A DIRECTION for the weaker sort of Christi­ans, shewing in what manner they ought to fit and prepare them­selues to the worthy receiuing of the Sacrament of the body and blood of Christ: with a short forme of Triall or Examination annexed. Grounded vpon 1. Cor. 11. 23.—30. By W.B.

Whereunto is adioined a verie profitable treatise of the same ar­gument, by way of question and answer, written by another.

MATTH. 22.12.

Friend, how camest thou in hither, and hast not on a wedding garment?

London, Printed by W. Hall for Samuel Macham, and are to be sold at his shop in Pauls Church-yard at the signe of the Bul-head. 1609.

A direction for the weaker sort of Christians, shewing how they may fit and prepare themselues to the worthy receiuing of the Sacrament of the Body and Blood of Christ. Grounded vpon 1. Cor. 11.23.33.

TO THE VER­tuous and worthie Ladie, GRACE DARCY.

Madam,

THose notes which were lately writ foorth for your priuate vse, I am now emboldened to make more common; not for a­ny conceited worth in them, but to auoid the trouble of yeelding satisfaction to other good friends that desire and expect the like of­fice from me. I am sure heerein I shall hurt none, except my selfe; nor so much as offend any, ex­cepting [Page] those for whose vse I neuer intended the publishing heereof.

Your Ladiships fauourable ac­ceptance of them in priuate, hath made them thus bold to come foorth in publike, and to grace themselues with the profession of your fauour, which is their grea­test ornament.

I hope that you which haue gi­uen them some entertainment in your closet, wil not passe by them as vnknowen, now they present themselues vnto you in the street: and the rather for that they come not alone, but accompanied and assisted with a most profitable Treatise of the same Argument, written long since by one whom your Ladiship reuerenceth, and whose person and labours in the worke of Christ Iesus are much esteemed of the people of God. [Page] I shall not need to admonish you of the vse of either of these Trea­tises: Themselues, how little soe­uer, are in that pointable to speak for themselues. Onely take heed (good Madam) lest in their with­drawing of you from the damna­ble sinne of profaning this holie Sacrament, you be not by mis­construction brought vnto the wicked and superstitious adorati­on thereof.

Thus in haste, vnfainedly pray­ing the Lord more and more to blesse the worthy Knight your husband, and your selfe, and from heauen to reward those many fa­uours receiued from you both, I humbly take leaue. Ian. 2. 1608.

Your Ladiships much bounden, W.B.

THE CONTENTS of the Direction following: framed according to the Apostles owne method.

THe first part declareth what a dangerous sin it is to profane the Sa­crament of the Lords Supper.

1. By laying downe the principal doctrine of the Sacrament.

2. By inferring and concluding from the said doctrine, the greatnesse and grieuousnesse of the sin aforesaid.

The doctrine of the Sacrament consists in six points.

The first concerneth the authority by which it was broght into the Church.
page 6
[Page]The second concerneth the first In­stituto [...] and Administer of it.
pa. 14.
The third concerneth the circum­stance of time wherein it was insti­tuted.
page 17
The fourth concerneth the parts of the Sacraments.
page 21
The fifth concerneth the consecra­tion thereof.
page 35
The sixth concerneth the maine and generall end thereof.
page 38

The inference and conclusion from the aforesaid doctrine, is; That those which shal receiue such a mystery vn­worthily, are guiltie of the bodie and blood of Christ.

Wherein is shewed, First, what it is to receiue vnworthily,
page 50
Secondly▪ what it is to be guiltie of the body and blood of Christ,
page 54
Thirdly, why such as receiue vn­worthily, are guiltie of the body and blood of Christ.
page 56

[Page]THe second part sheweth, By what means the danger of the former sinne may be auoided.

The meanes is a due triall and ex­amination of our selues before we re­ceiue.

For the better vnderstanding whereof, fiue points are handled in or­der, so farre foorth only all of them (excepting the second) as the Apo­stle giueth occasion.

1. What manner of triall it is which is heere required.
page 71
2. Wherein particularly this tri­all consisteth.
page 75
3 The duties in and after this triall.
page 109
4. The persons that are to make this triall.
page 115
5. The speciall motiue vnto this triall.
page 126

[Page]THE forme of triall explaineth these three things:

1. The excellencie of the person and merits of Iesus Christ, who hath ordained the receiuing of this Sa­crament.
page 133
2 The speciall end why Christ Ie­sus did ordaine the same.
page 136
3 The special benefit that comes to the worthy receiuer thereby.

Faults escaped.

PAg. 9. lin. 16. For Ordinance, read Ordinances. p. 16. l. 2. for once, read only. p 72. l. 4. adde, For the word heere v [...]ed implies as much. p. 86. l. 16. That there is an heauen. p. 87. l. 8. for might, read may.

[Page 1]A direction for the weaker sort of Christians, shewing how they may fit and prepare themselues to the worthy receiuing of the Sacrament of the Body and Blood of Christ.

Grounded vpon 1. Cor. 11.23.33.

The first part of pre­paration. 1. Cor. 11.
The first part of Preparation.

23 For I haue receiued of the Lord, that which I also haue deliuered vnto you, to wit, that the Lord Iesus, in the night that hee was betraied, tooke bread.

[Page 2] 24 And when hee had giuen thankes, hee brake it, and sayd, Take yee, eat yee, this is my Body, which is broken for you: this doe yee in remembrance of mee.

25 After the same manner also he tooke the Cuppe when he had supped, saying, This Cuppe is the New Testament in my Blood: this doe, as oft as yee drinke it in remembrance of me.

26 For as often as ye shall eat this Bread, and drinke this Cup, yee shew the Lords death till hee come.

27 Wherfore whosoeuer shall eat this Bread, and drinke the Cuppe of the Lord vnworthily, shall be guilty of the Body and Blood of the Lord.

THe Church of Corinth, by rea­son of some dis­orders crept in­to their assem­blies, had often times propha­ned the holy Supper of the Lord. The Apostle Paul in this Scripture indeuours to re­forme this sinne in them. And this he doth,The mai [...] parts of the Text 1. By declaring vnto them what a dangerous sinne it is to prophane this Sa­crament, ver. 23. 2. By tea­ching them the speciall means by which the sinne aforesaid may be auoided, verse 28.33. [Page 4] Vnto these two heads may be reduced whatsoeuer is necessa­rie for the due preparing of a Christian to the worthy recei­uing of this Sacrament.

For the better manifesting of the first point,The first point, cō ­sisting of two bran­ches. the Apostle first laies downe the principall Doctrine of the Sacrament, verse 23.27. Secondly, from the doctrine he infers and con­cludes what a great and grie­uous sinne all they doe commit which prophane this Sacra­ment.The first branch containes six points of doctrin concer­ning the Sacra­ment. And in the first place he laieth downe six points of do­ctrine concerning this Sacra­ment, euery one of them seue­rally, and all of them iointlie, tending to discouer the great and fearefull sinne that all such run into, which pollute these high and holy mysteries; ther­in inci [...]ing and prouoking all [Page 5] true hearted Christians to a holy and reuerend regard, and due vse of them, whensoeuer they be called thereunto.

In this order and course which the Apostle heere ob­serueth, we may learne by the way these short instructions:

1. That the ignorance or want of due consideration of the doctrine concerning this Sacrament is one maine and principall cause, that so many doe contemne and prophane the same.

2. That there is no hope or possibilitie, that grosse igno­rant persons, who know not the doctrine of this Sacrament, (so long as they continue igno­rant thereof) should euer with due reuerence receiue the same. And therefore so oft as in their ignorance they goe a­bout [Page 6] to bee made partaker thereof, they runne themselues and their soules vpon a most dangerous rocke: So that the first meanes for a Christian to become a worthy and reuerend partaker of this Sacrament, is to bee grounded in the do­ctrine and knowledge thereof. Ignorance indeed well may be the mother of Popish deuoti­on, but it is the very stepdame of all true Christian pietie, and (as it appeares by the Apostles proceedings in this present matter) the very mother of all prophanenesse, and irreligious impieties in the Church of God.

The first point of doctrine concer­ning the Sacra­ment.The first point of doctrine is concerning the authority and commission by which Paul brought this Sacrament into the Church: the summe [Page 7] and effect wherof is this: That this Sacrament is no humane Tradition, brought into the Church vpon his owne head, and by his owne meere will and plea­sure, but an ordinance of Christ, receiued by Tradition from him. For so hee saith: I haue recei­ued of the Lord that which I al­so haue deliuered vnto you. As though hee should more fully and plainly haue said, If this Sacrament had beene a deuise of mine owne braine, or a Tra­dition hauing no other ground than mine owne will and plea­sure, then might you haue had some colorable excuse for your light account and profanation of it: but I deliuering this or­dinance vnto you by expresse warrant and commission from Christ Iesus himselfe, the sole soueraign head of the Church, [Page 8] you ought with more reue­rence and regard to haue recei­ued the same, than lately you haue done.

The lessons from hence to further our preparation to the due receiuing of this Sacra­ment, are these:

1 That it is no small sinne to vse any ordinance of Jesus Christ, whatsoeuer, prophane­ly or irreuerently: such cannot bee freed from sinne, as shall shew contempt but vnto the ordinances of men, though they require but things indiffe­rent: much lesse can they which shall shew contempt to the ordinances of Christ Iesus himselfe, who neuer instituted any thing which is not excee­ding good, and necessary to to be done; yea, whose very ordaining of a thing makes it [Page 9] good, necessary, and profita­ble, though before it was indif­ferent, and vnprofitable, yea euill and hurtfull. For this can­not but argue a wonderfull base and light estimation of Christ, and of his wisdome, to debase, by rude and vnreue­rent behauiour, any order or constitution of his: And yet how ordinary a thing is it for most men that are professed Christians, to make most base and vile account, euen no bet­ter than a may-game, of the main and principall ordinance of Christ? What palpable con­tempt of the word read and preached, of praier, of the Sa­craments, of the Sabboth, &c. doe most men shew? How rudely, carelesly, and vnreue­rently, doe they vse to behaue themselues, euen in the solem­nest [Page 10] and most publike worship and seruice of God; yea often times not without apparent scorne & disdaine of the same? What should we iudge of this? but that such either think that Christ himselfe is a mockerie, or at the least, that hee hath shewed great want of wise­dome, in requiring so base and contemptible a seruice, such as is not fit for wise men to performe, but in iest or scorne, or (at the best) but as if they were playing some counterfet part vpon a stage.

2 A speciall meanes to pre­uent this sinne, in the recei­uing of this Sacrament, is to learne and to beleeue, that in receiuing the same, we do not conforme to the priuate hu­mors, conceits, and pleasures of men, no not of Peter or [Page 11] Paul, of Magistrates or Mini­sters, of Churches or Fathers; but to the expresse Will and Commandement of our Lord and Sauiour Jesus Christ. This is in the nature of man, that if hee bee imperiously comman­ded any thing by an inferiour and one that hath no authori­tie to command, though the thing commanded bee in it selfe commodious, praise wor­thy, or honourable, yet he ei­ther will refuse to doe it, or if he doe it, it shall be not with­out some scorn and contempt, and in a kinde of mockerie: But if one in authoritie, whom he reuerenceth and honoureth, and whom hee knoweth hath power to command, doe re­quire any thing, he will be rea­dy (except hee bee very leaud and impious) to yeeld obedi­ence [Page 12] in feare and reuerence, al­beit the action in it selfe bee light and vnprofitable, yea base and seruile, yea trouble­some and hurtfull vnto him. Except therefore wee should be so impious, as to hold, that Christ Jesus hath either no power to require this dutie at our hand, or so impudent, as to defend, that he doth nowhere require it of vs, or so blasphe­mous, as to say he wanted wis­dome in requiring it of vs, it must needs bee yeelded vnto, that this sacrament ought with all due reuerence to bee recei­ued, which is inioined by so awfull and soueraigne a pow­er, bee the action it selfe in it selfe neuer so meane. When therefore men come so rudely and vnreuerently to these ho­ly Rites, it is a signe, that they [Page 13] neuer thinke of that high and sacred authority that hath or­dained them. This then is and ought to be the maine founda­tion of all true reuerence, not only toward this, but al other parts of Gods worship and seruice, That Christ Iesus re­quireth this Seruice at our hands. Would then the Mini­sters and seruaunts of Iesus Christ, that are by their speci­all office to dispense the ordi­nances of Christ, haue their mi­nistery truly reuerenced of the saints and people of God, and not contemned and despised? Let them make it appeare, as Paul doth heere, that they mi­nister no other word or Sacra­ments, prescribe no other wor­ship, preach no other Gospell, binde mens consciences with no other lawes, allure them [Page 14] with no other promises, feare them with no other threat­nings, than such as they haue receiued from Christ himselfe.

The se­cond point of doctrine concer­ning the Sacra­ment.The second point of do­ctrine propounded by the A­postle, is concerning the first Institutor and Administer of this Sacrament. The effect whereof is this; That Christ Iesus in his owne person did in­stitute, yea and first of all with his owne hand administer this Sacrament. For it followeth in these words, That the Lord Iesus, the night that he was be­traied, tooke bread, &c. As though hee should say, If but my selfe, or any other Apostle, or any person inferiour to an Apostle, had instituted this Sa­crament, by warrant and com­mission from Christ, there had beene therein cause enough to [Page 15] mooue any Christian heart to a reuerent receiuing and vsing thereof: but when Christ Iesus himselfe, in his owne person, hath immediately instituted it, yea and was himselfe a Mi­nister of it, yea the first Admi­nister of it, what a fearefull iudgement are they guilty of, that shall prophane and dis­grace that which Christ him­selfe, in his owne person, so exceedingly graced and ho­noured?

This doctrine also serueth as a singular motiue to stirre vp all the faithfull to a most care­full respect and regard of this mysterie. For first those ordi­nances which Christ himselfe hath expresly and in a speciall manner instituted, ought with speciall reuerence to bee con­formed vnto. The seruices [Page 16] which are required by the lawes of man, framed once by consequence from the word, or but according to the gene­rall rules thereof, are in a holy and religious manner to bee performed. But such a seruice as Christ himselfe shall imme­diately and so expresly insti­tute, not trusting to the dis­course and wit of man to ap­point the same, and which himselfe did most religiously in his owne person performe, must needs deserue the highest respect and reuerence, and must needs argue great impie­tie in them that shal contemp­tuously, or but carelesly per­forme the same. 2. In that himselfe did first not only insti­tute, but administer it; it tea­cheth vs, that wee should al­waies receiue it from the hands [Page 17] of Christs Ministers, euen as it were from the hands of Christ himselfe, who, though not bo­dily, yet is as spiritually and ef­fectually present now, as at the first administration thereof.

The third point of doctrine concerneth the circumstance of time,The third point of doctrine concer­ning the Sacra­ment. that Christ in his spe­ciall wisdome made choise of to institute this Sacrament in, which was the night in which he was betraied. This also ser­ueth to mooue and perswade to a due and reuerent respect of this ordinance.

For first, that could not but proceed from the infinite loue of Christ, which at this time he instituted for his Church, when hee was preparing himselfe to the greatest worke of loue that euer was shewed, euen to lay downe his life for it. The le­gacies [Page 18] bequeathed by friends vpon their death beds, vse much to be esteemed, & where they are contemned, there the loue of the giuer is despised and disgraced. If therefore the loue of Christ Iesus, when he was ready to lay downe his life for vs, bee deare and preti­ous vnto vs, this Sacrament, which at that very time was instituted by him, and, as a le­gacie, bequeathed vnto vs must needs be deare and preti­ous vnto vs.

2. This was no time for Christ to spend in instituting needlesse and vnnecessary mat­ters. The vainest men that are, or euer were, except they bee desperately wicked, or through some disease distem­pered in their braine, doe not vse at such a time to busie [Page 19] themselues about vanities and needlesse matters, but their thoughts vse to bee taken vp with the most serious and weightiest affaires, such as most necessarily concerne themselues and their friends: Farre bee it therefore from vs, that wee should thinke, that our Sauiour at this time should finde nothing else to doe, but to trouble his Church with idle and friuolous obseruances. Yea, if men at such times as this is, how miserable soeuer, doe vse to bestow the best things they haue vpon them they most loue, we must either thinke that our Sauiour was very poore, or very miserable, or else we must hold, that this Sacrament, which at this time hee bequeathed vnto all his Churches, is of some speciall [Page 20] price, value, and vse vnto the same, if it bee receiued as it ought to be.

Thirdly, seeing that Christ at this time was entring vpon the greatest, most painfull and difficult worke that euer was or shall bee performed, euen the saluation of sinners, the zeale whereof had now, more than euer, eaten him vp, and had captiuated al the thoughts and affections of his soule, so that it [...] not possible for him (at this time) to thinke of any thing else, but what might further the worke of our re­demption, and the saluation of our soules; we must needs conclude, that this Sacrament beeing duely (according to Christs intent) administred & receiued, must needs tend, af­ter a very speciall manner, to [Page 21] the furtherance of our saluati­on, and to make the worke of his redemption effectuall vnto vs; so that to set light by this Sacrament, is to despise the worke of redemption, and the saluation of our soules.

The fourth point of do­ctrine is concerning the parts of this Sacrament,The 4. point of doctrine concer­ning the Sacra­ment. which be­fore wee can well vnderstand, something is to be premised of a Sacrament in generall, wher­of briefly:

This word [Sacrament] was wont to signifie that solemne oath which the souldiers of Rome vsed to take, whereby they bound themselues to per­forme faithfull seruice to their Emperour in his warres, from whence the Latine Diuines haue borrowed it, and now, by long custome, it is become [Page 22] in these Westerne Churches, a proper name, whereby those outward badges and ensignes of Christianitie, (vz. Baptisme and the Lords Supper) are cal­led; because that Christians, in the due receiuing of them, doe after a speciall manner binde themselues, euen as it were by a solemne vow and oath, to serue their Lord and Master Iesus Christ, euen as the souldiers of Rome did, by solemne oath, bind themselues to serue their Emperours and Commanders in the warre.

More particularly, wee vn­derstand by Sacraments those mysticall Rites and Ceremo­nies of the Church, which Christ hath ordained for the setting foorth and confirming of the Couenant of grace.

Mysticall Rites and Cere­monies [Page 23] are certaine outward and bodily signes, which, af­ter a secret and artificiall man­ner, shadow and represent things spirituall and internall: so that in euery Sacrament there are these two things to bee considered. 1. The out­ward bodily signe. 2. The spirituall matter, that is mysti­cally shadowed by the signe, and yet, after a sort, hidden and locked vp in the same.

The Apostle, in setting downe the parts of this Sacra­ment, expresseth both these points.

1. The outward signes which Christ hath instituted, are in themselues very com­mon, ordinary, and vsuall mat­ters, as breaking and eating of Bread, and drinking of Wine. Wine is not expressed heere: [Page 24] but in Mat. 26. and Mar. 14. the fruit of the Vine is expresly mentioned by our Sauiour Christ, immediately after the institution.

These signes may bee redu­ced to two heads: as 1. Vnto certaine outward elements: 2. Vnto certaine mysticall a­ctions in and about the ele­ments.

The elements are Bread and Wine: the actions are break­ing and eating of the bread, and drinking of the Wine. These are all the mysticall signes which are expresly mentioned in this place of Scripture, and in the Euange­lists that write of the instituti­on of this Sacrament; and therefore I wil not stand vpon any other, though I doe not deny but there are other parti­cular [Page 25] actions performed in & about these elements, which of the soundest Diuines are, and rightly may, in some sense, by analogie, be coun­ted Sacramentall.

These signes considered na­kedly in and by themselues, are not of any great force to stirre vp any great reuerence to the receiuing of them, be­cause there is no one thing in the world more ordinary than eating and drinking; and yet there is no iust cause why, in regard of them, we should de­spise and contemne the Sacra­ment, they being in them­selues things both necessary, and pleasant, and no waies base and contemptible. If Christ Iesus should haue re­quired of vs any light and senselesse action, or which [Page 26] should haue beene bitter and loathsome, or burdensome vn­to vs, yet wee ought, for his sake that requires it, to yeeld reuerent respect vnto it: much more when hee requires that which in it selfe is both neces­sarie, profitable, and pleasant, as eating of bread and drink­ing of wine are. It had bee­commed vs in all humilitie, (if so it had pleased him to or­daine) euen to haue eaten A­cornes, and husks, and swines meat, such as the prodigall son was forced to eat of; and to haue drunke vineger mingled with gall, such as Christ him­selfe, for our sakes, tasted of: much more will it beseeme vs, with all due reuerence and ho­nour, to eat bread, and drinke wine, vpon Christs will and pleasure, which is euer most [Page 27] holy and blessed. But to let passe the outward signes in themselues, and to come to the mysterie in them, and to consider the one with the o­ther, wee shall then see great force in the parts of the Sacra­ment, to stirre vp in vs a speci­all reuerence in the receiuing of it. There are many things of no honour in themselues, that in regard of some speciall vse that they are applied vnto, are honourable; as the white wand carried before Iudges, the Cap of Maintenance worn before the Lord Maior, the Sword borne before the King, &c. which in regard of some speciall mysterie and meaning that is hidden in them, are mat­ters of speciall grace and ho­nour; so though these outward signes bee not in themselues [Page 28] honourable, yet in regard of the mysterie that is in them, they both bring honour to Christ, and are honourable to the vser.

The very circumstance of time wherein our Sauiour did administer it, sheweth vs, that this bread and wine, this eat­ing and drinking, hath in this place a more than ordinarie vse or end. Wee eat bread commonly to satisfie hunger, and to feed and nourish our bodies; and wee drinke wine to quench our thirst, and to re­uiue and refresh our heauy spi­rits: but this is not the proper end of the eating of this bread, or of the drinking of this wine. For then Christ would neuer haue administred it immediat­ly after supper, and that a festi­u [...]ll supper, when they that [Page 29] were to receiue it, were full of bread and wine before. And therefore in the receiuing of this Sacrament, wee must not so much looke (as wee doe in other eatings and drinkings) to satisfie our hunger, to fill our bellies, and to quench our thirsts; but in this eating and drinking, wee must looke to satisfie and fill our [...] with some heauenly and spirituall matters, shadowed in these outward signes, and conueied vnto our soules in the due re­ceiuing of them.

The mysteries then contai­ned vnder these signes, and ex­pressed by them, are the grea­test that can be imagined, euen the great and high mysterie of our redemption and saluation by Iesus Christ; our faith and beleefe whereof, we doe pro­fesse [Page 30] in the vse of them, and the fruit whereof is sealed and confirmed vnto vs in the due receiuing of them.

The breaking of the bread signifieth, in a mysterie, the breaking of Christs body, that is, all the vnspeakable tor­ments that hee suffered in his own p [...]son for our sins, which were greater than if his liuing body had beene rent and torn into a thousand peeces, and all his bones broken and beaten to dust and powder, Heb. 5.7. Esai 53.16.11. Matth. 27.46.

The eating of the bread thus broken, and the drinking of this wine, signifieth the speciall fruit that commeth vnto all beleeuers, by the pas­sion and sufferings of Iesus Christ. For Christ saith; [Page 31] This Bread is my Body which was broken for you: And this Cuppe is the New Testament in my Blood. Or as hee speakes more plainly, Matt. 26.28. is my Blood in the New Testa­ment that was shed for many for the remission of their sinnes. And therefore hee bids them take and eat the one, and drinke the other; as though hee should more plainly say vnto them: This bread, so broken as you see, shall bee a signe vnto you, and vnto all them that beleeue in my name, of that which I haue suffered in my flesh for you. The wine in this Cuppe shall bee a signe euen of the blood that in my Sacrifice vp­on the crosse was shed for you, to procure the pardon and re­mission of your sinnes, and of all their sinnes that shall bee­leeue [Page 32] in me, which is not the blood of Oxen and sheepe, such as were offred in the Old Testament, but is in very deed the blood of God and man, whereby the new Testament is sealed and ratified, which offreth saluation vnto al which shall beleeue in mee, and in the merits of this my blood: Therefore take ye and eat yee this mysticall bread, and drink this holy wine; and therein let it be a pledge vnto you and to all the faithfull that shall in like manner receiue the same, that the fruit of that which is shadowed thereby, belongs vnto you; so that as verily as you eat this bread, and drinke this wine with your bodilie mouths, so verily shall your soules taste of, and, as it were, eat and drinke of the fruits of [Page 33] my death and passion, euen the remission of sinnes, and life e­uerlasting.

Is not this Sacrament then a mysterie to bee trembled at and adored? Is it not a great indignitie, that men should brutishly, without all prepara­tion, come vnto the same, as an horse to the manger, or a swine to the trough? If it were but a bare and simple eating of bread and drinking of wine for bodily necessitie or plea­sure, we ought not like beasts, without any shew of reue­rence, seaze vpon them; but ought in the receiuing of them, in some degree, lift vp our hearts to God for them: Much more when there is such an heauenly vse of these crea­tures, ouer and besides that na­turall and common vse, which [Page 34] cannot bee separated from them. It were a great indigni­tie offered to the worke of our redemption, but occasionally to speake or thinke of it with­out due reuerence: but to de­ny reuerence and honour vnto it then when vnder such a spe­ciall mysterie it is presented vnto vs, and when we are ther­by called to a speciall conside­ration of it; yea wherein it is of purpose represented to our senses, that we might the bet­ter behold it, and be stirred vp to praise and magnifie God for it: and which is more, when in a reuerend vse of this mysterie wee may spiritually partake euen of all heauenly things that are shadowed by it, what a sinne must this needs be, vnreuerently to rush vpon these holy Ri [...]es? And what a [Page 35] forcible argument must it bee, to stirre vs vp to a worthy re­ceiuing of this Sacrament?

The fifth point of doctrine is concerning the consecrati­on of this Sacrament,The fifth point of doctrine concer­ning the Sacra­ment. set downe in these words: And when he had giuen thankes, hee brake it. This consecration was a speciall dedication of the elements in this Sacra­ment vnto this mysticall and holy vse, by praier, and inuo­cation vpon the name of God, and specially by thanksgiuing: wherin this thanksgiuing spe­cially consisted, is not reuea­led; most probable it is, that it was principally for our sake, to wit, for the great fruit of this Sacrament, that should redound vnto all the worthie receiuers thereof.

This sheweth, that speciall [Page 36] thankes are due vnto GOD from vs for this Sacrament: For if Christ found cause to thanke God for it, much more cause haue wee, who reape all the fruit and benefit of it. And if the worthinesse of this Sa­crament did draw thanks from Christ, it may challenge a wor­thy and reuerend acceptance of vs; yea it much more con­cernes vs to administer and receiue the same with praier and thanksgiuing. And it is great prophanenesse for vs to presse vnreuerently vpon that which Christ himselfe would not enter vpon, without speci­all praier; whereby hee suffici­ently declareth, that this Sa­crament is a speciall holy Or­dinance, and therefore to bee vsed holily, and not in a pro­phane and vnreuerent maner. [Page 37] Jf Christ had but simply or­dained it without any such speciall thanksgiuing or prai­er, it had beene our dutie not­withstanding, to receiue it with all due reuerence: But when he shall in this manner, by speciall praier, institute and administer it, it must needs be great impietie for vs to despise and contemne it, and not to make an high account and reckoning of it.

The Euangelist Matthew saith, Hee blessed the bread: i. By praier and thanksgiuing obtained a speciall blessing from God vpon it. For that which Balac said of Balaam may bee more truely said of Christ,Num. 22.6. That which he blesseth, is blessed; and that which hee curseth, is cursed: So that this is a blessed Sacrament, which [Page 38] Christ Iesus, with his owne mouth, hath after such a speci­all manner blessed: And the more hee hath blessed it, the more it will bee a meanes of blessing to the worthy recei­uer of it; and the more blessed it is of it selfe, the greater curse wil it bring vpon the pro­phane and vnreuerent abuser thereof.

[...] sixth [...] of [...]ctrine [...] the [...].The sixth and last point of doctrine is concerning the maine and most generall ends of this Sacrament, which are two; the first, respecting our selues: the second, others. That respecting our selues, is in these words; This doe ye in remembrance of mee: So that wee are to receiue this Sacra­ment to this end and purpose, that in and by it we might be stirred vp in a speciall manner [Page 39] to remember, and in remem­bring to meditate of Christ, and of his infinite loue and mercy towards vs, in the great worke of our Redemption, which is shadowed and set foorth by this Sacrament: When our speciall friends, vp­on their departure [...]om vs, be­stow vpon vs a token of re­membrance, they do it to this end, that so often as we looke vpon the same, or vse it, wee should call to minde the many loues they haue shewed vnto vs: And this is written in our nature, that when an occasion onely is offered vnto vs of re­membring a friend departed from vs, we vse to shew a spe­ciall affection. Hence it is, that ignorant and superstitious per­sons will so heartily, vpon euery occasion of remem­brance, [Page 40] pray the Lord to haue mercy of their soules that are departed this life, whom they loue and haue been beholding vnto. But when they behold a speciall memoriall of them in some token of their loue, which brings to their minde some ex [...]aordinarie fauours, then they vse to be extraordi­narily affected with the re­membrance thereof; yea, and they vse to shew part of that loue, affection, and honour, to the token and memoriall it selfe, which they beare to the person. They will carefully lay it vp in their de [...]kes and cabinets: They wil (it may be) sometimes kisse it, and doe a kinde of honour vnto it: So much do we vse to be affected with any thing that brings in­to our minde the loues and fa­uors [Page 41] of a deceased friend. And therfore seeing this Sacrament that was not onely left vnto vs by the greatest friend that euer we had, but left of purpose to be a remembrance & a pledge vnto vs, of the greatest loue that euer was shewed to mor­tall creatures, and which hath the very effects and fruits of the loue written vpon it, nay ingrauen in it, yea in some sort contained in it; is it a thing credible, that any that loue and beleeue in Christ Iesus, should prophane and lightly regard this Sacrament? But heere by the way we may obserue how strangely forgetfull euen those that are faithful, be of the great & vnspeakable loue of Christ, that they stand in need of such a remembrance: for vnto them is this Sacrament giuen, as a [Page 42] helpe to bring to their mindes the consideration of this loue. Is it possible that a man should forget the loue of such a Lord and Master, that hath with a great price of mony redeemed him from being a perpetuall Gally-slaue, yea who for to redeeme him, hath made him­selfe a slaue, yea hath purcha­sed his seruants libertie with his owne death, and hath be­stowed vpon him all the ho­nours and dignities that him­selfe had, and euen all that himselfe possessed? Were it not wonderfull that he should need a speciall remembrance when hee can no waies cast his eies, but hee shall behold the effects of his Lords loue? Would not one thinke that hee should rather need some meanes to make him forget [Page 43] this loue, and to put it out of his head, rather than to bring it vnto his remembrance? This is the state and condition of all Christians; thogh Christ Iesus hath done a thousand times more for vs than is possi­ble for one man to doe for an other, though whatsoeuer wee haue, we haue it by his mercie and loue, our soules, our bo­dies, our senses, our wit, our beautie, our wealth, our life; so that wee are compassed a­bout with memorials of his kindnesse: and we cannot see, feele, heare, taste, or smell 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 been purchased vnto vs: yet for all this, wee stand in need, you see, of speciall re­membrances; [Page 44] yea and yet (O sinfull wretches that we are!) wee are ready to prophane these speciall remembrances; yea, and which exceedeth all wonder, are prone, euen in the midst of them, most of all to forget the loue of Christ, and to dishonour him.

The end that respecteth o­thers, is The shewing foorth of Christs death vntill hee come: i. By eating this bread, and drinking this wine, men shall testifie and professe, yea after a sort preach vnto others, euen vnto the worlds end, the my­sterie of the Gospell, the summe and substance whereof consists in the death of Christ, and the fruits that flow there­from, shadowed and repre­sented in this Sacrament; so that by our due receiuing of [Page 45] this Sacrament, wee doe, as it were, lead others by the hand into the garden in Gethse­mane, and shew them Christ Iesus sweating water & blood; Iudas traiterously kissing and betraying him, and the souldi­ers thereupon binding and lea­ding him to iudgement; wee lead them to Caiaphas Hall, and Pilates Throne, to shew them Christ most wickedly and vniustly condemned, buf­feted and spit vpon, scourged and crowned with thornes; wee lead them to Mount Cal­uarie, and shew them how he was nailed on the Crosse, how he was forced to drinke vine­gar mingled with gall, how he was pierced with a speare, how with most bitter cries he said, My God, my God, why hast thou forsaken me? And all this for [Page 46] our sakes, that he might pro­cure the forgiuenesse of our sinnes, and euerlasting saluati­on. Can wee in this mysterie see and behold al this with the eies of faith? Can wee, after a sort, shew them & point them vnto others? And shall wee therewith be no whit affected in our owne soules? Shall wee come vnto this Sacrament as blocks and stocks, without a­ny affection, as vnto a vaine, idle, and friuolous matter?

By this which hath beene said, you may see how forcible this doctrine of the Apostle, concerning the Sacrament, is, to stirre vp al Christians to the worthy receiuing of the same: But it may bee obiected, that the Apostles labour heerein seemes needlesse, and to no purpose, seeing the Church of [Page 47] Corinth could not be ignorant of any of these points, which the Apostle hath taught con­cerning this Sacrament: It is true indeed, they could not be ignorant of any of these mat­ters: But what then? Was Pauls doctrine therfore need­lesse and in vaine? No verily; but in this practise of Paul we are taught what a perpetuall vse there is of teaching in the Church of Christ, when the Ministers must bee faine to in­struct the people of God not only in that which they are ig­norant of, but often call vnto their minde and consideration that which they know already,2. Pet. 1.12.13. vpon such particular occasions as they are to make special vse thereof: And verily, though men could say all the Scrip­tures by heart, though they [Page 48] could vnderstand euery hard and difficult place of Scripture, though they knew all the grounds and principles of the Christian faith, though they were able to answer all oppo­sitions against any diuine truth in the word; yet for all this, there would bee a vse of read­ing and preaching of the word of God in the Church. For if our knowledge be not stirred vp in vs, if wee bee not often put in minde of it, if we be not taught how to apply it vnto these and these particular ca­ses, it will bee as it were dead in vs, and most out of our head when wee should most vse it: For so was the knowledge of this Sacrament in the Church of Corinth, vntill the Apostle indeuoured to reuiue it by this Epistle; and so it will bee with [Page 49] any part of diuine knowledge whatsoeuer, if there shall be no meanes in the Church often to stirre vp the same in vs, and to call vs to the true vse and pra­ctise of it.

Wherefore, whosoeuer shall eat]

Hitherto the Apostle hath laid downe the doctrine of the Sacrament: now from the said doctrine he inferreth and con­cludeth, what a fearfull sinne all these are guilty of, that doe not receiue this Sacrament in that holy manner which they ought to doe. Whosoeuer ther­fore (saith the Apostle, ver. 27.) shall eat this Bread, and drinke the Cup of the Lord vnworthily, shall bee guilty of the Bodie and Blood of the Lord. For the bet­ter vnderstanding of this con­clusion, wee must consider in order these three points:

  • [Page 50]1. What it is in this place to eat and drinke vnworthily.
  • 2. What it is to be guiltie of the Body and Blood of the Lord.
  • 3. Why such as eat and drink vnworthily, are guiltie of the Body and Blood of the Lord.

1. For the first, we must know, that to receiue this Sacrament vnworthily, What it is to eat & drinke vnwor­thily. is to receiue the outward elementes thereof, without due reuerence and re­spect, either of the mysterie that is contained in them, or of the end why they were or­dained, or of the person by whose authoritie they were appointed. The ordinary and most common causes of this vnworthy receiuing, are these:

1. Ignorance, when men will presume to partake of these mysteries, before they vnder­stand [Page] stand and haue learned, in any reasonable sort, the true mea­ning and vse of them; such must needs receiue▪ hand ouer head, they know not and care not what.

2. Want of special faith, when a man partakes of the outward elements of this Sacrament, and yet is not perswaded, nor doth beleeue, or expect, that any such special fruit or bene­fit, as is promised in the word, shall redound vnto him by the same.

3. Superstition, when one commeth vnto this Sacrament in a fond conceit and imagi­nation, that hee shall receiue other manner of blessings and benefits by it, than is reuealed or promised by the word, or intended by Christ.

4. Prophanenesse or sensuali­tie, [Page 52] which is when a man doth so satiate and pamper his soule and body with the delights and pleasures of the world and the flesh, that he cannot, nor cares not to taste and relish the spirituall fruit that com­meth by this Sacrament, or any other diuine ordinance; and therefore brings vnto it no other hart nor affections, than vnto ordinarie meat & drink, yea often times worse.

5. Carelesnesse and securitie, which is when a man com­meth with an affection and disposition vnto this Sacra­ment, as vnto a matter that he neither looke; to receiue good by, nor feares to receiue hurt by; and therefore will neuer trouble his minde about the matter.

6. Presumption, which is, [Page 53] when men neuer care in what manner they receiue, and yet presume to receiue as much fruit and benefit by the Sacra­ment, as those which are most carefull to fit & prepare them­selues thereunto.

7. Vncharitablenesse, when a mans soule is so full of bitter­nesse, hatred, and malice of his neighbour, and by meanes thereof, so vexed and disquie­ted, that it cannot consider and meditate (as it ought to doe) of the loue of Christ figu­red in this Sacrament.

Many other causes of vn­worthy receiuing might bee alleged; but these are the vsu­all and most ordinarie. Let vs then euery one take heed, that no one of them bee found in vs; for then we shall certainly prophane this Sacrament, and [Page 54] become vnworthy receiuers thereof, and so bee guiltie of that sinne which is heere men­tioned by the Apostle. There is not the least of one of these, but they will make a man an vnworthy receiuer of this Sa­crament. What then is the e­state of such persons, as are knowen to haue all these cor­ruptions abounding in them, and yet will (at the least once in the yeere) presume to come to the Table of the Lord? Thus much for the vnderstanding of the first point of the conclusi­on, vz. What is meant by vn­worthy eating and drinking.

For the second point in the conclusion,What it is to bee guiltie of the body & Blood of Christ. To be guiltie of the Body and Blood of Christ, is, to offer a speciall wrong, dis­grace, and indignitie vnto the Body and Blood of Christ; [Page 55] i. vnto the person and suffrings of Christ, and in a speciall ma­ner to sinne against the great worke of our redemption; yea it is in some sort to commit a sinne of the very same nature and qualitie, which they did, that had their hands in putting Christ Iesus to death. For eue­ry one that may truly bee said to be guilty of blood, is in some sense or other a shedder of blood. Euery vnworthy recei­uer then of this Sacrament, ac­cording to the degrees of his vnworthy receiuing, either more or lesse, doth in some sort communicate euen in the sinne of Iudas that betraied Christ; of the wicked Iewes, that cried, Crucifie him; of Annas, Caiaphas, and Pilate, that condemned him; of the souldiers, that whipt and [Page 56] scourged him, that spet in his face, crownd him with thorns, nailed him on the Crosse, and pierced him with a speare. The worst of vs (I assure my selfe) doe abhorre these per­sons, euen for these sins which they committed against the person of Christ. Let vs then in like manner learne to ab­horre the vnworthy receiuing of this Sacrament, which will pull vpon our heads the guilt of the same sinne, euen the blood of Iesus Christ, of which all vnwoorthy receiuers are heere said to be guiltie.

But in the third place it is to bee considered,Why vnworthy receiuers are guilty of ye Body & Blood of Christ. why vnwor­thy receiuers are guiltie of the Body and Blood of Christ. The answer vnto this question may easily bee gathered from the former doctrine of the Sacra­ment, [Page 57] which is laid downe by the Apostle; for from that doth the Apostle inferre & conclude the same.

First, because such persons, in so doing, doe despise the sacred authoritie of Christ Ie­sus, who first instituted and administred this Sacrament, and ordained it to be admini­stred and receiued in all his Churches, vntill the end of the world. Now they that despise the authoritie of Christ, must needs in some sort despise the person of Christ, and his suf­frings, and by consequent, his Body and Blood, by which principally his authoritie is ra­tified and confirmed: And to despise the person & suffrings of Christ, the Body and Blood of Christ, what is it, but in some manner to assent vnto [Page 58] them that nailed the Bodie of Christ vpon the Crosse, and shed the Blood of Christ?

Secondly, they despise and set light by a speciall token of his loue and fauour, yea and memoriall of it, which he be­queathed vnto vs, euen when he was laying downe his life for vs, euen when he was go­ing to be nailed on the crosse, and to shed his blood for vs. Now who can contemne and set light by this token, but hee must needs despise & set light by the loue of Christ, & there­in of the body of Christ, which he gaue for vs, and the Blood of Christ, which hee shed for vs, wherein the speciall fruit of his loue appeared. Rom. 5.7.8. And is not this in some sort to be guiltie of it?

Thirdly, they offer con­tempt [Page 59] to the principall badges, cognizances, and ensignes of Christianitie, and, as it were, to the speciall coine & picture of Christ, yea to a consecra­ted type, shadow, and repre­sentation of his body & blood. Now that wilfull contempt and wrong which is offered vnto the cognizances, en­signes, coines, pictures, or re­presentations of a Prince, is supposed to be offered to the person it selfe of the Prince: And therefore the wrong that is offered, the carelesnesse, neglect, and contempt that is shewed to this Sacrament, must needs redound to the Body and Blood of Christ, yea vnto the whole mysterie of redemption shadowed and represented by the same;Rom. 4.11. yea forasmuch as in this Sacrament [Page 60] the very Body and Blood of Christ,Gen. 17.10.11. Luc. 22.18. Tit. 3.9. and all the benefits thereof are spiritually offered vnto the receiuer, euen as lands are offered vnto men by the sealing and deliuerie of Deeds and Jndentures; to make no account of, but to de­spise this Sacrament, is as much as to despise the Body and Blood of Christ, and all the benefits thereof; as he may be said to despise the lease or gift of lands, which despiseth the Writings, Seales, and Jn­dentures, whereby they are secured and confirmed vnto him.

Thus you see how the Apo­stle hath shewed what a feare­full and dangerous sinne it is to prophane this Sacrament: And hee hath not barely affir­med it, but prooued it by most [Page 61] euident and apparant reasons. Let vs from this conclusion of the Apostle, thus explaned and laid open, obserue these points:

First, that Christ Iesus re­ceiueth strange indignity and wrong in his very person, not from Iewes and Infidels only, but often times from Christi­ans, euen from such as looke to bee saued by the merits of his blood; and that euen then, when they are pe [...]forming speciall seruice and worship vnto him. For what greater wrong can there bee, than to be guiltie of that blood, which is the price of our redempti­on? which was the sinne of this Church of Corinth, and is the sinne of all such pe [...]sons as are vnworthy receiuers of this Sacrament.

[Page 62]Secondly, this shewes that the bare conformitie vnto the outward exercises of Religion, whether the word or Sacra­ments, is not enough to make vs good Christians, but men may be the worse Christians for this, Rom. 2.28. 1. Cor. 10.1.2.3.4.5.6. Many simple ig­norant soules doe thinke that they haue Religion and Chri­stianitie enough in them, if their foreheads haue beene sprinkled with the water of Baptisme, & if they sometimes heare the word and receiue the outward elements of this Sa­crament; whereas in very deed they may be further from Christianitie, for their outward conformitie vnto these things, than if they did not conforme vnto them at all: They may by eating t [...]is Bread, and drink­ing [Page 63] this Cup, euen as it were, crucifie Christ Iesus, and tram­ple his blood vnder their feet. Christians therefore must not only striue to worship God, to heare the word, to pray, to re­ceiue the Sacraments, but to doe it in that reuerend forme and maner that God requires; otherwise they may doe it in such a manner, that they shall more offend God in doing of it, than if they did it not at all. It were better a thousand times for vs neuer to receiue this Sacrament, than to receiue it in such a manner, as shall for the very act of receiuing, pull vpon our heads the guilt of that blood.

Thirdly, by this it appeares, that this sinne of vnworthy re­ceiuing (if wee doe not seeke atonement and reconciliation [Page 64] betime for the same, at the hands of God) will be a heauy sinne vpon our consciences. For to bee guilty of blood, though of sinfull and wicked blood, hath beene a burden that hath made the stoutest heart to ake. But who is able, when his conscience shall bee awakened, to beare the guilt of innocent blood? And if the blood of innocent Abel was so heauy to Cain. Gen 4.13. how heauy shall the blood of the innocent lambe of God lie vp­on all them that are any way guilty of it? We may see how heauy it was vpon the heart of Iudas, Matt. 27.3▪ 4 5. yea and how heauy it is, euen to this day, vpon the heads of the whole Nation of the Iewes, according to their own cursed wish, Mat. 27.25. This sin [Page 65] therefore beeing a kinde of bloody sinne, and by conse­quent, a most heauy and in­supportable sinne, can wee be too carefull to auoid it? It is not our ignorance or good meaning, in this case, that will excuse vs, and free vs from the guilt of it. Many of the Iewes did in their ignorance, crucifie Christ, Luc. 23.34. Act. 3.17. And the Church of Corinth had (no doubt) a good mean­ing in receiuing this Sacra­ment, euen then when they re­ceiued it most vnworthily; yet this could not free them from the guilt of Christs blood: This may lessen the guilt; it cannot take it away. If this will not mooue vs to a carefull preparation before wee pre­sume to be made partakers of this Sacrament, nothing will.

[Page 66]Fourthly, note the different effect of this Sacrament in the worthy and vnworthy recei­uers thereof. It is the sauour of death vnto death to some, to other some the sauour of life vnto life, 2. Cor. 2.16. The soule of the worthy receiuer is fed and refreshed, washed, pu­rified, and cleansed from sinne by the body & blood of Christ receiued therein. On the con­trarie side, the soule of the vn­worthy receiuer is polluted and defiled, and made accur­sed and miserable thereby; and the oftener hee receiueth the same, the more abominable he is in the sight of God and man. And such as do in such a man­ner receiue the bodie and blood of Christ, and looke for grace thereby, are as if they that whipt Christ, and that [Page 67] nailed him on the Crosse, and by meanes thereof, had their faces, hands, and garments all to be sprinkled with his gore blood, should thinke them­selues thereby purged from their sinnes; or as if hee which pierced Christ with a speare, should haue held a Challice at the wound, and haue filled it with the blood that issued therefrom, and so haue ca­rouzed it off, and should think thereby to haue drunken to his owne eternall health, the blood of Christ.

The second part of Preparation.

1. COR. 11.

28 Let a man therefore trie himselfe, and so let him eat of this Bread, and drinke of this Cuppe.

29 For hee that eateth and drinketh vnworthily, &c.

THe Apostle pro­ceedeth to the seconde part of Preparation, de­claring vnto the Corinthians, by what meanes the danger of this former sinne [Page 69] may bee auoided, and so wee may become worthy receiuers of these mysteries.

The meanes are, A due tri­all and examination of our selues, which he leaues not to our libertie, to doe, or not to doe, but requires it at our hands, as a necessarie dutie: The former danger then of committing so grieuous a sin, must not withold vs from re­ceiuing the Sacrament, but it must make vs so much the more studious to vse the means of worthy receiuing of the same. For the Apostle doth not say: Let a man therefore forbeare to receiue this Sacra­ment, but let a man trie and examine himselfe, and so let him eat this bread and drinke this Cup; So that the more dangerous it is to receiue vn­woorthily, [Page 70] the more wee must try and examine our selues, that we may receiue worthily; And hence it is that the Apo­stle infers this duty from the daunger aforesaid, as if hee should say; Euery Christian stands bound to receiue this Sacrament, and yet seeing therein, the danger of vnwor­thy receiuing thereof is so great, it stands them all vpon most carefully to trie and ex­amine themselues before they presume to partake the same.

For the better and more cleare handling of this duety, wee are to consider according to the ground laid downe in the text.

1 What manner of Triall it is, which is heere required.

2 Wherein particularly this Triall consisteth.

[Page 71]3 Our speciall duties in and after this Triall.

4 What Persons are to make this Triall.

5 The motiues inducing to the making of this Triall.

1 The manner of Triall.

The Triall and examination here required, is a most care­full and diligent search and in­quisition to bee made within our owne Soules and conscien­ces, whether there bee in vs, those gifts and graces that are necessary to the worthy and reuerent receiuing of this Sa­crament yea or no; i. Whether we be such Persons as haue an interest in this Sacrament or no? And for the finding out of this, we must try our selues af­ter that manner that Gold­smiths [Page 72] by touch and fire and hammer, do vse to try whether Gold or Siluer be pure, yea or no.

1 This sheweth, that the principall gifts and graces of God that are in a man, are not alwaies euident and apparant vnto him, but doe sometimes lie hid within the secret of the soule, vntill by some speciall triall, they bee discouered and discerned; for if the said graces did alwaies manifest them­selues, then there should neuer neede any such triall of our selues. This should encourage vs to search our selues, so much the more narrowly; for if by our searching, wee shall finde but one grace, yea or one de­gree of a grace in our soule, more than we did perceiue in our selues before, it will [Page 73] bring more sound comfort and ioy vnto our soules, than if we had found the most pretious iewell in the world.

2 By this it appeares, that a man may (if hee will carefully vse the meanes) come to some knowledge and sight of that grace and goodnesse which is in his owne soule: and there­fore it must needs bee a great fault in them that doe not carefully vse the meanes. It is a signe they set no price of Gods grace, that make no in­quirie whether they haue it or no in their possession. Men make diligent inquirie after concealed land and treasures; much more should they make enquirie after the concealed graces of God, that lie hid in their owne soules, and which they cannot imploy as they [Page 74] ought to doe, because they know not whether they be in them, or no.

3 It is exceeding profitable and beneficiall for vs to know the gifts and graces of God, that are in vs: for it is a means not onely (as appeares by this place) to preuent fearfull and dangerous sinnes, but also to fit and prepare vs to the recei­uing of greater graces and fa­uours, which otherwise shalbe with-held and detained from vs.

4 Let vs neuer thinke to re­ceiue any new grace or bles­sing in any ordinance of God, vntill by a diligent search of our selues, we haue first found some former grace in our selues, that may make vs fit and worthy receiuers thereof. For to him that hath saith our [Page 75] Sauiour) shall be giuen, and from him that hath not, shalbe taken away, euen those shews which he hath, Luc. 19.26. The vse of one grace is to fit and prepare vs, and to make vs worthy receiuers of ano­ther grace.

2. Wherein particularly this triall consisteth.

The particular gifts & gra­ces which make vs fit & wor­thy receiuers of this Sacra­ment, and which giue vs an in­terest therein, which also in this triall we must finde in our selues, before we can be wor­thy partakers thereof, are such graces and gifts, as are neces­sarie to the making and being of a true Christian. For none can worthily receiue this Sa­crament, [Page 76] or haue an interest therein, but a true Christian; and whosoeuer is a true Chri­stian, (if he stirre vp the grace of God that is in him) he may bee a worthy and fruitfull re­ceiuer thereof. For hee who hath already receiued the thing signified, hath a priui­lege and interest to receiue the signe, Act. 10.47. But [...]uerie true Christian hath receiued already, in some measure, the thing signified by this Sacra­ment, euen Christ Iesus and his merits, who liueth and raigneth in them by his spirit; and therefore they that are so graced, may worthily (if they will) partake of this Sacra­ment, which is nothing else, but a signe of that which they haue already interest and pos­session in. Againe, this Sa­crament [Page 77] being one of the out­ward badges and cognizances of Christ Iesus, which he hath appointed for his seruants to weare, it must needs bee, that hee whom Christ Iesus hath graced so much, as to enter­taine into his seruice, may be, in some degree, worthy to weare this badge and cogni­zance.

That grace which makes vs indeed true Christians,Act. 8.3 37. Rom. 4.22. is a true and liuely faith in Iesus Christ. By a true and liuely faith, I meane such a faith as is fruitfull in good workes; For that which is without workes, is a dead faith, as Iames speak­eth, Iam. 2.17. and indeed no better than a mocke-faith: From this faith doe all other Christian graces flow, and vp­on it doe they all depend, and [Page 78] according to the growth of it, doe they grow and increase; and they that haue but the least degree thereof, are true Chri­stians, though but weake and imperfect, Mat. 17.20. Esai 42.3. and haue an interest in Christ and his merits, & there­in a right into this Sacrament; so that in this triall and exami­nation of our selues, it shall suffice, that we can finde this true and liuely faith in vs, though in neuer so small a de­gree. For when we haue once found this grace in our soules, and stirred it vp, it will supply vnto vs all such other graces as shall make vs in some measure worthy receiuers. For what­soeuer is done in faith, (how simple and base soeuer the a­ction may seeme to bee) is pleasing & acceptable to God: [Page 79] and on the contrarie side, whatsoeuer is done, and is not of faith, is not pleasing or ac­ceptable vnto him, Rom. 14.23. So that all the worth of a Christian lies in his faith, and in those fruites which spring from faith.

The meanes then to try our faith, whether it be true, liue­ly, and sauing, no or yea, is,

  • 1 By the ground and foun­dation thereof.
  • 2 By the obiect and matter.
  • 3 By the fruits and effects.

The ground of this faith is the word of God,The tri­all of our faith by ye ground and foun­dation thereof. reuealed vn­to our conscience, by the spi­rit of God, to bee the word of God, Eph. 1.13. 1. Cor. 2.12. The faith with resteth vpon any other ground-worke, is no true sauing faith. The speciall meanes to trie whether our [Page 80] faith bee grounded vpon the word of God, is, to examine our consciences in these parti­culars:

First, whether wee doe be­leeue indeed and in truth, that the writings of the Prophets and Apostles, in the Old and New Testament, are the very word of God. For the whole word of God, so far as is need­full to be beleeued vnto salua­tion, is contained therein▪ Ioh. 5.39. Or at the least, whether wee bee exceedingly troubled and grieued in our soules, and from our very hearts, when, through any temptation, wee are mooued to doubt of the same: And whether wee vse all the meanes we can to come to a perswasion thereof. For God accepts the will and en­deuour for the deed, Marke [Page 81] 9.24. Rom. 7.18. Matth. 5.6.

Secondly, whether we doe vnfainedly desire to be taught and instructed in the word of God, and to come to the true knowledge and vnderstanding thereof; and whether wee doe loue and affect those meanes which are most powerfull and effectuall to that end and pur­pose. For hee whose faith is grounded vpon the word▪ hath his hope grounded vpon the same word, euen all the hope he hath of euerlasting life, and therefore hee must needs de­sire to bee acquainted there­with by all possible meanes.

Thirdly, whether our igno­rance and dulnesse in vnder­standing of the word, and our forgetfulnesse thereof, be grie­uous and troublesome vnto [Page 82] vs. For how can it chuse but grieue & trouble a man, when hee knowes not, nor vnder­stands not, or cannot remem­ber, the euidence of his owne euerlasting estate?

Fourthly, whether our rea­ding, or hearing the word read or preached; our medita­ting, conference and studie of it, doe increase or nourish our loue, and delight, and beleefe in it, Psal. 119.92.97.98. 103.

Fifthly, whether wee giue credit and authoritie vnto it aboue all humane traditions & customes whatsoeuer, Psal. 119.113. And whether wee doe not denie credit and be­leefe vnto whatsoeuer wee know is repugnant vnto the same word.

Sixthly, whether wee finde [Page 83] a lightnesse and cheerefulnesse in our consciences when wee haue done any thing agreea­ble vnto the word of God, Psal. 119.92. And whether wee finde a trouble and a hea­uinesse in the same, when wee haue done any thing which we know to be repugnant vn­to the same word.

Seuenthly, whether wee hope in the promises, feare the threatnings, desire the bles­sings, and endeuour to auoid the curses contained in this word: And whether wee e­qually beleeue the one as well as the other.

Eighthly, whether wee doe iudge it a singular blessing of the Lord, that he hath in this manner reuealed his will in the written word, and that hee vouchsafeth vs libertie and [Page 84] meanes to come to the know­ledge, vnderstanding, and be­leefe of it; and whether wee iudge it to bee a great iudge­ment and curse vpon them, from whom this word is hid, and who want this liberty and meanes that we enioy.

Ninthly, whether wee can prooue those points of religi­on and faith, which wee doe hold and beleeue, by the writ­ten word of God; and whe­ther we doe therefore beleeue them, because we know they are affirmed in the word of God; and whether doe wee misdoubt and suspect all those points of Religion that wee cannot see warranted by the word of God.

If wee can finde these pro­perties in our soules, then haue we found in vs so many infalli­ble [Page 85] signes and tokens, that our faith hath a true and sound ground.

Secondly we are to trie and examine our faith in Christ,The tri­all of our faith by ye obiect or matter thereof. whether it be true and liuely, no or yea, by the obiect and matter thereof.

The obiect & matter of true faith, is that diuine truth which God in his word hath reueled vnto vs. For if the testimony of God in his word, bee the ground of our faith; then that truth which is reuealed in the word, must needs be the ob­iect and matter thereof. Now forasmuch as, there was ne­uer any one man, that could e­uer attaine vnto the know­ledge of all and euery particu­lar truth reuealed in the word of God, the meanes heerein to t [...]ie our faith, is by the maine [Page 86] fundamentall truths therein contained, vpon which all o­ther truths doe in some sort depend, and vnto which they are to be reduced; And there­fore let vs examine our con­sciences in these points:

1 Whether we do beleeue the mystery of the Trinity, the Creation of the world, the fall of Adam, the incarnation, death, resurrection and ascen­tion of Jesus Christ, that there shall bee a rising againe of all flesh, a generall day of iudge­ment, an heauen and hell, an euerlasting life for some, and an eternall death for other­some after this life: and such other grounds of religion, eui­dently contained in the word of God, and proued by the same in our ordinary confessi­ons of faith and catechisms.

[Page 87]2 Whether we doe beleeue that the Lawe of God,Mat. 22.4. (the summe whereof is contained in the ten Commandements) is a holy, perfect and iust law, Rom. 7.12. and 9.14.15.16. Psal. 19.7. Such a law as God might iustly binde euery man to the obedience of euery Commandement therein con­tained, Deut. 6.2.4.5. And whether we beleeue, that hee that perfectly keepeth this Law, is a most blessed and hap­py man, Deut. 28.15.

3 Whether we do beleeue, that the breach of this law de­serueth euerlasting death and condemnation, Gal. 3.10. Rom. 6.23. 2. Thes. 1.9. And that God in his iustice may punish euerlastingly, in hell fire, the breakers thereof, Rom. 9.13, 14.21.

[Page 88]4 Whether wee beleeue, that all men liuing vpon earth, since the fall of Adam, haue broken this Law, Rom. 3.10.11.12, 20.23. and 5.12. Prouer. 20.8. and so are guiltie of an euerlasting death, and that no man by reason of the corruption of his will, is able now since the said fall to keepe this law, Gen. 8.21. Rom. 7.7.27.

5 Whether wee beleeue that our selues in particular, are gree [...]ous sinners, and haue deserued by our sinnes, euer­lasting death and condemna­tion, and that it is a great mi­sery, to be a sinner, and a hap­pinesse to be free from sinne, Psal. 51.3 4.5. Neh. 1.7. Dan. 9.5.12. Psal. 40.12. and 32. 4. Ezra. 9.6.

6 Whether wee beleeue, [Page 89] that God will punish euerla­stingly, in hell fire, the greatest part of the world for their sin, to the praise of his glorious iu­stice, Luk. 19.23. and 12.34. Mat. 7.13. Rom. 9.27. Pro. 16.4.

7 Whether we do beleeue, that neither our selues, nor any man else, by his owne power, strength, or merit, is able to free himselfe from this con­demnation, and therefore if there be no meanes out of our selues to saue vs, that wee also shall be in the number of those that shall be euerlastingly con­demned, Rom. 3.23. and 5. 6 12. and 7.18.19.20.

8 Whether wee beleeue, that God will shew grace, mer­cy, and fauour to some sinners, freely sauing, pardoning, and forgiuing them, without the [Page 90] least merit and desert on their part, Ioh. 17.9. Dan. 9.7. Rom. 15.14. and 9.22.23. Heb. 46.

9 Whether wee beleeue, that all that are saued, and par­doned of their sinnes, are par­takers of this mercy, onely through the merits of Iesus Christ, God and man, & that hee merited the same by his death and bloodshedding vp­on the Crosse, Rom. 8.1. and 7.24.25. and 5.1.2. Mat. 1.21. Rom. 3.28.

10 Whether wee beleeue, that the merits of Christ are sufficient for the pardon and forgiuenesse of our owne sins in particular, Ioh. 1.12. and 6.35. Mat. 9.2. Rom. 7.24.25. Esa. 1.18. Heb. 9.14.

11 Whether wee beleeue, that all that are saued by Iesus [Page 91] Christ, shall in this life (if they liue vntill they come to yeeres of discretion) haue the myste­ry of redemption reuealed vn­to them in the preaching of the Gospell, by means where­of, they shall bee effectually called out of the world, to faith and repentance; and that they shall testifie the same by sorrow vnfained for their sins past, and endeuour carefully to lead a new life euer after, and in a readinesse to doe Iesus Christ faithfull seruice in his Church, according to his will reuealed in the word, Rom. 8.30.31. 1. Cor. 1.30. Iob. 15.19. and 17.6.20.21. Eph. 5.30. Iohn 15.1. Ezech. 11.19. Act. 16.14. Iohn 1.12.2. Pet. 7.5. And whether we beleeue that after this life they shall raigne with Christ Iesus in all [Page 92] blisse and glory in heauen for euer and euer, Matth. 29.34. Reu. 22.1.2.3. 2. Tim. 4.8.

12 Whether wee beleeue, that all such as doe beleeue, and do vnfainedly repent them of their sinnes, and haue a con­stant purpose to lead a new life according to the will & word of God, are in the number of them that shall be saued euer­lastingly, Iohn 3.36.1. Iohn 5.10. And whether wee iudge and beleeue, that it is a sinne for any such person to despaire of the mercy of God, and not to repose trust and confidence therein. Ioh. 3.18.36.

13 Whether wee beleeue, that all those persons are most vile and miserable, that are not called to faith and repen­tance: and that they, most of al other, are most vile and wicked [Page 93] persons that contemne and de­spise, or care not to vse those meanes that God hath ordai­ned, to bring them thereunto, Matt. 11.21.25. Heb. 2.3.

14 Whether wee beleeue▪ that wee are bound to vse all meanes we can, for attaining faith & repentance. And whe­ther we beleeue, that in vsing the meanes, we shall attaine them. Mat. 7.7.8. and 21.22, Mar. 11.24. And lastly, whe­ther when wee feele that wee haue in some measure obtai­ned these graces, whether we do not beleeue, that our selues in particular, are of that num­ber that shall be saued, 2. Tim. 4.7.8. Luk. 2.29. Iob. 19.25▪ or whether we do vse al indea­uour at the least, & vnfained­ly desire to beleeue the same, Marke 9.24. Luke 17.5. [Page 94] Matth. 5.6. Reuela. 21 6.

In these seuerall points con­sists the substance and matter of the true christian faith, euery one of which are most euident­lie reuealed in the word of God; so that those which are conuersant in the same, if they doe not wilfully shut their eies against the light, cannot but see them plainely set downe therein; & vpon these grounds and principles, doe all other truths in the word of God in some sort depend, tending to the confirmation and illustra­tion of them: so that if in the triall of our selues, we can find assuredly, that wee beleeue all and euery of these points, or do our vttermost endeauour to beleeue them; then verily our faith is sound in regard of the matter & substance thereof.

[Page 95]The third and last triall of faith,The triall of our Faith by ye fruits thereof. is by the fruits thereof: For a true and liuely faith is no barren faith, but it bings forth fruit, and such fruit whereby it may be knowen and discerned to be a true faith, Iam. [...].14. 17.18.20.26.2. Pet. 1, 5, 6.7.

The speciall fruit of faith is newnesse of life, Mat. 3.8.10. 2. Pet. 1.5 and 1 Pet. 4.3.6. A new life is a life reformed according to the worde of God, Luk. 16.29.31. And it consists in Repentance & New Obedience.

Repentance is an vnfained sorrow for sinne, arising from the speciall apprehension of Gods loue and mercy towards a man in Iesus Christ.

The meanes to try whether this Repentance be in thee, is to enquire,

[Page 96]1. Whether thou dost see that thou art a grecuous sin­ner, Psal. 51.3.4. and hatest thy sinne: yea and accusest & condemnest thy self from thy heart, for thy sinne, and ac­knowledgest the iust merit & desert of thy sinne, Dan. 9.7.8. 1. Cor. 11.31. Mat. 11. 38.

2 Whether thou didst come to the sight of thy sinne by the law of God, Rom. 3.20. and 4.15. and 7.7. And whe­ther thou dost loue the same law the more, by how much the more it discouereth thy sinnes, Psal. 119.18.143.176. And whether also thou lo [...]est those meanes best, that are most powerfull and effectuall, to bring thee into the know­ledge, sence, and feeling of thy sinne.

[Page 97]3 Whether the more that thou hearest and beleeuest the Gospell, and in it the loue and mercy of Jesus Christ towards sinners, the more thou hatest and forsakest thy sinne, Gal. 5.24.1. Iohn 3.9. Rom. 6.2.3.4.5.

4 Whether thou hatest a sinne as much or more in thy selfe, than in another; and whether thou louest another, because hee maketh a consci­ence of sinne.

5 Whether thou hatest and striuest against that sinne that thy nature is most bent vnto, and that loueth and haunteth thee most.

6 Whether the more that thou hast formerly sinned a­gainst God, and by thy sinnes dishonoured God, the more thou now desirest and inde­uourest [Page 98] to please God, Luke 7.47.

7 Whether thou dost striue against not only great sinnes, such as are punished at Assises and Sessions, but also small sinnes, such as are not punish­ed, nor euer called into que­stion in the Courts and Con­sistories of men, Gal. 5.9.1. Thes. 5.22.

8 Whether thou hate and abhorre in thy selfe, not onely those sinnes that are hatefull and detestable in the eies of men, but euen those sinnes al­so which men will account a grace and honour vnto thee for to commit, and for which they will recompence and re­ward thee, Gen. 36.9.

9 Whether thou hate sinne principally, because God hates it, and forbids it, and not in [Page 99] respect of the curse & punish­ment only or specially.

10 Whether thou doest not repent, that thou didst no sooner repent.

11 Whether thou wouldst for any worldly good, bee in that estate that thou wast in before thy repentance, Phil. 3.7.8.

12 Whether thou canst instance in any speciall or par­ticular sinnes, which formerly thou louedst and delightedst in, which now thou hatest, and striuest against.

13 Whether thou doest so much the more study and em­brace the contrary vertues vn­to such sinnes as thou now re­pentest of, by how much the more thou hast been formerly giuen vnto them.

14 Whether thou art not [Page 100] afraid, that something that thou louest & affectest, should by the word of God be disco­uered to be a sinne: And whe­ther thou doest not desire and pray, that God would discouer vnto thee all thy sinnes, to the end that thou maist striue a­gainst them, and forsake them.

15 Whether thou doest reioice, and vnfainedly thanke God, when any thing that thou takest pleasure & delight in, is discouered to be a sinne.

16 Whether thou esteemest it a singular blessing of God, that thou hast beene and art crossed of God in those sinnes which thy nature thirsteth af­ter, and that thou hast not had that opportunity and meanes of committing them, which thy flesh hath desired.

17 Whether thou doest not [Page 101] hate, but rather loue him, that dutifully, louingly, and bro­therly doth admonish thee of a manifest sinne, especially if he be a Minister of God.

There be many other signes of true repentance, by which thou maist try thy selfe, as may appeare by that which I haue taught you elsewhere vpon the 51 Psalme; but these may suffice, vpon this occasion, to discouer a true and sound re­pentance: And these are such properties, as must of necessity in some degree, bee in euerie person that is truely penitent. It is against common sense & reason, to imagine that there can bee any true repentance, where these signes are want­ing; and where these signes are, there, without doubt, a man shall finde all other signes [Page 102] whatsoeuer, in some degree or other.

New Obedience, which is the second part of newnesse of life, is a constant purpose and endeuour to obey and please God in all things, for Christs sake, 1. Pet. 4.2.3. and Chap. 1.21.22. Rom. 6.15.16.17. Act. 13.1. Dan. 3.18.

In whomsoeuer there is a true and liuely faith, in him there must of necessitie be such a purpose and endeuour. Euery Article of our faith (as might be easily shewed, if it were fit­ting to stand vpon it) is an vn­resistable argument, to prooue that we owe this duty to God; and if we beleeue them as wee ought to doe, they will mooue vs and stirre vs vp, yea force and constraine vs vnto the same; so that it is not possible [Page 103] there should be any true faith in that man, in whom this con­stant purpose and endeuour cannot be found: And on the contrary side, in whomsoeuer it is found, out of all question, in that man there is a true and a liuely faith.

But howe art thou to trie whether this fruit of faith bee in thee? Surely by examining thy conscience in these points:

1 Whether thou doe desire and endeuour to knowe the will, pleasure, and comman­dement of God, that thou mightest thereby frame thy selfe to please him, 1. Thes. 5.21. Act. 17.11. Psal. 119.15. And whether thou doest, to this end, vse the most likely and approued meanes to come to the knowledge thereof; and whether thou reioicest in the [Page 104] knowledge thereof, after thou hast attained vnto it.

2 Whether thou art con­tent to subiect thine own will, reason, and affections, vnto Gods reuealed will, and doest not exalt thine owne wisdome and will aboue his, Gal. 5.24. 1. Cor. 1.18.19.20. Matth. 26.39. Num. 22.19.

3 Whether thou labourest to perswade thy selfe, that thou shalt lose nothing by yeelding obedience to Gods will, 1. Pet. 4.12.13.14.16. Mat. 19.28.29. And that it shall bee worse for thee for crossing his will in any thing whatsoeuer, 1. Pet. 4.17.18.19. Yea that the more thou losest by thy obedience to God, the more thou shalt gaine, Phil. 1.29. Psal. 119.71. 2. Cor. 1.4. Rom. 5.3.1. Pet. 4.13

[Page 105]4 Whether thou art not greeued when thou meetest with any lets and hinderances, by meanes whereof, thou canst not doe his will as thou ought­est and wouldest doe it; And whether thou art vnfained­ly sorrie, that thou wantest strength and abilitie to doe it as thou wouldest & shouldest doe it, Rom. 7.24. 2. Cor. 12.8. Pro. 30.8.9.

5 Whether thou count it a grace, honour, and fauour vn­to thee, that God will vouch­safe to command thee any ser­uice. And whether thou thin­kest nothing too base for thee to doe, that hee requires at thy hands, Mat. 16.24.

6 Whether it bee greeuous vnto thee, that others do not obey God, Psal. 119.136. Or whether at the least, it bee [Page 106] hatefull vnto thee, that another man should displease God to pleasure thee:

7 Whether thou thinkest all the seruice and duties that God requires of thee to bee performed, either to himselfe, or to thy neighbour, to be lesse by many degrees, than he hath deserued at thy hands: And whether if hee should desire greater matters at thy hand, thou thinke thy selfe bound to yeeld obedience vnto them, Rom. 9.3. Gen. 22.1.2.

8 Whether thou account meanly and basely of thy actu­all obedience, and of the best seruice thou canst performe, or at any time hast performed to God, as that which is of no va­lue to merit the least grace and fauour of him, Luc. 18.13. Psal. 51.17. Esa. 66.2.

[Page 107]9 Whether it be a tedious­nesse and vexation vnto thy soule, to liue in those places, where thou canst not haue op­portunitie to serue and please God as thou wouldest and oughte [...] to doe, Psal. 120.5. And whether thou louest those places most, where thou hast most meanes and opportunitie to serue and honour God in, Psal. 84.1.2.3.4. and 27.4.

10 Whether thou louest those persons most, from whence thou hast most helpes and encouragements to serue and please God, 1. Thes. 5.12. And whether, of all other per­sons, thou mislikest them most, that crosse and hinder thy obe­dience vnto God, and will not suffer thee to performe those duties vnto him, which thou are able to doe, and willingly [Page 108] wouldest doe, and which lay snares and stumbling blockes in thy way, that thou maist not so freely serue him as thou wouldest.

11 Whether thou desire to liue no longer, than that thou maiest be able to do God some honour and seruice; and whe­ther euery day more than o­ther, the longer thou liuest, thou thinkest thy selfe bound, and endeuourest to doe better and better seruice vnto God, and to make him amends for thy negligence past al the daies of thy life before, Phil. 1.9.10.11.

Thus much for thy directi­on and helpe, how to trie and examine thy selfe, whether there bee true faith in thee or no, and so by consequent, whether there bee in thee any [Page 109] such graces as may make thee a worthy receiuer of these my­steries.

3 Of the duties in this Trial, and after this Trial.

The speciall dutie in this triall, is, neuer to giue ouer searching & trying our selues, vntill wee finde these graces in vs.

For the Apostle requires him that examineth himselfe, To eat of this Bread, and to drinke of this Cuppe. What? is he to doe this, whether in this search and triall he shall finde any grace in himselfe or no? To what end then should a man make any such trial? This then is certaine, that a man is not to receiue this Sacrament, except after triall, hee finde in [Page 110] himselfe some degree & mea­sure of that grace which may make him a worthy receiuer. But why doth not the Apostle put in this caution and excep­tion? First, because he would therein teach all Christians, so long to continue the examina­tion and triall of themselues, vntil they haue found the grace aboue specified in themselues. Secondly, to shew that a man hath not tried and examined himselfe in that manner which the Holy Ghost intendeth and meaneth, vntill hee haue found in himselfe some degrees of that true sauing faith, of which wee haue formerly intreated: And thirdly, to teach that hee that hath this grace, but to search and trie earnestly and seriously, whether hee haue faith, shall bee sure, in good [Page 111] time, to finde faith in himselfe, if he haue an vnfained desire to finde it. And if this seeme scant probable by this place, let the precise promise of Christ, Luc. 11.5.14. who saith, Seeke and yee shall finde, confirme the same vnto you.

What an encouragement then ought this to be vnto eue­ry one of vs, to rifle and ran­sacke our owne soules, and to search narrowly euery corner of them for this faith, euen as one would search for a mine of gold, seeing wee haue such a hope and firme promise, that if wee search with a desire to finde, we shall be sure to finde it; and if we finde it, we shall not finde it alone, but with it, and in it, a sealed pardon of the forgiuenesse of all our sins, yea and sure Euidences and [Page 112] Indentures of a firme title to the kingdome of Heauen. If a poore condemned man were credibly certified of this, that if he did but carefully search a­bout, he should finde the kings pardon; or if a needy begger were certainely informed of this, that if hee would make a diligent search, hee should bee sure to finde such treasures of gold and siluer, as would make him a great rich man as long as euer hee shall liue afterward; would any man pitty either the pouertie of the one, or the death of the other, if they should refuse in those cases to take pains to make a diligent search and triall? Much lesse are any such to be pitied, that may finde the sauing grace a­foresaid for the seeking of it, and yet will not bestow the [Page 113] paines to seeke it, or to make any serious inquitie after it; verily there cannot bee a grea­ter signe, that a man despiseth the grace of God, than in such a case as this, not to seeke af­ter it, especially seeing a man may bee sure to haue it for the seeking for.

The dutie after examinati­on followeth, which is, Then when wee haue examined our selues in manner aforesaid (and not before then) to eat this Bread, and to drinke this Cup: wherein the Apostle plainely ties the duty of examination vnto the receiuing of this Sa­crament, and the receiuing of this Sacrament vnto the dutie of examination, wherein wee are taught briefly these les­sons:

First, that all Christians, [Page 114] that are bound to receiue, are bound to make this triall bee­fore they receiue; and that it is a sin for any to eat this bread and to drinke this Cup, that haue not tried and examined themselues.

Secondly, that it is a sinne, not to eat this bread, and to drinke this Cuppe, after wee haue made a due triall of our selues.

Thirdly, that they which af­ter the triall and examination of themselues, doe vnworthily eat this Bread, and drinke this Cuppe, did neuer diligent­ly and seriously trie them­selues.

Fourthly, that such as can­not trie and examine them­selues, can neuer worthily par­take of this mysterie.

4 Of the persons that are to make this triall.

The person that is to make this triall, is a mans selfe, in and vpon himselfe. Let a man therefore, (saith the Apostle) examine himselfe, and so let him eat, &c. And the reason there­of is euident; for it is not pos­sible, that another man should be able to trie the soundnes of our faith, which is known only to God and our owne consci­ences. For though a man should vse never so many ex­periments, and trie neuer so many conclusions vpon vs, yet may wee through our hypocri­sie and cunning dissimulation, cozen and delude the wisest men and the most cunning In­quisitors in the world; yea, [Page 116] our owne hearts are so full of fraud and guile, that if in this triall and examination of our selues, wee doe not proceed by a sound and sincere rule, our selues shall exceedingly cosen and deceiue our selues, and wee shall conceit that grace to be in our hearts, which was neuer in them in deed and truth. Doth not experience teach vs that some persons haue made great shew of pie­tie and faith, and haue made a more than ordinary professi­on thereof, insomuch as they haue seemed, not onely to o­thers, but no doubt, euen vnto themselues to burne in zeale and loue, vnto the truth of Ie­sus Christ; which yet haue af­terward proued vile Aposta­taes, and wicked and maliti­ous persecutors of that grace [Page 117] in others, which themselues haue formerly professed? Ve­rily the Lord seldome leaues his Church without some such notorious example or other of this kinde, that Christians might the more narrowly trie and examine themselues, and that they might take heed that their corrupt hearts doe not deceiue them with semblances and shewes of grace, in stead of substances.

Let vs learne hence, first that this examination and tri­all of our selues doth not ex­clude the triall and examinati­on which others (as farre as they are able) are to make of vs, especially our Gouernors, Teachers, and Instructers, such as haue the cure and charge of our soules; but it rather streng­theneth and confirmeth the [Page 118] same. For they which shall in singlenesse of heart once set themselues vnto this worke, to sift and winnow their owne soules, and to search and trie them, whether the grace of God be firmly rooted in them or no, shall find it a worke of that difficultie, that they will be glad of any furtherance and direction that they can get: For these trials and examinati­ons that others vse to take of vs, are but helpes and directi­ons, how wee may in the best manner trie and examine our selues. Those therefore which are so ready to conclude from hence, that others haue no­thing to doe to examine them before they receiue, because they are commanded to exa­mine themselues, they might as well conclude, that no bo­dy [Page 119] else is to care or prouide for them, or to looke vnto them, or to doe them good, because themselues are to care for, to looke vnto, to prouide and doe good for themselues. But this is the very truth of the matter; Such persons as are not willing that others should examine and trie them, doe neuer in­tend and purpose to examine themselues; and they shewe themselues to bee guilty to themselues of ignorance and gracelesnesse, yea and to affect the same, in which they had rather liue and rot, than disco­uer to others, though they might haue helpe thereby.

Indeed if this were the end of our trials & examinations, to find out the defects, and wants & infirmities of our brethren, to the end that they might [Page 120] be punished for them, or to the end that we might contemne & deride them for the same, there were some colour to ex­cept against it. But when the intent of this examination, is to know what spiritual grace the examinant wanteth, to this end that his want might bee supplied; is it not strange, that any should be found so vnwil­ling to submit vnto the same, and should count it as a great iniurie and wrong? If a rich man should come vnto a poore man, and in pittie and loue should examine him of his e­state, desiring him to tell him what he wants, whether mony or corne, or any other victu­als for his wife and children, and should offer to assure him, that if hee would discouer his want, hee would doe his best, [Page 121] according to his power, to re­leeue him, were hee not a strange poore man, if hauing not one penny in the world to releeue his want, and if him­selfe, his wife, and children, were ready to starue for hun­ger, hee should murmur and grudge at this rich man, and aske him what hee had to doe to examine him? Verily thus it is with many poore ignorant soules amongst vs; the more they stand in need of spirituall helpe, the lesse they can endure to be examined of those which offer in loue to help them, and to doe their best to supply their spirituall wants, if they might know them.

Secondly, this is not suffici­ent to make a man a worthy receiuer of this Sacrament, that vpon triall and examinati­on, [Page 122] made by others, he is found worthy; but a man is bound to approoue himselfe vnto himselfe. A man may by wise and politicke carriage so de­meane himselfe, that all men, euen the best and holiest, after that they haue sifted and tried him to the vttermost, shall find no iust matter of reproofe in him: And many beare this minde, that if they can behaue themselues so as no man else can accuse them of any iniqui­tie, though they bee guiltie to themselues and their own con­sciences of neuer so many se­cret corruptions, that then they are worthy enough of Christ, and of this Sacrament, and of all the prerogatiues of Christians. But heere wee are taught, in this precept of the Apostle, neuer to iudge our [Page 123] selues tried and approoued e­nough, but when wee are ap­prooued vnto our owne soules and consciences. For the stri­ctest Inquisitors in the world may free and acquit vs, when our owne consciences haue a thousand capitall crimes to ar­raigne, conuict, and condemn vs of. Let vs not therefore in the matter of our owne wor­thines, so much relie vpon the iudgment of any man or al the mē in the world, as of our own soules & cōsciences, which are better able to iudge of our in­ward state, than are all the men in the world besides. But most men iudge themselues Chri­stians worthy inough, if no man be able to lay any vnwor­thines vnto their charge; but if this had been true, the Apostle would haue sent vs to others, [Page 124] to trie and examine vs, and not vnto our selues.

3 This shewes that the principall graces, required in a worthy receiuer of this Sa­crament, are such as may bee in a christian, and yet not one­ly lie hidden from the eies of others, but also of a mans own soule. For otherwise a man should not need in this manner to be commanded, to trie and examine himselfe, if so be hee could alwaies see what is in his owne soule and heart; or if so be that the sauing graces of God whensoeuer they are in the soule, should presently shew themselues to the eie of our soule; do we not by daily experience see, that the wor­thiest christians do vse to iudge themselues of all other the most vnworthie; and are ma­nie [Page 125] times most deiected with the sense and feeling of their own defects & wants, & that euen of such graces, where­with their soules aboue others are richly adorned? The best then haue need to performe this duty to themselues. and surely it is an infallible signe that that man wants that which should make him a worthy receiuer, which is not carefull by diligent triall and examination, to assure him­selfe, that that grace is in him, which may in some measure make him a worthy receiuer.

By this also it appeares, that it is not inough for a man to be a worthy receiuer, but he must also know that he is one: and that he that knowes not himselfe to be one in some de­gree or other, cannot be such [Page 126] a one as hee ought to bee.

5 Of the motiues whereby wee ought to be prouo­ked vnto this Triall.

The motiues vnto this duty of triall and examination fol­low, taken from the dangers that come by the neglect ther­of, which are threefold, one depending vpon another.

The first danger is; that such as neglect this duty, doe not di­scerne the body of Christ; that is, they do not or cannot, as they ought to do, discerne and make a difference between this bread & wine, and that which at ordinary feasts we eat and drinke: They do not meditate of, and consider, the great my­stery that is shaddowed and represented by them, that is, the mystery of redemption consisting in the sacrifice of [Page 127] the body, and shedding of the blood of Christ.

The second danger arising from the former is this: That they, not discerning of that which is mystically shadowed & represented in this Bread and Wine, do eat and drinke the same vnworthily. That is, vnre­uerently, carnally, profanely, not as becommeth men that partake of such high and hea­uenly mysteries.

The third danger arising from the other two, is this: That by this meanes, they ea­ting and drinking vnworthily, doe therein, eat and drinke their owne iudgement or damnati­on. That is, in stead of receiu­ing by this action of theirs, any spirituall food tending to their saluation, they do by this acti­on, pull downe the iudgement [Page 128] of God vpon them, and bring themselues in danger of de­struction and condemnation, because they do profane, and irreligiously abuse, through the want of due consideration and preparation, this heauenly Sa­crament, in comming vnto it after an vnreuerent and vnho­lie manner, without all due re­gard for what intent and pur­pose it was instituted of Christ. Of these points we haue suffi­ciently intreated before. To conclude this matter; what more effectuall argument could the Apostle vse, to stir vs vp to this triall than this? If God should turne these ele­ments of Bread and Wine, in­to a bodily bane and poison, vnto all such of vs as should vn­worthily receiue them, would it not then make vs come in [Page 129] feare & trembling with all due preparation vnto the same? Would it not make vs againe and againe, to trie & examine our selues, and to be sure that we be in some measure worthy to receiue this Sacrament, be­fore we presumed to partake thereof? How much more ought the consideration of the danger heere specified, to moue vs thereunto? It were sa­fer and better for vs a thousand times, that the Sacrament should bee turned vnto a bo­dily poison vnto vs, and that vpon our vnworthy re­ceiuing of it, our bowels and intrales should rot, after wee haue beene made partakers of it, than that in eating & drin­king thereof, wee should eat and drinke our owne damna­tion & euerlasting iudgement, [Page 130] which euery soule is in danger to do, that neglecteth the per­formance of this duty.

For the preuention heereof therefore, let vs carefully re­moue the two former causes of this iudgement.

First, Let vs indeuour with all holy reuerence and feare, to come worthily, and as it becom­meth holy Christians, vnto this Sacrament.

Secondly, that wee may come worthily thereunto, let vs labour to discerne the Body of Christ therein, not comming to this Table, as to an ordinary or common drinking, but comming thereto with a soule hungring and thirsting after that blessed Body and Blood of Christ, which vnder this bread and wine is figured and shadowed vnto vs, and, in a [Page 131] spirituall manner, offered in the same vnto euery worthy Receiuer and Communicant: Which if wee shall carefully performe, then shall our soules and spirits bee truely satisfied with the body and blood of Christ; so that as verily as wee with our bodily mouthes, doe eat and drinke the outward fi­gures and signes, and are re­created & refreshed by them, so verily doe our soules, after a spirituall manner, by faith, as it were, eat and drinke the thing signified, to the euerlasting comfort and saluation both of our bodies and soules.

The Lord, for his mercie sake, forgiue our former want of Preparation, and moue our hearts to the carefull perfor­mance of these duties, that so wee may not onely auoid the [Page 132] iudgements which vnworthy Receiuers are in danger to fall into, but that wee receiuing worthily these holy mysteries, may in them, and by them, re­ceiue the assurance of that grace and mercy that 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 pretious blood shed vpon the Crosse. Amen.

FINIS.

A BRIEFE FORME OF TRIALL; Whether one bee in any measure fit to receiue the Sa­crament of the Lord [...] SVPPER.

I

Question.

WHy doe you de­sire to receiue the sacrament of the Lords Supper?

Answer.

Because it is one of the spe­cial [Page 134] ordinances of Iesus Christ, 1. Cor. 11.23.

Q. Who is Iesus Christ?

A. The only begotten son of God, & Redeemer of man­kinde, Mat. 3.17.

Q. From what hath Christ redeemed mankinde?

A. From euerlasting death and condemnation.

Q. How came mankinde subiect thereunto?

A. By sinning against God in breaking of his Comman­dements.

Q. What are those Com­mandements?

A. God spake these words, and said, &c.

Q. Haue all mankinde bro­ken those Commandements?

A. Yea, all, without excep­tion, Rom. 3.10.11.12.23.

Q. Doe you beleeue, that the [Page 135] breach of these Commande­ments doe deserue euer [...]asting death and condemnation?

A. Yea verily, Gal. 3.10. Rom. 9.13.14.

Q. By what meanes did Christ redeeme mankinde?

A. By his death & blood­shedding vpon the Crosse, Rom. 5.6.

Q. How could Christ, being the sonne of God, die?

A. He tooke vnto himselfe the nature of man in the wombe of a Virgin, & so died for man, Mat. 1.18. &c.

Q. Was there no other means to saue a sinner?

A. No verily, Act. 4.12.

Q. Shall all mankinde be sa­ued by Christ?

A. No, but those only who are true beleeuers, Ioh. 3.18.

Q. Who are true beleeuers?

[Page 136] A. Those which rely and depend vpon Christ Iesus only for the pardon of their sinnes, and for the euerlasting saluati­on of their soules, Ioh. 3.16.

Q. What shall bee the estate and condition of those that are saued by Christ?

A. They shall raigne with Christ in all ioy and glory for euer & euer in the kingdome of heauen, Mat. 25.34.

Q. What shall be the estate of the rest of mankinde?

A. They shalbe tormented in hell for euer and euer, with the Deuill and his Angels, Mat. 25.41.

2

Q. But why hath Christ or­dained the receiuing of this Sa­crament?

[Page 137] A. For a perpetuall remem­brance and shewing foorth of his death and passion in his Church, Luc. 22.19.

Q. How is this done?

A. By applying the things signified to the outwarde signes.

Q. What are the outward signes?

A. Breaking and eating of Bread, and drinking of Wine.

Q. What doth the bread and wine signifie?

A. The Body and Blood of Christ.

Q. What doth the breaking and eating of the bread, and the drinking of the wine signifie?

A. The suffrings of Christ in his Body vpon the Crosse, and the benefit that euery true beleeuer receiueth there­by.

[Page 138]Q. For whom hath Christ ordained this Sacrament?

A. For all true Christians, that are of yeeres of discre­tion.

Q. Who are true Christians?

A. All those who being baptized, doe vnfainedly pro­fesse their beleefe in Christ.

Q. Where is this Sacrament to be receiued?

A. In the Church, 1. Cor. 11.22.

Q. What is a Church?

A. An holy Assembly ioin­ing together in the worship and seruice of Iesus Christ, 1. Cor. 11.20.

Q. VVherein consistes the woorship and seruice of Iesus Christ?

A. In hearing his word, receiuing his Sacraments, and calling vpon his name.

3

Q. What is the benefit that comes by the receiuing of this Sacrament?

A. A further certainty and assurance of saluation by the death of Christ.

Q. What reason is there for that?

A. Because Christ hath in­stituted it to bee a seale of the couenant of grace, Rom. 4.11.

Q. What is the Couenant of grace?

A. A free offer and promise of saluation to all them that shall truly beleeue in Christ, Ioh. 3.16.

Q. Are all that receiue this Sacrament, partakers of this benefit?

[Page 140] A. No, but such onely as are worthy receiuers thereof, 1. Cor. 11.28.

Q. Who are worthy recei­uers thereof?

A. Onely those, who, vpon due triall, doe find themselues to be true beleeuers.

Q. By what meanes shall they finde that?

A. By the special fruits and effects of faith.

Q. What are they?

A. An vnfained hatred of sinne, and an endeuour to obey God in all things for Christs sake, Ioh. 3.36.

Q. What if one that is vn­worthy doe receiue this Sacra­ment?

A. He eateth and drinketh his owne iudgement, 1. Cor. 11.29.

Q. What if a man doe con­temne [Page 141] to receiue this Sacra­ment?

A. He therein contemneth the grace of Christ represent­ed thereby?

Q. Doe you vnfainedly hate sinne, and purpose heereafter to liue in obedience vnto Gods Commandements for Christs sake?

A. Yea by the grace of God through Christ.

FINIS.
THE DOCTRINE of comm …

THE DOCTRINE of communicating wor­thily in the LORDS SVPPER. Deliuered by way of Que­stion and Answer, for the more familiar instruction of the simple.

LONDON Printed by William Hall for Samuel Macham, and are to bee sold at his shop in Pauls Church yard at the signe of the Bull-head. 1609.

To the Reader.

GOOD Reader, after that 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 & faith­full Pastor, for the dire­ction of his owne people, [Page] in the worthie 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 perspi­cuitie of that doctrine of Preparation, which it propoundeth to intreat of, the orderlie method of euerie part thereof, the plaine and familiar han­dling of the matter, and that it did supplie many [Page] needfull points of instru­ction that are wanting in mine owne Treatise, I was earnest with the Au­thor to giue mee leaue to publish the same, and to adioin it as an ornament and helpe vnto mine; which with much impor­tunitie at length I haue obtained; though in the hard and vniust conceit he intertaineth of it, hee suffers, it in this sort as you see to, come abroad as a Childe of the Earth, [Page] without any mention of his name from whom it is descended.

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 glorie of God, and the comfort of many a Chri­stian soule, hee hath en­ioied.

Thine in the Lord, W. B.

THE SVMME and Contents of the Doctrine following.
The first part.

OF preparation before re­ceiuing.
page 2.
Of the examination of a mans selfe
page 2.
Three reasons for the necessitie of examination.
page 3.
The danger of vnworthy receiuing
page 5.
Whether the Minister be bound to examine the communicants.
pa. 9
That the people ought willingly to yeeld to be examined, and the reasons why.
page 9.
Whether those which are worthy receiuers, are depriued of the benefit of the Sacrament, in cō ­municating [Page] with them which are vnworthy.
page. 11.
That it maketh to the comfort of the worthy receiuer to communi­cate with the godly.
page 12
The graces that by examination we are to find in our selues.
pa. 16
The 1. grace, a desire to receiue this Sacrament.
ibid.
By what meanes this desire may be discerned.
page 17.
The necessity of this Sacrament.
page 17.
The benefits of this Sacrament.
page 18.
The helpes in this Sacrament to apply the promise of grace.
p. 23.
How Christ in this Sacrament is most clearely represented.
pa. 25.
The helps in this Sacrament wher­by we are put in minde of Christs passion.
page 26
How the benefites of Christ are more particularly offered vnto vs in this Sacrament, then by any other meanes.
page. 33
Whether Christ be indeed in this Sacrament, and how.
page 35.
[Page]That Christ is not corporally pre­sent.
page 36.
Why the bread and wine is called the body and blood of Christ.
p. 39
How our Communion with the faithfull is hereby represented and confirmed.
page 41.
That this Sacrament is to bee ad­ministred publiklie.
page 42.
Reasons against priuate commu­nions.
page 46
Of the consecration of this Sacra­ment.
page 49.
At whose hands wee are to receiue this Sacrament.
page 52.
Whether the worthynes and effi­cacy of this Sacrament doe de­pend vpon the minister.
pa. 56.
Whether it bee needfull that the word bee preached at the admi­nistration of the Sacrament.
page 56.
Whether after consecration the e­lements be not changed.
page 59
Whether that part of the bread & wine, which remaineth after the administration, doth differ from common bread or wine.
p. 61.
[Page]That all are bound to receiue this Sacrament as o [...]t as it is admini­stred, except there be some ne­cessary impediment.
page 63.
That it is a dangerous sinne to ne­glect the receiuing of this Sa­crament.
page 64.
That want of charity, or other worldly distractions, is no sufficiēt excuse for not receiuing.
pag. 67
The great fault of them which re­ceiue this Sacrement without a­ny desire or sincere appetite.
69
Whether Magistrates may not command & compell their sub­iects to receiue this Sacrament.
page 70.
Of that knowledge which by exa­mination we ought to finde in our selues, before wee can bee worthy receiuers. And the parts thereof.
page 74.
Faith the third grace necessary for preparation.
page. 77.
How a Christian may bee assured that hee is one of Christs little flocke
page 79.
What motiues ther are in the word [Page] to perswade a Christian that hee shall be saued.
page 80
Repentance the fourth grace ne­cessary for preparation.
page 85.
What Repentance is.
page 85.
Reasons why repentance is necessa­rie hereunto.
page 85.
The vse concerning the necessitie of Repentance.
page 86.
Motiues to repentance.
page 87.
Newnesse of life, the fith grace ne­cessarie for preparation.
pag. 91.
Reasons why it is necessary.
p. 92.
The vse of the doctrin concerning the necessity of newnesse of life.
page 93.
Charity the sixth grace necessary for preparation.
pag. 94.
Reasons of the necessitie thereof
page 95
The vse of the former doctrin.
p. 97.
Motiues to perswade to forgiue wrongs.
page 98
Whether a Christian is to loue and thinke well of all men.
page 102
How farre foorth we are bound to forgiue iniuries.
page. 104
Cautions and rules to be obserued [Page] in going to law.
page 107.
How our faith is to be renewed ere we come to the Lords Table.
101
How repentance is to be renewed before we come there.
p. 111.
That weake Christians are not to forbeare communicating in the Lords Supper.
page. 113.
Praier to bee vsed both before and at the time of communication.
page 117.
That it is not necessarily required to receiue the Sacrament fa­sting.
page 118.
What things bee further required at the time of communication.
page 119.
Outward things concerning the body.
page 119
Ioy and cheerefulnesse required in communicating at the Lords table.
page 128.
What things to be performed by vs after communicating.
p. 130.

The Doctrine of commu­nicating worthily in the Lords Supper, deliuered by way of Question and Answer, for the more familiar in­struction of the simple.
The First Part: Concerning the preparation of a mans selfe, before he come to receiue this Sa­crament.

Question.

HOw many things are required of them that would receiue the Sacramēt of the Lords supper to their comfort? Things required in worthy receiuing.

[Page 2] Answer.

Three, first, a diligent and carefull preparation of them­selues, before th [...]y come to re­ceiue it.

Secondly, a reuerent and at­tentiue disposition of body and mind in the receiuing of it.

Thirdly, an vnfained inde­uor to feele, and find in them­selues the fruit of it, after they haue receiued it.

Prepa­ra [...]ion be­fore.Q. What is that preparation that is required of euery one, that would receiue this Sacra­ment to his Comfort?

Consist­ing in ex­amation of a mans selfe. A. Euery one (euen such as haue made best proceedings in religion) before he presume to come to the Lords Supper, must sequester himselfe from all other businesse, that might any way distract him, and care­fullie [Page 3] set his whole mind and heart vpon this worke that he is to goe about, taking some time to examine himselfe, whether those things bee in him, that may make him a worthy receiuer of this holy Sacrament.

Q. What reasons may bee giuen to shew the necessitie of this so carefull an examination and preparation of our selues be­fore this Sacrament? Reason for the necessitie of exami­nation.

A. First,Our v [...] s [...]nesse to serue God. such is the vntoward­nesse and corruption of our hearts, Exod. 19.10. 1. Sam. 6.5. Ioel. 2.15.16. Ioh 11.13. Psal. 108 1. Eccl. 4.17. Exod. [...]0.8. 2. Chro. 12.14. that we are vnfit to do any speciall seruice to God,Gods strict commanding thereof. till wee haue taken some paines to prepare our selues thereunto.

Secondly, there is no part [Page 4] of his seruice before which the Lord hath so straitly inioyned this preparation, as before the receiu [...]ng of this Sacrament. Before the Passeouer (which was in substance the same with this Sacrament, and in the place whereof this was or­dained by Christ) the Lord did not only Exod. 12.56. command that the Lambe should bee taken out of the flocke three daies before it was to be sacrificed (that his people might thereby bee admonished to imploy themselues during that time in the sitting of themselues vn­to that seruice)2. Chron. 35.61. but also he in­ioyned them a speciall prepa­ration before they came vnto And it the Apostle affirmes of this Sacrament, that euen they that are beleeuers, 1. Cor. 11.27.3 [...].may & shal certainly receiue it vnworthily [Page 5] if they do not examine & iudge themselue [...] before they come.The da [...]ge [...] or vn­worthy receauing.

Thirdly, the extreame dan­ger, that he casteth himselfe into that receiueth it vnwor­thily, should make euery man afraid to come rashly, vnreue­rētly, or vnpreparedly vnto it.The dan­ger mani­fested in the iudgements vpon vn­worthy receiuers

Q. How may their danger ap­peare to be so great, that receiue this Sacrament vnworthily?

A. In eating of this bread, and drinking of this wine, Cor. 11.29 34. they shall eat and drinke the iudgement and curse of God.

Q. By what iudgements hath God beene wont to punish such as haue prophaned or vnreuerent­ly vsed any of his Sacraments?

A. Sometimes by cor­porall and outward plagues; 1. Sam. 5 6.7.9.11.12. & 4 3. 4, 10. & 6.19. as he did them that in the daies of Samuel, vsed the Arke without due reuerence; and [Page 4] [...] [Page 5] [...] [Page 6] them, 2. Chro. 30.20. in the daies of He­zechia, that went to the passe­ouer, not being sanctified and prepared therunto according to the law; and them 1. Cor. 11.30. among the Corinthians, that went to the Lords table before they had examined and iudged themselues.

2 Sometimes he punisheth them as he Ioh. 13.27. did Iudas (who with an euill and vnpenitent heart presumed to receiue the Passeouer) by stripping them of those beginnings of grace, they had receiued, hardning them, and making them vna­ble to repent, so as after they haue receiued, they become two fold more the children of hell, then they were before.

The cau­s [...]es of the iudgments aforesaid.Q. What is the cause why the Lord is wont to be so seuere in punishing the vnreuerent and [Page 7] vnworthy receiuing of this Sa­crament?

A. Because the vnworthy receiuer, 1. Cor. 11.27. is guiltie of the body and bloud of Christ.

Q. How can that be, seeing he receiueth it not, but the out­ward signes onely?

A. Because 1. Cor. 11.29. he discerneth not the Lords body, nor iudg­eth and esteemeth so highly and reuerently of this his holy ordinance (whereby the same is represented and offered vn­to vs) as he ought; but accoun­teth it as common bread and wine, which the wicked aswel as the godly haue title vnto: which is far greater dishonour and contempt done to God, then could bee done to any King, if his picture or armes, that hang vp in some publike place, should be spet vpon, or [Page 8] pulled downe, or broken and trampled on by any of his sub­iects.

The first vse of the aforesaid necess [...]tie of Preparation.Q. What vse are we to make of this that hath beene said, touching the necessity of preparing our selues aright before we come to the Lords table?

A. First, that therefore 2. Chro. 23.19. & 3 5 6. Ier. 15.19. Mat. 7.6. 1. Cor. 5.2.7.13. the minister & Church must doe that which in them lieth to keepe from this Sacrament all such as are vnworthy and vnprepared.

Q. VVhy so?

A. Because else, 1. Sam. 2.29. they con­sent to the great dishonour that the vnworthy receiuer doth vnto God; and Leu. 19.17. Iud. 23. vnto the certaine perill that he cast­eth his owne soule into; and so make themselues liable to that plague whereby God 1. Cor. 11.30. & 5.2.6 hath beene wont to punish [Page 9] whole congregations, that haue willingly tolerated so great an abuse.

Q. Is then the minister also bound to examine such as he admitteth vnto this Sacrament, Whether the Mini­ster bee bound to examine the com­muni­cants. and not to receiue indeffe­rently all that shall offer them­selues?

A. He is, for if at all other times Prou. 27.23. Ier. 6.27. Act. 20.28. Phil. 2.19. 1. Thes. 3.5. he must be diligent to know the estate of his flocke, that he may accordingly be a­ble 2. Tim. 2.15. to diuide the word of truth aright vnto them, and Luk. 12.42. giue them their portion of meat in due season; then much more must he bee carefull to know them at that time, when he is to admit them to this holy Sacrament.

Q.That the people ought to be willing to yeeld to be exa­mined, & the rea­sons why. Then the people must also be willing to haue ther liues loo­ked into and their knowledge [Page 10] examined by their Pastor, and to make knowne vnto him their spirituall estate, that so with comfort and boldnesse, hee may admit them.

A. Yes verily: for first if God requiredMat. 3.6 Acts 8.37. of them that (being at the yeares of discre­tion) were to bee baptised, that they should first make known vnto the congregati­on and Minister, their faith and repentance; then doth h [...] much more require this of them that come to the Lords Supper.

Secondly, as euery Christi­an is bound to acknowledge his Pastor, 1. Tim. 2.12. Heb. 7.7.his superiour in al matters that belong to Gods worship and to his own soule, and therein Deut. 17.11.12. 1. Thes. 5.12 13. Heb. 13.17 to obey him and submit himselfe to his directi­on in the Lord: so is he then e­specially [Page 11] to shew his obediēce to this ordinance of God, when he intendeth to be par­taker of this Sacrament, be­came Mat. [...].14.15 there is no one act [...]on of the ministry, wherein the necess [...]y and dignity of that function is more set forth and commēded by the Lord vnto his church, then in the admi­nistration of the Sacraments, that is committed vnto them.Whether the wor­thy re­ceiuers, are depri­ued of the benefit of this Sacrament, by cōmunica­ting with the vnworthy.

Q. But if they that are no­toriously vnworthy, be (through the negligence of the Church and Pastor) admitted to the Sacrament; can that depriue the faithfull that receiue with them, of the benefit and comfort of the Sacrament; or ought they for that cause to keepe them­selues from it?

A. No: for first, no mans sinne Eze. 18.20 Gal. 6.5. can defile an other, or [Page 10] [...] [Page 11] [...] [Page 12] make Gods promise or Sacra­ment of none effect vnto him, that is neither any way acces­sary vnto it, nor hath power and authority to keepe him from the Sacrament.

Secondly, Luc. 2.22.41. & 24.53. Act 2.1.26. the holy Apo­stles and our Sauiour himselfe, did communicate in the ser­uice of God with those assem­blies, wherin there were ma­ny notoriously wicked.

Thirdly, if it had beene so, 1 [...]or. 11 28. the Apostle would haue re­quired euery man, not only to examine himselfe, but al those also with whom he is to re­ceiue.That it maketh to the com­fort of the worthy re­ceiuer, to com [...]uni­cate with the godly.

Q. Maketh it then nothing to our comfort, what they are with whom we do communicate?

A. Yes: we should desire to receiue with them of whose holy profession and godly [Page 13] life wee are well perswaded.

Q. Why so?

A. First, because in this Sa­crament, we professe our selus to be fellow members (as with the whole Church of Christ, so) 1 Cor. 10 17. especially with those Christians with whom we do receiue; and that we seeke also and desire to be confirmed in that communion, and to be­come more and more like vn­to them both in faith and conuersation.

Secondly, because both our loue and zeale may bee better kindled and stirred vp by Mat. 18.19.20. Phil. 3.17. Rom. 1.11.12.the praiers and example of such as we know to be godly, then either by the wicked or such as we know not at all.

Q.A secōd vse of the ne­cessity of this pre­paration. What other vse is to bee made of this doctrine touching the necessity of preparing our [Page 14] selues aright, before we come to this Sacrament?

A. That euery one should be 1 Cor. 11.28. Gal. 6.4. carefull to examine him­selfe, and not rest in the ap­probation of the Minister or Church.

Q. Why so?

A. First, because a man Iohn 13 24.28. may haue a most wicked hart, and yet seeme a good man to the Church, and be guilty al­so of many grosse crimes that are vnknowne to his Pastor.

Secondly, though a man liue so, as his Pastor may dis­cerne iust cause to doubt that hee is not worthy (and consequently can not admit him without griefe) Deut. 13.14 & 17.4 yet may not he refuse him till he bee e­uidently able to conuict him of some such thing as may prooue him vnworthy.

[Page 15]Thirdly, it may so fall out, that though a ma [...]e crime bee publike and apparant, Mat. 18 17. yet his Pastor may want power to keepe him from the Sacra­ment.

Q. As you haue shewed the necessity of preparation, and the dāger of such as receiue vnwor­thily: so tell me who may be ac­counted worthy to come to the Lords table.

A. As no man can deserue to receiue Christ and all his merits: so can none deserue to bee admitted to the Lords table, wherein the same are represented and offered vnto him; but al that throgh Gods free grace are made Luke 3.8 1 Thes. 2.12. Col. 1.12.meet and fit to receiue it, and come with such hearts as it beseemeth men to bring to so holy & hea­uenly a banquet, Reue. 3.4. Luc. 20.35 are (in Gods [Page 16] gratious acceptation) accoun­ted worthy to come vnto it.

Q. Tell me then, which be those speciall grac [...]s which are necessarily required for the ma­king of vs fit to come to the Lords table, and which by dili­gent examination wee must la­bour to find in our selues?

The gra­ces that by exami­nation we are to find in our selues: in number 6. A. They are six in num­ber: First a sincere and right desire of it: 2. Knowledge: 3. Faith: 4. Repentance: 5. newnesse of life: 6. Loue.

Q. To handle these in order; tell me first, A desire to receiue the Sacra­ment. what meane you by this sincere and right desire of the Sacrament, without which you say none can come worthily vnto it?

1 Chr. [...]8.9. Psa. 110.3 2 Cor. 8.10.12. & 9.7. Luc. 22.15 A. Wee must find in our selues an vnfained and earnest desire vnto it, & come vnto it with a holy appetit & delight.

[Page 17]Q. How may this sincere and right desire of this Sacrament be discerned? How this desire may be discer­ned, viz.

A. When it riseth from the serious consideration of these three things (which are the only reasons that should moue vs to come to the Lords Sup­per) namely,

  • First,
    By the ne­cessity of the Sacra­ment.
    the necessity of the Sacrament.
  • Secondly, the great bene­fits that are to bee receiued by it.
  • Thirdly, the present need that our selues doe stand in of all those helps that the Lord in this Sacrament hath proui­ded for vs.

Q. How may the conscience of a man bee perswaded of the necessity of this Sacrament?

A. By considering that this is a part of Gods 1 Cor. 11.24.25. wor­ship [Page 18] which was ordained by Christ himselfe euen 1 Cor. 11.24.25. in the same night that he was betrai­ed; and that he did not onely ordaine it, and first admini­ster it himselfe, but also gaue command [...]ment to his disci­ples (who did represent the whole Church, of which they were to bee the master-buil­ders) to take, to eat and drink it, yea to doe that oft, which was done in the first instituti­on thereof, in remembrance of him. So that though there were no benefit or comfort to be found in it; yet were wee bound in obedience to this or­dinance and commandement of Christ to come vnto it.

By the be­nefits ther­of, which are three.Q. But seeing you haue said that the consideration of the be­nefits that are to bee receiued by it is an other reason whereby [Page 19] we should be mooued to desire it, tell me, what benefits are those which a Christian may receiue by this Sacrament?

A. First, whereas euery Christian is bound, not onely to beleeue, Esa. 44.5 Psal. 40.9.10. Mat. 10.32. Ioh. 12.42.44. Rom. 10.10. but also to take all good occasions of profes­sing openly his saith and reli­gion, and gladly to weare the liuery & badge of his heauen­ly Lord and master; Exod. 13.9. Gen. 17.11. 1. Cor. 10.16.21. For this cause Eze­kia so ear­nestly exhorts all Gods people to come to the Passeouer. 2. Chro. 30.1.5. and calles this a tur­ning to the Lord, and renuing their couenant with him. 2 Chro. 30.6.8. For this cause it is said they kept it vnto the Lord. 2. Chro. 30.1. & 35.1. This one cause, why Christ receiued the Sa­craments. Mat. 3.15. Mar. 14.12. the re­ceiuing of the Sacrament is one speciall mean ordained of God whereby we are to make publicke profession that wee are true beleeuers and ser­uants of God.

[Page 20]Secondly, whereas euery Christian (out of the sense and experience he hath of his own pronenes to apostasie)Deut. 29 10.12. 2. Chro. 15.12.14. Neh. 9.38. & 10.28.29. Psal. 119.1 [...]6. should by all good meanes bind him­selfe to continue in the faith and obedience of Christ, Exod. 13 9 Mat. 28.19. Gal. 5.3. 1. Cor. 10.2. the receiuing of this Sacrament is ordained of God to be as a so­lemne seale and vow, where­by we binde our selues (as strongly as by an oth) to continue in the faith and o­bedience of Christ, and vnitie of his Church.

Thirdly, whereas euery Christian 1. Cor. 16.13. 1. Thes. 5.19.20. 2. Pet. 3.18. is bound to vse all good meanes whereby his faith may be confirmed, quic­kened, and increased in him, the receiuing of this Sacra­ment is a principall meanes that God hath ordained for the strengthning, reuiuing [Page 21] and increase of our faith.

Q. How may that appeare?

A. Because a singular pro­mise of grace, and part of that couenant which God hath made with vs in Christ, is in a most comfortable manner taught and applied and con­firmed to vs by this Sacra­ment.

Q. What is that promise of grace which is thus taught, applied and confirmed to vs by this Sacrament?

A. As by Baptisme wee were taught and assured, that through the merit of Christs passion, and of it onely, wee were first receiued into Gods couenant and fauour, vnited to him and his Church, and so obtained remission of all our sinnes, and the grace of regene­siatio [...]; so by this Sacrament [Page 22] we are taught and assured, that through the merit of Christs passion, and of it onely, we are and shall be kept in this bles­sed estate, nourished and con­firmed in it, reuiued and com­forted in all tentations.

Q. Declare this more parti­cularly and fully: and first tell me why it was necessary that we should not onel [...] haue a Sacra­ment of our first entrance into Gods fauor, and of our regene­ration, but also another Sacra­ment of our nourishment & per­seuerance in the state of grace?

A. First, 1. Pet. 1.23. 1. Ioh. 39. though the gra­ces receiued by baptisme can neuer totally be lost, Psal. 51.10.12. 1. Thes. 5.19. Reu. 3.2. yet (through our naturall corrup­tion and dayly tentations) the assurance, strength and feeling of them will decay, vnlesse they be nourished.

[Page 23]Secondly the onely thing that causeth vs to perseuere in faith and obedience, and gi­ueth vs strength and comfort against al tentations, Gal. 6.14 1. Ioh. 5.4. is the re­membrance & faith we haue in the merit of Christs passion,Heb. 7.25 & 12.24. whereby he maketh continual intercession vnto his father for vs; which it was needefull we should be taught and as­sured of by this sacrament.

Q. What meanes and helps ha [...] wee in this Sacrament to teach, The helps in this Sa­crament to apply the pro­mise of Grace. apply and confirme to vs this promise of grace, in so comfortable a maner as you haue said?

A. First, Christ and his pas­sion, and this nourishment and grace of perseuerance which we receiue by the me­rit therof, are more cleerly and sensibly represented to vs in [Page 24] this Sacrament, then in any o­ther meanes whatsoeuer.

Secondly, Christ & this be­nefit and merit of his passion, is more particularly off [...]red and applied to vs in this Sa­crament, then in any other meanes.

Thirdly, Christ and this be­nefit of his passion, is by this Sacrament exhibited, giuen and confirmed to vs more ful­ly and effectually, then by any other meanes.

Fourthly, the communion that wee haue with the true Church of Christ and the mu­tuall loue that should be in all Christians one toward ano­ther, is more cleerely and fully represented and confirmed to vs by this Sacrament, then by any other meanes.

Q. How may Christ be said [Page 25] to bee represented to vs in this Sacrament more cleerely & sen­sibly then in any other meanes? How Christ in this Sa­crament is most clearely repre­sented.

A. First, Luc. 22.19. 1 Cor. 11.24.25. this is one end that this Sacrament was or­dained for, to put vs in re­membrance of Christ.

Secondly, by earthly crea­tures and outward actions or­dained by God, whereof all our senses can iudge and dis­cerne, and by that fit and neer proportion that is betweene them, and that which is repre­sented by them; the Lord doth in this Sacrament teach Christ vnto vs by all our sen­ses, and Gen. 9.13. Esa. 7.11. Ier. 19 10.11 Act. 21.11 Ioh. 3.12. Rom. 4.11. consequently more plainely and familiarly then by the word alone.

Q. But why did you say, that in this Sacrament the passi­on of Christ is more clearely and sensibly represented to vs [Page 26] then in any other meanes?

A. Because Christ in this Sacrament is represented vn­to vs in Mat. 26.28. 1 Cor. 11.24.25. no other estate then that hee was in when hee was crucified, & the Apostle saith 1 Cor. 12.26 that so oft as wee celebrate this Sacrament, we shew forth the Lords death till he come.

The helps in this Sa­crament to put vs in minde of Christs passion.Q. What helps haue we heere to represent and put vs in mind of the passion of Christ?

A. First, wee haue in this Sacrament, not onely bread, which signifieth his body; but wine, which signifieth his blood: whereby it is euident that Christ is heere represen­ted, offered and giuen vnto vs, as hee was at that time when his blood was separated from his body.

Q. But if the Bread were dipped in the Wine (as in some [Page 27] ancient Churches it was wont to be, and is yet vsed to be 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 1 Cor. 11.26. is specially directed to the pas­sion of Christ, as wee haue al­ready shewed.

Secondly, Act 20.28 Eph. 1.7. Heb. 13. [...]0 1. Pet. 1.19. the death of Christ was not naturall but vi­olent and bloody, Luk. 22.44 Psal. 22.16 Ioh. 20.25. & 19.34. and in his passion his blood was separa­ted from his body, & powred out and shed abundantly.

Thirdly, it was necessary for our saluation that Christ should not onely die, but in his passion shed his blood for vs, Exo. 12.21. Heb. 11.28 Leu. 16.14.15. Nu. 19 3-5 Heb. 9.22. that so hee might shew himselfe the onely true meane [Page 28] of the redemption of his Church, that 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?

A. The bread is solemnly and in the sight of the con­gregation broken in sunder, and the wine powred forth, and that by the ordinance & commandement of Christ.

Q. May not then whole cakes (as among the Papists) bee deliuered and receiued in this Sacrament?

A. No verily.

Q. How may that bee pro­ued?

A. First, because Mat. 26.26. Mar. 14.22 Luk 22.19. in all those places of holy Scripture where mention is made of this [Page 29] Sacrament, this rite of the breaking of the bread is na­med: Act 2.42. & 20.7 yea the whole action in this Sacrament is called breaking of bread: and 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 bee put in minde of.

Q. What is that?

A. The Esa. 53.5.6. breaking of the body of Christ, and shedding of his blood; 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 bloody passion is represented to vs in this Sacra­ment; so tell me what helps wee [Page 30] haue heere, to represent to our souls the nourishmēt & strength to perseuere in the state of grace, which we receiue by the merit of his passion?

A. First, there is not one element giuen and receiued heere, but two; Ioh. 6.54 55 35. to teach, that both meat and drinke, that is, sufficient nourishment for our soules, is to be 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 blood of Christ (as of all 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, Mat. 26.28. Mar. 14.23 Luk. 22, 20 ordained and Mat. 26.27. 1. Cor. 11.25 commanded all his Dis­ciples [Page 31] (and in them the whole Church, which was, as J haue before said, represented by them) that they should aswell take and drinke of the cup, as eat the bread. And 1. Cor. 11 26-29, the A­postle by vertue of this ordi­nance and institution inioined to all the Corinthians the vse of the cup aswell as of the bread. Yea the Lord (as fore­seeing this sacriledge of the Papists) hath Mat. 7 2.28. Mar. 14.23.24. more expressly commanded the vse of the cup to all, then he hath done the vse of the bread.

Secondly, it was necessary that we should in this Sacra­ment haue two elements, that might represent the full and sufficient nourishment and re­fection that we haue in Christ: 1 Cor. 10.34. for else our state had beene worse, then of the people of [Page 32] God vnder the law, & our Sa­craments lesse cleer thē theirs.

Thirdly, in that state wher­in Christ is represented and offred to vs in this Sacrament (namely in his passion) Luk. 22.44. Ioh. 19.34. his blood was separated from his body.

Q. What other helps 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 & wine are gi­uen & receiued here, which are most generally vsed thorow­out the world; Psal. 104 14 5. Gen. 39.6 Mat. 6.11. the one for the strengthning and nourish­ment of the body: Psal. 104.15. & 4.7. P [...]o. 31.6.7 1. Tim. 5.23 the other for the quēching of the thirst, refreshing them that faint and cheering the hart of them, [Page 33] that are in heauinesse, and are therefore most fit to represent to the soule, the Ioh. 6.35. strength and Pro.. 92.5 Cant. 1.2.4. & 5.1. & 7.9. Ioh. 15.1. Mat. 11.28 refreshing it receiueth by Christ.

Secondly, this bread and wine is not onely receiued in this Sacrament, but Mat. 26.26.27. Mat. 1 [...].22 1 Cor. 14.24 euery commmunicant 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 Ioh. 6.35.40.51.56. Eph. 5.30. sound nourishment & comfort that we haue by Christ, and that wee are by faith made all one with him.

Q. As you haue shewed how Christ and his passion and this benefit we receiue by the merit thereof is represented vnto vs, How the benefits of Christ are more par­ticularly offred vn­to vs in this Sacra­ment, then by any o­ther meanes. [Page 34] so tel me now how al this is more particularly offered and applied vnto vs in this Sacrament then by any other meanes.

A. The bread and wine is Mat. 26.26.27. Ma [...]. 14.22 Luk. 22.17.19. 1 Cor. 11.24▪ 25. particularly offred, and eue­rie communicant (according to the commandement that is giuen in the name of Christ) doth receiue, eat and drinke the same, Ioh. 6.32 Rom. 8.30. which is most effe­ctuall to teach and perswade vs, that the Lord doth offer and giue vs the body & blood of his sonne, and that it is the will of God 1 Ioh. 3.23 that euery one of vs should, and that euery one that commeth worthily to this Sacrament doth re­ceiue & apply Christ to him­selfe for the nourishment and comfort of his soule.

Q. Why was it said that Christ, and this benefit of his [Page 35] passion, is not onely represented and offred, but verily exhibited and giuen vnto vs in this Sa­crament?

A. Because this Sacrament is not ordained to bee a bare and naked signe, or as a picture that puts vs in minde of one that is absent, Rom. 4.1 [...] 1. Cor. 10.16 but to bee a seale also, with and by which the Lord doth verily conuey and bestowe Christ vpon vs, and confirme and make sure to vs this benefit of his pas­sion.

Q. Is Christ then indeed present in this Sacrament? Whether Christ bee indeed present in this Sacra­ment, and how.

A. Yes verily: Christ him­selfe is not onely signified and represented, but truly present, giuen and receiued in this Sa­crament; yet not corporally, Ioh. 6.63. but spiritually and sacramen­tally present: nor offred by the [Page 36] minister vnto the body, but by the Lord to the faith of the worthy receiuer.

That Christ is not corpo­rally pre­sent.Q. How may it appeare that Christ is not corporally pre­sent in this Sacrament?

A. First, 1 Cor. 10.3.4. because the Sa­craments which Gods people enioied vnder the Law, were in substance the same with our Sacraments; and in them Christ was not corporally present, but onely spiritually and sacramentally.

Secondly, wee receiue no other thing, nor in any other manner in the Sacrament, then the Disciples did in the first institution thereof; and we are sure that Christs body and blood were not corporal­ly receiued by them, but one­ly spiritually and sacramen­tally.

[Page 37]Thirdly, Ioh. 13.1. & 14.2.19.25.28. & 16.4.5.7.16.28. as our Sauiour did oft fore-tell his disciples that (in respect of his bodily presence) he should leaue the world and goe vnto his Fa­ther, Luc. 24.51. Act. 1.9.10.11. so he was indeede in the sight of them all taken vp into heauen, & God (that can­not lie) hath Act. 3.21 told vs that the heauens must containe him vntill the end of the world. Mat. 24.23. So that if any shall say vnto vs now, since the time of his ascension, here is Christ; or there hee is, wee are straitly charged not to beleeue it.

Fourthly, we are sure Heb. 10.5. that Christ hath but one body, and that his body euen since his resurrection is a true body, and Mat. 28.6.7. Mar. 16.6.7. such as cannot bee in many places at once, and Mar. 16.7. Luc. 24.39. Ioh. [...].20.27 that it filleth a place where­soeuer it is, and may be both [Page 38] seene and felt, and therefore it is not possible that he should be corporally present, wherso­euer this Sacrament is admini­stred, nor corporally receiued by euery one that receiueth this Sacrament; and if it bee impossible that his glorified body should be in many pla­ces at once, or in any place where it can neither be seene or felt, then much lesse can his crucified body (whereunto 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 be, yet were it no way need­full or profitable for vs that it should be so. For as Ioh. 7.39 & 16.7. & 20.17. all the benefits that the Church re­ceiueth [Page 39] by Christ, haue beene farre more plentifullie 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 Ioh. 6.62.63. the spirituall pre­sence of Christ, and our fee­ding on him by faith, is farre more effectuall to the comfort and saluation of our foules, then any bodily presence and feeding could possible be.Why the bread and wine is called the body and blood of Christ.

Q. Why then is the bread called the body of Christ, and the wine the blood of Christ?

A. First, because the Lord hath Gen. 17.10.11. Exod. 12.11. & 24.8. 1 Cor. 10.4 euer bin wont in spea­king of his Sacraments, to giue vnto the outward signe, the name of the thing signified thereby.

[Page 40]Secondly, the reason why the Lord so speakes of Sacra­ments, is to shew how certaine and neere that spirituall pre­sence & vnion is, that by the power of his spirit is made be­tweene the signe and the thing signified (how farre soeuer they be distant in place, the one from the other) and that as verily, as the one is offered and giuen to the body, so cer­tainly is the other offered and giuen to the soule of the faith­full receiuer.

Thirdly, this manner of speech is more plaine and ef­fectuall to lift vp our hearts from the earthly elemēts vnto the consideration of the hea­uenly matter represented by them, then if he should haue called them onely the signes of his body and blood.

[Page 41]Q. As you haue shewed mee how Christ and his passion, How our Commu­nion with the faith­ful is ther­by repre­sented & confirmed. and the benefit we receiue thereby, is not onely sensibly represented, but particularly offered and ap­plied, and verily exhibited also vnto vs; so tell me now how that Communion which wee haue with all the fait [...]full & 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, 1. Cor. 10.17. then all the rest (not onely of the same congregation where we receiue without re­spect of persons, but all the faithful thorowout the world) are partakers of: which was one cause why our Sauiour made choice of bread & wine, which of all other creatures [Page 42] are most vniuersally vsed tho­rowout the world, for the nou­rishment & cōfort of the body.

Secondly, this Sacrament by the ordinance of Christ is to bee administred in the most publike congregation; and Mat. 26.26. Mar. 14.22. Luc. 22.19. 1. Cor. 11.24. That this Sacra­ment is to be admini­stred pub­likely.the sacramental actions to be performed by the minister (as neere as conueniently they may be) but once for all that receiue together.

Q. How may it appeare that the Lord ha [...]h ordained this Sa­crament should be administred publikely, Gen. 17.26.27. Luc. 59. 2. Chro. 30.35.13. & 35.18. Mat. 3.5.6.13. Luc. 5.21. Act. 2.42. & 20.7. 1. Cor. 11.18.10. and not in priuate?

A. First, it hath beene the practise of Gods church, com­mended in the word, to cele­brate the Sacraments in so­lemne assemblies.

Secondly, Exod. 12.6.47. Deut. 12.5.6 Leu. 17.3.4 the Lord hath commanded his Sa­craments should bee so ce­lebrated, [Page 43] and 1. Cor. 11.22.33.34. not otherwise.

Thirdly, the sacraments are Rom. 4.11. seales of the couenant of grace; which is not appro­priated to any few, but Pro. 8.23. & 9.3. Mar. 16.15. Act. 2.39. 1. Iob. 2.2. Mat. 26.28. is offered in common to the whole Church; and 1. Cor. 12.13. Gal. 3.27.28. Ephe. 4.5. where­in all (how farre so [...]uer they differ one from another in worldly respects) haue equall interest; and therefore as they doe concerne the publike pri­uiledges of all, they must needes bee actions of a pub­like nature, and should bee publikelie administred.

Fourthly, in the vse of the Sacraments, we Gen. 17.11. Exod. 13.9. make pro­fession of our faith, and Exod. 12.14. 1. Cor. 11.26. cele­brate with praise and thanks­giuing, the remembrance of the great benefit of our re­demption; both which duties are then performed Psal. 22.22. & 40.9.10. & 149.1. in most [Page 44] acceptable maner vnto God, when they are done in the most publike and solemne as­semblies of his people.

Fifthly, the dignity and re­uerence due to the Sacra­ments requireth that they should bee administred pub­likely in the assembly of all Gods people, and with the praiers of all.

Lastly, it may appeare that in this Sacrament the Lord requireth this solemnitie more then in any other hee hath gi­uen at any time to his Church; because in it he hath instituted such elements, as might bee common to the whole Church; and Mat. 26.26.27. Luc. 22.19. 1 Cor. 11.24.25. brake the bread, and powred foorth the wine but once in the sight of all, and spake the words of institution but once to them all together; [Page 45] and ordained it for this end (among others) to testifie and confirme the mutuall loue that should be in all the faith­full one towards another.

Q. Doe you then condemne all such, as being vnable to come to the congregation, doe desire this Sacrament to bee admini­stred to them in priuate?

A. No, but first al 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; and 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 [Page 46] company of the faith­full to be present, and to com­municate in it, and that not without the ministery and preaching of the word.

Reasons against priuate Commu­nions.Q. How are Christians to be disswaded from the desire of the Sacrament in priuate?

A. First, by the considerati­on 1 of that I haue already said, to prooue that it is the will of God the Sacrament should be administred in the publike as­semblies.

2 Secondly, because as they 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.

[Page 47]Thirdly, because they shall 3 not heereby depriue them­selues of the comfort and be­nefit of the Sacrament in their sicknesse, or in the houre of their death, if they doe not re­ceiue it at that time; seeing the efficacy and fruit of this Sacrament which they recei­ued in the publik 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 1. Sam. 4.3.10. 2. Sam. 15.25. folly 4 and superstition to giue that honor 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; whereas on Exod. 11.16. the other side wee are to assure [Page 48] our selues, that the Lord both can and will helpe and com­fort vs without the outward meanes, when we cannot haue them in such sort as hee hath ordained, but are depriued of them, not by our owne neg­ligence, but by the hand of God.

Q. As you haue shewed at large how our communion with Christ and his Church is both represented and confirmed to vs by the bread and wine, the brea­king and powring forth, the gi­uing and receiuing of the same in this Sacrament; so tell mee now whether all bread and wine that is broken and powred forth, giuen and receiued, may not aswell serue to represent and confirme these things vnto vs as these elements & actions that are vsed in this Sacrament.

[Page 49] A. No: for bread and wine hy nature serue only for the nourishment and comfort of the body; neither are they at all effectuall to yeeld any strength or comfort to the soule, being vsed any where else but onely in this Sacra­ment.

M. How are these elements and actions in the Sacraments made more effectuall to repre­sent and confirme these spiritu­all and heauenly things, Of the consecra­tion of this Sacra­ment. then the same elements and actions vsed any where else?

A. By beeing consecrated and put apart from that vse they serued to by nature, vnto this holy and spirituall vse.

Q. How are the elements and actions in this Sacrament thus consecrated and put apart from that vse they serued to by [Page 50] nature, vnto this holy and spiri­tuall vse?

A. Partly by that which Christ himselfe did in the first institution of this Sacrament,Mat. 26.26. Mar. 14.22 and partly by that which the Minister of the word of God and the congregation doe,1 Cor. 10.16 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 Mat. 26.27. Luk. 22.19 1 Cor. 11.24.the thanksgiuing and praier hee made vnto his father, at that time when hee first instituted this Sacra­ment.

Secondly, by instituting and ordaining these elements and actions in this Sacrament to serue vnto this end, not onely [Page 51] Mat. 26.26.27. vsing them so himselfe, Luk. 22.19. 1. Cor. 11.24.25.but commanding his Church to doe so also, and Mat. 26.26. this is my body. Mat. 26.28. this is my blood. promising vnto vs his gracious and effe­ctuall presence in the vse of these elements according to his ordinance.

Q. How do the Minister of the word of God and the congre­gatiō consecrate these elements and sacramentall actions.

A. First, 1. Tim. 4.5by declaring the institution of this Sacrament, and how Christ did conse­crate and put apart these ele­ments and actions to this end and vse, and vsing 1. Tim. 4.4. them ac­cording to this his institu­tion.

Secondly, by giuing pub­like thanks vnto God, both for the worke of our redemp­tion by the blood of his sonne, and also for making it known; [Page 52] offring and assuring it vnto vs not only by his word, but most plainely and sensibly by this Sacrament.

Thirdly, 1. Tim. 4.5.by earnest praier vnto the Lord, that hee would be present with, and blesse this his owne ordinance, ma­king it effectuall to those ends that himselfe appointed it for.

At whose hands wee are to re­ceiue this Sacramēt.Q. But why doe you mention the minister of Christ when you speake of the consecrating of this Sacrament? Is it any matter who doth consecrate it, or deli­uer it, or at whose hands wee doe receiue it?

A. Yes verily: for first, as it is not lawfull for any person without commission and au­thority from the King, to vse and applie the Kings seale to conuey any assurāce in world­ly [Page 53] matters: so it must needs be a great sinne, for any (ha­uing no calling and commis­sion thereunto from Christ) to take vpon him to admini­ster this Sacrament, Rom. 4.11.being the publike seale of the King of Kings, and of the common, wealth of Israel.

Secondly, God 1. Chr. 13.10.11. & 15.12.13 2. Chro. 26 16-20. hath been wont seuerly to punish such as haue taken vpon them to deliuer his Sacraments with­out his calling and commissi­on; and 2. Ch. 13 9.12.15.hath also been much offended with the people a­mongst whom this fault hath been committed.

Q. How may this appeare, that onely the Ministers and Preachers of the word of God, haue a calling and authority from Christ to administer this Sacrament?

[Page 54] A. First, because wee find Gen. 6 14 compared with 2. Pet. 2.5. Gen. 17.23. compared with Gen. 20.7. Deut. 33.10. 2. Chro. 35.3.6. Mar. 1.4. Mat. 28.19that al the sacraments which God hath at any time institu­ted in his Church, haue beene committed by him vnto such as were Ministers and Prea­chers of the word, that by them they might be deliuered vnto the Church. Insomuch as we read, the people of God 2. Chr. 30 3. & 35.3.6. Ezr. 6.19.20.could not celebrate the Passe­ouer till such time as the Priests and Leuits (who were appointed of God both to teach the people and to sa­crifice, and minister the other Sacraments) were sanctified and prepared vnto that ser­uice.

Secondly, onely the Mini­sters and Preachers of the word, are by reason of their speciall office and function, 1. Cor. 4.1.2. called in the Scriptures the [Page 55] Lords stewards, and dispo­sers of his mysteries vnto his Church.

Thirdly, they onely are said 2. Cor. 5.20. Exo. 4.16.to represent the Lord and to beare his person and be in his stead vnto vs in the matters of his worship; as the Magi­strate doth in the ciuil gouern­ment and affaires of this life: and so are both his mouth vn­to vs to deliuer vs his word, & his hand vnto vs to deliuer vs his Sacraments. And Ioh. 4.1.2 Eph. 2.17. Luk. 10.16. that which is done by them in these matters according to his word, is said to bee done by the Lord himselfe, because y he hath promised to bee pre­sent with them and to worke with them, ratifying from heauen his owne ordinances in their ministrie.

Q. Doth then the worthi­nesse [Page 56] and efficacie of the Sacra­ment, Whether the wor­thines and efficacy of the Sacra­ment doe depend vpon the goodnesse of the Minister. depend vpon the good­nesse of the Minister that deli­uereth it vnto vs?

A. No: but it dependeth wholly vpon the ordinance of God, and vpon the truth and power of Christ that did insti­tute it. Yet must it needs make much for the security and comfort of a Christian to re­ceiue it from such a one as hee knoweth hath authoritie and commission from Christ to deliuer it vnto him.

Whether it be need­full that the word be prea­ched at the admi­nistration of the Sa­crament.Q. As you haue shewed the necessity of a Minister & Prea­cher of the word in the admini­stration of this Sacrament; so tell me whether it bee needfull that the word should be alwaies preached at the same time when this Sacrament is to bee admi­nistred.

[Page 57] A. Yes verily: for though to them that haue already be­leeued through the preaching of the Gospell, it may be a true Sacrament and seale of Gods couenant, though the word be not preached immediatly before it, being administred by a true minister of God; yet is the ordinance of God in some degree transgressed, and the comfort that Gods peo­ple should receiue by this Sa­crament greatly hindred, if at any time the Sacrament bee administred and that duty neglected.

Q. How may that bee pro­ued?

A. First, Mar. 1.4. Act. 19.4 & 10.37. Act. 8.12.35.37.38. & 10.34.47. & 16.14 15.32.33. & 2.41. Act. 2.42. & 20.7. because wee finde that it hath alwaies been the practise of Gods Church, commended to vs in the holy Scriptures to haue the [Page 58] word preached at all times when they haue beene assem­bled to receiue the Sacramēts of the new testament.

Secondly, seeing this Sa­crament can neuer doe vs good till wee haue attained vnto a true faith, which ordi­narily is wrought by prea­ching; it must needs bee most fit and profitable, that when­soeuer the people of God are to receiue this seale of the co­uenant of grace, they may haue the couenant it selfe (whereupon the force and effi­cacy of the seale dependeth) published, opened and appli­ed vnto them; considering the great need wee all stand in (at that time especially) to haue our faith quickned and stirred vp in vs; and that no meanes can be so effectuall to quicken [Page 59] it, as that whereby it was first begotten.

Q. After that the bread and wine haue been thus conse­crated by the minister of Christ, are they not then by vertue of this consecration changed from that which they were bee­fore? Whether after con­secration the ele­ments bee not chau­ged.

A. Yes: but they are changed onely in their vse, not in their nature; because here they are not vsed to that end, that other bread and wine are vsed for; namely, to the nourishment and com­fort of the body, but to a holy and spirituall 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?

[Page 60] A. First, because the Scripture 1. Cor. 10.16. & 11.27.23. 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 i [...] 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 and wine were changed into the body and blood of Christ, A [...]t. 2.31 it were not possible that by long keeping they should putrifie and cor­rupt.

Fourthly, if the substance of the bread and wine were changed into the very body [Page 61] and blood of Christ, then the reprobate which receiue this Sacrament, should also eat the flesh and drinke the blood of Christ, Io [...]. 6.54 56. 1. Io [...]. [...].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 & the whole action was in this sort consecra­ted as you haue said, That that part of the bread, and wine which remaineth after the admini­stration, doth not differ from co amon bre [...]d and wine. do remaine after the administration of the Sacrament is ended, doth it thē differ from common bread [...]nd wine, or is it more holy by ver­tue of this consecration?

A. No verily: for seeing the consecration (as we haue heard) changeth them not in nature but in vse onely; and one part of the consecration standeth in vsing them accor­ding to Chrsts institution; [Page 62] no more of the bread and wine can be holy, then is gi­uen and receiued in the Sacra­ment.

The vse of this first Grace which by due exa­mination is to be found 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 moue vs thus to desire it: so tell me now what vse is to bee made of all this doctrine.

A. Jt serueth principally for reproofe of two sorts of people.

First, them that (not being withheld by sicknesse or like necessary impediments) doe either out of too base an esti­mation they haue of this Sa­crament, or out of a carelesse neglect to prepare themselues vnto it, absent themselues [Page 63] from it, when it is admini­stred in the congregation whereof they are mem­bers.

Secondly, such as receiue it some times, yet without a sincere and right desire of it or any appetite vnto it at all; but either for that they would thereby escape the danger of lawes; or because they would conforme themselues to the custome of the place where they liue; or vpon a superstiti­ous perswasion that it will purge them from all their sins and infuse grace and holinesse into their soules.Whether we be not bound to receiue this Sacra­ment, as oft as it is admini­stred.

Q. Is euery Christian then bound to receiue this Sacra­ment euery time that it is admi­nistred in that congregation whereof he is a member, vnlesse he be by sickenesse or some such [Page 64] like necessary impediment kept from it?

A. Yes surely: for it is no lesse necessary to receiue this Sacrament when wee may, then it is 1. Thes. 5.19.20. Heb 2.3. to heare the word preached when we may; or then, Act. 2.41 & 8.12.36 & 16.33. & 22.16. it is necessary for them that are conuerted to the faith, for themselues, and for Chri­stian parents for their children, to seeke and desire the Sacra­ment of baptisme vpon the first opportunitie that God shall offer vnto them.That it is a dange­rous sinne to neglect the recei­uing of this Saca­ment.

Q. How may it appeare to be a sinne of such danger to neglect thus the receiuing of this Sacrament?

A. First, the Num. 9.7 2. Chro. 30.1.5.21.26. & 35.7.18 Luk. 2.41. zeale and desire that Gods people vnder the Law shewed vnto their Sacraments, the paines & cost they were at to enioy them [Page 65] being by the holy Ghost com­mended to vs in the word for our imitation, should make vs ashamed of our coldnesse and carelesse neglect of this Sacra­ment; which in respect Mat. 11 11. both of the cleerenes of it, and Heb. 3.5.6. compa­red with Heb. 11.28. of the person that did first insti­tute it, is farre more great and excellent then they were.

Secondly, the Gen. 17.14. Exod. 4.24.26. Numb. 9.13 great seue­ritie of God in threatning and 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 Sacrament when we may, argueth our shameful vnthankfulnesse for the great benefit of our redemption by [Page 66] the death of Christ, which in this 1. Cor. 11.26.Sacrament (which is ther­fore called the Eucharist) wee are appointed to celebrate the remembrance of, with so­lemne praise and thankesgi­uing.

Lastly, it argueth a prophane and open contempt both of the commandement of our Sauiour Christ, who hath char­ged vs to come, and to come oft to this Sacrament; and of those inestimable benefits which he offereth vs in it; and of the Church and people of God, from whose fellowship we doe thus diuide and ex­communicate our selues. Esa. 7.12 13. Mat. 22 7. Luc. 14.24. Heb. 2.3. Which sinne we may be wel [...] assured the Lord must needs be highly offended with.

Whether want of Charitie, or other worldly distracti­ons be a sufficient excuse for not recei­uing.Q. But if a man finde him­selfe through vncharitablenesse [Page 67] or worldly distractions vnfit and vnprepared, is it not much bet­ter for him to abstaine than to come to this Sacrament?

A. Indeed, no man ought to come that finds himselfe vnprepared: But this is no excuse for them that doe not so much the more carefully endeauour to prepare them­selues: For,

First, they that chuse rather to depriue themselues of the benefit of this Sacrament then they wil freely forgiue such as haue wronged them, or seeke reconciliation, or take paines to prepare their hearts vnto it; do shew manifest contempt of Gods mercy, and Acts 13.46. iudge thēselues vnworthy of Christ and all his merits, and shall one day bee iudged despisers of their owne saluation.

[Page 68]Secondly, while by vncha­ritablenesse and carelesnesse to prepare themselues, they refuse this Sacrament, they can haue no hope that either Iam. 1.20.21. 1. Pet. 2.1.2 the word or Ma [...]. 11.25, 26. praier should doe them good: and there­fore by this reason they may aswell abstaine from heating or reading the word and prai­ing, as from this Sacrament.

Thirdly, they that feele that they are not onely void of ma­lice themselues, but also vnfai­nedly willing to vse all meanes of reconciliation with such as doe malice them, 2. Cor. 8.12. ought not to suffer the hatred of others to keepe them from this Sa­crament; but 1. Sam. 30.6. rather the more they are iniured by men, the more need they haue to seeke comfort in the Lord by this his holy ordinance.

[Page 69]Q. As you haue sh [...]wed the sinne of those that willingly ab­sent themselues from this Sa­crament when they may receiue it, The great fault of thē which receiue this Sacra­ment with out any desire or sincere ap­petite. so tell me how they may also appeare to be in great fault that vse to receiue it, but yet either without any desire and appetite vnto it, or without a sincere and right desire.

A. First, because as Deut. 28.47. 1. Chro. 28.9. Psal. 2.11. 2. Cor. 8.12. and 9.7. Acts. 2.41. Rom. 12.11 in all the seruice we doe to God, it is required that we doe it not grudgingly, or as of necessitie, but with cheerefulnesse and [...]eruencie of spirit; so is Deut. 12.12. & 16.15. 1. Sam. 1.7 it e­specially required that wee come to this heauenly ban­quet with appetite and delight because of the great benefits that we celebrate the remem­brance of, and which are offe­red and confirmed to vs in it.

Secondly, if our desire doe [Page 70] rise from any other ground then from the consideration of those reasons we haue already mentioned, as either from the Commandement of our supe­riours, or the desire wee haue to be neighbour-like, or from this cōceit, that the deed done will purge vs from our sinnes, we doe not serue the Lord in comming to this Sacrament, but men, and our owne selues:Whether Magistrats may not command and com­pell their subiects to receiue this Sacra­ment. and so make our selues guiltie of an heinous prophanation of this Sacrament.

Q. May not then magistrats and other superiours command and compell such as liue vnder their gouernment, to receiue this Sacrament, if they shall discerne them to be carelesse of it?

A. Euery one that is in authority may and must also Exod. 12.26.27. 2. Chro. 17.7. vse all meanes to perswade [Page 71] all such as are vnder him to a a desire of this Sacarment, and Gen. 18.19. 2. King. 23.21. 2. Chro. 14.4. & 33.16 & 34.33. command & compell them also to receiue. Yea hee must 2. Chro. 15 13. iudge them vnworthy to liue in any Christian family or common-wealth that will not receiue it: but hee may not compell any to receiue, whom he knoweth to bee al­together vninstructed and vn­willing, because (besides the profanation of the Lords ho­ly ordinance that is caused thereby) the man that recei­ueth vnwillingly, shall vn­doubtedly receiue his owne condemnation.The secōd grace that by exami­nation we are to find in our selues, is know­ledge.

Q. Hitherto you haue de­clared, how all that would come worthily to this Sacrament, must finde in themselues a sincere and right desire vnto it, which (as you haue said) is the first grace [Page 72] required in our preparatiō ther­unto; tell me now, what is that knowledge which you mentiond as the second grace that euery man must finde in himselfe that would come worthily to this Sacrament.

The first part of that knowledge. A. First, euery one must haue that measure of know­ledge in the Law of God (the summe whereof is conteined in the ten commandements) as may serue to discouer vnto him not onely in generall the corruption of his nature, whereby hee is quite fallen from that holines and righte­ousnesse which God requi­reth of him, and become prone to all euill; but also some speciall and particular sinnes hee hath committed, and the intolerable curse of God due to him for the same.

[Page 73]Secondly,The se­cond part thereof. euery one must haue that measure of know­ledge in the Gospell, as may serue to make knowen vnto him, and certainly to assure him of the sufficiencie both of that remedie that is to bee found in Christ against all his sinnes and the curse of God; & also of the meanes whereby that remedy is to be made his owne, namely, a liuely faith.

Thirdly,The third part ther­of. euery one must haue that measure of know­ledge in the doctrine of this Sacrament, as may serue to make knowen to him those helpes which God hath ordai­ned in it, both for the repre­senting and making knowen of Christ and his merits to all that receiue it, and also for the applying and confirming of them vnto himselfe.

[Page 74] That the know­ledge aforesaid is ne­cessarie to the worthy receiuing of this Sa­crament.Q. How may it appeare that this measure of knowledge is necessarily required of al that come worthily to this Sacra­ment?

A. First, because Pro. 19.2 1. Tim. 2.4. Act. 26.18 know­ledge is the foundation & be­ginning of all sauing graces: neither can any man receiue any comfort by Christ or any of his ordinances, vnlesse hee bee first inlightned with the knowledge of the trueth.

Secondly, because til a man Rom. 3.20. Mat. 9.12. Gal. 3.24. by the knowledge of the Law haue his sinne, and the curse of God due to him for sinne, effectually discouered to him, and Ioh. 4.10 by the knowledge of the Gospel the sufficiencie of that remedie that is to bee found in Christ against all his sinnes and the curse of God, he can neuer desire nor esteem [Page 75] of Christ. And til a man by the knowledge of this Sacrament can discerne the helps he may haue in it for the quickening and increase of his faith, hee can neuer desire it, nor come with appetite vnto it.

Thirdly, seeing 1. Cor. 1.1 28.29. none can receiue worthily but hee that is able to examine himselfe, and Iam. 1.23 24. and 2.12. Iohn 12.48. the onely rule whereby a man is to examine himself is the word of God, which con­sisteth of these two parts, the Law and the Gospel; it must needes follow that he which wanteth that competency of knowledge which I haue spo­ken of, can not choose but be an vnworthy receiuer of the Lords Supper if hee presume to come vnto it.

Q. What vse is to bee made of this doctrine concerning the [Page 76] necessitie of knowledge in them that desire to come to the Lords table?

A. First, to teach vs that before the Communion bee administred to any people, or they vrged to receiue it, Mat. 28.19.there should be care had, that they be first cathechised and instructed; as we neuer read that either Iohn the Baptist or any of the Apostles did mini­ster the Sacraments to any people whom they had not first preached vnto and instru­cted.

Secondly, to discouer the sinne and fearefull estate of the greatest part of communi­cant, in this land, who though they be vtterly ignorant in the principles of Religion, and want the meanes of know­ledge, and bee void of all [Page 77] loue and desire of knowledge or the meanes thereof: Eccl. 4.17. yet will by no meanes bee kept from receiuing this Sacra­ment, at Easter especially. Which one sin, in so generall a prophanation of this Sacra­ment, 1▪ Cor. 11.30.31. were sufficient to bring vpon the land all those grie­uous iudgements that haue beene, and are still vpon it; though it were guiltie of no other sinne besides.

Q. As you haue shewed the necessitie of a desire to this Sa­crament,Faith, the third grace ne­cessarie for prepa­ration.and of knowledge also, in euery one that would come worthily vnto it; so tell me now what that faith is, which you said was the third grace that is necessarily required to the pre­paring of vs vnto this Sacra­ment.

A. No man can receiue [Page 78] this Sacrament worthily vn­lesse he haue a true iustifying faith, and be vndoubtedly as­sured that Christ with all his merits doe belong vnto him­selfe.

Q. How may it appeare that none can be worthy or fit to re­ceiue but they that haue this faith?

A. First, because this was necessarily required Mar. 16.16. Act. 8.37. and 16.31-34. of all such as did desire to be bapti­sed.

Secondly, this and all other the Sacraments are appointed of God, Rom. 10.14.17. not to begin, but to confirme faith where it is al­ready begun, and Rom. 4.11. are there­fore called seales of the righte­ousnesse that is by faith.

Thirdly, as Heb. 4.2. the word of God which we heare can not profit vs at all, vnlesse it bee [Page 79] mixed with faith, so much lesse can any profit by this vi­sible word that wanteth faith which Ioh. 3.14 15. & 8.56. is both the onely eye whereby we may discerne the Lords bodie, and the Ioh. 1.12. and 6.35.36. Ephe. 3.17. hand and mouth whereby wee re­ceiue it, and feed vpon it.

Lastly, it is not possible that any should haue that right desire to this Sacrament which we haue already shew­ed to bee so necessarie to our worthy receiuing of it, that is not by a liuely faith assured that Christ with all his me­rits doe belong to him.How a Christian may be as­sured that hee is one of Christs litle flock.

Q. But seeing it is euident by the Scriptures that Iohn 17.9. Christ with his merits doe not belong to all men, but to Luc. 12.32. a little flock, & that Mat. 7.14. the greatest part of the world & Mat. 2.214. euen of those that liue [Page 80] in the profession of the true Re­ligion shall receiue no benefit by him, how can anie poore sinner (that knoweth himselfe to be as vnworthy to receiue so great a gift frō God as any other man) attaine to this vndoubted assu­rance, that he is one of that litle flocke that Christ died for?

A. The faith of Gods e­lect is no vaine fancy nor vn­certaine hope, but a certaine assurance, because it is Rom. 10.8. groū ­ded vpon the word of God, which is Psal. 19.7.9. infallible, & wrought in the heart Gal. 5.22. Rom. 8.16. by the spirit of God,Tit. 1.2. Heb. 6.18. that can not lie.What mo­tiues there are in the word to perswade a Christian that hee shall bee saued.

Q. But how is any particu­lar man able to ground this assu­rance of his own saluation vpon the word of God? Or, what mo­tiues may a man finde in the word to perswade him vndoub­tedly that he shall be saued, and [Page 81] that Christ with all his merits doe belong to him?

First, that Christ Iesus hath by his death & obedienceEsa. 53.5.6. & 40.2. Mat. 17.5. ful­lie satisfied the iustice of God and purchased eternall life for all that can beleeue in him.

Secondly, that Christ with all his merits Mar. 16.15. Act. 2.39. are by Gods ordinance in the ministerie of the word offered indefinitely to euery one that heareth the Gospel, and Esa. 61.1-3. Mat. 9.12.13. specially to eue­rie one that (out of the feeling of the burden and danger of his sins) can thirst after him.

Thirdly, that Mar. 1.15. Mat. 22.9. Luc. 14.21.23. Mar. 11.24. com­pared with Mat. 6.12. 1. Pet. 1.13 1. Ioh. 3.23 euery one that heareth the Gospell (specially euery one that fee­ling the burden and danger of his sinne can thirst after Christ) is straitly charged and commanded by the Lord in his word to beleeue thatMat. 11.28. [Page 82] Christ and all his merits doe belong to himselfe.

Lastly, that Ioh. 16.9. Mar. 16.16. no sinne or rebellion that a man can pos­sibly commit against God, is accounted so hainous in his sight, as infidelity, when a man will not beleeue that Christ belongeth to him, 1. Iohn 5.10. be­cause in this he maketh God a liar, as if offring his sonne to him in his Gospel, & commā ­ding him to belieue, he should not meane as hee speaketh.

Q. What vse is to bee made of this doctrine touching the necessitie of a liuely faith for the receiuing of this Sacrament vvorthilie?

A. First, to perswade eue­ry one that professeth himself to be a Christian, to labour for a liuely faith: which, Ier. 9.24. Act. 16.34. Rom. 5.1.3. Luc. 2.29.30.as it is the root and foūdation of al [Page 83] true comfort both in life and in death, so without it Heb. 11.6 Iohn 15.4. Acts 15.9. Tit. 1.15. it is im­possible that either this or any other seruice we do vnto God (seeme it otherwise neuer so good) should bee acceptable vnto him, or profitable to our selues.

Secondly, to teach vs, that (because this Ephe. 2.8. Iohn 6.44. Ephe. 1.19.20. faith is the mightie & supernatural work of God, and wee are of our selues by nature euery whit) as if not more vnable to beleeue in Christ aright than to keepe all Gods commandements, it stands vs vpon to make high account of the ministery of the word preached, which is Ro. 1.16. & 10.14. 1. Pet. 1.23. the meanes that God hath chosen and appointed to shew his mightie power in, for the begetting of faith in the hearts of his elect, and in the [Page 82] [...] [Page 83] [...] [Page 84] vse of that holy ordinance of God to cry earnestly vnto him for his blessing vpon it.

Thirdly, to discouer the fearefull condition of them, that liuing altogether without the ministry of the word preached, and wanting it wil­lingly, or hauing neuer profi­ted by it at all; doe yet ordina­rily receiue this Sacrament: whereas no man (without an extraordinary and miraculous worke of God, and such as Iosh. 5 12 hee hath neuer beene wont to worke, when the ordinary meanes might be had) can be worthy and fit to receiue the Lords Supper, till he haue first enioied the ministrie of the word, and beene an ordinarie & fruitfull hearer of the same.

Q. You haue shewed the ne­cessitie of the three first graces, [Page 85] which you said were required to make a man worthie and fit to come vnto the Lords table; Repen­tance the fourth grace ne­cessary for preparati­on. tell me now what that repentance is, without which, you said, no man can receiue worthilie.

A. No man can come wor­thily vnto this Sacrament,What re­pentance is. vn­lesse hee haue first vnfainedly repented: that is, Pro. 28.13. Esa. 55.56 Iona. 3.10. both cast off all his knowne sinnes (vp­on 2. Cor. 7.10. a harty sorrow that hee offended God by them, and an Eze. 18.31. Rom. 12.9. vnfeined detestation hee beareth to them) and 2. Cor. 7.11. Psal. 18.23also fully purposed and re­solued with himselfe neuer to returne to them againe.

Q. How may it appeare that none can bee worthie or fit to come to the Lords table, Reasons why re­pentance is necessa­rie here­unto. till hee haue thus repented?

A. First, because we finde that vnder the law none [Page 86] might bee admitted to the Passe-ouer, that had Ezr. 6.21. not sepa­rated themselues from the fil­thinesse of the heathen, and Num. 9.6 2. Chro. 23.19 & 35.15 cleansed themselues from al legall pollutions.

Secondly, because Hag. 2.13.14. Tit. 1.15. Heb. 10.22 the conscience defiled with any knowne sinne, corrupteth all the holy things of God vn­to vs.

Thirdly, because Mar. 1.15 Mat. 21.32 Act. 3.26. & 5.31.it is not possible that any man should haue a true and liuely faith and assurance of the forgiue­nesse of his sinnes, that hath not thus vnfainedly repen­ted.

The vse cōcerning the neces­sitie of re­pentance.Q. What vse is to be made of this doctrine concerning the necessitie of repentance?

A. To perswade euery man to labour and take pains with his owne heart, both to [Page 87] find out and know his speciall sins, and to bring his heart to this vnfained repentance for them, especially at that time when he prepareth himself to come to the Lors table. Be­cause as without this repen­tance it is not possible that we should come worthily vnto it;Iam. 4.8. Ge. 35.2.5. Iud. 10.16 1. Sā. 7.3.4 Iona. 3.8. [...]0 so it will make whatsoeuer seruice wee doe vnto God far more acceptable to him and fruitfull to our selues, when before such time as wee draw neere vnto God therein, wee doe first (out of that child-like feare and loue we beare vnto him) cast away such sinnes as we know by our selues.

Q. What principall points are there in Gods word, Motiues to repen­tance. by the meditation whereof our sense­lesse and prophane hearts may be moued vnto this repentance?

[Page 89] A. It will be profitable for vs to consider of these points following:

First, that for the transgres­sing of Gods commandement, euen in a small thing, not only Rom. 5.14.19. our first parents and all the race of mankinde were de­priued of eternall happinesse, and of all grace to doe well, and became subiect to euer­lasting damnation in the life to come, and infinite miseries in this life, and vnto such a corruption of nature as wher­by they are made prone to all manner of sinne; but 2. Pet. 2.4 also an infinite number of Angels (the excellentest creatures that euer God made) did not only lose their happinesse, but be­came the most miserable and accursed creatures of all the rest.

[Page 90]Secondly, Rom. 1.18 1. Cor. 10 5-5. 2. Pet. 2.6. the fearefull plagues that for sinne God hath brought both vpon sun­dry persons, and parts of the world in old time, and Psal. 7.11 2. Eph. 3.5. doth still euery day; and also 2. Pet. 2.5 vp­on the whole world in the generall floud; vpon Rom. 11.21.22. 1. The. 2.16 the Iewes, whom of all other peo­ple hee once loued best; and vpon 2. Sam. 12 10-12 Psal. 51.8. Iob. 13.26. many of his most deare children: which all are 1. Cor. 11.10. recorded in the word & ex­ecuted in our sight and hear­ing, for vs to consider and profit by.

Thirdly, the Zach. 12.10. Esa. 53.3-5 Mat. 26.37.38. Luk. 22.43 44. Mat. 27.46 Heb. 5.7. vnspeakable and infinite torments which the sonne of God in his pas­sion indured for vs, as well in his soule as in his body, 1. Pet. 1.18.19. Gal. 3.13. 1. Ioh. 1.7. with­out which wee could neuer haue beene redeemed from the least of all our sinnes, nor [Page 91] from the intolerable wrath of God due to vs for the same.

Newnesse of life the fifth grace necessary for prepa­ration.Q. What meane you by that newnesse of life, which you said was the fifth grace that is requi­red of them that would come worthily to this Sacrament?

A. No man can bee fit to receiue this Sacrament that doth not vnfainedly loue the Lord and his holy word; and that is not onely willing, but able also in some measure to obey him in all things, being fruitfull in all good works, e­specially in the duties of his speciall calling.

Reasons why it is necessary.Q. How may it appeare that there is such necessity of this newnesse of life which you haue spoken of?

A. First, because we finde that vnder the law none might [Page 92] be admitted vnto the Passe-ouer Ex. 12.48 vnlesse he were not one­ly circumcised himselfe, but did circumcise also all the males that did belong vnto him.

Secondly, because no man is within the couenant of grace (and consequently, this Sacrament which is the seale thereof, can belong to none) but Ier. 31.31. Eze. 36.26 27. such onely as to whom God hath giuen a new heart and a new spirit; and in whose hearts hee hath written his Law, and put his spirit with­in them, to cause them to walk in his statutes, and to keepe his iudgements and doe them.

Thirdly, because no man can say hee hath a true faith (without which, as wee haue heard before, this Sacrament can do vs no good) vnlesse he [Page 93] feele it Gal. 5.6. working in him by loue Luk. 1.6. Act. 24.16a conscience of all Gods holy commandements; and not onely a desire, but M [...]. 3.10 2. Tim. 1.7 2. Cor. 5.17 some ability also and strength to do his will, Psal. 1.3. especially in the du­ties of his speciall calling.

The vse of the do­ctrine concerning the neces­sity of newnesse of life.Q. What vse is to bee made of this doctrine, concerning the necessitie of newnesse of life in them that would come worthily to this Sacrament?

A. To shew that the desire that most men haue to this Sacramēt, as also their know­ledge, faith, and repentance, is counterfait and hypocriti­call, and consequently their comming to this Sacrament dangerous and damnable, be­cause that howsoeuer they professe these things, yet are they altogether void of the practise of piety and righte­ousnesse, [Page 94] and performe not a­ny duty constantly and holily, either vnto God in the exerci­ses of his religion publike or priuate, or vnto mā in the par­ticular duties of their calling, or in the generall duties of iustice and mercy.

Q. What is that charity, Charity the sixth grace ne­cessarie for preparati­on. which is the sixth and last of all those graces, which you said were necessarie for the preparing and making of vs fit and worthy to come to the Lords table?

A. No man can be worthy and fit to come vnto the Lords table, that doth not vn­fainedly Col. 3.13 Mat. 18.35. forgiue all that haue any way offended him, Rom. 12.19. 1. Thes. 5.15 and cast off al purpose and desire of reuenge: 2. that is not wil­ling (in loue and obedience to God, and desire to winne his neighbour vnto peace) to [Page 95] Psal. 34.14. & 120.7 Mat. 5.23.24. seeke reconciliation with all such as hee hath beene at variance with, yea Gen. 13.8 1. Pet. 5.5. though they be his inferiours, and Mat. 18.15. though the offence began on their part: that 3. doth not 1. Th. 3.12 loue all men (euen Mat. 5.44. his ene­mies) and that 1. Ioh. 3.18 Ephe. 4.32. Rom. 12.9. not in word onely but in deed and truth, being ready by all meanes to doe them good: 4. that doth not beare an Mat. 12.50. 1. Ioh. 3.14 intire and bro­therly affection to all the god­ly, Psal. 16.3 abounding so much the more in loue to them as hee seeth the graces of God to abound in them.Reasons of the ne­cessity thereof.

Q. How may it appeare that this charity you speak of, is so ne­cessary as that without it none can receiue this Sacramēt worthilie?

A. First, because it is Mat. 5.23.24. 1. Tim. 2.8. 1. Pet. 3.7. 1. Pet. 2.1. Iam. 1.20. of [...] said in the holy Scriptures, tha [...] no seruice we doe to God can [Page 96] bee acceptable vnto him or profitable to our selues, while we be out of charity with our neighbours.

Secondly, aboue all the parts of Gods seruice, Chari­tie is principally required in the receiuing of this Sacra­ment, because as 1 Cor. 10.16.17. wee doe heerein make open profession of our vnion with Christ and with his Church: so one principall end for which it was instituted, was to con­firme and increase our loue one towards an other. Yea what benefit soeuer is offered therein vnto vs Eph. 3.6. & 4.16. we can no o­ther way be capable of, then as we are vnited and knit to­gether as liuely and feeling members to the whole body of Gods Church. Which also was the cause why our Saui­our [Page 97] in the institution of this Sacram [...]nt and administring it to his Disciples, Iohn 13.14.34.35. laboured with thē in nothing so much, as to confirme them in loue and charitie one with ano­ther.

Thirdly, it is not possible that any man should 1. Cor. 13.2. haue true faith that wanteth chari­tie, or Mat. 6.12.14.15. and 18.35. bee assured that God hath pardoned his sinnes, that is not able to forgiue them that haue offended him.

The vse of the for­mer Doc­trine.Q. What vse is to bee made of this doctrine, concerning the necessitie of charitie in all them that desire this Sacrament to their comfort?

A. To perswade euery Christian (as at al other times, so) specially then when hee prepareth himselfe to come to the Lords table, to striue a­gainst [Page 98] his vncharitablenesse, and seriously to labour to bring his heart vnto this loue that [...]ath beene described.

Q. But seeing we are all by nature void of hearty loue euen towards them that neuer wron­ged vs, Motiues to perswade to forgiue wrongs. and maruailouslie prone to suspect, backbite and malice all men▪ yea, we are vnnatural, vnkinde, and vnthankefull euen towards them to whom wee are most neerely bound, tell mee by what meanes wee may bee per­swaded to forgiue, and beare this heartie loue to them that are our enemies?

A. It shall bee profitable for vs to consider of these things following.

First, that that which wee haue to forgiue the greatest enemie we can possibly haue, is Mat. 18.24.28. nothing in comparison to [Page 99] that which we desire and hope the Lord will forgiue vs. And that the Lord Mat. 6.15 & 18.35. will neuer re­mit to vs that were his ene­mies the ten thousand talents we owe to him, if we bee not able to remit to our brother the hundred pence that hee oweth vs: and that if wee did rightly beleeue and consider how mercifull and kinde the Lord hath beene to vs, and how much hee hath forgiuen vs, Mat. 18 33. 1. Ioh. 4.11 we could not choose but readily & cheerefully forgiue, & loue our greatest enemies.

Secondlie, that the man whom we so hate, Gen. 50.17. Mat. 18.33 & 24.49. is our fel­low seruant, professor of the same Religion with vs; yea, Gen. 13.8 Act. 7.26. Mal. 2.10. 1. Pet. 3.7. our brother that hath the Lord to his father, and the true Church for his mother as well as wee; and is fellow [Page 100] heire with vs of the grace of life. And (admit he be yet a [...] most wicked man, and vncal­led) yet he is one whō we see the Lord our God Mat. 5 45 Rom. 2.4. vouchsa­feth many fauours vnto, and whose conuersion hee seek­eth by all meanes; yea Ioh. 3.16. 1. Ioh. 2.2. whom hee hath so dearely and ten­derly loued, that hee spared not his owne sonne but sent him to endure infinite tor­ments in soule and body euen for him: and that there is no grace in vs, nor loue vnto God, 1. Ioh. 5.1if we cannot loue them that wee see are so deare vnto him.

Thirdly, that our enemy Esa. 10.5 & 45.7. Lam. 3 37. Ioh. 1.21. 2. Sam. 16.10. is but the Lords instrument: and the wrongs he hath done vs are not permitted only, but sent from God; and that though our enemy hath no [Page 101] iust cause giuen him to deale so with vs, Psal. 39.9 & 119.75.yet the Lord hath: and that therefore when wee can discerne the Lords iust hand in the wrongs are done vs, and receiue that spirituall profit which Gods children haue alwaies receiued by his corrections, 2. Sam. 16.10. Iob. 1.20.21 wee shall haue no iust cause to rage against him whom the Lord vseth as his instrument to humble and reforme vs by.

Fourthly, that Eccle. 7.23.24. Gal. 6.1. wee our selues haue either wronged others as much as our ene­mie hath done vs, or at least we haue been prone to doe it; and 2. Chr. 28.10. how can wee so much abhorre an other for that fault which wee our selues are so subiect vnto?

Lastly, that the hurt wee haue receiued from our ene­my, [Page 102] or that we can doe to him by priuate reuenge, is not comparable to that which we shall doe to our selues if wee continue in malice. For, besides that wee doe thereby make God our enemy, and Pro. 24.17.18. & 25.21.22. & 20.22. Num. 12.3.9.10. 2. Sam. 16 12. cut our selues from all hope that he should take our part, and reuenge our quarell, wee doe also depriue our selues of all benefit by the word & Sa­craments and praier (as I haue aboue shewed) yea wee cause them all to turne into poison vnto vs. And what desperate folly were this in vs,Whether a christian is to loue and think well of all men. to kill our selues that we might hurt our enemies?

Q. Is it then the duty of a Christian to loue and thinke well of all men?

A. No verily: for 2. Chron. 19.2. Psal. 139.21 Pro. 29.27 he may and ought to hate the ene­mies [Page 103] of God; and Mat. 7.16.20. 1. Cor. 5.12 Pro. 17.15 Psal 15.4 to censure & iudge the tree by his fruit, disliking and thinking euill of all such as by their deeds declare themselues to be wic­ked men. Yea, Psal. 26.4.5. Rom. 16.17 2. Thes. 3.14 15. hee may not onely shun all voluntarie fa­miliarity with them, but 2. Chro. 19 2. Pro. 25.23. 3. Ioh 10. Iob 8.20. Mar. 3.5. also by countenace and other meanes witnesse his dislike, and shew himselfe strange vn­to them: so that hee bee priuy to himselfe in the vprightnes of his heart, that he misliketh them for Psal. 69.9. & 139.21. their sinnes against God, not for the wrongs they haue done to himselfe; that 1. Cor. 13.6he taketh no pleasure to heare or speake of their sinnes; Psal. 119 136.139.158. but can mourne for them: and that he Pro. 17.5 & 24.17.18 Ioh. 31.29. reioiceth no [...] in, nor desireth their hurt, but is Psal. 35.13.14. [...]er. 18.20. able hartily to pray for them; and both ready and desirous [Page 104] to shew Mat. 5.44. Gal. 6.10. 1. Thes. 4.15 them kindnes whē he can see any cause to hope that it may doe them good and winne them vnto God.

Q. But (because in descri­bing that Charity that is requi­red in all that would receiue this Sacrament to their comfort, How farre foorth we are bound to forgiue iniu [...]ies. you said we must vnfainedly forgiue all that haue any way offended vs, and cast off all purpose and desire of reuenge) tell mee how farre forth we are bound to for­giue them that haue wronged vs, and whether it be vtterly vnlawfull for vs to seeke our re­medy against such as haue done vs iniury in our person, or goods, or good name?

A. First, as it is vnlawfull for a Christian Pro. 16.33. & 19 11 1. Cor 13.4.5 7. Gal. 5.22 23. to bee easily prouoked vnto wrath or dislike of his neighbour; so after that he is iustly prouo­ked, [Page 105] Iam. 3.17. Rom. 1.30. he must be easie to bee appeased, and Rom. 12.18. desirous of re­conciliation, Mat. 18.15. Luc. 17.3. willing to vse all good meanes whereby we may win him; yea, he is bound in whatsoeuer wrong he hath receiued from any, so to for­giue it, as he can loue the par­tie, and thinke aswell of him as he did before, Luc. 17.3.4. so soone as he shall shew himselfe sorow­full and penitent for the wrong he hath done.

Secondly, in case the partie that hath wronged him, will not be brought to see his fault and shew himselfe penitent, though hee may iustly dislike him, yet Mat. 5.43 44. Rom. 12.17 may he not hate or recompense euill for euill vn­to him, but Mat. 5.39. Iob 31.30. rather endure this or more iniurie at his hands, than to doe, or speake, or de­sire ought against him in pri­uate reuenge.

[Page 106]Thirdly, in case the wrong haue beene such as whereby hee is not only offended, but hurt and endamaged also in his person, or goods, or good name, it may bee lawfull for him to seeke his remedie a­gainst him that hath done the wrong, at the hands of the lawfull magistrate. For as the magistracy and law 2. Chron. 19.6. Rom. 13.14. are the ordinance of God, so it may bee lawfull for a Christian (in the necessarie defence or re­paire of his person, goods, or good name, which God Eph 5.29 1. Tim. 5.23 23. Prou. 6.6.11. & 10 4. 1. Tim. 5.8. Iob 27.56. Pro. 22.1.hath bound euery man to maintain and haue care of) Exod. 22 1.15. Act 16 37. & 22 25. & 2 [...] [...]7.24. & 25.10.11. to take the benefit of it: prouided that he obserue those cautions and rules which God hath giuen in his word to direct vs in this case.

Q. Which be those?

[Page 107] Cautions & rules to be obser­ued in go­ing to law. A. First, that we must not goe to law with any, but in case of necessitie: that is, not 1. Cor. 6.2. for t [...]ifles (but only when the wrong is so great as if we bee not righted by law, wee can not conueniently serue God in our calling [...]) 1. Cor. 6.5 7. Mat. 5.25. nor till such time as we haue first assaied all other good meanes of peace and agreement: for a Christi­an Pro. 20.3 & 19.11. Phil. 4.5. may not loue contention, but account it his wisedome & glorie to passe by offences.

Secondly, that before wee seeke remedy of our wrongs by the ordinary meanes, wee 2. Chro. 16.12. by propor­tion. seeke first to the Lord, and Deut. 28.29. Lam 3.39.40. so acknowledge his righte­ous hand in the wrong that is done vs by our enemie, as wee may bee moued to make peace with God, and to profit thereby.

[Page 108]Thirdly, that the end wee aime at in going to law, be not the hurt of our enemie, but the glorie of God which shi­neth in the execution & mani­festation of iustice by this his ordinance: and when we thus acknowledge him Psal. 3.3. the onely maintainer of our persons, goods and credit, and Psal. 94.1.2. auen­ger of all wrongs, and dare 1. Sam. 35 31 33. not reuenge our selues; and 2 the necessarie defence and maintenance of our selues Rom. 13.8 1. Tim. 5, 8. 2. Cor. 12.14 Ephe. 4 28. and such as God hath char­ged vs to haue care of; and 3. the Eccle. 8 11 reformation of the par­tie himselfe and of Deut. 13.11. & 17.13 others by his example.

Fourthly, that we both be­gin and follow our suits in law Heb. 13.5 without couetousnesse, Eph. 4.31 or v­sing no bitternesse Chro. 22.26.27. Deut. 24.6. Esa. 58.3. Mat. 18.28 and extre­mitie against the person of our [Page 109] aduersarie: and labour nei­ther Deut. 24.17. Pro. 17.23. by briberie nor by any o­ther means to corrupt or hin­der iustice, but so seeke our owne right as it may appeare wee are not void of loue and compassion and desire of re­conciliation with our aduer­sarie.

Lastly, that when we haue vsed this ordinarie meanes that the Lord hath giuen vs for the righting of our selues, and find no redresse, we must rest Phil. 4.5. Iam. 5.7▪9 with quietnesse & meek­nesse therein without fretting, or desire to right our selues by priuate reuenge, knowing assuredly Psal. 39.9 2. Sam. 16.10. that the Lord hath thus ordered the whole mat­ter either for our correction, or for the exercise of our patience and charitie, and that Psal. 94.20-23. & 37.5.6. 1. Pet. 4 19he will bee reuenged of such an ene­mie, [Page 110] and deale farre better for vs (if wee can commit our cause to him) then either our selues or any magistrate could haue done.

Q. You haue shewed that none can bee fit to receiue this Sacrament, vnlesse he can finde in himselfe those sixe graces that are mentioned by you: tell me now, is this all that is requi­red for our preparation to this Sacrament?

A. No: for those that are regenerated, and haue both saith, and repentance, and true charitie, 1. Cor. 11 30.32. may re­ceiue this Sacrament vnwor­thily if they bee not carefull to renew and stirre vp these graces in themselues at such times as they intend to come vnto the Lords table.

Q.How our faith is to be renew­ed, ere we come to the Lords ta­ble. How must we renew our [Page 111] faith when we prepare our selues to come to the Lords table?

A. Wee must take paines to bring our hearts,

First, to a Mat. 9.24 sight and sense of our infidelity, and weak­nesse of faith.

Secondly, to Luk. 17.5.a true care and desire to bee confirmed in it by receiuing this Sacrament.

Thirdly, to an vnfeined re­solution to vse all other good meanes whereby it may bee strengthened, and Ro. 16.17 to shun the meanes that may weaken it.

How re­pentance is to be re­newed be­fore we come there. How must we renue our repentance when we prepare our selues to come to the Lords ta­ble?

A. Wee must labour to bring our hearts, first to Ier. 3.13. a sight and sense of our particu­lar sinnes, specially those [Page 112] which wee haue fallen into, since we last renued our coue­nant with God in this Sacra­ment.

Secondly, 2. Cor. 7.1. to a true care to cleanse our selues from them by sincere repentance, and desire to obtaine both further assurance of the par­don of them, and strength a­gainst them by receiuing this Sacrament.

Thirdly, to Psal. 119 10 [...]. & 85.8. an vnfained resolution not to fall into them againe, but to shun all the shewes and occasions of them, and to serue God with more conscience and care then heretofore.

Q. How must we renue our charitie when wee prepare our selues to come vnto the Lords Table? How our charity is to bee re­newed.

A. We must endeuour to [Page 113] bring our hearts, first, to a sight and sense Iam. 4.5. of our great want of true loue, and prone­nesse vnto malice and con­tention.

Secondly, to Rom. 12.18. a true care of reconciliation with al men, and willingnesse to seeke it, and desire to receiue strength by this Sacrament against our vncharitablenesse, and to be confirmed and increased by it in our vnfained loue to all men, specially to the children of God.

Thirdly, to Psal. 119.57.112. an vnfained resolution to continue in that vnitie and loue that we make shew of at our comming to this Sacrament.

That weake Christians are not to forbeare communi­cating in the Lords Supper.Q. You haue shewed what those graces be which euerie must find in himselfe that [...]h desire to receiue this Sacrament [Page 114] with comfort, and that it is not sufficient to haue them, but that a man that hath them, must also labour to stirre them vp and re­nue them in himselfe at euerie time when he prepareth himselfe to come to this Sacrament: tell me now, what doe you thinke of them, that (though they do find those graces you haue mentio­ned to be in them in some mea­sure, yet) doe feele them to bee so weake and imperfect, and the contrarie corruptions so strong, that they are much troubled with the sight and sense thereof, may such presume to come to the Lords Supper, with any assu­rance that they shall receiue it worthily?

A. They may, if they can finde that those weake graces that are in them are ioined 1. with a desire to growe in [Page 115] grace: and 2. the imperfecti­ons that they finde in them­selues be such as they can vn­fainedly grieue for, and striue against: and 3. that the flesh and the corruptions thereof are in them Ephe. 4.22 as the old man, dying and decaying continu­ally, and the spirit with the fruits thereof like Ephe. 4.24 the new man, alwaies growing and waxing stronger in them. Yea such as these (notwithstand­ing their wants and corrupti­ons) are of all others the fit­test to come vnto this Sacra­ment.Mat. 25.31 24.

Q. How may that appeare?

A. First, because the disci­ples whom our Sauiour him­selfe admitted to this Sacra­ment in the first institution thereof, Mat. 26 40. Mar. 14.40 Luk. 22 49 Luk. 24 11 Mar. 16.13.14. Luk. 24.45 Iohn 20.9. were at that time farre from perfection, and [Page 116] full of infirmities.

Secondly, the Lords Supper is ordained Rom. 4.11. to confirme our faith, and all the fruits of it, (which wee should haue no need of, it any grace were perfect in vs) and to be the Sa­crament of our spirituall nou­rishment, which none can bee so fit to receiue as they that (out of the sense of their weaknesse and readinesse to faint) doe most feele the need they haue of it.

Thirdly, if none might re­ceiue it that feele corruption and want of grace in them­selues, then had it beene insti­tuted altogether in vaine, see­ing 1. Cor. 13.9.12. Gal. 5.17. the best of Gods children while they liue in the flesh, are regenerated but in part. And this doth infallibly argue a man to be in the state of grace [Page 117] Mat. 5.3.4.6. Rom. 7.15-25. when he so feeles his corrup­tions and wants, th [...]t hee can grieue for them, and striue a­gainst them, and vnfainedlie desire to grow in grace.

Praier to be vsed both be­fore and at the time of com­municati­on.Q. You haue shewed what the points bee wherein wee must examine our selues before wee come to the Lords table: but is this all that we must doe in the preparing of our hearts vnto this Sacrament?

A. No: but wee must also both in secret, before wee come vnto the publike assem­blie, and when wee come there, ioining with the con­gregation, make humble, faithfull, and earnest praier vnto God, as for the pardon of all our sinnes, speciallie our comming so oft heeretofore to his holy table with vnpre­pared hearts; so for his bles­sing [Page 118] vpon that indeuor which we haue now vsed for our pre­paration, and for his gracious supplie of whatsoeuer hath beene wanting therein, and assistance in this holy action that we are to take in hand.

Q. Is it also necessarie to our preparation, That it is not neces­sarily re­quired to rec [...]iue the Sacra­ment [...]a­sting. that we come fast­ing to this Sacrament? or do [...] they sinne, and make themselues vnworthy receiuers of it, that doe eat or drinke any thing be­fore they come vnto it?

A. No verily: for though it be fit for such as may con­ueniently doe it, without hurt or danger to their health, to come fasting to this Sacra­ment, yet seeing there is no commandement of God that doth in [...]oin [...] it, and both at the first institution, and long after in the Primitiue Church [Page 119] it was wont to be receiued af­ter other meat; and the king­dome of God stands not in meat and drinke, (for neither if we eat, haue wee the more, neither if we eat not, haue we the lesse) therefore to put ho­linesse in this, or to esteeme it necessarie to the worthy re­ceiuing of this Sacrament, is meere ignorance and super­stition.

What things be further re­quired at the time of com­municati­on.Q. Hitherto you haue de­clared how we must prepare our selues before we come vnto it, if we desire to receiue this Sacra­ment to our comfort: tell mee now what is required of vs du­ring the time of the administra­tion thereof?

Outward things cōcerning the body. A. Some things, that con­cerne the outward behauiour and actions of the body, and some things, that concern the [Page 120] inward affection and disposi­tion of the heart and minde.

Q. What be those outward things that you say are requi­red of vs during the time that this holy action is in hand?

A. First, (as Eze. 46.10 at all other times when wee are to ioine with the congregation in Gods seruice, so specially) when wee are to receiue this Sacrament, which is 1. Cor. 10 16.17.appoin­ted of God to bee a signe and seale of that most neere com­munion and fellowship that wee haue with all Gods peo­ple, wee must be carefull 1. Cor 11.17.18.20.33. Act. 20.7. to come all together to the be­ginning of Gods publike wor­ship, and to tarry all together till the whole action bee fini­shed.

Secondly, as in all other the parts of Gods publike wor­ship [Page 121] the congregation Act. 1.14. & 2.1.46. must ioine together as one man, and none may either by pri­uate deuotion, or any other way, withdraw themselues from that which is publikelie done; so in this part of Gods worship specially, euery one must giue diligent attention to that that is done, not onely when he himselfe is ready to receiue, but during the whole action, and euen behold and look vpon both the elements themselues, and all the sacra­mentall actions which are by Christ, ordinance vsed in the administration of this Sacra­ment, because Exo. 24.8 God hath appointed that to be a meane to stirre vp and help our faith in this action.

Thirdly, as in all the pub­like worship of God Mat. 18. [...]0. where [Page 122] the Lord is in a speciall sort present, much Leu. 19.30. Psal. 5.7. 1. Cor. 11.10. & 14.40. outward re­uerence and seemely cariage of our selues is required; so in this whole action, and then specially when our selues are to receiue those holy signes of the body, & blood of Christ wee must vse such behauiour and gesture of our body, as may be free from superstition, and yet fit to stirre vp and ex­presse that inward faith and thankfulnesse which is requi­red in the receiuing of that which God then doth offer vnto vs.

Fourthly, as the workes of mercy Neh. 8.10.12. 1. Cor. 16.2.should alwaies be ioi­ned to the workes of pietie, because they do much further the fruit and comfort of al the parts of Gods worship; so e­specially [Page 123] ought euery one when hee hath receiued from God such pledges of his loue in this Sacrament, according to his abilitie, and in testimo­nie of his thankfulnesse vnto God, and loue to men, Heb. 13.16 to offer vnto God with cheere­fulnes the Sacrifice of almes, for the releefe of the poore members of Jesus Christ.

Inward things conserning the soule.Q. As you haue shewed what is required of vs during the time of this holy action, as touching the outward duty and behauiour of our bodies, so tell me now what should be the me­ditation and disposition of our hearts at that time?

A. First, when we see both bread and wine standing vp­on the Lords table, which the Minister of Christ hath con­secrated [Page 124] and put apart to this holy vse, then must wee with ioy of heart call to minde and consider, that Iesus Christ was Ioh. 6.27 & 10.36. & 17. [...]9.sanctified and put apart to bee the only and all-sufficient meanes of nourishing and preseruing vs in the state of grace, strengthening and re­freshing our soules in al temp­tations.

Secondly, when we see this bread broken and this wine powred foorth by the Mini­ster of Christ; then must wee thinke Zach. 12 10. seriously with griefe and indignation of heart, of our owne sinnes that pierced Christ, and imposed such ne­cessitie vpon him to suffer so infinite and vnspeakable tor­ments; and withall of the in­finite iustice of God and his [Page 125] anger against sinne that could neuer haue been appeased but by this meanes.

Thirdly, when wee see the bread thus broaken, and the wine thus powred forth to be offered by the Minister of Christ vnto vs, and heare him in Christs name command vs to take, eat and drinke it; then must wee with ioy and thankfulnes of heart meditate of Ioh. 3.16. Rom. 8.32. the wonderfull loue of God towards vs, not onely in not sparing his owne sonne and giuing him for vs, but al­so 1. Ioh. 3.23. in offering him vnto vs & commanding vs to beleeue in him.

Fourthly, when wee take the bread and the wine at the Ministers hand, and doe eat and drinke the same; then [Page 126] Esa. 64 7. Psal. 42.11. must we stir vp our soules by faith to lay hold vpon, and ap­ply to our selues all the merits of Christs passion; fully assu­ring our selues that by those vnspeakable torments of his owne sonne, the anger of God is fully appeased, & his iustice satisfied for all our sinnes: and so io [...]fully feed thereupon, that wee may feele our soules not onely fully Ioh. 6.35 satisfied thereby, and Mat. 11.28 Ioh. 6.33.48.51. strengthned and refre­shed against all tentations; but also Ioh. 15.4.5. quickned and ena­bled to walke in all holy obe­dience vnto God.

Fifthly, when wee behold all the rest of Gods people in the same congregation com­municating with vs in the same elements and Sacramen­tall actions without all diffe­rence [Page 127] or respect of persons; then must wee call to minde and consider how great a cor­ruption it hath been in vs 1. Co. 11.22. Mat. 18.10 to despise the Church of God or the least member thereof, and to haue beene so vnkind vnto them, so prone to malice them, and hard to be reconci­led vnto them Rom. 14.15. 1. Cor. 8.11 whom God our heauenly father, & Christ our blessed Sauiour haue so dearely loued and 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 wee doe now communicate withall.

Lastly, when after we haue receiued, wee giue somewhat according to our ability for the reliefe of the poore; and [Page 128] ioine with the whole congre­gation in praier and singing of Psalmes: then must we stir vp our selues to doe all this with feeling and ioy, and thankfulnesse of heart, as vnto God that 2 Cor. 9.7. loueth a cheerfull giuer, and Ioh. 4.23.24. is a a spirit, & will accept of no seruice but that which is done in spirit and truth: so offering vnto him the sacrifice not Heb. 13.16 of almes onelie and Hos. 14.3. of the calues of our lips, Rom. 12.1 but of our owne bodies and soules, in thanksgiuing for this inestimable benefit of our re­demption, and 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 Ioy and cheereful­nesse. required in com­munica­ting at the Lords ta­ble. in all the parts (almost) of [Page 129] that inward disposition that is required of vs in this holy acti­on you make mention of ioy? Can wee not rightlie celebrate this heauenlie banquet without in­ward ioie and gladnesse of heart?

A. No verily, for as in the [...]. Cro. 30.21. [...]6. celebration of the Passeouer, and Deu. 12.12 & 16.15. Neh. 8.10. 1. Sam. 1.7. of al those solemn [...]easts that were kept vnder the Law the people of God were com­manded to reioice and to stir vp themselues thereunto by al good meanes, Psa. 27.6 & 126.2.3. & 92.1.4 because no man can indeed bee rightly thankfull vnto God for that blessing wherein hee doth not reioice; so in this Sacrament especially wherein 1. Cor. 11.24.25. wee are to celebrate with thanksgi­uing the memory of a benefit that is incomparably greater [Page 130] then euer the Church receiued vnder the law, this ioy and gladnesse of heart is necessari­ly required at our hands.

Q. You haue shewed how we must prepare our selues before we come to the Lords table; What things to be perfor­med by vs af­ter com­munica­ting. and also what disposition of body and minde is required of vs at that time when this holy action is in hand; tell mee now what must wee doe after we haue receiued, to confirme and increase the comfort and fruit of it in our selues.

A. First, so soone as wee are come home from the pub­like assemblie, wee ought in secret to consider and bethink our selues seriously what wee haue done, and how we haue sped; what ioy and comfort wee haue felt in this Sacra­ment, [Page 131] what increase of faith, and resolution to lead a holy life, we haue receiued there­by: because wee may be sure that no man hath receiued this Sacrament worthily, nor fed vpon Christ in it (Ioh. 6.55 whose flesh is meat indeed, and whose blood is drinke indeed, and Mar. 5.28 30. 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 wee 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 bee the cause thereof, because we came not vnto it with that preparation of heart as hath [Page 132] beene described. And if wee finde the cause wholly in our selues, then Lam. 3.39.40. 1. Cor. 11.3 [...] must wee pre­sently humble our soules be­fore God in feruent praier and 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 hearts) we can finde, that this our want of comfort and fruit, which we are vnfainedly grieued for, ariseth not thus from our own sinne, but that wee brought with vs vnto the Sacrament (in truth and sincerity, though in much weaknesse) that pre­paration of heart that hath beene described; then haue wee no iust cause to 2. Chr. 30.18.19. bee dis­maied [Page 133] in our selues, but (after that wee haue humbled our soules before God in praier, for the sanctifying and remo­uing of this his correction, which for our triall, and other causes, best knowen to him­selfe, hee seeth good to exer­cise vs by) wee may comfort our selues in this, that such Esa. 63.27 hardnesse and senslesnesse of heart, which wee thus feele and bewaile in our selues, is a certaine signe that wee are in the state of grace, and (our conscience bearing witnesse with vs, that we came rightly prepared vnto it) we haue vn­doubtedly receiued comfort and fruit by it, Psa. 97.11 which wee shall also feele heereafter, though we doe not see for the present.

[Page 134]Fourthly, if (vpon this exa­mination of our owne hearts) we can finde, that wee haue sped wel at this feast, and that the Lord hath so welcommed and entertained vs at it, that we 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 praier giue thanks vn­to God for this his vnspeaka­ble gift, 1. Cro. 29 18. and craue of him the continuance and perfecting of his owne worke which he hath wrought in vs.

Lastly, the benefit we 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 banket, [Page 135] so must it make vs careful Psal. 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 expresse the Eze. 10.11. Psal. 5.23. Psal. 106.2.3.truth of our thankfulnesse, both in taking heed that wee returne not againe (as the dogge to his vomit) vnto any of our sinnes which we haue profes­sed repentance of, as also in indeuouring to honour God by a holy obedience to his will, in our whole conuer­sation, all the daies of our life.

Soli Deo gloria.

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