A Preservative of Piety, Part 1 · Chapter 2

A Preservative of Piety · Part 1 · Chapter 2

p. 21CHAP. II. Instructions for a profitable Receiving of the Lords Supper.

I Now come to the second thing, that is, Plain Instructions for a reverent and profitable receiving of the Sacrament of the Lords Supper.

It may (perhaps) seem much to some, that I should be so sollicitous about this Ordinance; and therefore, for their satisfaction, and the confirmation of the duty of Sacrament-preparation, I shall give account of it in the ensuing reasons.

First, Reason 1.Preparation to the Lords Supper is to be stood upon, because it is very needful (and suitable to the care of the Church of God in ancient and purer times **There shall none be admitted to the holy Communion, until such time as he can say the Catechism, and be confirmed; Rubrick after Confirmation, and the Rubrick before the Catechism concerning Confirmation.) that they who have not at all (as yet) received that Sacrament, p. 22should give an account of their knowledge and faith before they receive it: for though a necessary, fundamental, and more remote right thereunto, be presupposed in their Baptism; yet, because they themselves were then uncapable of making any promise and profession in their own persons; therefore their clear, full, and next right to partake in the Lords Supper, ariseth from their declaration, with their own mouths, of their knowledge of, consent unto, and true purpose to perform what their Baptism bindeth them unto, or was then promised by others in their behalf. Without this (though I grant it may be in several wayes required and performed) how shall their fitness for this Ordinance we speak of, be discerned? or the Church (whereof they are Members, and with which they are to communicate) be so well satisfied? But in this, (it being learnedly and largely spoken to by others **See Mr. Hanmers exercitation upon Confirmation: and Mr. Baxter.) I shall not need to move any further: This only I add, that for the help of the weaker sort of those of whom I here speak, to give a reason of their faith and fitness for the Lord Table; I have composed these ensuing Directions.

Reas. 2.Secondly, Another reason may be taken from the weight that the Scripture lays on this work of Sacrament-preparation, in 1 Cor. 11.27, 28, 29, 30. Where may be noted first, a precise Precept for Examination, Let a man examine, and so (and not otherwise) let him eat of that Bread, and drink of that Cup; which shews that a special & distinct Preparation is required for that Bread, and that Cup, that is, that distinct Ordinance. Secondly, This command is charged upon the Conscience, by laying before the Unworthy Communicant, two heart-affecting and affrighting things. 1. On the one side, the greatest sin, and the most horrible guilt. For whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the Body and Bloud of the Lord. How high is that Lord? How dreadful therefore is that Guilt? 2. On the other side, there's the greatest danger, and saddest doom; For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords Body; that is, eternal damnation (without repentance), and temporal p. 23judgement, though that be prevented: For this cause many are weak and sickly among you, and many sleep. Thus is that great Precept of Examination, before Sacrament-participation, environed (as it were) on both hands, that it may be more effectually guarded against all gain-sayers, urged on all Communicants, and observed by all Christians to strike into their hearts a reverence of that Ordinance.

Here I do not deny, but there are the same things (for substance) set before us in regard of the hearing of the Word, whilest it is said, He that believeth not, shall be damned, Mar. 16.16. and he that heareth and lets it slip shall not escape, Heb. 2.1, 2, 3. (and therefore People had need not only to hear, but to take heed how they hear, and prepare for it, Eccles 5.1.): But yet I do not find that so much is spoken (all at once), and so fully spoken, and so fearfully spoken concerning mis-hearing only, as concerning this mis-receiving; the reason whereof may be (as I humbly conceive) because in unworthy partaking of the Lords Supper there is a cumulative abuse or a double sin; that is, not only the Sacrament is abused, but that Word of God also is contemned which makes it a Sacrament **Accedat Verbum ad elementum, & fit Sacramentum.; as also because the Body and Bloud of Christ (though offered also in the Word, yet) are not in such a manner presented as in the Lords Supper, as will further appear in the next reason. Mean while (to close up this) Christians may consider, that when God is pleas'd to speak more plainly, precisely, distinctly, more fully and dreadfully; then he justly expects, that what he saith should affect us more, and be of more effect with us. Read Jer. 25.30. Amos 3.6.8. Deut. 1.42, 43. with Numb. 14.41. to the end.

Thirdly, A serious Preparation, proper to the Sacrament of the Body and Bloud of our Lord Jesus Christ, is the rather urged; because the same thing, that is, Christ with all his benefits is offered unto us in a different way in the Word and Sacrament, which makes it a distinct Ordinance, and so imposeth a peculiar preparation for it; which, I do not at all speak to set one Ordinance of God against another; or to lessen the reverence of the Word Preached (which is p. 24that great Ordinance of God whereby men are converted and sayed) or to give way to an unprepared coming to the Word (which I fear is the fault of many, who seem to come with high reverence to the Sacrament): but what I say, is only to put Christians in mind, that every distinct Ordinance of God is to have its due and distinct respect, and therefore that there is some other and further good frame of heart to be endeavoured, when the Sacrament is to be received, then when the Word only is to be heard; and that because (that I may come to the matter I intend) Christ with all his benefits is offered in the Sacrament very particularly or singularly, and very plainly and sensibly.

1First, There is a peculiar particularity, or particular dealing and distribution, in Sacrament-administration (a)(a)Sacramenta sigillatim communicantur, ac applicant ac restringunt promissiones foreign, ad singulos legitimè ut…ntes istis ritibus. Bucan. de Sacramentis quaest. 68. Chemnit. Exam. parte 2. pag. 106.. In preaching we speak generally, yet comprehending particular persons, but not singling them out; whereas in the Sacrament Christ is offered personally, that is, to particular persons, and is put as it were (Sacramentally) into every ones hand. Now when God deals with particular persons hand to hand, offering them so great a gift as Christ is (b)(b)Joh. 4 10.John 4:10, there is therefore more reason of reverence, and of care that such a gift from such a giver, be not taken with unwashen hands and hearts. We find that when Joseph and Esther were to appear personally before Kings, he shaved▪ himself, and changed his rayment (c)(c)Gen. 41.14.Gen 41:14; and she put on her royal Apparel (d)(d)Esth. 5.1.Esth 5:1. And shall we make our personal approach to God without some special testimony of the low thoughts we have of our selves, and the high thoughts we have of Him? Well may it (then) be said, Offer it now to thy Governour (e)(e)Mal. 1.8.Mal 1:8. When that poor woman, that was heal'd of her bloudy issue, was hid amongst a great company, it was well enough; but when she saw she was not hid, but singled out to look Jesus Christ in the face, then she came trembling and falling down before him (f)(f)Luk. 8.47.Luke 8:47. Much cause have we to do the like, considering what we are; and what Christ is, from whose hands (as it were) though by the Ministry of mean men, we come (each of us) to take into our own hands things of so high a nature.

p. 25Secondly, In the Sacrament Christ is offered more plainly and sensibly then in the Word, though in the substance both Ordinances agree. Indeed in the sound of the Gospel Christ appears, and is set forth to the sense of hearing, by faithful Teachers very evidently, and as it were to the eye (g)(g)Gal. 3.1.Gal 3:1, but not properly to the eye as in the Sacrament: for when Paul tels the Galatians, that Christ was set forth before their eyes, his meaning is only this, that Jesus Christ was clearly held forth to them by his Preaching, as that is which is set before mens eyes; which shews that things exposed to the eye are most evident and most operative; for it is the eye that (in a more special manner) affects the heart (h)(h)Lam. 3.31. Segniùs irritant animos demissa per aures, &c.Lam 3:31. Whence it is that Moses makes this a great argument to move the people to obedience, that he did not speak to them that had not seen, but to such as had seen the great acts of the Lord, Deut. 11.2.7. Now, God offering himself to us in the Sacrament in a more plain and familiar way, setting us (as it were) at his Table, and setting before our eyes all the good things of his House; this ministreth an argument of more abundant reverence: for, Whence was it that Moses and Joshua were commanded to put off their shoos from off their feet, Exod. 3.5. Josh. 5.15. but only because God shewed himself, and set himself before their eyes in a more plain and perceptible manner then at other times (i)(i)Calv. in Exod. 3.5. Ubicun que aspicimus signum aliquod gloriae Dei, hunc admira…ionis sensum elicit ex cordibus nostris pietas. Idem in Jos 5.15. Non quòd pedum nuditas perse censeatur in Dei cultu; sed quià ejusmodi su…sidiis adju vanda est hominum infirmitas, quò se meliùs ad venerationem excitcut & comparent.Exod 3:5Josh 5:15? Unto which may be added that other command given to Moses when the Law was to be delivered, Go unto the People, and sanctifie them to day and to morrow, and let them wash their clothes; for the third day the Lord will come down in the [sight] of all the People, Exod. 19 10 11. See 2 Chron. 7.3. When they saw the fire, they bowed themselves, &c.

But before I let this pass, I have two things to subjoin, that I may not be mis-understood.

p. 26First, When I say, that Christ doth in a special manner appear in the Sacrament to our senses (k)(k)Ri…us Sacramentorum in oculos & cae…eros sensus incurrunt, & nos veluti in rem praesentem adducunt; quasi Christum ipsum quod ammodo manibus jam palpemus, oculis cernamus, gustu percipiamus, & toto pectore sentiamus. Bucan. de Sacramentis. q. 68., so that we may be said (in a sort) to see him, touch him, and taste him, and that therefore he expects from us an answerable preparation; I do not here separate the Word and the Sacrament, but take in the Word with it, and the Sacrament as an appendix and an additional Ordinance to it, and that such an Ordinance as hath its dignity, working and being in and from the Word of Institution and Promise. For what's the Seal without the Writing? But as affixed to it, it is of much value. The pressing therefore of special Sacrament-preparation no way derogates from the Word, but rather heightens the estimation of it, inasmuch as the Sacrament is founded on it. And yet this dependance of the Sacrament on the Word hinders not the truth of that which Calvin affirms, (and confirms out of Austin), which is, that the Sacraments have this peculiar to them above the Word, that they do represent unto us to the life the promises of God, even as if they were pictured in a Table before our eyes (l)(l)Calv. Institut. l. 4. c. 14. sect. 5, 6..

Secondly, When I plead for Sacrament-reverence, I am far from allowing any thing which (sheltering it self under the head of an high estimation of this Ordinance) ariseth from, or tendeth to, Superstition; or any way countenanceth, or cometh near unto, the idolatrous worship of the Papists, wherewith they deifie and defile the Sacrament. All that I move for, is, a reverent carriage of the body, an aweful frame of heart, and a knowing and affectionate preparation, suited and fitted to this Ordinance.

2Fourthly, The judgment of the Church of God in all ages perswades to a special care and consideration about this Ordinance; scarce any Christian Church in the world in any age since Christ (as a learned man observes **Mr. Vines Treatise of the Sacrament. Vid. Zepper. tractat. de Sacramentis. lib. 4. c. 5. Item Chemnitii Exam. de Praeparat. ad Eucharistiam. Item Cyprian. in Explicatione 4. petitionis Orationis Dominicae.) that hath not impaled it. In the ancient Church there p. 27was much strictness used, and such sent away, when the Communion was to be administred, who had committed notorious sins, and not sufficiently testified their repentance. And when the Minister was about to reach out the Sacrament of the Lords Supper to the people, he cryed with a lowd voyce, Holy things to holy persons. Accordingly our own Church, ever since the Reformation, hath provided that open and notorious livers should not presume to come to the Lords Table till their open declaring of their true repentance and amendment. And if malice and hatred were perceived to reign betwixt any persons, they were not to be suffered to partake of the Lords Table, till it was known they were reconciled (m)(m)Rubrick before the Communion.. Thus it was formerly: and (of late) further care hath been taken for the preventing of Sacrament-profanation, and that Jesus Christ might have wise and holy Guests at his Table, though Satan (the Arch-Enemy of Reformation) hath used all his art to pervert or frustrate such endeavours, whom we hope God will out-work in his good time.

Now, howsoever the prescripts and practise of the most eminent men in the Church of God (n)(n)Vid. Cyprian. Serm. de resurrect. ad finem: & de coena Domini propè finem.be not a Rule to any man, yet they shew what the judgment of discretion was, about this Ordinance, in their time, which it is reasonably expected should so far prevail as to impose a modesty upon others that differ from them in their judgements, especially, coming far short of their attainments.

Chrysostom exceeds others in his holy zeal, and professeth, he will rather give up his soul (and life) then the Lords Body to any unworthily; and will rather suffer his own blood to be poured forth, then give up the most sacred Blood of Christ unless to a worthy R…ceiver (o)(o)Vid. Chrysost in Mat. homil. 83. & de com. punct. cordis, lib. 1.. I confess his words are very high, and yet there are two things that may preserve that height of zeal from being contemned by those that are worse, or censured by those that are better; for he declares himself, 1. To speak of very notorious sinners that in all things are like Dogs and Swine. And 2. moving this Objection against himself, How can I know, what this or that man p. 28is? he answers, They are not unknown men that I thus discourse or dispute of, but such as are known. Now, put these two together, that he speaks of the foulest sinners, and that known to be such; and then (perhaps) upon serious consideration he will rather be thought wo…thy of imitation, then guilty of exuberancy and straining too far, in such expressions. Sure Calvin thought him so, and therefore being much put to it by the opposition of a notorious person (p)(p)Rertilerius., that for many wickednesses was interdicted, and forbidden to come to the Lords Table; and yet had prevailed so far against the discipline, as that (it seems) he meant to have rushed in; I say, Calvin being thus put to it, he breaks out, in his Sermon, with much vehemency into these words, (q)(q)Vid. Calvini v…tam à Theod. Beza descriptam.But I (saith he) following Chrysostom, will rather suffer my life to be taken from me, then endure that this hand of mine should reach forth these holy things to the judged contemners of God; I observe that he saith, [to such as are judged so]. But suppose things be at that pass, that Church government is wanting, or interrupted, or so corrupted, as that the purging of the Church, in an orderly way of Discipline, cannot be obtained; Must a Minister (therefore) deliver the Body and Bloud of Christ to evident and eminent contemners of God? Or ought he not rather to suspend his act, and to forbear the administration of the Supper to such, while such? I shall leave the answering of this to those that be very free for free-admission, upon whose spirits notwithstanding (they being men of understanding and piety), I find such a convincement as concerning this necessary restraint, that in the upshot it comes to this; Though Professors must not be debarred from their right, or the use of their right by any single Minister; Yet (saith a learned man) we require in h…m so much piety that, in prudence, discretion and charity to the soul of a notorious and scandalous person, he withdraw the Sacrament from him for a time, till he give in evidence of his amendment (r)(r)Mr. Nicholson in his answ. to an admonitory Epistle, pag. 211..

Such another saying the same Reverend Author hath concerning those who are very grosly ignorant (s)(s)Pag. 107., closing p. 29in both (and much in words) with one that wrote before him on the same subject (a man of parts, and (I believe) so well minded, that he meant not to do any hurt in his Plea for General Admission to the Sacrament, (save that a m…n may quickly be a means of that evil which he doth not mean). His words (as to the matter of gross Ignorance) are these, (t)(t)Mr. Humf…ys s…cond Vindication, pag 29, 30.I must confess, if you will say, that some are so grosly ignorant, that they are not capable for the present to learn, or be instructed by publick teaching, then may you have the liberty for me to number them amongst Ideots, and such as have not the use of reason, and so deal with them accordingly ▪ that is (as he saith after) except, and exclude them. It's true, that the Author (in relation to these ignorant persons) seems to build much upon their receiving instruction when they are at the Sacrament; but the question he…e is not, What they may possibly attain when they be there, but, What they have attained befo…e, that they may be regularly there. Will not present gross ignorance weigh more to refuse them, then possible knowledge to receive them? I say possible ▪ but not probable; for it is not like they should learn much by being at a Sacrament, who have heard many Sermons concerning Sacraments, and yet have learned (in a manner) nothing. Unto this, I must further add, that the question here, is not, Whether these grosly ignorant persons are so far uncapable as to be numbred among Idio…s (for they are wise enough in their generation and element); but, Whether they are not so far unteachable and intractable, as that they cannot be justly numbred among discerners of the Lords Body? to wit, because they know not, neither [WILL] they understand (u)(u)Psal 82.5.Ps 82:5. Indeed if they would yield themselves to instruction, and endeavour to attain Sacramental knowledge (suitable to their parts and breeding) then (though dismissed formerly) they might be received freely. But that being not done, (when as discerning and damnation are so near (x)(x)1 Cor. 11.29.1 Cor 11:29▪) Who can bid them draw near?

The words of the same Author (y)(y)In his Rejoynder to Dr. Drake, pag 25, 26, concerning a scandalous cariage, are these; I am willing to grant, Where there are scandals, 1. N…torious that they offend the Congregation. p. 302. So open, that they need no proof nor debate. 3. In the present fact, so that no repentance can be pleaded, such may be dealt withal, as [ipso jure] excommunicate. Thus ingenuous he is, and thus much he yields, out of the reverence he bears to the reason of the Church, that shuts out such from the Sacrament: whereby he confirms with me this present reason for Sacrament-restraint, taken from the judgment of the Church of God. Yet I do not find, that the Church excludes such as he doth, that is, as accounting them (presently) the objects of Excommunication, but as not thinking them fit subjects (in that stare) for Sacrament-reception. That clause therefore [as, ipso jure, excommunicate] would be a little further weighed; which (if I mistake not) the Author adds to keep intire his Tenet of free-admission to the Lords Supper, that is, of all that are Church-members; He was provident (therefore) in declaring those scandalous offenders (which he describes) to be excommunicate, that is, to be indeed, or in right, no Members (z)(z)See pag. 81. the excommunicate I account no members., and so his free-admission of all Members will stand the better.

But here I have these things to Reply.

1. That the before-described notorious persons are 1(notwithstanding) members, because not yet actually cast out; for, Was not the incestuous person, notwithstanding his horrible sin, and the common same thereof (when Paul wrote (a)(a)1 Cor. 5.1.1 Cor 5:1,) I say, was not he yet a Member? How could he be put away and cast out, if he were not with in (b)(b)1 Cor. 5.12, 13.1 Cor 5:121 Cor 5:13?

22. To punish him actually [de facto] as one not reputed a member, who is excommunicate only [de jure], that is, is under such an offence as may be a cause of Excommunication, and which hath a tendency in it to that censure, is not fair, but like punishing a Malefactor before a tryal; which the above-named Author (c)(c)Mr. Nicholson.wisely considering, gives this account of it, Even ignorant and profane, till convicted and excommunicate [not only de jure, but de facto], have a right; for, that not keeping company with fornicators, covetous, &c. 1 Cor. 5.11 is intended no otherwise but upon a sentence, and judgement fore-going, afore which they might; p. 31for its unreasonable, a punishment should be inflicted before a judgment. Thus he.

3. Neither is he that hath committed a notorious act before the Sacrament, excommunicate [de jure]: for it is not 3just to put him under so dreadful a sentence, before tryal be made whether he will obstinately persist in his sin or no; which there is no time for, supposing the crime to be committed but a little before the Sacrament.

Now, if this be not justly fastened upon scandalous offenders, that they are presently excommunciate [de jure], then so much is yielded as that some Church-members may be secluded (at this or that time) from the Sacrament of the Lords Supper: which serves to confirm what I intended to shew, which is, that it is agreed upon, on all hands, that there may be a restraint in Sacrament-admission, notwithstanding Church-membership, in case of gross ignorance and notorious scandal: And that's all I aim at, it being not in my thoughts to press such a strictness as will hinder access to the Sacrament in its just extent; but only to repress such profuse concessions as tend to the abuse of that Ordinance, and the danger and discomfort both of Receivers and Admitters.

I have enlarged thus far (much beyond my first purpose) partly to clear my way to that which followeth, and partly to make tryal (being necessitated thereunto by the process of this discourse) whether my weak thoughts might contribute any thing to a right sense in this much-debated argument.

It's high time now to mind my intended business, which is to apply my self to those that are babes in Christ; unto whom I shall offer in the most plain way, that is, in a way of Catechism, some Sacrament-instructions. And therein shall speak something more generally, to acquaint them with the Principles of the Doctrine of Christ (d)(d)Heb. 6.1.Heb 6:1; and then proceed to such things as do more particularly and immediately concern the Sacrament of the Lords Supper.

p. 32General Questions and Answers for the acquainting of the unlearned with the Foundations of Religion.

1. Question.

What is the first thing in Religion needful to be known by every Christian, and especially by every Commmunicant?

Answer.

That the holy Scriptures contained in the Old and New Testament (e)(e)Eph. 2.20.Eph 2:20are the Word of God (f)(f)2 Tim. 3.16. John 17.17. 1 Th…s. 2.13.2 Tim 3:16John 17:17John 17:1; and a perfect rule of faith and life (g)(g)2 Tim. 3.16, 17.2 Tim 3:162 Tim 3:17, necessary to be known and believed of all that will be saved, 1 Tim. 2.4. Joh. 5.39. & 20.31.

2. Quest.

What do the Scriptures principally teach us as more neerly concerning our Salvation?

Answ.

Something concerning God, and something concerning our selves.

3. Quest.

What are we to know concerning God?

Answ.

That there is one (h)(h)Deut. 6.4.Deut 6:4only (i)(i)Isa. 45.21, 22.Isa 45:21Isa 45:22true, and everliving God (k)(k)Jer. 10.11, 11.Jer 10:11, who hath made (l)(l)Gen. 1.1.Gen 1:1and doth govern all things in heaven and in earth (m)(m)Mat. 10.30. John 5.17.Matt 10:30John 5:17.

4. Quest.

Is there nothing else necessary to be known concerning God?

Answ.

Yes, we are to know also, that though there be but one God, yet in this one God-head there are three distinct Persons (n)(n)1 Joh. 5 7. Mat 3.16, 17. & 28.19.1 John 5:7Matt 3:16Matt 3:17Matt 28:19, the Father, the Son, and the Holy Ghost; each of which is God (o)(o)John 1.1. Act. 5.3, 4.John 1:1Acts 5:3Acts 5:4, and yet they are not three Gods, but one God, of one Substance, Power, and Eternity (p)(p)Joh. 10 30. 2 Tim. 3 16. with 2 Pet. 1.21. inspired of God, and moved by the Holy Ghost are all one, for they are one God.John 10:302 Tim 3:162 Pet 1:21.

5. Quest.

What are we to know concerning our selves?

p. 33Answ.

Something is to be known concerning our condition whilest we live in this present world; and something concerning our state after death.

6. Quest.

Concerning our state here, and namely the estate of our souls, What is there more especially to be observed?

Answ.

We should especially know and consider of our good creation; miserable fall, and gracious redemption.

7. Quest.

How was man at first created?

Answ.

Very good (q)(q)Gen. 1.27, 31. Eccl. 7.29.Gen 1:27Gen 1:31Eccl 7:29; for he was made after the Image of God, in knowledge (r)(r)Col. 3.10.Col 3:10, righteousness, and true holiness (s)(s)Eph. 4.24.Eph 4:24.

8. Quest.

How comes it to pass (then) that men are so bad now? or, Whence ariseth our miserable fall?

Answ.

From Adam's disobedience in eating the forbidden fruit (t)(t)Gen. 2.16, 17. & 3.6.Gen 2:16Gen 2:17Gen 3:6, whereby he cast himself and all his posterity into a state of sin and death, both temporal and eternal, inasmuch as in him all men sinned (u)(u)Rom 5.12, 18, 19. & 6.23.Rom 5:12Rom 5:18Rom 5:19Rom 6:23.

9. Quest.

How could they that were un-born, and far from any being when Adam sinned, be guilty of his sin, and fall with him into so sad a state?

Answ.

Even as Levi is said to pay Tithes in Abraham to Melchisede…k, (though he were not born when Abraham paid them, but long after) because he was in the loyns of Abraham when Melchisedeck met him (x)(x)Heb. 7 9, 10.Heb 7:9Heb 7:10; so may all man-kind be said to sin in Adam, because they were all in his loyns when he sinned.

p. 3410. Quest.

But what reason can be given, why it should be so?

Answ.

Because the Covenant which God made with Adam was made with him as a common person (y)(y)1 Cor. 15 47. [first man, and second man] as if there were none but those two men in the world, viz. because common persons, in whom others are comprehended.1 Cor 15:47; and so it bound not him alone, but took in all his posterity, who being rooted and reckoned in him, did therefore fall in, and with him, 1 Cor. 15.21, 22. with Rom. 5.12.

11. Quest.

Man being thus faln, Shew now what is to be known concerning his Redemp…ion, and restoring?

Answ.

That when, in regard of th… frailty of faln man, Life could not be obtained by the righteousness of Works (z)(z)Rom. 8.3, 4.Rom 8:3Rom 8:4, God did not leave him to perish, but entred into a new Covenant of Grace (a)(a)Gen. 3.15. Rom. 10.5, 6. Gal. 3.21, 22.Gen 3:15Rom 10:5Rom 10:6Gal 3:21Gal 3:22, for the restoring of him into an estate of righteousness and salvation by a Redeemer, Rom. 3.23, 24.

12. Quest.

Who is the Redeemer?

Answ.

The Lord Jesus Christ, God and Man in one Person, Isa. 59 20, 21. Luk. 1.35. 1 Tim. 2.5. & 3.16.—

13. Quest.

Why must Christ our Redeemer and Mediator be Man?

Answ.

That he might, in the nature of man that had offended (b)(b)Heb. 2.14, 15, 16.Heb 2:14Heb 2:15Heb 2:16, being himself without (c)(c)1 Joh. 3.5. 1 Pet. 3.18.1 John 3:51 Pet 3:18sin), do (d)(d)Gal. 4.4, 5.Gal 4:4Gal 4:5, and suffer (e)(e)Phil. 2.7, 8.Phil 2:7Phil 2:8, whatsoever was necessary for the satisfaction of Gods justice (f)(f)1 Tim. 2.5, 6.1 Tim 2:51 Tim 2:6, and the salvation of sinful and lost man (g)(g)Mat. 1.21. Luke 19.10.Matt 1:21Luke 19:10.

14. Quest.

Why must he be God?

Answ.

That he might stand under the infinite wrath of God, overcome death (h)(h)Psal. 90.11. Mat. 26.37, 39. Act. 2.24, 25. 1 Cor. 15.54, 57. Rom. 1.4.Ps 90:11Matt 26:37Matt 26:39Acts 2:24Acts 2:251 Cor 15:541 Cor 15:57Rom 1:4, with all other enemies of our salvation (i)(i)Col. 2.15. Luk. 1.68, 71, 74.Col 2:15Luke 1:68Luke 1:71Luke 1:74, and that he might give worth and efficacy to his satisfaction (k)(k)Heb. 9.14.Heb 9:14, and obedience (l)(l)Rom. 10.3. Phil. 3.9.Rom 10:3Phil 3:9, for the perfect purchasing and redeeming of us to himself (m)(m)Act. 20.28.Acts 20:28.

p. 3515. Quest.

What is more particularly to be known concerning Jesus Christ our Redeemer?

Answ.

We are to know that for the performance of the work of our Redemption, he was in the fulness of time conceived by the Holy Ghost (n)(n)Luk. 1.31, 35.Luke 1:31Luke 1:35, born of the Virgin Mary (o)(o)Luk. 2.6, 7.Luke 2:6Luke 2:7; that he dyed for our sins, rose again for our justification (p)(p)Rom. 4.25.Rom 4:25; that he ascended into heaven (q)(q)Act. 1.11.Acts 1:11, and there sitteth at the right hand of God to make intercession for us (r)(r)Rom. 8.34.Rom 8:34; from whence he shall come (at the day appointed of God) to judge both the quick and the dead (s)(s)Act. 3.21. & 17.31. 2 Cor. 5.10.—Acts 3:21Acts 17:312 Cor 5:10.

16. Quest.

Are all men made partakers of the saving benefits of this Redeemer?

Answ.

Not so; because Christ and his saving benefits are applyed and received only by faith (t)(t)Joh. 1.12.John 1:12, which all have not (u)(u)2 Thes. 3.2.2 Thess 3:2, but the elect only (x)(x)Joh. 10.26. Tit. 1.1.John 10:26Titus 1:1; and which they that want, are condemned already, because they believe not in the Name of the only begotten Son of God (y)(y)Joh. 3.18.John 3:18.

17. Quest.

Is there not something also to be known and believed concerning the Church?

Answ.

Yes, we are to believe that there is an holy (z)(z)Heb. 3.1.Heb 3:1Catholick (that is, Universal) Church (a)(a)Ephes. 1.22.Eph 1:22or Congregation, gathered out of all quarters (b)(b)Isa. 60.4. John 10.16. & 11.52.Isa 60:4John 10:16John 11:52of the world; wherein forgiveness of sin, (in the Name of Christ) is preached (c)(c)Luk. 24 47.Luke 24:47, communion of Saints exercised (d)(d)Act. 2.42.44.Acts 2:42Acts 2:44, and eternal life obtained (e)(e)Act. 2.47.Acts 2:47.

18. Quest.

Is nothing required in Christians but faith?

Answ.

Yes, we are to know also, that we are bound to lead a godly life (f)(f)Tit. 2.12.Titus 2:12, that is, a life ordered according to the Word of God (g)(g)Rom. 12.2.Rom 12:2, in righteousness and holiness (h)(h)Luk. 1.75.Luke 1:75, without which none shall see the Lord (i)(i)Heb 12.14.Heb 12:14.

p. 3619. Quest.

But in many things we offend all; What are we therefore to mind further in regard of our sin, and manifold disobedience?

Answ.

In regard of our sinful estate naturally, and our f…ilings continually, we are further to know, that Repentance is necessarily required (k)(k)Luk. 13.3. Act. 11.18.Luke 13:3Acts 11:18, for without that we must perish; And is to be still renewed, for in that way we must look for pardon (l)(l)1 Joh. 1.9.1 John 1:9, and yet ever come to Christ for procuring life, Joh. 5.40. Mat. 11.28.

20. Quest.

What are we to know concerning our estate after death?

Answ.

That the souls of the faithful do immediately after death, live with Christ in blessedness (m)(m)Luk. 23.43.Luke 23:43, but the souls of the wicked go immediately into Hell-torments (n)(n)Luk. 16.22, 25.Luke 16:22Luke 16:25.

21. Quest.

And what shall become of the bodies of both?

Answ.

There shall be a resurrection of the bodies (o)(o)John 5.28, 15.John 5:28John 5:15of the just and the unjust (p)(p)Act. 24.15.Acts 24:15at the last day; at which time all shall appear before the Judgment Seat of Christ (q)(q)2 Cor. 5.10.2 Cor 5:10, in their own persons, to receive the things done in their bodies, according to that they have done, whether it be good or bad.

22. Quest.

What doth the Scripture declare concerning the last and everlasting disposal of the persons of men at that day?

Answ.

As they are, and as they die, so they shall be disposed of hereafter; The wicked, therefore, and such as would do nothing for Christ, shall go away into everlasting punishment, but the righteous into life eternal (r)(r)Mat. 26.40, 46.Matt 26:40Matt 26:46.

Having spoken thus far concerning the General Doctrine of Scripture; and the Main Points of Religion, the knowledge whereof is more necessary to Salvation; I shall now proceed to speak more particularly of the Sacraments, and (in special) of the Sacrament of the Lords Supper, of p. 37which I should have made mention, and inserted them, in the fore-going general Instructions, but that I purposely reserved them to a peculiar and larger Explication in the now ensuing Questions and Answers.

An help for unlearned Christians that they may not be unworthy Receivers.

1. Quest.

What is mans chiefest happiness, and only blessedness?

Answ.

To approach unto God (s)(s)Psal. 65.4.Ps 65:4in and through Jesus Christ (t)(t)Joh. 14.11. Ephes. 2.18.John 14:11Eph 2:18, and to partake in a near (u)(u)P…. 147.14.acquaintance and fellowship with him, Job 22.21.

2. Quest.

Why should all happiness be summ'd up in the enjoyment of God?

Answ.

If they were blessed who continually stood before Solomon (x)(x)1 King 10.8.1 Kgs 10:8, how much more they who enjoy the only wise God (y)(y)1 Tim. 1.17.1 Tim 1:17, with Jesus Christ his Son (z)(z)1 John 1.3, 4.1 John 1:31 John 1:4, and together with him, all things also (a)(a)Rom. 8.31.Rom 8:31, which are laid up in him (b)(b)Col. 2.3, 9.Col 2:3Col 2:9; which we shall have here (as is needful) from him (c)(c)1 Cor. 3.22, 23. Phil. 4.19.1 Cor 3:221 Cor 3:23Phil 4:19, and shall have for ever hereafter in all fulness with him (d)(d)Psal. 16.11. 1 Thes. 4.17.Ps 16:111 Thess 4:17.

3. Quest.

Who are they that are partakers of this blessedness?

Answ.

They whom God is pleased to choose (e)(e)Psal. 65.4.Ps 65:4, and to take into Covenant with himself (f)(f)Ps. 144.15.Ps 144:15, not only as persons called, but as persons chosen (g)(g)Mat. 22.14. 2 Sam. 23.5.Matt 22:142 Sam 23:5.

4. Quest.

What are the means whereby we are partakers of the benefit of the Covenant of Grace for our everlasting blessedness?

Answ.

This is done by the Ordinance of God, and more especially by the Word (h)(h)Isa. 55.3. Act. 2.37, 38, 39, 41, 42, 47.Isa 55:3Acts 2:37Acts 2:38Acts 2:39Acts 2:41Acts 2:42Acts 2:47, and the Sacraments (i)(i)1 Joh. 1.3. Gen. 17.10, 11, 13, 14. 1 Cor. 11.25.1 John 1:3Gen 17:10Gen 17:11Gen 17:13Gen 17:141 Cor 11:25.

p. 385. Quest.

What difference is there between these two Ordinances?

Answ.

The Word is the Writing, reporting (k)(k)Isa. 53.1.Isa 53:1and declaring (l)(l)Job 33.23.Job 33:23; and the Sacraments are the Seals (m)(m)Rom. 4.11.Rom 4:11confirming and assuring the benefits of the Covenant unto us.

6. Quest.

Shew, more fully, what a Sacrament is?

Answ.

It is a special Ordinance of God (n)(n)1 Cor. 11.23.1 Cor 11:23, signifying and setting before our eyes (o)(o)Exo. 12 23. Gen 17.11.Exod 12:23Gen 17:11, sealing unto our hearts (p)(p)Rom. 4.11.Rom 4:11, and conveying into our souls (q)(q)1 Cor. 12.13.1 Cor 12:13, through the Spirit, the singular and saving benefits of the Covenant of Grace (r)(r)Act. 2.38. 1 Cor. 11.25.Acts 2:381 Cor 11:25.

7. Quest.

What be the parts of a Sacrament?

Answ.

The outward sign which we see (s)(s)Act. 8.36.Acts 8:36; and the inward grace which we do not see (t)(t)Joh. 6.63.John 6:63, unless by the eye of faith. As in our bodily sustenance, there is the food upon the Table which we see; but the strength and life which that food gives us, we see not, but yet feel, and find it afterward (u)(u)Acts 8.39.Acts 8:39.

8. Quest.

How many Sacraments be there?

Answ.

No more then Christ hath appointed for Sacraments, that is to say, Two only, Baptism and the Lords Supper (x)(x)1 Cor. 11.23.1 Cor 11:23.

9. Quest.

What is the difference between these two?

Answ.

By Baptism there is an ingrafting into Jesus Christ (y)(y)Rom. 6.5.Rom 6:5, and a right (solemnly manifested (z)(z)For every child of a Believer hath a right before; a Christian-childs right before: but (being baptized) it hath a Church right, that is, a right shewed and sealed in the face of the Church.,) unto the Covenant; and so the whole benefit thereof is, in Gods good time, enjoyed by every Infant that belongs to Him, and by all p. 39them that keep the vow of their Baptism: By the Sacrament of the Lords Supper, the same Covenant is renewed, and the good things thereof are more abundantly afforded to all that are by Baptism received into Christ, and his Church (a)(a)Exod. 12.48.Exod 12:48for their spiritual nourishment and increasing with the increases of God (b)(b)1 Cor. 10.16. with Eph. 4.15, 16. 1 Cor. 12.13. Joh. 1.16. & 6.51, 55.1 Cor 10:16Eph 4:15Eph 4:161 Cor 12:13John 1:16John 6:51John 6:55.

10. Quest.

Since there is so much good continually coming in by the Sacrament of the Lords Supper, What course is to be taken that we may enjoy it?

Answ.

The course which God hath prescribed, and which (therefore) shall certainly be blessed to make this Sacrament beneficial to us, is this, Let a man examine himself, and so let him eat of that Bread, and drink of that Cup, 1 Cor. 11.28.

11. Quest.

What are the things belonging to this Examination?

Answ.

We are to be taught and to learn these two things especially; What we are to receive, and how we are to receive it: And then to examine whether those things be in us that are in worthy Receivers of so great mysteries.

12. Quest.

What is it that we do receive in the Sacrament of the Lords Supper?

Answ.

We receive Bread and Wine as the outward signs; and together with them (if we receive as we ought) the Body and Bloud of Christ as the thing signified.

13. Quest.

Since Christ's natural Body and Bloud are not to be looked for in the Sacrament (c)(c)Acts 3.21.Acts 3:21, shew more plainly what is meant when it is said, We receive his Body and Bloud?

Answ.

The meaning is, that every worthy Communicant receiveth Jesus Christ with all his benefits. He receiveth not only the benefits, but Christ himself crucified; for, As in our bodily nourishment, we have not only sustenance p. 40by it, but receive into our bodyes the substance of it; And, as the Graffe wholly lives the same life with the Stock to which it is united; so we, being united to Christ, do so eat his flesh and drink his bloud, and (by our faith) feed so upon him, as to live the same life with him (d)(d)1 Cor. 6.171 Cor 6:17, partaking in all his benefits for our spiritual relief, because we have communion with [Him] first. For, we must have the Son before we have life, 1 Joh. 5.12.

14. Quest.

Declare yet more fully how we can receive Christ, since we are here on Earth, and he is in heaven?

Answ.

Though we receive Christ really and t…uly, yet not corporally and carnally, but spiritually. We take not his flesh and bloud into our mouths and stomacks as we do the Bread and Wine (e)(e)See Joh. 6.63. The flesh of Christ separated from the Deity, and eternal Spirit, Heb. 9 14. profits nothing.John 6:63Heb 9:14, but into our souls by faith through the Spirit of God whereby we dwell in him, and he in us (f)(f)1 John 3.24. & 4.13.1 John 3:241 John 4:13. And thus we may receive him, though he be in Heaven, and we here; for Faith goes (as it were) from Earth to Heaven, and there fastens on him, and the Spirit (on the other side) descends down from the head, still to supply us with more and more of that fulness which is in Jesus Christ for us (g)(g)Eph. 3.16, 17, 19. & 4.12, 13, 15.Eph 3:16Eph 3:17Eph 3:19Eph 4:12Eph 4:13Eph 4:15.

16. Quest.

Declare more particularly those benefits of the death of Christ which we receive in this Sacrament.

Answ.

They are principally (and plainly) these; Forgiveness of sin (h)(h)That is, to shew, and seal, and help to the sense of, forgiveness of sin: for Christ speaks that Mat.. 26.28. to those whose sins were forgiven already.; Strength to do God service; And to overcome our spiritual Enemies, the Devil, the World, and the flesh; And nourishment for our souls to eternal life.

17. Quest.

How doth it appear that forgiveness of sin is to be expected and enjoyed in the holy use of this Sacrament?

Answ.

Because I see the Wine on the Lords Table, which shews that (if I receive as I ought) I receive the Bloud of Christ p. 41which is shed for me and for many for the remission of sins (i)(i)Mat. 26.28. Luke 22.20.Matt 26:28Luke 22:20.

18. Quest.

What is there that sheweth, that we receive strength also to do God service?

Answ.

That both the Bread and Wine may put us in mind of; for, even as Bread strengthens mans heart, and Wine makes it glad (k)(k)Ps. 104.15.Ps 104:15, and both make a man fit and able for his ordinary business; so doth the grace of Christ (reached forth in this Ordinance) strengthen the soul for the performance of every part of Gods service; for his flesh is meat indeed, and his blood drink indeed (l)(l)Joh. 6.55.John 6:55, and therefore doth what meat and drink do, in a spiritual and soul-sustaining way.

19. Quest.

How appeareth it, that strength is received here against spiritual Enemies?

Answ.

We may easily conceive it, because we find that Bread and Wine, and such ordinary food, do not only enable a servant and any other man, to labour; but a souldier also to fight (m)(m)Ps. 78.65·Ps 78:65, who otherwise would soon faint (n)(n)1 Sam. 14.29, 31.1 Sam 14:291 Sam 14:31: whence we may collect, that there is such a vertue in the Body and Blood of Christ received by faith, as not only to make us able to do God service, but also to fight with, and get victory over, all the Enemies of our Salvation, whom by the strength of Christ, we overcome (o)(o)Eph. 6.10.Eph 6:10.

20. Quest.

How is it made plain, that we receive at the Lords Table that food which nourisheth our souls to eternal life?

Answ.

Because Bread and Wine, and such ordinary food maintain the life of the body for many years together; As therefore this perishing food maintains a perishing life (p)(p)1 Cor. 6.13. 1 Sam. 30.12.1 Cor 6:131 Sam 30:12, so the meat which the Son of Man gives unto us, in the Word and Sacrament, nourisheth the soul to eternal life, for it is not a food that perisheth, but which indureth in us (q)(q)Joh. 4.14.John 4:14unto everlasting life, Joh. 6.27.

p. 4221. Quest.

What reason have we to gather from the signs in the Sacrament, that these several benefits are in it, and by it (as by an Ordinance of God) bestowed upon us?

Answer.

See Gen. 9.13, 14, 15, 16. with Isai. 54.9. Jer. 19.10, 11.Gen 9:13Gen 9:14Gen 9:15Gen 9:16Isa 54:9Jer 19:10Jer 19:11Because God sets such familiar signs before our eyes for this purpose, that we (who are othe…wise weak to conceive of heavenly things) may collect and gather what in this blessed Sacrament is done for the Soul, by what we know by experience this our ordinary food doth for the Body. Christ speaks (and that in his Sacrament-Institutions) earthly things, to lead us (and that in our own way) to the understanding of things heavenly, Joh. 3.12.

22. Quest.

Open this a little more fully.

Answ.

It will be yet more clear by considering that as John the Baptist was a Prophet, and more then a Prophet (r)(r)Mat. 11.9.Matt 11:9, so the Sacraments are signs, and more then signs; that is, they are appointed of God to be a means of conveying those heavenly things which they do represent unto us, and of putting us into actual possession thereof: 1 Cor. 10.16. & 12.13. (s)(s)See J. Usher's Sermon Professor in Divinity in the University of Dublin, preached before the Commons House of Parliament, the 18. of February, 1620.yet not by any power in themselves, but only by the working of the Holy Ghost, and the blessing of Christ on his own Institution, Act. 8.13. with ver. 21.

23. Quest.

Thus much for what we do receive in the Sacrament: Declare now, how we ought to receive it?

Answ.

These five things, Knowledge, Desire, Repentance, Faith, and Charity, are things needful for a right and worthy receiving.

24. Quest.

What is that we ought to know, when we come to Communicate in this Sacrament?

Answ.

It is needful for us to know, in general, two things; First, our selves, and our own estate; that is, that we are p. 43all by nature, and in our selves vile and wretched creatures, deserving nothing but death and damnation (t)(t)Ephes. 2.3.Eph 2:3. Secondly, That there is no way to be saved but only by Christ (u)(u)Act. 4.12.Acts 4:12, and that therefore we come to the Word and Sacrament to receive him, because we cannot be saved without him (x)(x)Act. 2.37, 38, 39, & 16.30.Acts 2:37Acts 2:38Acts 2:39Acts 16:30.

25. Quest.

In what manner must we know this?

Answ.

We must know both these not sleightly, but feelingly: We should know our sin with such feeling and sorrow, as a wounded man knows his wound; who knows it (as we say) with a witness: And we should know Christ with such feeling, desi…e, and joy, as the wounded man knows the Surgion by whom he is to be cured, whom he knows with another kind of knowledge then he doth an ordinary man. In these two, to wit, the feeling knowledge of sin as the worst thing, and of Christ as the best and only desirable thing, consists the substance of saving Religion.

26. Quest.

Is there nothing else to be known?

Answ.

Yes; we should (more particularly) know in some measure the nature of a Sacrament, and be able to discern what we have to do withall in the Lords Supper, to wit, not only with Bread and Wine, but with the Body and Blood of Christ, that we may not dishonour him, nor indanger our selves by an unworthy medling with it (y)(y)1 Cor. 11.29.1 Cor 11:29.

27. Quest.

What is the next thing required in a worthy Receiver?

Answ.

That which is the mark and fruit of the former knowledge, and which shews the necessity of it, that is, Desire, or an holy hungring and thirsting after that Bread, and that Cup (z)(z)1 Cor. 11.28.1 Cor 11:28. For None are invited but the thirsty (a)(a)Isai. 55.1.Isa 55:1, None can be thirsty but the knowing (b)(b)Rev. 3.17, 18.Rev 3:17Rev 3:18, and None can know the gift of God, but they will thirst and seek after it; and in that way, there is a promise they shall have it, Joh. 4.10.

p. 4428. Quest.

What else is required of us when we come to the Lords Table?

Answ.

Another, and a special thing is, Repentance (c)(c)Psal. 26.6. Jam. 4.8.Ps 26:6Jas 4:8; For every sinner coming to the Lords Supper in his sin, pollutes [unto himself] the Lords holy Table (d)(d)Numb. 19.13. Hag. 2.13, 14.Num 19:13Hag 2:13Hag 2:14, and provokes the Lord to abhor and plague him by that Sacrament-service, wherein he expects he should approve and bless him, 1 Cor. 11.29, 30, 31, 32.

29. Quest.

By what m…ans, or in what way, may this Repentance be attained?

Answ.

By seeing what, and how great, our offences are [by the Law (e)(e)2 King. 22.11.19. Rom. 3.19, 20.2 Kgs 22:112 Kgs 22:19Rom 3:19Rom 3:20;] and whom, and how gracious a God we have offended [by the Gospel]: whereupon ariseth, through the grace of God, (for Repentance is his grant (f)(f)Act. 11.18.Acts 11:18,) a true trouble and grief of heart, for so great offences committed against so gracious a God (g)(g)Psal. 51.4. Ezra 9.13, 14. Rom. 2.4.Ps 51:4Ezra 9:13Ezra 9:14Rom 2:4, look'd upon with the eye of faith (h)(h)Zec. 12.10., which (together with a real purpose of amendment for time to come) is the sum of true Repentance.

30. Quest.

How shall I know that I do truly, and in an acceptable measure, mourn for my sin?

Answ.

By three things. First, If I grieve for sin, as I use to do for an outward cross, or some lamentable loss (i)(i)2 Sam. 18.33. Zech. 12.10.2 Sam 18:33Zech 12:10. Secondly, if, when I cannot reach that sorrow that I find in my self in outward afflictions, I mourn over the hardness of my heart, and am sorry that I can be no more sorrowful (k)(k)Isa. 63.17.Isa 63:17. Thirdly, if there be such a measure of sorrow as makes Christ precious (l)(l)Mat. 11.28. Act. 16.30, 34.Matt 11:28Acts 16:30Acts 16:34, and sin odious (m)(m)Hos. 14.2, 3, 8.Hos 14:2Hos 14:3Hos 14:8.

31. Quest.

How shall I know, whether I do really and stedfastly purpose amendment of life?

Answ.

I may know by this that I have stedfastly purposed to p. 45turn to God before the Sacrament, if no perswasion be able to draw me away from God after the Sacrament (n)(n)Ruth 1.18.Ruth 1:18; or, if there be any failing, I find it to be extreamly bitter (o)(o)Mat. 26.35, —75.Matt 26:35.

32. Quest.

What is further required in us, when we come to partake in the Lords Supper?

Answ.

A chief thing required, is, that excellent and necessary grace of Faith (p)(p)Joh. 6.35.John 6:35, whereby being able, upon good grounds, to apply unto our selves the writing and promises of Gods Word (summed up in Christ (q)(q)Rom 8 32. 2 Cor. 1.20.Rom 8:322 Cor 1:20) we may boldly come and take the Sacrament, which is the Seal of the Promises (r)(r)Act. 8.37.Acts 8:37, that thereby we may be further assured and possessed of all the good things which God hath promised (s)(s)1 Cor. 12.13.1 Cor 12:13.

33. Quest.

What marks are there of this faith?

Answ.

Faith, when it is exercised about Gods Ordinances, works in the Believer; First a longing after them (t)(t)1 Pet. 2.2, 3. tast, tempts,1 Pet 2:21 Pet 2:3. Secondly, a purifying of the heart that he may be fit for them (u)(u)Act. 15.9. Heb. 10.22.Acts 15:9Heb 10:22. Thirdly, a great rejoycing in them (x)(x)Act. 8.39. & 2 Chr. 30.23, 26.Acts 8:392 Chr 30:232 Chr 30:26.

34. Quest.

Is there yet any other thing required that the Sacrament may be worthily received?

Answ.

In regard of men, there must be Charity (y)(y)1 Cor. 11.18, 20.1 Cor 11:181 Cor 11:20, that as we meet together (in one House, and) at one Table (z)(z)1 Cor. 10.21. Ps. 55.14.1 Cor 10:21Ps 55:14, and eat together of one Bread and Body (a)(a)1 Cor. 10.17.1 Cor 10:17, and drink together into one Spirit (b)(b)1 Cor. 12.13.1 Cor 12:13, so we may be all united together in love (c)(c)Ephes. 4 3, 4, 5, 6.Eph 4:3Eph 4:4Eph 4:5Eph 4:6, yea be of one heart and soul, Act. 4.32.

35. Quest.

What special mark is there of this charity?

Answ.

Prayer for all, shews love to all (d)(d)Love praies, Ps. 122.6. Gen. 43.29.Ps 122:6Gen 43:29. In particular, for those who have wronged us formerly; it will be great proof of our love, if, when we come to the Sacrament, we can pray for them heartily (e)(e)Mat. 5.44. Act. 7.60.Matt 5:44Acts 7:60.

p. 4636. Quest.

What necessity is there of making it such a business to prepare for this Sacrament?

Answ.

Because they who, through neglect of Preparation, eat and drink unworthily, eat and drink judgement, and (without repentance) damnation unto themselves, 1 Cor. 11.29. And preparation is better then damnation.

37. Quest.

But what (on the other side) shall men gain by it if they do thus religiously prepare themselves?

Answ.

Who so eateth the Flesh and drinketh the Bloud of the Son of God (as in a spiritual manner every worthy and well-p…epared Receiver doth) (f)(f)1 Cor. 10.16.1 Cor 10:16he shall have yea, he hath, that which every man so much desires to have, even eternal life, Joh. 6.54.