The Pathway to Prayer and Piety, Section 1

The Pathway to Prayer and Piety · Section 1

p. 1A COMMVnicant prepared to the Lords Table.

Queſtion.

MY good Auditor after all theſe inſtructions concerning prayer, are you not deſirous to receiue the Lords Supper?

Anſwere. Yea ſir, I am deſirous with all mine heart, if you ſhall thinke mee fit for ſo holy a Banquet.

Queſt. But ſince you call it a Banquet; tell me how many ſorts of Banquets are mentioned in Gods word?

Anſw. Six.

1 The Kingdome of heauen. Mat. 22.3.

2 A Banquet for the fowles of the ayre. Zep. 1.8.

3 A Banquet of feaſting. Geneſ. 21.8. & p. 11043.34. 1 Sam. 25.36. Heſter 1.3. Iohn 2.9. Luk. 15.23.

4 A Banquet of the Word. Prou. 9.1.

5 The Banquet of a good conſcience, Prou. 15.15.

6 The Banquet of his Supper: and to this I am bound to come as a gueſt.

Queſt. Is it then a matter of neceſſity to come to the Lords Table?

Anſw. Yea ſurely it is moſt neceſſary; whether I regard the commandement of God, the neceſſity of eating the Paſchall Lambe, the cuſtome of ancient Chriſtians, the communion of the Saints, or the further confirmation of my faith in Chriſt.

Queſt. How many properties are there belonging to a fit gueſt?

Anſw. Two: one inward, another outward.

Queſt Which are the inward properties?

Anſw. 1 He muſt be bidden. Luk. 14.8.

2 He muſt be humble. Luk. 14.9.

3 He muſt hauehave knowledge of the perſon, to whoſe table he comes. Prou. 23.1.

4 He muſt bring an appetite to eat. Pr. 9.4

5 He muſt put on Chriſt, his wedding garment. Rom. 13.14.

6 He muſt vſe banquetlike talke within himſelfe, concerning the vſe of theſe myſteries.

p. 37 He muſt be ſober in vſing them.

8 Chéerefull in receiuing them.

9 Louing to his fellow gueſts.

10 Thankfull to the Maſter of the feaſt.

Queſt. What is the outward propertie?

Anſw. A reuerent hearing of the Word, and the like receiuing of the Sacrament at that time.

Queſt. What muſt you doe to bee a fit gueſt?

Anſ. Samuel bids me to ſanctifie my ſelfe, Dauid bids mee to waſh mine hands in innocencie, and Paul bids me to examine my ſelfe, and ſo to eat of that bread, and after to drinke of that cup.

Queſt. By what rules muſt you make this triall?

Anſw. 1 By the Spirit, whether I hauehave it or not. 1. Ioh. 3.24.

2 By the word, whether or no I hauehave obeyed it. Pſal. 119.59.

Queſt. How doe you proue this examination to be needfull?

Anſ. 1 If the Iewes durſt not eat the Paſchall Lambe without it, I muſt not eat of the Lambes Supper without it. 2. Chron. 35.6.

2 I muſt neither pray, nor heare Gods Word, before I ſée in what eſtate I am Eccleſ. 4.17. Luke 8.18. and if I want this, I p. 4may as well be Iudas as Iohn at the Lords Paſſeouer.

3 I come in the beſt ſort I can to the feaſt, or preſence of any great man in this World. Prou. 23.1. Gen. 41.14.

4 Hee that came without his wedding garment, was examined how hee came thither. Matth. 22.12.

If I eate and drinke vnworthily: I eate and drinke mine owne damnation 1. Cor. 11.29.

6 Dauid muſt not eate the Shew bread, 1. Sam. 21.4. nor the Leuites beare the Arke, Exod. 29. nor Moſes ſtand before God. Exod. 3.4. nor ſo much as a Snuffer bee in Gods houſe, without ſanctification. Exod. 25.38.

7 If Chriſts dead bodie muſt bee wrapped in a cleane linen cloth, Ioh. 19.40. and laid in a new Sepulchre, verſ. 41. how muſt wee bee prepared to receiue the ſame bodie crucified, and bloud powred out for vsus? And if they haſted ſo to the Poole of Betheſdah, Ioh. 5.2. or the waters of Siloam, Ioh. 9.7. or Samaria, Ioh. 4.13. why ſhould not we doe the like to this bread & liquor of life?

8 Will wee not put our common meat and drink into vnclean veſſels, and dare we put Chriſts meat and drinke into vnſanctified ſoules?

9 Elſe wee pollute the verie bodie and p. 5bloud of Chriſt. Hag. 2.13.14

10 By this holy Preparation I ſhall reape great profit, Chriſts bodie ſhall bee meat vntounto me, and his blood drink vntounto me: for, if the touching of Chriſts garment, profited one woman, Matth. 9.21. the féeding on his bodie muſt more profit vsus.

Queſt. What comfort ſhall you reape by this carefull examination?

Anſw. Much eueryevery way, for by it I am,

1 Aſſured of my communion with Chriſt.

2 That I deſire this pledge of that communion.

3 That I reuerence his holy Inſtitution.

4 That I am no ſwine, to whom theſe pearles ſhould be denied.

5 That I am a true member of Chriſts Church.

6 That I néede not feare to go out with Chriſt to mount Caluerie, becauſe I hauehave prepared my ſelfe to feaſt with him in his Parlor at Ieruſalem.

7 Then Chriſt will ſay vntounto mée, as hée did to his Spouſe in the booke of the Canticles, Eat, O my friend, and make thee merry my beloued. Cant. 5.1.

8 As I addreſſe my ſelf to feaſt with him: ſo will Chriſt come and ſup with me, Reu. 3.20. and as the Iewels giuen by Abrahams ſeruant to Rebeccah, were receiued as comfortable p. 6pledges of Iſaaks louelove to her; ſo theſe Iewels offered me by Gods ſeruant, are as pledges of Chriſts louelove, to bee receiued chéerefully by me: yea and when I find my ſelfe worſt in mine owne eyes, then (as you taught mee) I am beſt in the eyes of God.

Queſt. What thinges are required of him that will come a fit gueſt to the Lords Table?

Anſw. Thrée thinges.

The firſt, what I muſt do before I come.

2 What I muſt doe when I am come.

3 What I muſt doe after I hauehave béene partaker of that holy Supper.

Queſt. What thinges are required of you before you come?

Anſ. Two thinges.

Firſt, I am bound to examine my ſelfe, 1. Cor. 11.28.

2 I am bound to pray and meditate of diuers things.

Queſt. What is examination?

Anſ. It is a triall of my ſelfe, how I ſtand in the grace of God, 2. Cor. 13.5.

Queſt. What learne you out of this, that a man muſt examine himſelfe before he come to this Table?

Anſ. Firſt, that children are not capable of this banquet, 1. Cor. 11.28. though the Ancient Church adminiſtred it to them.

p. 72 That ignorant perſons muſt not approch to this Table. 1. Cor. 11.24.

3 That mad people are not to be admitted to this feaſt 1. Sam. 21.15.

4 That ſuch as intend to liue in their ſinnes, muſt not dare to approch vntounto this Communion. Cor. 11.27.

5 That ſuch as doe not trie themſelues cannot come.

6 That ſuch as doe trie themſelues muſt come after triall, and may come with much comfort.

Queſt. Doe you thinke that a man may not come to the Lords Table, vnleſſe ſome good time before, he examine himſelfe?

Anſ. There is a Primarie, and after it a Customarie receiuing of the Lords Supper: when I firſt receiue it, it is moſt fit that I be prepared by my Parents, Tutors or gouernours: that I be examined by my Miniſter, and aduiſed of my ſelfe, how I come to this holy banquet. But after that time, vnleſſe it bee after ſome ſpeciall offence, I thinke this ſtrict courſe is not of neceſſitie.

Queſt. Why thinke you this courſe moſt neceſſarie, at your firſt communicating?

Anſ. 1 Becauſe it is a kind of confimation of my Baptiſme.

2 A ſecond receiuing of mee into the Church.

p. 83 My firſt admiſſion of me, to the King of Kings Table.

4 A ſolemnization of my ſpirituall marriage with Chriſt.

5 I am but a nouice, and then muſt eſpecially thinke what I doe.

6 I may, by ſo doing, cauſe others to come reuerently to this holy Table.

7 If I be once fitted and prepared by my Miniſter, he ſhall not need a ſecond triall of my knowledge and faith.

8 Laſtly, I ſhall ſtoppe the mouthes of mine aduerſaries, who ſay yong folks care not how they come to this feaſt.

Queſt. When then is a man fit to receiue?

Anſw. When he is fit to pray.

2 When he is fit to heare.

3 When he is reſolued to forgiue.

4 When he meanes to be a new man: for all which duties, I thinke we ſhould be fitted at al times, eſpecially when we come to this Sacrament.

Queſt. Wherein ſtands that examination aforeſaid?

Anſw. In fiue things.

1 I muſt examine what knowledge I hauehave. Prou. 19.2.

2 What faith I hauehave. Act. 8.37.

3 What repentance I hauehave. Exod. 12.8.

4 What obedience I hauehave. Pſalm. 26.6.

p. 95 What louelove I beare to my brethren. Matth. 5.23.24.

Queſt. Why muſt you examine what knowledge you hauehave?

Anſw. Becauſe, 1 By knowledge I beare the Image of God. Coloſſ. 3.10.

2 Without knowledge the mind is not good. Prou. 19.2. Nay, ignorance is hell, ſaith Marke the Hermit.

3 He that is ignorant, is worſe then the diuell: the one knoweth much, the other nothing at all.

4 Without knowledge we cannot practiſe.

5 In this knowledge is eternall life: Ioh. 3.36.

6 He that is ignorant, is Salomons foole: A foole? nay, a beaſt amongſt men.

7 Ignorance is a fore-runner of deſtruction. Hoſ. 4.

8 Knowledge is the eye of the ſoule.

9 The Prophets pray and preach againſt ignorant perſons, Ierem. 10. Hoſ. 4.2.3.

10 Knowledge is the mother of faith, repentance, and all graces: yea, the want of it maketh men moſt deceiued in the doctrine of the Sacrament.

Queſt. Wherefore then are the moſt people ignorant?

p. 10Anſ. The reaſon is: 1 Their idleneſſe, Prou. 2.

2 Their malice, Iob. 21.14.

3 Their pride, Pſal. 25.

4 Their worldlineſſe, Eccleſ. 38.25.

5 Their blindnes by Sathan, 2. Cor. 4.3

6 Naturall coruption. 2. Cor. 2.14.

Queſt. Wherein ſtands the examination of your knowledge?

Anſ. In two things:

1 What generall knowledge I hauehave.

2 What knowledge I hauehave in particular.

Queſt. Wherein conſiſteth general knowledge?

Anſ. In thrée things: whereof the firſt is.

1 What knowledge I hauehave of God.

2 What knowledge I hauehave of my ſelfe.

3 What knowledge I hauehave of the couenant of grace.

Queſt. What knowledge muſt you hauehave of God?

Anſ. I muſt know him to be ſuch an one as he hath reuealed himſelfe in his Word, to wit, one ^a inuiſible ^b and indiuiſible eſſence ^c, and thrée truly diſtinct perſons ^d, namely, the Father begetting ^e, the Sonne begotten ^f, and the ^g holy Ghoſt procéeding from the Father and the Sonne ^h Deutro. 6.4. ⁱ Iohn 1.8. ^k Exodus 3.14. 1. Ioh. 5.7.8. p. 11^e Iohn 3.16.18. ^f Pſal. 2.7. ^g Iohn. 15.26.

Queſt. Muſt you know nothing elſe of God?

Anſw. Yes, I muſt know that hee is ^a Creator, and ^b gouernour of all things, ^c a moſt wiſe vnderſtander and knower of all thoughts, moſt ^d holy, ^e iuſt, and ^f mercifull to his creatures, that he is ^g eternall, without either beginning or end, ^h and that he is preſent in all places. ^a Gen 1.1. ^b Mat. 10.10. ^c 1. Chron. 28.9. ^d 1. Pet. 1.17. ^e Pſa. 145.17. ^f Pſ. 103.8. ^g Reu. 1.17. ^h Pro. 15.3.

Queſt. How may you know whether you hauehave this ſauing knowledge of God?

Anſw. By my louelove to him, longing after him, deſire to be with him, and zeale to performe obedience vntounto him.

Queſt. What muſt you know concerning your ſelfe?

Anſw. That by nature I am ſtained wholly with ^a originall ſinne: ſo that my ^b minde is full of blindneſſe, ^c will, of frowardneſſe, ^d affections of peruerſneſſe ^e my conſcience, of guiltineſſe, ſo that thereby I am ſubiect to the ^f curſe of God in life, in death, and after death. ^a Gen. 6.5. ^b Eph. 4.18. ^c Rom. 6.18. ^d Epheſ. 4.19. ^e Pſalm. 51. ^f Deut. 27.26. Galat. 3.10.

Queſt. What things are you ſubiect to in life?

p. 12Anſw. By reaſon of this ſin, in my ^a ſoule I am a ſubiect to madneſſe ^b, in my body to diſeaſes ^c, in my goods to loſſe, and ^d in my name to reproch. ^a Deut. 28.61. ^b Deut. 28.60. Deut. 28.28.68. ^d Prou. 10.7.

Queſt. What are you ſubiect to in death?

Anſw. To the ſeparation of the ^a ſoule from the bodie, and in that ſeparation, to be either ^b comfortleſſe, or ^c ſenſeleſſe. Gen. 2.17. ^b Matth. 27.4.5. ^c 1. Sam. 25.37.

Queſt. What are you ſubiect to after death?

Anſw. To be ^a tormented for euer with the diuell and his angels ^b, and to be caſt away from the preſence of God. Matth. 25.41. ^b Luc. 13.26.

Queſt. What muſt you know concerning the couenant of grace?

Anſw. That ^a Chriſt Ieſus hath deliuered me from this miſery: who being very God ^b, became man ^c to die ^d for my ſinnes, and roſe againe for my iuſtificacion. ^a Luke 1.68. &c. ^b Ioh. 1.1. ^c Ioh. 1.14. ^d Rom. 4.25.

Queſt. What particular knowledge is required of you?

Anſw. I muſt know the nature and vſe of this Sacrament. 1. Cor. 11.18.

Queſt. What then is the Lords Supper?

Anſw. It is a Sacrament, wherein by the vſe of Bread and Wine, thoſe that are p. 13ingrafted into Chriſt, are nouriſhed to life.

Queſt. What learne you out of this definition?

Anſw. 1 That he cannot eate the Lords body, who is not of the Lords body. Auguſt.

2 That a man muſt come with all chéerfulneſſe to this banquet ^a, and not to feare it, as a man would do poyſon. ^a Ezra. 6.16.

Queſt. When, and where, was this Sacrament firſt celebrated?

Anſw. The place was in an vpper Parlor, to teach me that I ſhould mount vp in mine affections to God, and not tarry héere below vponupon earth: the time was, immediatly before Chriſts departing out of this world, to admoniſh me, that eueryevery day of my communicating, ſhould be a new departing of mine heart out of this world, to mine heauenly Father: for this louelove-feaſt begunne héere vponupon earth, ſhall not be finiſhed till I come to heauen.

Queſt. Tell me now what is the outward matter of this Sacrament?

Anſw. Bread and wine, by which are ſignified Chriſts body crucified, & his blood powred out. ^a Luk. 22.19.20.

Queſt. How prooue you this?

Anſw. Chriſt ſaith, Take, eate this my body; that is, as Tertullian expoundeth it, figura corporis, the figure of my body.

p. 142 Irenaeus ſaith, The Euchariſt conſiſteth of two things, the one terrestriall, the other celeſtiall.

3 Auguſtine ſaith, A Sacrament is a viſible ſigne of an inuiſible grace: and, he doubted not to ſay, This is my body, when hee gaue the ſigne of his bodie.

4 Macarius calleth the bread and wine, antitypa, exemplary types of Chriſts body and bloud: yet muſt wee know that to the true receiuer, Chriſt is now giuen, as well as theſe creatures.

5 Bernard ſaith, It is called bread, per ſignificationem, non proprietatem, by ſignification, not by property.

Queſt. Is not bread and wine turned into the bodie and bloud of Chriſt?

Anſw. No, for theſe reaſons:

1 Chriſt inſtituted this Supper before he was crucified.

2 Then he muſt hauehave giuen his dead bodie, with his liuing hands.

3 The bread after conſecration is diſtr… buted into parts: but the whole body of Chriſt is receiued of eueryevery ſeuerall communicant.

4 The bread is the cōmunion of Chriſts body, and therefore not the very body.

5 This were to make the body of Chriſt of Bakers bread.

p. 156 The bread and wine will corrupt being kept after conſecration.

7 Wee ſee and taſte onelyonly bread and wine.

8 Elſe the wicked ſhould eate Chriſts body, and ſo muſt hauehave eternall life. Iohn 6.54.

9 This taketh away the nature of a Sacrament, wherein there muſt be a ſigne, and the thing ſignified.

10 It deſtroies the nature of Chriſts body, making it aliue and dead, in heauen and vponupon earth, glorified and vilified, and in many places at one time.

11 It is a kinde of inchantment to giuegive power to the mumbling of fiue Latine words, to change the ſubſtance of bread and wine.

12 The Apoſtle calleth it bread and wine, before and after conſecration, 1. Cor. 10.16. 2. Cor. 11.26.27.

13 The kingdome of God is not corporall meate and drinke, Rom. 14.17.

14 Victor the third, Biſhop of Rome,Note this. was poiſoned by his Subdeacon, when hee tooke the cup: and Henry the ſeuenth Emperour of Luxelburge, was alſo poiſoned in receiuing the bread at the hands of a Monk.

15 Chriſts bodie and bloud enter not into the ſtomacke, but into the heart.

p. 1616 There commeth no good to vsus by the corporall, but by the ſpirituall preſence of Chriſt. Iohn. 6.54.

17 It derogateth from the dignity of the Sacrament of Baptiſme, in which there is no ſuch metamorphoſis.

18 Then men neede not to ſéeke for Chriſt in heauen. Coloſ. 3.2.

19 It taketh away the remembrance of Chriſts death.

20 To ſay it is done, becauſe Chriſt can do it, is no good argument; for we muſt not reaſon from his omnipotency, to euert any Article of faith: but, we beleeue that the bodie of Chriſt is in heauen, not on earth: and in a word, it would ſéeme to me a matter of impietie to deuoure, or digeſt Chriſts bleſſed bodie.

Queſt. Draw me but one other reaſon into a Syllogiſme, which you think is vnanſwerable.

Anſ. I will and that ſhalbe ſuch a one as I learned out of the booke of Martyrs, from that bleſſed martyr, M. Frith, and it is this.

They who eate Chriſt in the Lords Supper, as the Fathers before his incarnation, did eate him in Mannah, and the Paſchall Lambe, they cannot eate Chriſt corporally, (for at that time Chriſt was not borne.)

But the faithfull eate Chriſt in the Lords Supper, as the Fathers before his incarnation p. 17did eate him in Mannah, and the Paſchall Lambe. 1. Cor. 20.3.4.

Therfore the faithfull in the Lords Supher cannot eate Chriſt corporally.

Queſt. But yet may not this be done by a Miracle?

Anſw. Prieſts hauehave no promiſe to worke miracles now adaies: and that it can be no miracle, it may appeare by theſe vnanſwerable reaſons:

1 EueryEvery miracle is ſenſible: as when Moſes rod was turned into a Serpent, Exodus 7.10. and Chriſt turned Water into Wine, Iohn. 2.10.

But this miracle is not ſenſible; for I ſée bread, and taſte bread; I ſée wine, and taſte wine, euen after conſecration:

Therefore it is no miracle.

2 That which is ordinarie, is no miracle: but this of the Prieſts is ordinarie: therefore no miracle.

Queſt. Why then is bread called the Lords bodie, and wine his bloud?

Anſw. 1 That all the faithfull may acknowledge the dignity of this Sacrament.

2 That we remaine not in the outward bread and wine, but bee intent vponupon the thing ſignified.

3 That we may come with greater deuotion to that Sacrament.

p. 184 That we may be aſſured, that as outwardly wee are pertakers of bread and wine: ſo inwardly wee are partakers of Chriſt and his benefits.

Queſt. What rules muſt I then obſerue, that I may in the receiuing of the bread and wine, rightly diſcerne the Lords body?

Anſw. I will giuegive you three.

1 Take eueryevery thing in it owne nature and kinde: doe not with our aduerſaries take the ſigne for the thing ſignified, nor the earthly thing for the heauenly.

2 Vſe eueryevery one of them in the manner appointed by Chriſt, and with ſuch reuerence as is due vntounto them: doe not as carnall profeſſors doe, who put no difference betwixt this and common bread and wine: for no bread or wine in the world, is in vſe like this.

3 Vſe them to their right ends, as Firſt, for a commemoration of Chriſts death: Secondly, for thy further communion with Chriſt: doe not either as ſome aduerſaries doe, by a conceited concomitancy, take away the memory of Chriſts paſſion: nor, as negligent Communicants, forget the comfort of their renewed communion with their bleſſed Sauiour: for heerein ſtandeth our greateſt comfort by communicating.

Qu. May you not receiue the bread without the wine?

p. 19Anſw. No, for theſe reaſons:

1 This were to croſſe Chriſts inſtitution.

2 It doth diſpriuiledge Chriſts people.

3 It maketh Chriſts feaſt a drie feaſt.

4 It taketh away the remembrance of Chriſts blood-ſhed.

5 The wine ſignifieth not Chriſts blood in his veines, but that blood which was powred out.

Queſt. Why did Chriſt inſtitute this Sacrament in bread, not in fleſh?

Anſw. 1 Becauſe bread is more fit to nouriſh than fleſh.

2 As bread is made nouriſhment by fire: ſo Chriſt by the Croſſe.

3 As bread is corporall food: ſo Chriſt is ſpirituall food.

4 As bread taketh away corporall hunger: ſo Chriſt ſpirituall.

5 As bread is giuen to the hungrie, not to full bellies: ſo is Chriſt.

6 As bread diſtributed to many, is a token of louelove: ſo is Chriſts bodie giuen for many.

Queſt. And why vſed he wine eſpecially?

Anſw. Becauſe, 1 As wine is the moſt ſwéet liquor: ſo is Chriſts bloud.

2 As wine quencheth corporall thirſt: ſo Chriſts bloud doth ſpirituall thirſt.

p. 203 As wine chéereth: ſo doth Chriſts bloud.

4 As wine heateth: ſo doth Chriſts bloud.

5 As wine is preſſed out of the grape: ſo was Chriſts bloud out of his ſide.

6 As wine maketh man ſecure, bold, eloquent, and of good colour: ſo doth Chriſts bloud.

Queſt. What is the forme of this Sacrament?

Anſw. The coniunction of the thing ſignified, with the ſigne, the action of God, with the action of the Miniſter; and the action of faith, with the action of the receiuer.

Queſt. What doth the action of the Miniſter ſignifie?

Anſw. His taking bread and wine into his hands, doth ſignifie Gods ſealing of Chriſt, to beare the office of a Mediator, Ioh. 6.27. His bleſſing of the bread, the ſending of Chriſt to be a Mediator: His breaking of bread, and powring out of wine, the execrable paſſion of Chriſt, & effuſion of his bloud: The giuing of bread and wine to the receiuer, the offering of Chriſt to all, euen Hypocrites; but the giuing him only to true Chriſtians.

Quest. What doth the action of the receiuer ſignifie?

Anſw. His taking of bread and wine into his hand, doth ſignifie his apprehenſion of p. 21Ieſus Chriſt by faith: his eating of bread and drinking of wine, for the nouriſhment of his body, his applying of Chriſt vntounto himſelfe, that his true communion with him may be more increaſed.

Queſt. What is the end of this Sacrament?

Anſw. 1 The aſſurance of Gods fauour.

2 The increaſing of my faith.

3 Fellowſhip with Chriſt.

4 Communion with the Saints.

Queſt. You ſaid in the ſecond place, that you muſt examine your faith: tell mee therefore what this faith is?

Anſw. It is a miraculous worke of God, wrought in the heart of a regenerate man, by the preaching of the Goſpell, whereby hée doth apprehend and applie to himſelfe particularly Chriſt Ieſus with al his benefits, to the pardon and forgiueneſſe of all his ſinnes.

Queſt. Why muſt you examine whether you hauehave faith?

Anſw. Becauſe, 1 Without faith I cannot pleaſe God. Hebr. 11.6.

2 By it I muſt liue both in my particular and generall calling. Hab. 2.4.

3 By it I am iuſtified before God. Rom. 5.1.

4 By it I put on Chriſt. Galath. 3, 27.

p. 225 By it I féed on Chriſt. Iohn 6.35.

6 By it alone I obey Gods word. Rom. 14.23.

7 By it I am the child of God. Gal.. 3.2.

8 By it Chriſt dwelleth in mine heart. Epheſ. 3.17.

9 By it I procure Gods bleſſings vponupon my ſelfe and others. Matth. 15.28.

10 By it I receiue Chriſt in this Sacrament.

Queſt. How may a man know whether he hauehave this faith?

Anſw. By theſe ſignes:

1 If wee can from our hearts renounce our falſe ſuppoſed goodneſſe, and can wholly relie vponupon Chriſt in the matter of our ſaluation: this nature cannot doe.

2 If we hauehave peace of conſcience ariſing from the apprehenſion of GODS louelove in Chriſt, and our reconciliation with him.

Queſt. Which are the wants of faith?

Anſw. 1 Doubting and diſtruſt of Gods mercy.

2 Preſumption and vaine confidence in our ſelues.

Queſt. To come to the third part of our examination, tell me what repentance is?

Anſw. 1 It is a worke of grace, ariſing of a godly ſorrow, whereby a man turneth from all his ſins to God, and bringeth forth p. 23fruit worthie amendement of life.

Queſt. Why muſt you examine whether you hauehave this repentance?

Anſw. Becauſe, 1 Mans heart is deceitfull and ſubtill, Ierm. 17.9.

2 Without it I cannot beleeue, Mark. 1.15.

3 Impenitency is a fore-runner of iudgement, Rom. 2.5.

4 By repentance I am aſſured of my ſaluation, Acts 2.38.

5 Till then I can hauehave no comfort, Pſal. 51.12.13.12.32.6.

6 If I want it, I can neither pray ^a, nor ^b heare, nor ^c reprehend ſin in others, ^d nor yet be a fit gueſt for the Lords Table: ^a Pſa. 50.16. Prou. 28.9. ^b Matth. 3.7. ^c Iohn 8.7. ^d 1. Sam. 16.6.

Quest. GiueGive ſome reaſons to moue to repentance?

Anſw. I will: wée are moued to repent:

1 By Gods mercies, Rom. 2.4.

2 By his patience, 2. Pet. 3.15.

3 By his iudgements, Iſai. 26.9.

4 By the word preached in the Law and Goſpell, Ionah 2. Math. 3.

5 By the Sacraments, Marke 1.4.

6 By ſinne paſt, 1. Pet. 4.2.

7 By the ſhortneſſe and vncertaintie of this life, Pſal. 90.12.

p. 248 By the certaintie of death, Eccleſ. 12.13.

9 By the paucitie of ſuch as ſhall bee ſaued, Luke 13.25.

10 By thinking of the day of iudgement, Acts 17.31.

11 For feare we go not to hell.

12 That we may be partakers of heauen.

13 That elſe we are not aſſured of our election.

14 Without it we cannot die comfortable.

15 It is difficult to performe on our death-beds.

16 If we repent not, our ſcore will increaſe.

17 Without it God will not heare vsus.

18 We elſe run into hardnes of heart.

19 If wee doe not ſo, wee bring Gods plagues vponupon others.

20 By repentance we honour God, and aſſure our conſciences that God hath forgiuen vsus: for, Sin diſcouered by triall, and caſt out by repentance, will neuer condemne vsus.

Queſt. And why then do not men repent?

Anſw. Becauſe, 1 They hauehave gotten a cuſtome of ſinning.

2 They eſcape vnpuniſhed héere.

p. 253 They euer think on merciemercy.

4 They feare not iudgement.

5 They beléeue not Gods word.

6 They ſée that moſt do ſo.

7 They obſerue the life of bad Miniſters.

8 They looke vponupon great men that are bad.

9 They ſée not the vileneſſe of ſinne.

10 They meditate not how God hath plagued the impenitent.

Queſt. How ſhall you know whether you hauehave this repentance or not?

Anſw. By theſe markes.

1 If I hauehave a godly ſorrow, whereby I am diſpleaſed with my ſelfe, becauſe by ſin I hauehave diſpleaſed God.

2 If there bee in mee a changing of the mind, and a purpoſe to forſake ſin, and euer after to pleaſe God.

3 If I do daily more and more break off my ſinnes, and abſtaine from inward practiſe, kéeping vnderunder my corruptions, and vngodly thoughts.

4 If I can mourne for the preſent corruption of my nature.

5 If I hauehave béen grieued, and craued pardon for my late ſinnes, euen fithence I was laſt partaker of the Lords Table.

Queſt. You ſaid that obedience was the p. 26fourth part of our examination: can you tell me what obedience is?

Anſw. It is a frée, heartie, vniuerſall, euangelicall, perſonall, and perpetuall kéeping of Gods Commandements.

Queſt. What reaſons can you giuegive why you muſt examine your obedience?

Anſw. Amongſt many I giuegive theſe:

1 Diſobedience is as the ſinne of witchcraft. 1. Sam. 15.23.

2 Obedience is better then ſacrifice, 1. Sam. 15.22.

3 It is a fruit of faith. Rom. 8.1.

4 By this examination I ſhal be moued to repent. Ierem. 31.19.

5 If I hauehave done any thing that is good, I ſhall hauehave cauſe to giuegive God due thankes.

6 Without it I cannot appeare before God. Ierem. 7.9.

Queſt. How many properties are there of this obedience?

Anſw. Fiue: 1 It muſt be frée, without conſtraint, Pſalm. 110.3.

2 Sincere, without hypocriſie. 2. Tim. 1.5.

3 Vniuerſall, not to ſome, but to all the Commaundements, Pſalm. 119.6. Iam. 2.10.

4 Perpetuall, till the houre of our death, Matth. 24.13.

5 Perſonall, in regard of our perſonall calling, 1. Pet. 5.1.

p. 27Queſt. Which is the laſt part of examination?

Anſw. Our reconciling our ſelues vntounto our brethren, if we hauehave made them any offence. Matth. 5.24.

Queſt. Can you ſhew mee any reaſons of this examination?

Anſw. Yea ſurely: For, 1 If I louelove not my brother God loues not me, 1. Ioh. 3.14.

2 If I forgiue not my brother, God forgiueth not me, Matth. 6.15.

3 If I want louelove, I am none of Chriſts diſciples, Ioh. 13.35.

4 Without it I ſhall neuer doe good to my brother, 1. Cor. 13.2.

Queſt. By what ſignes may you know whether you are ſo reconciled, that you louelove your brother?

Anſw. By theſe:

1 If I be not ouercome with euill, Rom. 12.21.

2 If I ouercome euill with goodneſſe, Rom. 12.21.

3 If I can pray for him, Acts 7.60.

4 If I can yéeld to him, Gen. 13.19.

5 If I can conceale my wrongs, and his infirmities. Prou. 11.12.13.

6 If I can conuerſe friendly with him, Geneſ. 34.4.

7 If I can depart ſometime from my right, Gen. 13.10.

p. 288 If when I may, I auenge not my ſelfe, 2. Sam. 19.23.

Queſt. When are we fit to receiue the Sacrament, in regard of reconciliation?

Anſw. Euen then when we are fit to ſay in the Lords prayer, Forgiue vsus our treſpaſſes, as we forgiue them that treſpaſſe againſt vsus. And therefore many indanger their own conſciences in refuſing to receiue, leſt they ſhould leaue their ſinnes, and be reconciled to men. Now the Lord grant, that I may after this ſort examine my ſelfe, that at all times (by putting off the old man, and putting on the new) I may be fit to come to Gods Table.

Queſt. I hope you are well inſtructed in examination. Tell mee what premeditation, the ſecond part of preparation, is?

Anſw. It is a conſideration of thoſe graces which wee doe receiue by the death of Chriſt, ſignified in the Sacrament of the Lords Supper.

Queſt. Which are thoſe graces, that wee muſt conſider of?

Anſw. Our redemption from hell, our deliuerance from death, damnation, and the curſe of the Law.

2 The remiſſion of our ſinnes, whereby we receiue freedome from ſinne, and acceptation to life. Pſalme 103.3.4.

p. 293 Which is a fruit of the former reconciliation with God, when wee are made friends with him, Coloſ. 1.20.

4 Our communion and fellowſhip with Chriſt. 1. Cor. 10.16.

5 Intereſt and title to eternall life by Chriſt, in whom we are ſonnes. Iohn 1.12. Rom. 8.13.

Queſt. What fruit ariſeth out of theſe two?

Anſw. A ſpirituall hunger after Chriſt and his benefits: for when a man hath examined his wants, and hath conſidered the riches of Chriſt, his hart longs after the ſame. Ioh. 7.37.

Queſt. You hauehave well ſaid all that you hauehave yet ſaid: how muſt you be diſpoſed in the action of receiuing?

Anſw. I muſt ſeriouſly thinke of theſe fiue points.

1 When I ſée the Miniſter take bread and wine, I muſt conſider the action of God, whereby he ſent Chriſt to worke my redemption.

2 When I ſée the bread broken, and the wine powred out, I muſt conſider, firſt, The bitter paſſion of Chriſt for me in ſo ſuffering: ſecondly, Gods infinite louelove to mée, who ſent Chriſt to redéeme me his enemy: thirdly, Gods wrath towards me, for my ſinne, which nothing could ſatiſfie but the death p. 30of Chriſt. Fourthly, I muſt deteſt thoſe ſins of mine, which cauſed Chriſt thus to ſuffer.

3 When the miniſter diſtributeth bread and wine, I muſt conſider, that as it is truly offered vntounto me by man, ſo Chriſt is truly offered vntounto me by God.

4 In receiuing bread and wine, I muſt apprehend Chriſt by faith,

5 In eating that bread, and drinking that wine, I muſt apply Chriſt particularly to my ſelfe, and be perſwaded, that as that bread and wine is made the nouriſhment of my bodie, ſo Chriſts body and blood is made the nouriſhment of my ſoule. Yea, I muſt féele the power of Chriſt to mortifie the corruption of my nature by his death, to quicken me in newneſſe of life by his reſurrection, and to giuegive me power to fight againſt my deadly aduerſaries, the world, the fleſh, and the diuell.

Queſt. When you are to receiue theſe conſecrated myſteries, may you receiue them kneeling vponupon your knees?

Anſw. You taught me, that this geſture hath béen much abuſed: yet at the commandement of the Church, it may be vſed without impietie.

1 Becauſe knéeling is a thing indifferent, as is the vncouering of the head at that time.

p. 312 Becauſe the Miniſter then prayeth to God as he giueth them.

3 Becauſe Chriſt is more particularlie then offered then in the word.

4 That we may ſtoppe our aduerſaries mouthes: who crie out againſt vsus, that we regard not this Sacrament.

5 Becauſe then eſpecially God requires our humiliation.

6 That the better wee may lift vp our hearts to God.

7 Becauſe in matters of indifferencie, we are bound to kéep the peace of the Church.

8 Becauſe we teach that this reuerence is not done to the creatures, but to our Creator.

9 Becauſe by this geſture, we are moued to receiue with greater reuerence.

10 It is reteined by the Church of Bohemia.

Queſt. But this Ceremonie ſauoreth of adoring a breaden god.

Anſw. To our aduerſaries it doth; to vsus it doth not, being taught the contrarie: therfore if it be not taken away, it may be vſed; if it were, the feare of ſuperſtition were taken away with it. But, in things which may be well vſed, let no man be contentious, we hauehave no ſuch cuſtome, neither hauehave the Churches of God. Ambroſe his counſell to … p. 32and his mother Monica, is good counſell: When I am at Millaine, I faſt not on Saturday, becauſe there they faſt not; and when I come to Rome, I faſt on Saturday, becauſe there they then faſt. Thus muſt we doe in things indifferent, that we may keep the vnitie of the Spirit in the bond of peace.

Queſt. Yet were it not fit to follow the example of Chriſt, who did adminiſter it ſitting at the table?

Anſw. Marke what I ſay: And the Lord giuegive you vnderſtanding in all things.

1 If we muſt preciſely follow Chriſts practiſe in this, then they who receiue ſtanding, tranſgreſſe in practiſe, as well as they who receiue kneeling; which I thinke you will not ſay.

2 The cuſtome of the Iewes at that time, was not to ſit, but to leane one vponupon another, would you hauehave this cuſtome to be retained?

3 It is vncertaine with what geſture, and in what maner Chriſt did celebrate his laſt Supper, whether ſtanding, as was the vſe of the Paſſeouer, or ſitting, or leaning, as was the vſe at ſupper.

4 M^r. Caluine, a reuerend man, leaues many rites indifferent, in the adminiſtration of this Sacrament, Lib. 4. Inſtit. cap. 17. ſect. 43.

p. 33In a word, but thinke ſeriouſly, how this Church of ours doth deteſt al popiſh adoration in this Sacrament, and you wil not refuſe to communicate with vsus, becauſe you are enioyned to knéele. If you do not take héed of ſuch ſingularitie, it may bee in you, as it hath béen in others, a fore-runner, either of ſchiſmaticall ſeparation, or ſupine contempt of this bleſſed banquet.

Queſt. What quantity of Bread and wine muſt you receiue?

Anſw. Not a crumme of bread, or a drop of wine, nor to much of either, but ſo much of each, as may giuegive both nouriſhing and chéering to my bodie: I may not make a banquet of this Sacrament, nor turne drinking into drunkenneſſe.

Queſt. But is it fit often to receiue this Sacrament?

Anſw. It is: (but alwaies with reuerence, and preparation) For, ſo often ſaith Chriſt and Paul, the firſt Chriſtians did it day by day: and by it wee renue our couenant, are tied to obedience, vnited to our brethren, comforted againſt death, and aſſured that Chriſt is all in all vntounto vsus.

Queſt. Who offended againſt this rule?

Anſw. 1 They who come not at al: theſe p. 34faile as much in not eating, as Adam, did in eating of the forbidden fruit, Geneſ. 3. hée obeyed the Serpent, they will not obey Chriſt.

2 They who tie themſelues to receiue only at Eaſter, and no time elſe: they make a Iewiſh Paſſeouer, of Chriſts inſtitution, and are more willing to follow Moſes, then Chriſt.

3 Such as pretend excuſes, why they dare not come: and theſe alſo are like vntounto thoſe gueſts, who being inuited to the marriage of the Kings ſonne, gaue carnall reaſons why they could not come. Matth. 22.4.

Queſt. What thinke you of ſuch as come not often, becauſe of the meaneneſſe of the elements, in which this Sacrament is adminiſtred?

Anſw. Surely as of Naaman the Aſſyrian, who thought the waters of Damacus better then all the riuers of Samaria; or as of that woman of Samaria, who ignorantly preferred the well of Iaakob, before the well of liuing waters, 2. King. 5.10. Iohn 4.12. Theſe then, they may bee good Chriſtians, though ſeldome Communicants; but they are deceiued, not knowing that the means of ſaluation, are offered to vsus in weake meanes. 1. Cor. 1.21.

Queſt. But ſome againe hauehave this Sacrament p. 35in ſuch reuerence, that they dare not come often; what is your opinion of them?

Anſw. If Chriſt calleth them, why ſhould not ſuch come? Are they not prepared? it is their fault: or not in charity? They excuſe one ſinne with another: ſhall they ſin againſt God, becauſe man ſinnes againſt them? Nay, better excuſes would not ſerue thoſe. Matth. 22.4.

Queſt. You hauehave giuen many good inſtructions, concerning this Sacrament: tell me I pray you, is it lawfull to receiue it priuately?

An. If perſons excommunicate from the Church, did repent them of their ſins, and could not by ſickeneſſe come to the Church; theſe, not to make receiuing neceſſary, but in regard of themſelues, to teſtifie their repentance, and in regard of the Church, that it accepted their repentance, and for their comfort, receiued them as members of Chriſt: the Sacrament was in former times deliuered priuately to ſuch. Yea, and the Councell of Mentz decréed, That if any théefe gaue tokens of repentance and deſired the Sacrament, he ſhould hauehave it.

Queſt. Did there any hurt come of this order?

Anſw. Very much: Firſt, that if any were deadly ſicke, the Euchariſt muſt néeds p. 36be adminiſtred to him. Secondly, that in Popery, eueryevery Pariſh Prieſt muſt bring to eueryevery one of yeeres, ready to die, this breaden God in a boxe, with Bell, Booke and Croſſe; and if any departed without receiuing this iournall, he was not to bee interred in Chriſtian buriall: if he did receiue it, he muſt néedes goe to heauen.

Queſt. Doe all reformed Churches vſe this order, priuately to adminiſter this holy Communion?

Anſw. Some doe not, and that for theſe reaſons:

1 Becauſe Chriſt gaue it to all his Diſciples.

2 Paul will hauehave the Corinthians not to eate at home, but to ſtay one for another.

3 It is called Synaxis, a Communion, and Leitourgia, a publike Miniſtery.

4 If in the Apoſtles times, it were adminiſtred in Families, it was, becauſe of perſecution, and yet then many Chriſtians met together at it.

5 The Word is not priuately to be preached, and therefore the Sacraments are not priuately to be adminiſtred.

6 It cauſed publike aſſemblies to be neglected.

7 It brought in a neceſſity of this Sacrament.

p. 378 It cauſed ſome to neglect it in health, becauſe they were ſure to hauehave it in ſickneſſe.

9 Other meanes of comfort may bee vſed, as well as this; as comfort from the promiſes of the Goſpell, and our ingrafting into Chriſt.

10 Many of the ancient Fathers diſallowed ſuch as deferred Baptiſme till they were ſicke; and therefore, had better cauſe for not admitting this Sacrament to the ſicke.

Queſt. Doe you well think, that a Miniſter may not adminiſter this Sacrament to a ſicke, or condemned man priuately, if he deſire it?

Anſw. I dare not thinke it, and that for theſe reaſons: 1 I dare not depriue a man being in ſuch a caſe, that he cannot come to the publike aſſemblies, of the confirmation of his faith and ſeale of his ſaluation, as this Sacrament is: No more then I dare depriue him of the comfort of the Word, and my prayers for him, in ſuch a time, when Satan is moſt buſie.

2 If in the ancient Church it were granted to perſons excommunicate, teſtifie their repentance; why ſhould it not bee granted to good Chriſtians, to confirme their faith?

3 Such a priuate communion is a teſtimony p. 38of the receiuers coniunction with his whole Church, as a particular Communion in a Pariſh, is a teſtimony of her communion with the whole Church.

Queſt. Are there no caueats to bee giuen about this doctrine?

Anſw. Yes. 1. That it bee ſparingly vſed.

2 To ſuch onelyonly as deſire it.

3 That they bee taught, that it is not of neceſſity.

4 That ſome words of exhortation goe with it.

5 That no pompe bee vſed in carrying the Communion.

6 That the Miniſter know, it is not deſired in ſuperſtition.

7 That it be done to ſuch as cannot come.

8 That the party hauehave a conuenient company with him.

9 That if it may be done, the party then receiue it priuately, when others doe ſo, in the Congregation.

10 That in the adminiſtration, the inſtitution of Chriſt be obſerued, and all bee done in remembrance of Chriſts death.

Queſt. I had almoſt forgotten to aske you one neceſſary queſtion: are you bound to come faſting to this Sacrament?

Anſw. It is not abſolutely neceſſary:

p. 391 Becauſe the Paſchal Lambe was not ſo eaten.

2 Becauſe Chriſt did it after ſupper.

3 Becauſe in the Primitiue Church, many places obſerued Chriſts time to communicate, at the euening, eſpecially at Eaſter, and Whitſontide, as Caſſander prooueth,

4 Becauſe ſome are ſo weake that they cannot ſtay ſo long faſting.

5 Becauſe many abſtained in ſuperſtition, as thinking that they eate the very body, and drinke the very bloud of Chriſt.

6 Becauſe our preparation ſtandeth rather in the purifying of the heart, then purging of the ſtomacke.

Queſt. What thinke you of the conuenience of it?

Anſw. I thinke it fit to come rather faſting then feaſting, to this banquet; and if we cannot faſt ſo long, to vſe as little refreſhing as may be, and that for theſe reaſons:

1 Becauſe we muſt doe it for the better hearing of the Word.

2 That wee may better meditate of Chriſt, and his benefits.

3 That we féeling ſome hunger for want of foode, may better be put in minde to hunger after Chriſt.

4 That feeling comfort by Bread and p. 40Wine, wee may the more bethinke our ſelues of our comfort in Chriſt.

5 Becauſe abſtinence, and taming of the body, maketh vsus more fit for all ſpirituall exerciſes, belonging to Communicants.

9 Becauſe, euen Paul condemneth the Corinthians, for abuſing themſelues at their louelove-feaſts, with this Sacrament.

7 We muſt euer be ſober in diet: and why not then at this time?

8 This was one ende, why it hath been for many yeeres taken in the morning, as Drachmarius teſtifieth, who liued in the yeere, 800.

But in this abſtinence, as we may doe it for our better preparation, ſo muſt wee auoid the opinion of neceſſity (as though it were ſinne to eate, or drinke) and merit, as if thereby wee ſhould deſerue at Gods hands. For the Councell of Conſtance admitteth ſome refreſhing in caſe of neceſſity, to women with childe, aged and ſicke perſons, and ſuch as dwelt farre from their Pariſh Churches.

Queſt. Is there nothing to doe for you, after you hauehave receiued this holy Sacrament?

Anſw. Yes, I muſt obſerue theſe thrée things:

1 I muſt giuegive God thankes for ſo great a benefit. 1. Cor. 11.26.

p. 412 I muſt looke to receiue by it, increaſe of faith and repentance, to riſe from ſinne, and to receiue power againſt the Diuell.

3 If I feele this preſent comfort, to bée thankefull for it: if not, I muſt know, that it is becauſe I hauehave not prepared my ſelfe, or becauſe my faith is weake, or becauſe I liue in ſome ſecret ſinne: wherefore I muſt goe to God, acknowledge my fault, and deſire pardon and comfort for the ſame. Now the Lord grant me this grace, ſo to be partaker of his Sacramentall Table, that I may be partaker of his heauenly Table, through Ieſus Chriſt my Lord, and alone bleſſed Sauiour. Amen.