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.
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
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
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
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
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
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
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
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
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