Practical Piety, Treatise · Part 1 · Chapter 2

Practical Piety · Treatise · 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, Preparation to the Lords Supper is to be ſtood upon, Reaſon 1.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.

Secondly, Another reaſon may be taken from the weight that the Scripture lays on this work of Sacrament-preparation, Reaſ. 2.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 in; 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, & ſit 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 preparaton 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 ſaved) or to give way to an unprepared coming to the Word (which I fear is the fault or 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.

Firſt, There is a peculiar particularity, or particular 1.dealing and diſtribution, in Sacrament-adminiſtration aaSacramenta ſigillatim communicantur, ac applicant ac reſtringuat promiſſiones foreign, ad ſingulos legitimè utentes 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 bbJoh. 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 ccGen. 41. 14.Gen 41:14; and ſhe put on her royal Apparel ddEſth. 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 eeMal. 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 ffLuk. 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 ggGal. 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 hhLam. 3. 31. Segniùs irritan: 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 iiCalv. in Exod. 3. 5. Ubicun que aſpicimus ſignum aliquod gloriae Dei, hunc admirationis 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 comedown 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 kkRitus Sacramentorum in oculos & cae…eros ſenſus incurrunt, & nos veluti in rem praeſentem adducunt; quaſi Chriſtum ipſum quodammodo manibus …am 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 llCalv. 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, fuited and fitted to this Ordinance.

Fourthly, The judgment of the Church of God in all 4.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 mmRubrick 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 nnVid. 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 Receiver ooVid. 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 worthy 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 ppBertilerius., 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, qqVid. 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 him 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 rrMr. 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 ſſPag. 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 man may quickly be a means of that evil which he doth not mean). His words (as to the matter of groſs Ignorance) are theſe, ttMr. Humfreys ſecond 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 before, 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 Idiols (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 uuPſal. 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 xx1 Cor. 11. 29.1 Cor 11:29,) Who can bid them draw near?

The words of the ſame Author yyIn his Rejoynder to Dr. Drake, pag. 25, 26., concerning a ſcandalous cariage, are theſe; I am willing to grant, Where there are ſcandals, 1. Notorious 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 hears 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 ſtate) 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 oftenders (which he deſcribes) to be excommunicate, that is, to be indeed, or in right, no Members zzSee 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 (notwithſtanding) members, becauſe not yet actually caſt 1.out; for, Was not the inceſtuous perſon, notwithſtanding his horrible ſin, and the common fame thereof (when Paul wrote aa1 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 bb1 Cor. 5. 12, 13.1 Cor 5:121 Cor 5:13?

2. To puniſh him actually [de facto] as one not reputed a member, who is excommunicate only [de jure], that 2.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 ccMr. 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 3.juſt 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 excommunicate [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 ddHeb. 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 Communicant?

Anſwer. That the holy Scriptures contained in the Old and New Teſtament eeEph. 2. 20.Eph 2:20are the Word of God ff2 Tim. 3. 16. John 17. 17. 1 Theſ. 2. 13.2 Tim 3:16John 17:171 Thess 2:13; and a perfect rule of faith and life gg2 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 hhDeut. 6. 4.Deut 6:4only iiIſa. 45. 21, 22.Isa 45:21Isa 45:22true, and everliving God kkJer. 10, 11, 11.Jer 10:11, who hath made llGen. 1. 1.Gen 1:1and doth govern all things in heaven and in earth mmMat. 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 nn1 Joh. 57. Mat 3. 16, 17. & 28. 19.Matt 3:16Matt 3:17Matt 28:19, the Father, the Son, and the Holy Ghoſt; each of which is God ooJohn 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 ppJoh. 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 qqGen. 1. 27, 31. Eccl. 7. 29.Gen 1:27Gen 1:31Eccl 7:29; for he was made after the Image of God, in knowledge rrCol. 3. 10.Col 3:10, righteouſneſs, and true holineſs ſſEph. 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 ttGen. 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 uuRom 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 Melchiſedeck, (though he were not born when Abraham paid them, but long after) becauſe he was in the loyns of Abrahim when Melchiſedeck met him xxHeb. 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 yy1 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 the frailty of faln man, Life could not be obtained by the righteouſneſs of Works zzRom 8. 3, 4.Rom 8:3Rom 8:4, God did not leave him to periſh, but entred into a new Covenant of Grace aaGen. 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 bbHeb. 2. 14, 15, 16.Heb 2:14Heb 2:15Heb 2:16, being himſelf without cc1 Joh. 3. 5. 1 Pet. 3. 18.1 John 3:51 Pet 3:18ſin) do ddGal. 4. 4, 5.Gal 4:4Gal 4:5, and ſuffer eePhil. 2. 7, 8.Phil 2:7Phil 2:8, whatſoever was neceſſary for the ſatisfaction of Gods juſtice ff1 Tim. 2. 5, 6.1 Tim 2:51 Tim 2:6, and the ſalvation of ſinful and loſt man ggMat. 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 hhPſal. 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 iiCol. 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 kkHeb. 9. 14.Heb 9:14, and obedience llRom. 10. 3. Phil. 3. 9.Rom 10:3Phil 3:9, for the perfect purchaſing and redeeming of us to himſelf mmAct. 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 nnLuk. 1. 31, 35.Luke 1:31Luke 1:35, born of the Virgin Mary ooLuk. 2. 6, 7.Luke 2:6Luke 2:7; that he dyed for our ſins, roſe again for our juſtification ppRom. 4. 25.Rom 4:25; that he aſcended into heaven qqAct. 1. 11.Acts 1:11, and there ſitteth at the right hand of God to make interceſſion for us rrRom. 8. 34.Rom 8:34; from whence he ſhall come (at the day appointed of God) to judge both the quick and the dead ſſAct. 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 ttJoh. 1. 12.John 1:12, which all have not uu2 Theſ. 3. 2.2 Thess 3:2, but the elect only xxJoh. 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 yyJoh. 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 zzHeb. 3 1.Heb 3:1Catholick (that is, Univerſal) Church aaEpheſ. 1. 22.Eph 1:22or Congregation, gathered out of all quarters bbIſa. 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 ccLuk. 24 47.Luke 24:47, communion of Saints exerciſed ddAct. 2. 42. 44Acts 2:42Acts 2:44, and eternal life obtained eeAct. 2. 47Acts 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 ffTit. 2. 12.Titus 2:12, that is a life ordered according to the Word of God ggRom 12. 2.Rom 12:2, in righteouſneſs and holineſs hhLuk. 1. 75.Luke 1:75, without which none ſhall ſee the Lord iiHeb 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 failings continually, we are further to know, that Repentance is neceſſarily required kkLuk. 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 ll1 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 mmLuk. 23. 43.Luke 23:43, but the ſouls of the wicked go immediately into Hell-torments nnLuk. 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 ooJohn 5. 28, 15.John 5:28John 5:15of the juſt and the unjuſt ppAct. 24. 15.Acts 24:15at the laſt day; at which time all ſhall appear before the Judgment Seat of Chriſt qq2 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 rrMat. 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 ſſPſal. 65. 4.Ps 65:4in and through Jeſus Chriſt ttJoh. 14. 11. Epheſ. 2. 18.John 14:11Eph 2:18, and to partake in a near uuPſ. 147. 14.Ps 147:14acquaintance 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 xx1 King. 10. 8.1 Kgs 10:8, how much more they who enjoy the only wiſe God yy1 Tim. 1. 17.1 Tim 1:17, with Jeſus Chriſt his Son zz1 John 1. 3, 4.1 John 1:31 John 1:4, and together with him, all things alſo aaRom. 8. 32.Rom 8:32, which are laid up in him bbCol. 2. 3, 9.Col 2:3Col 2:9; which we ſhall have here (as is needful) from him cc1 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 ddPſal. 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 eePſal. 65. 4.Ps 65:4, and to take into Covenant with himſelf ffPſ. 144 15.Ps 144:15, not only as perſons called, but as perſons choſen ggMat. 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 hhIſa. 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 ii1 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 kkIſa. 53. 1.Isa 53:1and declaring llJob 33. 23.Job 33:23; and the Sacraments are the Seals mmRom. 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 nn1 Cor. 11. 23.1 Cor 11:23, ſignifying and ſetting before our eyes ooExo. 12 23. Gen 17. 11.Exod 12:23Gen 17:11, ſealing unto our hearts ppRom. 4. 11.Rom 4:11, and conveying into our ſouls qq1 Cor. 12. 13.1 Cor 12:13, through the Spirit, the ſingular and ſaving benefits of the Covenant of Grace rrAct. 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 ſſAct. 8. 36.Acts 8:36; and the inward grace which we do not ſee ttJoh. 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 uuActs 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 xx1 Cor. 11. 23.1 Cor 11:23.

9. Queſt. What is the difference between theſe two?

Anſw. By Baptiſm there is an ingraſting into. Jeſus Chriſt yyRom. 6. 5.Rom 6:5, and a right (ſolemnly manifeſted zzFor 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 aaExod. 12. 48.Exod 12:48for their ſpiritual nouriſhment and increaſing with the increaſes of God bb1 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 ccActs 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 dd1 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 truly, 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 eeSee 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 ff1 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 ggEph. 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 hhThat is, to thew, 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.Matt 26:28; 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 iiMat. 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 kkPſ. 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 llJoh. 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 mmPſ. 78. 65.Ps 78:65, who otherwiſe would ſoon faint nn1 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 ooEph. 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 pp1 Cor. 6. 13. 1 Sam. 30. 121 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 qqJoh. 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. Becauſe God ſets ſuch familiar ſigns before our eyes for 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 19:11this purpoſe, that we (who are otherwiſe 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 rrMat. 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. ſſSee 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 ttEpheſ. 2. 3.Eph 2:3. Secondly, That there is no way to be ſaved but only by Chriſt uuAct. 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 xxAct. 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, deſire, 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 yy1 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 zz1 Cor. 11. 28.1 Cor 11:28. For None are invited but the thirſty aaIſai. 55. 1.Isa 55:1, None can be thirſty but the knowing bbRev. 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 ccPſal. 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 ddNumb. 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 means, or in what way, may this Repentance be attained?

Anſw. By ſeeing what, and how great, our offences are [by the Law ee2 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 ffAct. 11. 18.Acts 11:18,) a true trouble and grief of heart, for ſo great offences committed againſt ſo gracious a God ggPſal. 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 hhZec. 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 ii2 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 kkIſa. 63. 17.Isa 63:17. Thirdly, if there be ſuch a meaſure of ſorrow as makes Chriſt precious llMat. 11. 28. Act. 16. 30, 34.Matt 11:28Acts 16:30Acts 16:34. and ſin odious mmHoſ. 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 ſteadfaſtly purpoſed to p. 45turn to God before the Sacrament, if no perſwaſion be able to draw me away from God after the Sacrament nnRuth 1. 18.Ruth 1:18; or, if there be any failing, I find it to be extreamly bitter ooMat. 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 ppJoh. 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 qqRom 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 rrAct. 8. 37.Acts 8:37, that thereby we may be further aſſured and poſleſſed of all the good things which God hath promiſed ſſ1 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 tt1 Pet. 2. 2, 3. laſt, tempts,1 Pet 2:21 Pet 2:3. Secondly, a purifying of the heart that he may be fit for them uuAct. 15. 9. Heb. 10. 22.Acts 15:9Heb 10:22. Thirdly, a great rejoycing in them xxAct. 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 yy1 Cor. 11. 18, 20.1 Cor 11:181 Cor 11:20, that as we meet together (in one Houſe, and) at one Table zz1 Cor. 10. 21. Pſ. 55. 14.1 Cor 10:21Ps 55:14, and eat together of one Bread and Body aa1 Cor. 10. 17.1 Cor 10:17, and drink together into one Spirit bb1 Cor. 12. 13.1 Cor 12:13, ſo we may be all united together in love ccEpheſ. 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 ddLove praics, Pſ. 122. 6. Gen. 43. 29Ps 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 eeMat. 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-prepared Receiver doth) ff1 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.