DIRECTIONS FOR THE WORTHY Receiving of the Lords SUPPER: With some few Questions to the same purpose.  
By ROBERT JENISON, Bachelor in Divinity, and Minister of God's Word, at Newcastle upon Tine.  1 Cor. 11.28. 
Let a man examine himself,  
and so let him eat, etc.  
LONDON Printed for john Harrigat, and are to be sold at the Holy Lamb in Paternoster Row. 1624.   

TO MY CHRISTIAN Hearers, of the Parishes of S. Nicholas and All-Saints, in Newcastle upon Tine, especially to the younger and ruder sort of them, R. I. wisheth a competent measure of the Spirit of Wisdom and understanding, of the Spirit of Knowledge, and of the fear of the Lord.  
WHat I now in heart, and ever in my hearty and daily Prayers unfeignedly wish on your behalf, right dear beloved Brethren, I am not (as you know) neither shall I ever, God assisting, be wanting to further by my daily and best endeavours for you, whether it be by my Preaching, or by my Pen: (though this latter finds enough to do, to prepare matter for your ears, not eyes.) To which end, as also for the public good of many others, I have not been unwilling at the requests of some, that these few directions following (which, nigh seven years since, were, at the earnest entreaty of a near friend, summed up in haste) should, after they had also sounded in your ears) see the light, and pass, even rudely, as at first, (when there was no purpose of publishing them) they were written, without any alteration, under the public censure of the world; hoping, yea earnestly desiring, men would bring rather humble and hungering hearts, than curious and catching heads to the reading of them; that so they may indeed truly profit by them. As I shall understand these ruder, older, and hastier Meditations are accepted of, I shall be encouraged to greater, further, and fresher pains, in publishing soon after, what, I hope, will not be unprofitable to the Church of GOD, whose Servant I do profess myself, as also,  
Yours, in the Lord, Robert jenison. From my House, in Newcastle upon Tine: jan. 12. 1623.   

To the Christian and careful READER.  

THou soul-sick Christian, solace gather hence,  
Who art exiled, in sense, from Cana'ns' Land,  
Lo, here's a Brief of that true Evidence,  
Which God hath penned with his most holy Hand;  
And lest some doubt possess thy silly Soul,  
That seale-lesse Blanks those Copies prove to be,  
Take comfort; for th' inspired, and sacred Roll  
Of God's great Book, is sealed unto thee,  
With Grace's rich enclosed, both more and less,  
If thou, to practise This, thyself address.   

Ad eundem.  
Pacis Sacramenta licet signacula fiant,  
Non; nisi sint sacrâ ment recepta simul.   
C. F.   

A BRIEF DIRECTION FOR THE WORTHY RECEIVING OF THE Lord's Supper.  

CHAP. I.  
Three sorts of duties are to be performed of every worthy Communicant: and three things especially are to be looked unto.  
THere must be an antecedent disposition in the receiver, and a performance of such duties as may prepare him.  
There must be a right behaviour in the performance of this holy action.  
There are duties to be performed after.   

CHAP. II.  
Of such graces as are needful in every worthy Communicant.  
THis Sacrament, being a most holy ordinance of God, belongs not of right indifferently to all, but to such only as God doth accept and account as worthy in his Son jesus Christ.  
We are all of us in ourselves, and by our corrupt nature, altogether unworthy to partake of any mercy, and especially of that grace which is both offered and sealed unto us in the Sacrament.  
Yet God in his Son Christ our Saviour is ready to accept us, if we come clothed with the wedding garment of his righteousness, putting it on us by faith.  
Faith then of necessity is required in every worthy Communicant.  
Now true Faith, as it is grounded upon sound and saving Knowledge; so it is, and must be accompanied with true Repentance, and with the fruits thereof, especially Charity.  
These four graces than are necessary in every worthy Communicant.  

1 Knowledge.  
2 Faith.  
3 Repentance.  
4 Charity.   
Neither must we only have them, but we must know so much: which knowledge is got by examination.   

CHAP. III.  
Of Knowledge.  
GOd would have us offer up to him reasonable service as an acceptable sacrifice, Rom. 12.1. And not like sheep each follow other without knowledge and consideration what we do. Knowledge is the beginning of all grace, Prou. 19 2. Acts 26.18. 1 Tim. 2.4. And Ignorance is highly displeasing unto God. In this Sacrament knowledge is required, that we may examine ourselves, 1 Cor. 11.28.  
The Rule of examination is partly the Law of God, by which we are to examine ourselves, our repentance, and obedience; and partly the Gospel, by which we must examine our faith.  
These two, as being the rules of our trial, must therefore first be known.  
We must then know (what the Law will tell us) that howsoever we were made at the first, in our first parents, Adam and Eve, in righteousness and holiness, according to God's image, yet now we are all of us by our first birth corrupt children, overspread with the leprosy and leaven of sin, unapt to conceive or do any thing truly good; prone and ready to do all evil; and that accordingly we daily bring forth and multiply the bitter fruits of Sin by our actual transgressions, not doing what good we should do, and doing the evil we should not do: and that therefore in this regard, we are all naturally as the slaves of Satan, who rules in our hearts by Sin; so the children of death, and heirs of damnation. The just reward of our sin being the wrath and curse of God, and death of body and soul everlastingly.  
Yet we must further know (what the Gospel reveals, namely) that Gods will is not (such is his love) that we all should perish, (as we most justly deserve) but that we should be saved, and come unto the knowledge of the truth, 1. Tim. 2.4. That is, that all, of all sorts believing the Gospel, should be saved: the tenor and substance of the Gospel being comprised in these words, john 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have life everlasting. For the confirmation of which promise to us, we must further know, that God hath annexed and added seals, which we call Sacraments, whereof it is fit also, we should have some general knowledge.  
Sacraments therefore are outward and visible signs and seals of some inward invisible grace. Or, they are holy signs ordained of God, whereby the covenant of grace between God and the party receiving these signs, is solemnly sealed, confirmed, and ratified.  
This covenant of grace is that, whereby God on his part, First, promiseth to be our God, that is, all in all unto us, Gen. 17.7. and that we shall not perish, as we had deserved, but have everlasting life, through and by Christ jesus, which none of us deserves. But withal (as in covenants) he, secondly, requireth on our part, faith, joh. 3.16. with repentance and newness of life, according to the tenor of the Gospel, Repent and believe, Mat. 3.2. Mark. 1.15. This being the covenant fair drawn, and largely written in the word of God, God, thirdly, annexeth his Seal hereunto, to ratify what he hath promised, and to confirm and strengthen our faith in his promise; as also he enjoineth unto us the use of the Sacraments, whereby we for our parts, first, showing ourselves needful of his mercies, both promise to to perform what he requires: that is, to repent and believe: and also, by taking the Sacrament, bind ourselves in service God, that we will, forsaking all others, and renouncing the devil, the world, and the flesh (Gods and our main enemies) believe his promises, depend on his mercies, and serve him constantly to our life's end, in all holy obedience.  
This is, first, done in Baptism, by which we have our admission into the true Church of God sealed unto us, and where first this covenant is confirmed and sealed on both parts, Gods and ours.  
This same covenant is renewed in the Lord's Supper, so often as we partake of it: for God thereby nourisheth and preserveth us in the true Church after our admission into it by Baptism, confirms and seals unto us the same promise of the Gospel, and requires like conditions of faith and repentance from us. And that we may better know the nature of this Sacrament, we must consider that (each Sacrament being a sign) each thing, action, and circumstance is appointed, to signify and bring to our mind some other spiritual thing or action.  
As therefore in Baptism the water signifieth the blood and spirit of Christ, whereby our sins are washed and purged; so in the Lord's Supper;  
1 The Bread and the Wine are now set apart from the common use of feeding our bodies, to represent and signify unto us the body and blood of our Saviour Christ.  
Secondly, The Minister, setting these apart to this use, and consecrating them; signifies, how God the Father, in his eternal Decree, hath set apart Christ our Saviour, for the work of our redemption, and consecrated Him thereunto. Thirdly, The breaking of the Bread, and pouring out of the Wine, signify the death of our Saviour, whereby his Body was broken, and a separation made, for a while, of the soul from the body, and the shedding of His precious blood; by which he satisfied God's wrath for believers, and paid our debt, which was death.  
When the Minister offers and gives the Bread and Wine, we must conceive, that God, to us that believe, doth offer and give (as he promised in his Word) Christ his Son, with all the benefits of his death and Passion, which are forgiveness of sin, reconciliation with God, and life eternal.  
Our receiving of these from his hands, and feeding on them, signify our Faith, which is as the hand, mouth, and stomach of our souls, whereby we receive Christ, and all these benefits now offered unto us; and feed on him spiritually, to life eternal: all which being done with others, put us in mind of charity.  
Now, all these we must well know & understand, before we come to the Lords Table.   

CHAP. 4.  
Of Faith.  
But moreover, it will not avail us only to know these things, but we must also bring Faith with us, and believe the promise of the Gospel: the necessity whereof appears from that which hath been said. The promise is made only to them that believe, joh. 3.16. Now this Sacrament is a seal of that promise, and of the Covenant of Grace: and therefore can seal unto us no more, nor no otherwise than is promised. Thee is nothing promised in the Word, to the unfaithful and unbelievers, and therefore there is nothing sealed to them in this Sacrament. Such then receiving this Sacrament, receive only a Seal set to a blank, or piece of white paper, wherein there is nothing written or promised: and such men receive the Sacrament to their hurt, and not to their good, because they profane the holy ordinance of God.   

CHAP. 5.  
Of Repentance.  
GOD, besides our faith, doth also look for our repentance, and newness of life: For in this Sacrament we profess ourselves, to forsake our sins and lusts, and the Devil, and to become new men, and that we will hereafter walk with God in new obedience: all our service and sacrifices else will not be accepted of God: the Lord rejecteth all outward service and ceremonies (though they were ordained by himself) when they are not accompanied with the conversion of the heart, and innocency of life. See Esa, 1.13, 14, 15, 16. & 66.3. Therefore the Lord biddeth, when we appear before him, saying, Esa. 1.16, 17. Wash you, make you clean, take away the evil of your ways, cease to do evil, learn to do well, &c And David saith, Psal. 26.6. I will wash mine hands in innocence, & so I will compass thine Altar. This is especially necessary in this Sacrament, wherein we show forth the Lords death till he come. 1 Cor. 11.26. which we can do no better, then by dying unto sin ourselves, which is called mortification, which belongs to the first part of repentance; and must be seconded with vivification, or newness of life, which belongs to the second part of repentance.  
The duties then here to be performed, are; First, diligently and seriously to examine our own consciences, and to find out our sins, both original and actual; against both Law and Gospel, that so we may return to God by repentance: Psal. 119.59. Lam. 3.39, 40. Without this sight of sin, we cannot repent, as seeing nothing that hath turned us from God; and repenting, we shall not be accepted, without this turning first into our own hearts, Deut. 30.1, 2. 1 King. 8.47. especially we must labour to find out our special sins, unto which we are most of all inclined, and which most of all wound our consciences; to this end, we are carefully, First, to observe the checks of conscience; Secondly, to observe our thoughts, on what especially they run most: Thirdly, to make use of some faithful friend, who may faithfully tell us, wherein they observe us to offend, seeing we ourselves are naturally blinded with self-love: to this end, observe what sins GOD'S Word preached or read condemns: yea, observe (because malice is quick-sighted) what thine enemies observe in thee, and do cast in thy teeth. But above all, fourthly, look thyself and thy face, in the Glass of God's Law, and bring thyself to the Balance and Touchstone of God's Word, both Law and Gospel: examine thyself by each Article of thy creed, and by each Commandment apart, according to the true meaning of each Commandment, which binds the inward man, and thine affections, as well as thy words and works, and so thou mayst find thy sin: (to this end) make use of that direction which is set down in Master Perkins Book of Repentance, and in the Book called, the True Watch, first Part, and also the second.  
The second duty is, when we see our sin, to consider how hateful a thing it is in itself, how abominable to God & all good men; that so we may know it, with a feeling of the burden of it, and with true sorrow, that thereby we should offend, and show ourselves unthankful, to so loving a Father, and bountiful a GOD.  
Then must we humble ourselves in hearty and earnest Prayer unto GOD, confessing unto him our sins: our unknown sins generally, our known sins particularly, and that freely, without any excuse, defence, or hiding the least of them. So did David, Psal. 32. & Psal. 51. and withal, we must make earnest entreaty, and deprecation to God, in the Name and mediation of Christ jesus, who died for our sins, that God would in mercy pardon them all, and seal unto us the pardon of them by his Spirit: and here every one must frame his confession according to his own need, at the least, in sighs and sobs of the heart, and the secret desires thereof. To this end, (where & while men cannot in private so well pray of themselves) may be used such forms of prayer, as may be found in the Leitargie of the Church and in rivers godly Books, framed for this particular occasion.  
Lastly, there must be in our repentance, an holy and full purpose of heart, and intendment of new obedience for time to come, and a resolution with Gods help to withstand all sins, and to use care to prevent all occasions thereof.   

CHAP. 6.  
Of Charity.  
BEsides all these, (which respect God) we must also be in love and perfect charity with our neighbours; If they have offended us, we must be ready to forgive them, especially upon their request and acknowledgement, even as God for Christ's sake forgave us, who had offended him, and as we ourselves in the Lord's Prayer desire to be forgiven as we ourselves forgive others.  
And if we have justly offended others, we must seek peace with them, & their love, and not be ashamed to acknowledge our faults: This is so necessary, that God will have his service stay till it be performed, and without it will not accept our service and sacrifice: He would have us leave our offering; Go thy way, and first be reconciled to thy brother, etc. Math. 5.24.   

CHAP. VII.  
Of Examination.  
ALl the forenamed things are necessary in every Christian at all times: but especially when we are to come to the holy Communion, we are to practise these duties, and to renew our faith and our repentance, & to examine ourselves, whether these graces be in us in truth and synserity, or no; according to 2. Cor. 13.5. & 1. Cor. 11.28. especially our Faith, and Repentance.  
Our Faith is true, when, first, it is grounded namely on God's Word, and not on traditions or authority of men: When we find that God's Word hath been effectual in us and ourselves altered thereby, so that we remain not still the same we were long since: and if therefore we have a love and desire to God's Word, that by it our Faith may be increased.  
If our Faith be set on a right Object, that is, if it believe the same Word of God, as well the threatenings of it, as the promises: especially, if it truly rely upon the mercy of GOD, and merits of CHRIST.  
By the fruits of it we may know it, if our Faith purify our heart, Act. 15 9 and if it work in us an endeavour is please God in all things: if we can believe God and his Truth, even before experience, as did the Woman of Canaan, Math. 15.22. and when we feel not his presence; yea, if with job, we can trust in God though he seem to kill us, and be our enemy. These may suffice for the present.  
Our repentance is then true, First, when we are sorry, not so much for punishment or shame of our sin, as that thereby we have offended and displeased our loving God and Father. Secondly, when we are sorry and repent of all sin, and do not secretly desire to live in, or to enjoy still, any one pleasant sin, but resolve to leave every sin for the love we own to God. Lastly, when we presently and without delay, so soon as we see and know our sin, do repent: See Psal. 119.59, 60. I made haste, and delayed not to keep thy Commandments.  
Our Charity and love to our brethren is then good and sound, when we love them, not in by respects, for fear or profit and delight, but as they are Christians, and because God love's them, they being his friends; yea, because we love God: so, when we wish them the best things, as that they were partakers with us, of Christ, and of life everlasting: when we can forget and forgive private injuries, and hate not their persons, but their sins, etc.  

☞  Note, If after examination we find these graces in us, though but weak, yet we may been comforted, and we must come: If we feel ourselves unworthy; know, that this sense and feeling of sin, (where there is no purpose to live in sin) is an argument of grace: by our corrupt nature, we cannot discern of our corruptions, but by grace only. This Supper is a remedy for our weakness and corruption, Christ calling the weary, humble and contrite unto him, Matth. 11.28. Luke 4.18. We must not look so much to come perfect, as to go from it perfect, that is, more perfect and better than we came. If thou canst but desire that grace which thou wantest, assure thyself of it, God will give it; nay, He accepts the desire for the grace itself: For, if lustful desire after a woman, be in God's account adultery, and the sin itself, Mat. 5.28. much more is the desire of any Grace, in God's acceptance, the Grace itself desired: God inclining as much to mercy, as to justice, and as ready to take in good worth our good desires, as to take the advantage of our evil desires.   

CHAP. VIII.  
Of duties to be performed in this holy Action.  
Our behaviour, during the time of the celebration of this holy Action, must be decent, with all reverence to the high Majesty and presence of God, and to his divine Ordinance. Now, whereas the benefits and grace we receive in this Sacrament, are conveyed unto us, as on God's part, by His Spirit, so on our part, by a kind of reasoning in the mind, and an inference and use-making from the collation, or comparing & conferring the outward signs with the things signified thereby: We are therefore, when we come to the Table of the Lord, not to suffer our minds to wander after impertinent matters, but to apply our hearts to diligent attention and consideration, reasoning with ourselves, and making use of every thing in this Sacrament which we behold: as thus:  
When we behold and see bread and wine to be set apart, to signify unto us the body and blood of Christ, then must we further meditate and consider:  
That this Sacrament is ordained for our spiritual nourishment, and increase in grace, thus differing from Baptism, which is the Sacrament of our first birth or regeneration: as bread therefore is for the sustenance of man, and preservation of natural life in him, so is Christ's body and blood spiritually, for the increase and nourishing of our faith, and of God's graces in us. For thus in decay of grace, we come to get assurance and feeling of it again. Christ is therefore called the bread of life, john 6.35.51. herein differing from common bread, that it only preserves life where life is once begun; but Christ gins life in us, being set before us in the preaching of the Gospel, & called the child's bread, Mat. 15.26. And he is eaten by faith spiritually, joh. 6.56. He also continues and preserves life in us, as bread, eaten by the same faith, sacramentally.  
Consider, bread and wine are also for our comfort, and to make glad the heart of man, Psalm. 104.14, 15. so also this Sacrament, and therefore in our faintings, and in our afflictions, we are to have recourse hither: this bread being like that meal which Elisha cast into the pot to make the pottage wholesome, whereof it was said before, death is in the pot, 2. Kings 4.40. and 41.  
When we see both bread and wine, consider that Christ is our perfect Saviour and Redeemer, both bread and water of life unto us, so that we need not salvation in whole or in part of any other.  
4 Consider hence also the necessity of this Sacrament, especially of the thing signified by this bread and wine: for as without bread and wine (or other moisture) we could not possibly live (whereas we may well spare many unnecessary dainties) so, without this body and blood of Christ, and the merits thereon depending, it is impossible for any either to live the life of grace here, or of glory hereafter.  
When we see the Minister set apart by prayer and consecration, these Elements from a common to an holy use, which signifies Gods eternal decree in sealing Christ to the work of our redemption and salvation, john 6.27. Then further consider and meditate on God the Father's exceeding great love, Who so loved the world, that he gave his only begotten Son Christ, to redeem it, joh. 3.16. Which love God setteth forth, seeing that (first) of himself unsought to, (Secondly) he the party offended should provide a Saviour, and give (thirdly) his only beloved Son for us (Fourthly) before we were, (Fifthly) whom he foresaw to be unable to help ourselves, yea (Sixtly) to be enemies unto him, Rom. 5.8. Oh wonderful love of God how did Abraham love God, when for his sake he was ready to offer in sacrifice his only son Isaak? yet that was his duty, God so requiring it. How much more doth God love us, that freely, yea contrary to our deservings, gives to death his only Son Christ, one, ten thousand times better than Isaac? And think, if God so loved me, how ought I to love him again? how ought I for his sake to part with my dearest and darling sins? etc.  
When we see the bread broken, and the wine poured out, then think on the death and passion of Christ, and on those intolerable pains which he suffered both in body, and also much more in soul, not for himself but for us: and here also more specially meditate: First, on Christ's special Love to us, who would so willingly become our surety, and pay our debt to God, which is death, which we were never able to have endured: For greater love than this hath no man, when any man bestows his life on his friends, joh. 15.13. But Christ is that good shepherd, who giveth his life for (us) his sheep, joh. 10.11. How then (must I meditate) should this inflame my heart with the love of this my Saviour? etc. And how may I now rest assured, that I shall be undoubtedly saved? for if when I was a sinner Christ died for me, much more than being now justified by his blood, shall I be saved from wrath through him, etc. Rom. 5.8.9.10.  
Secondly, considering his grievous suffering and pangs for us, his hands and his feet boared, his side pierced with a spear, himself mocked, and now sustaining in soul the wrath of his Father due to our sins; meditate, Didst thou, sweet Saviour, suffer such torments for me, and shall not I endure an evil word for thee, and for the profession of thy Name? Didst thou on the Cross taste Vinegar and Gall for me; and shall I live in pleasure and delicacies, faring deliciously every day, and so please my palate with excess in delicious meats and wines? Didst thou die for me; and shall not I die to sin, and thus show forth in myself thy death? Yea, didst thou die for me, and shall not I be ready to lay down my life for thy Names sake? etc.  
Thirdly, consider also the cause of all this his suffering, which was not any sin of his, but our sin, 2. Cor. 5.21. and think and say, Lord when I look upon thee whom my sins have pierced, how should I lament for thee? as one that mourneth for his only Son, and be sorry for thee, as one is sorry for his first borne, Zach. 12.10. Nay how should I rather mourn for mine own sins, and hate them with a deadly hatred, whereby I crucify thee again, so loving a Saviour: my sins being the spear that pierced thee, and the nails that lastened thee to the Cross? How weighty are my sins, and how great the desert thereof, which could not be borne by me, nor satisfied for by any thing I am able either to do or suffer? but only by thy precious death and bloodshed of thee my dear Saviour and my God blessed for ever. Shall I now henceforth account any sin light or little, which deserved such infinite punishment? Oh my Saviour, possess my heart with thy love, teach me to love thee perfectly, and to hate all sin which cost thee so dear, etc.  
When the Minister (representing the person of God the Father) comes towards thee to offer and give to each the signs, this Bread and Wine; then first meditate, and pray and say with the Centurion, Lord I am not worthy thou shouldest come under my roof, and as Elizabeth said to Mary, whence cometh this to me, that (not the mother of the Lord, but) the Lord himself should come to me? Luk. 1.14. And with the blessed Virgin, Luk. 1.38. Behold the servant of the Lord, be it unto thee according to thy word; and here secondly, assure thyself of God's especial love to thee in particular, and take these signs as special seals, and pledges of Gods special love towards thee; and here raise up thy thoughts with this or the like meditation: Lord, whereas in thy Word thou offerest Christ to all believers, though thou namest none, now I see thou meanest even me, poor sinner, as well as any: thou appliest and assurest unto me thy general promise, as if my name were recorded in thy Word, and written in that deed of gift, whereby thou givest and sealest unto all believers eternal life; O Lord, now I may see, (and that without doubting) that indeed my name is written in the Lamb's book of life.  
When we take and apply the Bread and Wine to ourselves, then must we stir up ourselves to take hold on Christ, (Esa. 64.7.) and be put in mind of the special act of faith, which is, to apply and bring Christ home, to the inmost closet of our hearts, relying ourselves, and putting our whole affiance, wholly and only on him for salvation, stirring up our faith, and by it feeding on our Saviour more and more; crying also, Lord, I believe, help my unbelief.  
When we eat and drink, than also must we meditate, first, on our straight union with Christ, whereby we become one with him, and he with us, even as the Bread and Wine turn to our nourishment, and become one substance with us, one flesh and one bone; and what straighter union can there be then this? Then rouse up thy spirit & say; O my blessed Saviour, be thou unto me Bread and water of life for evermore: let this union once made by thy Spirit & my faith, never again be dissolved, but fasten me unto thee by the bond of my faith, and fasten and unite thyself unto me by the bond of thy Spirit, and that for evermore. Let nothing dissolve this knot, let not my sins ever hereafter separate between thee and me Esa. 59.2. But O Lord, let thy most precious, and pure, and holy body and blood, cleanse and sanctify my body and my soul, and either keep them that they sinne not against thee at any time presumptuously, or if they sin, that by thy precious blood they may be forthwith purged from sin, 1. joh. 1.7. Yea O Lord, let me walk on in the strength of this spiritual food, this living Bread and Water of life, even to eternal life, according to thy gracious promise and Word, whereby thou hast said; Whosoever eateth my Flesh and drinketh my Blood hath eternal life, and if any man eat of this Bread, he shall live for ever, joh. 6.51, 54. Let me therefore hence be assured, that neither death nor life nor any thing else shall be able to separate me from this love of thy Father, which is in thee his son, my Saviour jesus Christ, Rom. 8.38, 39 Hear also must we think of our participation of all the benefits of Christ, both by imputation concerning our justification, and also by infusion concerning our sanctification, seeing Christ never comes alone: but as the married wise, though she marry with the man himself, and not with his lands or goods, yet being partaker of him, she partakes of them too. Why then, O Lord, need I distrust thy goodness for any blessing, spiritual or temporal, seeing thou hast given me thy Son Christ, and in him interest in all things, 1. Cor. 3.22, 23. If thou sparedst not thy Son, but gavest him for me to death, and now givest and appliest him spiritually unto me, how shalt thou not with him give me all things also? Rom. 8.32. I will henceforth therefore never distrust thy goodness.  
Lastly, when thou seest in this holy action, others also rich and poor, of all sorts without difference eat of the same Bread, and drink of the fame Cup, be put in mind of love and charity to all: we see where men familiarly converse one with another, and live together in one house, sitting and feeding at the same table, there is mutual love, knowledge, and familiarity: else, it is very unusual and unnatural: yea very beasts by drawing together in the same Yoke, grow familiar one with another, and show love in their kind; what loving respect therefore own I, even to the meanest of my fellows and brethren, and to the least of the Saints of God, seeing we all that are many, are one bread and one body, because we all are partakers of one Bread? 1. Cor. 10.17. and we all have been made to drink into one Spirit, 1. Cor. 12.13. Surely then because I see there is one body (and but one) one Spirit, one Lord, one Faith, one Baptism (yea one only communion of Saints) one God and Father of all, I will therefore endeavour to keep the unity of the Spirit in the bond of peace, and with all humbleness of mind, and meekness with long suffering, support others through love, as the Apostle exhorts me, Ephesians 4.1, 2, 3, 4, 5. And because I here see, my Saviour makes no difference, and hath no respect of persons, so they fear God, Act. 10.34, 35. but alike admits all to his Table, of all sorts, rich and poor, noble and ignoble, etc. and communicates himself to all, I will henceforth despise none of GOD'S Saints, not the least member of God's Church, whom God and Christ so love's, and hath done so much for, 1. Cor. 11.22. Mat. 18.10. With these or such like meditations should our thoughts be taken up, during the time of the celebration of the blessed Sacrament, at which time especially we are to make conscience of our thoughts.   

CHAP. 9  
Of duties to be performed after this action is ended.  
AS before we should presume to this Table, we must set ourselves and our thoughts by meditations a part by times, some two or three days, that we may come prepared (after the example of the Passeover, Exod. 12.3, 6.) So after this Sacrament is solemnly celebrated in the Church, each man and woman particularly, should do well to set apart, some fit and convenient time; to consider well what is done, what God hath done for them, and what they have promised, and aught to do for God.  
And here, First, each one for himself must in particular be thankful for the high favour vouchsafed him, that God would admit him to his Table, being in himself unworthy so much as to gather up the crumbs that fall from it. (The form of thanks may either be performed, as it shall please God by his Spirit to help our infirmities, Rom 8.26. or help may be had from the order of the Church and from diverse good books of devotion in this kind.)  
Now to this end, each for himself must well remember what he hath made promise and profession of. Here we have renewed our promise and vow made in Baptism, to forsake the devil, and have taken the Sacrament upon it, and received as it were press-money from God, to fight valiantly, constantly, and faithfully under his banner, against all his and our enemies, (after which, it is high treason against his Majesty to revolt or give over) resolve therefore now of constancy to hold out to the end, whatsoever come of it, whatsoever opposition we find, from our traitorous and rebellious flesh, from the scoffs of the world, from the assaults and sly suggestions of Satan. And as thou lookest that God should make good, what he in his word hath promised, and in this Sacrament hath sealed unto thee, so look that thou perform all thy vows to God, else this Sacrament which thou hast so often received, will be a witness against thee, and help to seal thy damnation.  
After all is performed, each must examine himself what comfort, what joy, what increase of grace he hath reaped by this Sacrament. If we feel none, then must we either accuse ourselves, for want of sufficient preparation before, and then fly to God for pardon, etc. Or if we have in some measure endeavoured to examine and prepare ourselves, then must we not be dismayed, but trust in the mercy of our good and gracious God for acceptation of our endeavours: See 2. Chron. 30.18, 19 and depend on him for a blessing, seeing God hath not tied his grace to the very time of receiving: Light may be sown for the righteous, and joy for the upright in heart, as it is, Psal. 97.11. and yet the harvest of that comfort not reaped till afterwaad. So, the sick-man feeleth not for the present, the strength and nourishment of the meat he hath taken, and yet is nourished: the Word preached even by our Saviour, doth not always take effect for the present, see Act. 11.16. joh. 12.16. And in Baptism we receive not the comfortable assurance there made and sealed unto us, till afterwards.  
If we have felt any comfort, or God more graciously present with us in this Sacrament: Then, First, let us be more specially thankful to him for it, not by our words, but by our deeds, by our lives and holy conversation, according to our purposes and promises here made and renewed; and therefore,  
First, pray with David (after he and his people had offered willingly for the building of the Temple) Keep this, O Lord, for ever, in the purpose and in the thoughts of the heart of thy people, and prepare their hearts unto thee, 1. Chron. 29.18. And then having fed on this heavenly food, show forth the goodness and strength of this thy food received, by yielding a plentiful fleece in new obedience, like the Sheep which shows (not by her bleating, but) by her fleece, how much, how well, how hearty she hath eaten.  
Otherwise this were both for the shame of our Master Christ, at whose table we are so often and bountifully fed, if still like Pharaohes seven lean kine, we remain lean and ill favoured. Genes. 41.19, 20, 21. And also, doth argue some spiritual disease in us, which like a consumption hinders our growth and increase, or that indeed for all the seeming comfort we found, we have not truly received Christ, and have him not abiding in us, for he hath said, john 15.5. I am the Vine, ye are the Branches: he that abideth in me and I in him, the same bringeth forth much fruit. If we have feltt any comfort, then let us hence be moved, the oftener to frequent this Table. As good men oftener frequent those tables where their friends consort.  
Lastly, in case of temptation doubting, and unbelief, fly hither for thy comfort, and for the conssimation and strengthening of thy faith: remember what thou hast once and often received: namely, signs and seals of the covenant of grace, as certain tokens of God's love in Christ, and particular assurances thereof: therefore 〈◊〉 Satan off to Christ, show him Gods general promise, john 3.16. Sealed unto thee in particular, both in Baptism and in the Eucharist, and let that be thy security and comfort.   
FINIS.   

Some few Questions to the same purpose, with their Answers, grounded on Rom. 4.11. where it is said, Abraham received the sign of Circumcision, a seal of the righteousness of Faith, etc.  
Question. 1.  
WHat are Sacraments?  
Answ. Signs and seals of the righteousness of faith.  
Quest. 2. What is the righteousness of faith?  
Answ. It is the righteousness of Christ jesus, which he wrought by his obedience active and passive, which is promised in the Gospel, and laid hold on, and received by faith, by which we become righteous. joh. 3.16. Rom. 10.9, 10, 11. & Rom. 24.22, 23, 4.  
Qu. 3. Is this righteousness signified and sealed unto us in the Lord's Supper?  
Ans. It is in as much as Christ and all the benefits of his death, as pardon of sin; or union with him, and communion one with another, as also our communicating in all these benefits, are thereby signified and sealed to believers, and to them only.  
Quest. 4. How is this Sacrament a Sign?  
Ans. In as much as it and all the elements and actions used in it, are ordained of God, to signify and represent unto the faithful, what God hath done and doth for us in Christ.  
Quest. 5. What is required of each Communicant in this regard?  
Ans. It is required that at, and near about the time of communicating, he, coming prepared by faith and repentance, and having a right knowledge of the meaning and mysteries of each thing and action, do accordingly make use thereof, by a further holy meditation.  
Quest. 6. What meditation is afforded from the bare elements of Bread and Wine?  
Answ. These being appointed as signs to signify the body and blood of Christ, we so conceiving of them, must hence further be put in mind; First, of the nature of this Sacrament that it is not to begin grace in us, but for our spiritual nourishment & growth in grace, as also comfort, as Bread and Wine do not give life where it is not (as not to a dead man, or to an image) but where it is, though in a languishing manner. Secondly, when we see both Bread and Wine, we must consider that Christ is to us perfect nourishment, and a perfect Saviour, both a perfect Prophet, Priest and King. Thirdly, we must hence think of the necessity of Christ signified by Bread and Wine, being as necessary, in regard of our spiritual life, as bread and drink are to our natural life.  
Qu. 7. What are you to meditate on, when you see the Minister, by Consecration and by Prayer, set apart these Elements from their common use, to an holy use?  
Ans. This, signifying that God the Father in his eternal decree did set apart, and seal Christ jesus his Son in due time to finish the work of our redemption, calls on me to consider his infinite love to mankind, and to me in particular, in not sparing his only Son for my sake, and must also teach me to love him again.  
Qu. 8. What must you meditate on, when you see the Bread broken, and the Wine poured out?  
Ans. Seeing hereby is signified the painful and bloody death of Christ for me, this must teach me to consider, first, the infinite love of Christ, who would thus die for me, to redeem me from death; secondly, the cause hereof, not his, but mine own sins, which therefore I am not to account light of; thirdly, what duty I hence own to him, how that I ought to love him again, and not refuse to suffer any thing for him according to his Will.  
Qu. 9 What meditation is afforded from the Ministers coming towards us, his offering and giving those Elements to each of us in particular?  
A. This (signifying that God doth offer and give in particular to every one of us Christ, and all the benefits of his death, which he offered to all generally in the Word preached) gives us to consider, that God would have us every one to be particularly assured of his love and good will in Christ jesus, (neither out of any conceit of our unworthiness, excluding ourselves from his mercy, nor for want of special application, losing the benefits of Christ) and in the consideration of this mercy, from the heart, to acknowledge with the Centurion, saying, Lord, I am not worthy thou shouldest come under my roof.  
Q. 10. When thou takest and appliest to thyself this bread and wine, what must this put thee in mind of?  
A. It, signifying my faith, which is as the hand, mouth, and stomach of my soul, must put me in mind, that as God will have every man have faith for himself (without which Christ profiteth no man of age:) so, to renew the act of my faith, and at this time to stir up myself to take hold on Christ, and to lean and rest myself on my Beloved, assuring myself by this my renewed act of faith, that Christ and all his benefits are as certainly mine, as that the bread is now truly received into my hand, and is become mine.  
Q. 11. When thou eatest and drinkest Bread and Wine, which turn into the substance of our bodies, what must here be thought on?  
Ans. This signifying not only and simply our faith (john 6.35) by which we daily feed upon Christ in the Word spiritually, joh. 6.53, 54, 55, 63. but our Union by faith, and nearer conjunction with Christ, must accordingly put us in mind, and also assure us of our union with him; and that as truly as the Bread and Wine we eat and drink, are turned into our substance, to repair strength decayed, so assuredly are we changed, assimilated and made conformable unto Christ (Rom. 8.29. Phil. 3.10.) and incorporated into him, and so fed, refreshed, and inwardly strengthened by his Body and Blood.  
Qu. 12. But are Sacraments also seals, and particularly this of the Lords Supper?  
Ans. They are, and that both on God's behalf, to assure the believer that God's promises, and all these benefits of Christ do most certainly belong unto him; and on our part, whereby we, by taking and receiving these signs, bind ourselves a new to keep our covenant with God, and to perform all those promises of ours (as of new obedience and mortification) which we by our sureties made to him in Baptism.  
FINIS.