be no good end seeing all the faithfull wanting this change can and doe get Christ by faith as hath been proved before Ioh. 1.12 3.16 c. 5. This change were against all our senses we heare Christ calling it bread Mat. 26.26 Mar. 14.22 Luk. 22.19 The H. Ghost calleth it bread 1 Cor. 10.16.17 1 Cor. 11.23 Now in objects of sense our senses are competent judges according to Christs own argument Luk. ult 39. we see we touch we taste we smell bread 6. This change were against not only S. Scripture Ioh. 16 7.28 17.11 Act. 3.21 Heb. 8.4 But also this change were against naturall yea heavenly reason that Christs humane body should be at one and the selfe same time in heaven and on earth also it would contradict Mat. ult 6. Mark ult 6. and Luk. ult 6. Ob. D. Luther affirmeth that there is no contradiction in this affirmation Christs humane body is at one and the same time not on earth as Joh. 17.11 Christ saith I am no more in the world then it is understood of a sightly moveable and comprehensible manner of being But when it is said that Christs humane body is in the world as in the bread and wine Then it is understood of the unsightly immoveable and incomprehensible manner of beeing A. The H. Ghost taught no such divinity in S. Scripture That Christs humane body hath a manner of being belonging unto it of invisibility immoveability and incomprehensibility Besides its visible moveable and comprehensible manner of being Surely Christ even after His resurrection demonstrates the realty of His humane body by its visibility and palpability Luk ult 39. 7. This change would altogether overthrow the very beeing of this Sacrament for in every Sacrament there must be both a signe and the thing signified that the elect may receive both 8. If such a change be it must either bee naturall or miraculous by nature it cannot be that a little bread should be made Christs body nor is it done by a miracle for all miracles were visible but this we see not yea all our senses witnesse the contrary 9. What Christ once rejected as unnecessary unto salvation He will not afterward admit of it as necessary unto salvation for he cannot lie Tit. 1.2 nor deny himselfe 2 Tim. 2.13 but Christ hath rejected the carnall eating of his flesh which Transubstantiation and Consubstantiation do maintain as unnecessary to salvation Joh. 6 63. He will not then admit it now as necessary Ob. Christ affirmeth that unlesse we eat His flesh and drinke His bloud we have no life i.e. everlasting in us Joh. 6.53 A. 1. To beleeve in Christ and to eat his flesh and drinke his bloud are one and the same Joh. 6.29.35.40.47 compared with 1.51.53,54,55 2. These words litterally taken would contradict Christs affirmation unto Mary Magdalen who never tasted this Supper Luk. 7.48 and his assurance given to the theefe on the crosse Luk. 23.43 who never tasted this Sacrament Q. What learnest thou hence A. That that Sacramentall bread and wine are not changed in their nature even after the Consecration but in their use and end only Which is broken for you Q. Why was Christs body broken for the elect A. For two maine causes 1. That although Christ be the fountaine of life Ps 36.9 Ioh. 6.58 as in Himself Ioh. 10.18 So also unto us Act. 17.25.28 Col. 3.4 And although His flesh be meat indeed and His bloud drink indeed Ioh. 6.55 Yet unlesse His body had been broken for the elect He had neither been our life nor our soules food not our life untill by death he had destroyed him who had the power of death that is the divell Heb. 2.14 Nor could Christ be our soules food untill His body was broken Heb. 9.13,14,15,16 2. Unlesse Christs body had been broken He could not have procured remission of sin unto the elect for without shedding of bloud there is no remission of sin Heb. 9.22 Nor could he have answered Gods truth Gen. 2.17 because that nature that sinned behoved to dye But now His body being broken He is a fountaine opened for sin and for uncleannesse Zach. 13.1 Q. What doth this teach thee A. 1. To know the love of Christ which passeth all knowledge Eph. 3.19 that I may love him above all things counting my life and all things but dung in comparison of Christ Philip. 3.8 2. To bewaile my sins confesse them and forsake them Prov. 28.13 because they occasioned the breaking of Christs body Esa 53.5 and crucifie him afresh Heb. 6.6 3. Papists and Lutherans sinfull folly who keep their sacramentall bread whole unbroken in their mouth Ob. But they offer an unbloudy sacrifice as they say A. They are meer deluders of their owne soules for without shedding of bloud there is no remission of sins Heb. 9.22 4. Seeing the Father spared not his own Son but gave him freely for us all Rom. 8.32 And that Christ spared not himselfe but laid downe His life willingly for all the elect Ioh. 10.18 If I can get Christ in this Sacrament by faith I get all whatsoever is good for me Rom. 8 32. Doe this in remembrance of me Q. What doth the Holy Ghost aime at in those words A. 1. This is the first end of this Sacrament in which I am commanded to remember continually all that Christ hath done and suffered for me which all is summarily signified in this Supper of the Lord. 2. That whatsoever was at first done and said in this Sacrament by our Lord and his Apostles must be imitated in discretion ever afterwards Q. What doth this teach thee A. 1. Never to forget my Lords love lest I be turned into hell Ps 9.17 2. In receiving this Sacrament to imitate the institution according to my calling be I Minister or hearer 3. The terrible condition of such who refuse or contemne this Sacrament for they refuse the means of their salvation and remember not Christ V. 25. This cup is the New Testament in my bloud Q. Why did Christ take wine to represent Hâ—… bloud in this Sacrament A. 1. Because wine resembles Chrisâ— bloud both in colour being red and in namâ—… for its called the bloud of the grape Gen. â—… 11 2. As it is not wine untill it be pressed oâ—… of the grape So nor Christs bloud did saâ—… as actually untillit was shed out of His body Mat. 26.28 Heb. 9.14 3. As wine is to be given to the sorrowfull and heavy hearted for comforting them Prov. 31.6 So Christs bloud is the only salve which can comfort a sin-sick soule which is sensible of its sin and misery Act. 2.38,39 1 Joh. 17. 4. As wine maketh mans heart glad Ps 104.15 So doth Christs bloud glad our souls when by faith we are sure that it was shed for us 1 Pet. 1.18,19 Q. What doth the Holy Ghost shew in these words This cup is the New Testament in my bloud A. 1. As the Gospel consists of two main
A short and plaine TRACTATE OF THE LORDS SVPPER Grounded upon 1 Cor. 11.23 c. By VVILLIAM MORE Minister of Gods Word LONDON Printed by T. H. for Charles Green and are to be sold at his shop in Ivy Lane 1645. To the Right Honourable the Lady FRANCIS HOBERT Wife of the Honourable Sir JOHN HOBERT Knight and Baronet MADAM THe many obligements in which I acknowledge my selfe tyed unto your honours honourable husband who hath been Gods gracious instrument in preserving me from the unjust oppression of the perverse though I be not repaired in my sufferings have made me humbly to present unto your Honour as a true token of a gratefull minde this little Tractate short as might be shunning obscurity and plaine according to my best possibility Though Momus carp I care not The Word of God is not bound Receive honourable Lady this mite from him who daily doth plead at the Throne of Grace for your honours honourable husband for your honourable Ladiship And happy hopefull Children And who is really Madam Your Honours humble servant in the Lord WILLIAM MORE EMMANVEL A short and plaine Tractate of the LORDS SUPPER grounded on 1 Cor. 11.23 c. Q. WHat is a Sacrament of the new Covenant A. A divine Institution in which by visible signes all the blessings of the new Covenant are represented given sealed and applied that is Jesus Christ and all his graces unto all faithfull receivers Mat. 3.11 Act. 19. Mat. 26.26 Rom. 4.11 Joh. 1.12 Q. How many Sacraments are in the New Covenant A. Two Baptisme and the Lords Supper Our Lord nor his Apostles ordained no more Q. What is the Lords Supper A. A Sacrament of the faithfull their spirituall nourishment and increase of grace through Christ 1 Pet. 2.2 Q. Doth not the Lords Supper worke faith in those who receive it though they lack faith A. No For as no temporall food can make a dead childe to live no more can this spirituall food any who is spiritually dead Mat. 7.6 Q. Must we communicate often A. Yes for our soules like our bodies must be often fed and we must labour for it Joh. 6.27 Q. We are but once baptised why should wee often communicate A. As there is but one beginning of naturall life and yet it must be often fed so there is but one beginning of spirituall life which is faith Rom. 1.17 And it likewise must be often fed 2 Pet. ult ult Q. Why is both bread and wine given in the Lords Supper A. 1. As our bodies must be fed both with meat and drinke so our soules must be fed with Christs body which is that true bread that strengthneth our heart and with his bloud which maketh the heart glad Ps 104.15 2. To demonstrate that Christ is the only â—…ll and perfect food of our soules Joh. 6.51 Q. May not infants baptized ignorants of perverse indisposition naturall fooles obstinate malicious grossely scandalous sinners drunken men be admitted to this S. Supper A. No because they cannot discerne the Lords body 1 Cor. 11.29 Q. How many parts are there of the Lords Supper A. Foure 1. A lawfully admitted Minister 2. The elements bread and wine 3. The words of Institution 4. And a competent number of communicants Q. Are all those necessary parts of it A. Yes any of those wanting there can be no true Sacrament Q. May not any of the effectually called administer this Sacrament A. No for none may administer the Sacraments but Preachers Mat. ult 19. And none may preach except they be sent of God Rom. 10.14 And those who are sent of God must be lawfully admitted 1 Tim. 4.14 Heb. 5.4 1 Cor. 11.23 The Lord Iesus the same night in which he was betrayed took bread Q. Who did first institute this Lords Supper A. The Lord Jesus himselfe Mat. 6.26 Mark 14.22 Luk. 22.19 1 Cor. 11.23 Q. What learnest thou hence A. 1. Seeing my Lord did institute it I must in filiall feare observe his commands in preparing my selfe to take it it tending so much to his glory and to my salvation Mal. 1.6 2. And seeing he is Jesus my Saviour Mat. â— 21 I must in love to advance his honour and mine owne salvation hunger for it Mat. 5.6 Q. Seeing Christ gave it in the night must not we doe so likewise A. No unlesse it be in times of persecution 1. Because that Sacrament of the Old Covenant the Passeover behoved to be ended before this Sacrament of the New Covenant the Lords Supper was instituted for this succeeded to that Luk. 22.15.16 2. The Pascall lamb was commanded to be killed in the evening Exod. 12.6 and eaten that same night v. 8. 3. This Supper was instituted as near before Christs death as possible could be to the and that nothing might be altered in it added to it nor taken from it Heb. 9.17 4. That this legacy bequeathed by our Lords latter will unto all the faithfull might be more firmly fixed in our memories No such necessitie viz. persecution urge us Tooke bread Q. Why did our Lord take bread to resemble his body A. 1. As our bodies cannot ordinarily live without bread which strengthneth mans heart Ps 104.15 no more can our souls live wanting Christ who is the living life giving bread that gives eternall life Joh. 6.51 2. Christ tooke bread for its generality because of all meats bread is most generally knowne most universally used and in most Countries most easily acquired 3. Because of breads likenesse for of all creatures which are eaten bread most resembles Christs body And hence He calleth His body the true bread which came downe from heaven Joh. 6.32.35 4. As bread is needfull for all meats So is our Lord for us in all matters most necessary Joh. 15.5 1 Cor. 1.30 5. As the bread hath endured all kindes of breaking ere it can be food for my body So Christ suffered all kindes of death death in sinne only excepted ere he could be food for my soule Heb. 2.9.10 Q. What doth this teach thee A. I must labour for the fulnesse of faith that I may get the bread which endureth unto life everlasting Joh. 6.27 Q. What doth that bread signifie A. 1. Christs body as his owne words prove This is my body 2. As it is but one bread made of many graines so all the elect are members one of another Ephes 4.25 are all members of Christs mysticall body Ephes 5.30 and Christ is their head v. 23. Q. What learnest thou hence A. I must love Christ above all things Mat. 22.37 and my neighbour as my selfe v. 39. especially the faithfull Gal. 6.10 Q. What kinde of bread tooke Christ A. Common table bread unleavened for no leavened bread might be eaten at the Passeover Ex. 12.15 Q What was meant by leaven there A. False doctrine Mat. 16.22 Hypocrisie Luk. 12.2 Malice and wickednesse 1 Cor. 5.8 Q. What should that teach thee A. Those all must bee rooted out of my heart before I
adventure to the Lords Table 1 Cor. 5.8 otherwise I shall come unworthily to mine own damnation 1 Cor. 11.29 Q. What forme was that bread of A. S. Scripture is silent of that Q. What learnest thou hence A. The vanity of Papists Prelats and Lutherans who use thin wafers printed with a crucifix V. 24 And when he had given thanks c. Q. What is meant by those words A. Christ would not breake that bread untill He first thankt his heavenly Father for it Luk. 22.19 and blessed it Mat. 26.26 Q. What learnest thou hence A. 1. As Christ was both ready and willing to lay downe His life for me Joh. 10.18 and thankt His Father who made Him redemption unto me 1 Cor. 1.30 So should I be ready willing and thanke the Lord if he will count me worthy to suffer shame which is worse then death for His sake Act. 5.41 2. In every thing especially for giving Christ to sive me Act. 4.12 to give thanks 1 Thes 5.10 He brake it Q. What is meant by breaking of that bread A. It s breaking was partly necessary that one bread might be divided amongst many partly mysterious to signifie that Christ was broken for all the elect Esay 53.4.5 Ioh. 19. the whole Chapter Q. Did Christ suffer in his soule A. Yes as is evident Mat. 27.46 Luk. 22.44 Q. Did Christ suffer in his Godhead A. As Christ is God He is All sufficient Gen. 17.1 His Godhead therefore could not suffer Q. Seeing that Christ was made like unto us in all things sin excepted Heb. 2.17 compared with Heb. 4.15 How could He satisfie Gods infinitly wronged justice if His Godhead did not suffer A. The excellency of the party who suffered even Iesus Christ God-man in one person the great Mediator betwixt God and the elect being infinite gave infinite satisfaction to his Fathers infinite justice For although His Godhead neither did nor could suffer Yet Jesus was crucified Act. 1.36 The Prince of life was killed Act. 3.15 Christ dyed for us Rom. 14.9 The Lord of glory was crucified 1 Cor. 2.8 The Father spared not His owne Son but delivered Him up for us all Rom. 8.32 And the Son of God gave himselfe for us Gal. 2.20 Such an infinite person therefore suffering Gods infinite justice is satisfied to the full as the father Himselfe acknowledgeth Matth. 17.5 Q. What doth this teach thee A. 1. If I receive this Supper faithfully I get the great Mediator who was broken for me and so I cannot be damned Rom. 8.1 Ioh. 6.54 Yea I am made one of the sons of God Ioh. 1.12 2. Seeing that Christ was broken for my sins I must break off my sins by repentance before I dare communicate because God is of purer eyes then to behold evill and cannot looke on iniquity Hab. 1.13 And said Take Q. To whom said Christ this A. Unto all who were present even to His twelve Apostles for none other might be present at the Passeover with him Exod. 12.3 Q. No woman was there must they now bee excluded A. God forbid women are elected 2 Ioh. v. 1. ult Q. Did Judas communicate at the Supper A. He ate of the Pascall lamb which was the type of Christ and was Christ in signification The difference is in this under the Law they received Christ to come under the Gospell we receive Christ come already Q. How did they take it A. With their hands otherwise it could not have been a perfect communion which in this Supper was first between Christ the head and the faithfull His members And secondly between the faithfull communicants amongst themselves Q. What table gesture did they use at this Supper A. Christ and they all did sit Mat. 26.20 Mark 14.18 Luk. 22.14 Ioh. 13.4.12 Q. Some say they leaned and sat not A. If so one hand had been uselesse And if so yet it was the table gesture of that Countrey Q. May not we kneel now when we communicate A. No otherwise we violate the Institution and break Christs command Doe this c. Q. What hurt can we have by kneeling A. 1. This Supper is a banquet of love our Lord calls the faithfull His friends not servants Ioh. 15.15 servants invited kneele not at their Masters tables much lesse friends 2. Kneelers in receiving defraud themsolves of their grace here and of their glory hereafter which are promised in the word sitting Mat. 8.11 19.28 Luke 13.29 22.30 Ephes 2.6 Rev. 3.21 Q. The more humbly we receive is it not so much the better for us A. 1. Will-worship in our worshipping of God is alwayes rejected of God Esay 1.12 Col. 2. ult 2. Kneelers in the act of receiving violate the Institution for Christ and his Apostles did sit as is manifest Mat. 26.20 Mark 14.18 Luk. 22.14 Ioh. 13.4.12 3. Kneelers transgresse Christs command He commands us thus Doe this in remembrance of me Now this command must bee extended unto every particular of the Institution otherwise we have no rule whereby we can convince Heretiques Papists Prelats Lutherans in matters concerning this Sacrament Q. What doth all this teach thee A. 1. The foolishnesse of Priests in the Romish and Lutheran Churches who put the bread into the receivers mouthes by which their mutuall communion is frustrated 2. I see and sorrow at the blindnesse of those will-worshipping kneelers Rev. ult 18. Take Q. What are we to take here A. Heavens excellencie the earths only good even the Lord Jesus Christ himselfe and all his heavenly graces which are all here not only freely offered but also fully given to all worthy receivers for as truly and really as I get that bread and that wine to be one flesh with me so likewise as really and as truly I get Christs body by faith as his owne words prove This is my body to bee one spirit with mee 1 Cor. 6 17. Q. But Christs humane body is in heaven How then can I get him A. By faith for Christ dwelleth in our hearts by faith Ephes 3.17 Q. But my bodily eyes see nothing in that Supper but bread and wine only How then can I get Christ A. Thou seest these thou hearest Christs words affirming of that bread This is my body and of that wine This is my bloud which of those two beleevest thou Christ or thy senses beleeve on the Lord Iesus Christ and thou getst him Ioh. 6.47 compared with v. 54. Q. Can I be infallibly sure that if I have saving faith to beleeve Christs words This is my body This is my bloud that I shall get Christ himselfe in this Supper A. Thou may and must be infallibly sure of it for Jesus is the truth Joh. 14.6 He cannot lie Tit. 1.2 He cannot deny himselfe 2 Tim. 2.13 Heaven and earth shall passe away but His words shall not passe away Mat. 24.35 Mark 13.31 Luk. 21.33 Q. But I finde in my selfe a body of death of corruption of doubtings how then dare I either take that bread
or think that I can get Christ A. Christ resolveth thee Mark 9.23 If thou canst beleeve all things are possible to him that beleeveth Q. What doth that teach thee A. Three things 1. I must have saving faith that I may get Christ seeing He is freely offered 2. I must take that bread and that wine otherwise I both refuse the means by which Christ is truly given in this Sacrament unto the faithfull and also I refuse Christ who now offereth Himselfe unto me 3. And if I now take not Christ He will take vengeance of me in flaming fire for not observing this part of the Gospell yea which is its greatest part of it 2 Thes 1.7.8 Eate Q. What doth this import A. 1. By faithfull receiving of that bread I get the true life giving bread Christ Joh. 6.47 compared with v. 50. 2. That Christs flesh is meat indeed to all faithfull hungring souls Ioh. 6.55 And whosoever eateth of it shall live for ever v. 58. 3. As with my bodily mouth I must cat that bread which is the signe that my body may live so with my soules mouth faith I must eat the thing signified which is Christ that my soule may live for ever Ioh. 6.51 4. As my body cannot live ordinarily wanting bread which strengthneth our heart Ps 104.15 So nor my soule wanting Christ who is the true bread that came downe from heaven and giveth life unto the world Ioh. 6.33 5. As bread is not food to my body unlesse I cat it So nor Christ is food to my soul unlesse I eat him by faith for no promise profiteth unlesse it be received by faith Heb. 4.2 6. The fearfull condition of such who refuse it Prov. 1.24 c. much more who despise it Heb. 10.28.29 7. The godlessenesse of Papists and Lutherans who eat not their thin wafer but keep it whole in their mouth Q. Did Judas eat that sacrament all bread A. Weigh well Luk. 22.19 ad 24. and its probable that he did eat it Q. Did not our Saviour call Judas a Divell Joh. 6.70 A. Yes yet he ate only the bread of the Lord but not the bread the Lord. Q. What learnest thou hence A. I may not abstaine from this S. Supper though all communicants be not alike holy for their unholinesse can not hurt me if I be not accessary unto it Deut. 24.16 Ier. 31.30 Ezek. 18.20 Gal. 6.5 This is my body Q. Doe not those words prove clearly either transubstantiation as Papists affirme that is that that bread is changed into the body of Christ or consubstantiation that Christs body is in with under that bread as Lutherans say A. There is no necessity that Christ should be bodily present in this Sacrament neither in respect of this Sacrament it selfe nor yet of these words of Christ This is my body which is thus proved 1. Christs bodily presence is not necessary in respect of this Sacrament it selfe for if we be truly faithfull we may and doe attaine unto this Sacraments foure ends although Christs humane body be in heaven 2. This Sacraments first end is to remember Christ as his owne words doe witnesse Doe this in remembrance of me now this Sacrament it selfe puts all faithfull receivers in remembrance of Christ and His very words Do this in remembrance of me doe evidently shew Christs bodily absence for we remember absent not present friends 3. Its second end is to shew Christs death till He come This we can do though His body be absent And Till He come demonstrates His bodily absence 4. Its third end is to unite us unto Christ This union is partly reall and partly relative our reall union with Christ is by faith for Christ dwelleth in our hearts by faith Ephes 3.17 And Christ lives in us and we live in Him by faith Gal. 2.20 And this is called our putting on the Lord Iesus Christ Rom. 13. ult to be our wedding garment Mat. 22.11 Our relative union with Christ is like that union between a man and his wife for we are espoused to Christ 2 Cor. 11.2 and married to Him Ier. 3.14 Hos 2.19.20 A wife is flesh of her husbands flesh and bone of his bone Gen. 2.23 although they were ten thousand miles asunder 5. This Sacraments most principall end is to seal the Covenant of Grace for encrease of and strengthning our faith Rom. 4.11 But by Papists Transubstantiation and Lutherans Consubstantiation our faith would be much weakned for which of these two are easiest to be beleeved that we get Christ by faith which all S. Scriptures affirme Ioh. 1 12. 3.16.18 6.29.40.47 11.25.26 Or that a bit of bread and a cup of wine are transubstantiated into the body and bloud of Christ or consubstantiated with His body and bloud which both want all warrant in S. Scripture yea which flatly contradicteth S. Scripture Act. 3.21 Heb. 8.4 In respect then of this Sacrament Christs bodily presence is not necessary Neither is Christs bodily presence necessary in this Sacrament in respect of Christs words This is my body 1. Because it is frequent in al Sacraments both of the Old and New Testament to call the signe by the name of the thing signified As Circumcision is called Gods Covenant Gen. 17.10 yet v. 11. it is but the signe of the Covenant The Lamb is called the Lords Passeover Ex. 12.11 yet it was only the sacrifice of the Lords Passeover v. 27. and a signe Ex. 13.9 Baptisme is called the washing of regeration Tit. 3.5 Yet it is but the signe of it for Christs bloud only can wash us from our sins 1 Ioh. 1.7 Baptisme is also said to save us 1 Pet. 3.21 Yet it is but a signe of Christs bloud which saveth us Act. 4.12 So in this Sacrament our Lord calleth that bread His body and that cup His bloud Yet they are but the signes of His body and bloud There is then no necessity of Christs bodily presence in this Sacrament in respect of Christs words This is my body 2. A second reason against Transubstantiation Consubstantiation is this This change is impossible for it is against Christs glory for he never appeared on earth but in glory Exod. 19.16.18 1 King 19.11.12 Mat. 17.2 Object Christ came in the forme of a servant Philip. 2.17 A. It is true yet the Apostles behold His glory the glory as of the only begotten of the Father full of grace truth Joh. 1.14 3. This change would derogate from Gods honour for although Christs power can make such a change yet Christ did never shew his power but for advancing of Gods glory and honour what honour can it bring unto the Lord to change a bit of bread into Christs body Christ can doe all things but these which dishonour God Christ cannot lie Tit. 1.2 nor deny himselfe 2 Tim. 2.13 4. This change were against Gods wisdome for the Lord neither did nor doth any thing but for some good end but in this change there can
conversation practice it Mat. 5 16. They must open their hearers eyes convert them from darknesse to light and from the power of Satan unto God Act. 26.18 They must first feed their slocks with milk and thereafter with meat 1 Cor. 3.2 1 Pet. 5.1 They must be stewards of the mysteries of God 1 Cor. 4.1 Ministers must watch for their peoples soules and give account for them Heb. ult 17. All the premises prove that faithfull Ministers must examine their people We are commanded to give an answer to every man that asketh us a reason of the hope that is in us with meeknesse and fear and we must be ready to doe it 1 Pet. 3.17 Who obstinately refuse to be examined by their Minister run hazard of condemnation Seeing light is come into the world and such love darknesse rather then light Iohn 3.19 Such are doers of evill haters of the light and dare not come to the light lest their deeds should be reproved Ioh. 3.20 Such who will not be examined by their Minister are despisers both of Christ and of God Luk. 10.16 Q. What learnest thou hence A. 1. The H. Ghost tyeth this examination and our receiving together I must not then separate them Mark 10.9 2. The greater that the danger is in unworthy receiving we should be the more strict in our examining of our selves and in our being examined by our Minister 3. All Christians occasion being fully offered must receive or be despisers of Christ and of God all then who would bee Christians must both examin themselves and be examined by their Minister lest they despise Christ and God 4. Who will not examin themselves and be examined by their Minister they hide their sin and so shall never prosper Prov. 28.13 5. Who will not examine themselves concerning their sins and wants cannot be helpt by receiving Iudas the traytor Ioh. 13.17 and Simon Magus Act. 8.20 are instances Quest Q. What must I doe when I come to the table to communicate A. We must come with filiall feare setting our faith a worke in meditation of foure things 1. When we see that bread broken and wine powred out we must call to mind That our Saviour was wounded for our transgressions and broken for our iniquities Esa 53.5 2. As that bread and that wine are given unto us So God the Father gave his Son Rom. 8.32 And Christ gives himselfe unto us in this Sacrament 1 Cor. 11.24,25 3. We must beleeve without doubting that as that bread eaten and that wine drunken of us become one substance with us So Christ and all the faithfull receivers are made one Ioh. 17.21 That Christ is our bead Eph. 5.23 That we are members of his body of his flesh and of his bones Eph. 5.30 And that we are every one members one of another Rom. 12.5 4. As we take that bread and that wine with our bodily hand So with my soules hand faith we must take Christ Ioh. 6.29.35.40.47 compared with v. 51.54.56.58 Quest Q. What must I doe after I have received A. 1. Render all possible praise unto God for that his inestimable benefit Ps 103.2 1 Thess 5.18 2. If we have sped well and gotten Christ we must be the more thankfull and become new creatures 2 Cor. 5.17 But if we finde not our selves to have sped well we must notwithstanding praise the Lord and not be weary in well doing for in due season we shall reap if we faint not Gal. 6.9 Quest Q. Is it not a sure signe of unworthy receiving if we become worse after we have received A. We must distinguish betwixt a reall worsenesse and Satans delusions 1. If we become really worse then aâ—…redly our unworthy receiving made that holy Ordinance ineffectuall unto us as unto Judas and Simon Magus 2. But though passiens stir in us more furiously and temptations assaile us more desperately after we have received then they did before we must not conclude thence that we received unworthily but by the plaine contrary For if by prayer and practice we continue constantly to resist these sinfull motions our constancie in that our resisting proveth that we were worthy receivers for then wee may be sure that because sin in our worthy receiving had a deadly wound and that Satan was dislodged out of his too long kept lodging sin would the more furiously rage and Satan more fiercely assault Quest Q. I swore both afore and in the act of recuving new observance I come far short of performance was I not then an unworthy receiver A. The true sight and reall sense of our imperfections with a zealous endeavour to be perfect is the greatest perfection we can attaine unto in this life for to know our fins to confesse and forsake them is to finde mercy Prov. 28.13 And to endeavour zealously is to be accepted of God through Christ 2 Cor. 8.12 V. 29. For he that eareth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body Q. Wee have heard what unworthy eating and drinking is But what is meant by damnation A. 1. Some Interpreters read it thus They eat and drink judgement to themselves But because the H. Ghost did affirme v. 27. that such were guilty of the body and bloud of the Lord which was proved to be murder it is more consonant to the scope of the H. Ghost to read it damnation 2. Damnation is the consummation of spirituall death or the highest degree of that eternall punishment which the Lord hath adjudged unto reprobates for sinne Revel 19.2.3 Damnation is infinite in respect of losse for reprobates lose God who is that infinite and only good Mat. 19.17 Damnation is eternall in respect of duration for it shall never be ended Mark 9.44.46.48 Hence is the highest height of all extreamest torments upon their soules and bodies having a never dying worme of their accusing conscience within them eternall torments of devouring fire round about them ugly divells to be their only companions And all to continue everlastingly Luke 16.23 Not discerning the Lords body Q. What is that To discerne the Lords body A. 1. To have the Lords body in highest esteem duly considering its excellencies that so with most exact examination preparation consideration and sanctification wee come and receive at the Lords Table 2. That that bread and that wine even after the words of institution remaine bread and wine in substance And although that Christs humane body be in heaven Act. 3.21 Heb. 8.4 Yet in due receiving this sacramentall bread and wine all faithfull receivers get in this Sacrament Christs body and spilt bloud by faith as his owne words Take eat drinke This is my body which is broken for you This is my bloud which was shed for many for remission of sinnes doe prove 3. It is by a full knowledge of our damnable condition by sin and to know what Christ hath done and suffered for us that so we may prepare our selves to be both ready and willing to doe and suffer for his sake Philip. 1.29 Q. What doth this teach thee A. Foure things 1. The deadly and damnable condition of especially perverse ignorants who neither know nor will be taught what infinite good there is in worthy receiving nor what infinite evill is in unworthy receiving They are murderers of Christ v. 27. 2. Their desperate estate who either maliciously despise or carelessely neglect their examination preparation consideration and fanctification and yet dare adventure to receive Those eat and drinke damnation to themselves v. 29. 3. Their dangerous condition who having time and opportunity to examin themselves yet will not communicate Those are despisers of Christ Luk. 10.16 4. And their blessed estate who come well prepared having on their wedding garment Christ for they get the seale of the Covenant Rom. 4.11 They get increase of grace and of all spirituall graces They get Christ who is our life Col. 3.4 Our light Rev. 21.23 And our all Col. 3.11 FINIS Soli Deo gloria in aeternum Amen Imprimatur Ia. Cranford Aug. 28. 1645.