A Preparation to the Receiving of the Lords Supper — William Bradshaw

A Preparation to the Receiving of the Lords Supper · William Bradshaw

The Doctrine of Communicating worthily in the Lords SVPPER. Deliuered by way of Queſtion and Anſwere, for the more familiar inſtruction of the ſimple.

Queſtion.

HOw many things are required of them, that would receiue the Sacrament of the Lords Supper to their comfort?

Anſw. Three; Firſt, a diligent and carefull preparation of themſelues, before they come to receiue it.

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

Thirdly, an vnfained indeuour to feele, & find in thēſelues the fruit of it, after they hauehave receiued it.

None can receiue worthily, that prepareth not himſelf carefully.Q. What is that preparation that is required of eueryevery one, that would receiue this Sacrament to his comfort?

A. EueryEvery one (euen ſuch as hauehave made beſt proceedings in religion) before he preſume to come to the Lords ſupper, muſt fequeſter himſelf from al other buſines, that might any way diſtract him, & carefully ſet his whole mind and hart vponupon this worke that hee is to goe about, taking ſome time to examine himſelf, whether thoſe things bee in him, that may make him a worthy Receiuer of this holy Sacrament.

Q.3 Reaſons for the neceſſity of this preparation. What reaſons may be giuen to ſhew the neceſſity of this ſo carefull an examination, & preparatiō of our ſelues before this ſacrament?

A. Firſt,1 Our naturall vnfitneſſe to ſerue God. 2 Gods ſtrict commanding of ſpecial preparation in this caſe. ſuch is the vntowardnes & corruption of our harts,aEx. 19.10 1 Sam. 16.5 Ioel. 2.15 16 Iob 11.13 Pſa. 108.1 Eccl. 5.1 Exo. 20.8 2. Chro. 12 14 that we are vnfit to do any ſpeciall ſeruice to God, till we hauehave taken ſome paines to prepare our ſelues therevnto.

Secondly, there is no part of his ſeruice, before which the Lord hath ſo ſtraitly inioyned this preration, as before the receiuing of this Sacramēt. Before the Paſſouer (which was in ſubſtance the ſame with this Sacrament, and in the place whereof this was ordained by Chriſt:) the Lord did not onelyonlybExod. 12 3, 6 command that the Lamb ſhould be taken out of the flock three daies before it was to be ſacrificed (that his people might thereby be admoniſhed to imploy themſelues, during that time, in fitting of themſelues vntounto that ſeruice)c2 Chro. 35, 6 but alſo he inioyned thē a ſpeciall preparation before they came vntounto it: & the Apoſtle affirmes of this Sacrament, that euen they that are beleeuers,d1 Cor. 11 27.31 may & ſhall certainly receiue it vnworthily if they do not examine and iudge thēſelues before they com.

Thirdly, the extreame danger, that hee caſteth himſelf into that receiueth it vnworthily, ſhold make eueryevery man afraide to come raſhly, vnreuerently, or vnpreparedly vntounto it.

Q.3 The danger of vnworthy receiuing. How may their danger appeare to be ſo great, that receiue this Sacrament vnworthily?

A. In eating of this bread, and drinking of this wine,e1 Cor. 11 29.34 they ſhal eat & drink the iudgment & curſe of God.

Q. By what iudgements hath God bin wont to puniſh ſuch as hauehave profaned, or vnreuerently vſed this, or any other of his Sacraments?

A. Sometimes by corporall and outward plagues;f1 Sam. 5.6 7.9.11.12 & 6. 19 as he did them that in the dayes of Samuel, vſed the Arke without due reuerence; and them,g2 Chr. 32 20 in the dayes of Hezechia, that went to the Paſſeouer, not being ſanctified and prepared therunto, according to the Law; and themh1 Cor. 11 30 among the Corinthians, that went to the Lords table before they had examined and iudged themſelues.

2 Somtimes he puniſheth them, as heeiIoh. 13.27 did Iudas (who with an euill & vnpenitent hart preſumed to receiue the Paſſouer) by ſtripping them of thoſe beginnings of grace they had receiued, hardning them, & making them vnable to repent; ſo as after they hauehave receiued, they become two-fold more the children of hell, then they were before.

Q. What is the cauſe why the Lord is wont to be ſo ſeuere, in puniſhing the vnreuerent and vnworthy receiuing of this Sacrament?

A. Becauſe the vnworthy receiuer,k1 Cor. 11 27 is guilty of the Body and Bloud of Chriſt.

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

A. Becauſel1 Cor. 11 29 he diſcerneth not the Lords Body, nor iudgeth and eſteemeth ſo highly & reuerētly of this his holy ordinance (wherby the ſame is repreſented and offered vntounto vsus) as hee ought; but accounteth it as common bread & wine, which the wicked as well as the godly hauehave title vntounto. Which is farre greater diſhonour and contempt done to God, then could be done to any King, if his picture or armes, that hang vp in ſome publike place, ſhould bee ſpet vponupon, or pulled downe, or broken and trampled on by any of his Subiects.

The firſt vſe of this doctrine.Q. What vſe are we to make of this that hath been ſaid, touching the neceſſity of preparing our ſelues aright before wee come to the Lords table?

A. Firſt, that therforem2 Chr. 23 19. & 35, 6 Ier. 15.19 Matt. 7.6 1 Cor. 5.2 7, 13 the Miniſter and Church muſt doe that which in them lieth, to keep from this Sacrament all ſuch as are vnworthy and vnprepared.

Q. Why ſo?

A. Becauſe elſe,n1 Sa. 2.29 they conſent to the great diſhonour that the vnworthy receiuer doth vntounto God; andoLeu. 19 17 Iude 23 vntounto the certaine perill that he caſteth his own ſoule into; and ſo make themſelues liable to that plague, wherby Godp1 Cor. 11 30. & 5.2.6 hath bin wont to puniſh whole congregations, that hauehave willingly tolerated ſo great an abuſe.

Q.Miniſters are bound to examine the cōmunicants. Is then the Miniſter alſo bound to examine ſuch as hee admitteth vntounto this Sacrament, and not to receiue indifferently all that ſhall offer themſelues?

A. He is: for if at all other timesqPr. 27.23 Ier. 6.27 Act. 20.28 Phil. 2.19 1 The. 3.5 he muſt be diligent to know the eſtate of his flocke, that he may accordingly bee abler2 Ti. 2.15 to diuide the Word of truth aright vntounto them, &ſLu. 12.42 giuegive them their portiō of meat in due ſeaſon; then much more muſt he be careful to know then at that time, when he is to admit them to this holy Sacrament.

The people ſhould bee willing to be examined, and why.Q. Then the people muſt alſo be willing to hauehave their liues looked into, and their knowledge examined by their Paſtor, and to make knowne vntounto him their ſpirituall eſtate, that ſo with comfort and boldnes he may admit them?

A. Yes verily: for firſt, ſeeing God requiredtMat. 3.6 Acts 8.37 of them that (being at the yeres of diſcretiō) were to bee baptiſed, that they ſhould firſt make knowne vntounto the congregation or Miniſter, their faith & repentance; he doth ſurely eueryevery whit as much require this of them that are to come to the Lords ſupper.

Secondly, as eueryevery Chriſtian is bound to acknowledge his Paſtor,a1 Ti. 2.12 Heb. 7.7 his ſuperiour in all matters that belong to Gods worſhip, and to his owne ſoule, and thereinbDeut. 17 11.12 1 Theſ. 5 12.13 Heb. 13.17 to obey him, & ſubmit himſelfe to his direction in the Lord: ſo is he then eſpecially to ſhew his obedience to this ordinance of God, when he intendeth to be partaker of this Sacrament, becauſe their is no one actiō of the miniſtry, wherein the neceſſitie & dignitie of that function, is more ſet forth and commended by the Lord vntounto his Church, thē cMatt. 3 14.15in the adminiſtration of the Sacraments, that is comitted vntounto them. Neither is there any time wherein it more behooueth his Paſtor to inquire into his eſtate, then when he is to admit him vntounto the Lords table.

The worthy receiuer not depriued of the benefit of this Sacrament, by communicating with the vnworthy.Q. But if they that are notoriouſly vnworthy be (throgh the negligence of the church and Paſtor) admitted to the Sacrament; can that depriue the faithfull that receiue with them of the benefit and comfort of the Sacrament; or ought they for that cauſe, to keepe themſelues from it?

A. No: for firſt, no mans ſindEze. 18.20 Gal. 6.5. can defile another or make Gods promiſe or ſacrament of none effect vntounto him, that is neither any way acceſſary vntounto it, nor hath power and authority to keepe him from the Sacrament.

Secondly,eLu. 2.22 41. & 24.53 Act. 21.26 the holy Apoſtles, and our Sauiour himſelf, did communicate in the ſeruice of God with thoſe aſſemblies, wherein there were many notoriouſly wicked.

Thirdly, if it had beene ſo,f1 Cor. 11 28 the Apoſtle would hauehave required eueryevery man, not only to examine himſelf, but all thoſe alſo with whom he is to receiue.

Q.Yet doth it make to the comfort of the worthy receiuer, to communicate with the godly. Maketh it then nothing to our comfort, what they are with whom wee doe communicate?

A. Yes: we ſhold deſire to receiue with thē, of whoſe holy profeſſion and godly life we are wel perſwaded.

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Q. Why ſo?

A. Firſt, hecauſe in this Sacrament, wee profeſſe our ſelues to bee fellow members (as w^th the whole Church of Chriſt) ſo,g1 Cor. 10 17 eſpecially with thoſe Chriſtians with whom we do receiue; and that we ſeeke alſo and deſire to bee confirmed in that cōmunion, & to becom more & more like vntounto them, both in faith and conuerſation.

Secondly, becauſe both our louelove and zeale may be better kindled and ſtirred vp, byhMatt. 18 19.20 Phil. 3.17 Ro. 1.11.12 the prayers & examples of ſuch as wee know to be godly, then either by the wicked or ſuch as we know not at all.

A ſeōnd vſe of the doctrine touching the neceſſity of preparatiō.Q. What other vſe is to be made of this doctrine, touching the neceſſity of preparing our ſelues aright, before we come to this Sacrament?

A. That eueryevery one ſhould bei1. Cor. 11 28 Gal. 4.6 carefull to examine himſelf, and not reſt in the approbation of the Miniſter or Church.

Q. Why ſo?

A. Firſt, becauſe a mankIohn 13.24, 28 may hauehave a moſt wicked heart, & yet ſeeme a good man to the Church, and be guilty alſo of many groſſe crimes that are vnknowne to his Paſtor.

Secondly, though a man liue ſo, as his Paſtor may diſcern iuſt cauſe to doubt that he is not worthy (and conſequently cannot admit him without griefe)lDeut. 13 14, & 17.4 yet may not he refuſe him till he be euidently able to conuict him of ſome ſuch thing as may proue him vnworthy.

Thirdly, it may ſo fal out, that though a mans crime bee publike and apparant,mMat. 18 17 yet his Paſtor may want power to keepe him from the Sacrament.

Q As you hauehave ſhewed the neceſſity of preparation, and the danger of ſuch as receiue vnworthily, ſo tell mee who may be accounted worthy to come to the Lords table?

A. As no man can deſerue to receiue Chriſt and al his merits: ſo can none deſerue to be admitted to the Lords table, wherein the ſame are repreſented and offered vntounto him; but all that through Gods free grace are madenLuk. 3.8 1 Th. 2.12 compared with Col. 1 12 meet and fit to receiue it, and come with ſuch hearts, as it beſeemeth men to bring to ſo holy & heauenly a banquet,oReu. 3.4 compared with Luk. 20.35 are (in Gods gracious acceptatiō) accounted worthy to come vntounto it.

Q. Tell me then, which be thoſe ſpeciall graces which are neceſſarily required, for the making of vsus fit to come to the Lords table, & which by diligent examination we muſt labour to finde in our ſelues?

A. They are ſix in number. Firſt, a ſincere & right deſire of it: 2. Knowledg: 3. Faith: 4. Repentance: 5. Newnes of life: 6. LoueLove.A ſincere deſire to the Sacrament, neceſſary to the worthy receuing of it.

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

A. We muſt finde in our ſeluesp1 Chro. 28.9 Pſa. 110.3 2 Cor. 8.10 12. & 9, 7 Mat. 3.13 15 Lu. 22.15 Acts 8.36 This deſire muſt riſe from the conſideration. an vnfained and earneſt deſire vntounto it, and come vntounto it with a willing mind, and an holy appetite and 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 moue vsus to come the Lords Supper) namely,

Firſt, the neceſſitie of this Sacrament.

Secondly, the great benefits that are to be receiued by it.

Thirdly, the preſent need that our ſelues do ſtand in, of all thoſe helpes that the Lord in this Sacrament hath prouided for vsus.

Q How may the conſcience of a man be perſwaded of the neceſſity of this Sacrament?1 Of the neceſſity of this Sacrament.

A. By conſidering that this is a part of Godsq1 Cor. 11.24.25 worſhip, which was ordained by Chriſt himſelfe, euen ^r in the ſame night that he was betrayed; and that hee did not onelyonly ordaine it, and firſt adminiſter it himſelfe, but alſo gaue commandement to his diſciples (who did repreſent the whole Church, of which they were to be the maſter-builders) to take, to eat and drinke it, yea to doe that oft, which was done in the firſt inſtitution thereof, in remembrance of him. So that though there were no benefit or comfort to bee found in it; yet were wee bound (in obedience to this ordinance and commandement of Chriſt) to come vntounto it.

2. Of the benefits receiued thereby. For therby 1. We make ſolemne profeſſion of our faithQ. But ſeeing you hauehave ſaid, that the conſideration of the benefits that are to be receiued by it, is another reaſon wherby we ſhould be moued to deſire it; tell mee, what benefits are thoſe which a Chriſtian may receiue by this Sacrament?

A. Firſt, whereas eueryevery Chriſtian is bound, not onelyonly to beleeue,aEſa. 44.5 Pſ. 40.9, 10 Mat. 10.32 Iohn 12 42, 44 Ro. 10.10 but alſo to take all good occaſions of profeſſing openly his Faith and Religion, as being glad to weare the liuery and badge of his heauenly Lord & maſter;bEx. 13, 9 Gen. 17, 11 1 Cor. 10 16, 21 For this cauſe Ezekia ſo earneſtly exhorts all Gods people to come to the Paſſeouer, 2 Chr. 30.1, 5, & calles this a turning to the Lord, and renewing their couenant with him, 2 Chr. 30.6, 8. For this cauſe it is ſaid they kept it vntounto the Lord, 2 Chr. 30, 1, & 35, 1. This one cauſe why Chriſt receiued the Sacraments, Matt 13, 15, Mar. 14, 12. Secondly, we binde our ſelues to continue in the faith. the receiuing of the Sacrament is one ſpeciall meanes ordained of God, whereby wee are to make publike profeſſion, that we are true beleeuers and ſeruants of God.

Secondly, whereas eueryevery Chriſtian (out of the ſenſe and experience hee hath of his owne proneneſſe to apoſtaſie)cDeut 29.10, 12.2 Chr. 15, 12, 14. Neh. 9, 38, & 10, 28, 29. Pſ. 119, 106. ſhould by all good meanes binde himſelfe, to continue in the faith and obedience of Chriſt,dExo. 13, 9. Mat. 28 19. Gal. 5, 3. 1 Cor. 10, 2. the receiuing of this Sacrament is ordained of God, to be as a ſolemne ſeale & vow, wherby we binde our ſelues (as ſtrongly as by an oath) to continue in the faith and obedience of Chriſt, and vnitie of his Church.

3 We receiue confirmation & increaſe of faith.Thirdly, whereas eueryevery Chriſtiane1 Cor. 16, 13 1 Theſ. 5 19.20 2 Pet. 3.18 is bound to vſe all good meanes, whereby his faith may be quickned, confirmed, & increaſed in him, the receiuing of this Sacrament, is a principall meanes that God hath ordained for the reuiuing, ſtrengthning, and increaſing of our faith.

Q. How may that appeare?

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

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

A. As by Baptiſme,It aſſureth vsus, that thorow the merit of Chriſt, wee ſhall perſeuere in the ſtate of grace. wee were taught and aſſured, that through the merit of Chriſts paſſion, and of it only, wee were firſt receiued into Gods couenant and fauour, vnited to him and his Church, and ſo obtained remiſſion of all our ſins, and the grace of regeneration; ſo by this Sacrament wee are taught and aſſured, that through the merit of Chriſts paſſion, and of it onelyonly, we are and ſhal be kept in this bleſſed eſtate, nouriſhed and confirmed in it, reuiued and cōforted in all tentations.

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

A. Firſt,f1 Pet. 1.23 1 Iohn 3.9 thogh the graces cōfirmed by baptiſme can neuer totally bee loſt,gPſal. 51.10.12 1 The. 5, 19 Reu. 3.2 yet (through our natural corruption and daily tentations) the aſſurance, ſtrength and feeling of them will decay, vnleſſe they be nouriſhed.

Secondly, the only thing that cauſeth vsus to perſeuere in faith & obedience, and giueth vsus ſtrength & comfort againſt all tentations,hGal. 6. 1 Iohn 5.4 is the remembrāce and faith wee hauehave in the merit of Chriſts paſſion, wherebyiHeb. 7.25 & 12.24 he maketh continuall interceſſion vntounto his Father for vsus; which it was needfull we ſhould be taught and aſſured of by this Sacrament.

Q. What meanes and helps hauehave wee in this Sacrament to teach, apply, & confirme to vsus this promiſe of grace, in ſo comfortable a manner as you hauehave ſaid?

A. Firſt, Chriſt and his paſſion, and this nouriſhment and grace of perſeuerance, which we receiue by the merit thereof, are moſt cleerely and ſenſibly repreſented to vsus in this Sacrament.

Secondly, Chriſt, & this benefit & merit of his paſſion, is more particularly offered and applied to vsus in this Sacrament, then in any other meanes.

Thirdly, Chriſt, and this benefit of his paſſion, is by this Sacrament exhibited, giuen and confirmed to vsus moſt fully and effectually.

Fourthly, the communion that we hauehave with the true Church of Chriſt, and the mutual louelove that ſhold be in all Chriſtians one toward another, is more cleerely and full repreſented and confirmed to vsus by this Sacrament, then by any other meanes.By repreſenting to vsus moſt ſenſibly and cleerely Chriſt and his paſſion, & the nouriſhment we receiue thereby.

Q. How may Chriſt bee ſaid to bee ſo cleerely and ſenſibly repreſented to vsus in this Sacrament?

A. Firſt,kLu. 22.19 1 Cor, 11 24, 25 this is one end that this Sacrament was ordained for, to put vsus in remembrance of Chriſt.

Secondly, by earthly creatures and outward actions ordained by God, whereof all our ſenſes can iudge and diſcerne, and by that fit and neere proportion that is between them, and that which is repreſented by them; the Lord doth in this Sacrament teach Chriſt vntounto vsus by all our ſenſes, &lSee how profitable and neceſſary, ſuch ſenſible and viſible inſtructions (ordained of God) hauehave euer beene eſteemed. Gen. 9.13 Eſa. 7.11 Ier. 19.10 11 Acts 12.11 Iohn 3.12 Rom. 4.11 conſequently more plainly and familiarly them by the word alone.

Q. But why did you ſay, that in this Sacrament the paſſion of Chriſt is ſo cleerely and ſenſibly repreſented vntounto vsus?

A. Becauſe Chriſt in this Sacrament is repreſented vntounto vsus, inmMat. 26 28 1 Cor. 11.24, 25 no other eſtate then that hee was in when he was crucified; & the Apoſtle ſaithn1 Cor 11.26 that ſo oft as we celebrate this ſacrament, we ſhew forth the Lords death till he come.

Q. What helps hauehave wee heere, to repreſent and put vsus in minde of the paſſion of Chriſt?

For wee hauehave heere not one element onelyonly to repreſent his body, but another to repreſent his bloud.A. Firſt, we hauehave in this ſacrament, not only bread, which ſignifieth his body; but wine, which ſignifieth his bloud: whereby it is euident that Chriſt is here repreſented, offered and giuen vntounto vsus, as he was at that time when his bloud was ſeparated from his body.

Q. But if the bread were dipped in the wine (as in ſom ancient Churches it was wont to be, and is yet vſed to bee in ſome places) were it not eueryevery whit as ſufficient to repreſent Chriſt vntounto vsus, as if they were giuen and receiued ſeuerally and apart?

A. No verily: for firſt our faith in this Sacramenta1 Cor. 11.26 is ſpecially directed to the paſſion of Chriſt, as wee hauehave already ſhewed.

Secondly,bAct 20.28 Ephe. 1.7 Heb 13.20 1. Pet. 1.19 the death of Chriſt was not naturall, but violent and bloudy,cLu. 22.44 Pſa 22.16 Ioh. 20.25 & 19, 34 & in his paſſion his bloud was ſeparated from his body, and poured out and ſhed abundantly.

Thirdly, it was neceſſary for our ſaluation, that Chriſt ſhould not only dy, but in his paſſion ſhed his bloud for vsus,dEx. 12.22 Heb. 11.28 Leuit. 16 14, 15 Numb. 19 3.5 Heb. 9.21 and ſo ſhew himſelfe that onelyonly true meane of the redemption of his Church, which was ſhadowed and figured in all the ſacrifices vnderunder the Law.

Q. What other helpe hauehave we in this Sacrament, to repreſent and put vsus in minde of the paſſion of Chriſt?

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

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

A. No verily?

Q. How may that be proued?

A. Firſt, becauſeeMatt. 26 26 Mar. 14.22 Lu. 22.19 in all thoſe places of holy Scripture, where mention is made of this Sacrament, this rite of the breaking of the bread is named:fAct. 2.42 & 20, 7. yea the whole action in this Sacrament is called breaking of bread: andg1 Cor. 11 26 the Apoſtle, repeating the words of inſtitution, mentioneth this rite twice.

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

Q. What is that?

A. ThehEſa. 53 5.6. breaking of the body of Chriſt, and ſhedding of his bloud; yea all thoſe infinite torments that he did indure both in body and ſoule for vsus.

Q. As you hauehave ſhewed how Chriſt and his bloudy paſſion is repreſented to vsus in this Sacrament; We hauehave heere not meat alone, but meat and drinke.ſo tell me what helpes we hauehave heere, to repreſent to our ſoules the nouriſhment & ſtrength to perſeuere in the ſtate of grace, which we receiue by the merit of his paſſion?

A. Firſt, there is not one element onelyonly giuen and receiued heere, but two;iIohn 16 54, 55, 35 to teach, that both meat and drinke, that is ſufficient nouriſhment for our ſoules, is to bee found in Chriſt.

Q. But if bread alone were giuen to Gods people in this Sacrament (as in the church of Rome) were not that ſufficient, ſeeing the bloud of Chriſt (as of al other liuing men) was, and is contained in his body?

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

Firſt, Chriſt in the inſtitution of this Sacrament,kMatt. 26 28 Mar. 14.23 Luk. 22 20 ordained &lMatt. 26 26, 27 1 Cor. 11.25 commanded all his diſciples (& in them the whole Church, which was, as I hauehave before ſaid, repreſented by them) that they ſhould as well take and drinke of the cup, as eat the bread. Andm1 Cor. 11.26, 29 the Apoſtle by vertue of this ordinance and inſtitution, inioyned to all the Corinthians the vſe of the cup, as wel as of the bread. Yea the Lord (as foreſeeing duplicate page duplicate page this ſacriledge of the Papiſts) hathnMatt. 26 27, 28 Mark. 14.23, 24 more expreſly commanded the vſe of the Cup to all, then he hath done the vſe of the Bread.

Secondly, it was neceſſary that wee ſhould in this Sacrament hauehave two elements, that might repreſent the full and ſufficient nouriſhment and refection that we hauehave in Chriſt:o1 Cor. 10.3, 4 for elſe our ſtate had beene worſe, then of the people of God vnderunder the Law, & our ſacraments leſſe cleere then theirs.

Thirdly, in that ſtate wherin Chriſt is repreſented, & offred to vsus in this Sacrament (namely in his paſſion)pLu 22.44 Ioh. 19.34 Yea the elements wee receiue here, are bread and wine. his bloud was ſeparated from his body.

Q. What other helpes hauehave we in this Sacrament to repreſent to our ſoules, the nouriſhment and ſtrength to perſeuere in the ſtate of grace, which wee receiue by the merit of Chriſts paſſion?

A. Firſt, bread and wine are giuen and receiued heere, which are moſt generally vſed throughout the world;qPſa. 104 14, 5 Gen. 39.6 Matt. 6.11 the one for the ſtrengthning and nouriſhment of the body;rPſal. 104.15. & ….7 Pro. 31.6, 7 1 Ti. 5.23 the other for the quenching of the thirſt, refreſhing them that faint, and cheering the heart of them that are in heauineſſe; and are therefore moſt fit to repreſent to the ſoule, theſIoh. 6.35 ſtrength andtPro. 9.2.5 Can. 1.2, 4 & 5, 1 & 7, 9 Iohn 15.1 Mat. 11.28 We eate the bread and drinke the wine. refreſhing it receiueth by Chriſt.

Secondly, this Bread & Wine is not only receiued in this Sacrament, butuMat. 26 26, 27 Mar. 14.22 1 Cor. 11.24 eueryevery communicant doth eat and drinke it, and that by the commandement of Chriſt. Which action, as it is of all other the chiefe meane of nouriſhment, and maketh our food of the ſame ſubſtance with vsus, ſo is it moſt fit to repreſent thexIoh. 6.35 40, 51, 36 Eph. 5.30 ſound nouriſhment and comfort that we hauehave by Chriſt, and that wee are by faith made all one with him.

2. By offering to vsus, & applying Chriſt and the merit of his paſſion moſt particularly.Q. As you hauehave ſhewed how Chriſt & his paſſion, & this benefit we receiue by the merit thereof, is repreſented vntounto vsus, ſo tell me now how all this is more particularly offered and applied vntounto vsus in this Sacrament, then by any other meanes.

A. The Bread and Wine isaMatt. 26 26, 27 Mar. 14.22 Luke 22 17, 19 1 Cor. 11 24, 25 particularly offered, & eueryevery communicant (according to the commandement that is giuen in the Name of Chriſt) doth receiue, eat and drinke the ſame; which is moſt effectual to teach & perſwade vsus, that the Lord doth offer andbIoh. 6 32 Rom. 8, 32 giuegive vsus the body and bloud of his Sonne, & that (as it is the will of Godc1 Iohn 3 23 that eueryevery one of vsus ſhould) ſo eueryevery one that commeth worthily to this Sacrament, doth indeed receiue and apply Chriſt to himſelfe, for the nouriſhment and comfort of his ſoule.

Q.3. By exhibiting verily, and giuing Chriſt vntounto vsus & the merit of his paſſion. Why was it ſaid that Chriſt and this benefit of his paſſion, is not onelyonly repreſented and offered, but verily exhibited and giuen vntounto vsus in this Sacrament?

A. Becauſe this Sacramēt is not ordained to bee a bare and naked ſigne, or as a picture that puts vsus in minde of one that is abſent,dRo. 4.11 1 Cor. 10 16 but to be a ſeale alſo, with and by which the Lord doth verily conuey & beſtow Chriſt vponupon vsus, and confirme & make ſure to vsus this benefit of his paſſion: as lands are paſſed and conueyed among men, by the ſealing & deliuery of Deedes and Indentures.For Chriſt is indeed preſent with this Sacrament, and truely giuen and receiued in it.

Q. Is Chriſt then indeed preſent with this Sacramēt?

A. Yes verily: Chriſt himſelfe is not only ſignified and repreſented, but truly preſent, giuen and receiued in this Sacrament; yet preſent to the beleeuer, not to the Bread and Wine; not corporally,eIoh. 6.63 but ſpiritually and ſacramentally preſent: not offered by the Miniſter vntounto the body, but by the Lord, to the faith of the worthy Receiuer.

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

A. Firſt,f1 Cor. 10 3, 4 becauſe the Sacramēts which Gods people enioyed vnderunder the Law, were in ſubſtance the ſame with our ſacraments; & in them Chriſt was not corporally preſent, but only ſpiritually and ſacramentally.

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

Thirdly,gIoh. 13.1. & 14.2 19, 25, 28 & 16, 4, …, 7 16, 28 as our Sauiour did oft fore-tell his diſciples that (in reſpect of his bodily preſence) he ſhold leaue the world & go vntounto his Father,hLu. 24.51 Act. 1.9.10 11 ſo hee was indeed in the ſight of them all taken vp into heauen, and God (that cannot lie) hathiAct. 3.21 told vsus that the heauens muſt containe him vntil the end of the world. kMat. 24.23So that if any ſhall ſay vntounto vsus now, ſince the time of his aſcenſion, here is Chriſt, or there he is, we are ſtraightly charged not to beleeue it.

Fourthly, wee are ſurelHeb. 10.5 that Chriſt hath but one body, and that his body euen ſince his reſurrection is a true body, andmMatt. 28 6, 7 Mar. 16.6.7 ſuch as cannot be in many places at once, andnMar. 16.7 Luk. 24.39 Ioh. 20.20 27 that it filleth a place whereſoeuer it is, and may be both ſeen and felt, and therefore it is not poſſible that hee ſhould be corporally preſent, whereſoeuer this Sacrament is adminiſtred, nor corporally receiued by eueryevery one that receiueth this Sacrament: and if it be impoſſible that his glorified body ſhould be in many places at once, or in any place where it can neither bee ſeene or felt, then much leſſe can his crucified body (wherevnto yet our faith is directed in this Sacrament, and not vntounto his glorified body) be ſo.

Laſtly, as it is not poſſible that he ſhould be corporally preſent, or corporally receiued in the Sacrament; ſo if it might bee, yet were it no way needfull or profitable for vsus that it ſhould be ſo. For asoIoh. 7.36 & 16.7. & 20.17 all the benefits that the Church receiueth by Chriſt hauehave been far more plentifully communicated vntounto her ſince his aſcenſion into heauen, then when he was corporally preſent with her vponupon earth, in which reſpect it was profitable for her to loſe his bodily preſence: ſopIohn 6.62.63 the ſpirituall preſence of Chriſt, and our feeding on him by faith, is farre more effectual to the comfort and ſaluation of our ſoules, then any bodily preſence and feeding could poſſibly be.

Q.Though the bread and wine bee called the body and bloud of Chriſt. Why then is the bread called the body of Chriſt, & the wine the bloud of Chriſt?

A. Firſt, the Lord hathqGen. 17 10, 11 Exo. 12.11 & 24.8 1 Cor. 10.4 euer beene wont in ſpeaking of his Sacraments, to giuegive vntounto the outward ſigne, the name of the thing ſignified thereby.

Secondly, the reaſon why the Lord ſo ſpeaks of Sacraments, is to ſhew how certain and neere that ſpirituall preſence and vnion is, that by the power of his ſpirit is made between the ſigne & the thing ſignified (how farre ſoeuer they bee diſtant in place, the one from the other) & that as verily, as the one is offered and giuen to the body, ſo certainely is the other offered & giuen to the ſoule of the faithfull Receiuer.

Thirdly, this manner of ſpeech is more plaine and effectuall, to lift vp our harts from the earthly elements vntounto the conſideratiō of the heauenly matter repreſented by them, then if hee ſhould hauehave called them onelyonly the ſignes of his body and bloud.

4 By repreſenting and confirming to vsus, our communion with all the faithfull.Q. As you hauehave ſhewed me how Chriſt and his Paſſion, and the benefit wee receiue thereby, is not only ſenſibly repreſented, but particularly offered and applied, and verily exhibited alſo vntounto vsus; ſo tell me now how that Communion which we hauehave with all the faithfull, and the mutuall louelove that ſhould be in all Chriſtians, one toward another, is repreſented and confirmed to vsus in this Sacrament.

A. Firſt, we are partakers of no other elements here,r1 Cor. 10 17 then all the reſt (not only of the ſame congregation, where we receiue without reſpect of perſons, but) of all the faithful throughout the world are partakers of: which was one cauſe why our Sauiour made choice of bread and wine, which of al other creatures are moſt vniuerſally vſed thorowout the world, for the nouriſhment & comfort of the body.

Secondly, this Sacrament by the ordinance of Chriſt, is to be adminiſtred in the moſt publike congregation;This Sacrament is to be adminiſtred publikely. andſMatth. 26 5 Mar. 14.22 Luk. 22.19 1 Cor. 11 24 the ſacramentall actions to bee performed by the Miniſter (as neer as conueniently they may be) but once for all that receiue together.

Q. How may it appeare that the Lord hath ordained this Sacrament ſhould bee adminiſtred publikely, and not in priuate?

A. Firſt,tGen. 17.26, 27 Luk. 1.59 2 Chro. 30 3.5.13. & 35.18. Matth. 3 5, 6, 13 Luke 3.21 Acts 2.42 & 20.7 1 Cor. 11 18, 20 it hath bin the practiſe of Gods Church, commended in the Word, to celebrate the ſacramēts in ſolemne aſſemblies.

Secondly,uExod. 12 6, 47 Deu. 12.5.9 Leu. 17.34 the Lord hath cōmanded his Sacraments ſhould bee ſo celebrated, &x1 Cor. 11 22, 33, 34 not otherwiſe.

Thirdly, the Sacraments areyRo. 4.11 ſeales of the couenant of grace; which is not appropriated to any few, butzProu. 8 23. & 9, 3 Mar. 16.15 Acts 2.39 1 Iohn 2.2 Mat. 26.28 is offered in common to the whole Church; anda1 Cor. 12.13 Ga. 3.27.28 Epheſ. 4.5 Iude 3 wherein all (how farre ſoeuer they differ one from another in worldly reſpects) hauehave equall intereſt; and therefore as they doe concerne the publike priuiledges of all, they muſt needs be actions of a publike nature, & ſhould be publikely adminiſtred.

Fourthly, in the vſe of the Sacraments, weebGe. 17.11 Exo. 13.9 make profeſſion of our faith, &cEx. 12.14 1 Co. 11.26 celebrate with praiſe and thankſgiuing, the remembrance of the great benefit of our redemptiō; both which duties are then performeddPſ. 22.22 & 40.9 10 & 149.1 in moſt acceptable manner vntounto God, when they are done in the moſt publike and ſolemne aſſemblies of his people.

Fiftly, the dignity & reuerence due to the Sacrament,*As 2 Sā. 6.1, 2, 15 requireth that they ſhold be adminiſtred publikely in the aſſembly of all Gods people, and with the prayers of all.

Laſtly, it may appeare that in this ſacramēt the Lord requireth this ſolemnity more then in any other he hath giuen at any time to his Church; 1. becauſe in it hee hath inſtituted ſuch elements, as might bee common to the whole Church; 2. andeMatt. 26 26, 27 Luk. 22.19 1 Cor. 11.24, 25 brake the bread, and poured forth the wine but once in the ſight of all; 3. and ſpake the wordes of inſtitution but once to them all together; 4. and ordained it to this end (among others) to teſtifie and confirm the mutuall louelove that ſhould bee in all the faithfull one towards another.

Q. Do you then condemne all ſuch as being vnable to come to the congregation, do deſire this ſacramēt to be adminiſtred to thē in priuate?

A. No: but

Firſt, all Chriſtians are to be taught, that they may not put off the receiuing of this ſacrament till their ſickneſſe, but receiue it when they may with the reſt of Gods people in the publike congregation; & that it is their ignorance and infirmitie to deſire it in priuate.

Secondly, if at any time (vponupon extraordinary occaſion) the ſacrament be adminiſtred in a priuate houſe, yet ought a ſufficient company of the faithfull to bee preſent, and to communicate in it, and that not without the miniſtery and preaching of the Word.

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

A. Firſt, by the conſideration of that I hauehave alreadie ſaid, to proue that it is the will of God, the ſacrament ſhould bee adminiſtred in the publike aſſemblies.

Secondly, becauſe asthey ſhall ſwerue therein from the example of the beſt inſtructed and reformed Churches and Chriſtians; ſo they ſhall faſhion themſelues to ſuch as are ignorant, popiſh and profane, with whom theſe priuate communions euer hauehave beene and ſtill are moſt in vſe.

Thirdly, becauſe theyſhall not heereby depriue themſelues, of the comfort and benefit of the ſacrament in their ſickenes, or in the houre of their death, if they doe not receiue it at that time; ſeeing the efficacie and fruit of this ſacrament, which they receiued ſo oft as they might in the publike congregation, when they were in health, is not to be reſtrained to the time of receiuing, but extends it ſelfe to the whole time of their life afterward.

Laſtly, becauſe it isf1 Sam. 4 3, 10 2 Sa. 25.25 folly and ſuperſtition to giuegive that honour, or aſcribe that neceſſitie to the ſacrament, as to thinke it can doe vsus good being receiued or vſed otherwiſe then according to Gods ordinance; wheras ongEz. 11.16 Pſal. 141.2 the other ſide we are to aſſure our ſelues, that the Lord both can and will helpe & comfort vsus without the outward meanes, when wee cannot hauehave them in ſuch ſort as he hath ordained, but are depriued of them, not by our owne negligence, but by the hand of God.

Q.The benefits aforeſaid not to be receiued by any vſe of bread & wine, but only in this Sacrament. As you hauehave ſhewed at large, how our communion with Chriſt and his church, is both repreſented and confirmed to vsus by the bread & wine, the breaking and pouring forth, the giuing and receiuing of the ſame in this Sacrament; ſo tell mee now whether all bread and wine, that is broken and poured forth, giuen and receiued, may not aſwell ſerue to repreſent and confirme theſe things vntounto vsus, as theſe elements and actions that are vſed in this Sacrament.

A. No: for the bread & wine by nature ſerue only for the nouriſhment and comfort of the body; neither are they at all effectuall to yeeld this ſtrength or comfort to the ſoule, being vſed any where elſe but only in this Sacramēt.

For here onelyonly they are conſecrated, and how that is done.Q. How are theſe elements & actions in the Sacrament made more effectuall to repreſent and confirme theſe ſpiritual & heauenly things, then the ſame elements and actions vſed any where elſe?

A. By being conſecrated & put apart frō that vſe they ſerued to by nature, vntounto this holy and ſpiritual vſe.

Q. How are the elements & actions in this ſacrament thus conſecrated and put apart, from that vſe they ſerued to by nature, vntounto this holy and ſpirituall vſe?

A. PartlyfMat. 26.26 Mar. 14.22 1 Cor. 10 16 by that which Chriſt himſelfe did in the firſt inſtitution of this Sacrament, & partly by that which the Miniſter of the Word of God and the congregation doe, whenſoeuer this Sacrament is adminiſtred according to the inſtitution of Chriſt.

Q. How did Chriſt himſelfe conſecrate theſe elements and actions vntounto this holy and ſpirituall vſe?

A. Firſt, bygMatt. 26 26.27 Luk. 22.19 1 Cor. 11.24 the thankſgiuing & Prayer he made vntounto his Father, at that time when he firſt inſtituted this ſacrament: whereby it is ſaid, hee bleſſed theſe elements; that is, obtained a ſpeciall bleſſing from God vponupon them.

Secondly, by inſtituting & ordaining theſe elemēts and actions in this Sacrament to ſerue vntounto this end; not onlyhMatt. 26 26, 27 vſing them ſo himſelfe,iLu. 32.19 1 Cor. 11.24, 25 but commanding his Church to doe ſo alſo, andkMat. 26.26 This is my body: Mat. 26.28. this is my bloud promiſing vntounto vsus his gracious and effectuall preſence in the vſe of theſe elements, according to his ordinance.

Q. How doe the Minister of the Word of God, and the congregation conſecrate theſe elements and ſacramentall actions?

A. Firſt,l1 Tim. 4 4, 5 by declaring the inſtitution of this ſacramēt and how Chriſt did conſecrate & put apart theſe elements & actions to this end & vſe, and vſing them according to this his inſtitution.

Secondly, bym1 Tim. 4 4. according to Chriſts example, Mat. 26.27 Mar. 14, 23 Lu. 22.19 1 Co. 11.24 giuing publike thanks vntounto God, both for the worke of our redemption by the bloud of his Sonne, and alſo for making it knowne; offering & aſſuring it vntounto vsus not only by his word, but moſt plainely and ſenſibly by this Sacrament.

Thirdly,n1 Ti. 4.5 by earneſt praier vntounto the Lord, that hee would be preſent with, & bleſſe this his owne ordinance, making it effectuall to thoſe ends that himſelf appointed it for.

Q.We may receiue the Sacrament from none, but from the miniſter of the word But why do you mention the Miniſter of Chriſt, when you ſpeake of the conſecrating of this Sacrament? Is it any matter who doth conſecrate it, or deliuer it, or at whoſe hands wee doe receiue it?

A. Yes verily, for: firſt, as it is not lawfull for any perſon without commiſſion and authority from the King,So when it was told Iohn that Chriſt baptized, he anſwered, none could do it, without authority giuen him from heauē: Ioh. 3.26, 27. to vſe and apply the Kings ſeale, to conuey any aſſurance in worldly matters. It is a hainous ſin for any, hauing no calling and commiſſion thereunto frō Chriſt, to take vponupon him to adminiſter this ſacrament,oRo. 4.11 being the publike ſeale of the King of Kings, & of the common-wealth of Iſrael.

Secondly, Godp1 Chr. 13 10.11, & 15 12, 13 2 Chro. 26 16-20 hath bin wont ſeuerely to puniſh ſuch, as hauehave taken vponupon them to deliuer his Sacraments without his calling & commiſſion; andq2 Chro 13.9.12.15 hath alſo beene much offended with the people amongſt whom this fault hath bin committed.

Q. How may this appeare that onelyonly Miniſters and Preachers of the Word of God, hauehave a calling and authority from Chriſt to adminiſter this Sacrament?

A. Firſt, becauſe we findrGen. 6.14 compared with 2 Pet. 2.5 Ge. 17.23 compared with Gen. 20.7 Deu. 33 10 2 Chro. 35 3, 6 Mar. 1.4 Mat. 28.29 that all the ſacraments which God hath at any time inſtituted in his Church, hauehave beene committed by him vntounto ſuch as were Miniſters and Preachers of the Word, that by them they might bee deliuered vntounto the Church. Inſomuch as wee read, the people of Godſ2 Chr. 30 3. & 5, 3-6 Ez. 6.19, 20 could not celebrate the Paſſeouer till ſuch time as the Prieſts & Leuits (who were appointed of God both to teach the people and to ſacrifice, and miniſter the other ſacramēts) were ſanctified and prepared vntounto that ſeruice.

Secondly, only the Miniſters and Preachers of the Word, are by reaſon of their ſpecial office & function,t1 Cor. 4 1.2 called in the ſcriptures the Lords ſtewards, and diſpoſers of his myſteries vntounto his Church.

Thirdly, they onelyonly are ſaidu2 Cor. 5 20 Exod. 4.16 to repreſent the Lord, & to beare his perſon, and to be in his ſtead vntounto vsus in the matters of his worſhip; as the Magiſtrate doth in the ciuil gouernment and affaires of this life: and ſo are both his mouth vntounto vsus to deliuer vsus his word, and his hand vntounto vsus to deliuer vsus his ſacraments. AndxIoh. 4.1.1 Ephe. 2.17 Lu. 10.16 that w^ch is done by thē in theſe matters, according to his Word, is ſaid to bee done by the Lord himſelfe, becauſeyMatt. 28 20 hee hath promiſed to bee preſent with them and to worke with them, ratifying from heauen his owne ordinance in their Miniſtry.

Q. Doth then the worthineſſe and efficacy of the Sacrament, depend vponupon the goodneſſe of the Miniſter that deliuereth vntounto vsus?

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

How farre forth it is needfull that the Word bee preached at all times, when the Sacrament is to be adminiſtred.Q. As you hauehave ſhewed the neceſſity of a Miniſter and Preacher of the Word, in the adminiſtration of this Sacrament; ſo tell me whether it bee needfull that the Word ſhould bee alwayes preached, at the ſame time when this Sacrament is to be adminiſtred.

A. Yes verily: for thogh to them that hauehave already beleeued, through the preaching of the Goſpell, it may be a true ſacrament & ſeale of Gods couenant, though the Word bee not preached immediately before it being adminiſtred by a true Miniſter of God; yet is the ordinance of God in ſom degree tranſgreſſed, and the comfort that Gods people ſhould receiue by this ſacrament greatly hindred, if at any time the ſacrament be adminiſtred and that duty neglected.

Q. How may that bee proued?

A. Firſt,zMar. 1.4 Acts 19.4 & 10, 37 Acts 8.12 35, 37, 38 & 10, 34, 47 & 16.14, 15 32, 33, & 2 41 Acts 2.42 & 20, 7 becauſe wee finde that it hath alwayes been the practiſe of Gods Church, commended to vsus in the holy ſcriptures, to hauehave the Word preached at all times, when they hauehave been aſſembled to receiue the ſacraments of the new Teſtament.

Secondly, ſeeing the ſacrament can neuer doe vsus good, til we hauehave attained vntounto a true faith, which ordinarily is wrought by preaching; it muſt needes be moſt fit and profitable, that whenſoeuer the people of God are to receiue this ſeale of the couenant of grace, they may hauehave the couenant it ſelf (whervpon the force and efficacy of the ſeale dependeth) publiſhed, opened and applyed vntounto them; conſidering the great need wee all ſtand in (at that time eſpecially to hauehave our faith quickned and ſtirred vp in vsus; and that no means can be ſo effectual to quicken it, as that whereby it was firſt begotten.

Q.The elements being conſecrated, are not changed in their ſubſtance, but in their vſe onelyonly. After that the bread and wine hauehave bin thus conſecrated by the Minister of Chriſt, are they not then by vertue of this conſecration changed from that which they were before?

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

Q. How may that bee proued?

A. Firſt, becauſe the ſcripturea1 Cor. 10 16. & 11 27, 28 Mat. 26.29 calleth them bread and wine euen after they were conſecrated.

Secondly, it can be no ſacrament, vnleſſe ſuch an outward ſigne remaine as is by good proportion fit to repreſent the nouriſhment and refreſhing wee hauehave by Chriſt; which the ſubſtance onelyonly of the bread and wine (and not the accidents thereof) is able to doe.

Thirdly, if the ſubſtance of the bread & wine were changed into the body & bloud of Chriſt,aAct. 2.31 it were not poſſible that by long keeping they ſhould putrifie and corrupt.

Fourthly, if the ſubſtance of the bread & wine were changed into the very body & bloud of Chriſt, then the reprobate which receiue this ſacrament, ſhold alſo eate the fleſh and drink the bloud of Chriſt,bIohn 6 54, 56 Iohn 1.12 which is impoſſible, and contrary to the holy ſcriptures.

Q. If any of that bread & wine (that ſtood on the Lords table, when the elements and the whole action was in this ſort conſecrated, as you hauehave ſaid) do remain after the adminiſtration of the Sacrament is ended, doth it then differ from cō mon bread and wine, or is it more holy by vertue of this conſecration?

A. No verily: for ſeeing the conſecration (as wee hauehave heard) changeth them not in nature but in vſe onelyonly; and one part of the conſecration ſtandeth in vſing them according to Chriſts inſtitution; no more of the bread & wine can be holy, then is giuen and receiued in this ſacrament.

The vſe of the doctrin concerning the deſire to the Sacramēt, which is to be in eueryevery communicant.Q. As you hauehave ſhewed at large that none can receiue this Sacrament worthily, but ſuch as find in themſelues an vnfained and earneſt deſire to it; and declared alſo the reaſons that ſhould mooue vsus thus to deſire it: ſo tell mee now what vſe is to be made of all this doctrine.

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

Firſt, of them that (not being with-held by ſickeneſſe or like neceſſary impediments) do (either out of too baſe an eſtimation they hauehave of this ſacrament, or out of a careleſſe neglect to prepare themſelues vntounto it) abſent thē ſelues from it, when it is adminiſtred in the congregation whereof they are members.

Secondly, of ſuch as receiue it ſometimes, yet without a ſincere & right deſire of it or any appetite vntounto it at all; but either for that they would thereby eſcape the daunger of lawes; or becauſe they would conforme thēſelues to the cuſtome of the place where they liue; or vponupon a ſuperſtitious perſwaſion that it will purge them from all their ſinnes, and infuſe grace and holineſſe into their ſoules.

That we are bound to receiue this Sacrament, as oft as it is adminiſtred.Q. Is eueryevery Chriſtian thē bound to receiue this ſacrament, eueryevery time that it is adminiſtred in that congregation whereof he is a member, vnleſſe he be by ſicknes, or ſome ſuch like neceſſary impediment kept from it?

A. Yes ſurely: for it is neceſſary to receiue this ſacrament when we may, as it isc1 Theſ. 5 19, 20 Heb. 2.3 to hear the word preached when we may; & asdAct. 2.41 & 8, 12, 36 & 16, 33, & 22, 16 it is for them that are conuerted to the faith, and for Chriſtian parents (the one for themſelues, the other for their children) to ſeeke and deſire the ſacrament of baptiſme, vponupon the firſt opportunity that God ſhal offer vntounto them.

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

A. Firſt, theeNum. 9.7 2 Chr. 30.1 5, 21, 26, & 35, 7, 18 Luke 2.41 zeale and deſire that Gods people vnderunder the Law ſhewed vntounto their ſacraments, & the paines and coſt they were at to enioy them, being by the holy Ghoſt cōmended to vsus in the Word for our imitation, ſhold make vsus aſhamed of our coldneſſe, & careleſſe neglect of this ſacrament; which in reſpectfMat. 11.11 both of the cleereneſſe of it, andgHeb. 3.5 6, compared with Heb. 11.28 of the perſon that did firſt inſtitute it, is far more great and excellent then they were.

Secondly, thehGe. 17.14 Exo. 4.24 26 Num. 9.13 great ſeuerity of God in threatning & puniſhing the neglect of his ſacraments vnderunder the Law, is recorded in the ſcriptures to admoniſh vsus, and may aſſure vsus, that hee will much leſſe beare with the neglect of this ſacrament.

Thirdly, this neglect of comming to this ſacramēt when wee may, argueth our ſhamefull vnthankefulnes for the great benefit of our redemption by the death of Chriſt, which in thisi1 Cor. 11.26 ſacrament (that hath beene therefore called the Euchariſt) wee are appointed to celebrate the remembrance of, with ſolemne praiſe and thankſgiuing.

Laſtly, it argueth a profane and open contempt both of the cōmandement of our Sauiour Chriſt,*1 Cor. 11 24-26 who hath charged vsus to come, and to come oft to this ſacrament; & of thoſe ineſtimable benefits which hee offereth vsus in it; and of the Church and people of God, from whoſe fellowſhip we do thus diuide and excommunicate our ſelues.

kEſa. 7.12 13 Mat. 22.7 Luk. 14.24 Heb. 2.3Which ſinne wee may bee well aſſured the Lord muſt needes be highly offended with.

Q.Want of Charity, or other worl… ly diſtract… ons, no ſufficient excuſe for no… receiuing. But if a man find himſelfe through vncharitableneſſe or worldly diſtractions, vnfit and vnprepared, is it not then much better for him to abſtaine then to come to this Sacrament?

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

Firſt, they that chuſe rather to depriue themſelues of the benefit of this ſacrament, then they will freely forgiue ſuch as hauehave wronged them, or ſeek reconciliation, or take pains to prepare their hearts vntounto it; doe ſhew manifeſt contempt of Gods mercy, andlAct. 13 46 iudge themſelues vnworthy of Chriſt and all his merits, and ſhall one day be iudged diſpiſers of their owne ſaluation.

Secondly, while by vncharitableneſſe and careleſſneſſe to prepare themſelues, they refuſe this ſacrament, they can hauehave no hope that eithermIames 1.20, 21 1 Pet. 2.1, 2 the Word ornMark. 11 25, 26 Prayer ſhould do them good: and therefore by this reaſon, they may aſwell abſtaine from hearing or reading the Word, and praying, as from this ſacrament.

Thirdly, they that feele that they are not only void of malice themſelues, but alſo vnfainedly willing to vſe all meanes of reconciliation with ſuch as doe malice them,o2 Cor. 8 12 ought not to ſuffer the hatred of others to keepe them from this ſacrament; butp1 Sam. 30, 6 rather the more they are iniured by men, the more neede they hauehave to ſeeke comfort in the Lord by this his holy ordinance.

The great fault of thē which receiue this Sacrament without any deſire or ſincere appetite.Q. As you hauehave ſhewed the ſin of thoſe that willingly abſent themſelues from this Sacrament when they may receiue it; ſo tel me how they may alſo appeare to be in great fault that vſe to receiue it, but yet either without any deſire and appetite vntounto it, or without a ſincere and right deſire.

A. Firſt, becauſe asqDeut. 28 47 1 chr. 28.9 Pſal. 2.11 2 Cor. 8.12 & 9, 7 Acts 2.41 Ro. 12.11 in all the ſeruice wee doe to God, it is required that we doe it not grudgingly, or as of neceſſity, but with cheerefulnes and feruency of ſpirit; ſo isrDeut. 12 12. & 16.15 1 Sam. 1.7 it eſpecially required that wee come to this heauenly banquet with appetite & delight, becauſe of the great benefits that wee celebrate the remembrance of, & which are offered and confirmed to vsus in it.

Secondly, if our deſire doe ariſe from any other ground, then from the cō ſideration of thoſe reaſons wee hauehave already mentioned (as firſt, either frō the commandement of our ſuperiours, or ſecondly the deſire wee hauehave to bee neighbour-like, or thirdly from this conceit, that the deed done, will purge vsus from our ſinnes)*Zach. 7.5, 6 Ro. 14.6.20 we do not ſerue the Lord in comming to this ſacrament, but men, and our owne ſelues: and ſo make our ſelues guilty of an hainous profanation of this ſacrament.

How farre forth Magiſtrates may command and compell their ſubiects to receiue this Sacrament.Q. May not then Magiſtrates and other ſuperiours command and compell ſuch as liue vnderunder their gouernment, to receiue this Sacrament, if they ſhall diſcerne them to be careleſſe of it?

A. EueryEvery one that is in authority, may and muſt alſoſExod. 12 26 27 2 Chr. 17.7 vſe all means to perſwade al ſuch as are vnderunder him to a deſire of this ſacrament, andtGe. 18.19 2 King. 23 21 2 Chr. 14.4 & 33.16 & 34, 33 command and compell them alſo to receiue it: Yea, hee muſtu2 Chro. 15.13 iudge them vnworthy to liue in any Chriſtian family or cōmon-wealth, that will not receiue it: but he may not compel any to receiue, whom he knoweth to be altogether vninſtructed & vnwilling, becauſe (beſides the profanatiō of the Lords holy ordinance that is cauſed thereby) the man that receiueth vnwillingly, ſhall vndoubtedly receiue his owne condemnation.

Q.Knowledge is neceſſary to the worthy receiuing of this Sacrament. Hitherto you hauehave declared, how all that would come worthily to this ſacrament, muſt finde in themſelues a ſincere & right deſire vntounto it, w^ch (as you hauehave ſaid) is the firſt grace required in our preparation therunto: tell mee now, what is that knowledge which you mētioned as the ſecond grace that eueryevery man muſt finde in himſelfe that would come worthily to this Sacrament?

A. Firſt, eueryevery one muſt hauehave that meaſure of 1.1Ier. 3.13 Mat. 9.12 Rom. 3.20 knowledge in the Law of God (the ſum whereof is contained in the ten Commandements) as may ſerue to diſcouer vntounto him not only in generall the corruption of his nature, whereby he is quite fallen from that holines & righteouſneſſe which God requireth of him, and become prone to all euil; but alſo ſome ſpecial and particular ſins hee hath committed, and the intolerable curſe of God, due to him for the ſame.

Secondly, eueryevery one muſt hauehave that meaſure of knowledge in the Goſpel,2Ioh. 17.3 Mar. 16.18 1 Cor. 2.…2 Reu. 3.18 as may ſerue to make knowne vntounto him, & certainely to aſſure him of the ſufficiency both of that remedy that is to be found in Chriſt againſt al his ſins and the curſe of God; and alſo of the means wherby that remedy is to be made his owne, namely, a liuely faith.

Thirdly, eueryevery one muſt hauehave that meaſure of knowledge3Exod. 12 26.27. & 13, 8, 14 in the doctrine of this Sacrament, as may ſerue to make known to him thoſe helpes which God hath ordained in it, both for the repreſenting & making known of Chriſt and his merits to all that receiue it, and alſo for the applying & confirming of thē vntounto himſelf.Reaſons of this doctrine.

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

A. Firſt, becauſexPro. 19.2 1 Tim. 2.4. Act. 26.18 knowledge is the foundation & beginning of al ſauing graces: neither can any man receiue any comfort by Chriſt, or any of his ordinances, vnleſſe he be firſt inlightned with the knowledge of the truth.

Secondly, becauſe till a manyRo. 3.20 Mat 9.12 Gal. 3.24 by the knowledge of the Law hauehave his ſin, & the curſe of God due to him for ſin, effectually diſcouered to him, andzIoh. 4.…0 by the knowledge of the goſpel, the ſufficiency of that remedy, that is to be found in Chriſt againſt al his ſins and the curſe of God, hee can neuer deſire nor eſteem of Chriſt. And till a man by the knowledge of this Sacrament, can diſcerne the helps he may hauehave in it for the quickening and increaſe of his faith, he can neuer deſire it, nor come with appetite vntounto it.

Thirdly, ſeeinga1 Cor. 11 28, 29 none can receiue worthily, but he that is able to examine himſelfe, &aIam. 1.23 24, & 2.12 Ioh. 12.48 the only rule whereby a man is to examine himſelfe, is the word of God, which conſiſteth of theſe two parts, the Law and the Goſpell; it muſt needs follow, that he which wanteth that competency of knowledge which I hauehave ſpoken of, cannot chuſe but be an vnworthy receiuer of the Lords Supper, if hee preſume to come vntounto it.

Q.Vſe of this doctrine. What vſe is to be made of this doctrine, concerning the neceſſity of knowledge, in them that deſire to come to the Lords table?

A. Firſt, to teach vsus that before the Cōmunion be adminiſtred to any people or they vrged to receiue it,bMat 28.19 there ſhold be care had, that they bee firſt catechiſed and inſtructed; as wee neuer read that either Iohn the Baptiſt, or any of the Apoſtles, did miniſter the Sacraments to any people, whō they had not firſt preached vntounto and inſtructed.

Secondly, to diſcouer the ſin & fearefull eſtate of the greateſt part of communicants in this Land, who though they be vtterly ignorant in the principles of religion, and want the meanes of knowledge, & be voide of al louelove and deſire of knowledge or the meanes thereof:cEccl. 4.17 yet will by no meanes be kept frō receiuing this Sacrament, at Eaſter eſpecially. Which one ſin, in ſo general a profanatiō of this Sacrament,d1 Cor. 11 30.31 were ſufficient to bring vpō the land al thoſe grieuous iudgemnts that hauehave been, and are ſtill vponupon it; though it were guilty of no other ſinne beſides.

Q.Faith is neceſſary to the worthy receiuing of this Sacrament. As you hauehave ſhewed the neceſſity of a deſire to this Sacrament, & of knowledge alſo in eueryevery one that would come worthily vntounto it; ſo tell wee now what that faith is, which you ſaid, was the third grace, that is neceſſarily required to the preparing of vsus vntounto this Sacrament.

A. No man can receiue this ſacramēt worthily, vnleſſe he hauehave a true iuſtifying faith, and be vndoubtedly aſſured, that Chriſt with all his merits do belong vntounto himſelfe.

Reaſons of this doctrine.Q. How may it appeare that none can bee worthy or fit to receiue, but they that hauehave this faith?

A. Firſt, becauſe this was neceſſarily requiredeMar. 16.16 Act. 8.37 & 16.31.34 of all ſuch as did deſire to be baptiſed.

Secondly, this & al other the Sacramēts are appointed of God,fRom. 10 14, 17 not to begin, but to confirm faith where it is already begun, andgRo. 4.11 are therfore called ſeales of the righteouſneſſe that is by faith.

Thirdly, ashHeb. 4.2 the word of God which we heare cannot profit vsus at all, vnleſſe it be mixed with faith, ſo much leſſe can any profit by this viſible word that wanteth faith; whichiIoh. 3.14 15, & 8, 56 is both the only eye, whereby wee may diſcerne the Lords body, & thekIoh. 1.12 & 6, 35, 36 Ephe. 3.17 hand and mouth, whereby wee receiue it and feed vponupon it.

Laſtly, it is not poſſible that any ſhould hauehave that right deſire to this Sacramēt, which we hauehave already ſhewed, to be ſo neceſſary to our worthy receiuing of it, that is not by a liuely faith aſſured, that Chriſt with all his merits doe belong vntounto him.

Q. But ſeeing it is euident by the Scriptures, that lIoh. 17.9Chriſt with his merits do not belong vntounto al men, but to mLuk. 12 22a little flocke, & that nMat. 7.14the greateſt part of the world, and oMatt. 22 14euen of thoſe that liue in the profeſſion of the true Religion, ſhall receiue no benefit by him; how can any peore ſinner (that knoweth himſelf to be as vnworthy to receiue ſo great a gift from God as any other man) attaine to this vndoubted aſſurance, that he is one of that little flocke that Chriſt died for?

A. The faith of Gods elect is no vaine fancy nor vncertaine hope, but a certaine aſſurance; becauſe it ispRo. 10.8 grounded vponupon the word of God, which isqPſ. 19.7, 9 infallible, & wrought in the heartrGal. 5.22 Rom. 8.16 Titus 1.2 Heb. 6.18 by the Spirit of God, ^ſ that cannot lie.

What motiues there are in the word to perſwade a mā to beleeue.Q. But how is any particular man able to ground this aſſurance of his owne ſaluation vponupon the word of God? Or, what motiues may a man find in the word to perſwade him vndoubtly that he ſhall be ſaued, and that Chriſt with all his merits do belong vntounto him?

Firſt, that Chriſt Ieſus hath by his death and obediencetEſa. 53.1 6, & 40, 2 Mat. 17.5 fully ſatisfied the iuſtice of God & purchaſed eternall life for all that can beleeue in him. Secondly, that Chriſt with all his merits,uMar. 16.15 Acts 2, 39 are by Gods ordinance in the miniſtery of the Word, offered indefinitely to eueryevery one that heareth the Goſpell, &xEſa. 61 1-3 Matt. 9.12 13 eſpecially to eueryevery one that (out of the feeling of the burthen and danger of his ſins) can thirſt after him.

Thirdly, that eueryevery one that heareth the Goſpell (ſpecially eueryeveryyMatt. 11 28 one that feeling the burthen and danger of his ſin, can thirſt after Chriſt) is ſtraightlyzMar. 1.15 Mat. 2.9. Luk. 14.21.23. Mat. 11.24 compared with Mat. 6.12 1 Pet. 1.13 1 Ioh. 3.23 charged and commanded by the Lord in his Word, to beleeue that Chriſt and all his merits doe belong vntounto himſelfe.

Laſtly, that*Ioh. 16.9 Mar. 16.66 no ſin or rebelliō that a man can poſſibly commit againſt God, is accounted ſo hainous in his ſight as infidelity, whē a man will not beleeue that Chriſt belongeth to him;a1 Iohn 5, 10. becauſe in this hee maketh God a liar, as if offering his Sonne to him in his Goſpel, and commanding him to beleeue, hee ſhould not meane as hee ſpeaketh.Vſe of the doctrine concerning the neceſſity of faith.

Q. What vſe is to be made of this doctrine, touching the neceſſity of a liuely faith for the receiuing of this Sacrament worthily?

A Firſt, to perſwade eueryone that profeſſeth himſelfe to be a Chriſtian, to labour for a liuely faith: which,bIer. 9.24 Act. 16.34 Ro. 5.1, 3 Luke 2.29 30 as it is the root and foundation of all true comfort both in life & in death, ſo without itcHeb. 11.6 Ioh. 15.4 Act. 15.9 Tit. 1.15 it is impoſſible that either this or any other ſeruice we do vntounto God (ſeeme it otherwiſe neuer ſo good) ſhold be acceptable vntounto him, or profitable to our ſelues.

Secondly, to teach vsus, that (becauſe thisdEph. 2.8 Iohn 6.44 Eph. 1.19 20 faith is the mighty & ſupernatural worke of God, and we are of our ſelues by nature eueryevery whit as vnable (if not more) to beleeue in Chriſt aright, then to keepe all Gods Commandements) it ſtands vsus vponupon to make high account of the miniſtery of the word preached, which iseRo. 1.16 & 10, 14 1 Pet. 1.23 the means that God hath choſen and appointed to ſhew his mighty power in, for the begetting of faith in the hearts of his elect, & in the vſe of that holy ordināce of GodfPſa. 119 33-36 Pr. 2.3-5 to cry earneſtly vntounto him for his bleſſing vpō it.

Thirdly, to diſcouer the fearefull condition of thē, that liuing altogether with out the miniſtery of the word preached, and wanting it willingly, or hauing neuer profited by it at all; doe yet ordinarily receiue this Sacramēt: whereas no man (without an extraordinary & miraculous work of God, & ſuch asfIoſ. 5.12 he hath neuer bin wont to worke, when the ordinary means might be had) can be worthy and fit to receiue the Lords Supper,aEcc. 4.17 till hee hauehave firſt enioyed the miniſtry of the word, and beene an ordinary & fruit full hearer of the ſame.

Q.Repentance is neceſſary to the worthy receiuing of this Sacrament. You hauehave ſhewed the neceſſity of the three firſt graces, which you ſaid were required to make a man worthy and fit to come vntounto the Lords table; tell mee now what that repentance is, without which, you ſaid, no man can receiue worthily.

A. No man can com worthily vntounto this Sacrament, vnleſſe he hauehave firſt vnfainedly repented: that is,gPr. 28.13 Eſa. 55.5.6 Iona. 3.10 both caſt off al his known ſins (vpō h1 co. 7.10a hearty ſorrow that he offended God by them, and aniEze. 18, 31 Rom. 12.9 vnfained deteſtation hee beareth to them) andk2 cor. 11.7 Pſal. 18.23 alſo fully purpoſed and reſolued with himſelfe neuer to returne to them againe.

Reaſons of this doctrine.Q. How may it appeare, that none can bee worthy or fit to come to the Lords table, till he hauehave thus repented?

A. Firſt, becauſe we find that vnderunder the Law none might be admitted to the Paſſeouer, that hadlEzr. 6.21 not ſeparated themſelues from the filthineſſe of the heathen, &mNu. 9.6 2 Chr. 23 19. & 35.15 Ioh. 11.55 clenſed thēſelues from all legall pollutions.

Secondly, becauſenHag. 2 13.14 Tit. 1.15 Heb. 10.22 the conſcience defiled with any knowne ſin, corrupteth all the holy things of God vntounto vsus.

Thirdly, becauſeoMar. 1.15 Mat 21.32 Acts 3.26 & 5, 31. it is not poſſible that any man ſhould hauehave a true & liuely faith, & aſſurance of the forgiueneſſe of his ſinnes, that hath not thus vnfainedly repented.

Q.The vſe of the doctrin What vſe is to be made of this doctrine, concerning the neceſſity of repentance?

A. To perſwade eueryevery man to labour and take paines with his own hart, both to finde out & know his ſpeciall ſinnes, and to bring his heart to this vnfained repentance for thē, eſpecially at that time when hee prepareth himſelfe to come to the Lords table. Becauſe, as without this repentance it is not poſſible that we ſhold come worthily vntounto it; ſo it will make whatſoeuer ſeruice we doe vntounto God,pIam. 4.8 Gē. 35.2.5 Iud. 10.16 1 Sa. 7.3.4 Iona. 3.8 10 far more acceptable vntounto him, and fruitfull to our ſelues, when before ſuch time as we draw neere vntounto God therein, we do firſt out of that child-like fear and louelove wee beare vntounto him) caſt away ſuch ſinnes as we know by our ſelues.

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

A. It will bee profitable for vsus to conſider of theſe points following:

Firſt, that for the tranſgreſſing of Gods cōmandement, euen in a ſmall thing, not onlyqRom. 5 14, 19 our firſt parents, and all the race of mankind, were depriued of eternall happineſſe, and of all grace to do well, and became ſubiect to euerlaſting damnation in the life to come, and infinite miſeries in this life, and vntounto ſuch a corruption of nature, as whereby they are made prone to all manner of ſinne; butr2 Pet. 2.4 alſo an infinite number of Angels (the excellenteſt creatures that euer God made) did not only loſe their happines, but became the moſt miſerable and accurſed creatures of all the reſt.

Secondly,ſRo. 1.18 1 Cor. 10 5-15. 2 Pet. 2.6 the fearefull plagues that for ſin God hath brought both vponupon ſundry perſons, & parts of the world in old time, andtPſa. 7.11 Zeph. 3.5 Epheſ. 5.6 doth ſtill eueryevery day; and alſou2 Pet. 2.5 vppon the whole world in the general floud, vponuponxRom. 11 21, 22 1 The. 2 16 the Iewes, whom of al other people he once loued beſt; & vponupony2 Sam. 12 10-12 Pſa. 51.8 Iob 13.26 many of his moſt deare children: which all are*1 Cor. 10 11 recorded in the Word & executed in our ſight and hearing, for vsus to conſider and profit by.

Thirdly, thezZach. 12 10 Eſa. 53.3.5 Mat. 26.37 38 Luke 22 43.44 Mat. 27.46 Heb. 5.7 vnſpeakable and infinite torments which the Son of God in his paſſion indured for vsus, as wel in his ſoule as in his body,a1 Pet. 1.18.19. Gal. 3.13 1 Iohn 1.7 without which we could neuer hauehave been redeemed frō the leaſt of all our ſins, nor from the intolerable wrath of God due to vsus for the ſame.

Q.Newnes of life neceſſary to the worthy receiuing of this Sacrament. What mean you by that newnes of life, which you ſaid was the 5. grace that is required of them that wold come worthily to this Sacrament?

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

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

A. Firſt, becauſe we find, that vnderunder the Law none might bee admitted vntounto the PaſſeouerbEx. 12.48 vnleſſe he were not only circumciſed himſelf, but did circumciſe alſo the males that did belong vntounto him.

Secondly, becauſe no man is within the couenant of grace (and conſequently, this ſacramēt which is the ſeale therof, can belong to none) butcIer. 31.31 Eze. 36.26 27 ſuch only as to whom God hath giuen a new hart and a new ſpirit; & in whoſe hearts he hath written his Law, & put his ſpirit within thē, to cauſe them to walke in his ſtatutes, and to keepe his iudgements and do them.

Thirdly, becauſe no man can ſay he hath a true faith (without which, as wee hauehave heard before, this Sacramēt can do vsus no good) vnles he feele itdGal. 5.6 working in him by louelove,eLuk. 1.6 Act. 24.16 a conſci-of al Gods holy commandements; & not only a deſire, butfMar. 1.10 2 Tim. 1.7 2 Cor. 5.17 ſome ability alſo and ſtrength to do his wil,gPſa. 1.3 eſpecially in the duties of his ſpeciall calling.

Q.The vſe of the doctrin concerning the neceſſity of newneſſe of life. What vſe is to be made of this doctrine, concerning the neceſſity of newnes of life in thē that would come worthily to this Sacrament?

A. To ſhew that the deſire that moſt men hauehave to this Sacrament, as alſo their knowledge, faith, & repentance, is counterfait & hypocritical, & conſequently their comming to this Sacrament dangerous and damnable; becauſe that howſoeuer they profeſſe theſe things, yet are they altogether void of the practiſe of piety & righteouſnes, and performe not any duty conſtantly & holily, either vntounto God in the exerciſes of his religion publike or priuate, or vntounto man in the particular duties of their calling, or in the generall duties of iuſtice and mercy.

Charity neceſſary to the worthy receiuing of this Sacrament.Q. What is that charity, which is the ſixt & laſt of al thoſe graces, which you ſaid were neceſſary for the preparing and making of vsus fit and worthy to come to the Lords table?

A. No man can be worthy and fit to come vntounto the Lords table, that 1 doth not vnfainedlyhCol. 3.13 Mat. 18.35 forgiue al that hauehave any way offended him,iRO. 12.19 1 The. 5.15 and caſt off all purpoſe and deſire of reuenge: 2. that is not willing (in louelove & obedience to God, and deſire to win his neighbor vntounto peace) tokPſ. 34.14 & 120, 7 Mat. 5.23 24 ſeeke reconciliation with all ſuch as hee hath been at variance with, yealGen. 13.8 1 Pet. 5, 5 though they be his inferiours, andmMatth. 18.15 though the offence beganne on their part: 3. that doth notn1 Theſ. 3 12 louelove al men (euenoMat. 5.44 his enemies) and thatp1 Io. 3.18 Eph. 4.32 Rom. 12.9 not in word only, but in deed and truth, being ready by all meanes to do them good: 4. that doth not beare anqMat. 12.50 1 Ioh. 3.14 entire and brotherly affection to all the godly,rPſa. 16.3 abounding ſo much the more in louelove to them, as hee ſeeth the graces of God to abound in them.

Reaſons of the neceſſi- thereof.Q. How may it appeare that this charity you ſpeake of, is ſo neceſſary, as that without it none can receiue this Sacrament worthily?

A. Firſt, becauſe it isſMatt. 5 23, 24 1 Tim. 2 8 1 Pet. 3 7 1 Pet. 2.1.2 Iam. 1.20 oft ſaid in the holy ſcriptures, that no ſeruice wee doe to God, cā be acceptable vntounto him or profitable to our ſelues, while we be out of charity with our neighbors

Secondly, aboue all the parts of Gods ſeruice, charity is principally required in the receiuing of this ſacrament; becauſe ast1 Cor. 10 16, 17 wee do herein make open profeſſion of our vnion with Chriſt & with his Church: ſo one principall end for which it was inſtituted, was to confirm & increaſe our louelove one towards another. Yea, what benefit ſoeuer is offered therein vntounto vsus,uEph. 3.6 & 4, 16 wee can no other way be capable of, then as we are vnited and knit together, as liuely & feeling mēbers to the whole body of Gods Church. Which alſo was the cauſe why our Sauiour in the inſtitution of this ſacrament, and adminiſtring it to his Diſciples,xIohn 13 14.34, 35 laboured with thē in nothing ſo much, as to confirme them in louelove and charity one with another. Thirdly, it is not poſſible, that any man ſhouldy1 co. 13.2 hauehave true faith that wanteth charity, orzMat. 6 12 14, 15, & 18, 35 bee aſſured that God hath pardoned his ſins, that is not able to forgiue them that hauehave offended him.

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

A. To perſwade eueryevery Chriſtian (as at all other times) ſo eſpecially then when he prepareth himſelf to com to the Lords table, to ſtriue againſt his vncharitableneſſe, and ſeriouſly to labour to bring his heart vntounto this louelove that hath been deſcribed.

Motiues to perſwade to forgiue wrongs.Q. But ſeeing we are al by nature void of hearty louelove, euen towards them that neuur wronged vsus, & maruellouſly prone to ſuſpect, backbite, and malice al men: yea, wee are vnnaturall, vnkind, and vnthankefull, euen towards them to whom we are moſt neerely bound: tell me by what meanes wee may be perſwaded to forgiue, and beare this hearty louelove to them that are our enemies?

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

Firſt, that that which we hauehave to forgiue the greateſt enemy we can poſſibly hauehave, iszMatt. 18 24, 28 nothing in compariſon to that which wee deſire and hope the Lord will forgiue vsus. And that the LordaMat. 6.15 & 18, 15 will neuer remit to vsus that were his enemies, the ten thouſand talents wee owe to him, if wee bee not able to remit to our brother the hundred pence that hee oweth vsus: and that if wee did rightly beleeue & conſider how merciful & kind the Lord hath bin vntounto vsus, & how much he hath forgiuen vsus,bMat. 18.33 1 Ioh. 4.11 wee could not chuſe but readily & cheerfully forgiue, and louelove our greateſt enemies becauſe he will hauehave vsus to doe ſo.

Secondly, that the man, whom we ſo hate,cGe. 50.17 Mat. 18.33 & 24, 49 is our fellow ſeruant, profeſſor of the ſame Religion with vsus; yea, our brotherdGe. 13.8 Act. 7.26. Mal. 2.10 1 Pet. 3.7 that hath the Lord to his father & the true Church for his mother, as well as we; and is fellow heire with vsus of the grace of life. And, admit he be yet vncalled, and a moſt wicked man, yet he is one whom wee ſee the Lord our GodeMat. 5.45 Rom. 2.4. vouchſafeth many fauours vntounto, & whoſe conuerſion he ſeeketh by all meanes;fIoh. 3.16 1 Ioh. 2.2 yea whom he hath ſo deerly & tenderly loued, that he ſpared not his owne Son, but ſent him to indure infinite torments in ſoule & body euen for him: & that there is no grace in vsus, nor louelove vntounto God,g1 Ioh. 5.1 if we cannot louelove them that we ſee are ſo deare vntounto him.

Thirdly, that our enemyhEſa. 10, 5 & 45, 7 Lam. 3.37 Iob 1, 21 2 Sa. 16.10 is but the Lords inſtrument: and the wrongs he hath done vsus, are not permitted only, but ſent from God; and that though our enemy hath no iuſt cauſe giuen him to deale ſo with vsus,iPſ. 39.9 & 119.75 yet the Lord hath: and therfore when we can diſcerne the Lords iuſt hand in the wrongs are done vsus, and receiue that ſpirituall profit which Gods childrē hauehave alwaies receiued by his corrections,k2 Sam. 16 10 Iob 1.20.21 we ſhall hauehave no iuſt cauſe to rage againſt him, whō the Lord vſeth as his inſtrument to humble and reform vsus by.

Fourthly, thatlEccl. 7 23.24 Gal 6 1 wee our ſelues hauehave either wrōged others, as much as our enemy hath done vsus, or at leaſt we hauehave bin prone to doe it; andm2 Chro. 28. 10 how can wee ſo much abhor another, for that fault which wee our ſelues are ſo ſubiect vntounto?

Laſtly, that the hurt we hauehave receiued frō our enemy, or that we can doe to him by priuate reuenge, is not comparable to that which we ſhall doe to our ſelues if wee continue in malice. For beſides that we do thereby make God our enemy, andnPro. 24.17, 18, and 25, 21, 22 & 20, 22 Num. 12.3 9, 10 2 Sa. 16, 12 cut our ſelues from all hope that he ſhould take our part, & reuenge our quarrell; wee do alſo depriue our ſelues of all benefit by the word & Sacraments, and praier (as I hauehave aboue ſhewed) yea wee cauſe them all to turne into poyſon vntounto vsus.How farre forth a Chriſtian is bound to louelove and think wel of all men.

And what deſperate folly were this in vsus, to kill our ſelues, that we might hurt our enemies?

Q. Is it then the duty of a Chriſtian, to louelove & thinke well of all men?

A. No verily: for he may and ought12 Chro. 19 2 Pſ. 139.21 Pro. 29.27 to hate the enemies of God; and2Mat. 7 16.20 1 Cor. 5.12 Pro. 17.15 Pſal. 15.4 to cenſure and iudge the tree by his fruit, diſliking and thinking euill of al ſuch, as by their deeds declare thē ſelues te bee wicked men. Yea, he may not onelyonly3Pſ. 26.4, 5 Ro. 16, 17 1 Theſ. 3 14, 15 ſhun all voluntary familiarity with them, but alſo42. ch. 19.2 Pro. 25.23 3 Iohn 10 Iob 8.20 Marke 3.5 by countenance & other means witneſſe his diſlike, and ſhew himſelfe ſtrange vntounto them: ſo that hee be priuy to himſelf in the vprightnes of his hart,1Pſa 69.9 & 139.21 that he miſliketh them for their ſinnes againſt God, not for the wrongs they hauehave done to himſelf;21 Cor. 13.6 thattPſa. 119 136, 139 138 he taketh no pleaſure to hear or ſpeake of their ſinnes; ^u but can mourn for them:3* Prou. 17.5, and 24, 17, 18 Iob 31.29 and that he * reioyceth not in, nor deſireth their hurt, but isxPſa. 35 13.14 Ier. 18.20 able heartily to pray for them; &4Mat. 5.44 Gal. 6.10 1 The. 4.15 both ready & deſirous to ſhew them kindnes, when he can ſee any cauſe to hope that hee may doe them good, and win them vntounto God.

Q.How farre forth we are bound to forgiue iniuries. But (becauſe in deſcribing that Charity that is required in all, that would receiue this Sacramēt to their comfort, you ſaid wee muſt vnfainedly forgiue all that hauehave any way offended vsus, & caſt off all purpoſe and deſire of reuenge) tell me how far forth wee are bound to forgiue thē that hauehave wronged vsus, & whether it be vtterly vnlawfull for vsus to ſeeke our remedy againſt ſuch as hauehave done vsus iniury in our perſon, or goods, or good name?

A. Firſt, as it is vnlawful for a Chriſtian,zPr. 16.32 & 19, 11 1 Cor. 13 4.5.7 Ga. 5.22.23 to be eaſily prouoked vntounto wrath or diſlike of his neighbor; ſo after that hee is iuſtly prouoked,aIam. 3.17 Rom. 1.30 he muſt be eaſie to bee appeaſed, andbRo. 12.18 deſirous of reconciliatiō,cMat. 18.15 Luk. 17.3 willing to vſe all good meanes whereby to winne him; yea, hee is bound in whatſoeuer wrong he hath receiued frō any, ſo to forgiue it, as he can louelove the party, and thinke as wel of him as hee did before,dIu. 17.3.4 ſo ſoone as he ſhal ſhew himſelf ſorrowfull & penitent for the wrong he hath don

Secondly, in caſe the party that hath wronged him, will not be brought to ſee his fault and ſhew himſelf penitent, though hee may iuſtly diſlike him, yeteMatt. 5 13, 44 Ro. 12.17 may he not hate or recompence euill for euil vntounto him, butfMat. 5.39 Job 31.30 rather indure this or more iniury at his hands, than to doe, or ſpeake, or deſire ought againſt him in priuate reuenge.

Thirdly, in caſe the wrong hauehave bin ſuch as whereby he is not only offended, but hurt and endamaged alſo in his perſon, or goods, or good name, it may be law full for him to ſeeke his remedy againſt him that hath done the wrong, at the hands of the lawfull Magiſtrate. For as the magiſtracy and lawg2 Chro. 19.6 Ro. 13.1.4 are the ordinance of God, ſo it may be lawfull for a Chriſtian (in the neceſſary defence or repaire of his perſon, goods, or good name which GodhEph. 5.29 1 Ti. 5.23 Prou. 6 6— 1. & 10 4. 1 Tim. 5.8 Iob 27.5.6 Prou 22.1 hath bound eueryevery man to maintaine & hauehave a care of)iExo. 22.1 15 Act. 16.37 & 22.25. & 23 17.24. & 25.10.11. to take the benefit of it: prouided that he obſerue thoſe cautions & rules which God hath giuen in his word to direct vsus in this caſe.

Q. Which be thoſe?

Cautions & rules to be obſerued in going to lawA. Firſt, that we go not to law with any, but in caſe of neceſſity: that is, notk1 Cor. 6.2 for trifles (but only when the wrong is ſo great, as if we be not righted by law, we cannot conueniently ſerue God in our callings)l1 co. 6.5.7 Mat. 5.25 nor till ſuch time as wee hauehave firſt aſſayed all other good means of peace and agreemēt: for a ChriſtianmProu. 20 3. & 19.11 Phil. 4.5 may not louelove cōtention, but account it his wiſedome and glory to paſſe by offences.

Secondly, that before we ſeek remedy of our wrongs by the ordinary means, wen2 Chro 16.12. by proportion ſeeke firſt to the Lord, & oDeut. 28 29 Lam. 3.39 40ſo acknowledge his righteous hand in the wrong that is done vsus by our enemy, as wee may be moued to make peace with God, and to profit thereby.

Thirdly, that the end we aime at in going to law, be not the hurt of our enemy, but 1. the glory of GOD which ſhineth in the execution & manifeſtation of iuſtice by this his ordinance: and when we thus acknowledge himpPſa. 3.3 the only mainetainer of our perſons, goods and credit, &qPſ. 94.1.2 auenger of all wrongs, and darer1 Sam. 25 31, 33 not reuenge our ſelues; & 2.2 cor. 12.14 Ephe. 4.28 the neceſſary defence and maintenance of our ſelues,ſRo. 13.8 1 Tim. 5.8 and ſuch as God hath charged vsus to hauehave care of; & 3. thetEccl. 8.11 reformation of the party himſelfe, and ofuDeut. 13 11, & 17.13 others by his example.

Fourthly, that we both begin and follow our ſuits in law*Heb 13 5 without couetouſnes,xEph. 4.31 vſing no bitterneſſey2 Chro. 28.9-11. Deut. 24.6 Eſa. 58.3 Mat. 18.28 & extremitie againſt the perſon of our aduerſary: nor labouring eitherzDeut. 24 17 Pro. 17.2 by bribery, or by any other meanes to corrupt or hinder iuſtice; but ſo ſeek our owne right, as it may appeare wee are not void of louelove and compaſſion, and deſire of reconciliation with our aduerſary.

Laſtly, that when we hauehave vſed theſe ordinary means that the Lord hath giuen vsus for the righting of our ſelues, & find no redreſſe, we muſt reſtaPhil. 4.5 Iam. 5.9.9 with quietnes and meeknes therein; without fretting, or deſire to right our ſelues by priuate reuenge; knowing aſſuredlybPſa. 39.9 2 Sa. 16.10 that the Lord hath thus ordered the whole matter, either for our correction, or for the exerciſe of our patience & charity; and thatcPſa. 94.1 20-23. & 37.5.6 1 Pet. 4.19 he will be reuenged of ſuch an enemy, and deale far better for vsus (if wee can commit our cauſe to him) then either our ſelues or any Magiſtrate could hauehave done.

Q. You hauehave ſhewed that none can be fit to receiue this Sacrament, vnleſſe hee 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, & hauehave both faith and repentance, and true charity,d1 Cor. 11.30, 32 may receiue this Sacrament vnworthily, if they be not carefull to renew & ſtir vp theſe graces in themſelues, at ſuch times as they intend to com vntounto the Lords table.

How our faith is to be renewed ere we com to the Lords tableQ. How muſt we renew our faith when wee prepare our ſelues to come to the Lords Table?

A. Firſt we muſt*2 cor. 13.5 diligētly re-examine & try it by the cauſes & fruits therof, that we may be more aſſured it is indeed the liuely and iuſtifying faith of Gods elect

Secondly, we muſt take paines to bring our hearts both toeMar. 9.24 a ſight and ſenſe of our infidelity, & of the weaknes of our faith, andfLu. 17.5 to a true care & deſire to be confirmed in it by this ſacrament: as alſo to an vnfained reſolution, to vſe algRo. 16.17 good means whereby to ſtrengthen it, and to ſhun the meanes that may weaken the ſame.

Q. How muſt we renew our repentance when we prepare our ſelues to come to the Lords Table?How repē tance is to be renewed before we come there.

A. Wee muſt labour to bring our harts, firſt tohIer. 3.13 a ſight & ſenſe of our particular ſins, eſpecially thoſe which we hauehave fallen into ſince we laſt renewed our couenant with GOD in this Sacrament.

Secondly,i2 Cor. 7.1 vntounto a true care to cleanſe our ſelues from thē by ſincere repentance, and deſire to obtain both further aſſurance of the pardon of thē, & ſtrength againſt them by receiuing of this Sacrament.

Thirdly, tokPſa. 119 106. & 85.8 an vnfained reſolution not to fall into them againe, but to ſhun all the ſhewes and occaſions of them, and to ſerue God with more conſcience and care then heretofore we hauehave done.

How our charity is to be renewedQ. How muſt wee renue our charitie when wee prepare our ſelues to come vntounto the Lords Table?

A. We muſt endeuour to bring our hearts, firſt to a ſight and ſenſelIam. 4.5 of our great want of true louelove, & pronenes vntounto malice and contention.

Secondly, tomRo. 12.18 a true care of reconciliation with all men, and willingneſſe to ſeek it, & deſire to receiue ſtrength by this Sacramēt againſt our vncharitableneſſe, and to be confirmed and increaſed by it in our vnfained louelove to all men, ſpecially to the children of God.

Thirdly, tonPſa. 119 57.112 an vnfained reſolution to continue in that vnity & louelove, that we make ſhew of at our comming to this Sacrament.That weak Chriſtians are not to forbeare communicating in the Lords Supper.

Q. You hauehave ſhewed what thoſe graces be, which eueryevery one muſt find in himſelf, that doth deſire to receiue this ſacrament with comfort; & that it is not ſufficient to hauehave them, but that a man that hath them, muſt alſo labour to ſtir them vp and renue them in himſelfe, at eueryevery time when hee prepareth reth himſelf to come to this Sacramēt: tel me now what doe you thinke of them, that (though they doe finde thoſe graces you hauehave mentioned to bee in them in ſome meaſure, yet) do feele them to be ſo weake and imperfect, and the contrary corruptions ſo strong, that they are much troubled with the ſight and ſenſe therof? may ſuch preſume to com to the lords ſupper, with any aſſurance that they ſhal receiue it worthily?

A. They may, if they can find1,Mar. 9.24 that thoſe weake graces that are in them are ioyned with a deſire to grow in grace: and2Mar. 9.24 Luk. 24.17 that the imperfectiōs that they find in themſelues be ſuch, as they can vnfainedly grieue for, and ſtriue againſt: & 3. that the fleſh and the corruptions thereof are in themoEph. 4.22. as the old man, dying & decaying continually, and the ſpirit with the fruits therof likepEph. 4.22 the new man, alwaies growing and waxing ſtronger in them.

Yea, ſuch as theſe (notwithſtanding their wants and corruptions) are of all others the fitteſt to come vntounto this Sacrament.

Q. How may that appear?

A. Firſt, becauſe the diſciples, whō our Sauior himſelfe admitted to this Sacrament in the firſt inſtition thereof,qMatt. 26.31, 34, 40 Mar. 14.40 Luk. 22.49 50 Lu. 24.11 Marke 16 13, 14 Lu. 24.45 Iohn 20.9 were at that time far from perfection, and full of infirmities.

Secondly, the Lords Supper is ordainedrRo. 4.11 to cōfirm our faith, & al the fruits of it (which we ſhould hauehave no need of, if any grace were perfect in vsus) & to be the Sacrament of our ſpirituall nouriſhment, which none cā be ſo fit to receiue as they that (out of the ſenſe of their weakenes & readines to faint) do moſt feel the need they hauehave of it

Thirdly, if none might receiue it that feele corruption and want of grace in themſelues, then had it been inſtituted altogether in vain, ſeeingſ1 Cor. 13 9.12 Gal. 5.17 the beſt of Gods children while they liue in the fleſh, are regenerated but in part. And this doth infallibly argue a mā to be in the ſtate of grace,tMat. 5.3 4.6 Ro. 7.15.25 whē he ſo feels his corruptions & wants, that he can grieue for them, and ſtriue againſt them, & vnfainedly deſire to grow in grace.

Q. You hauehave ſhewed what the points be wherin we muſt examine our ſelues before we come to the Lords table: Praier to be vſed before we come to the Lords Supper.but is this all that wee muſt doe in the preparing of our harts vntounto this Sacrament?

A. No: but we muſt alſo (both in ſecret, before we come vntounto the publike aſſembly, & when we come there, ioyning with the cō gregation) make humble, faithfull, & earneſt prayer vntounto God, as for the pardō of al our ſins (ſpecially our cōming ſo oft heeretofore to his holy table with vnprepared hearts) ſo for his bleſſing vponupon that indeuor which we hauehave now vſed for our preparation, and for his gracious ſupply of whatſoeuer hath bin wanting therein, and for his aſſiſtance in this holy action that we are to take in hand

That it is not neceſſarily required to receiue the Sacrament faſting.Q. Is it alſo neceſſary to our preparatiō, that we come faſting to this Sacramēt? or do they ſin, & make themſelues vnworthy receiuers of it, that doe eate or drinke any thing before they come vntounto it?

A. No verily: for though it bee not vnfit for ſuch as may conueniently doe it, without hurt or danger to their health, to come faſting to this Sacrament: yet ſeeing1Deut. 4.1 Eſa. 1.12 there is no cōmandement of God that doth inioyne it; &21. Cor. 11.25 both at the firſt inſtitution, and long after in the Primitiue Church, it was wont to be receiued after other meat; &3Rom. 14.17.18 the kingdome of God ſtands not in meat & drink (for*1 Cor. 8 neither if we eat, hauehave we the more, neither if we eat not, hauehave we the leſſe) therefore to put holineſſe in this, or to eſteeme it neceſſary to the worthy receiuing of this Sacrament, is meere ignorance and ſuperſtition.

Q. Hitherto you hauehave declared how we muſt prepare our ſelues before we com vntounto it, What outward behauiour and actions are required of vsus, during the time of the adminiſtration of this Sacrament.if we deſire to receiue this ſacrament to our comfort: tell me now what is required of vsus during the time of the adminiſtration thereof?

A. Some things that concern the outward behauior and actions of the body; & ſome things that concern the inward affectiō & diſpoſitiō of the hart & mind.

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

A. Firſt, (asuEz. 46.10 at all other times, whē we are to ioine with the congregation in Gods ſeruice, ſo ſpecially) whē we are to receiue this Sacrament (which is*1 Cor. 10 16, 17 appointed of God to bee a ſigne & ſeale, of that moſt neere cōmunion & fellowſhip that we hauehave with all Gods people) we muſt be carefulx1 Cor. 11 17.18.20 33 Act. 20.7 to com altogether to the beginning of Gods publike worſhip, & to tarry altogether til the whole action be finiſhed.

Secondly, as in al other the parts of Gods publike worſhip, the cōgregationyAct. 1.14 & 2.1.46 muſt ioyne together as one man; & none may (either by priuate deuotiō, or any other way) with-draw thēſelues from that which is publikely done: ſo in this part of Gods worſhip ſpecially, eueryevery one muſt giuegive diligent attention to that that is done, not only whē he himſelfe is ready to receiue, but during the whol action; & euen behold & looke vponupon both the elements themſelues, & al the ſacramētall actions which are by Chriſts ordināce vſed in the adminiſtration of this Sacrament, becauſezExo. 24.8 God hath appointed that to be a meane to ſtir vp and help our faith in this actiō.

Thirdly, as in all the publike worſhip of God (aMat. 18.20 where the Lord is in a ſpeciall ſort preſent) muchbLeu. 19.30 Pſa, 5.7 1 Cor. 11 10. & 14.40 outward reuerence and ſeemely carriage of our ſelues is required; ſo in this whole action (& then ſpecially whē our ſelues are to receiue thoſe holy ſignes of the body and bloud of Chriſt) wee muſt vſe ſuch behauior & geſture of our body, as may be free frō ſupetſtition, & yet fit to ſtir vp & expreſſe that inward faith & thankfulnes, which is required in the receiuing of that which God then doth offer vntounto vsus.

Fourthly, as the works of mercycNeh. 8.10.12 1 Cor. 16 1.2 ſhould alwaies be ioyned with the works of piety, becauſe they doe much further the fruit and comfort of all the parts of Gods worſhip; ſo eſpecially ought eueryevery one, whē he hath receiued frō God ſuch pledges of his louelove in this Sacrament, according to his ability, & in teſtimony of his thankfulneſſe vntounto God, & louelove to men,dHeb. 13 16 to offer vntounto God with cheerfulnes, the ſacrifice of almes, for the reliefe of the poore members of Ieſus Chriſt.

Q. As you hauehave ſhewed what is required of vsus during the time of this holy action, What inward affection & diſpoſition of heart is required of vsus while this holy action is in hand.as touching the outward duty & behauior of our bodies; ſo tel me now what ſhold be the meditation and diſpoſition of our hearts at that time?

A. Firſt, when we ſee both bread & wine ſtanding vponupon the Lords table, which the Miniſter of Chriſt hath conſecrated and put apart to this holy vſe, then muſt we with ioy of heart, call to minde & conſider, that Ieſus Chriſt waseIoh. 6.27 & 10.36. & 17.19. ſanctified and put apart to be the onelyonly and all-ſufficient meanes of nouriſhing and preſeruing vsus in the ſtate of grace, of ſtrengthning and refreſhing our ſoules in all temptations.

Secondly, whē we ſee this bread broken, & this wine poured forth, by the Miniſter of Chriſt; thē muſt we thinkfZac. 12.10 ſeriouſly with grief & indignation of heart, of our owne ſins that pierced Chriſt, & impoſed ſuch neceſſity vpō him to ſuffer ſo infinit & vnſpeakable torments; & withal of the infinite iuſtice of God, & his anger againſt ſinne, that could neuer hauehave been appeaſed but by this meanes.

Thirdly, when we ſee the bread thus broken, & the wine thus poured forth to be offered by the Miniſter of Chriſt vntounto vsus, & heare him in Chriſts name command vsus to take, eate and drinke it; then muſt wee with ioy and thankfulnes of heart meditate ofgIoh. 3.16 Rom. 8.32 the the wonderful louelove of God towards vsus, not only in not ſparing his owne Son, but giuing him for vsus, but alſoh1 Io. 3.23 in offering him vntounto vsus in his word and Sacrament, and commanding vsus to beleeue in him.

Fourthly, when wee take the bread and the wine at the Miniſters hand, & doe eat & drink the ſame; thenhEſa. 64.7 Pſal. 42.11 muſt we ſtir vp our ſoules by faith to lay hold vponupon, and apply to our ſelues all the merits of chriſts paſſiō; fully aſſuring our ſelues that by thoſe vnſpeakable torments of his own Son, the anger of God is fully appeaſed, & his iuſtice ſatisfied for all our ſins: and ſo ioyfully feed therupon, that wee may feele our ſoules not only fullyiIoh. 6.35 ſatiſfied therby, &kMat. 11.28 Ioh. 6.33 48 51 ſtrengthened and refreſhed againſt all tentations; but alſolIoh. 15 4.5 quickned and enabled to walke in all holy obedience vntounto God.

Fiftly, when we behold all the reſt of Gods people in the ſame congregation, communicating with vsus in the ſame elements and ſacramentall actions, without al difference or reſpect of perſons; then muſt wee call to mind and conſider, how great a corruption it hath been in vsusm1 Cor. 11.21 Mat. 18.10 to deſpiſe the Church of God, or the leaſt member thereof, & to hauehave been ſo vnkind vntounto them, ſo prone to malice them, and hard to bee reconciled vntounto themnRo. 14.15 1 Cor. 8.11 whō God our heauenly father, and Chriſt our bleſſed Sauiour, hauehave ſo deerly loued & done ſo much for: yea, we muſt ſtir vp our hearts to beare a louing and kind affection, as to all the people of God, ſo ſpecially to them that we do communicate withall.

Laſtly, when after we hauehave receiued, wee giuegive ſome-what according to our ability for the relief of the poore; and ioyne with the whole congregation in prayer and ſinging of Pſalmes; then muſt wee ſtir vp our ſelues to do all this with feeling and ioy, and thankfulnes of hart, as vntounto God thato2 Co. 9.7 loueth a cheeerfull giuer, andpIohn 4 23, 24 is a ſpirit, & will accept of no ſeruice but that which is done in ſpirit and truth: ſo offering vntounto him the ſacrifice notqHe. 13.16 of almes only andrHoſ. 14.3 of the calues of our lips,ſRo. 12.1 but of our owne bodies and ſoules, in thankſgiuing for this ineſtimable benefit of our redemptiō, & for his fatherly care (by ordaining this Sacrament) to apply it vntounto vsus, and to confirme our faith in the ſame.

Q. What is the cauſe why in all the parts (almoſt) of that inward diſpoſition that is required of vsus in this holy action, Ioy and cheerfulnes required in communicating at the Lords table.you make mention of ioy? Can we not rightly celebrate this heauenly banquet, without inward ioy and gladneſſe of heart?

A. No verily: for as in thet2 Chr. 30 21, 26 celebration of the Paſſeouer, anduDeut. 12 12. & 16.15 Neh. 8 10 1 Sam. 1.7 of all thoſe ſolemne feaſts that were kept vnderunder the Law, the people of God were commanded to reioyce, and to ſtir vp thēſelues therevnto by all good meanes, (*Pſa. 27.6 & 126.2.3 & 92.1.4. becauſe no man can indeede be rightly thankefull vntounto God for that bleſſing wherin hee doth not reioyce) ſo in this Sacrament eſpecially whereinx1 Cor. 11 24, 25 we are to celebrate with thankſgiuing, the memory of a benefit that is incomparably greater, then euer the Church receiued vnderunder the Law, this ioy and gladnes of heart is neceſſarily required at our hand.

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

A. Firſt, ſo ſoone as we are come home from the publike aſſembly, wee ought in ſecret to conſider and bethinke our ſelues ſeriouſly what wee hauehave done, and how wee hauehave ſped; what ioy & comfort we hauehave felt in this Sacramēt, what increaſe of faith & reſolution to lead a holy life wee hauehave receiued thereby: becauſe we may bee ſure that no man hath receiued this Sacrament worthily, nor fedde vponupon Chriſt in it (yIoh. 6.55 whoſe fleſh is meat indeed, and whoſe bloud is drinke indeed, &zMar. 5.28 30. & 6.56 whom none euer touched with a true faith, but they receiued vertue from him) that hath receiued no refreſhing nor ſtrength by it.

Secondly, if we can finde no ſuch comfort and fruit that wee hauehave receiued by it, then muſt wee examine diligently, whether wee may not iuſtly charge our ſelues to be the cauſe therof, becauſe wee came not vntounto it with that preparation of heart, as hath been deſcribed. And if we finde the cauſe wholly in our ſelues, thenaLam. 3 39, 40 1 cor. 11.31 muſt we preſently humble our ſoules before God, in feruent prayer & vnfained repentance for this our grieuous ſinne; that ſo iudging our ſelues for it, wee may not be iudged of the Lord.

Thirdly, if (vponupon diligent examination of our harts) we can finde, that this our want of comfort & fruit, which wee are vnfainedly grieued for, ariſeth not thus from our owne ſinne, but that we brought with vsus vntounto the Sacrament (in truth & ſincerity, though in much weakeneſſe) that preparation of heart that hath been deſcribed; then hauehave wee no iuſt cauſe tob2 Chro. 30.18.19 be diſmaied in our ſelues, but (after that wee hauehave humbled our ſoules before God in prayer, for the ſanctifying and remouing of this his correction, which for our triall, & other cauſes beſt knowne to himſelfe, he ſeeth good to exerciſe vsus by) we may comfort our ſelues in this, that ſuchcEſa. 63 13 hardneſſe and ſenſeleſſneſſe of heart, which we thus feele and bewaile in our ſelues, may bee in them that are in the ſtate of grace, and (our conſcience bearing witnes with vsus, that wee came rightly prepared vntounto the Sacrament) wee hauehave vndoubtedly receiued comfort & fruit by it,dPſ. 97.11 which we ſhal alſo feele hereafter, though we do not for the preſent.

Fourthly, if (vponupon this examination of our owne hearts) wee can finde, that wee hauehave ſped well at this feaſt, and that the Lord hath ſo welcommed and entertained vsus at it, that wee are come from it well refreſhed and ſtrengthened in our faith and louelove, and in our reſolution to lead a holy life; then muſt wee preſently in heartie prayer giuegive thankes vntounto God for this his vnſpeakeable gift,e1 Chro. 29.18 and craue of him the continuance and pefecting of his owne worke which hee hath wrought in vsus.

Laſtly, the benefit wee hauehave receiued by this Sacrament, and comfort in the ſenſe of Gods louelove and fauour to vsus in Chriſt, as it muſt prouoke vsus to come oft to this bāquet, ſo muſt it make vsus carefulfPſ. 116 14 18 Eccl. 5.3.4 to performe our vowes we hauehave now made vntounto God, in the preſence of all his people, by laboring to expreſs thegEzr. 10 11 Pſa. 50.23 Pſa. 106 2, 3 truth of our thankefulnes, both in taking heed that we returne not again (as the dog to his vomit) vntounto any of our ſins which wee hauehave profeſſed repentance of, as alſo in indeuouring to honour God, by a holy obedience to his will, in our whole conuerſation, all the dayes of our life.

Soli Deo gloria

End of the text · William Bradshaw, A Preparation to the Receiving of the Lords Supper (1617)

A Preparation to the Receiving of the Lords Supper, Catechism 2

p. 1The Doctrine of Communicating worthily in the Lords SVPPER. Deliuered by way of Queſtion and Anſwere, for the more familiar inſtruction of the ſimple.

The Doctrine of Communicating worthily in the Lords SVPPER. Deliuered by way of Queſtion and Anſwere, for the more familiar inſtruction of the ſimple.