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
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
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
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
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
Sacrament then by any other meanes A. The Bread and Wine is a Matt. 26 26 27 Mar. 14.22 Luke 22 17 19 1 Cor. 11 24 25 particularly offered euery communicant according to the commandement that is giuen in the Name of Christ doth receiue eat and drinke the same which is most effectual to teach perswade vs that the Lord doth offer and b Ioh. 6 32 Rom. 8 32 giue vs the body and bloud of his Sonne that as it is the will of God c 1 Iohn 3 23 that euery one of vs should so euery one that commeth worthily to this Sacrament doth indeed receiue and apply Christ to himselfe for the nourishment and comfort of his soule Q. 3. By exhibiting verily and giuing Christ vnto vs the merit of his passion Why was it said that Christ and this benefit of his passion is not onely represented and offered but verily exhibited and giuen vnto vs in this Sacrament A. Because this Sacramēt is not ordained to bee a bare and naked signe or as a picture that puts vs in minde of one that is absent d Ro. 4.11 1 Cor. 10 16 but to be a seale also with and by which the Lord doth verily conuey bestow Christ vpon vs and confirme make sure to vs this benefit of his passion as lands are passed and conueyed among men by the sealing deliuery of Deedes and Indentures For Christ is indeed present with this Sacrament and truely giuen and receiued in it Q. Is Christ then indeed present with this Sacramēt A. Yes verily Christ himselfe is not only signified and represented but truly present giuen and receiued in this Sacrament yet present to the beleeuer not to the Bread and Wine not corporally e Ioh. 6.63 but spiritually and sacramentally present not offered by the Minister vnto the body but by the Lord to the faith of the worthy Receiuer Q. Yet is not Christ corporally present here How may it appeare that Christ is not corporally present in this Sacrament A. First f 1 Cor. 10 3 4 because the Sacramēts which Gods people enioyed vnder the Law were in substance the same with our sacraments in them Christ was not corporally present but only spiritually and sacramentally Secondly we receiue no other thing nor in any other manner in the Sacrament then the Disciples did in the first institution thereof and wee are sure that Christs body bloud were not corporally receiued by them but only spiritually Sacramentally Thirdly g Ioh. 13.1 14.2 19 25 28 16 4 ◠7 16 28 as our Sauiour did oft fore-tell his disciples that in respect of his bodily presence he shold leaue the world go vnto his Father h Lu. 24.51 Act. 1.9.10 11 so hee was indeed in the sight of them all taken vp into heauen and God that cannot lie hath i Act. 3.21 told vs that the heauens must containe him vntil the end of the world k Mat. 24.23 So that if any shall say vnto vs now since the time of his ascension here is Christ or there he is we are straightly charged not to beleeue it Fourthly wee are sure l Heb. 10.5 that Christ hath but one body and that his body euen since his resurrection is a true body and m Matt. 28 6 7 Mar. 16.6.7 such as cannot be in many places at once and n Mar. 16.7 Luk. 24.39 Ioh. 20.20 27 that it filleth a place wheresoeuer it is and may be both seen and felt and therefore it is not possible that hee should be corporally present wheresoeuer this Sacrament is administred nor corporally receiued by euery one that receiueth this Sacrament and if it be impossible that his glorified body should be in many places at once or in any place where it can neither bee seene or felt then much lesse can his crucified body wherevnto yet our faith is directed in this Sacrament and not vnto his glorified body be so Lastly as it is not possible that he should be corporally present or corporally receiued in the Sacrament so if it might bee yet were it no way needfull or profitable for vs that it should be so For as o Ioh. 7.36 16.7 20.17 all the benefits that the Church receiueth by Christ haue been far more plentifully communicated vnto her since his ascension into heauen then when he was corporally present with her vpon earth in which respect it was profitable for her to lose his bodily presence so p Iohn 6.62.63 the spirituall presence of Christ and our feeding on him by faith is farre more effectual to the comfort and saluation of our soules then any bodily presence and feeding could possibly be Q. Though the bread and wine bee called the body and bloud of Christ Why then is the bread called the body of Christ the wine the bloud of Christ A. First the Lord hath q Gen. 17 10 11 Exo. 12.11 24.8 1 Cor. 10.4 euer beene wont in speaking of his Sacraments to giue vnto the outward signe the name of the thing signified thereby Secondly the reason why the Lord so speaks of Sacraments is to shew how certain and neere that spirituall presence and vnion is that by the power of his spirit is made between the signe the thing signified how farre soeuer they bee distant in place the one from the other that as verily as the one is offered and giuen to the body so certainely is the other offered giuen to the soule of the faithfull Receiuer Thirdly this manner of speech is more plaine and effectuall to lift vp our harts from the earthly elements vnto the consideratiō of the heauenly matter represented by them then if hee should haue called them onely the signes of his body and bloud 4 By representing and confirming to vs our communion with all the faithfull Q. As you haue shewed me how Christ and his Passion and the benefit wee receiue thereby is not only sensibly represented but particularly offered and applied and verily exhibited also vnto vs so tell me now how that Communion which we haue with all the faithfull and the mutuall loue that should be in all Christians one toward another is represented and confirmed to vs in this Sacrament A. First we are partakers of no other elements here r 1 Cor. 10 17 then all the rest not only of the same congregation where we receiue without respect of persons but of all the faithful throughout the world are partakers of which was one cause why our Sauiour made choice of bread and wine which of al other creatures are most vniuersally vsed thorowout the world for the nourishment comfort of the body Secondly this Sacrament by the ordinance of Christ is to be administred in the most publike congregation This Sacrament is to be administred publikely and ſ Matth. 26 5 Mar. 14.22 Luk. 22.19 1 Cor.
father and Christ our blessed Sauiour haue so deerly loued done so much for yea we must stir vp our hearts to beare a louing and kind affection as to all the people of God so specially to them that we do communicate withall Lastly when after we haue receiued wee giue some-what according to our ability for the relief of the poore and ioyne with the whole congregation in prayer and singing of Psalmes then must wee stir vp our selues to do all this with feeling and ioy and thankfulnes of hart as vnto God that o 2 Co. 9.7 loueth a cheeerfull giuer and p Iohn 4 23 24 is a spirit will accept of no seruice but that which is done in spirit and truth so offering vnto him the sacrifice not q He. 13.16 of almes only and r Hos 14.3 of the calues of our lips ſ Ro. 12.1 but of our owne bodies and soules in thanksgiuing for this inestimable benefit of our redemptiō for his fatherly care by ordaining this Sacrament to apply it vnto vs and to confirme our faith in the same Q. What is the cause why in all the parts almost of that inward disposition that is required of vs in this holy action Ioy and cheerfulnes required in communicating at the Lords table you make mention of ioy Can we not rightly celebrate this heauenly banquet without inward ioy and gladnesse of heart A. No verily for as in the t 2 Chr. 30 21 26 celebration of the Passeouer and u Deut. 12 12. 16.15 Neh. 8 10 1 Sam. 1.7 of all those solemne feasts that were kept vnder the Law the people of God were commanded to reioyce and to stir vp thēselues therevnto by all good meanes * Psa 27.6 126.2.3 92.1.4 because no man can indeede be rightly thankefull vnto God for that blessing wherin hee doth not reioyce so in this Sacrament especially wherein x 1 Cor. 11 24 25 we are to celebrate with thanksgiuing the memory of a benefit that is incomparably greater then euer the Church receiued vnder the Law this ioy and gladnes of heart is necessarily required at our hand What things to be performed by vs after we haue receiued Q. You haue shewed how we must prepare our selues before wee come to the Lords table and also what disposition of body and mind is required of vs at that time when this holy action is in hand tell mee now what must wee doe after wee haue receiued to confirme and increase the comfort and fruit of it in our selues A. First so soone as we are come home from the publike assembly wee ought in secret to consider and bethinke our selues seriously what wee haue done and how wee haue sped what ioy comfort we haue felt in this Sacramēt what increase of faith resolution to lead a holy life wee haue receiued thereby because we may bee sure that no man hath receiued this Sacrament worthily nor fedde vpon Christ in it y Ioh. 6.55 whose flesh is meat indeed and whose bloud is drinke indeed z Mar. 5.28 30. 6.56 whom none euer touched with a true faith but they receiued vertue from him that hath receiued no refreshing nor strength by it Secondly if we can finde no such comfort and fruit that wee haue receiued by it then must wee examine diligently whether wee may not iustly charge our selues to be the cause therof because wee came not vnto it with that preparation of heart as hath been described And if we finde the cause wholly in our selues then a Lam. 3 39 40 1 cor 11.31 must we presently humble our soules before God in feruent prayer vnfained repentance for this our grieuous sinne that so iudging our selues for it wee may not be iudged of the Lord. Thirdly if vpon diligent examination of our harts we can finde that this our want of comfort fruit which wee are vnfainedly grieued for ariseth not thus from our owne sinne but that we brought with vs vnto the Sacrament in truth sincerity though in much weakenesse that preparation of heart that hath been described then haue wee no iust cause to b 2 Chro. 30.18.19 be dismaied in our selues but after that wee haue humbled our soules before God in prayer for the sanctifying and remouing of this his correction which for our triall other causes best knowne to himselfe he seeth good to exercise vs by we may comfort our selues in this that such c Esa 63 13 hardnesse and senselessnesse of heart which we thus feele and bewaile in our selues may bee in them that are in the state of grace and our conscience bearing witnes with vs that wee came rightly prepared vnto the Sacrament wee haue vndoubtedly receiued comfort fruit by it d Ps 97.11 which we shal also feele hereafter though we do not for the present Fourthly if vpon this examination of our owne hearts wee can finde that wee haue sped well at this feast and that the Lord hath so welcommed and entertained vs at it that wee are come from it well refreshed and strengthened in our faith and loue and in our resolution to lead a holy life then must wee presently in heartie prayer giue thankes vnto God for this his vnspeakeable gift e 1 Chro. 29.18 and craue of him the continuance and pefecting of his owne worke which hee hath wrought in vs. Lastly the benefit wee haue receiued by this Sacrament and comfort in the sense of Gods loue and fauour to vs in Christ as it must prouoke vs to come oft to this bāquet so must it make vs careful f Ps 116 14 18 Eccl. 5.3.4 to performe our vowes we haue now made vnto God in the presence of all his people by laboring to express the g Ezr. 10 11 Psa 50.23 Psa 106 2 3 truth of our thankefulnes both in taking heed that we returne not again as the dog to his vomit vnto any of our sins which wee haue professed repentance of as also in indeuouring to honour God by a holy obedience to his will in our whole conuersation all the dayes of our life Soli Deo gloria
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