signified a signe is either of things past and then it is called commemorative that is a signe wherein something past is remembred or of things present and then it is called demonstrative that is wherein something present is shewed forth or of things to come and then it is called prenunciative that is foretelling some things to come or else a signe is that that shewes forth all these or at least partly things past and partly present and partly to come 2. That these signes in the Sacrament do either serve the understanding and then they are called shewing signes or the memory and then they are called warning signes or the faith and then they are called sealing signes or of these all three together and this is that which is needfull to be known concerning signes Thus of the signe Now 2. of the word outward Qu. What meanes that by saying outward and visible An. That which may bee seene by the bodily eye and in this place the question is concerning the signes in the Sacrament of what force and power they are In which I find the opinion of former times to bee threefold 1. They said and taught that the Sacramentall signes did conferre grace now this by no meanes is to bee admitted for the reason expressed afterwards First they give to the signes that which is to be given to God alone and then the people understand not what God and what the signes doe severally performe Secondly they give all unto man in the conferring of grace and nothing to Christ and from thence arises the Priests forgivenesse of sin the tyranny lording it over mens consciences and that desperate point of denying heaven to the Infants that die without baptisme a great deale of these dregs doe yet rest and stay amongst our people that in the very signe there is some more then ordinary holinesse 2. They spake of the signes dispositively that is to say that signes were instituted of God not onely to signifie grace but to dispose it and so they say that whosoever was baptized and did receive confirmation did beare the badge and character of a Christian 3. Another opinion they had whereby all was taken from the signes and they reputed to bee no more then other things in a profane use For the right understanding therefore of the doctrine of these outward signes the truth is the signes do offer but in their owne nature they do not conferre grace they are not without grace for God hath instituted them but presently and of themselves they doe not indeed they cannot give it For conclusion then of this point observe these things or considerations following that is to say 1. It is onely of God to give that which these signes do represent and shew forth so Esa 43 25. I am hee which blot out thine iniquity and Jer. 31.34 2. By a necessitie of the meanes the signes are helpfull and not to be neglected no more then the looking up to the brazen Serpent of that Israelite which would have cure but the Spirit blowes where it listeth John 3.8 By grace yee are saved Ephes 2.8 3. The Scripture speakes plainely that grace is given before the receiving of the signe Rom. 4.11 and after also as is to see Act. 2. and 8. and 10. 4. Instances are given which cleare it and put it out of question that many have received the signes without ever receiving grace it was the case of Simon Magus Act. 8.23 John 13.27 1 Cor. 10. Thus of the second part the word outward signe Now of the third part which is grace Qu. What is that thing which you call the grace or the inward grace of the Sacrament A. Here we shall see the difference now between a Sacrament and a testament all the whole Scripture is indeed Gods testament but the Sacrament is the Seale of the Testament Now in this Testament of God there were two Covenants unto which the Lord did set the Seales or the Sacraments as is to see in holy Scripture 1. In the Old Testament there was a Covenant of workes which ran thus with Adam As long as thou continuest holy in obeying my word thou shalt so long continue happy in enjoying my presence And to this Testament or Covenant there were two Seales put the tree of life which was the Sacrament of their immortality if they persisted in their obedience to God and the tree of the knowledge of good and evill which was the Sacrament of their obedience or of their tryall rather whether they would abstaine from eating of the forbidden fruit 2. In both Old and New Testament there is one Covenant of Grace which runs thus What the Law could not doe in as much as it was weake through the flesh God did by sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh Rom. 8.3 4. That the righteousnesse of the Law might bee fulfilled in us and that whosoever beleeveth in him might not perish but have everlasting life See Jerem. 31.33.34 Gal. 3.10.13 John 3.16 17 18. Now unto this Covenant God sets his two Seales the white Seale of Baptisme and the red Seale of the Lords Supper And thereby doth ascertaine every faithfull man and woman using the Sacrament rightly faithfully that the Covenant of grace in Christ and all the benefits which are promised therein doe not onely belong to the whole Church and all the faithfull in generall but unto them and their soules in particuler And not onely so but 1. They using the Sacrament according to divine institution do hope for it 2. And do also professe themselves bounden by that Sacrament to shew forth all possible holinesse of life before God his holy Angels and all good men See Tit. 2.10 11. See also Luke 1.74.75 And to draw to the conclusion of this point also corcerning this Testament and Sacrament or Covenant and the Seales thereof let these things following be observed 1. That the Sacraments of the Covenant of Grace are onely instituted for the faithfull for as it is said of the Word of God that it profited not them of whom the Apostle speakes because it was not mixed with faith Heb. 4.2 in those that heard it So it must bee said and thought of the Sacrament also 2. That therefore the most excellent things of God may and do in some cases lose their power of profiting the soule See Rom. 2.25 Thy circumcision is made uncircumcision Jer. 9.26 not a penny difference between thee and a heathen in the heart 1 Cor. 11.20 three notable places 3. That likewise the profit reaped and the benefit gotten out of the Sacraments is not by the worke done as the Papists say and too many of our people thinke but another way surely 4. That one and the same thing is given to and received by the faithfull both in the Word and Sacrament namely Christ with all his benefits no difference in the thing that is all one nor in the
A CATECHISME FOR COMMVNICANTS Set forth for the benefit of the willing to be well prepared for the receiving of that great Mystery of the LORDS SVPPER By a Wel-willer unto all the children and servants in this great Cities and the Suburbs but most especially those of the Parish of Dunstans East London Sicut speculum pulchrum in Fabrica aurea in Domo caecipositum Sicut lyra surdo sic favus in ore mortui leonis sic Sacramentum non credentibus non praeparatis c. The Lord our God made a breach at first upon you because you sought him not in due order 1 Chro. 15.13 I am come to do sacrifice to the Lord sanctifie your selves and come with me to the sacrifice 1 Sam. 16.5 London Printed by R. C. for Andrew Crook at the Green Dragon in Pauls Churchyard 1645. TO The Right worshipfull and others the inhabitants of the Parish of Dunstans East LONDON Gentlemen IF you and I and all that love light bad ever cause to blesse God for the same let us now begin to thinke of our dutie none of our least thankes surely is due for the Catechisme Candles lighted and burning bright one after another and all from the great Torch of Gods holy Word The dimnesse to my knowledge is yet very great yea even here where so many fired Beacons now burne out Now because some perhaps will read such a Catechisme because such a one writ it though for nothing else I have adventured to set on fire this little Candle also Some lights I know are of Tallow and pleasant enough for light but the sent unsavorie this is wax and gathered with some diligence too and if it may make any heart like melting wax as David speakes Psal 22.14 or become a Taper serving for a light to feet and a Lanthorne to pathes as every thing of truth gathered out of Gods Word ought to doe it will bee well for you and for mee not amisse your integrity shall surely redound upon your own heads and if I helpe you some of your wel-doing shall bee put on mine accompt All knowledge doth and indeed ought to tend to practise but catechisticall knowledge most especially concerning which Exod. 12.26 And such knowledge in these seeming knowing but indeed ignorant times is I beleeve the best Pilot guide and usher unto godly practise Divinitie propounds three noble ends unto her selfe The 1. is Gods glory the highest and most supreame 2. Is mans sanctification here and salvation hereafter 3. Is the edification and conversion of our neighbours and those that relate unto us to all these ends such knowledge as is drawne from catechisticall principles looks directly Wolphius Hee said sweetly God gave not man his Lawes to preserve onely for then he might have committed them to iron Chests or marble Pillars nor onely to talke of them for then hee might have given them to Geese or Parrats nor yet onely for contemplation for then the Owles in Ivy woods or the Monks in Cloysters had beene fittest to have received them Gods purpose was and still is not to make tryall of the wits of men who could sharpliest conceive nor of their memories who could faithfulliest retaine nor of their eloquence who could roundliest discourse but of their wills who would most obediently doe that which hee commanded them These directions Gentlemen intend your practise onely and as in all things so especially in your approches unto God in his most holy things that his Table be not made a snare unto you One Apple of the tree of life is better then ten of the tree of the knowledge of good and evill though wee in our longings fondly preferre these before the other ever since our first parents teeth were set on edge therewithall Some of the maine heads of Divinity are here handled as our misery and our mercy Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syst Theolog p. 212. our disease and the cure as hee said well The remedy you have here in the meanes prescribed to the Fall in the effects I pray you still remember that the purpose of all is for and the profit will be found in practise that as hee said excellently The Faith of the eares and that of the hands may goe together I finde of old foure great complaints Vid. Ruffin Eccl. hist lib. 2. cap. 10. Moses Lucio Arr. Episcop by no small men neither fitted for their severall times but indeed too too suitable unto ours also The first Seneca saies Malint disputare quam vivere Men had rather fall to disputing downe one another then endeavour to live up to God too true God wot The second saith men know onely that they may bee knowne by it Sciunt ut sciantur Bernard The third saies of the Athenians thus Nummis ad numerandum et scientia ad sciendum utuntur They use their money to count withall and their knowledge to know withall And the fourth saith of the Philosophers of his time Cum Philosophorum vita miserabiliter pugnat oratio Tully That their lives and their discourses did most miserably crosse one another Such as any of these I would by no meanes have either you or my selfe to bee but active and doing Christians in this much of light lest peradventure that of our Lord Joh. 15.22 or that Joh. 9.41 bee applyed unto us unavoidably Indeed I must needs tell you Gentlemen that though few in these times bee troubled with deafe and dumbe spirits yet abundance have withered hands and dryed armes and lame feet The blood under the Law was appointed to bee put upon the lap of the right eare the top of the right thumbe and upon the toe of the right foot you know and why so That the hearing practise and progresse of Gods people might bee sanctified and indeed then are wee like to prevaile with God and to prepare men for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. in Iud. when like Gideons Souldiers wee beare in the one hand the Trumpet of preaching piety profession and in the other the burning lampe of Godly conversation And yee Fathers and Masters of Families suffer a little I pray you the word of exhortation Let not all these Catechismes rise up in judgement against you whilst either you or yours continue uninstructed and unexcusably so as you must needs bee in these times Miserrimi omninum illi sunt qui fidem in domo Fidei non habent Cypr. De mortalitate unbeleevers as the Father in Faiths house and grossely ignorant under all meanes of knowledge The condemnation you know what it is Joh. 3.19 And I know on whom it will lie if it bee not prevented even on you in this Citie and yours too One I remember brings Children in complayning of their relations thus Alas Perdidit nos aliena perfidia parentes sensimus parricidas other mens untrustinesse hath undone us wee have found our parents our overthrowers I beseech you in the bowels of the Lord
hee worships God that brings for doctrines the traditions of men and as in all other things so in this especially me thinkes the Lord should appoint the rule of his owne worship so then wee learne to take up Davids resolution I will hearken what God saith Psal 62.11 2. If wee would bee prevailed withall to examine our selves from the forme of the Sacrament wee might learne to try whether there bee that union between the Sacrament and us which is between the signe and the thing signified the bread is broken so Christ but for mee Gal. 2.20 the bread nourisheth so doth Christ my soule The bread doth strengthen so doth the Lord Jesus mee yea Phil. 4.12 I can doe all things through Christ strengthening mee and so of the rest hee that will make conscience of examination of himself and self-judging thus shall doubtlesse find the comfort of it 3. Wee learne that when wee come to a Sacrament it is our dutie not to sit senselessely there or gazing after this or that vanity as too many doe but to helpe with your prayers mightily that the Sacrament may be effectuall and very powerfull You complaine of ineffectuall livelesse ordinances you are in fault you bring indisposed and livelesse soules the word of God would run and bee glorified if you would like brethren pray for us See 2 Thes 3.1 You must helpe to consecrate and set an edge upon the ordinance the element the Sacrament Qu. Whereby may a Christian doe this An. Thus 1. The capacity of a Christian must bee looked unto Art thou a beleever a convert a Christian You force us to lay the plaister upon a dead mans sore if you come to the Sacrament in your unbeleefe Wicked men come to the Church to the Sacrament but the Church the Sacrament never comes to them such places as Psal 50.16 and Tit. 1.15 and Esa 1. 2. The care of a Christian must bee regarded his care I say to do at a Sacrament time with his soule as David doth in a time of praise with his soule Psal 57.8 Lord awaken my faith love repentance zeale meditation judgement all graces will bee asleepe the devill busie desertion it may bee appearing to stirre up therefore the gift of God blow up the fire and seeke new inspiration to every new action Our best duties alas are for the most part worst performed Qu. What is the fourth use An. That if there bee so many excellent ends of the Sacrament wee labour earnestly 1. To bee informed that there ought to bee no rest in a Christian heart untill wee see some of these ends in our hearts lives and spirits appearing evidently both for our comfort and others good example the end of eating the end of studying the end of trading gaine nourishment knowledge these are those wee looke at in naturall things and such should bee our care also in things spirituall See Phil. 3.8 9 10. 2. To see two names wee read of old given to the Sacrament which I intreat may bee marked 1. It was called an Eucharist or a worke of thankfulnesse answerable to that 1 Cor. 11.24 Do this in remembrance of mee and so a Christian should thinke when he is called to the communion Oh I am called most thankfully to remember him that forgot not mee when I was in my low estate the God that delivers the Church from all her sinnes how much more from all her sorrowes Psal 130.8 and to say of the Lord Jesus as David said of his Church If I forget thee let my right hand forget her cunning Psal 13.7 2. It was called a Love-feast and so they that were called to the Sacrament did use to give something to the poore that so they might testifie how that by the use of the Lords Supper they were oblieged to performe works of charitie to the poore according to that of Nehem. 8.10 and so a Christian should think I am called now to remember the members of his body who is the head of the Church and what I doe to them hee will account to bee done as unto him Matth. 25. A cup of cold water given to a Disciple in the name of a Disciple shall not lose his reward Qu. But what more particular uses are to bee made out of the ends of the Sacrament An. In a word all the uses of the ends of the holy Sacrament may bee well reduced to these following particulars that is to say 1. In regard of Christ and there is a worke of commemoration to be done that is to fill our hearts with the remembrance of him the fulnesse of whom filleth all things Neither can this bee done without thanksgiving if ever wee have tasted Psal 118.21 2. In regard of our selves and there is a worke of tryall and strict search what confirmation nourishment pacification wee get Luke 24.32 Psal 63.5 Matth. 13.51 52. Psal 27.8 3. In regard of others and so there is a threefold dutie that wee are to desire to bee exemplary in and to make others witnesses of First the offering of our selves and all that wee have to him which hath offered himselfe to death for us to deny our selves and all that wee have for Christ which is a duty every where pressed Secondly the acknowledgment of our selves to belong to the company of the faithfull in and under these badges of our profession and so to bee ready to render a reason of the hope that is in us with meeknesse and feare 1 Pet. 3.15 Not forsaking the assemblies Heb. 10.25 Thirdly the fellow-feeling of the miseries of our brethren to bee like affectioned to beare one anothers burden and if one misery befall one member that the rest sympathize Qu. Are there not some cases of conscience to which a Communicant ought to have an especiall regard in these Sacrament duties An. There are very many but I shall onely commend these two unto you 1. How often a religious Christian ought to make conscience of receiving Very often surely much might bee said in this point The Scripture seemes to leave it to the discretion and understanding of the wise beleever The primitive Church used it very often In the times of the Apostles Act. 2.42 it seemes they did it every time they met Some have followed the old course of superstition and determined three or foure times a yeere at least it ought to bee done and that for such reasons as these following that is to say First Because thanksgiving is comely Psa 33.1 Secondly our Saviours words 1 Cor. 11.26 Thirdly wee owe to our faith and assurance care of increasing them Fourthly it is said 1 Cor. 11.30 for this cause many are weak c. Out of which it is inferred that if God punish a wrong use of the Sacrament hee will also not beare with a rare use thereof Thus have men â—aught concerning this case of conscience Something more I shall intreat to warne you of in this point for the true knowledge of this how
often wee ought to receive 1. To tie a people at such times at set times to receive the Sacrament is both superstitious and absurd men were wont to bee excommunicated if they did not receive but never questioned if they were not fit 2. All men are not to receive it alike often the strong Christian may and ought to receive oftner then the weake his senses are exercised Heb. 5.14 But there is feare that the other may eate doubting Rom. 14.23 3. The obligations are very binding for often receiving where men are fit and qualified as God to have his praise our soules their peace quickning raysing c. and our profession its ornament with our brethrens example and charitable respect 4. The dictate of a mans owne spirit I say of a beleevers owne spirit will bee best for this point to whom I say as in another case was said to Saul 1 Sam. 10.7 When these signes shall come unto thee doe as occasion serves for God is with thee Marke the dictate of thine owne spirit The second case is how worthily a religious Christian ought to receive the holy Sacrament To this point exceeding much ought to bee bee said and I will say something First it is not indifferent whether a man receive well or ill I say it is not indifferent or arbitrary 1. Not in respect of God for 1 Cor. 11.27 his prescript 2. Not in respect of man for 1 Cor. 10.3 his profit Secondly that the Scripture seemes to include it all within the compasse of that dutie of examination and tryall so that hee which knowes what belongs to that dutie of examination and practically falleth upon the service of self-tryall seemes to performe the whole worke of preparation Qu. What is then the duty of examination of tryall An. In it I shall observe these things 1. There must bee knowledge presupposed and so idiots are not at all fit 2. There must bee will to amend too otherwise to what purpose is examination 3. An exact rule for tryall otherwise is not any thing to bee tryed 4. Such a tryall as God will have and the things to be tryed will beare 5. Reason of this Qu. What kind of knowledge is required of them which come to the duty of examination and tryall An. This will bee best understood by considering what the Scripture saith of knowledge which is said to bee either naturall knowledge Rom. 2.14.15 Esa 28.26 or it is legall knowledge Rom. 3.20 and Rom. 7.7 or Evangelicall 2 Cor. 2.14 which is called elsewhere spirituall understanding Col. 1.9 Now all these three kinds of knowledge are necessary unto examination By the first a man shall see that there is a God and that hee ought to bee served by the second a man shall see how farre hee hath been from the serving of God aright by the third hee shall see the onely way to bring him into the state of salvation for this is eternall life to know God and the Lord Jesus Christ whom hee hath sent John 17.3 and see Gal. 3.10.13 So that unto true tryall and examination a threefold knowledge is necessary as you see Qu. Why all this knowledge An. For great reason as first our way of teaching for it is possible to convince nature out of her owne principles Act. 17. Secondly the Lawes vindication that it is a rule of life according to which the tryall must bee both for present and futurity Matth. 25. Thirdly the Gospels dignitie that when all meanes of safetie failed then Gods love in Christ shone brightly Fourthly the justifying of an old rule in Divinitie this it is The worship of God is from nature the manner of worship is from the Law but the virtue and power is all from Grace Qu. What distinct things am I to looke upon and set before mee in the duty of my examination and tryall before and at the Sacrament in way of knowledge An. These in particular that is to say 1. Misery which is either generall in the fall of mankind and consisteth in sinne and punishment those two inseparable companions Gen. 4.7 and is seene daily in the propagation and imitation of sinne Or else speciall misery and our owne personall sad estate which is seene in the commission of innumerable evils in the omission of innumerable goods which might have been done to others and received from them with the just vengeance of an Almighty God due against these things 2. Redresse thereof either by justification where wee are to see how wee have behaved our selves toward the whole doctrine of the remedies of our soules out of our sinne and the curse and so John 1.12 Matth. 23.37 John 15.22 Or else by sanctification where wee are to see how farre short wee come of either being able to doe or willing to suffer according to the will how unable to pray to God or praise him Qu. Are there not some choyce Scriptures to be read at or before the time of receiving which would bee usefull to a willing Christian in this case An. For the doctrine of misery read Exod. 20. Deut. 28. read Psal 51. or Psal 38. The doctrine of Mercy read Esa 53. John 17. and 18. 1 Pet. 2. The doctrine of purity read Matth. 5. and 6. Heb. 12. and 13. 1 Ioh. all the Epistle Now if such kind of knowledge be required in examination 1. Oh the great condemnation which lies upon our people and why Joh. 3.19 2. Oh the great lamentation here is required so much knowledge and I bring with me so much ignorance 3. An exhortation Oh seeke Prov. 19.2 and 1 Cor. 15 34. 4. A direction 1. To your duty 2. To your danger Esa 5.13 Hosea 4.1.6 Qu. What is the second thing which is supposed in examination An. A will to be amended otherwise to the Physitian we goe because we would have cure there we draw our purses no cost is spared See Hos 7.8 Without a cordiall intention of cutting off right hands c. no right examination As God said of Coniah Jer. 22.24 So should wee say of our sinnes as Saul of Jonathan 1 Sam. 14.44 So must hee that examines doe and say concerning sinne if the neerest or deerest I will part with it that God may not part from me Here also this point will put us into a sad condition do not wee draw neere with our lips while our hearts are farre from God Doe not wee doe thus with our sinnes Confesse them to day and commit them to morrow 2. Cor. 7.11 See the companions of godly sorrow and take heed to your selves in this point Qu. What other thing is it fit wee should understand in this doctrine An. These following that is to say 1. Divines helpe us with this distribution some sinnes are in the will but not of the will that is to say originall sinne some are in the will and from the will so are the sinnes of unregenerate men some sinnes againe are partly from the will and partly against it so