Tropes and Figures, Treatise 1 · Head 5 · Part 12

Tropes and Figures · Treatise 1 · Head 5 · Part 12

p. 38The Lord's Supper.

1 Cor. 11.23. For I have received of the Lord, that which alſo I delivered unto you, That the Lord Jeſus, the ſame Night in which he was betrayed, took Bread:

Verſe 24. And when he had given thanks, he brake it, and ſaid, Take, eat, this is my Body which is broken for you: This do in remembrance of me.

THe Papiſts affirm, That after the Words which they call the Words of Conſecration, ſpoken by the Maſs-Prieſt, the Bread is changed into the real Body of Jeſus Chriſt; and many of the bleſſed Martyrs, in Queen Mary's Days, were burned to Aſhes for denying this Tranſubſtantiation. Which abſurd and monſtrous Conceit of theirs hath been learnedly confuted by many ancient and modern Writers, ſo that it may be thought needleſs to add any thing here upon that account; yet that we may make our way the more plain to theſe metaphorical and figurative Expreſſions uſed by our Saviour, when he inſtituted the holy Sacr ment of the Supper, ſaying, This is my Body, ſomething briefly we ſhall offer, in confutation of their pernicious Doctrine; which may ſoon be done, for they confute themſelves, in ſaying, that the Sacrament is a Feaſt for our Souls, and not for our Bodies: Now what is my Soul the better, when I eat the very Body of Chriſt? Chriſt is eat and received ſpiritually: Whoſo eateth my Fleſh, and drinketh my Blood, hath everlaſting Life; Joh 6.54.John 6:54and I will (ſaith Chriſt) raiſe him up at the laſt Day. Therefore the eating of Chriſt's Fleſh cannot intend the receiving of the Sacrament of the Lord's Supper; for if it did, it would be a very eaſy way for the vileſt Sinner to go to Heaven.

But to come directly to the Buſineſs in hand: Either Chriſt ſpake figuratively, when he ſaid, This is my Body, or he did not: And that the Words cannot be taken in a proper ſence, is evident; for it is impoſſible for Words to expreſs any thing more plainly, than that by this is meant the Bread. It is ſaid, that Chriſt took Bread, and brake it, and gave it, and ſaid, Take, eat, this is my Body; where this neceſſarily relates to that which Chriſt took, brake, and gave. Alſo the Apoſtle ſaith poſitively thrice in a Breath, that it is Bread: 1 Cor. 11.26. As often as ye eat this Bread, &c. And whoſoever ſhall eat this Bread. 1 Cor. 1….16. The Bread which we break, is it not the Communion of the Body of Chriſt? Alſo the Participation of the Sacrament is called, breaking of Bread, Acts 2.46. & 20.7. which Popiſh Authors themſelves underſtand of the Sacrament. Now can any be ſo ignorant and fooliſh, to believe it is Chriſt's proper and real Body, which the Holy-Ghoſt calleth ſo often Bread, after it is bleſſed, &c.

Object. By this, ſay ſome of the Papiſts, is neither intended the Bread, nor Chriſt's Body; Bellarmin. l e Euch. l. 3. c. 12.but in general, this Subſtance which is contained under this Species.

Anſw. What do they mean? are there any more Subſtances under thoſe Species, beſides the Bread firſt, and afterwards the Body of Chriſt? Do not they affirm, as ſoon as ever it ceaſeth to be Bread, it becometh the real Body of Chriſt? Then ſurely if it be a Subſtance, according to what they ſay, it muſt either be Bread, or the Body of Chriſt, or no Subſtance at all.

Object. Chriſt's Body is there after the manner of a Spirit, taking up no room, ſo that Head, Hands, Feet, are altogether in the leaſt Crumb of the Hoſt.

Anſw. In arguing thus, as a learned Man obſerves, they plead for the Propriety of Words, and deſtroy the Propriety of things. How can they ſay it is properly a Body, which wants the eſſential Properties of a Body, which is to have quantity, and take up room; take away this, and the Body may properly be a Spirit, for it is that only which differenceth it from a Spirit.

p. 39But further, to ſhew how idle and abſurd it is to take our Saviour's Words in a proper Sence, we ſhall ſhew that it is utterly againſt Senſe and Reaſon, as well as contrary to Scripture, as you have heard.

Firſt; It is againſt Senſe. What greater Evidence can there be of things, than what Senſe affordeth? But if this which the Papiſts affirm, about the conſecrated Bread being the real Body of Chriſt, be true, the Senſes of all the World are deceived: For ſince the great Argument for Chriſtianity (as all agree) was the Words that Chriſt ſpoke, and the Works which Chriſt did; now how could we be ſure he did ſo ſpeak, or ſo work, if we may not credit the Reports of our Eyes and Ears? This was St. Luke's great Evidence of the Truth of what he wrote, That it was delivered to him by Eye-Witneſſes, Luke 1.1, 2. and St. John's: What we have ſeen with our Eyes, and our Hands have handled of the Word of Life, 1 Joh. 1.1. And St. Paul's for the Reſurrection, That he was ſeen of Cephas, then of the Twelve, then of above five hundred Brethren at once, 1 Cor. 15.5, 6. Even Thomas his Infidelity yielded to this Argument, That if he did thruſt his hand into Chriſt's Side, he would believe, Joh. 20.25. Chriſt judged this was a convincing Argument, when the Apoſtles thought they had ſeen a Spirit: Handle me, and ſee: for a Spirit hath not Fleſh and Blood, as you ſee me have. Luke 24.39.

But now if after the Words of Conſecration, there is under the Species of Bread, the Nature and Properties of Fleſh, then are the Senſes of the wiſeſt of Mortals deceived: And if our Senſes be deceived here,Dr. Tillotſon. they are not (as a late Author obſerves) to be truſted in any other thing; no, not when they are moſt ſure that we ſee Father or Mother, or Wife, or Children. Can we be ſure, This is my Body, is written in Mat. 26. Mark 14. Luke 22. 1 Cor. 11.? For may not thoſe Words be ſome other Words? why ſhould we truſt our Eyes? What if we ſhould tell the Papiſts, Theſe Words, This is my Body, are neither in this Chapter, nor any where elſe written in the New Teſtament, and grow confident of it, and tell them the Words are, This is not my Body, 'Tis the Bricks that were laid to build Babel, 'Tis the Gates of Solomon's Porch: This is the Shew-Bread that Abimelech gave to David, the Bottles that Abigail took from Nabal? If they tell us, We are ſtrangely deceived, and the Senſe of all that can read will give it againſt us; may not we tell them as well, when they ſay, This is the real Body of Chriſt, (when it is nothing but a Wafer-Cake) That they are ſtrangely deceived, and that the Senſes of all, that can either ſee, taſte, ſmell, or feel, will give it againſt them? This being ſo, what reaſon is there for them to burn us, becauſe we cannot ſee the Bread to be Chriſt's real Body, more than there is for us to kill them, becauſe they cannot ſee that it is the Gates of Solomon's Porch.

Secondly; It is againſt Reaſon. And ſhall any conclude, that is any Principle of the Chriſtian Religion, that is contrary to, and utterly againſt Reaſon? For it would make us believe things that are abſolutely impoſſible, and groſs Contradictions. Tho ſome things may be above Reaſon, yet they themſelves confeſs no Principle of Religion can be againſt it.

Object. But they ſay, We imagine many things impoſſible, that really are not ſo; and further intimate, If we can prove any real Impoſſibilities, which this Doctrine forceth them to believe, they will yield to us: For they with us condemn the Lutheran Opinion, See a Book called Scripture-Myſteries, p. 279.That Chriſt's Body is every where, becauſe it is impoſſible; and therefore expound thoſe Words, I am the Vine, I am a Door, &c. figuratively, (as we do) becauſe it is impoſſible for him who is a Man, to be a Vine, or a Door, &c. [See Mr. Pool, p. 107.]

Anſw. It is no leſs impoſſible for the Bread to be Chriſt's real Body. Why might not the Vine, as well as the Wine, be by Tranſubſtantiation converted into Chriſt's real Subſtance? I think, ſaith Mr. Pool, the Mother as good as the Daughter: And eſpecially ſince Chriſt ſaith, I am the Vine, might not they have deviſed another Tranſubſtantiation, to make Chriſt's Words good?

But to proceed to ſhew how irrational and abſurd their Notion is, and what they hold, as you heard, that Chriſt's whole Body is preſent in every Crumb of the Bread, &c. and yet do affirm, Chriſt's Body is entire and undivided, and alſo believe it is really in Heaven, in ſuch a proportion or bigneſs as he had upon Earth. Now then, ſaith Mr. Pool, (according to their Doctrine) the ſame Body of Chriſt is bigger than it ſelf, and longer than it ſelf, and which is worſe, Chriſt is divided from himſelf. I know not what can be more impoſſible, than to ſay, That all Chriſt is at Rome, and all at London, and all in Heaven, and yet not all in the Places between.

p. 40Object. All this (the Papiſts ſay) may be done by God's Almighty Power.

Anſw. Then by the ſame Almighty Power, it is poſſible for any other Man to be in ſo many places: for it matters not that Chriſt ſhould be inviſible in ſo many places, and another ſhould be there viſibly; or that Chriſt is there in ſo little a Bulk, and another muſt be in a greater. And if this be ſo, what Monſters follow from hence? Can any deviſe greater Abſurdities than they believe, if in very deed they believe what they ſay, and daily affirm? Suppoſe now John to be by Divine Power at the ſame time at Rome, at Paris, and at London: where ever John is alive, it follows he muſt have power to move himſelf, or elſe no living Creature. Then John at Rome may walk towards London, and the ſame John at London may walk towards Rome; and ſo they may meet (ſhall I ſay, the one the other) and you may be ſure it will be a merry Meeting; it were worth enquiring, how long they will be ere they come together. Then again, at Rome all the Parts of John may be exceſſively hot, and at London exceſſively cold, and at Paris neither hot nor cold. This is beyond all Romances that ever were deviſed. Beſides, John may be ſorely wounded at Rome, and yet at London may ſleep in a whole Skin; John may be feaſting at Rome, and faſting at London, in the ſame moment.

Object. You talk at this rate, becauſe you meaſure God by your ſelves, whereas He can do more than you or I can do.

Anſw. There are ſome things, which it is no diſhonour to God to ſay he cannot do them, becauſe they are either ſinful, (ſo God cannot lie) or abſolutely impoſſible. God himſelf cannot make a Man to be alive and dead at the ſame time; God cannot make the Whole to be leſs than a Part of it; He cannot make Three to be more than Threeſcore; He cannot make a Son to beget his Father; He cannot make the ſame Man to be born at ſeveral times, (as Papiſt Authors confeſs) and therefore in like manner he cannot make the ſame Body to be in two ſeveral places, for this is not one jot leſs impoſſible than the other: But they muſt believe, Chriſt may have Ten Thouſand Bodies at one time, or ſo many as there are Prieſts to conſecrate the Bread, and diſtinct Congregations to celebrate the Holy Supper.

Object. Theſe indeed are great Difficulties to humane Reaſon, but Reaſon is not to be believed againſt Scripture.

Anſw. True; but this is their hard Hap, this Doctrine of theirs is againſt Scripture, as well as Reaſon, in as much as it is highly diſhonourable to Chriſt, whoſe Honour is the great Deſign of Scripture. What a foul diſhonour is it to him, to ſubject him to the Will of every Maſs-Prieſt, who when he pleaſeth can command him down into Bread! And what a Diſhonour is it, That the very Body of Chriſt may be eaten by Rats, …um. queſt. …. Art. 3.or Worms, and may be caſt up by Vomit, and the like, as Aquinas affirms, and that their Church in her Miſſals hath put this amongſt other Directions, That if Worms or Rats have eaten Chriſt's Body, they muſt be burned; and if any Man vomit it up, it muſt be eaten again, or burned, or made a Relique. And yet this is no more than their Doctrine will force them to own: for if they will believe Chriſt's own Words in one place, as well as in another, he aſſureth us, That whatſover (without exception) entreth into the Mouth, Mat. 15.17Matt 15:17goeth into the Belly, and is caſt forth into the Draught.

Object. What diſhonour is this more to Chriſt, than to have Fleas ſuck his Blood when he was upon Earth.

Anſw. Very great Diſhonour! For tho in the Days of his Fleſh it was no diſhonour to him, (as it was neceſſary for us that he ſuffered ſo many Indignities, and died) yet now being riſen from the Dead, he dieth no more: And it muſt needs be a great Wrong, Injury, and Diſhonour to him, to be crucified again, and to be brought back to thoſe Reproaches which he long ſince left; and all this to no purpoſe, and without any Profit to us. Again, the Scripture approveth and uſeth this Argument, that his Body cannot be in two places at one and the ſame time. It is the Angels Argument, He is not here, Mat. 28.6.Matt 28:6he is riſen; plainly implying, that he could not be here and there too. Or muſt we ſay, the Argument uſed by the Angels of God is weak or deceitful, that theirs may be ſtrong and true?

p. 41Object. Have we not many Examples in Holy Scripture, See a Popiſh Book called, The Fortraiture of the true Church. p. 152.which ſhew that Chriſt may be in divers Places at one time? Was he not in Heaven when he appeared to St. Paul, Acts 9.23. Paul ſaith, he was ſeen laſt of all of him, and yet was he not then in Heaven?

Anſw. What Sight it was that Paul had of Chriſt, is not declared; however, it is evident it was a Viſion that he had of him, for ſo he calleth it: but that this proves the Body of Chriſt to be in two places at once, doth not in the leaſt appear. Stephen alſo ſaw Chriſt; and if it ſhould be granted, as ſome affirm, that he ſaw his real glorified Body, doth it follow, the Body of Chriſt was then in two Places? The Heavens might be opened, and his Sight ſo ſtrengthned, that he might have a ſight of the bleſſed Jeſus, whom Stephen ſaid, he ſaw ſtanding on the right-hand of God.Acts 7.56.Acts 7:56

Object. The Papiſts ſay, Chriſt's real Body is in the Euchariſt inviſibly and ſo the Angels might mean, he was not there viſibly, when they ſaid, He is not here, he is riſen.

Anſw. To this ſaith Mr. Pool, If a Man being ſought after, ſhould hide himſelf in ſome Corner or Hole of the Houſe, and Purſuers ſhould ask for him; could any with a good Conſcience ſay, he is not here, becauſe he is inviſible? (none ſure but a Papiſt, who is ſo well skilled in Equivocation, would give ſuch an Anſwer.) Our Saviour every where makes theſe two Oppoſites, his being in the World, and going to Heaven. John 13.1. the Hour was come, that he ſhould depart out of this World unto the Father. It ſeems they could have taught him the Art of going thither, and remaining here at the ſame inſtant. They have an excellent Faculty, as he had, who ſaid, Since he could not give content in going, nor ſtaying; he would not go, nor ſtay: For they know how a Man may both go from a place, and ſtay in it, at the ſame time. I know not what can be more plain, if they did not wilfully ſhut their Eyes. Chriſt ſaith expreſly, Me you have not always with you: That is, his bodily Preſence; for as touching his Divine Preſence, ſo he is always with his People unto the end of the World, Mat. 28. ult. Beſides, their Doctrine deſtroys the Truth of Chriſt's human Nature. We read of Chriſt, He was in all points like unto us, (Sin only excepted.) His Body was like ours, and therefore impoſſible it ſhould be in a thouſand places at once, (which according to their Doctrine it is.) This turns Chriſt's Body into a Spirit; nay, indeed they make his Body more ſpiritual than a Spirit; for a Spirit cannot be in ſeveral Places, divided from it ſelf. The Soul of Man, if it be entire both in the whole, and in every part of the Body; yet it is not divided from it ſelf, nor from its Body, nor can it be in two Bodies at the ſame time, as all confeſs; mu…h leſs can it be in Ten Thouſand Bodies at once. When ever any Angel comes to Earth, he leaves Heaven. So that this quite deſtroys the Truth of Chriſt's human Body.

Object. Much of what we ſay here, the Papiſts ſay, was true of Chriſt's Body in the days of his Infirmity; but when he was riſen from the Dead, then he received a ſpiritual Body, as it is ſaid ours ſhall be at the Reſurrection, 1 Cor. 15.

Anſw. This is but a Fig-leaf; for they aſcribe theſe monſtrous Properties to Chriſt's Body before its Reſurrection; for they ſay, the Fleſh and Blood of Chriſt were really in the Sacrament which the Diſciples received whilſt Chriſt lived. Secondly; Chriſt's Reſurrection, tho it heightned the Perfection, yet it did not alter the Nature and Properties of his Body, nor gave it the being of a Spirit; for after he was riſen, he proves that he was no Spirit by this Argument, Handle me, and ſee: for a Spirit hath not Fleſh and Blood, as you ſee me have. Luke 24.39. By this it appears, that their Doctrine deſtroyeth the Truth of Chriſt's human Body; at leaſt it deſtroys the main Evidence of it againſt thoſe who affirmed that Chriſt had only a phantaſtical Body, namely, that he was ſeen, and felt, and heard; for the Papiſts ſay, that Senſe is not to be believed. Again, this Doctrine of theirs deſtroyeth the Truth of Chriſt's Aſcenſion into Heaven; for he is not aſcended, if he hath not left this World, but is here in the Sacrament. Nothing can be more clear, than that Chriſt did viſibly and locally leave this World, when he went up into Heaven, Acts 1.9, 10. That being once there, the Heavens muſt receive (or contain) him, until the Time of the Reſtitution of all things, Acts 3.21. And that at the laſt Day he ſhall come viſibly and locally from Heaven, 2 Theſſ. 1.7. But that he ſhould come down a thouſand times p. 42in a day, at the command of every Maſs-Prieſt, (or that he ſhould have ſuch power to make the Body of his Saviour,) is ſuch a Dream as the Scripture ſpeaketh not one ſyllable of, nor can any rational Man believe it. Beſides, their Doctrine deſtroyeth the very Eſſence of a Sacrament, which conſiſts of two parts, an outward Element or Sign, and the inward Grace ſignified by it.

Theſe things being well conſidered, it is evident theſe Words, This is my Body, are to be taken figuratively, i. e. This is a Sign of my Body, or this is the Sacrament of my Body; ſo that from the manner of the Words ſpoken by Chriſt, there is no neceſſity to take them as the Papiſts do, ſeeing it is ſo frequent with the Holy-Ghoſt to uſe Metaphors in this kind; I need not name them, conſidering it is the Subject of our preſent Work. The ſeven Kine are ſeven Years; the ſeven Ears of Corn are ſeven Years; the Stars are the Angels of the ſeven Churches; the ſeven Heads are ſeven Mountains, &c. Chriſt is called a Rock, a Lamb, a Lion, a Door, together with many other things, which we have ſpoken unto. See the Second Head of Metaphors, Similies, &c.

The Saints are called Sheep, Branches, &c. 'The meaning of all this is, (ſaith Dr. Preſton) They are like ſuch and ſuch things: But yet it is the manner of the Scripture-Speech,Dr. Preſton of the Saints Qualifications, p. 487, and therefore (ſaith he) it is not neceſſary that thoſe Words ſhould be taken in a proper Sence, as they are by the Papiſts.

Object. But (ſaith the worthy Doctor) you will object: Yea, but in matter of this moment, as a Sacrament, the Lord ſpeaks diſtinctly and expreſly; there he uſeth no Metaphor, tho in other Caſes he doth.

Anſw. 'To this (ſaith he) I anſwer briefly: It is ſo far from being true, that he uſeth them not in the Sacrament, that there are none of all the Sacraments but it is uſed, viz. in the Sacrament of Circumciſion, This is the Covenant, &c. In the Sacrament of the Paſſeover, (which were the Sacraments of the Old Law) the Lamb is called the Paſſeover. In this very Sacrament, to go no further, for inſtance, take but the ſecond part of it, This is the Cup of the New Teſtament in my Blood: Here are not one but divers Figures. The Cup is taken for the Liquor in it; the Wine in the Cup is taken for Chriſt's Blood; This is the new Teſtament, &c. that is, the Seal of the New Teſtament. Here is Figure upon Figure, (ſaith Mr. Pool) and yet the Papiſts have the Impudence to reproach us for putting in but one Figure, which they confeſs the Holy-Ghoſt frequently maketh uſe of. Wonder, O Heavens! and judg, O Earth, whether theſe Men do not ſtrain at Gnats, and ſwallow Camels, &c.

This openeth a Way for us to our next Work, which is to run the Parallel concerning thoſe figurative and metaphorical Expreſſions of the Lord Jeſus Chriſt, uſed at the Inſtitution of the holy Euchariſt, Mat. 26.26. Jeſus took Bread, and bleſſed it, and brake it, and gave to his Diſciples, and ſaid, Take, eat, this is my Body.

A Parallel much like this might be run, in reſpect of the Cup, or Spirit of the Wine. See Wine.

Inferences.

THe Apoſtle ſaith, That what he received of the Lord Jeſus, 1 Cor. 11.23, 24, 25.1 Cor 11:231 Cor 11:241 Cor 11:25he delivered to the Saints: How the Lord Jeſus, the ſame Night in which he was betrayed, took Bread, and bleſſed it, &c. And in like manner took the Cup, when he had ſupped, &c. From whence we infer, That whatſoever we do in the Worſhip of God, we muſt ſee we have a Command from God to warrant our Practice, and alſo exactly to do it according to the Pattern he hath left us, or Directions he hath given us; we muſt p. 44not add to, nor diminiſh from, nor alter any thing of the Words of the Inſtitution; if we do, God will not hold us guiltleſs.

II. This rebukes the Papiſts, who deny the People the holy Cup of our Lord, and give the Sacrament (or holy Ordinance) only in one kind, when that nothing is more clear, than that Jeſus Chriſt gave his Diſciples the Cup, as well as the Bread.

Queſt. Why did Chriſt inſtitute this holy Ordinance, and give it to his Diſciples, the very Night in which he was betrayed?

Anſw. 1. To ſtrengthen their Faith in an Hour of Temptation, that was juſt at the Door, and ready to come upon them. When is a Cordial more neceſſary, than when the Patient is ready to faint, and his Spirits fail? Chriſt ſaw what a ſad Qualm was coming upon his poor Saints, and therefore gives them this Soul-reviving Cordial, to bear up their Spirits.

2. Becauſe the laſt Words of a dying Friend are moſtly kept in mind, or Tokens of Love given by him are chiefly born in remembrance.

Queſt. Who ought to partake of the holy Euchariſt?

Anſw. 1. None but ſuch who are true Converts, or who ſincerely believe in the Lord Jeſus Chriſt; for this is an outward Sign of an inward Grace received. Thoſe who have not ſpiritually received Chriſt by Faith, ought not to come to the holy Supper of the Lord.

2. It appertaineth to none, but ſuch Converts as are baptized.Acts 2.40, 41, 42.Acts 2:40Acts 2:41Acts 2:42 Thoſe that received the Word, were baptized; and They continued in the Apoſtles Doctrine and Fellowſhip, in breaking of Bread, and Prayer. We read of none that received the Lord's Supper, but baptized Perſons.

3. Such who are fallen into any groſs and ſcandalous Evil, and under the Suſpenſion or Sentence of the Church, ought not to partake of the holy Supper of the Lord, until they have repented, and given ſatisfaction to the Church, and are received again into Fellowſhip.

4. Thoſe who cannot diſcern the Body of the Lord broken, ſo as to look unto, and behold Jeſus Chriſt crucified for them, but eat it as common Bread, ought not to come to this Ordinance; ſuch, amongſt others, if they come, are unworthy Receivers.

Queſt. What is required of Perſons who come to partake of this holy Ordinance?

Anſw. They ought to examine themſelves; it requires due Preparation, which doth conſiſt in theſe four or five Particulars.

1. A ſincere Confeſſion of thoſe Sins, which we find out upon diligent Search and Examination.

2. Godly Sorrow for the ſame, manifeſted by putting away the Filth of the Fleſh. We muſt come with clean hands, and a pure Heart.

3. We oughtt to forgive thoſe who have offended us. Chriſt commands us to be reconciled to our Brother. The Apoſtle exhorteth us to lay aſide all Malice. We muſt not eat with the …leavened Bread of Malice and Wickedneſs.1 Cor. 5.8.1 Cor 5:8

4. Faith in the Death and Blood-ſhedding of Jeſus Chriſt.

5. We ought to do it in remembrance of his Death.

(1.) With an affectionate Remembrance. The Sight of our Eyes ought to affect our Hearts.

(2) A ſorrowful Remembrance, in contemplaton of what our Sins brought upon our dear Saviour: They were the Thorns (as I may ſay) that crowned him, and the Nails that faſtened him to the Croſs.

(3.) With a Sin-loathing and ſelf-abhorring Remembrance.

(4.) With a thankful Remembrance. Tho we have cauſe of Sorrow, conſidering the Nature of our Sin, and horrid Evil thereof; yet there is great cauſe of Joy and Thankſgiving, to behold a Saviour, who in Bowels of Love died to redeem and ſave us from them.

p. 45Queſt. How may a Chriſtian, with much comfort, upon examination, receive the Lord's Supper?

Anſw. 1. If there is no Sin in thy Heart or Life, which thou regardeſt, or doeſt allow thy ſelf in, beareſt with, or conniveſt at.

2. If thou doſt loath Sin, as well as leave it; when 'tis not only out of thy Converſation, but out of thy Affection alſo. To hate and loath Sin, is more than to leave it; Perſons never willingly leave or forſake that they love.

3. If thou canſt ſay in truth, that thou wouldeſt be made holy, and doeſt labour after it, as well as to be made happy; to be throughly ſanctified, as well as to be ſaved; live to God here, as well as live with God hereafter; to have Sin mortified as well as pardoned.

4. If Chriſt is moſt precious to thee, and hath the chiefeſt Room in thy Heart. If upon Trial thou findeſt theſe things are in very deed wrought in thee, thon mayeſt with much comfort come to the Sacrament.

Queſt. Of what Ʋſe is the Sacrament of the Lord's Supper to us?

Anſw. 1. It ſhews the horrid Nature and Evil of Sin, in that nothing could expiate it, nor ſatisfy the Juſtice of God, or make a Compenſation for it, but the Blood of Jeſus Chriſt.

2. It ſhews the wonderful Love of God to poor Sinners, in giving up his own dear Son, to die the curſed Death of the Croſs for us.

3. It ſhews the wonderful Love of Jeſus Chriſt; who freely laid down his Life for our ſakes. Greater Love hath no Man than this, Joh. 15.13 Rom. 5.8, 10.John 15:13Rom 5:8Rom 5:10that a Man lay down his Life for his Friend; but Chriſt hath laid down his Life for us, when we were Enemies to him by wicked Works.

4. It tends to encreaſe our Love to Chriſt, and our Faith in him.

5. It ſhews us that Chriſt is our Life, and how and by what means we come to be ſaved.

6. It ſeals the Covenant of Grace to us, giveth us (in the right uſe of it) much aſſurance that Chriſt is ours.

7. There is a myſtical Conveyance or Communication of all Chriſt's bleſſed Merits to our Souls through Faith held forth hereby, and in a glorious manner received, in the right participation of it.

8. It may animate and encourage us to ſuffer Martyrdom (when called to it) for his ſake.