , the sacrifice of almes , for the reliefe of the poore members of Iesus Christ .

Q. As you haue shewed what is required of vs during the time of this holy action , What inward affection & disposition of heart is required of vs while this holy action is in hand . as touching the outward duty & behauior of our bodies ; so tel me now what shold be the meditation and disposition of our hearts at that time ?

A. First , when we see both bread & wine standing vpon the Lords table , which the Minister of Christ hath consecrated and put apart to this holy vse , then must we with ioy of heart , call to minde & consider , that Iesus Christ was e e Ioh. 6.27 & 10.36 . & 17.19 . sanctified and put apart to be the onely and all-sufficient meanes of nourishing and preseruing vs in the state of grace , of strengthning and refreshing our soules in all temptations .

Secondly , when we see this bread broken , & this wine poured forth , by the Minister of Christ ; them must we think f f Zac. 12.10 seriously with grief & indignation of heart , of our owne sins that pierced Christ , & imposed such necessity vpon him to suffer so infinit & vnspeakable torments ; & withal of the infinite iustice of God , & his anger against sinne , that could neuer haue been appeased but by this meanes .

Thirdly , when we see the bread thus broken , & the wine thus poured forth to be offered by the Minister of Christ vnto vs , & heare him in Christs name command vs to take , eate and drinke it ; then must wee with ioy and thankfulnes of heart meditate of g g Ioh. 3.16 Rom. 8.32 the the wonderful loue of God towards vs , not only in not sparing his owne Son , but giuing him for vs , but also h h 1 Io. 3.23 in offering him vnto vs in his word and Sacrament , and commanding vs to beleeue in him .

Fourthly , when wee take the bread and the wine at the Ministers hand , & doe eat & drink the same ; then h h Esa. 64.7 Psal. 42.11 must we stir vp our soules by faith to lay hold vpon , and apply to our selues all the merits of christs passion ; fully assuring our selues that by those vnspeakable torments of his own Son , the anger of God is fully appeased , & his iustice satisfied for all our sins : and so ioyfully feed therupon , that wee may feele our soules not only fully i i Ioh. 6.35 satisfied therby , & k k Mat. 11.28 Ioh. 6.33 48 51 strengthened and refreshed against all tentations ; but also l l Ioh. 15 4.5 quickned and enabled to walke in all holy obedience vnto God .

Fiftly , when we behold all the rest of Gods people in the same congregation , communicating with vs in the same elements and sacramentall actions , without al difference or respect of persons ; then must wee call to mind and consider , how great a corruption it hath been in vs m m 1 Cor. 11.21 Mat. 18.10 to despise the Church of God , or the least member thereof , & to haue been so vnkind vnto them , so prone to malice them , and hard to bee reconciled vnto them n n Ro. 14.15 1 Cor. 8.11 whom God our heauenly father , and Christ our blessed Sauiour , haue so deerly loued & done so much for : yea , we must stir vp our hearts to beare a louing and kind affection , as to all the people of God , so specially to them that we do communicate withall .

Lastly , when after we haue receiued , wee giue some-what according to our ability for the relief of the poore ; and ioyne with the whole congregation in prayer and singing of Psalmes ; then must wee stir vp our selues to do all this with feeling and ioy , and thankfulnes of hart , as vnto God that o o 2 Co. 9.7 loueth a cheeerfull giuer , and p p Iohn 4 23 , 24 is a spirit , & will accept of no seruice but that which is done in spirit and truth : so offering vnto him the sacrifice not q q He. 13.16 of almes only and r r Hos. 14.3 of the calues of our lips , s s Ro. 12.1 but of our owne bodies and soules , in thanksgiuing for this inestimable benefit of our redemption , & for his fatherly care ( by ordaining this Sacrament ) to apply it vnto vs , and to confirme our faith in the same .

Q. What is the cause why in all the parts ( almost ) of that inward disposition that is required of vs in this holy action , Ioy and cheerfulnes required in communicating at the Lords table . you make mention of ioy ? Can we not rightly celebrate this heauenly banquet , without inward ioy and gladnesse of heart ?

A. No verily : for as in the t t 2 Chr. 30 21 , 26 celebration of the Passeouer , and u u Deut. 12 12. & 16.15 Neh. 8 10 1 Sam. 1.7 of all those solemne feasts that were kept vnder the Law , the people of God were commanded to reioyce , and to stir vp themselues therevnto by all good meanes , ( * * Psa. 27.6 & 126.2.3 & 92.1.4 . because no man can indeede be rightly thankefull vnto God for that blessing wherin hee doth not reioyce ) so in this Sacrament especially wherein x x 1 Cor. 11 24 , 25 we are to celebrate with thanksgiuing , the memory of a benefit that is incomparably greater , then euer the Church receiued vnder the Law , this ioy and gladnes of heart is necessarily required at our hand .

What things to be performed by vs after we haue receiued . Q. You haue shewed how we must prepare our selues before wee come to the Lords table ; and also what disposition of body and mind is required of vs , at that time when this holy action is in hand : tell mee now what must wee doe after wee haue receiued , to confirme and increase the comfort and fruit of it in our selues .

A. First , so soone as we are come home from the publike assembly , wee ought in secret to consider and bethinke our selues seriously what wee haue done , and how wee haue sped ; what ioy & comfort we haue felt in this Sacrament , what increase of faith & resolution to lead a holy life wee haue receiued thereby : because we may bee sure that no man hath receiued this Sacrament worthily , nor fedde vpon Christ in it ( y y Ioh. 6.55 whose flesh is meat indeed , and whose bloud is drinke indeed , & z z Mar. 5.28 30. & 6.56 whom none euer touched with a true faith , but they receiued vertue from him ) that hath receiued no refreshing nor strength by it .

Secondly , if we can finde no such comfort and fruit that wee haue receiued by it , then must wee examine diligently , whether wee may not iustly charge our selues to be the cause therof , because wee came not vnto it with that preparation of heart , as hath been described . And if we finde the cause wholly in our selues , then a a Lam. 3 39 , 40 1 cor. 11.31 must we presently humble our soules before God , in feruent prayer & vnfained repentance for this our grieuous sinne ; that so iudging our selues for it , wee may not be iudged of the Lord .

Thirdly , if ( vpon diligent examination of our harts ) we can finde , that this our want of comfort & fruit , which wee are vnfainedly grieued for , ariseth not thus from our owne sinne , but that we brought with vs vnto the Sacrament ( in truth & sincerity , though in much weakenesse ) that preparation of heart that hath been described ; then haue wee no iust cause to b b 2 Chro. 30.18.19 be dismaied in our selues , but ( after that wee haue humbled our soules before God in prayer , for the sanctifying and remouing of this his correction , which for our triall , & other causes best knowne to himselfe , he seeth good to exercise vs by ) we may comfort our selues in this , that such c c Esa. 63 13 hardnesse and senselessnesse of heart , which we thus feele and bewaile in our selues , may bee in them that are in the state of grace , and ( our conscience bearing witnes with vs , that wee came rightly prepared vnto the Sacrament ) wee haue vndoubtedly receiued comfort & fruit by it , d d Ps. 97.11 which we shal also feele hereafter , though we do not for the present .

Fourthly , if ( vpon this examination of our owne hearts ) wee can finde , that wee haue sped well at this feast , and that the Lord hath so welcommed and entertained vs at it , that wee are come from it well refreshed and strengthened in our faith and loue , and in our resolution to lead a holy life ; then must wee presently in heartie prayer giue thankes vnto God for this his vnspeakeable gift , e e 1 Chro. 29.18 and craue of him the continuance and pefecting of his owne worke which hee hath wrought in vs .

Lastly , the benefit wee haue receiued by this Sacrament , and comfort in the sense of Gods loue and fauour to vs in Christ , as it must prouoke vs to come oft to this banquet , so must it make vs careful f f Ps. 116 14 18 Eccl. 5.3.4 to performe our vowes we haue now made vnto God , in the presence of all his people , by laboring to express the g g Ezr. 10 11 Psa. 50.23 Psa. 106 2 , 3 truth of our thankefulnes , both in taking heed that we returne not again ( as the dog to his vomit ) vnto any of our sins which wee haue professed repentance of , as also in indeuouring to honour God , by a holy obedience to his will , in our whole conuersation , all the dayes of our life .

Soli Deo gloria