A Direction for Weaker Christians

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

T He first part declareth what a dangerous sin it is to profane the Sacrament of the Lord's Supper.

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

2. By inferring and concluding from the said doctrine, the greatness and grievousness of the sin aforesaid.

The doctrine of the Sacrament consists in six points.

The first concerneth the authority by which it was brought into the Church.

page 6

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 main and general end thereof.

page 38

The inference and conclusion from the aforesaid doctrine, is; That those which shall receive such a mystery unworthily, are guilty of the body and blood of Christ.

Wherein is shown, First, what it is to receive unworthily,

page 50

Secondly▪ what it is to be guilty of the body and blood of Christ,

page 54

Thirdly, why such as receive unworthily, are guilty of the body and blood of Christ.

page 56

THe second part showeth, By what means the danger of the former sin may be avoided.

The means is a due trial and examination of our selves before we receive.

For the better understanding whereof, five points are handled in order, so far forth only all of them (excepting the second) as the Apostle giveth occasion.

1. What manner of trial it is which is here required.

page 71

2. Wherein particularly this trial consisteth.

page 75

3 The duties in and after this trial.

page 109

4. The persons that are to make this trial.

page 115

5. The special motive unto this trial.

page 126

THE form of trial explaineth these three things:

1. The excellency of the person and merits of Jesus Christ, who hath ordained the receiving of this Sacrament.

page 133

2 The special end why Christ Jesus did ordain the same.

page 136

3 The special benefit that comes to the worthy receiver thereby.

Faults escaped.

PAg. 9. lin. 16. For Ordinance, read Ordinances. p. 16. l. 2. for once, read only. p 72. l. 4. add, For the word here v • ed implies as much. p. 86. l. 16. That there is an heaven. p. 87. l. 8. for might, read may.

A direction for the weaker sort of Christians, showing how they may fit and prepare themselves to the worthy receiving of the Sacrament of the Body and Blood of Christ.Grounded upon 1. Cor. 11.23.33.

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

The first part of Preparation.

T He Church of Corinth, by reason of some disorders crept into their assemblies, had often times profaned the holy Supper of the Lord. The Apostle Paul in this Scripture endeavors to reform this sin in them. And this he doth, 1. By declaring unto them what a dangerous sin it is to profane this Sacrament, ver. 23. 2. By teaching them the special means by which the sin aforesaid may be avoided, verse 28.33. Unto these two heads may be reduced whatsoever is necessary for the due preparing of a Christian to the worthy receiving of this Sacrament.

For the better manifesting of the first point, the Apostle first lays down the principal Doctrine of the Sacrament, verse 23.27. Secondly, from the doctrine he infers and concludes what a great and grievous sin all they do commit which profane this Sacrament. And in the first place he layeth down six points of doctrine concerning this Sacrament, everyone of them severally, and all of them iointlie, tending to discover the great and fearful sin that all such run into, which pollute these high and holy mysteries; therein inci • ing and provoking all true hearted Christians to a holy and reverend regard, and due use of them, whensoever they be called thereunto.

In this order and course which the Apostle here observeth, we may learn by the way these short instructions:

1. That the ignorance or want of due consideration of the doctrine concerning this Sacrament is one main and principal cause, that so many do contemn and profane the same.

2. That there is no hope or possibility, that gross ignorant persons, who know not the doctrine of this Sacrament, (so long as they continue ignorant thereof) should ever with due reverence receive the same. And therefore so oft as in their ignorance they go about to be made partaker thereof, they run themselves and their souls upon a most dangerous rock: So that the first means for a Christian to become a worthy and reverend partaker of this Sacrament, is to be grounded in the doctrine and knowledge thereof. Ignorance indeed well may be the mother of Popish devotion, but it is the very stepdame of all true Christian piety, and (as it appears by the Apostles proceedings in this present matter) the very mother of all profaneness, and irreligious impieties in the Church of God.

The first point of doctrine is concerning the authority and commission by which Paul brought this Sacrament into the Church: the sum and effect whereof is this: That this Sacrament is no human Tradition, brought into the Church upon his own head, and by his own mere will and pleasure, but an ordinance of Christ, received by Tradition from him. For so he saith: I have received of the Lord that which I also have delivered unto you. As though he should more fully and plainly have said, If this Sacrament had been a devise of mine own brain, or a Tradition having no other ground than mine own will and pleasure, then might you have had some colorable excuse for your light account and profanation of it: but I delivering this ordinance unto you by express warrant and commission from Christ Jesus himself, the sole sovereign head of the Church, you ought with more reverence and regard to have received the same, than lately you have done.

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

1 That it is no small sin to use any ordinance of Jesus Christ, whatsoever, profanely or irreverently: such cannot be freed from sin, as shall show contempt but unto the ordinances of men, though they require but things indifferent: much less can they which shall show contempt to the ordinances of Christ Jesus himself, who never instituted anything which is not exceeding good, and necessary to to be done; yea, whose very ordaining of a thing makes it good, necessary, and profitable, though before it was indifferent, and unprofitable, yea evil and hurtful. For this cannot but argue a wonderful base and light estimation of Christ, and of his wisdom, to debase, by rude and irreverent behavior, 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, even no better than a may-game, of the main and principal ordinance of Christ? What palpable contempt of the word read and preached, of prayer, of the Sacraments, of the Sabbath, &c. do most men show? How rudely, carelessly, and unreverantly, do they use to behave themselves, even in the solemnest and most public worship and service of God; yea often times not without apparent scorn & disdain of the same? What should we judge of this? but that such either think that Christ himself is a mockery, or at the least, that he hath shown great want of wisdom, in requiring so base and contemptible a service, such as is not fit for wise men to perform, but in jest or scorn, or (at the best) but as if they were playing some counterfeit part upon a stage.

2 A special means to prevent this sin, in the receiving of this Sacrament, is to learn and to believe, that in receiving the same, we do not conform to the private humors, conceits, and pleasures of men, no not of Peter or Paul, of Magistrates or Ministers, of Churches or Fathers; but to the express Will and Commandment of our Lord and Savior Jesus Christ. This is in the nature of man, that if he be imperiously commanded anything by an inferior and one that hath no authority to command, though the thing commanded be in it self commodious, praise worthy, or honorable, yet he either will refuse to do it, or if he do it, it shall be not without some scorn and contempt, and in a kind of mockery: But if one in authority, whom he reverenceth and honoreth, and whom he knoweth hath power to command, do require anything, he will be ready (except he be very lewd and impious) to yield obedience in fear and reverence, albeit the action in it self be light and unprofitable, yea base and servile, yea troublesome and hurtful unto him. Except therefore we should be so impious, as to hold, that Christ Jesus hath either no power to require this duty at our hand, or so impudent, as to defend, that he doth nowhere require it of us, or so blasphemous, as to say he wanted wisdom in requiring it of us, it must needs be yielded unto, that this sacrament ought with all due reverence to be received, which is inioined by so awful and sovereign a power, be the action it self in it self never so mean. When therefore men come so rudely and unreverantly to these holy Rites, it is a sign, that they never think of that high and sacred authority that hath ordained them. This then is and ought to be the main foundation of all true reverence, not only toward this, but all other parts of God's worship and service, That Christ Jesus requireth this Service at our hands. Would then the Ministers and servants of Jesus Christ, that are by their special office to dispense the ordinances of Christ, have their ministry truly reverenced of the saints and people of God, and not contemned and despised? Let them make it appear, as Paul doth here, that they minister no other word or Sacraments, prescribe no other worship, preach no other Gospel, bind men's consciences with no other laws, allure them with no other promises, fear them with no other threatenings, than such as they have received from Christ himself.

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 Jesus in his own person did institute, yea and first of all with his own hand administer this Sacrament. For it followeth in these words, That the Lord Jesus, the night that he was betrayed, took bread, &c. As though he should say, If but myself, or any other Apostle, or any person inferior to an Apostle, had instituted this Sacrament, by warrant and commission from Christ, there had been therein cause enough to move any Christian heart to a reverent receiving and using thereof: but when Christ Jesus himself, in his own person, hath immediately instituted it, yea and was himself a Minister of it, yea the first Administer of it, what a fearful judgment are they guilty of, that shall profane and disgrace that which Christ himself, in his own person, so exceedingly graced and honored?

This doctrine also serveth as a singular motive to stir up all the faithful to a most careful respect and regard of this mystery. For first those ordinances which Christ himself hath expressly and in a special manner instituted, ought with special reverence to be conformed unto. The services which are required by the laws of man, framed once by consequence from the word, or but according to the general rules thereof, are in a holy and religious manner to be performed. But such a service as Christ himself shall immediately and so expressly institute, not trusting to the discourse and wit of man to appoint the same, and which himself did most religiously in his own person perform, must needs deserve the highest respect and reverence, and must needs argue great impiety in them that shall contemptuously, or but carelessly perform the same. 2. In that himself did first not only institute, but administer it; it teacheth us, that we should always receive it from the hands of Christ's Ministers, even as it were from the hands of Christ himself, 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, that Christ in his special wisdom made choice of to institute this Sacrament in, which was the night in which he was betrayed. This also serveth to move and persuade to a due and reverent respect of this ordinance.

For first, that could not but proceed from the infinite love of Christ, which at this time he instituted for his Church, when he was preparing himself to the greatest work of love that ever was shown, even to lay down his life for it. The legacies bequeathed by friends upon their death beds, use much to be esteemed, & where they are contemned, there the love of the giver is despised and disgraced. If therefore the love of Christ Jesus, when he was ready to lay down his life for us, be dear and precious unto us, this Sacrament, which at that very time was instituted by him, and, as a legacy, bequeathed unto us must needs be dear and precious unto us.

2. This was no time for Christ to spend in instituting needless and unnecessary matters. The vainest men that are, or ever were, except they be desperately wicked, or through some disease distempered in their brain, do not use at such a time to busy themselves about vanities and needless matters, but their thoughts use to be taken up with the most serious and weightiest affairs, such as most necessarily concern themselves and their friends: Far be it therefore from us, that we should think, that our Savior at this time should find nothing else to do, but to trouble his Church with idle and frivolous observances. Yea, if men at such times as this is, how miserable soever, do use to bestow the best things they have upon them they most love, we must either think that our Savior was very poor, or very miserable, or else we must hold, that this Sacrament, which at this time he bequeathed unto all his Churches, is of some special price, value, and use unto the same, if it be received as it ought to be.

Thirdly, seeing that Christ at this time was entering upon the greatest, most painful and difficult work that ever was or shall be performed, even the salvation of sinners, the zeal whereof had now, more than ever, eaten him up, and had captivated all the thoughts and affections of his soul, so that it 〈◊〉 not possible for him (at this time) to think of anything else, but what might further the work of our redemption, and the salvation of our souls; we must needs conclude, that this Sacrament being duly (according to Christ's intent) administered & received, must needs tend, after a very special manner, to the furtherance of our salvation, and to make the work of his redemption effectual unto us; so that to set light by this Sacrament, is to despise the work of redemption, and the salvation of our souls.

The fourth point of doctrine is concerning the parts of this Sacrament, which before we can well understand, something is to be premised of a Sacrament in general, whereof briefly:

This word [ Sacrament ] was wont to signify that solemn oath which the soldiers of Rome used to take, whereby they bound themselves to perform faithful service to their Emperor in his wars, from whence the Latin Divines have borrowed it, and now, by long custom, it is become in these Western Churches, a proper name, whereby those outward badges and ensigns of Christianity, (viz. Baptism and the Lord's Supper) are called; because that Christians, in the due receiving of them, do after a special manner bind themselves, even as it were by a solemn vow and oath, to serve their Lord and Master Jesus Christ, even as the soldiers of Rome did, by solemn oath, bind themselves to serve their Emperors and Commanders in the war.

More particularly, we understand by Sacraments those mystical Rites and Ceremonies of the Church, which Christ hath ordained for the setting forth and confirming of the Covenant of grace.

Mystical Rites and Ceremonies are certain outward and bodily signs, which, after a secret and artificial manner, shadow and represent things spiritual and internal: so that in every Sacrament there are these two things to be considered. 1. The outward bodily sign. 2. The spiritual matter, that is mystically shadowed by the sign, and yet, after a sort, hidden and locked up in the same.

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

1. The outward signs which Christ hath instituted, are in themselves very common, ordinary, and usual matters, as breaking and eating of Bread, and drinking of Wine. Wine is not expressed here: but in Mat. 26. and Mar. 14. the fruit of the Vine is expressly mentioned by our Savior Christ, immediately after the institution.

These signs may be reduced to two heads: as 1. Unto certain outward elements: 2. Unto certain mystical 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 mystical signs which are expressly mentioned in this place of Scripture, and in the Evangelists that write of the institution of this Sacrament; and therefore I will not stand upon any other, though I do not deny but there are other particular actions performed in & about these elements, which of the soundest Divines are, and rightly may, in some sense, by analogy, be counted Sacramental.

These signs considered nakedly in and by themselves, are not of any great force to stir up any great reverence to the receiving of them, because there is no one thing in the world more ordinary than eating and drinking; and yet there is no just cause why, in regard of them, we should despise and contemn the Sacrament, they being in themselves things both necessary, and pleasant, and no ways base and contemptible. If Christ Jesus should have required of us any light and senseless action, or which should have been bitter and loathsome, or burdensome unto us, yet we ought, for his sake that requires it, to yield reverent respect unto it: much more when he requires that which in it self is both necessary, profitable, and pleasant, as eating of bread and drinking of wine are. It had beecommed us in all humility, (if so it had pleased him to ordain) even to have eaten Acorns, and husks, and swine's meat, such as the prodigal son was forced to eat of; and to have drunk vinegar mingled with gall, such as Christ himself, for our sakes, tasted of: much more will it beseem us, with all due reverence and honor, to eat bread, and drink wine, upon Christ's will and pleasure, which is ever most holy and blessed. But to let pass the outward signs in themselves, and to come to the mystery in them, and to consider the one with the other, we shall then see great force in the parts of the Sacrament, to stir up in us a special reverence in the receiving of it. There are many things of no honor in themselves, that in regard of some special use that they are applied unto, are honorable; as the white wand carried before Judges, the Cap of Maintenance worn before the Lord Major, the Sword borne before the King, &c. which in regard of some special mystery and meaning that is hidden in them, are matters of special grace and honor; so though these outward signs be not in themselves honorable, yet in regard of the mystery that is in them, they both bring honor to Christ, and are honorable to the vser.

The very circumstance of time wherein our Savior did administer it, showeth us, that this bread and wine, this eating and drinking, hath in this place a more than ordinary use or end. We eat bread commonly to satisfy hunger, and to feed and nourish our bodies; and we drink wine to quench our thirst, and to revive and refresh our heavy 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 never have administered it immediately after supper, and that a festiu • ll supper, when they that were to receive it, were full of bread and wine before. And therefore in the receiving of this Sacrament, we must not so much look (as we do in other eatings and drinkings) to satisfy our hunger, to fill our bellies, and to quench our thirsts; but in this eating and drinking, we must look to satisfy and fill our 〈◊〉 with some heavenly and spiritual matters, shadowed in these outward signs, and conveyed unto our souls in the due receiving of them.

The mysteries then contained under these signs, and expressed by them, are the greatest that can be imagined, even the great and high mystery of our redemption and salvation by Jesus Christ; our faith and belief whereof, we do profess in the use of them, and the fruit whereof is sealed and confirmed unto us in the due receiving of them.

The breaking of the bread signifieth, in a mystery, the breaking of Christ's body, that is, all the unspeakable torments that he suffered in his own p •• son for our sins, which were greater than if his living body had been rent and torn into a thousand pieces, and all his bones broken and beaten to dust and powder, Heb. 5.7. Isaiah 53.16.11. Matth. 27.46.

The eating of the bread thus broken, and the drinking of this wine, signifieth the special fruit that cometh unto all believers, by the passion and sufferings of Jesus Christ. For Christ saith; This Bread is my Body which was broken for you: And this Cup is the New Testament in my Blood. Or as he speaks more plainly, Matt. 26.28. is my Blood in the New Testament that was shed for many for the remission of their sins. And therefore he bids them take and eat the one, and drink the other; as though he should more plainly say unto them: This bread, so broken as you see, shall be a sign unto you, and unto all them that believe in my name, of that which I have suffered in my flesh for you. The wine in this Cup shall be a sign even of the blood that in my Sacrifice upon the cross was shed for you, to procure the pardon and remission of your sins, and of all their sins that shall beeleeue in me, which is not the blood of Oxen and sheep, such as were offered in the Old Testament, but is in very deed the blood of God and man, whereby the New Testament is sealed and ratified, which offereth salvation unto all which shall believe in me, and in the merits of this my blood: Therefore take ye and eat ye this mystical bread, and drink this holy wine; and therein let it be a pledge unto you and to all the faithful that shall in like manner receive the same, that the fruit of that which is shadowed thereby, belongs unto you; so that as verily as you eat this bread, and drink this wine with your bodily mouths, so verily shall your souls taste of, and, as it were, eat and drink of the fruits of my death and passion, even the remission of sins, and life everlasting.

Is not this Sacrament then a mystery to be trembled at and adored? Is it not a great indignity, that men should brutishly, without all preparation, come unto 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 necessity or pleasure, we ought not like beasts, without any show of reverence, seize upon them; but ought in the receiving of them, in some degree, lift up our hearts to God for them: Much more when there is such an heavenly use of these creatures, over and besides that natural and common use, which cannot be separated from them. It were a great indignity offered to the work of our redemption, but occasionally to speak or think of it without due reverence: but to deny reverence and honor unto it then when under such a special mystery it is presented unto us, and when we are thereby called to a special consideration of it; yea wherein it is of purpose represented to our senses, that we might the better behold it, and be stirred up to praise and magnify God for it: and which is more, when in a reverend use of this mystery we may spiritually partake even of all heavenly things that are shadowed by it, what a sin must this needs be, unreverantly to rush upon these holy Ri • es? And what a forcible argument must it be, to stir us up to a worthy receiving of this Sacrament?

The fifth point of doctrine is concerning the consecration of this Sacrament, set down in these words: And when he had given thanks, he brake it. This consecration was a special dedication of the elements in this Sacrament unto this mystical and holy use, by prayer, and invocation upon the name of God, and specially by thanksgiving: wherein this thanksgiving specially consisted, is not revealed; most probable it is, that it was principally for our sake, to wit, for the great fruit of this Sacrament, that should redound unto all the worthy receivers thereof.

This showeth, that special thanks are due unto GOD from us for this Sacrament: For if Christ found cause to thank God for it, much more cause have we, who reap all the fruit and benefit of it. And if the worthiness of this Sacrament did draw thanks from Christ, it may challenge a worthy and reverend acceptance of us; yea it much more concerns us to administer and receive the same with prayer and thanksgiving. And it is great profaneness for us to press unreverantly upon that which Christ himself would not enter upon, without special prayer; whereby he sufficiently declareth, that this Sacrament is a special holy Ordinance, and therefore to be used holily, and not in a profane and irreverent manner. If Christ had but simply ordained it without any such special thanksgiving or prayer, it had been our duty notwithstanding, to receive it with all due reverence: But when he shall in this manner, by special prayer, institute and administer it, it must needs be great impiety for us to despise and contemn it, and not to make an high account and reckoning of it.

The Evangelist Matthew saith, He blessed the bread: i. By prayer and thanksgiving obtained a special blessing from God upon it. For that which Balac said of Balaam may be more truly said of Christ, That which he blesseth, is blessed; and that which he curseth, is cursed: So that this is a blessed Sacrament, which Christ Jesus, with his own mouth, hath after such a special manner blessed: And the more he hath blessed it, the more it will be a means of blessing to the worthy receiver of it; and the more blessed it is of it self, the greater curse will it bring upon the profane and irreverent abuser thereof.

The sixth and last point of doctrine is concerning the main and most general ends of this Sacrament, which are two; the first, respecting our selves: the second, others. That respecting our selves, is in these words; This do ye in remembrance of me: So that we are to receive this Sacrament to this end and purpose, that in and by it we might be stirred up in a special manner to remember, and in remembering to meditate of Christ, and of his infinite love and mercy towards us, in the great work of our Redemption, which is shadowed and set forth by this Sacrament: When our special friends, upon their departure •• om us, bestow upon us a token of remembrance, they do it to this end, that so often as we look upon the same, or use it, we should call to mind the many loves they have shown unto us: And this is written in our nature, that when an occasion only is offered unto us of remembering a friend departed from us, we use to show a special affection. Hence it is, that ignorant and superstitious persons will so heartily, upon every occasion of remembrance, pray the Lord to have mercy of their souls that are departed this life, whom they love and have been beholding unto. But when they behold a special memorial of them in some token of their love, which brings to their mind some ex •• aordinarie favors, then they use to be extraordinarily affected with the remembrance thereof; yea, and they use to show part of that love, affection, and honor, to the token and memorial it self, which they bear to the person. They will carefully lay it up in their de • kes and cabinets: They will (it may be) sometimes kiss it, and do a kind of honor unto it: So much do we use to be affected with anything that brings into our mind the loves and favors of a deceased friend. And therefore seeing this Sacrament that was not only left unto us by the greatest friend that ever we had, but left of purpose to be a remembrance & a pledge unto us, of the greatest love that ever was shown to mortal creatures, and which hath the very effects and fruits of the love written upon it, nay engraven in it, yea in some sort contained in it; is it a thing credible, that any that love and believe in Christ Jesus, should profane and lightly regard this Sacrament? But here by the way we may observe how strangely forgetful even those that are faithful, be of the great & unspeakable love of Christ, that they stand in need of such a remembrance: for unto them is this Sacrament given, as a help to bring to their minds the consideration of this love. Is it possible that a man should forget the love of such a Lord and Master, that hath with a great price of money redeemed him from being a perpetual Gally-slave, yea who for to redeem him, hath made himself a slave, yea hath purchased his servants liberty with his own death, and hath bestowed upon him all the honors and dignities that himself had, and even all that himself possessed? Were it not wonderful that he should need a special remembrance when he can no ways cast his eyes, but he shall behold the effects of his Lord's love? Would not one think that he should rather need some means to make him forget this love, and to put it out of his head, rather than to bring it unto his remembrance? This is the state and condition of all Christians; though Christ Jesus hath done a thousand times more for us than is possible for one man to do for another, though whatsoever we have, we have it by his mercy and love, our souls, our bodies, our senses, our wit, our beauty, our wealth, our life; so that we are compassed about with memorials of his kindness: and we cannot see, feel, hear, taste, or smell anything, but it may put us in mind of his love, yea of his death and passion, by which the free use of these things have been purchased unto us: yet for all this, we stand in need, you see, of special remembrances; yea and yet (O sinful wretches that we are!) we are ready to profane these special remembrances; yea, and which exceedeth all wonder, are prone, even in the midst of them, most of all to forget the love of Christ, and to dishonor him.

The end that respecteth others, is The showing forth of Christ's death until he come: i. By eating this bread, and drinking this wine, men shall testify and profess, yea after a sort preach unto others, even unto the worlds end, the mystery of the Gospel, the sum 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 receiving of this Sacrament, we do, as it were, lead others by the hand into the garden in Gethsemane, and show them Christ Jesus sweating water & blood; Judas traitorously kissing and betraying him, and the soldiers thereupon binding and leading him to judgment; we lead them to Caiaphas Hall, and Pilate's Throne, to show them Christ most wickedly and unjustly condemned, buffeted and spit upon, scourged and crowned with thorns; we lead them to Mount Caluarie, and show them how he was nailed on the Cross, how he was forced to drink vinegar mingled with gall, how he was pierced with a spear, how with most bitter cries he said, My God, my God, why hast thou forsaken me? And all this for our sakes, that he might procure the forgiveness of our sins, and everlasting salvation. Can we in this mystery see and behold all this with the eyes of faith? Can we, after a sort, show them & point them unto others? And shall we therewith be no whit affected in our own souls? Shall we come unto this Sacrament as blocks and stocks, without any affection, as unto a vain, idle, and frivolous matter?

By this which hath been said, you may see how forcible this doctrine of the Apostle, concerning the Sacrament, is, to stir up all Christians to the worthy receiving of the same: But it may be objected, that the Apostles labor herein seems needless, and to no purpose, seeing the Church of 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 Paul's doctrine therefore needless and in vain? No verily; but in this practice of Paul we are taught what a perpetual use there is of teaching in the Church of Christ, when the Ministers must be fain to instruct the people of God not only in that which they are ignorant of, but often call unto their mind and consideration that which they know already, upon such particular occasions as they are to make special use thereof: And verily, though men could say all the Scriptures by heart, though they could understand every 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 divine truth in the word; yet for all this, there would be a use of reading and preaching of the word of God in the Church. For if our knowledge be not stirred up in us, if we be not often put in mind of it, if we be not taught how to apply it unto these and these particular cases, it will be as it were dead in us, and most out of our head when we should most use it: For so was the knowledge of this Sacrament in the Church of Corinth, until the Apostle endeavored to revive it by this Epistle; and so it will be with any part of divine knowledge whatsoever, if there shall be no means in the Church often to stir up the same in us, and to call us to the true use and practice of it.

Wherefore, whosoever shall eat]

Hitherto the Apostle hath laid down the doctrine of the Sacrament: now from the said doctrine he inferreth and concludeth, what a fearful sin all these are guilty of, that do not receive this Sacrament in that holy manner which they ought to do. Whosoever therefore (saith the Apostle, ver. 27.) shall eat this Bread, and drink the Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord. For the better understanding of this conclusion, we must consider in order these three points:

• 1. What it is in this place to eat and drink unworthily.
• 2. What it is to be guilty of the Body and Blood of the Lord.
• 3. Why such as eat and drink unworthily, are guilty of the Body and Blood of the Lord.

1. For the first, we must know, that to receive this Sacrament unworthily, is to receive the outward elements thereof, without due reverence and respect, either of the mystery that is contained in them, or of the end why they were ordained, or of the person by whose authority they were appointed. The ordinary and most common causes of this unworthy receiving, are these:

1. Ignorance, when men will presume to partake of these mysteries, before they understand stand and have learned, in any reasonable sort, the true meaning and use of them; such must needs receive▪ hand over 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 persuaded, nor doth believe, or expect, that any such special fruit or benefit, as is promised in the word, shall redound unto him by the same.

3. Superstition, when one cometh unto this Sacrament in a fond conceit and imagination, that he shall receive other manner of blessings and benefits by it, than is revealed or promised by the word, or intended by Christ.

4. Prophanenesse or sensuality, which is when a man doth so satiate and pamper his soul and body with the delights and pleasures of the world and the flesh, that he cannot, nor cares not to taste and relish the spiritual fruit that cometh by this Sacrament, or any other divine ordinance; and therefore brings unto it no other heart nor affections, than unto ordinary meat & drink, yea often times worse.

5. Carelesnesse and security, which is when a man cometh with an affection and disposition unto this Sacrament, as unto a matter that he neither look; to receive good by, nor fears to receive hurt by; and therefore will never trouble his mind about the matter.

6. Presumption, which is, when men never care in what manner they receive, and yet presume to receive as much fruit and benefit by the Sacrament, as those which are most careful to fit & prepare themselves thereunto.

7. Uncharitableness, when a man's soul is so full of bitterness, hatred, and malice of his neighbor, and by means thereof, so vexed and disquieted, that it cannot consider and meditate (as it ought to do) of the love of Christ figured in this Sacrament.

Many other causes of unworthy receiving might be alleged; but these are the usual and most ordinary. Let us then everyone take heed, that no one of them be found in us; for then we shall certainly profane this Sacrament, and become unworthy receivers thereof, and so be guilty of that sin which is here mentioned by the Apostle. There is not the least of one of these, but they will make a man an unworthy receiver of this Sacrament. What then is the estate of such persons, as are known to have all these corruptions abounding in them, and yet will (at the least once in the year) presume to come to the Table of the Lord? Thus much for the understanding of the first point of the conclusion, viz. What is meant by unworthy eating and drinking.

For the second point in the conclusion, To be guilty of the Body and Blood of Christ, is, to offer a special wrong, disgrace, and indignity unto the Body and Blood of Christ; i. unto the person and sufferings of Christ, and in a special manner to sin against the great work of our redemption; yea it is in some sort to commit a sin of the very same nature and quality, which they did, that had their hands in putting Christ Jesus to death. For everyone that may truly be said to be guilty of blood, is in some sense or other a shedder of blood. Every unworthy receiver then of this Sacrament, according to the degrees of his unworthy receiving, either more or less, doth in some sort communicate even in the sin of Judas that betrayed Christ; of the wicked Jews, that cried, Crucify him; of Annas, Caiaphas, and Pilate, that condemned him; of the soldiers, that whipt and scourged him, that spet in his face, crowned him with thorns, nailed him on the Cross, and pierced him with a spear. The worst of us (I assure myself) do abhor these persons, even for these sins which they committed against the person of Christ. Let us then in like manner learn to abhor the unworthy receiving of this Sacrament, which will pull upon our heads the guilt of the same sin, even the blood of Jesus Christ, of which all unworthy receivers are here said to be guilty.

But in the third place it is to be considered, why unworthy receivers are guilty of the Body and Blood of Christ. The answer unto this question may easily be gathered from the former doctrine of the Sacrament, which is laid down by the Apostle; for from that doth the Apostle infer & conclude the same.

First, because such persons, in so doing, do despise the sacred authority of Christ Jesus, who first instituted and administered this Sacrament, and ordained it to be administered and received in all his Churches, until the end of the world. Now they that despise the authority of Christ, must needs in some sort despise the person of Christ, and his sufferings, and by consequent, his Body and Blood, by which principally his authority is ratified and confirmed: And to despise the person & sufferings of Christ, the Body and Blood of Christ, what is it, but in some manner to assent unto them that nailed the Body of Christ upon the Cross, and shed the Blood of Christ?

Secondly, they despise and set light by a special token of his love and favor, yea and memorial of it, which he bequeathed unto us, even when he was laying down his life for us, even when he was going to be nailed on the cross, and to shed his blood for us. Now who can contemn and set light by this token, but he must needs despise & set light by the love of Christ, & therein of the body of Christ, which he gave for us, and the Blood of Christ, which he shed for us, wherein the special fruit of his love appeared. Rom. 5.7.8. And is not this in some sort to be guilty of it?

Thirdly, they offer contempt to the principal badges, cognizances, and ensigns of Christianity, and, as it were, to the special coin & picture of Christ, yea to a consecrated type, shadow, and representation of his body & blood. Now that willful contempt and wrong which is offered unto the cognizances, ensigns, coins, pictures, or representations of a Prince, is supposed to be offered to the person it self of the Prince: And therefore the wrong that is offered, the carelessness, neglect, and contempt that is shown to this Sacrament, must needs redound to the Body and Blood of Christ, yea unto the whole mystery of redemption shadowed and represented by the same; yea forasmuch as in this Sacrament the very Body and Blood of Christ, and all the benefits thereof are spiritually offered unto the receiver, even as lands are offered unto men by the sealing and delivery 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, Seals, and Jndentures, whereby they are secured and confirmed unto him.

Thus you see how the Apostle hath shown what a fearful and dangerous sin it is to profane this Sacrament: And he hath not barely affirmed it, but proved it by most evident and apparent reasons. Let us from this conclusion of the Apostle, thus explained and laid open, observe these points:

First, that Christ Jesus receiveth strange indignity and wrong in his very person, not from Jews and Infidels only, but often times from Christians, even from such as look to be saved by the merits of his blood; and that even then, when they are pe • forming special service and worship unto him. For what greater wrong can there be, than to be guilty of that blood, which is the price of our redemption? which was the sin of this Church of Corinth, and is the sin of all such pe • sons as are unworthy receivers of this Sacrament.

Secondly, this shows that the bare conformity unto the outward exercises of Religion, whether the word or Sacraments, is not enough to make us 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 souls do think that they have Religion and Christianity enough in them, if their foreheads have been sprinkled with the water of Baptism, & if they sometimes hear the word and receive the outward elements of this Sacrament; whereas in very deed they may be further from Christianity, for their outward conformity unto these things, than if they did not conform unto them at all: They may by eating t • is Bread, and drinking this Cup, even as it were, crucify Christ Jesus, and trample his blood under their feet. Christians therefore must not only strive to worship God, to hear the word, to pray, to receive the Sacraments, but to do it in that reverend form and manner that God requires; otherwise they may do 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 us never to receive this Sacrament, than to receive it in such a manner, as shall for the very act of receiving, pull upon our heads the guilt of that blood.

Thirdly, by this it appears, that this sin of unworthy receiving (if we do not seek atonement and reconciliation betime for the same, at the hands of God) will be a heavy sin upon our consciences. For to be guilty of blood, though of sinful and wicked blood, hath been a burden that hath made the stoutest heart to ache. But who is able, when his conscience shall be awakened, to bear the guilt of innocent blood? And if the blood of innocent Abel was so heavy to Cain. Gen 4.13. how heavy shall the blood of the innocent lamb of God lie upon all them that are any way guilty of it? We may see how heavy it was upon the heart of Judas, Matt. 27.3▪ 4 5. yea and how heavy it is, even to this day, upon the heads of the whole Nation of the Jews, according to their own cursed wish, Mat. 27.25. This sin therefore being a kind of bloody sin, and by consequent, a most heavy and insupportable sin, can we be too careful to avoid it? It is not our ignorance or good meaning, in this case, that will excuse us, and free us from the guilt of it. Many of the Jews did in their ignorance, crucify Christ, Luc. 23.34. Act. 3.17. And the Church of Corinth had (no doubt) a good meaning in receiving this Sacrament, even then when they received it most unworthily; yet this could not free them from the guilt of Christ's blood: This may lessen the guilt; it cannot take it away. If this will not move us to a careful preparation before we presume to be made partakers of this Sacrament, nothing will.

Fourthly, note the different effect of this Sacrament in the worthy and unworthy receivers thereof. It is the savor of death unto death to some, to other some the savor of life unto life, 2. Cor. 2.16. The soul of the worthy receiver is fed and refreshed, washed, purified, and cleansed from sin by the body & blood of Christ received therein. On the contrary side, the soul of the unworthy receiver is polluted and defiled, and made accursed and miserable thereby; and the oftener he receiveth the same, the more abominable he is in the sight of God and man. And such as do in such a manner receive the body and blood of Christ, and look for grace thereby, are as if they that whipt Christ, and that nailed him on the Cross, and by means thereof, had their faces, hands, and garments all to be sprinkled with his gore blood, should think themselves thereby purged from their sins; or as if he which pierced Christ with a spear, should have held a Challice at the wound, and have filled it with the blood that issued therefrom, and so have carouzed it off, and should think thereby to have drunken to his own eternal health, the blood of Christ.

The second part of Preparation.

T He Apostle proceedeth to the seconde part of Preparation, declaring unto the Corinthians, by what means the danger of this former sin may be avoided, and so we may become worthy receivers of these mysteries.

The means are, A due trial and examination of our selves, which he leaves not to our liberty, to do, or not to do, but requires it at our hands, as a necessary duty: The former danger then of committing so grievous a sin, must not withhold us from receiving the Sacrament, but it must make us so much the more studious to use the means of worthy receiving of the same. For the Apostle doth not say: Let a man therefore forbear to receive this Sacrament, but let a man try and examine himself, and so let him eat this bread and drink this Cup; So that the more dangerous it is to receive unworthily, the more we must try and examine our selves, that we may receive worthily; And hence it is that the Apostle infers this duty from the danger aforesaid, as if he should say; Every Christian stands bound to receive this Sacrament, and yet seeing therein, the danger of unworthy receiving thereof is so great, it stands them all upon most carefully to try and examine themselves before they presume to partake the same.

For the better and more clear handling of this duty, we are to consider according to the ground laid down in the text.

1 What manner of Trial it is, which is here required.

2 Wherein particularly this Trial consisteth.

3 Our special duties in and after this Trial.

4 What Persons are to make this Trial.

5 The motives inducing to the making of this Trial.

A BRIEFE FORME OF TRIALL; Whether one be in any measure fit to receive the Sacrament of the Lord • SUPPER.

To the Reader.

G OOD Reader, after that I had yielded to the publishing of mine own poor meditations upon 1. COR. 11.23. there came to my hands in writing, this ensuing treatise, written some years since by a godly & faithful Pastor, for the direction of his own people, in the worthy receiving of the Sacrament of the Lord's Supper, at what time he was first called unto them. In the perusal whereof, I being in myself well persuaded of the fullness and perspecuity of that doctrine of Preparation, which it propoundeth to entreat of, the orderlie method of every part thereof, the plain and familiar handling of the matter, and that it did supply many needful points of instruction that are wanting in mine own Treatise, I was earnest with the Author to give me leave to publish the same, and to adioin it as an ornament and help unto mine; which with much importunity at length I have obtained; though in the hard and unjust conceit he intertaineth of it, he suffers, it in this sort as you see to, come abroad as a Child of the Earth, without any mention of his name from whom it is descended.

For the spiritual good that thou shalt receive thereby, bless the Lord; and pray for the Author, that God would restore him again to that former liberty in his Church, which heretofore, to the glory of God, and the comfort of many a Christian soul, he hath enjoyed.

THE SVMME and Contents of the Doctrine following.

The first part.

O F preparation before receiving.

page 2.

Of the examination of a man's self

page 2.

Three reasons for the necessity of examination.

page 3.

The danger of unworthy receiving

page 5.

Whether the Minister be bound to examine the communicants.

pa. 9

That the people ought willingly to yield to be examined, and the reasons why.

page 9.

Whether those which are worthy receivers, are deprived of the benefit of the Sacrament, in communicating with them which are unworthy.

page. 11.

That it maketh to the comfort of the worthy receiver to communicate with the godly.

page 12

The graces that by examination we are to find in our selves.

pa. 16

The 1. grace, a desire to receive this Sacrament.

ibid.

By what means this desire may be discerned.

page 17.

The necessity of this Sacrament.

page 17.

The benefits of this Sacrament.

page 18.

The helps in this Sacrament to apply the promise of grace.

p. 23.

How Christ in this Sacrament is most clearly represented.

pa. 25.

The helps in this Sacrament whereby we are put in mind of Christ's passion.

page 26

How the benefits of Christ are more particularly offered unto us in this Sacrament, then by any other means.

page. 33

Whether Christ be indeed in this Sacrament, and how.

page 35.

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 faithful is hereby represented and confirmed.

page 41.

That this Sacrament is to be administered publicly.

page 42.

Reasons against private communions.

page 46

Of the consecration of this Sacrament.

page 49.

At whose hands we are to receive this Sacrament.

page 52.

Whether the worthiness and efficacy of this Sacrament do depend upon the minister.

pa. 56.

Whether it be needful that the word be 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.

That all are bound to receive this Sacrament as o • t as it is administered, except there be some necessary impediment.

page 63.

That it is a dangerous sin to neglect the receiving of this Sacrament.

page 64.

That want of charity, or other worldly distractions, is no sufficient excuse for not receiving.

pag. 67

The great fault of them which receive this Sacrement without any desire or sincere appetite.

69

Whether Magistrates may not command & compel their subjects to receive this Sacrament.

page 70.

Of that knowledge which by examination we ought to find in our selves, before we can be worthy receivers. And the parts thereof.

page 74.

Faith the third grace necessary for preparation.

page. 77.

How a Christian may be assured that he is one of Christ's little flock

page 79.

What motives there are in the word to persuade a Christian that he shall be saved.

page 80

Repentance the fourth grace necessary for preparation.

page 85.

What Repentance is.

page 85.

Reasons why repentance is necessary hereunto.

page 85.

The use concerning the necessity of Repentance.

page 86.

Motiues to repentance.

page 87.

Newnesse of life, the since grace necessary for preparation.

pag. 91.

Reasons why it is necessary.

p. 92.

The use of the doctrine concerning the necessity of newness of life.

page 93.

Charity the sixth grace necessary for preparation.

pag. 94.

Reasons of the necessity thereof

page 95

The use of the former doctrine.

p. 97.

Motiues to persuade to forgive wrongs.

page 98

Whether a Christian is to love and think well of all men.

page 102

How far forth we are bound to forgive injuries.

page. 104

Cautions and rules to be observed in going to law.

page 107.

How our faith is to be renewed ere we come to the Lord's Table.

101

How repentance is to be renewed before we come there.

p. 111.

That weak Christians are not to forbear communicating in the Lord's Supper.

page. 113.

Prayer to be used both before and at the time of communication.

page 117.

That it is not necessarily required to receive the Sacrament fasting.

page 118.

What things be further required at the time of communication.

page 119.

Outward things concerning the body.

page 119

Joy and cheerfulness required in communicating at the Lord's table.

page 128.

What things to be performed by us after communicating.

p. 130.

The Doctrine of communicating worthily in the Lord's Supper, delivered by way of Question and Answer, for the more familiar instruction of the simple.

The First Part: Concerning the preparation of a man's self, before he come to receive this Sacrament.

Question.

H Ow many things are required of them that would receive the Sacrament of the Lord's supper to their comfort?

Answer.

Three, first, a diligent and careful preparation of themselves, before th • y come to receive it.

Secondly, a reverent and attentive disposition of body and mind in the receiving of it.

Thirdly, an unfeigned indeuor to feel, and find in themselves the fruit of it, after they have received it.

Q. What is that preparation that is required of everyone, that would receive this Sacrament to his Comfort?

A. Everyone (even such as have made best proceedings in religion) before he presume to come to the Lord's Supper, must sequester himself from all other business, that might any way distract him, and carefully set his whole mind and heart upon this work that he is to go about, taking some time to examine himself, whether those things be in him, that may make him a worthy receiver of this holy Sacrament.

Q. What reasons may be given to show the necessity of this so careful an examination and preparation of our selves before this Sacrament?

A. First, such is the untowardness and corruption of our hearts, that we are unfit to do any special service to God, till we have taken some pains to prepare our selves thereunto.

Secondly, there is no part of his service before which the Lord hath so straitly enjoined this preparation, as before the receive • ng of this Sacrament. Before the Passover (which was in substance the same with this Sacrament, and in the place whereof this was ordained by Christ) the Lord did not only command that the Lamb should be taken out of the flock three days before it was to be sacrificed (that his people might thereby be admonished to employ themselves during that time in the sitting of themselves unto that service) but also he enjoined them a special preparation before they came unto And it the Apostle affirms of this Sacrament, that even they that are believers, may & shall certainly receive it unworthily if they do not examine & judge themselue • before they come.

Thirdly, the extreme danger, that he casteth himself into that receiveth it unworthily, should make every man afraid to come rashly, vnreuerētly, or vnpreparedly unto it.

Q. How may their danger appear to be so great, that receive this Sacrament unworthily?

A. In eating of this bread, and drinking of this wine, they shall eat and drink the judgment and curse of God.

Q. By what judgments hath God been wont to punish such as have profaned or unreverantly used any of his Sacraments?

A. Sometimes by corporal and outward plagues; as he did them that in the days of Samuel, used the Ark without due reverence; and 〈1 page duplicate〉 〈1 page duplicate〉 them, in the days of Hezechia, that went to the passover, not being sanctified and prepared thereunto according to the law; and them among the Corinthians, that went to the Lord's table before they had examined and judged themselves.

2 Sometimes he punisheth them as he did Judas (who with an evil and unpenitent heart presumed to receive the Passover) by stripping them of those beginnings of grace, they had received, hardening them, and making them unable to repent, so as after they have received, they become twofold more the children of hell, then they were before.

Q. What is the cause why the Lord is wont to be so severe in punishing the irreverent and unworthy receiving of this Sacrament?

A. Because the unworthy receiver, is guilty of the body and blood of Christ.

Q. How can that be, seeing he receiveth it not, but the outward signs only?

A. Because he discerneth not the Lord's body, nor judgeth and esteemeth so highly and reverently of this his holy ordinance (whereby the same is represented and offered unto us) as he ought; but accounteth it as common bread and wine, which the wicked as well as the godly have title unto: which is far greater dishonor and contempt done to God, then could be done to any King, if his picture or arms, that hang up in some public place, should be spet upon, or pulled down, or broken and trampled on by any of his subjects.

Q. What use are we to make of this that hath been said, touching the necessity of preparing our selves aright before we come to the Lord's table?

A. First, that therefore the minister & Church must do that which in them lieth to keep from this Sacrament all such as are unworthy and unprepared.

Q. Why so?

A. Because else, they consent to the great dishonor that the unworthy receiver doth unto God; and unto the certain peril that he casteth his own soul into; and so make themselves liable to that plague whereby God hath been wont to punish whole congregations, that have willingly tolerated so great an abuse.

Q. Is then the minister also bound to examine such as he admitteth unto this Sacrament, and not to receive indefferently all that shall offer themselves?

A. He is, for if at all other times he must be diligent to know the estate of his flock, that he may accordingly be able to divide the word of truth aright unto them, and give them their portion of meat in due season; then much more must he be careful to know them at that time, when he is to admit them to this holy Sacrament.

Q. Then the people must also be willing to have there lives looked into and their knowledge examined by their Pastor, and to make known unto him their spiritual estate, that so with comfort and boldness, he may admit them.

A. Yes verily: for first if God required of them that (being at the years of discretion) were to be baptized, that they should first make known unto the congregation and Minister, their faith and repentance; then doth h • much more require this of them that come to the Lord's Supper.

Secondly, as every Christian is bound to acknowledge his Pastor, his superior in all matters that belong to God's worship and to his own soul, and therein to obey him and submit himself to his direction in the Lord: so is he then especially to show his obedience to this ordinance of God, when he intendeth to be partaker of this Sacrament, became there is no one act • on of the ministry, wherein the necess •• y and dignity of that function is more set forth and commonded by the Lord unto his church, then in the administration of the Sacraments, that is committed unto them.

Q. But if they that are notoriously unworthy, be (through the negligence of the Church and Pastor) admitted to the Sacrament; can that deprive the faithful that receive with them, of the benefit and comfort of the Sacrament; or ought they for that cause to keep themselves from it?

A. No: for first, no man's sin can defile another, or 〈1 page duplicate〉 〈1 page duplicate〉 make God's promise or Sacrament of none effect unto him, that is neither any way accessory unto it, nor hath power and authority to keep him from the Sacrament.

Secondly, the holy Apostles and our Savior himself, did communicate in the service of God with those assemblies, wherein there were many notoriously wicked.

Thirdly, if it had been so, the Apostle would have required every man, not only to examine himself, but all those also with whom he is to receive.

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

A. Yes: we should desire to receive with them of whose holy profession and godly life we are well persuaded.

Q. Why so?

A. First, because in this Sacrament, we profess our selves to be fellow members (as with the whole Church of Christ, so) especially with those Christians with whom we do receive; and that we seek also and desire to be confirmed in that communion, and to become more and more like unto them both in faith and conversation.

Secondly, because both our love and zeal may be better kindled and stirred up by the prayers and example of such as we know to be godly, then either by the wicked or such as we know not at all.

Q. What other use is to be made of this doctrine touching the necessity of preparing our selves aright, before we come to this Sacrament?

A. That everyone should be careful to examine himself, and not rest in the approbation of the Minister or Church.

Q. Why so?

A. First, because a man may have a most wicked heart, and yet seem a good man to the Church, and be guilty also of many gross crimes that are unknown to his Pastor.

Secondly, though a man live so, as his Pastor may discern just cause to doubt that he is not worthy (and consequently cannot admit him without grief) yet may not he refuse him till he be evidently able to convict him of some such thing as may prove him unworthy.

Thirdly, it may so fall out, that though a ma • e crime be public and apparent, yet his Pastor may want power to keep him from the Sacrament.

Q. As you have shown the necessity of preparation, and the danger of such as receive unworthily: so tell me who may be accounted worthy to come to the Lord's table.

A. As no man can deserve to receive Christ and all his merits: so can none deserve to be admitted to the Lord's table, wherein the same are represented and offered unto him; but all that through God's free grace are made meet and fit to receive it, and come with such hearts as it beseemeth men to bring to so holy & heavenly a banquet, are (in God's gracious acceptation) accounted worthy to come unto it.

Q. Tell me then, which be those special grac • s which are necessarily required for the making of us fit to come to the Lord's table, and which by diligent examination we must labor to find in our selves?

A. They are six in number: First a sincere and right desire of it: 2. Knowledge: 3. Faith: 4. Repentance: 5. newness of life: 6. Love.

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

A. We must find in our selves an unfeigned and earnest desire unto it, & come unto it with a holy appetit & delight.

Q. How may this sincere and right desire of this Sacrament be discerned?

A. When it riseth from the serious consideration of these three things (which are the only reasons that should move us to come to the Lord's Supper) namely,

• First, the necessity of the Sacrament.
• Secondly, the great benefits that are to be received by it.
• Thirdly, the present need that our selves do stand in of all those helps that the Lord in this Sacrament hath provided for us.

Q. How may the conscience of a man be persuaded of the necessity of this Sacrament?

A. By considering that this is a part of God's worship which was ordained by Christ himself even in the same night that he was betrayed; and that he did not only ordain it, and first administer it himself, but also gave command • meant to his disciples (who did represent the whole Church, of which they were to be the master-builders) to take, to eat and drink it, yea to do 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 we bound in obedience to this ordinance and commandment of Christ to come unto it.

Q. But seeing you have said that the consideration of the benefits that are to be received by it is another reason whereby we should be moved to desire it, tell me, what benefits are those which a Christian may receive by this Sacrament?

A. First, whereas every Christian is bound, not only to believe, but also to take all good occasions of professing openly his saith and religion, and gladly to wear the livery & badge of his heavenly Lord and master; the receiving of the Sacrament is one special mean ordained of God whereby we are to make public profession that we are true believers and servants of God.

Secondly, whereas every Christian (out of the sense and experience he hath of his own proneness to apostasy) should by all good means bind himself to continue in the faith and obedience of Christ, the receiving of this Sacrament is ordained of God to be as a solemn seal and vow, whereby we bind our selves (as strongly as by an oth) to continue in the faith and obedience of Christ, and unity of his Church.

Thirdly, whereas every Christian is bound to use all good means whereby his faith may be confirmed, quickened, and increased in him, the receiving of this Sacrament is a principal means that God hath ordained for the strengthening, reviving and increase of our faith.

Q. How may that appear?

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

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

A. As by Baptism we were taught and assured, that through the merit of Christ's passion, and of it only, we were first received into God's covenant and favor, united to him and his Church, and so obtained remission of all our sins, and the grace of regenesiatio • ; so by this Sacrament we are taught and assured, that through the merit of Christ's passion, and of it only, we are and shall be kept in this blessed estate, nourished and confirmed in it, revived and comforted in all temptations.

Q. Declare this more particularly and fully: and first tell me why it was necessary that we should not onel • have a Sacrament of our first entrance into God's favor, and of our regeneration, but also another Sacrament of our nourishment & perseverance in the state of grace?

A. First, though the graces received by baptism can never totally be lost, yet (through our natural corruption and daily temptations) the assurance, strength and feeling of them will decay, unless they be nourished.

Secondly the only thing that causeth us to persevere in faith and obedience, and giveth us strength and comfort against all temptations, is the remembrance & faith we have in the merit of Christ's passion, whereby he maketh continual intercession unto his father for us; which it was needful we should be taught and assured of by this sacrament.

Q. What means and helps ha •• we in this Sacrament to teach, apply and confirm to us this promise of grace, in so comfortable a manner as you have said?

A. First, Christ and his passion, and this nourishment and grace of perseverance which we receive by the merit thereof, are more clearly and sensibly represented to us in this Sacrament, then in any other means whatsoever.

Secondly, Christ & this benefit and merit of his passion, is more particularly off • red and applied to us in this Sacrament, then in any other means.

Thirdly, Christ and this benefit of his passion, is by this Sacrament exhibited, given and confirmed to us more fully and effectually, then by any other means.

Fourthly, the communion that we have with the true Church of Christ and the mutual love that should be in all Christians one toward another, is more clearly and fully represented and confirmed to us by this Sacrament, then by any other means.

Q. How may Christ be said to be represented to us in this Sacrament more clearly & sensibly then in any other means?

A. First, this is one end that this Sacrament was ordained for, to put us in remembrance of Christ.

Secondly, by earthly creatures and outward actions ordained by God, whereof all our senses can judge and discern, and by that fit and near proportion that is between them, and that which is represented by them; the Lord doth in this Sacrament teach Christ unto us by all our senses, and consequently more plainly and familiarly then by the word alone.

Q. But why did you say, that in this Sacrament the passion of Christ is more clearly and sensibly represented to us then in any other means?

A. Because Christ in this Sacrament is represented unto us in no other estate then that he was in when he was crucified, & the Apostle saith that so oft as we celebrate this Sacrament, we show forth the Lord's death till he come.

Q. What helps have we here to represent and put us in mind of the passion of Christ?

A. First, we have in this Sacrament, not only bread, which signifieth his body; but wine, which signifieth his blood: whereby it is evident that Christ is here represented, offered and given unto us, as he 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 ancient Churches it was wont to be, and is yet used to be in some places) were it not every whit as sufficient to represent Christ unto us, as if they were given and received severally and apart?

A. No verily: for first our faith in this Sacrament is specially directed to the passion of Christ, as we have already shown.

Secondly, the death of Christ was not natural but violent and bloody, and in his passion his blood was separated from his body, & poured out and shed abundantly.

Thirdly, it was necessary for our salvation that Christ should not only die, but in his passion shed his blood for us, that so he might show himself the only true mean of the redemption of his Church, that was shadowed and figured in all the sacrifices under the Law.

Q. What other help have we in this Sacrament, to represent and put us in mind of the passion of Christ?

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

Q. May not then whole cakes (as among the Papists) be delivered and received in this Sacrament?

A. No verily.

Q. How may that be proved?

A. First, because in all those places of holy Scripture where mention is made of this Sacrament, this rite of the breaking of the bread is named: yea the whole action in this Sacrament is called breaking of bread: and the Apostle repeating the words of institution, mentioneth this rite twice.

Secondly, because the inward action that is represented to us thereby is most necessary for us to be put in mind of.

Q. What is that?

A. The breaking of the body of Christ, and shedding of his blood; yea all those infinite torments that he did endure both in body and soul for us.

Q. As you have shown how Christ and his bloody passion is represented to us in this Sacrament; so tell me what helps we have here, to represent to our souls the nourishment & strength to persevere in the state of grace, which we receive by the merit of his passion?

A. First, there is not one element given and received here, but two; to teach, that both meat and drink, that is, sufficient nourishment for our souls, is to be found in Christ.

Q. But if bread alone were given to God's people in this Sacrament (as in the Church of Rome) were not that sufficient, seeing the blood of Christ (as of all other living men) was, and is, contained in his body?

A. No verily: that cannot be done without manifest sacrilege: for:

First, Christ in the institution of this Sacrament, ordained and commanded all his Disciples (and in them the whole Church, which was, as J have before said, represented by them) that they should as well take and drink of the cup, as eat the bread. And the Apostle by virtue of this ordinance and institution inioined to all the Corinthians the use of the cup as well as of the bread. Yea the Lord (as foreseeing this sacrilege of the Papists) hath more expressly commanded the use of the cup to all, then he hath done the use of the bread.

Secondly, it was necessary that we should in this Sacrament have two elements, that might represent the full and sufficient nourishment and refection that we have in Christ: for else our state had been worse, then of the people of God under the law, & our Sacraments less clear thē theirs.

Thirdly, in that state wherein Christ is represented and offered to us in this Sacrament (namely in his passion) his blood was separated from his body.

Q. What other helps have we in this Sacrament to represent to our souls the nourishment and strength to persevere in the state of grace, which we receive by the merit of Christ's passion?

A. First, bread & wine are given & received here, which are most generally used throughout the world; the one for the strengthening and nourishment of the body: the other for the quēching of the thirst, refreshing them that faint and cheering the heart of them, that are in heaviness, and are therefore most fit to represent to the soul, the strength and refreshing it receiveth by Christ.

Secondly, this bread and wine is not only received in this Sacrament, but every commmunicant doth eat and drink it, and that by the commandment of Christ. Which action as it is of all other the chief mean of nourishment, and maketh our food of the same substance with us, so is it most fit to represent the sound nourishment & comfort that we have by Christ, and that we are by faith made all one with him.

Q. As you have shown how Christ and his passion and this benefit we receive by the merit thereof is represented unto us, so tell me now how all this is more particularly offered and applied unto us in this Sacrament then by any other means.

A. The bread and wine is particularly offered, and every communicant (according to the commandment that is given in the name of Christ) doth receive, eat and drink the same, which is most effectual to teach and persuade us, that the Lord doth offer and give us the body & blood of his son, and that it is the will of God that everyone of us should, and that everyone that cometh worthily to this Sacrament doth receive & apply Christ to himself for the nourishment and comfort of his soul.

Q. Why was it said that Christ, and this benefit of his passion, is not only represented and offered, but verily exhibited and given unto us in this Sacrament?

A. Because this Sacrament is not ordained to be a bare and naked sign, or as a picture that puts us in mind of one that is absent, but to be a seal also, with and by which the Lord doth verily convey and bestow Christ upon us, and confirm and make sure to us this benefit of his passion.

Q. Is Christ then indeed present in this Sacrament?

A. Yes verily: Christ himself is not only signified and represented, but truly present, given and received in this Sacrament; yet not corporally, but spiritually and sacramentally present: nor offered by the minister unto the body, but by the Lord to the faith of the worthy receiver.

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

A. First, because the Sacraments which God's people enjoyed under the Law, were in substance the same with our Sacraments; and in them Christ was not corporally present, but only spiritually and sacramentally.

Secondly, we receive 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 Christ's body and blood were not corporally received by them, but only spiritually and sacramentally.

Thirdly, as our Savior did oft fore-tell his disciples that (in respect of his bodily presence) he should leave the world and go unto his Father, so he was indeed in the sight of them all taken up into heaven, & God (that cannot lie) hath told us that the heavens must contain him until the end of the world. So that if any shall say unto us now, since the time of his ascension, here is Christ; or there he is, we are straitly charged not to believe it.

Fourthly, we are sure that Christ hath but one body, and that his body even since his resurrection is a true body, and such as cannot be in many places at once, and that it filleth a place wheresoever it is, and may be both seen and felt, and therefore it is not possible that he should be corporally present, wheresoerver this Sacrament is administered, nor corporally received by everyone that receiveth this Sacrament; and if it be impossible that his glorified body should be in many places at once, or in any place where it can neither be seen or felt, then much less can his crucified body (whereunto yet our faith is directed in this Sacrament, and not unto his glorified body) be so.

Lastly, as it is not possible that he should be corporally present or corporally received in the Sacrament, so if it might be, yet were it no way needful or profitable for us that it should be so. For as all the benefits that the Church receiveth by Christ, have been far more plentifully communicated unto her since his ascension into heaven, then when he was corporally present with her upon earth, in which respect it was profitable for her to lose his bodily presence: so the spiritual presence of Christ, and our feeding on him by faith, is far more effectual to the comfort and salvation of our fowls, then any bodily presence and feeding could possible be.

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

A. First, because the Lord hath ever been wont in speaking of his Sacraments, to give unto the outward sign, the name of the thing signified thereby.

Secondly, the reason why the Lord so speaks of Sacraments, is to show how certain and near that spiritual presence & union is, that by the power of his spirit is made between the sign and the thing signified (how far soever they be distant in place, the one from the other) and that as verily, as the one is offered and given to the body, so certainly is the other offered and given to the soul of the faithful receiver.

Thirdly, this manner of speech is more plain and effectual to lift up our hearts from the earthly elements unto the consideration of the heavenly matter represented by them, then if he should have called them only the signs of his body and blood.

Q. As you have shown me how Christ and his passion, and the benefit we receive thereby, is not only sensibly represented, but particularly offered and applied, and verily exhibited also unto us; so tell me now how that Communion which we have with all the fait • full & the mutual love that should be in all Christians, one toward another, is represented and confirmed to us in this Sacrament.

A. First, we are partakers of no other elements here, then all the rest (not only of the same congregation where we receive without respect of persons, but all the faithful throughout the world) are partakers of: which was one cause why our Savior made choice of bread & wine, which of all other creatures are most universally used throughout the world, for the nourishment & comfort of the body.

Secondly, this Sacrament by the ordinance of Christ is to be administered in the most public congregation; and the sacramental actions to be performed by the minister (as near as conveniently they may be) but once for all that receive together.

Q. How may it appear that the Lord ha • h ordained this Sacrament should be administered publicly, and not in private?

A. First, it hath been the practice of God's church, commended in the word, to celebrate the Sacraments in solemn assemblies.

Secondly, the Lord hath commanded his Sacraments should be so celebrated, and not otherwise.

Thirdly, the sacraments are seals of the covenant of grace; which is not appropriated to any few, but is offered in common to the whole Church; and wherein all (how far so • uer they differ one from another in worldly respects) have equal interest; and therefore as they do concern the public privileges of all, they must needs be actions of a public nature, and should be publikelie administered.

Fourthly, in the use of the Sacraments, we make profession of our faith, and celebrate with praise and thanksgiving, the remembrance of the great benefit of our redemption; both which duties are then performed in most acceptable manner unto God, when they are done in the most public and solemn assemblies of his people.

Fifthly, the dignity and reverence due to the Sacraments requireth that they should be administered publicly in the assembly of all God's people, and with the prayers of all.

Lastly, it may appear that in this Sacrament the Lord requireth this solemnity more then in any other he hath given at any time to his Church; because in it he hath instituted such elements, as might be common to the whole Church; and brake the bread, and poured forth the wine but once in the sight of all, and spake the words of institution but once to them all together; and ordained it for this end (among others) to testify and confirm the mutual love that should be in all the faithful one towards another.

Q. Do you then condemn all such, as being unable to come to the congregation, do desire this Sacrament to be administered to them in private?

A. No, but first all Christians are to be taught, that they may not put off the receiving of this Sacrament till their sickness, but receive it when they may with the rest of God's people in the public congregation; and that it is their ignorance and infirmity to desire it in private.

Secondly, if at any time (upon extraordinary occasion) the Sacrament be administered in a private house, yet ought a sufficient company of the faithful to be present, and to communicate in it, and that not without the ministry and preaching of the word.

Q. How are Christians to be dissuaded from the desire of the Sacrament in private?

A. First, by the consideration [ 1] of that I have already said, to prove that it is the will of God the Sacrament should be administered in the public assemblies.

[ 2] Secondly, because as they shall swerve therein from the example of the best instructed and reformed Churches and Christians, so they shall fashion themselves to such as are ignorant, popish and profane, with whom these private communions ever have been and still are most in use.

Thirdly, because they shall [ 3] not hereby deprive themselves of the comfort and benefit of the Sacrament in their sickness, or in the hour of their death, if they do not receive it at that time; seeing the efficacy and fruit of this Sacrament which they received in the public congregation when they were in health, is not to be restrained to the time of receiving, but extends it self to the whole time of their life afterward.

Lastly, because it is folly [ 4] and superstition to give that honor or ascribe that necessity to the Sacrament, as to think it can do us good being received or used otherwise then according to God's ordinance; whereas on the other side we are to assure our selves, that the Lord both can and will help and comfort us without the outward means, when we cannot have them in such sort as he hath ordained, but are deprived of them, not by our own negligence, but by the hand of God.

Q. As you have shown at large how our communion with Christ and his Church is both represented and confirmed to us by the bread and wine, the breaking and pouring forth, the giving and receiving of the same in this Sacrament; so tell me now whether all bread and wine that is broken and poured forth, given and received, may not as well serve to represent and confirm these things unto us as these elements & actions that are used in this Sacrament.

A. No: for bread and wine hy nature serve only for the nourishment and comfort of the body; neither are they at all effectual to yield any strength or comfort to the soul, being used anywhere else but only in this Sacrament.

M. How are these elements and actions in the Sacraments made more effectual to represent and confirm these spiritual and heavenly things, then the same elements and actions used anywhere else?

A. By being consecrated and put apart from that use they served to by nature, unto this holy and spiritual use.

Q. How are the elements and actions in this Sacrament thus consecrated and put apart from that use they served to by nature, unto this holy and spiritual use?

A. Partly by that which Christ himself did in the first institution of this Sacrament, and partly by that which the Minister of the word of God and the congregation do, whensoever this Sacrament is administered according to the institution of Christ.

Q. How did Christ himself consecrate these elements and actions unto this holy and spiritual use?

A. First by the thanksgiving and prayer he made unto his father, at that time when he first instituted this Sacrament.

Secondly, by instituting and ordaining these elements and actions in this Sacrament to serve unto this end, not only using them so himself, but commanding his Church to do so also, and promising unto us his gracious and effectual presence in the use of these elements according to his ordinance.

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

A. First, by declaring the institution of this Sacrament, and how Christ did consecrate and put apart these elements and actions to this end and use, and using them according to this his institution.

Secondly, by giving public thanks unto God, both for the work of our redemption by the blood of his son, and also for making it known; offering and assuring it unto us not only by his word, but most plainly and sensibly by this Sacrament.

Thirdly, by earnest prayer unto the Lord, that he would be present with, and bless this his own ordinance, making it effectual to those ends that himself appointed it for.

Q. But why do you mention the minister of Christ when you speak of the consecrating of this Sacrament? Is it any matter who doth consecrate it, or deliver it, or at whose hands we do receive it?

A. Yes verily: for first, as it is not lawful for any person without commission and authority from the King, to use and apply the Kings seal to convey any assurance in worldly matters: so it must needs be a great sin, for any (having no calling and commission thereunto from Christ) to take upon him to administer this Sacrament, being the public seal of the King of Kings, and of the common, wealth of Israel.

Secondly, God hath been wont seuerly to punish such as have taken upon them to deliver his Sacraments without his calling and commission; and hath also been much offended with the people amongst whom this fault hath been committed.

Q. How may this appear, that only the Ministers and Preachers of the word of God, have a calling and authority from Christ to administer this Sacrament?

A. First, because we find that all the sacraments which God hath at any time instituted in his Church, have been committed by him unto such as were Ministers and Preachers of the word, that by them they might be delivered unto the Church. Insomuch as we read, the people of God could not celebrate the Passover till such time as the Priests and Levites (who were appointed of God both to teach the people and to sacrifice, and minister the other Sacraments) were sanctified and prepared unto that service.

Secondly, only the Ministers and Preachers of the word, are by reason of their special office and function, called in the Scriptures the Lord's stewards, and disposers of his mysteries unto his Church.

Thirdly, they only are said to represent the Lord and to bear his person and be in his stead unto us in the matters of his worship; as the Magistrate doth in the civil government and affairs of this life: and so are both his mouth unto us to deliver us his word, & his hand unto us to deliver us his Sacraments. And that which is done by them in these matters according to his word, is said to be done by the Lord himself, because ^y he hath promised to be present with them and to work with them, ratifying from heaven his own ordinances in their ministry.

Q. Doth then the worthiness and efficacy of the Sacrament, depend upon the goodness of the Minister that delivereth it unto us?

A. No: but it dependeth wholly upon the ordinance of God, and upon 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 receive it from such a one as he knoweth hath authority and commission from Christ to deliver it unto him.

Q. As you have shown the necessity of a Minister & Preacher of the word in the administration of this Sacrament; so tell me whether it be needful that the word should be always preached at the same time when this Sacrament is to be administered.

A. Yes verily: for though to them that have already believed through the preaching of the Gospel, it may be a true Sacrament and seal of God's covenant, though the word be not preached immediately before it, being administered by a true minister of God; yet is the ordinance of God in some degree transgressed, and the comfort that God's people should receive by this Sacrament greatly hindered, if at any time the Sacrament be administered and that duty neglected.

Q. How may that be proved?

A. First, because we find that it hath always been the practice of God's Church, commended to us in the holy Scriptures to have the word preached at all times when they have been assembled to receive the Sacraments of the new testament.

Secondly, seeing this Sacrament can never do us good till we have attained unto a true faith, which ordinarily is wrought by preaching; it must needs be most fit and profitable, that whensoever the people of God are to receive this seal of the covenant of grace, they may have the covenant it self (whereupon the force and efficacy of the seal dependeth) published, opened and applied unto them; considering the great need we all stand in (at that time especially) to have our faith quickened and stirred up in us; and that no means can be so effectual to quicken it, as that whereby it was first begotten.

Q. After that the bread and wine have been thus consecrated by the minister of Christ, are they not then by virtue of this consecration changed from that which they were before?

A. Yes: but they are changed only in their use, not in their nature; because here they are not used to that end, that other bread and wine are used for; namely, to the nourishment and comfort of the body, but to a holy and spiritual end; but the substance of the bread and wine remaineth the very same after the consecration that it was before.

Q. How may that be proved?

A. First, because the Scripture calleth them bread and wine even after they were consecrated.

Secondly, it can be no Sacrament unless such an outward sign remain as i • by good proportion fit to represent the nourishment and refreshing we have by Christ; which the substance only of the bread and wine (and not the accidents thereof) is able to do.

Thirdly, if the substance of the bread and wine were changed into the body and blood of Christ, it were not possible that by long keeping they should putrefy and corrupt.

Fourthly, if the substance of the bread and wine were changed into the very body and blood of Christ, then the reprobate which receive this Sacrament, should also eat the flesh and drink the blood of Christ, which is impossible, and contrary to the holy Scriptures.

Q. If any of that bread & wine that stood on the Lord's table when the elements & the whole action was in this sort consecrated as you have said, do remain after the administration of the Sacrament is ended, doth it thē differ from common bread • nd wine, or is it more holy by virtue of this consecration?

A. No verily: for seeing the consecration (as we have heard) changeth them not in nature but in use only; and one part of the consecration standeth in using them according to Chrsts institution; no more of the bread and wine can be holy, then is given and received in the Sacrament.

Q. As you have shown at large that none can receive this Sacrament worthily but such as find in themselves an unfeigned and earnest desire to it; and declared also the reasons that should move us thus to desire it: so tell me now what use is to be made of all this doctrine.

A. Jt serveth principally for reproof of two sorts of people.

First, them that (not being withheld by sickness or like necessary impediments) do either out of too base an estimation they have of this Sacrament, or out of a careless neglect to prepare themselves unto it, absent themselves from it, when it is administered in the congregation whereof they are members.

Secondly, such as receive it sometimes, yet without a sincere and right desire of it or any appetite unto it at all; but either for that they would thereby escape the danger of laws; or because they would conform themselves to the custom of the place where they live; or upon a superstitious persuasion that it will purge them from all their sins and infuse grace and holiness into their souls.

Q. Is every Christian then bound to receive this Sacrament every time that it is administered in that congregation whereof he is a member, unless he be by sickness or some such like necessary impediment kept from it?

A. Yes surely: for it is no less necessary to receive this Sacrament when we may, then it is to hear the word preached when we may; or then, it is necessary for them that are converted to the faith, for themselves, and for Christian parents for their children, to seek and desire the Sacrament of baptism upon the first opportunity that God shall offer unto them.

Q. How may it appear to be a sin of such danger to neglect thus the receiving of this Sacrament?

A. First, the zeal and desire that God's people under the Law shown unto their Sacraments, the pains & cost they were at to enjoy them being by the holy Ghost commended to us in the word for our imitation, should make us ashamed of our coldness and careless neglect of this Sacrament; which in respect both of the cleerenes of it, and of the person that did first institute it, is far more great and excellent then they were.

Secondly, the great severity of God in threatening and punishing the neglect of his Sacraments under the Law, is recorded in the Scriptures to admonish us, and may assure us, that he will much less bear with the neglect of this Sacrament.

Thirdly, this neglect of coming to this Sacrament when we may, argueth our shameful unthankfulness for the great benefit of our redemption by the death of Christ, which in this Sacrament (which is therefore called the Eucharist ) we are appointed to celebrate the remembrance of, with solemn praise and thanksgiving.

Lastly, it argueth a profane and open contempt both of the commandment of our Savior Christ, who hath charged us to come, and to come oft to this Sacrament; and of those inestimable benefits which he offereth us in it; and of the Church and people of God, from whose fellowship we do thus divide and excommunicate our selves. Which sin we may be well • assured the Lord must needs be highly offended with.

Q. But if a man find himself through uncharitableness or worldly distractions unfit and unprepared, is it not much better for him to abstain than to come to this Sacrament?

A. Indeed, no man ought to come that finds himself unprepared: But this is no excuse for them that do not so much the more carefully endeavor to prepare themselves: For,

First, they that choose rather to deprive themselves of the benefit of this Sacrament then they will freely forgive such as have wronged them, or seek reconciliation, or take pains to prepare their hearts unto it; do show manifest contempt of God's mercy, and judge thenselves unworthy of Christ and all his merits, and shall one day be judged despisers of their own salvation.

Secondly, while by uncharitableness and carelessness to prepare themselves, they refuse this Sacrament, they can have no hope that either the word or prayer should do them good: and therefore by this reason they may as well abstain from heating or reading the word and praiing, as from this Sacrament.

Thirdly, they that feel that they are not only void of malice themselves, but also unfeignedly willing to use all means of reconciliation with such as do malice them, ought not to suffer the hatred of others to keep them from this Sacrament; but rather the more they are injured by men, the more need they have to seek comfort in the Lord by this his holy ordinance.

Q. As you have sh • wed the sin of those that willingly absent themselves from this Sacrament when they may receive it, so tell me how they may also appear to be in great fault that use to receive it, but yet either without any desire and appetite unto it, or without a sincere and right desire.

A. First, because as in all the service we do to God, it is required that we do it not grudgingly, or as of necessity, but with cheerfulness and • eruencie of spirit; so is it especially required that we come to this heavenly banquet with appetite and delight because of the great benefits that we celebrate the remembrance of, and which are offered and confirmed to us in it.

Secondly, if our desire do rise from any other ground then from the consideration of those reasons we have already mentioned, as either from the Commandment of our superiors, or the desire we have to be neighbor-like, or from this conceit, that the deed done will purge us from our sins, we do not serve the Lord in coming to this Sacrament, but men, and our own selves: and so make our selves guilty of an heinous profanation of this Sacrament.

Q. May not then magistrates and other superiors command and compel such as live under their government, to receive this Sacrament, if they shall discern them to be careless of it?

A. Everyone that is in authority may and must also use all means to persuade all such as are under him to a a desire of this Sacarment, and command & compel them also to receive. Yea he must judge them unworthy to live in any Christian family or common-wealth that will not receive it: but he may not compel any to receive, whom he knoweth to be altogether vninstructed and unwilling, because (besides the profanation of the Lord's holy ordinance that is caused thereby) the man that receiveth unwillingly, shall undoubtedly receive his own condemnation.

Q. Hitherto you have declared, how all that would come worthily to this Sacrament, must find in themselves a sincere and right desire unto it, which (as you have said) is the first grace required in our preparatiō thereunto; tell me now, what is that knowledge which you mentiond as the second grace that every man must find in himself that would come worthily to this Sacrament.

A. First, everyone must have that measure of knowledge in the Law of God (the sum whereof is contained in the ten commandments) as may serve to discover unto him not only in general the corruption of his nature, whereby he is quite fallen from that holiness and righteousness which God requireth of him, and become prone to all evil; but also some special and particular sins he hath committed, and the intolerable curse of God due to him for the same.

Secondly, everyone must have that measure of knowledge in the Gospel, as may serve to make known unto him, and certainly to assure him of the sufficiency both of that remedy that is to be found in Christ against all his sins and the curse of God; & also of the means whereby that remedy is to be made his own, namely, a lively faith.

Thirdly, everyone must have that measure of knowledge in the doctrine of this Sacrament, as may serve to make known to him those helps which God hath ordained in it, both for the representing and making known of Christ and his merits to all that receive it, and also for the applying and confirming of them unto himself.

Q. How may it appear that this measure of knowledge is necessarily required of all that come worthily to this Sacrament?

A. First, because knowledge is the foundation & beginning of all saving graces: neither can any man receive any comfort by Christ or any of his ordinances, unless he be first enlightened with the knowledge of the truth.

Secondly, because til a man by the knowledge of the Law have his sin, and the curse of God due to him for sin, effectually discovered to him, and by the knowledge of the Gospel the sufficiency of that remedy that is to be found in Christ against all his sins and the curse of God, he can never desire nor esteem of Christ. And til a man by the knowledge of this Sacrament can discern the helps he may have in it for the quickening and increase of his faith, he can never desire it, nor come with appetite unto it.

Thirdly, seeing none can receive worthily but he that is able to examine himself, and the only 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 needs follow that he which wanteth that competency of knowledge which I have spoken of, cannot choose but be an unworthy receiver of the Lord's Supper if he presume to come unto it.

Q. What use is to be made of this doctrine concerning the necessity of knowledge in them that desire to come to the Lord's table?

A. First, to teach us that before the Communion be administered to any people, or they urged to receive it, there should be care had, that they be first cathechised and instructed; as we never read that either John the Baptist or any of the Apostles did minister the Sacraments to any people whom they had not first preached unto and instructed.

Secondly, to discover the sin and fearful estate of the greatest part of communicant, in this land, who though they be utterly ignorant in the principles of Religion, and want the means of knowledge, and be void of all love and desire of knowledge or the means thereof: yet will by no means be kept from receiving this Sacrament, at Easter especially. Which one sin, in so general a profanation of this Sacrament, were sufficient to bring upon the land all those grievous judgments that have been, and are still upon it; though it were guilty of no other sin besides.

Q. As you have shown the necessity of a desire to this Sacrament, and of knowledge also, in everyone that would come worthily unto it; so tell me now what that faith is, which you said was the third grace that is necessarily required to the preparing of us unto this Sacrament.

A. No man can receive this Sacrament worthily unless he have a true justifying faith, and be undoubtedly assured that Christ with all his merits do belong unto himself.

Q. How may it appear that none can be worthy or fit to receive but they that have this faith?

A. First, because this was necessarily required of all such as did desire to be baptized.

Secondly, this and all other the Sacraments are appointed of God, not to begin, but to confirm faith where it is already begun, and are therefore called seals of the righteousness that is by faith.

Thirdly, as the word of God which we hear cannot profit us at all, unless it be mixed with faith, so much less can any profit by this visible word that wanteth faith which is both the only eye whereby we may discern the Lord's body, and the hand and mouth whereby we receive it, and feed upon it.

Lastly, it is not possible that any should have that right desire to this Sacrament which we have already shown to be so necessary to our worthy receiving of it, that is not by a lively faith assured that Christ with all his merits do belong to him.

Q. But seeing it is evident by the Scriptures that Christ with his merits do not belong to all men, but to a little flock, & that the greatest part of the world & even of those that live in the profession of the true Religion shall receive no benefit by him, how can any poor sinner (that knoweth himself to be as unworthy to receive so great a gift frō God as any other man) attain to this undoubted assurance, that he is one of that little flock that Christ died for?

A. The faith of God's elect is no vain fancy nor uncertain hope, but a certain assurance, because it is grounded upon the word of God, which is infallible, & wrought in the heart by the spirit of God, that cannot lie.

Q. But how is any particular man able to ground this assurance of his own salvation upon the word of God? Or, what motives may a man find in the word to persuade him undoubtedly that he shall be saved, and that Christ with all his merits do belong to him?

First, that Christ Jesus hath by his death & obedience fully satisfied the justice of God and purchased eternal life for all that can believe in him.

Secondly, that Christ with all his merits are by God's ordinance in the ministry of the word offered indefinitely to everyone that heareth the Gospel, and specially to everyone that (out of the feeling of the burden and danger of his sins) can thirst after him.

Thirdly, that everyone that heareth the Gospel (specially everyone that feeling the burden and danger of his sin can thirst after Christ) is straitly charged and commanded by the Lord in his word to believe that Christ and all his merits do belong to himself.

Lastly, that no sin or rebellion that a man can possibly commit against God, is accounted so heinous in his sight, as infidelity, when a man will not believe that Christ belongeth to him, because in this he maketh God a liar, as if offering his son to him in his Gospel, & commāding him to believe, he should not mean as he speaketh.

Q. What use is to be made of this doctrine touching the necessity of a lively faith for the receiving of this Sacrament worthily?

A. First, to persuade everyone that professeth himself to be a Christian, to labor for a lively faith: which, as it is the root and foundation of all true comfort both in life and in death, so without it it is impossible that either this or any other service we do unto God (seem it otherwise never so good) should be acceptable unto him, or profitable to our selves.

Secondly, to teach us, that (because this faith is the mighty & supernatural work of God, and we are of our selves by nature every whit) as if not more unable to believe in Christ aright than to keep all God's commandments, it stands us upon to make high account of the ministry of the word preached, which is the means that God hath chosen and appointed to show his mighty power in, for the begetting of faith in the hearts of his elect, and in the 〈1 page duplicate〉 〈1 page duplicate〉 use of that holy ordinance of God to cry earnestly unto him for his blessing upon it.

Thirdly, to discover the fearful condition of them, that living altogether without the ministry of the word preached, and wanting it willingly, or having never profited by it at all; do yet ordinarily receive this Sacrament: whereas no man (without an extraordinary and miraculous work of God, and such as he hath never been wont to work, when the ordinary means might be had) can be worthy and fit to receive the Lord's Supper, till he have first enjoyed the ministry of the word, and been an ordinary & fruitful hearer of the same.

Q. You have shown the necessity of the three first graces, which you said were required to make a man worthy and fit to come unto the Lord's table; tell me now what that repentance is, without which, you said, no man can receive worthily.

A. No man can come worthily unto this Sacrament, unless he have first unfeignedly repented: that is, both cast off all his known sins (upon a hearty sorrow that he offended God by them, and an unfeigned detestation he beareth to them) and also fully purposed and resolved with himself never to return to them again.

Q. How may it appear that none can be worthy or fit to come to the Lord's table, till he have thus repented?

A. First, because we find that under the law none might be admitted to the Passe-over, that had not separated themselves from the filthiness of the heathen, and cleansed themselves from all legal pollutions.

Secondly, because the conscience defiled with any known sin, corrupteth all the holy things of God unto us.

Thirdly, because it is not possible that any man should have a true and lively faith and assurance of the forgiveness of his sins, that hath not thus unfeignedly repented.

Q. What use is to be made of this doctrine concerning the necessity of repentance?

A. To persuade every man to labor and take pains with his own heart, both to find out and know his special sins, and to bring his heart to this unfeigned 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 unto it; so it will make whatsoever service we do unto God far more acceptable to him and fruitful to our selves, when before such time as we draw near unto God therein, we do first (out of that childlike fear and love we bear unto him) cast away such sins as we know by our selves.

Q. What principal points are there in God's word, by the meditation whereof our senseless and profane hearts may be moved unto this repentance?

A. It will be profitable for us to consider of these points following:

First, that for the transgressing of God's commandment, even in a small thing, not only our first parents and all the race of mankind were deprived of eternal happiness, and of all grace to do well, and became subject to everlasting damnation in the life to come, and infinite miseries in this life, and unto such a corruption of nature as whereby they are made prone to all manner of sin; but also an infinite number of Angels (the excellentest creatures that ever God made) did not only lose their happiness, but became the most miserable and accursed creatures of all the rest.

Secondly, the fearful plagues that for sin God hath brought both upon sundry persons, and parts of the world in old time, and doth still every day; and also upon the whole world in the general flood; upon the Jews, whom of all other people he once loved best; and upon many of his most dear children: which all are recorded in the word & executed in our sight and hearing, for us to consider and profit by.

Thirdly, the unspeakable and infinite torments which the son of God in his passion endured for us, as well in his soul as in his body, without which we could never have been redeemed from the least of all our sins, nor from the intolerable wrath of God due to us for the same.

Q. What mean you by that newness 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 be fit to receive this Sacrament that doth not unfeignedly love the Lord and his holy word; and that is not only willing, but able also in some measure to obey him in all things, being fruitful in all good works, especially in the duties of his special calling.

Q. How may it appear that there is such necessity of this newness of life which you have spoken of?

A. First, because we find that under the law none might be admitted unto the Passe-over unless he were not only circumcised himself, but did circumcise also all the males that did belong unto him.

Secondly, because no man is within the covenant of grace (and consequently, this Sacrament which is the seal thereof, can belong to none) but such only as to whom God hath given a new heart and a new spirit; and in whose hearts he hath written his Law, and put his spirit within them, to cause them to walk in his statutes, and to keep his judgments and do them.

Thirdly, because no man can say he hath a true faith (without which, as we have heard before, this Sacrament can do us no good) unless he feel it working in him by love a conscience of all God's holy commandments; and not only a desire, but some ability also and strength to do his will, especially in the duties of his special calling.

Q. What use is to be made of this doctrine, concerning the necessity of newness of life in them that would come worthily to this Sacrament?

A. To show that the desire that most men have to this Sacrament, as also their knowledge, faith, and repentance, is counterfeit and hypocritical, and consequently their coming to this Sacrament dangerous and damnable, because that howsoever they profess these things, yet are they altogether void of the practice of piety and righteousness, and perform not any duty constantly and holily, either unto God in the exercises of his religion public or private, or unto mā in the particular duties of their calling, or in the general duties of justice and mercy.

Q. What is that charity, which is the sixth and last of all those graces, which you said were necessary for the preparing and making of us fit and worthy to come to the Lord's table?

A. No man can be worthy and fit to come unto the Lord's table, that doth not unfeignedly forgive all that have any way offended him, and cast off all purpose and desire of revenge: 2. that is not willing (in love and obedience to God, and desire to win his neighbor unto peace) to seek reconciliation with all such as he hath been at variance with, yea though they be his inferiors, and though the offense began on their part: that 3. doth not love all men (even his enemies) and that not in word only but in deed and truth, being ready by all means to do them good: 4. that doth not bear an entire and brotherly affection to all the godly, abounding so much the more in love to them as he seeth the graces of God to abound in them.

Q. How may it appear that this charity you speak of, is so necessary as that without it none can receive this Sacrament worthily?

A. First, because it is of • said in the holy Scriptures, tha • no service we do to God can be acceptable unto him or profitable to our selves, while we be out of charity with our neighbors.

Secondly, above all the parts of God's service, Charity is principally required in the receiving of this Sacrament, because as we do herein make open profession of our union with Christ and with his Church: so one principal end for which it was instituted, was to confirm and increase our love one towards another. Yea what benefit soever is offered therein unto us we can no other way be capable of, then as we are united and knit together as lively and feeling members to the whole body of God's Church. Which also was the cause why our Savior in the institution of this Sacram • nt and administering it to his Disciples, labored with thē in nothing so much, as to confirm them in love and charity one with another.

Thirdly, it is not possible that any man should have true faith that wanteth charity, or be assured that God hath pardoned his sins, that is not able to forgive them that have offended him.

Q. What use is to be made of this doctrine, concerning the necessity of charity in all them that desire this Sacrament to their comfort?

A. To persuade every Christian (as at all other times, so) specially then when he prepareth himself to come to the Lord's table, to strive against his uncharitableness, and seriously to labor to bring his heart unto this love that • ath been described.

Q. But seeing we are all by nature void of hearty love even towards them that never wronged us, and maruailouslie prone to suspect, backbite and malice all men▪ yea, we are unnatural, unkind, and unthankfull even towards them to whom we are most nearly bound, tell me by what means we may be persuaded to forgive, and bear this hearty love to them that are our enemies?

A. It shall be profitable for us to consider of these things following.

First, that that which we have to forgive the greatest enemy we can possibly have, is nothing in comparison to that which we desire and hope the Lord will forgive us. And that the Lord will never remit to us that were his enemies the ten thousand talents we owe to him, if we be not able to remit to our brother the hundred pence that he oweth us: and that if we did rightly believe and consider how merciful and kind the Lord hath been to us, and how much he hath forgiven us, we could not choose but readily & cheerfully forgive, & love our greatest enemies.

Secondly, that the man whom we so hate, is our fellow servant, professor of the same Religion with us; yea, our brother that hath the Lord to his father, and the true Church for his mother as well as we; and is fellow heir with us of the grace of life. And (admit he be yet a • most wicked man, and uncalled) yet he is one whō we see the Lord our God vouchsafeth many favors unto, and whose conversion he seeketh by all means; yea whom he hath so dearly and tenderly loved, that he spared not his own son but sent him to endure infinite torments in soul and body even for him: and that there is no grace in us, nor love unto God, if we cannot love them that we see are so dear unto him.

Thirdly, that our enemy is but the Lord's instrument: and the wrongs he hath done us are not permitted only, but sent from God; and that though our enemy hath no just cause given him to deal so with us, yet the Lord hath: and that therefore when we can discern the Lord's just hand in the wrongs are done us, and receive that spiritual profit which God's children have always received by his corrections, we shall have no just cause to rage against him whom the Lord useth as his instrument to humble and reform us by.

Fourthly, that we our selves have either wronged others as much as our enemy hath done us, or at least we have been prone to do it; and how can we so much abhor another for that fault which we our selves are so subject unto?

Lastly, that the hurt we have received from our enemy, or that we can do to him by private revenge, is not comparable to that which we shall do to our selves if we continue in malice. For, besides that we do thereby make God our enemy, and cut our selves from all hope that he should take our part, and revenge our quarrel, we do also deprive our selves of all benefit by the word & Sacraments and prayer (as I have above shown) yea we cause them all to turn into poison unto us. And what desperate folly were this in us, to kill our selves that we might hurt our enemies?

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

A. No verily: for he may and ought to hate the enemies of God; and to censure & judge the tree by his fruit, disliking and thinking evil of all such as by their deeds declare themselves to be wicked men. Yea, he may not only shun all voluntary familiarity with them, but also by countenace and other means witness his dislike, and show himself strange unto them: so that he be privy to himself in the uprightness of his heart, that he misliketh them for their sins against God, not for the wrongs they have done to himself; that he taketh no pleasure to hear or speak of their sins; but can mourn for them: and that he rejoiceth no • in, nor desireth their hurt, but is able heartily to pray for them; and both ready and desirous to show them kindness whē he can see any cause to hope that it may do them good and win them unto God.

Q. But (because in describing that Charity that is required in all that would receive this Sacrament to their comfort, you said we must unfeignedly forgive all that have any way offended us, and cast off all purpose and desire of revenge) tell me how far forth we are bound to forgive them that have wronged us, and whether it be utterly unlawful for us to seek our remedy against such as have done us injury in our person, or goods, or good name?

A. First, as it is unlawful for a Christian to be easily provoked unto wrath or dislike of his neighbor; so after that he is justly provoked, he must be easy to be appeased, and desirous of reconciliation, willing to use all good means whereby we may win him; yea, he is bound in whatsoever wrong he hath received from any, so to forgive it, as he can love the party, and think as well of him as he did before, so soon as he shall show himself sorrowful and penitent for the wrong he hath done.

Secondly, in case the party that hath wronged him, will not be brought to see his fault and show himself penitent, though he may justly dislike him, yet may he not hate or recompense evil for evil unto him, but rather endure this or more injury at his hands, than to do, or speak, or desire ought against him in private revenge.

Thirdly, in case the wrong have been such as whereby he is not only offended, but hurt and endamaged also in his person, or goods, or good name, it may be lawful for him to seek his remedy against him that hath done the wrong, at the hands of the lawful magistrate. For as the magistracy and law are the ordinance of God, so it may be lawful for a Christian (in the necessary defense or repair of his person, goods, or good name, which God hath bound every man to maintain and have care of) to take the benefit of it: provided that he observe those cautions and rules which God hath given in his word to direct us in this case.

Q. Which be those?

A. First, that we must not go to law with any, but in case of necessity: that is, not for t • ifles (but only when the wrong is so great as if we be not righted by law, we cannot conveniently serve God in our calling • ) nor till such time as we have first assayed all other good means of peace and agreement: for a Christian may not love contention, but account it his wisdom & glory to pass by offenses.

Secondly, that before we seek remedy of our wrongs by the ordinary means, we seek first to the Lord, and so acknowledge his righteous hand in the wrong that is done us by our enemy, as we may be moved to make peace with God, and to profit thereby.

Thirdly, that the end we aim at in going to law, be not the hurt of our enemy, but the glory of God which shineth in the execution & manifestation of justice by this his ordinance: and when we thus acknowledge him the only maintainer of our persons, goods and credit, and avenger of all wrongs, and dare not revenge our selves; and 2 the necessary defense and maintenance of our selves and such as God hath charged us to have care of; and 3. the reformation of the party himself and of others by his example.

Fourthly, that we both begin and follow our suits in law without covetousness, or using no bitterness and extremity against the person of our adversary: and labor neither by bribery nor by any other means to corrupt or hinder justice, but so seek our own right as it may appear we are not void of love and compassion and desire of reconciliation with our adversary.

Lastly, that when we have used this ordinary means that the Lord hath given us for the righting of our selves, and find no redress, we must rest with quietness & meekness therein without fretting, or desire to right our selves by private revenge, knowing assuredly that the Lord hath thus ordered the whole matter either for our correction, or for the exercise of our patience and charity, and that he will be revenged of such an enemy, and deal far better for us (if we can commit our cause to him) then either our selves or any magistrate could have done.

Q. You have shown that none can be fit to receive this Sacrament, unless he can find in himself those six 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 have both saith, and repentance, and true charity, may receive this Sacrament unworthily if they be not careful to renew and stir up these graces in themselves at such times as they intend to come unto the Lord's table.

Q. How must we renew our faith when we prepare our selves to come to the Lord's table?

A. We must take pains to bring our hearts,

First, to a sight and sense of our infidelity, and weakness of faith.

Secondly, to a true care and desire to be confirmed in it by receiving this Sacrament.

Thirdly, to an unfeigned resolution to use all other good means whereby it may be strengthened, and to shun the means that may weaken it.

How must we renew our repentance when we prepare our selves to come to the Lord's table?

A. We must labor to bring our hearts, first to a sight and sense of our particular sins, specially those which we have fallen into, since we last renewed our covenant with God in this Sacrament.

Secondly, to a true care to cleanse our selves from them by sincere repentance, and desire to obtain both further assurance of the pardon of them, and strength against them by receiving this Sacrament.

Thirdly, to an unfeigned resolution not to fall into them again, but to shun all the shows and occasions of them, and to serve God with more conscience and care then heretofore.

Q. How must we renew our charity when we prepare our selves to come unto the Lord's Table?

A. We must endeavor to bring our hearts, first, to a sight and sense of our great want of true love, and proneness unto malice and contention.

Secondly, to a true care of reconciliation with all men, and willingness to seek it, and desire to receive strength by this Sacrament against our uncharitableness, and to be confirmed and increased by it in our unfeigned love to all men, specially to the children of God.

Thirdly, to an unfeigned resolution to continue in that unity and love that we make show of at our coming to this Sacrament.

Q. You have shown what those graces be which every must find in himself that • h desire to receive this Sacrament with comfort, and that it is not sufficient to have them, but that a man that hath them, must also labor to stir them up and renew them in himself at every time when he prepareth himself to come to this Sacrament: tell me now, what do you think of them, that (though they do find those graces you have mentioned to be in them in some measure, yet) do feel them to be so weak and imperfect, and the contrary corruptions so strong, that they are much troubled with the sight and sense thereof, may such presume to come to the Lord's Supper, with any assurance that they shall receive it worthily?

A. They may, if they can find that those weak graces that are in them are joined 1. with a desire to grow in grace: and 2. the imperfections that they find in themselves be such as they can unfeignedly grieve for, and strive against: and 3. that the flesh and the corruptions thereof are in them as the old man, dying and decaying continually, and the spirit with the fruits thereof like the new man, always growing and waxing stronger in them. Yea such as these (notwithstanding their wants and corruptions) are of all others the fittest to come unto this Sacrament.

Q. How may that appear?

A. First, because the disciples whom our Savior himself admitted to this Sacrament in the first institution thereof, were at that time far from perfection, and full of infirmities.

Secondly, the Lord's Supper is ordained to confirm our faith, and all the fruits of it, (which we should have no need of, it any grace were perfect in us) and to be the Sacrament of our spiritual nourishment, which none can be so fit to receive as they that (out of the sense of their weakness and readiness to faint) do most feel the need they have of it.

Thirdly, if none might receive it that feel corruption and want of grace in themselves, then had it been instituted altogether in vain, seeing the best of God's children while they live in the flesh, are regenerated but in part. And this doth infallibly argue a man to be in the state of grace when he so feels his corruptions and wants, th • t he can grieve for them, and strive against them, and vnfainedlie desire to grow in grace.

Q. You have shown what the points be wherein we must examine our selves before we come to the Lord's table: but is this all that we must do in the preparing of our hearts unto this Sacrament?

A. No: but we must also both in secret, before we come unto the public assembly, and when we come there, joining with the congregation, make humble, faithful, and earnest prayer unto God, as for the pardon of all our sins, specially our coming so oft heretofore to his holy table with unprepared hearts; so for his blessing upon that indeuor which we have now used for our preparation, and for his gracious supply of whatsoever hath been wanting therein, and assistance in this holy action that we are to take in hand.

Q. Is it also necessary to our preparation, that we come fasting to this Sacrament? or do • they sin, and make themselves unworthy receivers of it, that do eat or drink anything before they come unto it?

A. No verily: for though it be fit for such as may conveniently do it, without hurt or danger to their health, to come fasting to this Sacrament, yet seeing there is no commandment of God that doth in • oin • it, and both at the first institution, and long after in the Primitive Church it was wont to be received after other meat; and the kingdom of God stands not in meat and drink, (for neither if we eat, have we the more, neither if we eat not, have we the less) therefore to put holiness in this, or to esteem it necessary to the worthy receiving of this Sacrament, is mere ignorance and superstition.

Q. Hitherto you have declared how we must prepare our selves before we come unto it, if we desire to receive this Sacrament to our comfort: tell me now what is required of us during the time of the administration thereof?

A. Some things, that concern the outward behavior and actions of the body, and some things, that concern the inward affection and disposition of the heart and mind.

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

A. First, (as at all other times when we are to join with the congregation in God's service, so specially) when we are to receive this Sacrament, which is appointed of God to be a sign and seal of that most near communion and fellowship that we have with all God's people, we must be careful to come all together to the beginning of God's public worship, and to tarry all together till the whole action be finished.

Secondly, as in all other the parts of God's public worship the congregation must join together as one man, and none may either by private devotion, or any other way, withdraw themselves from that which is publikelie done; so in this part of God's worship specially, everyone must give diligent attention to that that is done, not only when he himself is ready to receive, but during the whole action, and even behold and look upon both the elements themselves, and all the sacramental actions which are by Christ, ordinance used in the administration of this Sacrament, because God hath appointed that to be a mean to stir up and help our faith in this action.

Thirdly, as in all the public worship of God where the Lord is in a special sort present, much outward reverence and seemly carriage of our selves is required; so in this whole action, and then specially when our selves are to receive those holy signs of the body, & blood of Christ we must use such behavior and gesture of our body, as may be free from superstition, and yet fit to stir up and express that inward faith and thankfulness which is required in the receiving of that which God then doth offer unto us.

Fourthly, as the works of mercy should always be joined to the works of piety, because they do much further the fruit and comfort of all the parts of God's worship; so especially ought everyone when he hath received from God such pledges of his love in this Sacrament, according to his ability, and in testimony of his thankfulness unto God, and love to men, to offer unto God with cheerfulness the Sacrifice of alms, for the relief of the poor members of Jesus Christ.

Q. As you have shown what is required of us during the time of this holy action, as touching the outward duty and behavior 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 upon the Lord's table, which the Minister of Christ hath consecrated and put apart to this holy use, then must we with joy of heart call to mind and consider, that Jesus Christ was sanctified and put apart to be the only and all-sufficient means of nourishing and preserving us in the state of grace, strengthening and refreshing our souls in all temptations.

Secondly, when we see this bread broken and this wine poured forth by the Minister of Christ; then must we think seriously with grief and indignation of heart, of our own sins that pierced Christ, and imposed such necessity upon him to suffer so infinite and unspeakable torments; and withal of the infinite justice of God and his anger against sin that could never have been appeased but by this means.

Thirdly, when we see the bread thus broken, and the wine thus poured forth to be offered by the Minister of Christ unto us, and hear him in Christ's name command us to take, eat and drink it; then must we with joy and thankfulness of heart meditate of the wonderful love of God towards us, not only in not sparing his own son and giving him for us, but also in offering him unto us & commanding us to believe in him.

Fourthly, when we take the bread and the wine at the Ministers hand, and do eat and drink the same; then must we stir up our souls by faith to lay hold upon, and apply to our selves all the merits of Christ's passion; fully assuring our selves that by those unspeakable torments of his own son, the anger of God is fully appeased, & his justice satisfied for all our sins: and so io • fully feed thereupon, that we may feel our souls not only fully satisfied thereby, and strengthened and refreshed against all temptations; but also quickened and enabled to walk in all holy obedience unto God.

Fifthly, when we behold all the rest of God's people in the same congregation communicating with us in the same elements and Sacramental actions without all difference or respect of persons; then must we call to mind and consider how great a corruption it hath been in us to despise the Church of God or the least member thereof, and to have been so unkind unto them, so prone to malice them, and hard to be reconciled unto them whom God our heavenly father, & Christ our blessed Savior have so dearly loved and done so much for; yea, we must stir up our hearts to bear a loving and kind affection, as to all the people of God, so specially to them that we do now communicate withal.

Lastly, when after we have received, we give somewhat according to our ability for the relief of the poor; and join with the whole congregation in prayer and singing of Psalms: then must we stir up our selves to do all this with feeling and joy, and thankfulness of heart, as unto God that loveth a cheerful giver, and is a a spirit, & will accept of no service but that which is done in spirit and truth: so offering unto him the sacrifice not of alms only and of the calves of our lips, but of our own bodies and souls, in thanksgiving for this inestimable benefit of our redemption, and for his fatherly care (by ordaining this sacrament) to apply it unto us, and to confirm our faith in the same.

Q. What is the cause why in all the parts (almost) of that inward disposition that is required of us in this holy action you make mention of joy? Can we not rightly celebrate this heavenly banquet without inward joy and gladness of heart?

A. No verily, for as in the celebration of the Passover, and of all those solemn • easts that were kept under the Law the people of God were commanded to rejoice and to stir up themselves thereunto by all good means, because no man can indeed be rightly thankful unto God for that blessing wherein he doth not rejoice; so in this Sacrament especially wherein we are to celebrate with thanksgiving the memory of a benefit that is incomparably greater then ever the Church received under the law, this joy and gladness of heart is necessarily required at our hands.

Q. You have shown how we must prepare our selves before we come to the Lord's table; and also what disposition of body and mind is required of us at that time when this holy action is in hand; tell me now what must we do after we have received, to confirm and increase the comfort and fruit of it in our selves.

A. First, so soon as we are come home from the public assembly, we ought in secret to consider and bethink our selves seriously what we have done, and how we have sped; what joy and comfort we have felt in this Sacrament, what increase of faith, and resolution to lead a holy life, we have received thereby: because we may be sure that no man hath received this Sacrament worthily, nor fed upon Christ in it ( whose flesh is meat indeed, and whose blood is drink indeed, and whom none ever touched with a true faith, but they received virtue from him) that hath received no refreshing nor strength by it.

Secondly, if we can find no such comfort and fruit that we have received by it, then must we examine diligently whether we may not justly charge our selves to be the cause thereof, because we came not unto it with that preparation of heart as hath been described. And if we find the cause wholly in our selves, then must we presently humble our souls before God in fervent prayer and unfeigned repentance for this our grievous sin, that so judging our selves for it, we may not be judged of the Lord.

Thirdly, if (upon diligent examination of our hearts) we can find, that this our want of comfort and fruit, which we are unfeignedly grieved for, ariseth not thus from our own sin, but that we brought with us unto the Sacrament (in truth and sincerity, though in much weakness) that preparation of heart that hath been described; then have we no just cause to be dismayed in our selves, but (after that we have humbled our souls before God in prayer, for the sanctifying and removing of this his correction, which for our trial, and other causes, best known to himself, he seeth good to exercise us by) we may comfort our selves in this, that such hardness and senselessness of heart, which we thus feel and bewail in our selves, is a certain sign that we are in the state of grace, and (our conscience bearing witness with us, that we came rightly prepared unto it) we have undoubtedly received comfort and fruit by it, which we shall also feel hereafter, though we do not see for the present.

Fourthly, if (upon this examination of our own hearts) we can find, that we have sped well at this feast, and that the Lord hath so welcommed and entertained us at it, that we are come from it well refreshed and strengthened in our faith and love, and in our resolution to lead a holy life; then must we presently in hearty prayer give thanks unto God for this his unspeakable gift, and crave of him the continuance and perfecting of his own work which he hath wrought in us.

Lastly, the benefit we have received by this Sacrament, and comfort in the sense of God's love and favor to us in Christ, as it must provoke us to come oft to this banket, so must it make us careful to perform our vows we have now made unto God in the presence of all his people, by laboring to express the truth of our thankfulness, both in taking heed that we return not again (as the dog to his vomit) unto any of our sins which we have professed repentance of, as also in endeavoring to honor God by a holy obedience to his will, in our whole conversation, all the days of our life.