Resurrection from the dead out of the grave the third day He both revived and rose again As a second Adam and Head of his Church for our Iustification Spiritual raising of our souls out of sin and Corporal raising of our bodies out of the grave at the last day declaring hereby his infinite God-head His Lordship over quick and dead His full satisfaction of Gods justice for us and his absolute victory oâ—er sinne death and the devil 3. In his Ascension up into heaven fourty days aâ—ter his Resurrection as our Head and Fore-runner Thereby to lead Captivity Captive most triumphantly To receive and give gifts for men To cause our hearts and Affections spiritually to ascend after him To prepare a place for us that where he is we might be also 4. In his Session or sitting down at Gods right hand as God-man our Mediatour in highest Majesty and Glory farre above all Angels Having compleat dominion not only over his Church but over all things in the whole world for the good of his Church Pouring his Spirit upon his people continually making intercession for them 5. Finally In his coming again at the last day to judge the whole world in righteousnesse In his Humiliation at his first coming he was judged and condemned by sinners unjustly In his Exaltation at his second coming he shall judge both men and Angels justly And he shall come in His own and his Fathers glory descending from heaven with a shout and the voice of the Arch-Angel and the Trumpet of God attended most gloriously with the triumphant train of innumerable Saints and Angels to render to every one according to his works Thus we are to know that Christ diâ—charged his office of Mediatourship as Prophet Priest and King both in his state of Humiliation and Exaltation V. That this Mediatour Jesus Christ is an absolutely All-sufficient Mediatour There can be nothing required for sinners salvation which is not compleatly to be had in Christ. Is it Redemption He hath obtained eternal Redemption for his Elect. And by one offering he hath perfected for ever them that are sanctified Is it reconciliation to God When we were enemies we were reconciled to God by the death of his Son Is it Justification He is made unto us righteousness He is The LORD our Righteousnesse He who knew no sin became sin for us that we might become the Righteousnesse of God in hâ—m for he is the Righteousnesse of God viz. which God hath devised and will accept So that Christ hath more righteousnesse than we have unrighteousnesse more pardons than we have debts more justification than we have condemnation Is it Holinesse He is full of grace and truth that out of his fulnesse we might receive and grace for grace Is it any thing He hath all fulnesse in hâ—mself that we may be compleat in him And he is able to save to the utmost all that come unto God by him seeing he ever liveth to moke intercession for them VI. That though Jesus Chriâ—t be such an All-sufficient Mediatour and Saâ—iour yet he will saâ—e none at all but them onely to whom he is actually applied He that hath the Son hath life but he that hath not the Son hath not lâ—fe He justifies sinners but onely thoâ—e sinners that beleeve in him He gives soul-rest to wearied souls but onely to thoâ—e wearied and heavy-laden â—ouls that come unto him He gâ—ves Priviledge to become the sons of God But this Priviledge he onely gives to them that receâ—ve him c. Our union to Christ is the foundâ—tion of all our Communion with Christ. No Vnion no Communion VII Finally we are to know touching Christ that he is the subâ—tance of all the Sacraments both of Old and New Testament The Centre of the Covenant of grace and of all the Promises And the very marrow of all the Scriptures They that know not Christ aright know nothing of the Holy Scriptures to purpose for they principally testifie of him They are as the â—tarres that lead to Christ They are as the Sun-beams that discover this Sunne of Righteousnesse They are the secret swadling-clothes of the childe Jesus These things we should know touching Christ before we come to the Lords Supper 4. Knowledge of the New Covenant Knowledge of the New Covenant is the fourth point of knowledge requisite to a worthy Communicant before receiving of the Lords Supper In the Institution of the Lords Supper it is said of the Cup This is my blood of the New Testament That is this Wine in the Cup is a Signe and Seal of my blood by which the New Testament is ratified So that by the Lords Supper the New Testament or New Covenant is confirmed to us and in receiving the Lords Supper we renew Coâ—enant with God This we cannot do judiciously unleâ—s we competently understand the nature of the New Covenant Now for the opening of the New Covenant in some measure Consider these following Propositions which may afford some true taste of the nature of the New Covenant 1. The New Covenant is not the same Covenant which God made with Adam in Innocency but far different from it and that in divers particulars For 1. The Covenant with Adam was a Covenant of amity or friendship made by God with him as by a Creator with his creature But the new Covenant is a Covenant of reconciliation made by God as a Redeemer with the sinner 2. The Covenant with Adam was upon tearms of personal perfect and perpetual Obedience to the Moral Law written in his heart the curse and death being threatned to the least transgression thereof But the New Covenant is upon tearms of Faith and new obedience as the fruit thereof and testification of our thankfulness The Spirit of Grace being promised to work that faith and obedience whereunto eternal lifâ— is promised c. 3. The Covenant with Adam was with a person perfectly able to fulfil the Covenant in his own peâ—son alone The New Covenant is with persons unable of themselves to do any thing acceptably before God without divine Grace assisting and therefore performing Covenant onely in Jesus Christ their Surety 4. The Covenant with Adam was wâ—â—hout a Mediator Adam in his innocency nâ—eding no Mediator of Redemption or Reconciliation But the New Covenant is with a Medâ—ator Jesus Christ most necâ—ssary unto sinners for their salvation II. The New Covenant is the same in substance and essential constitution but far different in circumstance and manner of administration from the Old Covenant By Old Covenant I understand The Covenant of promise That is to say all the Covenants and Promises touching Christ from the first promise of The seed of the woman immediately after the fall till Christs
Vera Effigies FRANCISCI ROBERTS in â— Magistri Pastoris Ecclesiae apud Augustinian LOND Tho Cross Sculpâ— A COMMVNICANT INSTRVCTED OR Practicall Directions FOR Worthy Receiving OF THE LORDS-SUPPER By Francis Roberts M. A. Pastor of the Church of Chriâ—t at Wrâ—ngton in the County of Sommerset The third Edition reâ—ised and corrected by the AVTHOR 1 Cor. 11.28 29. Let a man examine himseâ—f and so let him â—at of that Bread and drink oâ— that cup. For he that eateth and drinketh unworthâ—ly eateth drinkâ—th damnâ—tâ—on to himself not diâ—câ—rning the Lâ—rds Body London Printed by I. Streâ—ter â—or G. Calveâ—t and are to be â—oâ—d at the Sâ—gn of the Half-Moon in the new Buildings in Pauâ—s Church yard neer the little North-Door 1656. To the Church of Christ in the Parish of Wrington in the County of Somerset Grace Mercy and Peace from the Father of Mercies and the God of all Consolation Men Brethren and Fathers entirely beloved in the Lord. THe substance of these practical Directions for worthy receiving of the Lords Supper I have represented to your eares in preaching That before I administred unto you this heavenly Communion I might according to my duty instruct you in right Communicating Now I offer them to your eyes in Printing And by both Preaching and Printing to your Hearts that they may be unto you as a continual Sermon before every Sacrament When first I treated of this Subject I had no thoughts of printing it in any other Book than in your breasts O that your hearts and lives were living Books wherein the whole Doctrine of Christ were printed in Capitall Letters that he that runs might read Then should â—ou be The Epistle of Christ written not with â—nk but with the Spirit of the living God Yet since that I have been induced to make these familiar Directions more publique upon these Considerations 1. That I might gratifie your pious request in publique to me That these Instructions might be printed which you apprehend might be of such frequent use and advantage to you and yours before in and after every Lords Supper 2. That I might help on your Edification and Consolation and happily others also in reference to that sweet fellowship which Christ affords his Members with Himself and his Death in this Ordinance For hereby your understandings may be farther cleared your memories confirmed your Hearts affections raised upwards your Graces acted unto higher perfections your Sacramental Duties regulated so as to seek the Lord herein in a right Order And I perswade my self that those things which were so acceptable to you in my Sermons will be the more profitable to you in my Book If your souls prosper my heart shall rejoyce I shall count it my Crown and glory to promote your Grace and Glory It will be my Heaven here to help you forward towards Heaven hereafter And in order hereunto I hope I shall willingly preach print and bestow my pains in publique or private amongst you that I may more and more endeare you and espouse you unto Iesus Christ For I trust I may truly say with the Apostle God is my record how greatly I long after you all in the bowels of Iesus Christ. And this I pray that your love may abound yet more and more in knowledge and in all sense That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ Being filled with the fruits of righteousness which are by Iesus Christ unto the glory and prayse of God 3. That I may preach unto you not onely whilest I am with you but even after the Lord shall have taken me from you As Abel by his faith he being dead yet speaketh So these lines may live when I shall be dead and they may speak to you when I shall be silent in the Grave I am here but a Pilgrim and my abode with you can be but momentany at the longest for our life is but a vanishing vapour our dayes a declining shadow our years as nothing we have here no continuing City but seek one to come Therefore by this publication I will endeavour that you and yours may be able after my decease to have these things alwayes in remembrance Thus Moses the ProPhets Christ and his Apostles preach unto us the whole Church of Christ still though they are all in Heaven by their Doctrines writings left behinde them 4. That I may testifie this way my true love and affection to you in the Lord Iesus And to let you know that ye are in mine heart to live and die with you For you have not only loved deservedly honoured my Reverent learned and pious Predecessor now sleeping in the Lord thereby shewing your selves very eminently exemplary to all the Congregations round about you but you have also declared your singular respect affection unto me the unworthiest Labourer in the Lords Vineyard ever since my first entrance amongst you both in your ready accepting of my Ministery diligent attending upon the Ordinances willing compliance with such pious proposals as I have laid before you and in other demonstrations of your kinde dispositions towards me to this day And therefore I have cause to be the more affectionately desirous of you and I am willing to impart unto you not the Gospel of God onely but also mine own Soul because ye are dear unto me The Lord maintain and increase the Spirit of love still betwixt us whilest we have a day or an houre to live together Upon these Motives especially I have been inclined to commit theâ—e ensuing Meditations to the Presse And I dedicate them unto you especially most earnestly beseeching the Lord that they may be abundantly useful and beneficiall both to you and others Now our Lord Iesus Christ himself and God even our Father which hath loved us hath given us everlasting consolation good hope through grace comfort your hearts and stablish you in every good word and work And fill you with all grace that may fit you for everlasting glory So prayeth Your truly loving Pastor who longs for your salvatition FRAN ROBERTS From my Study in Wrington in Somersetshire June 12. 1651. The INTRODVCTION or PREFACE to the DIRECTIONS GOds Covenant of Grace for salvation of lapsed sinners by Iesus Christ is the principal Subject of the Holy Scriptures The New Covenant and Testament is the Complement or compleat fulness of the Covenant of Grace Baptisme and the Lords Supper are the Lords nâ—w Covenant Tokens or Great Seals of his New Testament And Jesus Christ is the Kernel Marrow and Soul of them all In the whole Scriptures Chrâ—st is reâ—eâ—led In the Covenant of Grace Christ is tendered vâ—z As promised under the Old Testament As performed under the New In the Sacraments of the New Testament especially in the Lords Supper Chrâ—st is evidently as it were
it in their hearts Hast thou now the Laws of God put into thy minde into thine inward parts are they written in thine heart But how shall I know whether Gods laws be written in mine heart c Answ. Thou mayst know God hath written his Law in thine heart and inward parts by these ensuing discoveries 1. By the conformity of thine heart and inwards to the Law of God When Gods law is writ in thine heart thou wilt have a Law within thy brest exactly answering to Gods Law written without in the Scriptures even as Tally answers to Tally Indenture to Indenture the face in the glasse to the face of a man or as the Counterpain exactly answers to the principal Deed or Conveyance there 's Article for Article Clause for Clause Covenant for Covenant Word for Word so will thine heart be to the Law of God Thine heart will forbid thee every thing Gods law forbids thee thine heart will command thee every thing Gods Law commands thee thine heart will comply to the whole Law 2. By the newnesse of thy heart and spirit The writing of Gods Law in the heart brings in a spiritual newnesse into the heart A new heart also will I give you saith God and a new spirit will I put within you New not for substance but for Qualities and Qualifications A new minde illuminated A new memory strengthened and sanctified A new Conscience quickened and purified A new Will subdued to the obedience of Christ New affections new grief for sinne new desires of grace new love of God Christ and his Members new joyes in the Holy Ghost and in a word the whole man is become a new Creature Old things are past away and all things are become new If thou findest this newnesse of heart then the new Covenant the Law of God is in thine heart 3. By the spiritual softnesse and tendernesse of thine heart Naturally every mans heart is stony a meer Stone hard inflexible and impenetrable when God writes his law in mans heart and admits him into Covenant with him he takes this stony heart away and gives him a supple fâ—eshy soft tender heart And I will take away the stony heart out of your flesh and I will give you an heart of flesh An heart of flesh is of a tender temper flexible and easily wrought upon by God quickly wounded for sinne facile to melt and dissolve into penitential sorrows is thine heart such 4. By the Obedientialnesse of thine heart Where the Law is written in the heart there the heart becomes obedient to Gods Will and delights in that obedience So saith David I delight to do thy Will O my God yea thy Law is within mine heart or according to the Hebrew phrase thy law is in the midst of my bowels Because the Law was graven in his heart therefore he so delighted to do the Will of God Dost thou delight now to do thine own Will the Will of the flesh or the Will of the Lord 3. They that are Parties to the New Covenant have a Covenant-relation to God and a Covenant-interest in God and God in them This shall be the Covenant I will be their God and they shall be my people What greater blessing can God covenant to bestow on us then to give himselfe to be our God Had God covenanted to give Earth Heaven Grace Glory the whole world ten thousand worlds that were nothing comparable to God himselfe This then is the greatest promise in the World And on the other hand what greater duty can lie upon us then to ingage our selves to be Gods Covenant-people Consider now hath God given himselfe to thee as thy God in Covenant then thou art in Coâ—enant with God But how shall I know whether God is my God in Covenant Answ. By this Art thou one of Gods people by Coâ—enant Art thou thy whole selfe not onâ—y some part of thy selfe given up to God Thou must be wholly not partially his Is thy tongue his to praise him Thy hands his to work his Will thy feet his to walk in his paths thy Mind his to know him thy Conscience his to accuse or excuse under him thy Will his to obey him thy memory his to retain him thy heart his to desire and love him yea to embrace him with most ravish't affections beyond all and in a word is thy whole selfe soul and body with all that is within thee wholly his sincerely to serve him and to be a spiritual sacrifice to him Then thou art in New Covenant with God indeed and hast inward Right to the Lords Supper 4. They that are Parties to this New Covenant have their iniquities forgiven and forgotten of God So the Lord covenanteth I will forgive their iniquity and I will remember their sin no more Or as the Apostle alledged it I will be merciful to their unrâ—ghteousnesse and their sins and their iniquities will I remember no more Hath the Lord now forgiven thine iniquities then thou art in Covenant with him indeed Thou wilt say O that mine iniquities were pardoned then should I be an happy soul. But how may I know that the Lord hath pardoned my sins and will remember mine iniquities no more Answer Thou majest know that God hath forgiven thy sins 1. If thou hast sincerely confessed bewailed and forsaken thy sins and turned from all thine evil wayes for thus hath God promised He that covereth his sins shall not prosper but who so confesseth and forsaketh them shall have mercy Wash ye make ye clean put away the evil of your doings from before mine eyes cease to doe evil Come now and let us reason together saith the LORD though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool And elsewhere most sweetly Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the LORD and he will have mercy upon him and to our God for he will multiply to pardon 2. If thine heart be calmed and quieted through faith in Christ so that thereby thou art at peace with God When we through faith have pardon and justification from God we consequently have peace with God Being justified by faith we have peace with God Is God pacified towards thee doth he smile upon thee doth he still thy soul with true peace this is an Argument of thy sins pardon 3. If thine heart be singularly inflamed with the love of Christ through whom thy sins are pardoned it 's a great evidence thy sins are forgiven The woman that had many sins forgiven her by Christ she loved him much upon that account She wept and washed his feet with tears she wiped them with the hairs of her head she kissed his feet and anointed them with oyntment Nothing was too good too dear for Christ that had paid all her debts forgiven all her sins 4. If
of Jesus Christ Consider well 1. That the Spiritual Vnion and Communion of Saints is by all means to be preserved and increased For This is most agreeable to that spiritual Relation wherein they stand one to another in Christ being fellow-branches in the same Vine Christ Living stones in the same spiritual building upon Christ and fellow-members in the same mystical body of Christ that should have the same care one of another And whether one member suffer all the members should suffer with it or one member be honoured all the members should rejoyce with it For theâ—e should be no schisme in the body This is much urged and that with pathetical Arguments and importunity by the Apostle I therefore the prisoner of the Lord beseech you that ye walke worthy of the vocation wherewith ye are called with all lowlinesse and meeknesse with long-suffering forbearing one another in love Endeavouring to keep the unity of the Spirit in the bond of Peace There is one body and one Spirit even as ye are called in one hope of your Calling One Lord One Faith One Baptisme One God and Father of all who is above all and through â—ll and in you all All these Vnities should perswade the Saints to unity And elsewhere Now I beseech you brethren by the Name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you but that you be perfectly joyned together in the same minde and in the same judgement This is much commended by the Spirit of God Behold how good and how pleasant it is for brethreâ— to dwell even together in unity c. There also it 's compared to Aarons precious Oyntment and Hermon's fruitfull dew This also was practised by Believers in the purest Primitive times And the multitude of them that believed were of one heart and of one soul c. 2. That Divisions Schismes Fractions Dis-unions among Christs members is by all means to be avoided For Christ is not Divided Divisions are a fruit of the flesh not of the Spirit Divisions evidence professors to be carnal and to walk as men not as Christians And at last divisions will prove their Destruction that nourish them If ye bite and devoure one another take heed that ye be not consumed one of another In these regardâ— there 's great need of maintaining and confirming Vnion and Communion of Saints and especially in such times as these are wherein professors of Christ have by their unparalleâ—'d Divisions both in Iudgment Affection and Practice brought such reproach upon the Gospel and way of truth prejudice upon their own souls hazard to the Kingdome of Christ and advantage to the Kingdome of Satan In this regard what need is there of the Lords Supper which in the nature of it tends so much to unite cement knit and sodder together the disjoynted members of Christs body For as the Apostle saith We being many are one bread and one body for we are all partakers of that one bread As many grains of Wheat make up one loaf so many members make up one body of Christ. And as we all partake that one bread so we all thereby professe to be one walk as fellow-members in Christ with all Christian love union and mutual tendernesse one towards anotheâ— and if we dissolve communion with our fellow-members how can we maiâ—tain communion with Christ our head Thus you may examine what need you have of the Lords-Supper which is the second Generâ—al branch of Preparation What present fitnesse we have for the Lords Supper is the third and last but not the least Particular whereupon by way of preparation we are to examine our selves before we communicate Wherein doth our present fitnesse for the Lords Supper consist and how may we examine our selves about it Answ. Our present fitnesse for the Lords Supper consists principally in having and exercising of 1. A competent Knowledge 2. Faith 3. Repentance 4. New Obedience 5. Love to Christ and his Members 6. Thankfulnesse 7. A spiritual Appetite to this Feast Theâ—e are qualifications peculiarly necessary to fit us for the Lords Supper How necessary they are and how we are to examine our selves about them comes now to be declared I. KNOWLEDGE This is an inlet and foundation to all the rest therefore begin we with it Touching Knowledge Consider 1. The Necessity of it to worthy Communicating 2. Thâ— Triall of it What necessity is there of Knowledge before we receive the Lords Supper Answ. A competent Knowledge in Spirituals is necessary before we communicate 1. For the diâ—cerning of the Lords Body in this Ordinance How can the Lords body be discerned here but by Knowledge and Faith Theâ—e are the spiritual eyes of the soul. And whosoever discerneth not the Lords body he eats and drinks unworthily eates and drinks damnation to himself 2. For Directing Communicants in the due managing of the Lords Supper This Sacrament is a part of Divine Worship without due Knowledge thereabouts we shall worship we know not what and run into the error of the Athenians who erâ—cted an Altar to the Vnknown God whom therefore they ignorantly worshipped Grosse ignorance herein will make men guilty of the body and blood of the Lord and to stand in need of the like prayer that Christ put up for them that crucified him Father forgive them for they know not what they do 3. For the leading on and inciting of all the other Communion-Graces Knowledge will stir up Faith Repentance Obedience Love Thankfulness and Spiritual Desire to their proper objects and actions whereas gross ignorance will either withstand them or mislead them How is Knowledge to be tryed Answ. Knowledge may be tryed whether it be â—ound and competent 1. By the Particular points of Knowledge which are more peculiarly requisite to worthy communicating 2. By the properties of true sanctified knowledge I. The particular points of Knowledge requisite to prepare Christians for worthy communicating are eâ—pecially these viz. A competent knowledge 1. Of God For in the Lords Supper we come to renew Covenant with God and to have the New Testament with all the Promises Priviledges and Benefits thereof confirmed and assured to us The Lords Supper being a Pledge and Seal of the New Testament in Christs blood Now one clause of this New Covenant is That The Lord will be to us a God and we shall be to him a People If therefore we have not a due knowledge of this God how can we acceptably renew and re-establish Covenant with him 2. Of our selves For we are to be the Communicants And tâ—erefore it 's necessary we be well known to our selves thoroughly acquainted with our own state and condition whether it be carnal or spiritual and if spiritual whether we be weaker or stronger in a state of grace c. Otherwiâ—e 1. How can we discover our right to the
can truly say The Lord hath written his law in their hearts and made them know him For carnal unregenerate men who seek not for a saving interest in Christ the second â—â—am according to the tenour of the New 〈◊〉 they do evidently content the◠〈◊〉 with their lapsed condition in the first Adam and so remaine still under the forfeit penalty and curse of the first Covenant of Works broken by Adams fall These things are principally to be known touching the New covenant by worthy Communicants that they may have a true notion or apprehension of that Covenant which is seaâ—ed unto them by tâ—e Lords Supper 5. Knowledge of the Lords Supper it self Finally the fifth and last point of Knowledge especially necessary to qualifie a person for worthy communicating is The knowledge of the true nature of Sacraments and particularly of the Lords Supper it self For How can that be duly managed which is not truly understood To this end we are to know 1. That the Lord hath been wont to deal with his Church and people by way of Sacraments in all times and ages As 1. With Adam and his posterity in a sort For it is supposed by the learned that when God cloathed Adam and Eve with skins he taught them also to sacrifice the bodys of those beasts with whose skins they were cloathed and this is the more probable because the Scripture declaring Abels Religion makes mention only of his Sacrificing the firstlings of his flock and the fat thereof These Sacrifices were types of Christ yea pledges tokens and as it were Sacraments confirming the first promise of the seed of the woman Jesus Christ. 2. With Abram when God stablished his Covenant with him and his seed he annexed Circumcision as a Token or Sacrament of the Covenant 3. With Israel when God by the hand of Moses brought them out of Egypt destroying Egypts first-born that they might let Israel go he appointed the Sacrament of the Passeover as a pledge of the preservation of all Israels first-born from Gods wrath 4. When God brought them through the wildernesse in an extraordinary sort Israel also had four extraordinary Sacraments signifying to them spiritual Mysteries in Christ viz. 1 Baptizing in the cloud that both sheltred them from the heat and guided them in their way 2 Baptizing in the Sea which saved them when the Egyptians were drowned 3 Mannah that spiritual meat 4 Water out of the Rock that spiritual drink These four Sacraments were extraordinary and continued but a while viz. during Israels abode in the wildernesse The other lasted till Christs coming in the flesh 5. With the people of God under the New Testament the Lord dealeth also by way of Sacraments ordaining Baptisme and the Lords Supper as standing Sacraments till the end of the world But why doth the Lord thus deal with his people by way of Sacraments in all ages Answ. This comes to passe 1. From Gods familiar love and condescension to his people delighting most plainly and easily to make known spirituals unto them 2. From the abstrusenesse and mysteriousnesse of Christ and the things of Christ which are sublime high heavenly worthy of the quickest inâ—pection of Angels themselves and therefore so far above humane â—pprehension in their heavenly â—uâ—â—re that God represents them in earthly resemblances 3. From the dulnesse of our understandings in conceiving aright of the great Mysteries of Christ therefore God â—â—oops to us â—etting them forth in sensible and visible Elements He descends to our Carnalnesse that we may aâ—cend to his Spiritualnesse He helps our outward senses that they may help our inward graces II. Sacraments are part not of Gods naturall but of his instituted worship Gods Naturall worshâ—p is that which is required in the first Commandment and which the light of Nature dictates to be due unto him Instituted worship is that which is contained in the second Commandment which light of natâ—re cannot particularly lead us unto but onely some posâ—tive divine Institution Now Sacraments are not of Gods Natural but onely of his Instituted worship No light of nature can intimate to us that under the Old Testament God would be worshipped with Ciâ—â—umcision and the Passeover and under the New Testament with Baptisme and the Lords Supper had not God by expresse and positive Inâ—â—itution appointed both Whatsoever Sacraments are they are wholly by Institution We have no other particular ground or foundation for them at all Therefore in the administration of the Lords Supper and of every Sacrament both Ministers and People respectively must cleave close to the Institution The neerer we come up thereto the more acceptable we are to the Lord. As Paul both in planting Sacraments at first and reforming Sacrament-abuses afterwards precisely followed the Lords Institution III. All the Sacraments that ever were instituted since Adam's fall to this day were Tokens Pledges or Seals of the Covenant of grace As Circumcision was a Token of this Covenant a Seal of the righteousnesse of faith c. For since the fall God never set on foot any other Covenant but the Covenant of Grace The Old and New Covenant are both the Covenant of Grace When therefore we come to the Lords Supper we come to renew Covenant with God and to have his gratious New Testament sealed to us IV. Every Sacrament both ordinary and extraordinary of Old or New Testament represents principally Jesus Chrst and him as crucified Adam's sacrifices types of Christ the true sacrifice Circumcision a pledge of our heart-Circumcision through Christs blood The Passeover a token and type of Christ our Passeover sacrificed for us The extraordinary Sacraments Signes of Christ and his sufferings By Baptisme we are said to be baptized into Christ and into his death And by the Lords Supper we so oft as we eat and drink it are said to shew forth the Lords death until he come So that Christ and his death Christ as crucified is the golden thread that runs along through every Sacrament and is the substance and mystery of all Sacraments When therefore we come to the Lords Supper we come to partake a Seal and solemn Memorial of Christ crucified and of all the benefits of his death V. Sacraments are of severall sorts viz. 1. Sacraments of the Old Testament signifying Christ crucified to come afterwards and these were either ordinary or extraordinary Ordinary Sacraments of the Old Testament were chiefly two 1 Circumcision the initiating Sacrament denoting the cutting off of the corruption of the heart by Christ and his grace 2 The Passeover the consummating Sacrament signifying spiritual nourishment by Christ and preâ—ervation from Gods wrath through him Extraordinary Sacraments of the Old Testament were four 1 The Cloud 2. The Sea 3 Mannah from Heaven 4 Water out of the Rock All these were Sacraments of the Old Testament 2. Sacraments of the New Testament signifying Chriâ—t crucified already
that cloud of witnesses Try now thy faith by thy gracious works and sincere obedience But how shall I discover the truth of my faith by mine obedience Answ. Make tryal in these particulars 1. Doth faith make thee so obedient to the Word of God that it makes thee faithfully to cleave to the sincere and powerful Ministery of it though mocked despised opposed by the wicked multitude Some mocked howbeit certain men clave unto him and believed 2. Doth faith make thee set upon the strangest and hardest tasks when imposed by God As Noah upon building of his Ark which he was one hundred and twenty years in building By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark. 3. Doth faith incline and bow thine heart so unto obedience as to make thee deny thine earthly friends outward priviledges and carnal affections rather then foregoe thine obedience Abraham through faith so obeyed God as to leave his own Countrey and follow God not knowing whether he went yea as to offer up his Isaac his onely begotten Son 4. Doth faith make thee perform all thine obedience to God sweetly chearfully lovingly loving God his commands and his obedience Faith worketh by love Faith puts upon all duties and services to God in love without whimpering or murmuring 4. True saving Faith wonderfully loosens and unglues the heart of a Christian from the world and all earthly felicities By Faith Abraham Isaac and Jacob sojourned in the Land of Promise as in a strange Countrey dwelling in tents It had been much patiently to sojourn in a strange Land but to sojourn in the Land of Promise as in a strange Countrey was excellent They had not fixed Houses but moving Tents They were not dwellers but sojourners in their own inheritance because in and beyond Canaan Faith eyed and expected Heaven By Faith also Moses though a great Courtier in Egypt and the supposed son of King Pharaoh's Daughter yet preferred suffering affliction with Gods people beyond enjoying the pleasures of sin for a season And esteemed the reproach of Christ greater â—iches then the treasures in Egypt How did Moses esteem Christs riches that so esteemed Christs reproaches And no wonder that Faith thus disobligeth the heart from the World For Faith beholds in Christ the Covenant and promises Treasures beyond ten thousand Worlds Redemption Righteousnesse Adoption Holinesse Communion with God Co-operation of all things for good yea in summe Grace and Glory and upon view thereof how easily doth she slight and despise honours riches pleasures gold silver houses lands and all such low muddy perishable unsatisfying things How self-denyingly doth she desire them use them and part with them when there is occasion Doth thy faith thus make thine heart sit loose from the world 5. True saving faith is a quickening enlivening Grace yea the very life of a Christian The just shall live by his faith And Paul saith God! As the body lives by the Soul So the Soul lives by Faith Faith by the Promise and by Christ the marrow and kernel of the Promise But of this life of Faith elsewhere Dost thou live by Faith 6. True Faith is â—â—tended with Sense of its own infirmity with a Spirit of Prayer and with Divine Peace 1. With a true Sense of its own infirmity This made the man in the Gospel say I believe Lord help minâ— unbelief And the Apostles say Lord increase our faith It s a sign of life to be sensible of weaknesses the dead body feels no infirmity Art thou sensible of thy doubts c. 2. With a Spirit of Prayer Believing in God puts upon praying to God I beleived therefore have I spoken Contrariwise No Faith no Prayer How shall they call on him in whom they have not believed Canst thou pray with groans that cannot be uttered this argues true Faith 3. With a Divine Peace Faith justifies us Justification pacifies us Being justified by faith we have peace with Goâ— But there is no Peace saith the LORD to the wicked 7. True saving Faith is mightily puissant and victorious It fetches strength from Christ and conquers all a believers spiritual enemies 1. Faith conquers the world The world fights against us with the Smiles of Prosperity and with the Frowns of Adversity Faith overcomes both This is the victory that overcometh the world even our Faith 2. Faith conquers the flesh For Faith purifies the Heart Every one that hath this hope in himself purifieth â—â—m self even as he is pure Now Faith and Hope are Twin-graces and act alike 3. Faith overcomes the Devill We are commanded to resist the Devil stedfast in the Faith And for our encouragement herein we have this Promise Resist the Devil and he will flee from you Yea Faith is the Christians Buckâ—er and Shield A Shield like a door that will shelter him from top to toe whereby he quencheth all the fiery darts of the Devill Satans sudden temptations are his fierie Darts Faith quenches them all in Christs blood which is the Christians Apology against all temptations and accusations whatsoever 8. True saving Faith upholds the believers spirit from sinking and fainting under heaviest pressures and extremities of trouble The Lord propounds this to the Jewes as a support against the Babylonish 70. yeers Captivity That the just should live by his faith and this was to uphold them under all Iob was in a deep Sea of calamities and yet in midst of all as it were liâ—ts up his head above the waves with this triumphant expression Though he Slay me yet will I trust in him He also shall be my Salvation And again after a dolefull recapitulation of his miseries I know that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin wormes destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Yea Faith is of such masculine strength that it makes believers even Glory in Tribulation Yea enables them to endure tortures not accepting of deliverance We read of Martyrs so farre upheld by Faith as to smile at the Prison-doors sing in chains kisse the stake embrace the faggots and triumphantly clap their hands in flames as having gotten the victory What support and stay now hath thy faith yeelded thee in thy plunges and extremities Canst thou wait upon God though he hide his face from thee Canst thou say with Paul Troubled on every side but not distressed Perplexed but not in despaire 9. Finally True saving Faith is daily growing and constantly persevering Faith lives but because its life is imperfect it stil grows and increaseth It is said that the Righteousnesse of God is revealed in the Gospel from Faith
to Faith That is as Faith grows more and more capacious and quick-sighted so Gods righteousness is more and more discovered to it The Apostle commends his Thessalonians and thanks God for this That their Faith groweth exceedingly And faith so growes as that it perseveres It 's fails not It draws not back to perdition but believes to the saving of the soul. It makes faithfull to the death and so the believer receives the crown of life If thy faith grow and persevere that 's true Faith indeed False Faith is like the picture of a man on a wall that growes not and like a blazing-star it continues but for a time III. REPENTANCE is another Grace that fits us for worthy communicating Examine thy self therefore whether thou hast true Repentance or no before thou communicatest To this end consider 1. The Necessity of it 2. The Nature of it 3. The Notes of it 1. The Necessity of Repentance to fit for worthy communicating appears divers wayes For 1. No duty can be performed acceptably to God by impenitent sinners Vnto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled Hence the Lord so abhorred all the Jewes Religious performances because their hands were full of blood But withal added Wash ye make ye clean put away the evill of your doings cease to do evill learn to do well here 's Repentance Come and let us reason together though your sins be as scarlet they shall be white as snow c. here 's Acceptance Vpon this consideration David saith I will wash mine hands in innocency so will I compasse thine Altar O LORD 2. Purging of leaven out of their Houses and cleansing themselves from all Ceremonial defilements was a necessary Preparative of the Jewes under the Law before they did eat the Passeover So proportionably the purging of the old leaven of sin out of our hearts by Repentance is as necessary a Preparative of Christians under the Gospel before they eat the Lords Supper Christ our Passeover is sacrificed for us Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickednesse but with the unleavened bread of Sincerity and Truth All this time of the Gospel is as a continued Feast and Christian Passeover and this whole time is to be managed holily and sincerely much more the duties of Religion And some observe that the sowr herbs wherewith the Passeover was to be eaten under the Law did not onely point out the bitternesse of Christs suffering our true Passeover but also the bitternesse of our sorrow mortification and repentance for our sins the cause of Christs sufferings 3. When we come to the Lords Supper which is the token of the New Covenant or New Testament we come to renew Covenant with God in Jesus Christ and to set to our Seal Therefore it 's convenient and necessary we renew our Repentance for all our unfaithfulnesses and failings against our Covenant with God from time to time Thus of the necessity of Repentance before Communicating 2. The nature of Repentance may be set forth in this brief Description of it Repentance is a grace of God whereby a sinner after true sense of sin and godly sorrow for sin is changed and converted in heart and life from sin to God In this description note I. The general nature of Repentance wherein it agrees with all saving graces It is a Grace of God So the Scripture intimates Then hath God also to the Gentiles granted repentance unto life If God per adventure will give them repentance to the acknowledging of the truth II. The special difference of repentance from all other saving graces whereby a sinner after true sense of sin and godly sorrow for sin is changed and converted in heart and life from sin to God Wherein consider the Preparatives to Repentance and the Substance of Repentance 1. The Preparatives to Repentance that as Harbingers and Inlets to it make way for it into the soul are two viz. 1 Conviction or true sense of sin To open their eyes and turn them from darknesse to light There can be no repentance and conversion from sin till first there be a true sense of sin and thorough conviction Partly of the sinfulnesse of sin how grieâ—ous and odious it is Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Partly of the miâ—chievousness and dangerouâ—nesse of sin how harmeful it is unto the sinner Thus God foretels his people falling to Idols that they should be convinced of the mischief of those wayes which should move them to return again to God Then shall she say I will go and return to my first Husband for then it was better with me then now Thus the Prodigal had a true sense of his misery whereunto his sin had brought him that he was perishing with hunger and then resolves penitentially to return to his Father And convincing the world of sin is one of the first works of the Spirit 2 Contrition or godly sorrow for sin follows upon conviction and is another Harbinger to Repentance as Iohn Baptist was the Harbinger of Christ For Godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death Godly sorrow then in propriety of speaking is not repentance but works repentance makes way for it as the needle for the thread This is called Renting the heart Both this conviction and contrition may be observed in Peters hearers the Jewes They were convinced of the sinfulnesse of their sin in betraying and murthering of Christ and they were contrite pricked in their hearts stabbed as it were to the very soul with grief for it These the Preparatories to Repentance 2. The Substance of Repentance hath in it three things viz. The Act the subject and the Terms 1 The formal Act of repentance it 's a changing and converting Hence so often set forth by turning in Scripture Turn thou me and I shall be turned After that I was turned I repented Except ye be converted and become as little children To turn them from darknesse to light This is the Act of Repentance wherein it consists 2 The Subject changed and converted is both the sinners Heart and Life First his heart then his life First his person then his practice and Conversation Wâ—â—h ye make you clean There 's thâ— change of their persons Put away the evil of your doings from before mine eyes cease to do evil There 's the change of their practices So Cast away from you all your transgressions whereby ye have transgressed There 's the change of the life And make you a new heart and a new spirit There 's the change of the heart
discover whether we are parties to the New Covenant and have inward interest in it 1. By our New Covenant-Knowledge of the Lord evidenced three wayes p. 6 7 8. By the Inscription of Gods Law in our Hearts proved four wayes p. 8 9.10 3. By our Covenant-Relation to God p. 10 11. 4. By the pardon of our sins where five Signes of that pardon p. 11 12 13. 5. By the implantation of Gods fear in our hearts p. 13,14 The New Covenant differs four wayes from Gods Covenant with Adam in innocency p. 82 83. How it agrees and differs from the Old Covenant p. 84 85 86. Four grand Priviledges of it p. 87 88. The New Covenant-Priviledges none can actually claim without the New covenant-Covenant-Grace p. 89. Creation What it is p. 46. 4. Excellencies in Gods Creation p. 47 48. D. DEcrees What Gods Deerees are more generally and specially considered p. 42 43. 6. Perfections of Gods Decrees p. 44 45 46. How God Executes his Decrees bâ— Creation and Providence p. 46 c. E. EXamination before Communicating is publike and Private p. 1 2 Necessary upon four grounds p. 2 3. 1. We are to Examine Our Right Need and Actuall Fitnesse p. 3. 1. Our Right to the Lords Supper is Outward and Inward p. 4 5. Our Inward Right to the Lords Supper may be try'd by our inward Right to and Interest in the New Covenant and that five wayes p. 5. to 15. See Right and New Covenant 2. Our Need of the Lords Supper is great in five regards p. 15. to 29. See Supper of the Lord. 3. Our fitnesse of the Lords Supper consists in having and using Knowledge Faith Repentance New Obedience Love Thankfulnesse and a Spiritual Appetite p. 26 c. See these heads severally F. FAith Five sorts of Faith and which fits for the Lords Supper especially p. 110 111. Saving Faith is described and the description cleared by Scripture p. 111 112. The necessity of this Faith to worthy Communicating in four regards p. 113. to 116. The Properties of Faith 1. It softens the Heart and how p. 116 117. 2. It purifies the Heart three wayes p. 118 119. 3. It makes sincerely obedient and how in four respects p. 120 121. 4. It loosens the heart from the world p. 121 122. 5. It enliveueth a Christian. p. 122. 6. It 's attended with three Companions p. 123. 7. It overcomes the World Flesh and Devil p 123 124. 8. It upholds under troubles p. 124. 9. It daily grows and perseveres p. 125. Fall of Adam How happy he and we were before the fall in nine respects p. 50. to 55. How miserable Adam and we are since the fall By privation of Good nine wayes p. 55 56. By position of Evil both of Sin and Sorrow p. 56. to 63. G. GOD. Concerning God these things are cleared by Scripture 1. That God is 2. That God is one 3. That this one God subsists in three distinct persons p. 29 30. 4. That God is a Spirit p. 31. 5. That God hath made himself known by his Attributes and Works p. 31. c. His Attributes Incommunicable Communicable and Resulting from both seventeen in all are Ennumerated and cleared by Scriptures p. 31. to 42. His Works are his Decreés and the Execution thereof p. 42. What Gods Decrees are more Generally and more Specially Considered p. 42 43. 6. Excellencies or Perfections of Gods Decrees p. 44 45 46. His Execution of his Decrees is by Creation and Providence p. 46. What Creation is and how Gods Freedom Wisdom Power and Goodnesse shine forth therein p. 46 47 48. What Providence is generally considered and the three Acts thereof p. 48 49. Gods special Providence over man in his four-fold estate p. 39. Iustification p. 224. How God Christ Faith Good works justifie p. 225. K. KNnowledge Three Characters of New Covenant-knowledge p. 6 7 8. Knowledge is necessary to worthy Communicating in three respects p. 26 27. Knowledge of God our selves Christ New Covenant and Lords Supper why necessary to worthy Communicating p. 27 28 29. 1. What Knowledge of God is requisite to worthy communicating p. 29. â—o 49. 2. What Knowledge of our selves p. 49. to 69. 3. What Knowledge of Iesus Christ. p. 79. to 82. 4. What Knowledge of the New Covenant p. 82. to 90. 5. What Knowledge of the Lords Supper p. 90. to 99. True Sanctified Knowledge may be tried by eight Properties of it It is 1. Experimental p. 99 100. 2. Soul-abasing p. 101 102. 4. Communicative for others Edification p. 103. 4. Growing p. 104. 5. Heart-affecting p. 105. 6. Spiritualized p. 106 107. 7. Pure p. 107. 8. Obedientiall and that from four grounds p. 108 109. L. LAw Four Signes of Gods Law written in the Heart p. 8 9 10. Lords Supper See Supper of the Lord. Love to Christ. It is in two degrees necessary to fit for worthy Communâ—cating p. 147. to 151. Our Love to Christ may betryed 1. By the grounds of it viz. Christs Lovelinesse Faâ—th in Christ Experience of Christ. p. 151. to 154. 2. By the Degrees of it viz. Good-will to Christ Desire of Christ and Acquiescence in Christ. p. 154. to 158. 3. By the properties of it viz. It is Obedientiall â—ranscendent Breathing after more Evidence of Christs Love Accepting Christs Rebukes Sincere Constant. p. 158. to 164. Love to Christians How necessary it is to fit for worthy Communicating in five regards p. 164. to 170. How it may be tryed by these Properties It is 1. Arising from our Love to God 2. Pure 3. Spiritual 4. Vniversal 5. Sincere two wayes 9. Kindly-affectioned three wayes 7. Contenting in Society of the Brethren 8. Fervent 9. Constant. p. 170. to 178. N. NAture The Necessity of getting out of our Natural condition into a Supernatural state in Christ four wayes evidenced p. 63. to 66. New Covenant See Covenant New Obedience See Obedience O. OBedience New Obedience is necessary to Qualifie for worthy Communicating in three regards p. 139 140. Properties of true Obedience It is 1. Conscientious p. 140. 2. Cordiall in three respects p. 141 142. 3. Transforming p. 142. 4. Resolved in many regards p. 143. to 146. 5. Compleat two wayes p. 146. 6. Constant p. 146. P. PArdon of Sins Five Signes of it pag. 11 12 13. Preparation before the Lords Supper consists â—n Examination p. 1 2. It is urged upon four weighty grouâ—ds viz. From the Author Nature Benefit of the Lords Supper and Danger of unworthy Communicating p. 2 3. See Examination Providence What it is generally considered Thrâ— grand Acts of Providence p. 48 49. Gods Special Providence over man in his fourfold estate p. 49. R. Remembring How we are to Remembr Christ crucified at the Lords Supper 1. Histrically p. 214. to 218. 2. Mysteriously p. 218. to 2â—6 3. Energetically p. 226. to 234. Rendering again See Thankfulnes Repentance How necessary it is to sit for worthy Communicating in three regards â— 126 127. Repentance is described and
the description of it cleared by Scripture p. 128. to 131. Repentance Tried 1. By Conviction and Sense of sin two wayes p. 131 132. 2. By Contrition and sorrow for sin three wayes p. 132 133 134. 3. By Conversion of heart and life from Sin to God divers wayes p. 135. to 138. Right to the Lords Supper is Outward and Inward p. 4 5. May be tryed by our Right and Interest in the New Covenant p. 5. c. See Covenant S. SAcraments Men may partake them and yet be displeasing to God five wayes Preface God in all ages deals with his people by way of Sacraments and that for three Reasons p. 90 91. Sacraments are not Natural but Instituted worship p. 92. All Sacraments since the fall Seals of the Covenant of Grace and Represen Christ as crucified p. 93. Sorts of Sacraments p. 94. 2. Parts in Sacraments and a Sacramental union p. 95. â—5 Supper of the Lord. 3 Sorts of Directions for right managing of it viz. 1. By Preparation 2. By Right use 3. By suitable Conversation Preface 1. Directions for due Preparation before Communicating p. 1. to 197. â— For Right use of the Lords Supper in Communicating p. 197. to 235. 3. For suitable walking after Communicating p. 235. to 243. See Preparation and Examination Our Right to the Lords Supper cleared p. 4. to 1â— Our Need of it in five respects p. 14. to 26. Our Fâ—tnâ—ss for the Lords Supper Tried by 7. Qualifications p. 26. to 197. What the Lords Supper is p. 95. The Author Matter Form and Ends of the Lords Supper particularly described p. 69. to 99. Four false Ends of the Lords Supper to be avoided p. 199. Six right Ends of the Lords Supper to be intended by worthy Communicants p. 200. to 203. The Institution opened p. 204. to 209. Sin original 7. Names given it in Scripture p. 58 59. The Nature of it consists in three things p. 59 60. our Aggravations of it p. 60 61. Sin Actual Our proneness to it p. 62. Sins pardon Five Signes that our sins are pardoned p. 11 12 13. T. THankfulness How necessary it is to sit for worthy Receiving of the Lords Supper in three regards p. 178. to 181. How it may be tried by three eminent Acts or Degrees of it viz. 1. Acknowledgement of mercies recâ—ived p. 181. 2. Estimation of benefits acknowledged p. 182. c. Here how we are to esteem Christ in four regards p. 183. to 185. Christs Death in three regards p. 185 186. The Lords Supper in three regards p. 187. 3. Retribution or rendring again for mercies esteemed Here of six things to be rendred again by way of thankfulness p. 187. to 191. W. VVRiting Gods law in our hearts See Law Works of God See God FINIS Books Printed and are to be sold by G. Calvert CLavis Bibliorum The Key of the Bible unlocking the richest Treasury of the holy Scripture By Francis Roberts Believers Evidences for Eternal life Taken out the first Epistle of St. Iohn By the same Author Ius Divinum Regiminis Ecclâ—siastici Or the Divine Right of Church Government to prove the Presbyterian Government to be according to the Word of God By the London Ministers Sir Philip Sydnies Arcadia the tenth Edition with Additions newly Printed Medulla Bibliorum Or The Marrow of the Bible By Will. Ainsworth a 1 â—or 11.20 b 1 cor 10.16 c Heb. 6.1 d 2 Cor. 3.2 â—â— e Phi. 1.8 to 12. f Heb. 11.4 g Ps. 39.12 h Jam. 4.24 i Ps. 102. ii k Ps. 39.5 l Heb. 13.14 m 2 Pet. 1.15 n 2 Cor. 7.3 o 1 Thes. 2.8 p 2 Thes. 2.16 17. a Joh. 5.19 b 1 Cor. 10.1 to 6. c Gal. 4.29 d Rom. 9.13 e Act. 8.13.21 23. f â—oh 13.2 21 16 27. g 1 Cor. 11 30 31 32. h 1 Cor. 11.20 i Isa. 1.13 14. k 1 Cor. 11.27 28 29. John 13 2 27.36 l 2 Chron. 30 18 c. 1 Cor. 10.5 7 8 9 10. 11.30 m 1 Cor. 11.29 n 1 Cor. 10.1 to 6 o 1 Cor. 12.28 p 1 Cor. 11.23 q Heb. 7.26 r Rev. 2.23 s Rev. 1.14 t John 5.22 with Mat. 28.18 u Rev. 22.12 x 1 Cor. 11.20 y 1 Cor. 11.24 25 26. z 1 Cor. 11.20 24 25. a Mat. 26.28 b 1 Cor. 10.16 c Mat. 26.28 d 1 Cor. 10.17 e 1 Cor. 11.27 f 1 Cor. 11.30 31 32. with 1 Cor. 10.5 g 1 Cor. 11.29 h Mat. 26.28 i Luke 22.20 1 Cor. 25. k Jer. 31.34 Heb. â— 11 l Gal. 4.1 2. m 2 Cor. 3.24 Col. 2.3 o John 7.38 39. * Iâ— Calv. Com. in Ier. 31.34 â—n Heb. 8.11 * Dav. Pareus in Heb. 8.11 p Eph. 5.8 q John 6.45 r 2 Coâ— 3.18 s Jer. 31.33 Heb. 8.10 t Ezek. 36.26 u 2 Cor. 5.17 x Ezek. 36.26 y Psal 40.5 z Jer. 31.33 24.7 30.27 c. 32.38 with Heb. 8.10 a Jer. 31.34 33.8 b Heb. 8.12 10 16.17 c Prov. 28.13 d Isa. 1.16 17 18. e Isa. 55.7 f Rom. 5.1 g Luke 7.38 47. h 2 Sam. 12.13 i Ps. 51.1.2 7 8 12. k Ps. 103.1 2 3. l Jer. 32.40 m Pro. 27.7 n 1 Cor. 13.12 o Phil. 3.12 p Gal. 5.17 q Rom. 7.21 22 23. r 1 Cor. 11.20 s Mat. 6.12 t Ps. 51.12 u Job 13.23 24. x Vers. 26. y Job 14.16 17. z Mat. 26.28 a Cant. â— â— b John 15.13 c Rom. 5.6 8.10 d Ps. 103.1 2. e Gen. 40.23 f Cant. 1 7 g 1 Cor. 1.30 h Rev. 1.5 i Col. 1.20.21 22. k Gal. 3.13 l Col. 2.14 15. Heb. 2.14 15. m Heb. 9.12 n Heb. 10.19 20. o Luke 22.19 p 1 Cor. 11.25 r Joh. 20.27 s Cant. 2.4 t Mat. 17.1 2 3.4 u Cant. 5.2 3 4 5. x Rev. 2.4 5 y Ps. 51. â— 12. z Cant. 5.6 7 8. c. a 1 Cor. 10.16 b Joh. 15.1 c 1 Pet. 2.4 5. Eph. 2.19.20 21 22. d 1 Cor. 12.25 26 27. e Eph. 4.1 to 7. f 1 Cor. 1.10 g Ps. 133.1 c. h Act. 4.32 i 1 Cor. 1.11 12 13 k Gal. 5.19 20 21 22. l 1 Cor. 3.1 3. m Gal. 5.15 n 1 Cor. 10.17 o 1 Cor. 11.29 p Act. 17.23 q Luk. 23.34 r Mat. 26.28 s Heb. 8.10 1 Cor. 11.23 u 1 Cor. 11 2â— â—5 x 1 Cor. 21.26 y Mat. 26.28 z Heb. 11.6.30 a Deuâ— 6.4 b 1 Cor. 8.4 5 6. c Thes. 1.9 Jer. 10.10 d Joh. 5.7 e Mat. 28.10 See also Mat. 3.16 1â— 2 Cor. 13.13 Ps. 33.6 f â—oh 1.14 18. g Joh. 15.26 14.6 h Joh. 4.24 2 Cor. 3.17 i 1 Tim. 1. k 1 Tim. 6.16 l Joh. 4.24 m Deut. 4.15 16. n Luk. 24.39 o Acts 14. â—1 with 15. p â—en 17.1 See also Gen. 35.11 28.3 â—8 3 Ex. â— 3 q Mal. 3.6 r â—am 1.17 s Ps. 147.5 t â—er 23. â—3 24. u 1 Kings 8. â—7 x Ps. 139.7 to 13. 〈…〉 〈…〉 Eph. 1.11 Verse 5. a 〈…〉 16. 〈◊〉 6.10
Bread And he took the Cup c. of which Cup he said I will drink no more of the fruit of the Vine untill The Lords Supper therefore must not be dispensed with any other Elements then Bread and Wine What sort of Bread or Wine is not prescribed particularly but left to liberty Papists deal sacrilegiously who deny the Cup to the people giving them only Bread 2. The Mysteries signified c. by these Elements according to Christs Institution are Christs Body and Blood immediately His Death and all the benefits thereof mediately These and no other Mysteries we are to understand by the Elements We may not devise other significations then those Christ instituted 3. The Actions instituted On Christ and his Ministers part dispensing the Lords Supper were Taking Blessing Breaking and Giving the Bread Taking Giving thanks and Giving the Cup. On the Communicants part Receiving the Lords Supper were Receiving Eating the Bread and Drinking the Wine These Sacramental Actions are to be used and no other these alone being instituted The Form or Manner of Christs Taking Blessing Tanksgiving Breaking and Giving the Elements c. is not particularly described Doubtlesse they were all most suitable and congruous to the Ordinance in hand Christ doing all things most exactly and properly And such should ours be most proper pertinent agreeable to the Nature of the Lords Supper Nor Breaking of Bread nor any other Action may be omitted or changed Nor may we super-adde new actions besides theâ—e as Sacramental and Significative for that were to usurp upon Christs Authority of instituting therefore to adde as some do The Pourâ—ng out of the Wine for the signification of the pouring out of Christs blood is not only needlesse but also unlawful Needlesse in that Chriâ—ts shedding his blood for us and the actual separating of his blood from his body is signified sufficiently according to the institution otherwise viz. Partly in the Breaking of the Bread noting the breaking and wounding of his body which could not be without shedding of his blood Partly in the actual and distinct separation of the Wine from the Bread both in Institution Distribution Vnlawful for when did Christ institute this Action of Pouring out the Wine Or where doth he require it at our hands 4. Finally the Circumstantials attending upon the institution of the Lords Supper which were not meerly accidental and occasional They also are fit to be used by us but not witâ— opinion of the like intrinsecal necessity as the essentials and integrals of the Lordâ— Supper are to be uâ—ed As 1. Tâ—e uâ—e of a Table is convenient to â—et the elements decently and â—isibâ—y upon and of vessels to put the elements in And the Apostle makes mention of The Lords Table And of the Cup of the Lord. 2. The â—itting of all the Communicants at or as neer as conâ—eniently they can round about the Lords Tabâ—e that they may not onâ—y hear the words of the Institution recited and expâ—â—ined c. but may also see the elements and actions that their eyes may more deeply affect their hearts with the mysteries in hand Such sitting being more agreable to the example of Chriâ—â— and his Apostles in tâ—e first insâ—itution who sate or sate leaning than the gesture of kneeling And being the gesture generally received and used in all the Reformed Churches and directed to be used in the Churches of England Scotland and Ireland 3. The closing up of the whole action with some suitable Psalme is agreeable to the Primitive paterne Thus Christ and his Apostles shut up the Lords Supper in the first Institution thereof And when they had sung an Hymne or Psalme they went out into the Mount of Olives To sing Psalmes therefore in the Act of administration of the elements is clearly unsuitable to the iâ—itable Practice of Christ and his Apostles at the Institution and also evidently repugnant to those General Rules for Christian worship That all things be don decently in order and to edification This singing Psalmes in the action being un-decent and disorderly whilest one part of the Congregation is receiving another part is singing which makes a grosse confusion in the Church and in the Religious exercises And also unedifying yea against edification whilest the Communicants thoughts are hereby distracted and drawn away from fruitful pondering and meditating upon the many mysteries of the Lords Supper and their graces are disturbed and hindred from their free and lively actings towards Christ crucified the benefits of his death his love therein to us our reciprocal duties to him c. enough to employ the quickest thoughts and graces throughout the whole action But as for those Circumstantials about the Lords Supper that were meerly accidentall and occasional occasioned by the Paschal Supper or otherwiâ—e extrinsecally in respect of the Lords Supper As The time in the evening not in the morning The place in a private chamber an upper room not in the place of publick worship The quality of the Bread unleavened not leavened The number sexe and office of the Communicants They being but twelve and all these men no women being amongst them and all these Apostles and Ministers of the Gospel there being no private Christians amongst them These being meerly accidental to the Lords Supper and being occasioned by something besides the Lords Supper they do not tie us to the observation of them Thus manage the whole action of the Lords Supper according to Christs Institution IV. Act and exercising lively in Communicating all those Sacramental qualifications and graces fore-mentioned viz. Knowledge Faith Repentance New Obedâ—ence Love to Christ and to Christians Thankfulnesse and a Spiritual Appetite It 's not enough to have these and bring them with us to the Lords Supper but we must use and improve them discreetly and carefully at the Lords Supper You have seen how necessary they are for a worthy Communicant Stir them up therefore and awaken them in your selves in Communicating He that 's to wrastle or run a race must not only have strength and skill but use them if he mean to prevaile He that 's cold must not only have fire raked up under the ashes but must blow it up if he means to be warm so he that means to communicate worthily must not content himself with the habit of Grace but put forth the Acts of Grace Gods children may receive unworthily by not using of Grace as wicked men receive unworthily by not having of Grace Act and use therefore every Grace pertinently and properly according to their several natures respectively 1. Act Knowledge so as to have a right apprehension Of that God with whom thou hast to do in this Ordinance Of thy selfe that dost Communicate what thy spiritual state is Of Christ and his death the chief mystery of this Supper Of the New Covenant and the tenour of it which is sealed in this Sacrament And of this Sacrament it selfe and the nature
of it which thou takest in hand Rouse up therefore thy judgement and spiritual senses to eye and discern these things truly that so all thine other Graces may be helped and quickened Knowlede being the inlet guide and enlivener of them all 2. Act Faith In discerning and tasting spiritually Christs body and blood how sweet and precious nourishment they are In assenting to the truth of the New Covenant and all the promises thereof to the truth of Christs death and all the benefits thereof to the certainty of this Sacramental comfort and that to the worthy Communicant The bread and wine are Christs body and blood indeed Sacramentally especially in Applying the Covenant and Promiâ—es Christ his love death and all the fruits of his death particularly to thine own soul as certainly undoubtedly as the outward elements are applied to thy body Say with Thomas â—â—â—ling Christs wounds My Lord and my God With Paul Christ loved me and gave hâ—mself for me Say as certainly as this Bread and this wine are mine so the New Testament and all the Promises thereof are mine pardon of sin mine Christ and his death with all the advantages thereof are mine c. Thus to act faith is to eat and drink indeed to communicate indeed 3. Act Repentance and godly Sorrow When thou seest the bread broken and the wine separated from the bread think how Christs body was wounded and his blod shed and separated from his body and this for thy sins Then look upon Christ by faith whom thou hast pierced and be in bitternesse for him by godly sorrow as one is in bitternesse for his first borne c. Fill thine heart with shame and confusion for those sins and with hatred iudignation and holy revenge against those sins of thine that cost Christ so dear and would have cost thee damnation And resolve for future to abominate thy corruptions as the thorns scourges nails and spear that did murder the Lord of glory 4. Act New Obedience Say to thy self O my soul was Christ thus obedient to the death for thee even to the death of the Crosse Did he count it meat and drink to do the will of him that sent him and to finish his work Did he delight to do yea and to suffer the Will of God in being sacrificed for thee How obedient then shouldst thou be to Christ live not to the world or to sinne or to thy selfe but to Christ willingly do any thing he commands forbear any thing he forbids and bear any thing he inflicts that Christ in all may be glorified 5. Act Love sincerely to Christ and his Members This Sacrament is Christs Love-token to his Church A Memorial of his death for us which was his greatest expression of love to us Behold how his love streamed forth to sinners out of every stripe and wound of head back hands feet and heart Behold how he loved thee wilt not thou love him again warme thy frozen affections at this fire of Christs love and melt them into reciprocal love to Christ. Love him in his Person Offices Ordinances and in his Image in whomsoever it appeares 6. Act Thankfulnesse Christ crucified represented here is highest matter of Thankfulnesse Acknowledge this mercy of mercies esteem it according to its worth and resolve to render again to Christ thy praises service affections sufferings and thy self both soul and body in way of Thankfulnesse Say with David Blesse the Lord O my soul And What shall I render to the Lord for all his benefits towards me c. 7. Act Finally a true spiritual Appetite Eagerly hunger and thirst after this bread and drink indeed the flesh and blood of Christ. These will so fully satisfie the soul that it shall never totally hunger or thirst more but shall live for evermore And as the hungry stomach delightfully closeth with corporal food extracting the nutritive juyce out of it so let thine hungring soul contentingly close with Christ drawing all hearty juyce and nourishment from him V. Improve thy corporal Senses discerning the outside of the Lords Supper to help thy spiritual Senses and Graces to discerne the inside of the Lords Supper As windows casements let in the light heat and influence of the Sun into an house so these windows and casements of the outward senses let in the light heat and spiritual influence of Jesus Christ the Sun of righteousnesse into the heart and soul. As in the Word preached Christ enters into the heart by the Sense of Hearing the Organ of Discipline so in the Lords Supper Christ comes into the heart by the senses of Seeing Touching and Tasting Doth Christ make use of thy Senses to condescend to thee do thou improve thy Senses to ascend up unto him Thomas would not believe that Christ was alive till he put his fingers into his wounds after he revived and then he cries out My Lord and my God so thou that doubtest of Christs love to thee and dying for thee cast hither thine eye to the bread broken and wine severed from it To the elements and actions and see the Lords dying for thee reach hither thine hand take and apply this bread broken to thine own self and as it were feel his wounded hands and feet and heart use here thy taste and discern what nourishment Christ is And be no longer faithlesse but believing O fix thy senses stedfastly upon the Supper of the Lord till thou hast fixed thine heart firmly upon the Lord of the Supper Let thy senses be acted towards the bread and wine till thy soul be affected with the bread and water of life VI Remember Iesus Chrâ—st and him crucified throughout the whole action This is Christs command in the Institution that we both eat the Bread and drink the Cup in remembrance of him And Paul explaining this remembrance of Christ interprets it especially in reference to his Death and the shewing of it forth The Lords Supper then was intended for a solemne Memorial of Christ crucified and as it were a Marble-Monument or piller upon Christs Sepulchre that Christ and his death might never be forgotten but that Christ dying might be everliving in his peoples hearts Therefore at the Lords Supper remember Christ remember his love to thee remember his death for thee think often and meditate much upon these things Quest. But how shall I remember Christ crucified at the Lords Supper for greatest advantage and benefit to my soul Answ. Remember Christ crucified three wayes vâ—z 1. Historically remembring the History of Christ and his death 2. Mysteriously remembring the spiritual mystery of Chrâ—st and his death 3. Energetically so remembring both as to imprint them with energy effect and effâ—cacy upon the soul. This will be remembring Christ crucified indeed 1. Historically Remember the History of Christ and of his death as it is recorded in holy Scriptures especially as it is delineated by the four