are bound to forgiue iniuries Page 113 Cautions and rules to bee obserued in going to law Page 116 How our faith is to bee renewed before we come to the Lords table Page 120 How repentance is to bee renewed before we come there Page 121 How our charity is to bee renewed Page 122 That weake Christians are not to forbeare communicating in the Lords Supper Page 123 Prayer to be vsed before wee come to the Lords Supper Page 127 That it is not necessarily required to receiue the Sacrament fasting Page 128 What outward behauiour actions are required of vs during the time of the administration of this Sacrament Page 129 What inward affection and disposion of heart is required whilst this holy action is in hand Page 133 Ioy and cheerfulnesse required in communicating at the Lords Table Page 139 What things to be performed by vs after we haue receiued Page 140 FINIS The Doctrine of Communicating worthily in the Lords SVPPER Deliuered by way of Question and Answere for the more familiar instruction of the simple Question HOw many things are required of them that would receiue the Sacrament of the Lords Supper to their comfort Answ Three First a diligent and carefull preparation of themselues before they come to receiue it Secondly a reuerent attentiue disposition of body and minde in the receiuing of it Thirdly an vnfained indeuour to feele find in thēselues the fruit of it after they haue receiued it None can receiue worthily that prepareth not himself carefully Q. What is that preparation that is required of euery one that would receiue this Sacrament to his comfort A. Euery one euen such as haue made best proceedings in religion before he presume to come to the Lords supper must fequester himself from al other busines that might any way distract him carefully set his whole mind and hart vpon this worke that hee is to goe about taking some time to examine himself whether those things bee in him that may make him a worthy Receiuer of this holy Sacrament Q. 3 Reasons for the necessity of this preparation What reasons may be giuen to shew the necessity of this so carefull an examination preparatiō of our selues before this sacrament A. First 1 Our naturall vnfitnesse to serue God 2 Gods strict commanding of special preparation in this case such is the vntowardnes corruption of our harts a Ex. 19.10 1 Sam. 16.5 Ioel. 2.15 16 Iob 11.13 Psa 108.1 Eccl. 5.1 Exo. 20.8 2. Chro. 12 14 that we are vnfit to do any speciall seruice to God till we haue taken some paines to prepare our selues therevnto Secondly there is no part of his seruice before which the Lord hath so straitly inioyned this preration as before the receiuing of this Sacramēt Before the Passouer which was in substance the same with this Sacrament and in the place whereof this was ordained by Christ the Lord did not onely b Exod. 12 3 6 command that the Lamb should be taken out of the flock three daies before it was to be sacrificed that his people might thereby be admonished to imploy themselues during that time in fitting of themselues vnto that seruice c 2 Chro. 35 6 but also he inioyned thē a speciall preparation before they came vnto it the Apostle affirmes of this Sacrament that euen they that are beleeuers d 1 Cor. 11 27.31 may shall certainly receiue it vnworthily if they do not examine and iudge thēselues before they com Thirdly the extreame danger that hee casteth himself into that receiueth it vnworthily shold make euery man afraide to come rashly vnreuerently or vnpreparedly vnto it Q. 3 The danger of vnworthy receiuing How may their danger appeare to be so great that receiue this Sacrament vnworthily A. In eating of this bread and drinking of this wine e 1 Cor. 11 29.34 they shal eat drink the iudgment curse of God Q. By what iudgements hath God bin wont to punish such as haue profaned or vnreuerently vsed this or any other of his Sacraments A. Sometimes by corporall and outward plagues f 1 Sam. 5.6 7.9.11.12 6. 19 as he did them that in the dayes of Samuel vsed the Arke without due reuerence and them g 2 Chr. 32 20 in the dayes of Hezechia that went to the Passeouer not being sanctified and prepared therunto according to the Law and them h 1 Cor. 11 30 among the Corinthians that went to the Lords table before they had examined and iudged themselues 2 Somtimes he punisheth them as hee i Ioh. 13.27 did Iudas who with an euill vnpenitent hart presumed to receiue the Passouer by stripping them of those beginnings of grace they had receiued hardning them making them vnable to repent so as after they haue receiued they become two-fold more the children of hell then they were before Q. What is the cause why the Lord is wont to be so seuere in punishing the vnreuerent and vnworthy receiuing of this Sacrament A. Because the vnworthy receiuer k 1 Cor. 11 27 is guilty of the Body and Bloud of Christ Q. How can that be seeing he receiueth it not but the outward signes onely A. Because l 1 Cor. 11 29 he discerneth not the Lords Body nor iudgeth and esteemeth so highly reuerētly of this his holy ordinance wherby the same is represented and offered vnto vs as hee ought but accounteth it as common bread wine which the wicked as well as the godly haue title vnto Which is farre greater dishonour and contempt done to God then could be done to any King if his picture or armes that hang vp in some publike place should bee spet vpon or pulled downe or broken and trampled on by any of his Subiects The first vse of this doctrine Q. What vse are we to make of this that hath been said touching the necessity of preparing our selues aright before wee come to the Lords table A. First that therfore m 2 Chr. 23 19. 35 6 Ier. 15.19 Matt. 7.6 1 Cor. 5.2 7 13 the Minister and Church must doe that which in them lieth to keep from this Sacrament all such as are vnworthy and vnprepared Q. Why so A. Because else n 1 Sa. 2.29 they consent to the great dishonour that the vnworthy receiuer doth vnto God and o Leu. 19 17 Iude 23 vnto the certaine perill that he casteth his own soule into and so make themselues liable to that plague wherby God p 1 Cor. 11 30. 5.2.6 hath bin wont to punish whole congregations that haue willingly tolerated so great an abuse Q. Ministers are bound to examine the cōmunicants Is then the Minister also bound to examine such as hee admitteth vnto this Sacrament and not to receiue indifferently all that shall offer themselues A. He is for if at all other times q Pr. 27.23 Ier. 6.27 Act. 20.28 Phil.
bread wine are vsed for namely to the nourishment coÌ„fort of the body but to a holy spiritual end but the substance of the bread and wine remaineth the very same after the consecration that it was before Q. How may that bee proued A. First because the scripture a 1 Cor. 10 16. 11 27 28 Mat. 26.29 calleth them bread and wine euen after they were consecrated Secondly it can be no sacrament vnlesse such an outward signe remaine as is by good proportion fit to represent the nourishment and refreshing wee haue by Christ which the substance onely of the bread and wine and not the accidents thereof is able to doe Thirdly if the substance of the bread wine were changed into the body bloud of Christ a Act. 2.31 it were not possible that by long keeping they should putrifie and corrupt Fourthly if the substance of the bread wine were changed into the very body bloud of Christ then the reprobate which receiue this sacrament shold also eate the flesh and drink the bloud of Christ b Iohn 6 54 56 Iohn 1.12 which is impossible and contrary to the holy scriptures Q. If any of that bread wine that stood on the Lords table when the elements and the whole action was in this sort consecrated as you haue said do remain after the administration of the Sacrament is ended doth it then differ from coÌ„mon bread and wine or is it more holy by vertue of this consecration A. No verily for seeing the consecration as wee haue heard changeth them not in nature but in vse onely and one part of the consecration standeth in vsing them according to Christs institution no more of the bread wine can be holy then is giuen and receiued in this sacrament The vse of the doctrin concerning the desire to the SacrameÌ„t which is to be in euery communicant Q. As you haue shewed at large that none can receiue this Sacrament worthily but such as find in themselues an vnfained and earnest desire to it and declared also the reasons that should mooue vs thus to desire it so tell mee now what vse is to be made of all this doctrine A. It serueth principally for reproofe of two sorts of people First of them that not being with-held by sickenesse or like necessary impediments do either out of too base an estimation they haue of this sacrament or out of a carelesse neglect to prepare themselues vnto it absent theÌ„selues from it when it is administred in the congregation whereof they are members Secondly of such as receiue it sometimes yet without a sincere right desire of it or any appetite vnto it at all but either for that they would thereby escape the daunger of lawes or because they would conforme theÌ„selues to the custome of the place where they liue or vpon a superstitious perswasion that it will purge them from all their sinnes and infuse grace and holinesse into their soules That we are bound to receiue this Sacrament as oft as it is administred Q. Is euery Christian theÌ„ bound to receiue this sacrament euery time that it is administred in that congregation whereof he is a member vnlesse he be by sicknes or some such like necessary impediment kept from it A. Yes surely for it is necessary to receiue this sacrament when we may as it is c 1 Thes 5 19 20 Heb. 2.3 to hear the word preached when we may as d Act. 2.41 8 12 36 16 33 22 16 it is for them that are conuerted to the faith and for Christian parents the one for themselues the other for their children to seeke and desire the sacrament of baptisme vpon the first opportunity that God shal offer vnto them Q. How may it appeare to be a sinne of such danger to neglect thus the receiuing of this Sacrament A. First the e Num. 9.7 2 Chr. 30.1 5 21 26 35 7 18 Luke 2.41 zeale and desire that Gods people vnder the Law shewed vnto their sacraments the paines and cost they were at to enioy them being by the holy Ghost coÌ„mended to vs in the Word for our imitation shold make vs ashamed of our coldnesse carelesse neglect of this sacrament which in respect f Mat. 11.11 both of the cleerenesse of it and g Heb. 3.5 6 compared with Heb. 11.28 of the person that did first institute it is far more great and excellent then they were Secondly the h Ge. 17.14 Exo. 4.24 26 Num. 9.13 great seuerity of God in threatning punishing the neglect of his sacraments vnder the Law is recorded in the scriptures to admonish vs and may assure vs that hee will much lesse beare with the neglect of this sacrament Thirdly this neglect of comming to this sacrameÌ„t when wee may argueth our shamefull vnthankefulnes for the great benefit of our redemption by the death of Christ which in this i 1 Cor. 11.26 sacrament that hath beene therefore called the Eucharist wee are appointed to celebrate the remembrance of with solemne praise and thanksgiuing Lastly it argueth a profane and open contempt both of the coÌ„mandement of our Sauiour Christ * 1 Cor. 11 24-26 who hath charged vs to come and to come oft to this sacrament of those inestimable benefits which hee offereth vs in it and of the Church and people of God from whose fellowship we do thus diuide and excommunicate our selues k Esa 7.12 13 Mat. 22.7 Luk. 14.24 Heb. 2.3 Which sinne wee may bee well assured the Lord must needes be highly offended with Q. Want of Charity or other worlâ—ly distractâ—ons no sufficient excuse for noâ— receiuing But if a man find himselfe through vncharitablenesse or worldly distractions vnfit and vnprepared is it not then much better for him to abstaine then to come to this Sacrament A. Indeed no man ought to come that finds himself vnprepared But this is no excuse for them that doe not so much the more carefully endeauor to prepare themselues For First they that chuse rather to depriue themselues of the benefit of this sacrament then they will freely forgiue such as haue wronged them or seek reconciliation or take pains to prepare their hearts vnto it doe shew manifest contempt of Gods mercy and l Act. 13 46 iudge themselues vnworthy of Christ and all his merits and shall one day be iudged dispisers of their owne saluation Secondly while by vncharitablenesse and carelessnesse to prepare themselues they refuse this sacrament they can haue no hope that either m Iames 1.20 21 1 Pet. 2.1 2 the Word or n Mark 11 25 26 Prayer should do them good and therefore by this reason they may aswell abstaine from hearing or reading the Word and praying as from this sacrament Thirdly they that feele that they are not only void of malice themselues but also vnfainedly willing to vse all meanes of
make themselues vnworthy receiuers of it that doe eate or drinke any thing before they come vnto it A. No verily for though it bee not vnfit for such as may conueniently doe it without hurt or danger to their health to come fasting to this Sacrament yet seeing 1 Deut. 4.1 Esa 1.12 there is no cōmandement of God that doth inioyne it 2 1. Cor. 11.25 both at the first institution and long after in the Primitiue Church it was wont to be receiued after other meat 3 Rom. 14.17.18 the kingdome of God stands not in meat drink for * 1 Cor. 8 neither if we eat haue we the more neither if we eat not haue we the lesse therefore to put holinesse in this or to esteeme it necessary to the worthy receiuing of this Sacrament is meere ignorance and superstition Q. Hitherto you haue declared how we must prepare our selues before we com vnto it What outward behauiour and actions are required of vs during the time of the administration of this Sacrament if we desire to receiue this sacrament to our comfort tell me now what is required of vs during the time of the administration thereof A. Some things that concern the outward behauior and actions of the body some things that concern the inward affectiō dispositiō of the hart mind Q. What be those outward things that you say are required of vs during the time that this holy action is in hand A. First as u Ez. 46.10 at all other times whē we are to ioine with the congregation in Gods seruice so specially whē we are to receiue this Sacrament which is * 1 Cor. 10 16 17 appointed of God to bee a signe seale of that most neere cōmunion fellowship that we haue with all Gods people we must be careful x 1 Cor. 11 17.18.20 33 Act. 20.7 to com altogether to the beginning of Gods publike worship to tarry altogether til the whole action be finished Secondly as in al other the parts of Gods publike worship the cōgregation y Act. 1.14 2.1.46 must ioyne together as one man none may either by priuate deuotiō or any other way with-draw thēselues from that which is publikely done so in this part of Gods worship specially euery one must giue diligent attention to that that is done not only whē he himselfe is ready to receiue but during the whol action euen behold looke vpon both the elements themselues al the sacramētall actions which are by Christs ordināce vsed in the administration of this Sacrament because z Exo. 24.8 God hath appointed that to be a meane to stir vp and help our faith in this actiō Thirdly as in all the publike worship of God a Mat. 18.20 where the Lord is in a speciall sort present much b Leu. 19.30 Psa 5.7 1 Cor. 11 10. 14.40 outward reuerence and seemely carriage of our selues is required so in this whole action then specially whē our selues are to receiue those holy signes of the body and bloud of Christ wee must vse such behauior gesture of our body as may be free frō supetstition yet fit to stir vp expresse that inward faith thankfulnes which is required in the receiuing of that which God then doth offer vnto vs. Fourthly as the works of mercy c Neh. 8.10.12 1 Cor. 16 1.2 should alwaies be ioyned with the works of piety because they doe much further the fruit and comfort of all the parts of Gods worship so especially ought euery one whē he hath receiued frō God such pledges of his loue in this Sacrament according to his ability in testimony of his thankfulnesse vnto God loue to men d Heb. 13 16 to offer vnto God with cheerfulnes the sacrifice of almes for the reliefe of the poore members of Iesus Christ Q. As you haue shewed what is required of vs during the time of this holy action What inward affection disposition of heart is required of vs while this holy action is in hand as touching the outward duty behauior of our bodies so tel me now what shold be the meditation and disposition of our hearts at that time A. First when we see both bread wine standing vpon the Lords table which the Minister of Christ hath consecrated and put apart to this holy vse then must we with ioy of heart call to minde consider that Iesus Christ was e Ioh. 6.27 10.36 17.19 sanctified and put apart to be the onely and all-sufficient meanes of nourishing and preseruing vs in the state of grace of strengthning and refreshing our soules in all temptations Secondly whē we see this bread broken this wine poured forth by the Minister of Christ thē must we think f Zac. 12.10 seriously with grief indignation of heart of our owne sins that pierced Christ imposed such necessity vpō him to suffer so infinit vnspeakable torments withal of the infinite iustice of God his anger against sinne that could neuer haue been appeased but by this meanes Thirdly when we see the bread thus broken the wine thus poured forth to be offered by the Minister of Christ vnto vs heare him in Christs name command vs to take eate and drinke it then must wee with ioy and thankfulnes of heart meditate of g Ioh. 3.16 Rom. 8.32 the the wonderful loue of God towards vs not only in not sparing his owne Son but giuing him for vs but also h 1 Io. 3.23 in offering him vnto vs in his word and Sacrament and commanding vs to beleeue in him Fourthly when wee take the bread and the wine at the Ministers hand doe eat drink the same then h Esa 64.7 Psal 42.11 must we stir vp our soules by faith to lay hold vpon and apply to our selues all the merits of christs passiō fully assuring our selues that by those vnspeakable torments of his own Son the anger of God is fully appeased his iustice satisfied for all our sins and so ioyfully feed therupon that wee may feele our soules not only fully i Ioh. 6.35 satisfied therby k Mat. 11.28 Ioh. 6.33 48 51 strengthened and refreshed against all tentations but also l Ioh. 15 4.5 quickned and enabled to walke in all holy obedience vnto God Fiftly when we behold all the rest of Gods people in the same congregation communicating with vs in the same elements and sacramentall actions without al difference or respect of persons then must wee call to mind and consider how great a corruption it hath been in vs m 1 Cor. 11.21 Mat. 18.10 to despise the Church of God or the least member thereof to haue been so vnkind vnto them so prone to malice them and hard to bee reconciled vnto them n Ro. 14.15 1 Cor. 8.11 whō God our heauenly
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
Annas Caiphas Pilate in condemning him with the cruell Souldiers in whipping and scourging him spetting in his face crowning him with thornes and nailing him on the Crosse c. The worst amongst Christians abhorre these persons euen for these sinnes committed against the Person of Christ Let vs therefore learne to abhorre that practise which will pull vpon our heads the guilt of the same sinne To bee guiltie of any bloud though of wicked and sinfull bloud hath bin a burthen that hath made the stoutest heart to ake and grone vnder it But who is able when his conscience shall once be awaked to beare the guilt of innocent bloud And if the bloud of innocent Abel did lie so heauy vpon Cain Gen. 4.13 How heauy shall the bloud of the innocent Lambe of God lie vpon them that are guilty thereof Wee may remember how heauy it was vpon Iudas Mat. 27.25 and we may see at this day how heauy it lies vpon the heads of the whole Nation of the Iewes according to their owne cursed wish Mat. 27.25 This sinne therefore being a bloudy sin and by consequent in it selfe a most vnsupportable sinne can we be too carefull to auoid it It is not our ignorance or good meaning that in this case will iustifie vs. Many of the Iewes did in their ignorance crucifie Christ Luke 23.34 Acts 3.17 This Church of Corinth also no doubt had a good meaning in receiuing this Sacrament yet by not receiuing it in that manner that they ought they were deepely guiltie of this foule sinne CHAP. XI By what meanes in receiuing this Sacrament men become guiltie of the Body and bloud of Christ THe means by which wee become guiltie of the Body and bloud of Christ aforesaid is By receiuing this Sacrament vnworthily To receiue the Sacrament vnworthily is To come to the Table of the Lord and there to presume to eat this bread drinke this wine without any due reuerence or respect of the Mystery that is contained in them or of the End why they were ordained or of the Person by whose Authoritie they were ordained or without taking any care or thought before hand to bee such kinde of Persons as this Sacrament was ordained and appointed for The best of men canot be said in themselues to be worthy to receiue this Sacrament Yet how vnworthy soeuer we are in our selues if Christ deeme vs as worthy and we be in some measure such persons as hee hath ordained this Sacrament for if we do our vttermost to receiue it in that manner with such hearts and affections as hee requires wee may be said how vnworthy soeuer otherwise wee be to be worthy Receiuers of this Sacrament The ordinary and most coÌ„mon causes meanes of vnworthy receiuing are these which follow The first that which wee noted in the beginning is Ignorance when men will presume to pertake these Mysteries before they vnderstand or haue learned in any reasonable sort the true meaning vse of them Such must needs receiue hand ouer head they know not nor care not what And how then can they possibly be worthy Receiuers of so high and heauenly Mysteries The second is Want of speciall Faith when men pertake of the outward Elements but yet do not beleeue or expect any such speciall fruit or benefit from the receiuing thereof as is promised by the Word The third is Superstition when one commeth to the Sacrament in a 〈…〉 â—â—ceit and imagiâ—â—â—â— that hee shall re◠〈◊〉 her manner of bâ—â—â—â—â—nd benefits by it then is reuealed in the Word or promised or intended by Christ The fourth is Sensualitie when men so satiate and pamper themselues with the delight pleasures of the world and the flesh as they cannot nor care not to taste of things spirituall And therefore they bring no other hearts nor affections vnto this Sacrament then vnto ordinary meat and drinke and sometimes worse The 5. is Carelesnes securitie which is when we come with such affections and dispositions vnto this Sacrament as to a matter that we neither looke to receiue any good by or feare to receiue any hurt by And therefore care not so we receiue it how wee receiue it The sixth is Presumption when we neuer care in what manner wee receiue and yet presume to receiue as much fruit and benefit by the Sacrament as those who are most carefull to fit and prepare themselues therevnto The seuenth is Vncharitablenes when our soules are so full of bitter hatred and malice towards our neighbour by meanes therof so vexed and disquieted with diuellish perturbations that they cannot receiue or taste the sweet comforts represented and offered in this Sacrament The 8. is Temporizing which is when the only or main ground for which we come to receiue this Sacrament is The fashion custome of the times and places in which wee liue And when without any further examination we thinke wee haue done enough if we haue in that outward forme and manner receiued that others doe The ninth is Inconsideration or an vnstaied and wandring minde when either we consider not what wee are about or haue our thoughts during that action busied about other matters The tenth is Profanenesse when wee bring such hearts to the receiuing of the Sacraments as out of that acton at least dispise Religion and make a scorne of all true practise and profession of piety Other meanes and causes there are of this sin but the consideration of these may suffice As therefore we desire to be worthy receiuers of this Sacrament and so to haue our hands free from the bloud of Christ let vs with all care and study practise the contrary vertues CHAP. XII Of the ground why vnworthy Receiuers are guilty of the Body and Bloud of Christ THe ground and reason why those who receiue vnworthily are guilty of the Body and bloud of Christ may be gathered from the former Doctrine of the Sacrament For from that doth the Apostle inferre and conclude the same 1 Such persons in so doing doe plainely despise the sacred authority of Christ the Institutor first Administer hereof Now they that despise the authority of Christ doe therein in some sort dispise the Person of Christ and his sufferings and by consequent shew contempt vnto his Body bloud by which principally his authority is ratified and confirmed And to despise the Person sufferings Body and bloud of Christ what is it but in some sort to assent vnto therein to ioyne with them that crucified him and shed his bloud 2 They contemne a special token of his loue a speciall memoriall of his Body and bloud a speciall instrument by means wherof his Body bloud is applyed vnto them What is this but to offer an indignity vnto his sacred Body and bloud 3 They offer heerein contempt to the principall Cognizances Ensignes of Christianitie to a speciall coine and picture of Christ crucified The like wrong offered to the Ensignes and
needlesse As therfore it is matter of humiliation to all good Christians that vpon due triall they finde more corruptions in themselues then did before appeare vnto them So this may bee a speciall comfort that there are also in them which by diligent triall they shall finde greater graces then euer they imagined to be in themselues This therefore should incourage vs to search ourselues so much the more narrowly for if we shall by a carefull search find in our soules but any one grace or but any degree of a grace more then wee did perceiue before it wil bring more sound comfort and ioy vnto our hearts then if wee had found a hidden treasure of siluer or gold 2 By this it appeares that a man if so be hee will carefully vse the meanes may come to some certain knowledge and insight of the sauing gifts and graces of God which are in his owne soule And therefore it must needes bee a great fault in him to bee carelesse in vsing the meanes It is a signe hee sets no price vpon Gods graces that makes no inquiry whether he hath them in his possession or no. Men vse to make diligent inquiry after hidden and concealed lands and treasures much more ought we to search out the concealed graces of God which lie hid in our own soules and which wee cannot imploy as wee ought so long as wee know not whether they be in vs or no. 3 It is in this respect very beneficiall and profitable for vs to finde out know what gifts God hath bestowed vpon vs in that as it appeares by this place it is a meanes not onely to preuent fearfull and dangerous sinnes but to make vs more capable of greater graces which otherwise shall bee withheld and detained from vs. For wee haue no grounded hope to receiue any new grace or blessing from any ordinance of God vntill by a diligent search of our selues we haue first found some former grace in our selues that may make vs in som degree fit and worthy receiuers thereof For to him that hath saith our Sauiour shall be giuen and from him that hath not shall be taken away euen that which he hath The vse of one grace is to fit and prepare vs for the receiuing of an other Those speciall gifts graces which are in all them whose persons are acceptable to God are Faith and Repentance By Faith wee are to vnderstand a true sauing and iustifying faith which is a supernaturall gift of God whereby a man seeing the vilenesse of his sinne relieth only vpon the merits of Christ Iesus for the pardon thereof From this Faith doe al other Christian graces proceed and according to the growth of it doe they grow Whatsoeuer is done by vertue of this Faith how simple soeuer the Action may seem to bee it is pleasing to God Otherwise how glorious soeuer it is odious to him This grace entitles vs to Christ and all his merits This effectually applyeth them vnto vs This is the onely mouth by which the Body and bloud of the Lord is eaten and drunken and therefore a speciall argument of Gods fauour and a necessary qualitie to be in all worthy Communicants And therefore we are to make speciall search and triall of it CHAP. III. Of the triall of our Faith by the grounds thereof VVEe may try our Faith first by the ground then by the subiect The ground of ture sauing faith is the word of God manifested vnto our consciences by the Spirit of God to bee the Word of GOD. That Faith which resteth vpon any other ground-work or foundation can bee no true sauing Faith A good meanes to try whether our Faith be indeed grounded vpon the Word of God is To examine our consciences in these particulars 1 Whether we beleeue indeed and in truth that the Writings of the Prophets and Apostles in the Old and New Testament are the very Word of God For the whole Word of God so farre as is needful to be beleeued vnto saluation is contained therein or at the least whether we be exceedingly troubled and grieued in our soules from our very hearts when throgh any temptation we are moued to doubt of the same And whether we vse al means we can to come to bee fully perswaded thereof For in such cases God accepts the will and indeuour for the deed Mar. 9 24 Rom. 7 18 Matt. 5.6 2 Whether we vnfainedly desire to be taught instructed in the Word of God and to come to the true knowledge and vnderstanding belief thereof And whether we loue and affect those meanes most which are most powerful and effectuall to that end and purpose For hee whose Faith is grounded vpon Gods Word hath his hope grounded vpon the same Word euen all the hope that hee hath of euerlasting life And therefore he must needs desire to bee acquainted therewith by all meanes possible 3 VVhether our ignorance and dulnesse in vnderstanding of the word and our forgetfulnesse thereof be grieuous and troublesome vnto vs For how can it chuse but grieue trouble a man when he knowes not or vnderstands not or cannot remember the Euidence of his owne euerlasting estate 4 Whether our reading Ps 119 92 97 98 103 or hearing the word read or preached our meditating conference and studie of it doe increase or nourish our loue and delight and beliefe in it or if wee cannot discerne any such matter whether wee be not vnfainedly grieued and humbled for it 5 VVhether wee giue credit and authoritie vnto it aboue all humane Traditions Ps 119 113 Customes whatsoeuer And whe-we doe not deny credit and beliefe vnto whatsoeuer wee know to bee repugnant vnto the same word 6 Whether we finde a lightnesse and cheerfulnesse in our consciences when we haue done any thing agreeable vnto the Word of God And whether wee finde a trouble or a dulnesse and heauinesse in the same when we haue done any thing which we know to be repugnant vnto the same Word 7 VVhether wee vnfainedly hope in the promises feare the threatnings desire the blessings indeuour to auoid the curses contained in this Word and whether we equally beleeue the one as well as the other 8 VVhether we iudge it a singular blessing of the Lord that he hath in this manner reuealed his will in the written Word that he vouchsafeth vs libertie and meanes to come to the knowledge vnderstanding and beliefe of it And whether wee iudge it to bee a great iudgement curse vpon them from whom this Word is hid and who want this liberty and meanes that we enioy 9 Lastly whether we can proue those points of Religion and Faith which wee hold and beleeue by the written Word of GOD And whether wee doe therefore beleeue them because we know that they are affirmed in the Word of God And whether we misdoubt suspect all those points of Religion that we cannot see warranted by the Word
Sacrament then by any other meanes A. The Bread and Wine is a Matt. 26 26 27 Mar. 14.22 Luke 22 17 19 1 Cor. 11 24 25 particularly offered euery communicant according to the commandement that is giuen in the Name of Christ doth receiue eat and drinke the same which is most effectual to teach perswade vs that the Lord doth offer and b Ioh. 6 32 Rom. 8 32 giue vs the body and bloud of his Sonne that as it is the will of God c 1 Iohn 3 23 that euery one of vs should so euery one that commeth worthily to this Sacrament doth indeed receiue and apply Christ to himselfe for the nourishment and comfort of his soule Q. 3. By exhibiting verily and giuing Christ vnto vs the merit of his passion Why was it said that Christ and this benefit of his passion is not onely represented and offered but verily exhibited and giuen vnto vs in this Sacrament A. Because this Sacramēt is not ordained to bee a bare and naked signe or as a picture that puts vs in minde of one that is absent d Ro. 4.11 1 Cor. 10 16 but to be a seale also with and by which the Lord doth verily conuey bestow Christ vpon vs and confirme make sure to vs this benefit of his passion as lands are passed and conueyed among men by the sealing deliuery of Deedes and Indentures For Christ is indeed present with this Sacrament and truely giuen and receiued in it Q. Is Christ then indeed present with this Sacramēt A. Yes verily Christ himselfe is not only signified and represented but truly present giuen and receiued in this Sacrament yet present to the beleeuer not to the Bread and Wine not corporally e Ioh. 6.63 but spiritually and sacramentally present not offered by the Minister vnto the body but by the Lord to the faith of the worthy Receiuer Q. Yet is not Christ corporally present here How may it appeare that Christ is not corporally present in this Sacrament A. First f 1 Cor. 10 3 4 because the Sacramēts which Gods people enioyed vnder the Law were in substance the same with our sacraments in them Christ was not corporally present but only spiritually and sacramentally Secondly we receiue no other thing nor in any other manner in the Sacrament then the Disciples did in the first institution thereof and wee are sure that Christs body bloud were not corporally receiued by them but only spiritually Sacramentally Thirdly g Ioh. 13.1 14.2 19 25 28 16 4 ◠7 16 28 as our Sauiour did oft fore-tell his disciples that in respect of his bodily presence he shold leaue the world go vnto his Father h Lu. 24.51 Act. 1.9.10 11 so hee was indeed in the sight of them all taken vp into heauen and God that cannot lie hath i Act. 3.21 told vs that the heauens must containe him vntil the end of the world k Mat. 24.23 So that if any shall say vnto vs now since the time of his ascension here is Christ or there he is we are straightly charged not to beleeue it Fourthly wee are sure l Heb. 10.5 that Christ hath but one body and that his body euen since his resurrection is a true body and m Matt. 28 6 7 Mar. 16.6.7 such as cannot be in many places at once and n Mar. 16.7 Luk. 24.39 Ioh. 20.20 27 that it filleth a place wheresoeuer it is and may be both seen and felt and therefore it is not possible that hee should be corporally present wheresoeuer this Sacrament is administred nor corporally receiued by euery one that receiueth this Sacrament and if it be impossible that his glorified body should be in many places at once or in any place where it can neither bee seene or felt then much lesse can his crucified body wherevnto yet our faith is directed in this Sacrament and not vnto his glorified body be so Lastly as it is not possible that he should be corporally present or corporally receiued in the Sacrament so if it might bee yet were it no way needfull or profitable for vs that it should be so For as o Ioh. 7.36 16.7 20.17 all the benefits that the Church receiueth by Christ haue been far more plentifully communicated vnto her since his ascension into heauen then when he was corporally present with her vpon earth in which respect it was profitable for her to lose his bodily presence so p Iohn 6.62.63 the spirituall presence of Christ and our feeding on him by faith is farre more effectual to the comfort and saluation of our soules then any bodily presence and feeding could possibly be Q. Though the bread and wine bee called the body and bloud of Christ Why then is the bread called the body of Christ the wine the bloud of Christ A. First the Lord hath q Gen. 17 10 11 Exo. 12.11 24.8 1 Cor. 10.4 euer beene wont in speaking of his Sacraments to giue vnto the outward signe the name of the thing signified thereby Secondly the reason why the Lord so speaks of Sacraments is to shew how certain and neere that spirituall presence and vnion is that by the power of his spirit is made between the signe the thing signified how farre soeuer they bee distant in place the one from the other that as verily as the one is offered and giuen to the body so certainely is the other offered giuen to the soule of the faithfull Receiuer Thirdly this manner of speech is more plaine and effectuall to lift vp our harts from the earthly elements vnto the consideratiō of the heauenly matter represented by them then if hee should haue called them onely the signes of his body and bloud 4 By representing and confirming to vs our communion with all the faithfull Q. As you haue shewed me how Christ and his Passion and the benefit wee receiue thereby is not only sensibly represented but particularly offered and applied and verily exhibited also vnto vs so tell me now how that Communion which we haue with all the faithfull and the mutuall loue that should be in all Christians one toward another is represented and confirmed to vs in this Sacrament A. First we are partakers of no other elements here r 1 Cor. 10 17 then all the rest not only of the same congregation where we receiue without respect of persons but of all the faithful throughout the world are partakers of which was one cause why our Sauiour made choice of bread and wine which of al other creatures are most vniuersally vsed thorowout the world for the nourishment comfort of the body Secondly this Sacrament by the ordinance of Christ is to be administred in the most publike congregation This Sacrament is to be administred publikely and ſ Matth. 26 5 Mar. 14.22 Luk. 22.19 1 Cor.
father and Christ our blessed Sauiour haue so deerly loued done so much for yea we must stir vp our hearts to beare a louing and kind affection as to all the people of God so specially to them that we do communicate withall Lastly when after we haue receiued wee giue some-what according to our ability for the relief of the poore and ioyne with the whole congregation in prayer and singing of Psalmes then must wee stir vp our selues to do all this with feeling and ioy and thankfulnes of hart as vnto God that o 2 Co. 9.7 loueth a cheeerfull giuer and p Iohn 4 23 24 is a spirit will accept of no seruice but that which is done in spirit and truth so offering vnto him the sacrifice not q He. 13.16 of almes only and r Hos 14.3 of the calues of our lips ſ Ro. 12.1 but of our owne bodies and soules in thanksgiuing for this inestimable benefit of our redemptiō for his fatherly care by ordaining this Sacrament to apply it vnto vs and to confirme our faith in the same Q. What is the cause why in all the parts almost of that inward disposition that is required of vs in this holy action Ioy and cheerfulnes required in communicating at the Lords table you make mention of ioy Can we not rightly celebrate this heauenly banquet without inward ioy and gladnesse of heart A. No verily for as in the t 2 Chr. 30 21 26 celebration of the Passeouer and u Deut. 12 12. 16.15 Neh. 8 10 1 Sam. 1.7 of all those solemne feasts that were kept vnder the Law the people of God were commanded to reioyce and to stir vp thēselues therevnto by all good meanes * Psa 27.6 126.2.3 92.1.4 because no man can indeede be rightly thankefull vnto God for that blessing wherin hee doth not reioyce so in this Sacrament especially wherein x 1 Cor. 11 24 25 we are to celebrate with thanksgiuing the memory of a benefit that is incomparably greater then euer the Church receiued vnder the Law this ioy and gladnes of heart is necessarily required at our hand What things to be performed by vs after we haue receiued Q. You haue shewed how we must prepare our selues before wee come to the Lords table and also what disposition of body and mind is required of vs at that time when this holy action is in hand tell mee now what must wee doe after wee haue receiued to confirme and increase the comfort and fruit of it in our selues A. First so soone as we are come home from the publike assembly wee ought in secret to consider and bethinke our selues seriously what wee haue done and how wee haue sped what ioy comfort we haue felt in this Sacramēt what increase of faith resolution to lead a holy life wee haue receiued thereby because we may bee sure that no man hath receiued this Sacrament worthily nor fedde vpon Christ in it y Ioh. 6.55 whose flesh is meat indeed and whose bloud is drinke indeed z Mar. 5.28 30. 6.56 whom none euer touched with a true faith but they receiued vertue from him that hath receiued no refreshing nor strength by it Secondly if we can finde no such comfort and fruit that wee haue receiued by it then must wee examine diligently whether wee may not iustly charge our selues to be the cause therof because wee came not vnto it with that preparation of heart as hath been described And if we finde the cause wholly in our selues then a Lam. 3 39 40 1 cor 11.31 must we presently humble our soules before God in feruent prayer vnfained repentance for this our grieuous sinne that so iudging our selues for it wee may not be iudged of the Lord. Thirdly if vpon diligent examination of our harts we can finde that this our want of comfort fruit which wee are vnfainedly grieued for ariseth not thus from our owne sinne but that we brought with vs vnto the Sacrament in truth sincerity though in much weakenesse that preparation of heart that hath been described then haue wee no iust cause to b 2 Chro. 30.18.19 be dismaied in our selues but after that wee haue humbled our soules before God in prayer for the sanctifying and remouing of this his correction which for our triall other causes best knowne to himselfe he seeth good to exercise vs by we may comfort our selues in this that such c Esa 63 13 hardnesse and senselessnesse of heart which we thus feele and bewaile in our selues may bee in them that are in the state of grace and our conscience bearing witnes with vs that wee came rightly prepared vnto the Sacrament wee haue vndoubtedly receiued comfort fruit by it d Ps 97.11 which we shal also feele hereafter though we do not for the present Fourthly if vpon this examination of our owne hearts wee can finde that wee haue sped well at this feast and that the Lord hath so welcommed and entertained vs at it that wee are come from it well refreshed and strengthened in our faith and loue and in our resolution to lead a holy life then must wee presently in heartie prayer giue thankes vnto God for this his vnspeakeable gift e 1 Chro. 29.18 and craue of him the continuance and pefecting of his owne worke which hee hath wrought in vs. Lastly the benefit wee haue receiued by this Sacrament and comfort in the sense of Gods loue and fauour to vs in Christ as it must prouoke vs to come oft to this bāquet so must it make vs careful f Ps 116 14 18 Eccl. 5.3.4 to performe our vowes we haue now made vnto God in the presence of all his people by laboring to express the g Ezr. 10 11 Psa 50.23 Psa 106 2 3 truth of our thankefulnes both in taking heed that we returne not again as the dog to his vomit vnto any of our sins which wee haue professed repentance of as also in indeuouring to honour God by a holy obedience to his will in our whole conuersation all the dayes of our life Soli Deo gloria
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
h Matt. 26 26 27 vsing them so himselfe i Lu. 32.19 1 Cor. 11.24 25 but commanding his Church to doe so also and k Mat. 26.26 This is my body Mat. 26.28 this is my bloud promising vnto vs his gracious and effectuall presence in the vse of these elements according to his ordinance Q. How doe the Minister of the Word of God and the congregation consecrate these elements and sacramentall actions A. First l 1 Tim. 4 4 5 by declaring the institution of this sacramēt and how Christ did consecrate put apart these elements actions to this end vse and vsing them according to this his institution Secondly by m 1 Tim. 4 4. according to Christs example Mat. 26.27 Mar. 14 23 Lu. 22.19 1 Co. 11.24 giuing publike thanks vnto God both for the worke of our redemption by the bloud of his Sonne and also for making it knowne offering assuring it vnto vs not only by his word but most plainely and sensibly by this Sacrament Thirdly n 1 Ti. 4.5 by earnest praier vnto the Lord that hee would be present with blesse this his owne ordinance making it effectuall to those ends that himself appointed it for Q. We may receiue the Sacrament from none but from the minister of the word But why do you mention the Minister of Christ when you speake of the consecrating of this Sacrament Is it any matter who doth consecrate it or deliuer it or at whose hands wee doe receiue it A. Yes verily for first as it is not lawfull for any person without commission and authority from the King So when it was told Iohn that Christ baptized he answered none could do it without authority giuen him from heauē Ioh. 3.26 27. to vse and apply the Kings seale to conuey any assurance in worldly matters It is a hainous sin for any hauing no calling and commission thereunto frō Christ to take vpon him to administer this sacrament o Ro. 4.11 being the publike seale of the King of Kings of the common-wealth of Israel Secondly God p 1 Chr. 13 10.11 15 12 13 2 Chro. 26 16-20 hath bin wont seuerely to punish such as haue taken vpon them to deliuer his Sacraments without his calling commission and q 2 Chro 13.9.12.15 hath also beene much offended with the people amongst whom this fault hath bin committed Q. How may this appeare that onely Ministers and Preachers of the Word of God haue a calling and authority from Christ to administer this Sacrament A. First because we find r Gen. 6.14 compared with 2 Pet. 2.5 Ge. 17.23 compared with Gen. 20.7 Deu. 33 10 2 Chro. 35 3 6 Mar. 1.4 Mat. 28.29 that all the sacraments which God hath at any time instituted in his Church haue beene committed by him vnto such as were Ministers and Preachers of the Word that by them they might bee deliuered vnto the Church Insomuch as wee read the people of God ſ 2 Chr. 30 3. 5 3-6 Ez. 6.19 20 could not celebrate the Passeouer till such time as the Priests Leuits who were appointed of God both to teach the people and to sacrifice and minister the other sacramēts were sanctified and prepared vnto that seruice Secondly only the Ministers and Preachers of the Word are by reason of their special office function t 1 Cor. 4 1.2 called in the scriptures the Lords stewards and disposers of his mysteries vnto his Church Thirdly they onely are said u 2 Cor. 5 20 Exod. 4.16 to represent the Lord to beare his person and to be in his stead vnto vs in the matters of his worship as the Magistrate doth in the ciuil gouernment and affaires of this life and so are both his mouth vnto vs to deliuer vs his word and his hand vnto vs to deliuer vs his sacraments And x Ioh. 4.1.1 Ephe. 2.17 Lu. 10.16 that which is done by thē in these matters according to his Word is said to bee done by the Lord himselfe because y Matt. 28 20 hee hath promised to bee present with them and to worke with them ratifying from heauen his owne ordinance in their Ministry Q. Doth then the worthinesse and efficacy of the Sacrament depend vpon the goodnesse of the Minister that deliuereth vnto vs A. No but it dependeth wholly vpon the ordinance of God and vpon the truth and power of Christ that did institute it Yet must it needes make much for the securitie and comfort of a Christian to receiue it from such a one as hee knoweth hath authoritie and commission from Christ to deliuer it vnto him How farre forth it is needfull that the Word bee preached at all times when the Sacrament is to be administred Q. As you haue shewed the necessity of a Minister and Preacher of the Word in the administration of this Sacrament so tell me whether it bee needfull that the Word should bee alwayes preached at the same time when this Sacrament is to be administred A. Yes verily for thogh to them that haue already beleeued through the preaching of the Gospell it may be a true sacrament seale of Gods couenant though the Word bee not preached immediately before it being administred by a true Minister of God yet is the ordinance of God in som degree transgressed and the comfort that Gods people should receiue by this sacrament greatly hindred if at any time the sacrament be administred and that duty neglected Q. How may that bee proued A. First z Mar. 1.4 Acts 19.4 10 37 Acts 8.12 35 37 38 10 34 47 16.14 15 32 33 2 41 Acts 2.42 20 7 because wee finde that it hath alwayes been the practise of Gods Church commended to vs in the holy scriptures to haue the Word preached at all times when they haue been assembled to receiue the sacraments of the new Testament Secondly seeing the sacrament can neuer doe vs good til we haue attained vnto a true faith which ordinarily is wrought by preaching it must needes be most fit and profitable that whensoeuer the people of God are to receiue this seale of the couenant of grace they may haue the couenant it self whervpon the force and efficacy of the seale dependeth published opened and applyed vnto them considering the great need wee all stand in at that time especially to haue our faith quickned and stirred vp in vs and that no means can be so effectual to quicken it as that whereby it was first begotten Q. The elements being consecrated are not changed in their substance but in their vse onely After that the bread and wine haue bin thus consecrated by the Minister of Christ are they not then by vertue of this consecration changed from that which they were before A. Yes but they are changed only in their vse not in their nature because heere they are not vsed to that end that other
reconciliation with such as doe malice them o 2 Cor. 8 12 ought not to suffer the hatred of others to keepe them from this sacrament but p 1 Sam. 30 6 rather the more they are iniured by men the more neede they haue to seeke comfort in the Lord by this his holy ordinance The great fault of theÌ„ which receiue this Sacrament without any desire or sincere appetite Q. As you haue shewed the sin of those that willingly absent themselues from this Sacrament when they may receiue it so tel me how they may also appeare to be in great fault that vse to receiue it but yet either without any desire and appetite vnto it or without a sincere and right desire A. First because as q Deut. 28 47 1 chr 28.9 Psal 2.11 2 Cor. 8.12 9 7 Acts 2.41 Ro. 12.11 in all the seruice wee doe to God it is required that we doe it not grudgingly or as of necessity but with cheerefulnes and feruency of spirit so is r Deut. 12 12. 16.15 1 Sam. 1.7 it especially required that wee come to this heauenly banquet with appetite delight because of the great benefits that wee celebrate the remembrance of which are offered and confirmed to vs in it Secondly if our desire doe arise from any other ground then from the coÌ„sideration of those reasons wee haue already mentioned as first either froÌ„ the commandement of our superiours or secondly the desire wee haue to bee neighbour-like or thirdly from this conceit that the deed done will purge vs from our sinnes * Zach. 7.5 6 Ro. 14.6.20 we do not serue the Lord in comming to this sacrament but men and our owne selues and so make our selues guilty of an hainous profanation of this sacrament How farre forth Magistrates may command and compell their subiects to receiue this Sacrament Q. May not then Magistrates and other superiours command and compell such as liue vnder their gouernment to receiue this Sacrament if they shall discerne them to be carelesse of it A. Euery one that is in authority may and must also Å¿ Exod. 12 26 27 2 Chr. 17.7 vse all means to perswade al such as are vnder him to a desire of this sacrament and t Ge. 18.19 2 King 23 21 2 Chr. 14.4 33.16 34 33 command and compell them also to receiue it Yea hee must u 2 Chro. 15.13 iudge them vnworthy to liue in any Christian family or coÌ„mon-wealth that will not receiue it but he may not compel any to receiue whom he knoweth to be altogether vninstructed vnwilling because besides the profanatioÌ„ of the Lords holy ordinance that is caused thereby the man that receiueth vnwillingly shall vndoubtedly receiue his owne condemnation Q. Knowledge is necessary to the worthy receiuing of this Sacrament Hitherto you haue declared how all that would come worthily to this sacrament must finde in themselues a sincere right desire vnto it which as you haue said is the first grace required in our preparation therunto tell mee now what is that knowledge which you meÌ„tioned as the second grace that euery man must finde in himselfe that would come worthily to this Sacrament A. First euery one must haue that measure of 1. 1 Ier. 3.13 Mat. 9.12 Rom. 3.20 knowledge in the Law of God the sum whereof is contained in the ten Commandements as may serue to discouer vnto him not only in generall the corruption of his nature whereby he is quite fallen from that holines righteousnesse which God requireth of him and become prone to all euil but also some special and particular sins hee hath committed and the intolerable curse of God due to him for the same Secondly euery one must haue that measure of knowledge in the Gospel 2 Ioh. 17.3 Mar. 16.18 1 Cor. 2. â—2 Reu. 3.18 as may serue to make knowne vnto him certainely to assure him of the sufficiency both of that remedy that is to be found in Christ against al his sins and the curse of God and also of the means wherby that remedy is to be made his owne namely a liuely faith Thirdly euery one must haue that measure of knowledge 3 Exod. 12 26.27 13 8 14 in the doctrine of this Sacrament as may serue to make known to him those helpes which God hath ordained in it both for the representing making known of Christ and his merits to all that receiue it and also for the applying confirming of theÌ„ vnto himself Reasons of this doctrine Q. How may it appeare that this measure of knowledge is necessarily required of all that come worthily to this Sacrament A. First because x Pro. 19.2 1 Tim. 2.4 Act. 26.18 knowledge is the foundation beginning of al sauing graces neither can any man receiue any comfort by Christ or any of his ordinances vnlesse he be first inlightned with the knowledge of the truth Secondly because till a man y Ro. 3.20 Mat 9.12 Gal. 3.24 by the knowledge of the Law haue his sin the curse of God due to him for sin effectually discouered to him and z Ioh. 4. â—0 by the knowledge of the gospel the sufficiency of that remedy that is to be found in Christ against al his sins and the curse of God hee can neuer desire nor esteem of Christ And till a man by the knowledge of this Sacrament can discerne the helps he may haue in it for the quickening and increase of his faith he can neuer desire it nor come with appetite vnto it Thirdly seeing a 1 Cor. 11 28 29 none can receiue worthily but he that is able to examine himselfe a Iam. 1.23 24 2.12 Ioh. 12.48 the only rule whereby a man is to examine himselfe is the word of God which consisteth of these two parts the Law and the Gospell it must needs follow that he which wanteth that competency of knowledge which I haue spoken of cannot chuse but be an vnworthy receiuer of the Lords Supper if hee presume to come vnto it Q. Vse of this doctrine What vse is to be made of this doctrine concerning the necessity of knowledge in them that desire to come to the Lords table A. First to teach vs that before the CoÌ„munion be administred to any people or they vrged to receiue it b Mat 28.19 there shold be care had that they bee first catechised and instructed as wee neuer read that either Iohn the Baptist or any of the Apostles did minister the Sacraments to any people whoÌ„ they had not first preached vnto and instructed Secondly to discouer the sin fearefull estate of the greatest part of communicants in this Land who though they be vtterly ignorant in the principles of religion and want the meanes of knowledge be voide of al loue and desire of knowledge or the meanes thereof c Eccl. 4.17 yet will by no
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