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 frō 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
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. VVhat 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 1â— * 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. VVho 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. VVhat 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. VVho 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
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 cōforts 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
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 cōdemned 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 cōcerning this Sacramēt 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 w th
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 Pr. 28.13 Esa 55.5.6 Iona. 3.10 both cast off al his known sins vpō h 1 co 7.10 a hearty sorrow that he offended God by them and an i Eze. 18 31 Rom. 12.9 vnfained detestation hee beareth to them and 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 Ezr. 6.21 not separated themselues from the filthinesse of the heathen m Nu. 9.6 2 Chr. 23 19. 35.15 Ioh. 11.55 clensed thēselues from all legall pollutions Secondly because 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 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 thē 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 Iam. 4.8 Gē 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 cōmandement euen in a small thing not only 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 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 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 Psa 7.11 Zeph. 3.5 Ephes 5.6 doth still euery day and also u 2 Pet. 2.5 vppon the whole world in the general floud vpon x Rom. 11 21 22 1 The. 2 16 the Iewes whom of al other people he once loued best vpon 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 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 1 Pet. 1.18.19 Gal. 3.13 1 Iohn 1.7 without which we could neuer haue been redeemed frō 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 Sacramēt 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 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 sacramēt which is the seale therof can belong to none but 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 thē 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 Sacramēt can do vs no good vnles he feele it d Gal. 5.6 working in him by loue e Luk. 1.6 Act. 24.16 a consci-of al Gods holy commandements not only a desire but f Mar. 1.10 2 Tim. 1.7 2 Cor. 5.17 some ability also and strength to do his wil 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 thē 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
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 cōtemneth 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. BRADSHAVV LONDON Printed by Iohn Beale 1617. The means to preuēt the former sin cōsists in certaine duties Propoūded 1. The triall of our selues whereof the Triall it selfe In generall Cha. 1. In speciall 1. Of our faith by the Groūd Ch. 3. Subiect Chap. 4. 2. Of our Repētance 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
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 cānot 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