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
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
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
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
vnfainedly wee shal condemn our selues the more the Lord will iustifie vs. 2 The due triall and examination of a mans selfe and the iudging condemning of a mans selfe doe one necessarily follow vpon another Otherwise there is no good coherence of these words with the former He thē that shal carefully conscionably examine himselfe shall be sure to finde matter enough in himselfe to iudge and condemne himselfe for So that hee doth most worthily eat and drinke this Sacrament that shall discerne in himselfe most matter of iudgement condemnation and none more vnworthy receiuers thereof then those which can finde nothing in themselues to iudge condemne themselues for Hee shewes secondly the Mercy of God towards them herein That these iudgements vnto them that can make right vse of them are but fatherly and louing chastisements and instructions to keepe them from the common condemnation of the world But saith he whilst wee are iudged wee are chastened or nurtured and instructed of the Lord because wee should not be condemned with the world As if hee should haue said You are notwithstanding to behold Gods mercie towards you shining in this Iustice of his For he doth not this out of any hatred hee beares to any of you that are humbled vnder this hand of his can make a good vse thereof But as a louing and deare father chasteneth and correcteth his childe when he sees him in any fault not that hee might bee auenged of him but only thereby to terrifie him and keepe him from such courses as might bring him to the gibbet or gallowes or any other such shamefull end So God exerciseth you with these temporall chastisements that thereby hee might keep and restrain you from following such courses as might bring you with the rest of the wicked world to eternall damnation The consideration hereof should not embolden vs to be the lesse carefull of the former duties but rather to make more conscience of them For howsoeuer those who receiue this Sacrament vnworthily doe not so eat and drinke their own damnation that there is no meanes or hope of mercy left vnto thē being fallen into this sinne and though these temporall iudgements which God inflicts as signes and tokens that therein they eat and drinke their own damnation are to some persons the effects of Gods loue the meanes to saue them from that damnation Yet cursed and desperate must their state needs be that shall in such a manner abuse so great a mercy loue of God yea these temporary iudgements doe so farre forth onely proceed from his loue as they are sanctified vnto vs and made holy instruments in and thorow them to see and behold what an odious and damnable sin it is to receiue vnworthily and so they become a good meanes to make vs repent of it and forsake that sinne In others they are but the forerunners of eternall punishment Thus much for our helpe and direction that we may bee worthy and fruitfull receiuers of this Sacrament The Lord for his mercy sake pardon our former wants herein and moue our hearts to the carefull performance of all these duties that so we may not onely auoid the iudgements which vnworthy receiuers are in danger to fall into but that wee receiuing these Mysteries worthily may in and by them receiue the assurance of that grace and mercy which is shadowed and represented by them euen the full and perfect Redemption of our bodies and soules through the sacrifice of Christs body and his most precious bloud shed vpon the Crosse Amen FINIS A Briefe forme of Examination Containing occasionally the maine Principles of Religion I. Question WHat is a Sacramēt A. A mysticall signe ordained of God to represent and seale to the worthy receiuer saluation by Christ Iesus Mat. 28.19 1 Cor. 11 23. Gen. 17 7. Ro. 4 11. Q. Who is Christ Iesus A. The eternall and onely begotten Sonne of God our only Sauior Matt. 3 17. Rom. 1 3. Iohn 1 14. 1 Tim. 2.5 Heb. 2 17. The Questions thus marked with a star may in thy Examination bee vsed or omitted as time or ability of the Person requireth * Q. What is God A. An infinite and eternall Maiesty the Creator and Gouernor of the world Psa 139 7 1 Kings 8 27. Esa 44 6 Psal 90.2 Gen. 1.1 Psalm 19. Zach. 9 10. Prou. 15.3 * Q. How many Gods are there A. Onely one in three Persons Ioh. 17 3. Ex. 20 2. 1 Cor. 8 32. 1 Iohn 5.7 * Q. Which bee those three Persons A. God the Father God the Sonne God the holy Ghost Matth. 28 19. II. Q. How is Christ our Sauiour A. By redeeming vs from hell purchasing heauen for vs Mat. 20.28 Iohn 3 14 15. Q. What is heauen A. A place of euerlasting ioy glory Mat. 25 34. Luk. 16 22. 1 Cor. 2 9. Reu. 21 23 22.1.2 Q. What is hell A. A place of euerlasting torment Luk. 16 23. Reu. 20.10 Matth. 25.46 Esa 30 33. III. Q. How came wee in danger of hell A. By sinne Rom. 5.10 Gen. 2 17. Ro. 5 12. Q. What is sinne A. A breach of Gods Commandements 1 Ioh. 3 4. Rom. 7 7. Gal. 3 10. Q. What are those Commandements A. God spake c. Q. Haue all men broken these Cōmandements A. Yea all without exception Rom. 3 9 10. Rom. 3.23 Gal. 3.22 Q. Doth euery breach of these Commandements deserue euerlasting torment in hell A. Yea verily Rom. 6.23 Gal. 3 10. Deut. 27 26. IIII. * Q. How many sorts of sinne are there A. Two Originall and Actuall * Q. What is Originall sinne A. A corruption of nature whereby we are inclined to the breach of all GODs Commandements Psal 51.5 Rom. 7 18. 8 7. 7 14. * Q. Is this corruption in all A. Yea Gen. 8 21. Rom. 5 12. * Q. How came we to the same A. By the fall of Adam our first father Rom. 5 12. 1 Cor. 15 22. * Q. How did he fall A. By eating of the fruit of a tree that God had forbidden vpon pain of death Gen. 3 6. * Q. What is Actuall sinne A. A particular breach of Gods Commaundements in thought word and deed arising from Original corruption Ge. 6 5. Gal. 5 19. Eph. 2 3. Rom. 3 13. V Q. By what meanes hath Christ redeemed vs from hell and purchased heauen for vs A. By fulfilling the Law and dying for vs Phil. 2 8. Mat. 5 17. v. 3.15 Reuel 5 9 1. Heb 9 15. * Q. How could the Sonne of God being God performe this A. Hee tooke vpon him our nature so became God and man in one Person Ioh. 1 14. Rom. 9 5. * Q. How did hee take our nature vpon him A. Hee was miraculously conceiued by the holy Ghost in the wombe of a Virgin Esa 7 14. Matt. 1 20. Luk. 1 35. Iohn 1.14 Q. What death did hee die for vs A. An accursed death vpon the Crosse Matt. 27 35.
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.
11 24 the sacramentall actions to bee performed by the Minister as neer as conueniently they may be but once for all that receiue together Q. How may it appeare that the Lord hath ordained this Sacrament should bee administred publikely and not in priuate A. First t Gen. 17.26 27 Luk. 1.59 2 Chro. 30 3.5.13 35.18 Matth. 3 5 6 13 Luke 3.21 Acts 2.42 20.7 1 Cor. 11 18 20 it hath bin the practise of Gods Church commended in the Word to celebrate the sacramēts in solemne assemblies Secondly u Exod. 12 6 47 Deu. 12.5.9 Leu. 17.34 the Lord hath cōmanded his Sacraments should bee so celebrated x 1 Cor. 11 22 33 34 not otherwise Thirdly the Sacraments are y Ro. 4.11 seales of the couenant of grace which is not appropriated to any few but z Prou. 8 23. 9 3 Mar. 16.15 Acts 2.39 1 Iohn 2.2 Mat. 26.28 is offered in common to the whole Church and a 1 Cor. 12.13 Ga. 3.27.28 Ephes 4.5 Iude 3 wherein all how farre soeuer they differ one from another in worldly respects haue equall interest and therefore as they doe concerne the publike priuiledges of all they must needs be actions of a publike nature should be publikely administred Fourthly in the vse of the Sacraments wee b Ge. 17.11 Exo. 13.9 make profession of our faith c Ex. 12.14 1 Co. 11.26 celebrate with praise and thanksgiuing the remembrance of the great benefit of our redemptiō both which duties are then performed d Ps 22.22 40.9 10 149.1 in most acceptable manner vnto God when they are done in the most publike and solemne assemblies of his people Fiftly the dignity reuerence due to the Sacrament * As 2 Sā 6.1 2 15 requireth that they shold be administred publikely in the assembly of all Gods people and with the prayers of all Lastly it may appeare that in this sacramēt the Lord requireth this solemnity more then in any other he hath giuen at any time to his Church 1. because in it hee hath instituted such elements as might bee common to the whole Church 2. and e Matt. 26 26 27 Luk. 22.19 1 Cor. 11.24 25 brake the bread and poured forth the wine but once in the sight of all 3. and spake the wordes of institution but once to them all together 4. and ordained it to this end among others to testifie and confirm the mutuall loue that should bee in all the faithfull one towards another Q. Do you then condemne all such as being vnable to come to the congregation do desire this sacramēt to be administred to thē in priuate A. No but First all Christians are to be taught that they may not put off the receiuing of this sacrament till their sicknesse but receiue it when they may with the rest of Gods people in the publike congregation that it is their ignorance and infirmitie to desire it in priuate Secondly if at any time vpon extraordinary occasion the sacrament be administred in a priuate house yet ought a sufficient company of the faithfull to bee present and to communicate in it and that not without the ministery and preaching of the Word Q. Reasons against priuate Communions How are Christians to be disswaded from the desire of the Sacraments in priuate A. First by the consideration of that I haue alreadie said to proue that it is the will of God the sacrament should bee administred in the publike assemblies Secondly because asthey shall swerue therein from the example of the best instructed and reformed Churches and Christians so they shall fashion themselues to such as are ignorant popish and profane with whom these priuate communions euer haue beene and still are most in vse Thirdly because theyshall not heereby depriue themselues of the comfort and benefit of the sacrament in their sickenes or in the houre of their death if they doe not receiue it at that time seeing the efficacie and fruit of this sacrament which they receiued so oft as they might in the publike congregation when they were in health is not to be restrained to the time of receiuing but extends it selfe to the whole time of their life afterward Lastly because it is f 1 Sam. 4 3 10 2 Sa. 25.25 folly and superstition to giue that honour or ascribe that necessitie to the sacrament as to thinke it can doe vs good being receiued or vsed otherwise then according to Gods ordinance wheras on g Ez. 11.16 Psal 141.2 the other side we are to assure our selues that the Lord both can and will helpe comfort vs without the outward meanes when wee cannot haue them in such sort as he hath ordained but are depriued of them not by our owne negligence but by the hand of God Q. The benefits aforesaid not to be receiued by any vse of bread wine but only in this Sacrament As you haue shewed at large how our communion with Christ and his church is both represented and confirmed to vs by the bread wine the breaking and pouring forth the giuing and receiuing of the same in this Sacrament so tell mee now whether all bread and wine that is broken and poured forth giuen and receiued may not aswell serue to represent and confirme these things vnto vs as these elements and actions that are vsed in this Sacrament A. No for the bread wine by nature serue only for the nourishment and comfort of the body neither are they at all effectuall to yeeld this strength or comfort to the soule being vsed any where else but only in this Sacramēt For here onely they are consecrated and how that is done Q. How are these elements actions in the Sacrament made more effectuall to represent and confirme these spiritual heauenly things then the same elements and actions vsed any where else A. By being consecrated put apart frō that vse they serued to by nature vnto this holy and spiritual vse Q. How are the elements actions in this sacrament thus consecrated and put apart from that vse they serued to by nature vnto this holy and spirituall vse A. Partly f Mat. 26.26 Mar. 14.22 1 Cor. 10 16 by that which Christ himselfe did in the first institution of this Sacrament partly by that which the Minister of the Word of God and the congregation doe whensoeuer this Sacrament is administred according to the institution of Christ Q. How did Christ himselfe consecrate these elements and actions vnto this holy and spirituall vse A. First by g Matt. 26 26.27 Luk. 22.19 1 Cor. 11.24 the thanksgiuing Prayer he made vnto his Father at that time when he first instituted this sacrament whereby it is said hee blessed these elements that is obtained a speciall blessing from God vpon them Secondly by instituting ordaining these elemēts and actions in this Sacrament to serue vnto this end not only
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