This word Sacrament was wont to signifie that solemne oath which the Romane Souldiers were wont to take whereby they bound themselues to performe faithfull seruice to the Emperour in his warres whence the Latine Diuines haue borrowed it and now by custome it be come in these Western Churches a proper name whereby those outward badges and Ensignes of Christianity viz. Baptisme and the Lords Supper are vsually called because that Christians in the due receiuing of them doe after a speciall manner binde themselues as it were by solemne vowes and oathes to do their Lord and Master Iesus Christ faithful seruice in his wars against the world the flesh and the diuell More especially Sacraments are mysticall Rites and Ceremonies ordained by Christ to shadow confirm to his church the Couenant of Grace or mystery of Redemption Mysticall Rites and Ceremonies are certain outward bodily sensible signes instituted to shadow and represent in a secret and artificial manner things spirituall and internall In euery Sacrament therefore there are two things to be considered 1 The outward bodily Signe 2 The spirituall matter which is mystically shaddowed and set forth by that Signe and yet after a sort hidden and locked vp in the same The Apostle expresseth both these The signes are 1 Certaine outward Elements 2 Certaine mysticall Actions in and about the Elements The Elements are Bread Wine He tooke Bread v. 23. After the same manner also hee tooke the Cup v. 25. Wine is not expressed heere but it is implied and the fruit of the vine is expresly mentioned by our Sauiour Mat. 26. Mar. 14. The Actions in and about the Elements are 1 Breaking and eating of Bread 2 Drinking of Wine These signes considered in themselues are not of such force to stir vp any great reuerence in the receiuing of them there being no one thing more common in the world then eating of bread and drinking of wine yet there is no iust cause why in regard of the commonnes of them that this sacrament shold be despised they being matters in themselues both profitable comfortable If Christ had not only ordained bread in generall for this Sacrament but the basest hardest kind of bread that could bee such as is made of pulse or bran or acornes if in stead of wine hee had appointed vs in this action vinegar mingled with gall to drinke such as himselfe for our sakes was content to taste of it would beseeme the daintiest most queasie stomacke that lookes to be saued by him to receiue the same thankfully reuerently and religiously If he had required of vs in stead of eating bread and drinking wine some seruice as painefull and in it selfe shamefull as Circumcision it had bin our duty to haue accounted it as the Iewes did our honour to performe the same It is then intollerable insolency to thinke it a base and contemptible thing vpon Christs speciall pleasure to eat bread and drinke wine at his Table to that end for which hee hath the same There are many things that in themselues are of no honour or respect that in regard of some speciall vse and application are matters of great honor as the white Wand carried before the Iudge the Cap of Maintenance worne before the Lord Maior the sword borne before the King Though therefore these outward signes be in themselues but common matters yet in respect of that speciall mystery that is in them being applyed to that vse vnto which they are in this Sacrament and that by Christs owne ordinance they must needes be both an honour to Christ and honourable to the due vser of them In that this eating of bread and drinking of wine here required was at the first institution done after Supper as the Apostle noteth It sheweth that this bread and wine and this eating and drinking hath more then an ordinary vse or end viz. That we are to eat this bread and to drinke this wine not so much to satisfie hunger and quench thirst or to nourish our bodies reuiue and refresh our vitall spirits for then our Sauiour would not haue administred it immediatly after supper and that a festiuall supper when they who were to receiue it at his hands were filled before with bread and wine But we must looke heerein to another more high and speciall vse vnto which it pleaseth the wisdome and goodnesse of Christ in this action to aduance these common and ordinary things So that in this bread and wine wee must looke after bread wine of another higher nature such whereby our soules are to be nourished and refreshed to euerlasting life CHAP. VII Of the things signified by the Signes aforesaid HItherto of the outward signes in this Sacrament The mysteries contained in and vnder these signes and expressed by thm are the greatest that can be imagined The breaking of the bread signifieth the breaking of Christs body that is all the vnspeakable torments that hee suffered in his humane nature for our sins which were greater then if his liuing Body had been rent and torne into a thousand pieces and all his bones broken and beaten to powder The eating of this bread and drinking this wine signifieth that speciall benefit which the Receiuer of this Sacrament shall reap by the death and sufferings of Christ if by a liuely faith he apply vnto himself the merits thereof This Bread saith our Sauiour according to the Apostles relation is my body which was broken for you And this Cup is the New Testament in my bloud vers 24.25 or is my bloud in the New Testament that was shed for many for the remission of their sinnes as it is more plainely related by the Euangelist Matthew And therfore our Sauiour bids them Take eate the one and drinke the other As though he should haue said This bread so broken as you see shall bee a signe token vnto you vnto al others that beleeue in my Name of that which I haue done and suffered in my flesh for you This wine more especially shal be a signe euen of that blood which hanging vpon the Crosse I shed to purchase the pardon and remission of your sinnes which is not such bloud as was offered in the old Testament viz. The bloud of Oxen Goates and Sheepe but is in very deed the bloud of God and man whereby the New Testament is sealed ratified which offereth saluation to all them who shall repent and beleeue in mee and rely vpon the merits of this my bloudy passion Therefore take and eate this mystical bread and drinke this wine and let them be as seales and pledges vnto you vnto all others who shal worthily receiue the same That as verily as w th your bodily mouthes you eate this bread and drinke this wine and are comforted and refreshed by them so verily shall your soules taste of and by the mouth of Faith feed vpon and be refreshed with my Body and Bloud yea in and by the eating
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
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
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
A Preparation to THE RECEIVING of the Sacrament of CHRISTS Body and Bloud Directing weake Christians how they may worthily receiue the same By W. BRADSHAVV With a profitable Treatise of the same Argument written by another The fift Edition corrected inlarged LONDON Printed by Io Beale 1617. To the Vertuous and worthy Lady GRACE DARCY MADAM THose notes vvhich vvere lately vvritte forth for your priuate vse I am now emboldned to make more common not for any conceited worth in them but to auoid the trouble of yeelding satisfaction to other good friends that desire expect the like office from me I am sure herein I shall hurt none but my selfe nor so much as offend any excepting those for whose vse the publishing heereof was neuer intended Your Ladiships fauourable acceptance of them in priuate hath made them the bolder to come foorth in publike and to grace themselues with the profession of your fauour which is their greatest ornament I hope that you who haue giuen them some intertainment in your closet will not carelesly passe by them as vnknowne now they present themselues vnto you in the street the rather for that they come not alone but accompanied assisted and countenanced with a most profitable Treatise of the same Argument written long since by one whom your Ladiship reuerenceth and whose person and labours in the work of Christ Iesus are and that deseruedly much esteemed of the people of God I shall not need to admonish you of the vse of either of these Treatises Themselues how little soeuer are in that point able to speake for themselues Onely take â—â—ed good Madam least 〈◊〉 their with-drawing of you from the damnable sin of profaning this holy Sacrament you be not by misconstruction brought vnto any wicked and superstitious adoration thereof Thus vnfainedly praying the Lord more and more to blesse the worthy Knight your husband and your self and from heauen to reward those many fauors receiued from you both I humbly take my leaue Ianuary 2. 1608. Your Ladyships much bounden W. B To the Reader LEt it not offend thee good Reader that in this Edition I haue varied somewhat from the former When J first published this Treatise I little thought it should haue beene thus often called to the Presse which as I suppose is not so much for any speciall worth in it as for the worthinesse of the other Treatise of the same Argument vnto which it is adioyned and which this was a meanes to bring into the light How-euer seeing by this meanes it comes to passe that this of mine falleth into the hands of many that otherwise I assure my selfe would neuer haue looked after it and those such as if it had the Authors sense it would blush to looke in the face being so meanly set out and furnished as it is I haue deemed it fitting this once to review the same to send it forth in this forme thou seest wherein some defects in the former are as I thinke supplied though not so many as either thou or I could wish The old plainnesse thereof doth still continue which I esteeme as no disgrace therevnto it being by that meanes fitter for the vse of plaine and simple hearted Christians for whose helpe and direction I first published it Farewell Faults amended Fol. 9. page 2. line 19. ordained the same f. 24. p. 2. l. 24. plentifull vsually fol 29. p. 1. l. 2. cannot f. 29. p. 2. l. 20 ordinance f. 101. p. 2. l. 6. ioyning This is mended in the most A Preparation TO THE RECEIuing of Christs Body and Bloud The first Part. Shewing what a dangerous sinne it is to receiue this Sacrament vnworthily CHAP. I. Of preparation in generall and the Apostles forme thereof NO wise man vseth to set vpon any difficult work the well performance whereof may bee much beneficiall and the ill very hurtfull and dangerous such as the receiuing of the Sacrament of the body and bloud Christ will appeare to be but first if he can he sets some time a part to fit and prepare himself therevnto and to forecast that he may doe it in the best and most effectuall manner If we goe but to an ordinary Feast before wee set forth of our dores wee vse to put on if wee haue it better then our ordinary attire or at least to brush and make cleane and put more handsomely about vs that which is vpon vs. This Sacrament therefore being the Lords Supper and in that regard more then an ordinary Feast how ought we to dresse and prepare our selues therevnto before wee presume to sit downe at that Table Surely if wee should bring our soules therevnto in their ordinary habits and attire we shal doe the Master of this Feast a greater dishonor then wee should doe to our Prince if wee presumed to prease to his Table in the filthiest habites of Chimney sweepers or Scauingers If then wee desire to reape fruit and not hurt by this action if wee would haue the Lord of this Feast to bid vs truly welcome and not to frowne vpon vs let vs before we presume to come thither put on our wedding Garments And in that manner fit and prepare our soules for the feeding of which principally this banquet is prepared that in the same he may behold a speciall honour done to him for preparing such a Table and what due account we make of that food which is there set before vs. For the due performance of this worke of preparation we cannot follow a better platforme then that which the Apostle Paul with his owne hand did draw for a preparation to the Church of Corinth in his first Epistle Chap. 11 23-33 Where for their better preparation to the receiuing of this Sacrament he teacheth them and vs in them these two points 1. What a dangerous Sinne it is to abuse this Sacrament v. 23-28 2. By what meanes the Sinne aforesaid is to bee auoided v. 28-33 If we can be assuredly perswaded of soundly affected with the first and with care and good conscience put in practise that which the Apostle propounds in the second no doubt but we shall then come fitted and prepared to this holy Feast and shall with exceeding comfort and delight feed vpon that which is prepared therein What a dangerous sin it is to abuse this SacrameÌ„t he sheweth vnto vs. 1. By propounding the doctrine of the Sacrament v. 23-27 2 By inferring therefrom that speciall sinne aforesaid v. 27. From which order of the Apostle wee may learne by the way That ignorance or want of due consideration of the Doctrine of this Sacrament is and euer hath beene one principall cause that so many haue abused and profaned the same and that there is no hope or possibilitie that those who are grosly ignorant herein shold euer with due reuerence receiue the same and in that regard reap any benefit thereby But so oft as in this estate they partake thereof they runne their soules vpon a
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
are euidently reuealed in the word of God So that those who are conuersant in the same if they doe not wilfully shut their eyes against the light cannot but see them plainely set downe therein and vpon these grounds and principles doe all other Truths in the word of God in some sort depend tending either to the confirmation or illustration of them So that if in the triall of our selues we cā find assuredly that we beleeue all euery of these points doe our vttermost indeuour to beleeue them more and more then verily our Faith is sound in regard of the maine matter and substance therof though in diuers other particulars through our ignorance and corruption it may be weake and vnsound CHAP. V. Of the triall of our repentance THE second maine grace that is in all those that are in grace fauour with God is Repentance the trial wherof is also a triall of our faith That person whose heart is destitute hereof is as yet odious in Gods sight therefore a most vnworthy partaker of this Sacrament Repentance is an vnfained hatred of all sin arising especially from faith As they that want faith want a mouth to eat the Body and bloud of Christ So they which want repentance want an appetite and a stomacke thereunto For how can they hunger thirst after the Lambe of God which taketh away the sinnes of the world who haue not this grace to repent them of their sins And how can they thankfully and worthily eat the body and drinke the bloud of that Lambe which was sacrificed for their sinne that haue no desire nor appetite thereunto The meanes then to try whether this Repentance be in vs or no is To make inquisition after the speciall signes effects thereof As Psa 51 3 4 Dan. 9.7 8 1 Cor. 11 31 Mat. 11.38 1 VVhether wee doe feele and perceiue that we are grieuous sinners and accuse condemne our selues from our harts for our sins and acknowledge the iust merit and desert of our sinne Ro. 3.20 4 15 7 7 Ps 119 18 143 176 2 Whether wee did come to the sense and feeling of our sin by the Law of God and whether wee loue the same Law the more by how much the more it discouereth our sinnes And whether also wee loue those meanes best that are most powerfull and effectuall to bring vs vn-the knowledge sense feeling of our sinnes 3 VVhether the more that we heare Gal. 5.24 1 Iohn 3 9 Rom. 6.2 3 4 5 beleeue the Gospell and in it the loue and mercy of Iesus Christ towards sinners the more wee hate and forsake our sinne 4. VVhether wee hate a sinne as much or more in our selues then in another and whether wee loue another because of conscience he forbeareth to sinne 5 VVhether wee hate striue against that sin that our nature is most disposed vnto which loueth and haunteth vs most 6 VVhether the more that wee haue formerly sinned against God Luk. 7 47 and by our sins dishonoured God the more now wee desire and indeuour to please God 7 VVhether wee doe striue against not onely great sinnes Gal. 5.9 1 The. 5.22 such as are punished at Assises and Sessions but also small sinnes such as are not punished nor neuer called in question in the Courts and Consistories of men 8 VVhether we hate and abhor in our selues not onely those sins that are hatefull and detestable in the eyes of men but euen those also Gen. 36.9 which men will account a grace and honour vnto vs to commit And for which they will recompence and reward vs when it shall be reuealed to vs out of Gods word that they are sinnes 9 Whether wee hate sin principally because God hates it and forbids it And not onely and especially in respect of the curse punishment or of the lawes of men 10 VVhether we doe not repent that wee did no sooner repent And whether wee would for any worldly good be in that estate Phil. 3.7 8 that we were in before our Repentance 11 VVhether we can instance in any speciall or particular sins which formerly wee loued and delighted in which now we hate striue against 12 Whether wee doe so much the more study and imbrace the contrary vertues vnto such sins as we now repent of by how much the more we haue beene formerly giuen vnto them 13 VVhether we are not afraide that something that wee loue and affect should by the word of God be discouered to be a sinne And whether we doe not desire and pray that God wold discouer vnto vs al our sins to the end that wee may striue against them and forsake them 14 VVhether we doe reioyce and vnfainedly thanke God when any thing that we take pleasure and delight in is discouered to be a sinne 15 VVhether wee esteeme it a singular blessing of God that wee haue beene and are crossed of God in those sins which our nature thirsteth after And that we haue not had that opportunity meanes of committing them which our corruption hath desired 16 VVhether wee doe not hate but rather loue him that dutifully louingly and brotherly doth admonish vs of a manifest sin especially if it be a Minister of God CHAP. VI. Of new Obedience and the triall thereof ONe maine and special effect and fruit of true Repentance and consequently of Faith without which our persons cannot be acceptable vnto God is new Obedience 1 Pet. 4 2 1.21 Rom. 6 15 Acts 13 1 Dan. 3.18 New obedience is a constant purpose to forsake all sin and an endeauour to obey God in all things for Christs sake Euery Article of our Faith is an vnresistable argument to proue that wee owe this duty vnto God And if we beleeue them truely they will moue vs yea force vs vnto the same in some measure or other The means to try whether this grace bee in vs or no is to examine our consciences in these points following 1 Whether we desire and indeuour 1 The. 5.21 Act. 17.11 Ps 119.15 to know the will pleasure and commandement of God that wee might thereby frame our selues to please God and whether wee doe to this end vse the most likely approued meanes to come to the knowledge thereof and whether wee reioyce in the knowledge thereof after we haue attained vnto it 2 Whether wee are content Gal. 5 24 1 Cor. 1 18 19 20 Mat 26 39 Nū 22 19 to subiect our owne wills reason and affections vnto Gods reuealed will and doe not exalt our owne wisdome and will aboue his 1 Pet. 4 12 16 Matth. 19 28 29 1 Pet. 4 17 18 19 Phil. 1 29 Ps 119.71 1 Cor. 1 4 Rom. 5 3 1 Pet. 4 13 3 Whether we labour to perswade our selues that wee shall lose nothing by yeelding obedience to Gods wil and that it shall be worse for vs for crossing his will in any
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
vs A. Because Christ in this Sacrament is represented vnto vs in m Mat. 26 28 1 Cor. 11.24 25 no other estate then that hee was in when he was crucified the Apostle saith n 1 Cor 11.26 that so oft as we celebrate this sacrament we shew forth the Lords death till he come Q. What helps haue wee heere to represent and put vs in minde of the passion of Christ For wee haue heere not one element onely to represent his body but another to represent his bloud A. First we haue in this sacrament not only bread which signifieth his body but wine which signifieth his bloud whereby it is euident that Christ is here represented offered and giuen vnto vs as he was at that time when his bloud was separated from his body Q. But if the bread were dipped in the wine as in som ancient Churches it was wont to be and is yet vsed to bee in some places were it not euery whit as sufficient to represent Christ vnto vs as if they were giuen and receiued seuerally and apart A. No verily for first our faith in this Sacrament a 1 Cor. 11.26 is specially directed to the passion of Christ as wee haue already shewed Secondly b Act 20.28 Ephe. 1.7 Heb 13.20 1. Pet. 1.19 the death of Christ was not naturall but violent and bloudy c Lu. 22.44 Psa 22.16 Ioh. 20.25 19 34 in his passion his bloud was separated from his body and poured out and shed abundantly Thirdly it was necessary for our saluation that Christ should not only dy but in his passion shed his bloud for vs d Ex. 12.22 Heb. 11.28 Leuit. 16 14 15 Numb 19 3.5 Heb. 9.21 and so shew himselfe that onely true meane of the redemption of his Church which was shadowed and figured in all the sacrifices vnder the Law Q. What other helpe haue we in this Sacrament to represent and put vs in minde of the passion of Christ The bread is broken and the wine powred forth in our sight A. The bread is solemnly in the sight of the congregation broken in sunder the wine poured forth that by the ordinance and commandement of Christ Q. May not then whole cakes as amongst the Papists bee deliuered and receiued in this Sacrament A. No verily Q. How may that be proued A. First because e Matt. 26 26 Mar. 14.22 Lu. 22.19 in all those places of holy Scripture where mention is made of this Sacrament this rite of the breaking of the bread is named f Act. 2.42 20 7. yea the whole action in this Sacrament is called breaking of bread and g 1 Cor. 11 26 the Apostle repeating the words of institution mentioneth this rite twice Secondly because the inward action that is represented to vs thereby is most necessary for vs to be put in minde of Q. What is that A. The h Esa 53 5.6 breaking of the body of Christ and shedding of his bloud yea all those infinite torments that he did indure both in body and soule for vs. Q. As you haue shewed how Christ and his bloudy passion is represented to vs in this Sacrament We haue heere not meat alone but meat and drinke so tell me what helpes we haue heere to represent to our soules the nourishment strength to perseuere in the state of grace which we receiue by the merit of his passion A. First there is not one element onely giuen and receiued heere but two i Iohn 16 54 55 35 to teach that both meat and drinke that is sufficient nourishment for our soules is to bee found in Christ Q. But if bread alone were giuen to Gods people in this Sacrament as in the church of Rome were not that sufficient seeing the bloud of Christ as of al other liuing men was and is contained in his body A. No verily that cannot be done without manifest sacriledge for First Christ in the institution of this Sacrament k Matt. 26 28 Mar. 14.23 Luk. 22 20 ordained l Matt. 26 26 27 1 Cor. 11.25 commanded all his disciples in them the whole Church which was as I haue before said represented by them that they should as well take and drinke of the cup as eat the bread And m 1 Cor. 11.26 29 the Apostle by vertue of this ordinance and institution inioyned to all the Corinthians the vse of the cup as wel as of the bread Yea the Lord as foreseeing this sacriledge of the Papists hath n Matt. 26 27 28 Mark 14.23 24 more expresly commanded the vse of the Cup to all then he hath done the vse of the Bread Secondly it was necessary that wee should in this Sacrament haue two elements that might represent the full and sufficient nourishment and refection that we haue in Christ o 1 Cor. 10.3 4 for else our state had beene worse then of the people of God vnder the Law our sacraments lesse cleere then theirs Thirdly in that state wherin Christ is represented offred to vs in this Sacrament namely in his passion p Lu 22.44 Ioh. 19.34 Yea the elements wee receiue here are bread and wine his bloud was separated from his body Q. What other helpes haue we in this Sacrament to represent to our soules the nourishment and strength to perseuere in the state of grace which wee receiue by the merit of Christs passion A. First bread and wine are giuen and receiued heere which are most generally vsed throughout the world q Psa 104 14 5 Gen. 39.6 Matt. 6.11 the one for the strengthning and nourishment of the body r Psal 104.15 â— 7 Pro. 31.6 7 1 Ti. 5.23 the other for the quenching of the thirst refreshing them that faint and cheering the heart of them that are in heauinesse and are therefore most fit to represent to the soule the Å¿ Ioh. 6.35 strength and t Pro. 9.2.5 Can. 1.2 4 5 1 7 9 Iohn 15.1 Mat. 11.28 We eate the bread and drinke the wine refreshing it receiueth by Christ Secondly this Bread Wine is not only receiued in this Sacrament but u Mat. 26 26 27 Mar. 14.22 1 Cor. 11.24 euery communicant doth eat and drinke it and that by the commandement of Christ Which action as it is of all other the chiefe meane of nourishment and maketh our food of the same substance with vs so is it most fit to represent the x Ioh. 6.35 40 51 36 Eph. 5.30 sound nourishment and comfort that we haue by Christ and that wee are by faith made all one with him 2. By offering to vs applying Christ and the merit of his passion most particularly Q. As you haue shewed how Christ his passion this benefit we receiue by the merit thereof is represented vnto vs so tell me now how all this is more particularly offered and applied vnto vs in this
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
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
man by wise and politicke carriage may so demeane himself that euen the best and holiest and learnedst after that they haue sifted him to the vttermost shall finde no iust matter of exceptiō against him And many beare this minde that if they can so behaue themselues as no man else can accuse them though they bee guilty to their own conscience of neuer so many corruptions that then they are worthy enough of Christ and this Sacrament and all other prerogatiues of Christians But the Apostle teacheth vs heere neuer to iudge our selues tried enough but when wee are approued to our owne soules and consciences For the strictest Inquisitors may free and acquit vs when our owne consciences haue a thousand capitall crimes to arraigne conuict condemne vs of Let vs not therefore in the matter of our owne worthinesse so much rely vpon the iudgement of others though it were of the best in the world as of our owne consciences which are better able to iudge of our owne inward estate then all the world besides But most iudge thēselues christians worthy enough if no man else bee able to lay any speciall vnworthinesse to their charge But then the Apostle would haue sent vs to others and not to our selues to bee tried and examined 2 This dutie of trying and examining a mans selfe is of vse to the best of Christians for many times none feele in themselues more want of graces then they doe none are more deiected with the sense and feeling of their defects then they are And many times they thinke they want those graces most with which their soules are most richly adorned And thus much of the first dutie which the Apostle propounds as a speciall meanes to preuent the profaning of this Sacrament CHAP. VIII Of the continuance in triall till we finde that we seeke for THe other duty propounded by the Apostle but implicitly is That wee giue not ouer trying and searching of our selues vntill we find these graces in vs. For the Apostles requires of him that examineth himselfe That he eat of this bread and drinke of this cup. What Is hee to doe this whether in this search and triall he shall finde any grace in himselfe or no To what end then should a man make any such triall This case is cleare that a man is not to receiue this Sacrament except after triall he finde himselfe to be in the state of grace But why doth not the Apostle put in this caution and exception First Because hee would thereby teach all Christians so long to continue the triall and examination of themselues vntill they haue found in themselues in some degree the graces aboue specified Secondly To shew that a man hath not tried and examined himself in that manner which the holy Ghost meaneth vntill he hath found in himselfe the graces aforesaid Thirdly To teach that hee that hath this grace but to search seriously within himselfe shall in good time find these graces in himselfe It is the precise promise of our Sauiour Seek and you shall finde Luke 11.5 9. What an incouragement then ought this to be vnto euery one of vs to rifle and ransacke our owne soules searching euery corner of them as one would search for a Mine of gold seeing we are sure before hand to finde the graces wee seek for and in and with them which will bee of more worth to vs then a thousand worlds a sealed pardon of the forgiuenesse of our sinnes Yea sure euidences and Indentures of a firme title to the kingdome of heauen If a condemned man should be certified that if he did make diligent search he shold with out faile finde the Kings pardon or if a needy begger were informed that if hee would seeke and search narrowly in such a place he should be sure to finde such treasures of gold and siluer as would make him a rich man as long as he liued would any man pitty either the pouerty of the one or the death of the other if they should refuse in those cases to take paines to search Much lesse are such to bee pittied that may find sauing grace if they wil seeke for it Can there bee a greater signe of a man that despiseth the grace of God then in such a case as this is not to seek after it when a man may bee sure to haue it for the seeking after Here wee may note by the way that the Apostle doth not onely tie the duty of Examination to the receiuing of this Sacrament but also the receiuing of this Sacrament to the dutie of Examination Not that we should neuer examine our selues but before the receiuing of this Sacrament or vpon this occasion onely but that doing it vpon this occasion wee should then after the doing of it receiue not forsake the Table of the Lord. So that these points following are plainely taught vnto vs by the Apostle 1 That the danger of receiuing vnwoorthily must not withhold vs from receiuing this Sacrament but must make vs so much the more studious to vse the meanes of worthy receiuing the same For the Apostle doth not say Let a man therefore forbeare to receiue but Let a man therefore try and examine himselfe and so let him eat c. So that the more dangerous it is to receiue vnworthily the more must wee indeauour to bee worthy Receiuers And hence the Apostle inferres this duty from the danger aforesaid as if hee should say Euery Christians stands bound to receiue this Sacramēt yet seeing the danger of vnworthy receiuing is so great our duty is the more carefully to study how we may be worthy Receiuers 2 That all Christians which are bound to receiue are bound to make this triall before they receiue 3 That after wee haue made this triall it is a sin not to receiue this Sacrament CHAP. IX Of the curse that followes the neglect of the triall aforesaid THus much of the duties necessary to the worthy receiuing of this Sacrament The Apostle furthermore vrgeth presseth the Church of Corinth and vs in them to this duty And this 1 In generall by shewing the curse that they incur which without this Triall do eat vnworthily 2 In speciall by shewing vvhat signes and tokens of that curse was amongst the Corinthians themselues The curse he first propounds and secondly affixeth the special ground and reason thereof The curse propunded is this That a man not trying and examining himselfe eateth and drinketh vnworthily and therein and thereby eateth and drinketh his owne damnation That is in stead of receiuing any spirituall food they receiue thereby except the speciall mercy of God preuent it that which will be a bane poyson to their soules The bread and wine receiued shall be so farre from being to them the body bloud of Christ that it shall be vnto them as the sop was to Iudas a meanes in and by which Sathan shall enter into them They shall be so far from furthering their
vnfainedly wee shal condemn our selues the more the Lord will iustifie vs. 2 The due triall and examination of a mans selfe and the iudging condemning of a mans selfe doe one necessarily follow vpon another Otherwise there is no good coherence of these words with the former He thē that shal carefully conscionably examine himselfe shall be sure to finde matter enough in himselfe to iudge and condemne himselfe for So that hee doth most worthily eat and drinke this Sacrament that shall discerne in himselfe most matter of iudgement condemnation and none more vnworthy receiuers thereof then those which can finde nothing in themselues to iudge condemne themselues for Hee shewes secondly the Mercy of God towards them herein That these iudgements vnto them that can make right vse of them are but fatherly and louing chastisements and instructions to keepe them from the common condemnation of the world But saith he whilst wee are iudged wee are chastened or nurtured and instructed of the Lord because wee should not be condemned with the world As if hee should haue said You are notwithstanding to behold Gods mercie towards you shining in this Iustice of his For he doth not this out of any hatred hee beares to any of you that are humbled vnder this hand of his can make a good vse thereof But as a louing and deare father chasteneth and correcteth his childe when he sees him in any fault not that hee might bee auenged of him but only thereby to terrifie him and keepe him from such courses as might bring him to the gibbet or gallowes or any other such shamefull end So God exerciseth you with these temporall chastisements that thereby hee might keep and restrain you from following such courses as might bring you with the rest of the wicked world to eternall damnation The consideration hereof should not embolden vs to be the lesse carefull of the former duties but rather to make more conscience of them For howsoeuer those who receiue this Sacrament vnworthily doe not so eat and drinke their own damnation that there is no meanes or hope of mercy left vnto thē being fallen into this sinne and though these temporall iudgements which God inflicts as signes and tokens that therein they eat and drinke their own damnation are to some persons the effects of Gods loue the meanes to saue them from that damnation Yet cursed and desperate must their state needs be that shall in such a manner abuse so great a mercy loue of God yea these temporary iudgements doe so farre forth onely proceed from his loue as they are sanctified vnto vs and made holy instruments in and thorow them to see and behold what an odious and damnable sin it is to receiue vnworthily and so they become a good meanes to make vs repent of it and forsake that sinne In others they are but the forerunners of eternall punishment Thus much for our helpe and direction that we may bee worthy and fruitfull receiuers of this Sacrament The Lord for his mercy sake pardon our former wants herein and moue our hearts to the carefull performance of all these duties that so we may not onely auoid the iudgements which vnworthy receiuers are in danger to fall into but that wee receiuing these Mysteries worthily may in and by them receiue the assurance of that grace and mercy which is shadowed and represented by them euen the full and perfect Redemption of our bodies and soules through the sacrifice of Christs body and his most precious bloud shed vpon the Crosse Amen FINIS A Briefe forme of Examination Containing occasionally the maine Principles of Religion I. Question WHat is a Sacramēt A. A mysticall signe ordained of God to represent and seale to the worthy receiuer saluation by Christ Iesus Mat. 28.19 1 Cor. 11 23. Gen. 17 7. Ro. 4 11. Q. Who is Christ Iesus A. The eternall and onely begotten Sonne of God our only Sauior Matt. 3 17. Rom. 1 3. Iohn 1 14. 1 Tim. 2.5 Heb. 2 17. The Questions thus marked with a star may in thy Examination bee vsed or omitted as time or ability of the Person requireth * Q. What is God A. An infinite and eternall Maiesty the Creator and Gouernor of the world Psa 139 7 1 Kings 8 27. Esa 44 6 Psal 90.2 Gen. 1.1 Psalm 19. Zach. 9 10. Prou. 15.3 * Q. How many Gods are there A. Onely one in three Persons Ioh. 17 3. Ex. 20 2. 1 Cor. 8 32. 1 Iohn 5.7 * Q. Which bee those three Persons A. God the Father God the Sonne God the holy Ghost Matth. 28 19. II. Q. How is Christ our Sauiour A. By redeeming vs from hell purchasing heauen for vs Mat. 20.28 Iohn 3 14 15. Q. What is heauen A. A place of euerlasting ioy glory Mat. 25 34. Luk. 16 22. 1 Cor. 2 9. Reu. 21 23 22.1.2 Q. What is hell A. A place of euerlasting torment Luk. 16 23. Reu. 20.10 Matth. 25.46 Esa 30 33. III. Q. How came wee in danger of hell A. By sinne Rom. 5.10 Gen. 2 17. Ro. 5 12. Q. What is sinne A. A breach of Gods Commandements 1 Ioh. 3 4. Rom. 7 7. Gal. 3 10. Q. What are those Commandements A. God spake c. Q. Haue all men broken these Cōmandements A. Yea all without exception Rom. 3 9 10. Rom. 3.23 Gal. 3.22 Q. Doth euery breach of these Commandements deserue euerlasting torment in hell A. Yea verily Rom. 6.23 Gal. 3 10. Deut. 27 26. IIII. * Q. How many sorts of sinne are there A. Two Originall and Actuall * Q. What is Originall sinne A. A corruption of nature whereby we are inclined to the breach of all GODs Commandements Psal 51.5 Rom. 7 18. 8 7. 7 14. * Q. Is this corruption in all A. Yea Gen. 8 21. Rom. 5 12. * Q. How came we to the same A. By the fall of Adam our first father Rom. 5 12. 1 Cor. 15 22. * Q. How did he fall A. By eating of the fruit of a tree that God had forbidden vpon pain of death Gen. 3 6. * Q. What is Actuall sinne A. A particular breach of Gods Commaundements in thought word and deed arising from Original corruption Ge. 6 5. Gal. 5 19. Eph. 2 3. Rom. 3 13. V Q. By what meanes hath Christ redeemed vs from hell and purchased heauen for vs A. By fulfilling the Law and dying for vs Phil. 2 8. Mat. 5 17. v. 3.15 Reuel 5 9 1. Heb 9 15. * Q. How could the Sonne of God being God performe this A. Hee tooke vpon him our nature so became God and man in one Person Ioh. 1 14. Rom. 9 5. * Q. How did hee take our nature vpon him A. Hee was miraculously conceiued by the holy Ghost in the wombe of a Virgin Esa 7 14. Matt. 1 20. Luk. 1 35. Iohn 1.14 Q. What death did hee die for vs A. An accursed death vpon the Crosse Matt. 27 35.
hungring and thirsting after Christ Iesus and his merits Q. Whence doth this appetite arise A. From a sence of the weakenesse of our Faith Repentance and a desire to haue them strengthned Act. 2 37 c. XV. Q. How may vvee come to this true sence A. By preparing our selues before hand therevnto Q. How are wee to prepare our selues A. By examining the sincerity of our Faith and Repentance by the speciall fruites thereof 1 Cor. 11 28. Q. What are they A. A constant and conscionable care to vse all meanes for the getting and increasing of them and a resolute purpose indeuour to obey God in all things for Christs sake XVI Q. What if we be vnworthy receiuers of this Sacrament A. Wee shall then eat and drinke our owne Iudgement 1 Corin. 11.27 29. Q. What if wee contemne or neglect to receiue this Sacrament A. We therein declare that wee contemne or neglect that which is signified thereby and offered therein 1 Corinth 11.29 Q. What if we receiue the same worthily A. Wee shall receiue thereby Christ himselfe and in him more more assurance of our saluation 1 Cor. 10.16 Q. VVhat if wee shall bee vniustly put from this Communion A. God in this case will accept our will for the deed FINIS The Doctrine of Communicating worthily in the Lords SVPPER Deliuered by way of Question and Answer for the more familiar instruction of the simple By A. H. The fifth Edition reviewed and corrected by the Author LONDON Printed by Iohn Beale for Ioyce Macham Widow 1617. To the Reader GOod Reader after I had yeelded to the publishing of mine owne poore meditations vpon 1 Cor. 11.23 there came to my hands in writing this ensuing Treatise written some yeeres since by a godly and faithfull Pastor for the direction of his owne people in the worthy receiuing of the Sacrament of the Lords Supper at what time hee was first called vnto them In the perusall whereof I being in my selfe well perswaded of the fulnesse and perspicuity of that doctrine of preparation which it propoundeth to intreat of the orderly method of euery part thereof the plaine and familiar handling of the matter that it did supply many needfull points of instruction that are wanting in mine owne Treatise I was earnest with the Author to giue me leaue to publish the same and to adioyne it as an ornament and helpe vnto mine which with much impportunitie at length I haue obtained For the spirituall good that thou shalt receiue thereby blesse the Lord and pray for the Author that God would restore him again to that former libertie in his Church which heeretofore to the glory of God and the comfort of many a Christian soule he hath enioyed Thine in the Lord W. B. The Summe and Contents of the Doctrine following NOne can receiue worthily that prepareth not himselfe carefully Page 2 Three reasons for the necessity of examination page 3 The first vse of this doctrine Page 8 Ministers bound to examine the communicants Page 9 The people ought willingly to yeeld to be examined the reasons why Page 10 The worthy receiuers are not depriued of the benefit of the Sacrament in communicating with them which are vnworthy Page 12 Yet it maketh to the comfort of the worthy receiuer to communicate with the godly Page 13 A second vse of the Doctrine touching the necessity of preparation Page 14 A sincere desire to the Sacramēt necessary to the worthy receiuing of it Page 17 This desire must rise from the consideration Page 18 1. Of the necessity of this Sacrament Page 19 2. Of the benefits receiued thereby Page 20 For thereby 1 wee make solemne profession of our faith Page 20 2. We binde our selues to continue in the faith Page 21 3 We receiue confirmation and increase of faith Page 22 For it assureth vs that through the merits of Christ we shall perseuere in the state of grace Page 23 1 By presenting most sensibly and cleerely Christ and his passion and the benefits receiued thereby Page 26 For wee haue heere not one element only to represent his body but another to represent his bloud Page 28 The bread is broken and the wine poured out in our sight Page 30 We haue heere not meat alone but meat and drinke Page 32 Yea the elements we receiue here are bread and wine Page 34 Wee eate the bread and drinke the wine Page 36 2 By offering vnto vs and applying Christ and the merit of his passion most particularly Page 36 3 By exhibiting verily and giuing Christ vnto vs and the merit of his passion Page 37 For Christ is indeede present with this Sacrament and truely giuen and receiued in it Page 38 Yet is not Christ corporally present there Page 39 Though the bread wine be called the body and bloud of Christ Page 43 4 By representing and confirming to vs our cōmunion with all the faithfull Page 44 This Sacrament is to be administred publikely Page 46 Reasons against priuate cōmunions Page 50 The benefit aforesaid not to bee receiued by any vse of bread and wine but only in this Sacrament Page 53 For only here they are consecrated Page 54 We may receiue the Sacrament from none but the Minister of the Word Page 56 How farre forth it is needfull that the Word bee preached at all times when the Sacrament is to bee administred Page 62 The elements being consecrated are not changed in their substance but in their vse onely Page 64 The vse of the Doctrine concerning that desire to the Sacrament which is to be in euery communicant Page 68 That wee are bound to receiue this Sacrament as oft as it is administred Page 70 Want of charity or other worldly distractions no sufficient excuse for not receiuing Page 73 The great fault of them which receiue this Sacrament without any desire or sincere appetite Page 76 How farre forth Magistrates may command and compell their subiects to receiue this Sacrament Page 77 Knowledge is necessary to the worthy receiuing of this Sacrament Page 79 Reasons of this Doctrine Page 81 Vse of this Doctrine Page 83 Faith is necessary to the worthy receiuing of this Sacrament Page 85 Reasons of this Doctrine Page 86 What motiues there are in the Word to perswade a man to beleeue Page 88 Vse of the Doctrine concerning the necessity of faith Page 90 Repentance is necessary for the worthy receiuing of this Sacrament Page 93 Reasons of this Doctrine Page 94 The vse of this Doctrine Page 95 Newnesse of life necessary to the worthy receiuing of this Sacrament Page 99 Reasons why it is necessary Page 99 The vse of the Doctrine Page 101 Charity necessary to the worthy receiuing of this Sacrament Page 102 Reasons of the necessity thereof Page 104 The vse of the Doctrine Page 106 Motiues to perswade to forgiue wrongs Page 106 How farre forth a Christian is bound to loue and thinke well of all men Page 111 How farre forth wee
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.
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.
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
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