beleeve 1. That there is but one God Mark 12.32 2. That this God who is one in essence is distinguished into three Persons the Father Son and Holy Ghost 1 Joh. 5.7 3. That the Lord Christ is equall with the Father in all things Philip. 2.6 save only as he is Mediator Joh. 14.28 4. That creation is ascribed to the Father redemption to the Son and sanctification to the Holy Ghost as it is in the Creed And yet dost thou beleeve that all the actions of all the three Persons of the Trinity on and in the creatures are common to them all and proper to every person Joh. 5.17.19 16.13.14 2. Dost thou by faith role thy selfe and thy waies on Iehovah Ps 37.5 Set up thy hearts rest on holy Iehovah Esa 10.20 And givest thou thy selfe over unto God 2 Cor. 8.5 Iob. 13.15 3. Does faith purifie the heart from the love of all sin Act. 15.9 4. And examine thy selfe if thy faith worketh by love Gal. 5.6 Q. What is that ground on which justifying faith is built A. All the promises which are of mercy in S. Scripture for those only are properly the sure foundation on which our faith is built because those only propound Christ unto us Ioh. 5.39 Rom. 10.4 Q. What end doth faith aime at A. Most principally at the advancing of Gods glory 1 Cor. 10.31 And secondarily the salvation of our soules 1 Pet. 1.9 Quest 4. Q. Wherein must I examine my selfe concerning love A. If thou lovest God above all things Mat. 22.37 and thy neighbour as thy selfe v. 39. Q. How shall I know that I love God above all things A 1. By thy burning desire to be united with God through Christ Ps 42.1,2,3 which is wrought by faith Gal. 2.20 called the love of union 2. By that joy unspeakable and full of glory which ariseth from that union 1 Pet. 1.8 This is called the love of well-pleasednesse 3. By thy zeale to advance Gods glory in all things Ps 69.9 119.139 This is the love of benevolence Q. How can I love God above all things A. When both in affection and all effects thou loves the Lord preferring him above all things in heaven and earth Mark 12.33 Q. How shall I know that I love my neighbour as my selfe A. All things whatsoever ye would that men should doe to you doe yee even so to them Mat. 7.12 Quest 5. Q. What is true repentance A. A godly forrow for offending God with a continued totall change of our will willing nothing but Gods glory and our salvation 2 Cor. 7.10.11 Q. How shall I know that my repentance is sound A. 1. By sorrowing for sin as it offends the Lord more then for fear of any punishment Psal 51.4 2. By confessing and forsaking all sinne Prov. 28.13 Q. How can I repent of my unknown sins A. Who repent distinctly of every known sin doth virtually repent their unknown errours Ps 19.13 Q. Must I repent often of all my sins A. 1. Our by-past sins should never bee forgotten Deut. 9.7 Ps 25.7 51.3 2. Because we sin daily Prov. 24.16 wee must repent daily Luk. 13.3.5 for one sinne unrepented if it be known makes us as if we had never repented of any Jam. 2.10 3. I must repent greatly if my sinnes be great as did David Job St. Paul St. Peter and Mary Magdalen Quest 6. Q. What is observance A. Observance is that by which Gods will is performed in subjection for Gods glory Q. Why is that in subjection added A. Because observance applyeth my will to fulfill Gods known will willingly in respect of his absolute authority over me Rom. 9.21 Q. Doth not obedience the same A. No for observance consisteth as in the externall performance of Gods knowne will So or more in the internall intent of a willingly subjected will unto Gods revealed will in all things 1 Sam. 15.22 2 Thess 1.8 But obedience respecteth the externall act which it often performeth even when the internall intention of the will is wanting As in Galley-slaves and sleepy servants Q. How shall I know that my observance is sound A. 1. By thy esteem of Gods revealed wil more then of all or any mans commands Act. 4 19. This is a sure signe for the life of observance is in our lovingly subjecting our will unto Gods revealed will in all things Reprobates nill they will they must obey but they doe not observe Rom. 8.7 2. By willingly subjecting thy will unto Gods knowne will even when it seemeth contrary to reason Ioh. 13.18 3. By loving these parts of S. Scripture most which most exactly teach observance Ps 119 33. Act. 9.6 4. By fearing to offend God Prov. 28.14 and by flying from all occasions of offence Heb. 12. ult 5. By resolution to persevere in observance though thou lose life and the world Act. 20.24 6. By constant use of all means which can incline thy will unto a willing subjection Iosh 1.8 Ps 1.2 1 Cor. 9. ult Ioh. 5.39 And so let him eat of that bread and drinke of that cup. Q. What is meant by those words A. Being fitted by examination as the word So imports we may without danger of bloud-guiltinesse v. 27. and of damnation v. 29. communicate to our everlasting comfort As those officers said Ioh. 7.46 Never man spake like this man So I avouch Thaâ— never was bread like this bread Nor cup like this cup. Q. But how shall I be assured that I am fitteâ— for receiving even after I have examined my selâ— A. The examination of thy selfe must bâ— continued till thou sinde thy selfe fitted Object The H. Ghost commands not that continued examination A. 1. The word So demonstrates the contrary for So is not an adverbe of time but a note of qualification 2. The H. Ghost commands us To examine our selves till we be prepared So to eat of that bread and drinke of that cup which certainly denoteth continuation 3. He hath never examined himselfe exactly who continueth not his examination until he find these six spirituall graces knowledge desire faith love repentance and observance in some good measure wrought in him which all he may obtaine by zealous prayer according to Christs promise Mat. 7.7,8 Iam. 1.5 4. We must examine our selves because hypocrites may delude the most exact of all mortall examiners 5. Our hearts which are deceitfull above all things desperately wicked Ier. 17.9 can only be examined by God v. 10. and by our selves 1 Cor. 2.11 Q. Seeing that we are commanded to examine our selves why should our Minister examine us A. 1. Because we are commanded to do good to our selves may none other do us good 2. Faithfull Ministers must of all callings be most conscientiously diligent to know the estate of their flocks and to look well to their herds Prov. 27.23 As the salt of the earth Mat. 5.13 they must season their hearers As lights of this world Mat. 5.14 they must shew in doctrine the true light and in
3.15.16 8. Presumption foolishly beleeving thâ—… they shall speed as well as the best thought they lacke preparation and sanctification yea and their wedding garment let such read and tremble Mat. 22.11,12,13 9. Want of true love which brancheth it selfe in two severall particulars 1. When men rashly suspect other mens intentions or actions without sufficient warrant This is described Esay 65.5 Stand by thy selfe come not neare unto me for I at holier then thou This is prohibited Mat. 7.1 Iudge not that ye be not judged Threatned v. 2. with damnation Luk. 3.37 Such rash judgers are hypocrites Mat. 7.5 2. Who will not forgive men their trespasses and so the Lord will not forgive their trespasses Mat. 6.15 These are implacable unmercifull Rom. 1.31 Such shall have judgement without mercy Iam. 2.13 10. Temporising receiving for fashions sake Such are hypocrites 2 Tim. 3.5 Those likewise who come to this Supper more for fear of the Magistrate then for fear of the Lord. This is hellish feare even the spirit of bondage Rom. 8.15 11. Inconsideration when receivers thoughts are estranged from the action and â—…re intent upon the world sin lust and such like Such cannot please God Rom. 8.8 12. Prophanenesse scorning the action in not beleeving Christs truth This is my body This is my bloud or scornfully refusing to receive though Christ commands To take eat drinke do this 13. Damnable injustice in adding altering or substracting any necessary thing of the institution All plagues are denounced against such Rev. 22.18 19. Whosoever is guilty of all or of any of these horrible sins are murderers of Christ Q. What is the ground or cause that makes unworthy receivers guilty of Christs body and bloud A. 1. They contemne Christs authority and are therefore accursed Esa 45.9 2. They despise Christ himselfe who gives himselfe freely and fully to all faithfull receivers 3. They despise his merits Heb. 9.14.15 4. They despise Christs three offices His Propheticall office Luk. 10.16 His Priestly office Heb. 10.28,29 And they despise his Kingly office for they will not have Christ to raigne over them Luk. 19 14.27 5. They despise Christs most meritorious worke of mans redemption Rom. 5.8,9,10,11 6. They contemne Christs love who loved us and washed us from our sins in his own blond Rev. 1.5 Heb. 10.28,29 7. And they despise the whole Covenant of Grace whereof this is a seale Rom. 4.11 Q. Many received who were ignorant of these things and yet they live and prosper How comes that A. The times of that ignorance God wincked at but now commands all men every where to repent Act. 17.30 Q. What learnest thou hence A. 1. To seek knock and aske without ceasing that I may be cloathed with Christ my wedding garment that I be not one who murders Christ 2. I must zealously and incessantly beg in the name and merits of Christ that the Lord will cleanse my soule and make it clean from all these and all other sins as is covenanted Ezek. 36.25 V. 28. But let a man examine himselfe and so let him eat of that bread and drinke of that cup. Q. What is here to be considered A. Here are the ordinary means to save us from being murderers of Christ And these are our examination of our selves Q. What must we doe in examining our selves aright A. 1. Right examination requireth that we cast totally out of our thoughts all other cares for true examination must take us wholly up We must as in prayer shut our doore Matth. 6.5 2. We must examine our selves in sixe things especially 1. Of our knowledge what we are to receive in this Supper 2. Of our desire of this Sacrament so knowne 3. Of our faith by which only we can obtaine our desire 4. Of our love toward God and our neighbour that we may be sure our faith is sound 5. Of our repentance which proveth out love to be pure 6. And of our observance past present and its purpose for the future which demonstrates our repentance to be perfect Quest 1. Q. What must I know is here to be received A. That as truly as I get bread and wine which are my bodies food So truly I get Christs body and bloud by faith which are my soules only food Joh. 6.47 compared with v. 55. Quest 2. Q. How shall I knew my desires to be reall A. Counts thou all things but dung in comparison of Christ Philip. 3.8 Try if desire which is thy soules appetite doth hunger for Christ Mat. 5.6 Quest 3. Q. What shall I examine my selfe concerning my faith A. 1. That thy faith be not an historicall temporary or a faith of miracles None of those alone no nor altogether can apprehend Christ truly Jam. 2.19 2. That it be a justifying faith which though it be but one simple grace yet it is of a two fold consideration first as it is our spirituall life by which Christ lives in us and we in him Eph. 3.17 Gal. 2.20 2. As faith is a vertue and our duty towards God and so faith is an act flowing from that our spirituall life by which I beleeve all whatsoever the Lord hath propounded in his S. Scripture Act. 24.14 Q. What is faith as it is our spirituall life A. A resting of our hearts on God as on the only author of our life and salvation that is that in God we are freed from all evill and are assured of all that is good Esa 10.20 Ps 37.5 Act. 4.12 Ps 84.11 Thirdly try thy faith in six things 1. In its author who works it 2. In the means by which it is wrought ordinarily 3. Concerning its object 4. In its effects 5. In its ground 6. And concerning its end Q. Must I necessarily know all these A. 1. Yes verily for whatsoever is not of faith is sin Rom. 14. ult 2. Without faith it is impossible to please God Heb. 11.6 3. Gods best ordinances availe not to us unlesse we receive them by faith Heb. 4.2 Q. Who works faith in us A. Jesus is the author and finisher of our faith Heb. 12.2 And the Holy Ghost worketh faith in us 1 Cor. 12.9 for the Father through the Son by the Holy Ghost worketh all works which are wrought on the creature Q. By what means is faith wrought in us A. 1. By hearing of Gods word which is a religious receiving of Gods revealed will by whatsoever way we can know it 2. Most ordinarily by hearing the word preached Rom. 10.14.17 Q. Who is the adequate object of our faith A. Christ as he is our redeemer is the immediate object of our faith And God as by his grace we live well 1 Tim. 4.10 is its ultimate object for we live to God through Christ Rom. 6.11 We have hope through Christ to Godward 2 Cor. 3.4 And we beleeve in God through Christ 1 Pet. 1.21 Q. Which are those effects of faith by which I must examine my selfe A. The first act of faith is to beleeve dost thou
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
parts 1. Of all that Christ did and suffered for all the elect 2. That Christ was chosen of the Father to be redeemer of all the elect Ps 89.19 That the Father did preordain Him 1 Pet. 1.20 Sent Him Ioh. 3.17 Sealed Him Ioh. 6.27 Sanctified Him Ioh. 10.36 And that Christ was freely given of the Father Ioh. 3.16 And was made of the Father unto all the truly faithfull our wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 Es 9.6 And that Christ gave Himselfe freely for all the elect Eph. 5.2 So this Sacrament representeth both these unto us 2. That this Sacrament is the seale of the Gospel Rom. 4.11 shewing all that to the eye for it is a visible word which the Gospel presents to the eare Even that Christ is freely given of the Father and fully gives Himselfe in this Sacrament unto all who will take Him by faith as His own words prove Take eat this is my body Drinke this is my bloud Q. How can I take Christ A. Taking of Christ is an act of the will which act by faith takes Christ to be my Prophet to teach me Ioh. 15.15 To be my Priest whose sacrifice of Himselfe can only save me Heb. 7.24,25 And to be my King to apply salvation unto me Act. 4.12 And whose only laws concerning his worship and my salvation I must solemnly sweare to observe Ps 119.106 2. As I must take Christ by faith which wanting Gods best Ordinances profit not Heb. 4.2 So I must take Him to love Him above all things Philip. 3.8 for nothing can please the Lord which is not done in love 1 Cor. 3. passim 3. In taking Christ I must resolve and constantly endeavour to my best possibility to serve Him all the dayes of my life Luk. 1.74,75 Q. What learnest thou hence A. 1. Seeing Christ who is the full food of my soul is given of the Father freely gives himselfe in this Supper I must purge away all my native corruptions Es 1 16,17 and hunger for it Mat. 5.6 before I receive it 2. I admire the hellish obstinacie of Papists and Lutherans who confesse these words This cup c. to be a figurative speech The cup for the wine and yet will not allow so much when the Lord calleth the bread His body 3. Papists perversenesse who give not the wine unto the inferior sort of their receivers Do this in remembrance of me Q. What is here to be markt Q. Two things 1. Why is remembrance again commanded And secondly what is it that we must remember Q. Why is remembrance again urged A. Because of our natures totall corruption Gen. 5.6 Rom. 7.24 forgetting what we should remember and remembring what we should forget Q. How is that proved A. We are commanded to remember 1. The seventh day to keep it all holy Ex. 20.8 2. To remember and not forget how we provoke the Lord to wrath Deut. 9.7 3. To remember now our Creator in the dayes of our youth Eccles 12.1 4. To remember Lots wife for looking backe to sin Luk. 17.32 5. And in this Sacrament to remember Christ which all wee too often forget Againe we too much remember injuries which we are commanded to forget Mat. 6.15 So our memories are like strainers which keep the dregs and suffer the best to passe thorow Q. Are not all those from our memories weaknesse A. No but from our natures perversenesse for the world sin trespasses and vanities are too much remembred even of the faithfull Rom. 7.15 Q. What are we here to remember concerning Christ A. 1. We must remember what Christ hath done and suffered for us And that His blood which is my soulss spirituall drinke and which only can cleanse me from all sin 1 Joh. 1.7 is fully and freely given here unto all faithfull receivers 2. We must remember this Sacraments four ends 3. That Christs bloud was shed for mee Mat. 26.28 4. And to imitate the Institution Q. What learnest thou here A. 1. To bewaile my natures perversity and my memories frailty 2. To frequent this Sacrament often that I may still remember what my Lord hath undergone for me V. 26. Yee doe shew the Lords death till hee come Q. What is here propounded A. Another end of this Sacrament Christs death Q. What was Christs death A. It was the last act of His voluntary humiliation in which He suffered the most extreame most horrible paines which were due unto all the elect by reason of their sins Q. Why is his death which is a passion called an act A. Because Christ did dispose himselfe willingly to undergoe it Joh. 10.11.18 Q. Why is Christs death called voluntary A. None could enforce Him unto it for He is omnipotent Esa 96. Rev. 1.8 19.16 His death was of power Col. 2.15 not of infirmity for observance of His Fathers will Mat. 26.39.42 for His love to the elect Ioh. 10.15 for satisfying His Fathers justice by victory 1 Cor. 15.54 and not succumbing by misery Act. 2.24 Q. Did our Saviour indeed suffer such extream torments A. Yes for his sufferings did equall all those eternall torments which the whole elect should have suffered Esa 53. Psal 22. Ioh. 19. Q. Christs sufferings being so short how is that possible A. 1. The eternity of paine the totall absence of Gods favour and such other circumstances accompanying the eternall torments of reprobates are not of the essence but are adjuncts of paine And therefore Christ did not undergoe them 2. Our Lord had sufficiency both of power and dignity to overcome death and all its circumstances Act. 2.24 1 Cor. 15.54.57 3. These limitations duly considered Christs death was the very same both in its kinde for it was accursed Gal. 3.13 and in its measure for he bare all the elects sinnes Esa 53.3,4,5 6. And His death did represent the very death of the damned fully Mat. 27.46 Luk. 22.44 Q. What doth this teach thee A. 1. Seeing that the Father spared not the Sonne of His love who did no sin neither was guil found in His mouth 1 Pet. 2.22 He will not spare me if I continue in any one knowne sin with delight Iam. 2.10 compared with Deut. 27.26 2. That the Lord is of purer eyes then to behold evill and cannot looke on iniquity Habbac 1.13 3. I must communicate often that I may shew alwayes the Lords death and that sinne live not in me Rom. 6.3 compared with v. 6. 4. If in this Sacrament I get Christ by faith then his bloud cleanseth mee from all sin 1 Ioh. 1.7 V. 27. Wherefore whosoever shall eat this bread and drinke this cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. Q. What is most remarkable in this verse A. Three things especially 1. What that sinne is which maketh unworthy receivers guilty of Christs body and bloud 2. How that unworthinesse maketh them guilty 3. And the ground or cause of that guiltinesse Q. What sinne is