liberty to sin afterward or at least to suppose that we have thereby merited at Gods hands what we fasted for Take heed of this a rightly grounded assurance of Gods mercy is highly commendable but a self-opinionating conceit of merit for the Works sake done is uncreaturely presumption a flat contradiction to the very end of Fasting which should be Self-unworthiness Self-denial true Humiliation This Fasting must never be without Prayer for Prayer and Fasting were joyned together Ezra 9.5 Neh. 1.4 Dan. 9.3 Judg. 20.26 Luke 2.37 5.33 1 Cor. 7.7 True indeed it is that Prayer is available without Fasting but Fasting never without Prayer for Fasting is not the worship of God but onely a help to it and the most principal end of a Religious Fast is Supplication or extraordinary Prayer whereunto as subordinate may be added Examination Humiliation and Mortification As touching the time of a Religious Fast it is now free in regard of Conscience indeed in the Old Testament they had a set time of Fasting as the tenth day of the seventh Moneth Levit. 16.29 But in the New Testament there is no set time which bindes the Conscience onely men must Fast as just occasion is offered and as for Civil-Politick Fasts they are set for orders sake and not to binde the Conscience Fasting was once Ceremonial when the Lord commanded by Moses that every Soul once in the year should humble it self in Fasting before the Lord in one of the great Assemblies of his people Levit. 16.29 c. 23.27 c. And though the Ceremony of the day be taken away by the coming of Christ Gal. 4. yet the thing it self continueth and remaineth in force The circumstances of Moral Duties may be changed but the substance may not be abrogated for where the same causes continue there the thing it self abideth Therefore this holy Exercise is of as great and necessary use as ever it was and remaineth in as full force and strength as ever it did Joel 2.12 Luke 5.33 c. 1 Cor. 7.5 Acts 13.2 3. The seasons of Publike Fasts being the times of any general Affliction upon our selves or our Brethren whether of Sword Pestilence or Famine or any other just judgement whether threatned feared begun or executed For Private Fasts the same rule holds in private Afflictions neither is any time unseasonable when the Religious Soul sequesters it self for this Spiritual Physick of private Humiliation Holy Feasting is a time of Solemn Thanksgiving for Benefits received or Evils removed wherein the Creatures of God may be more liberally used then at any other time For this is a day of Rejoycing wherein it was once said to the people of God Eat the fat and drink the sweet Neh. 8.10 Wherein we must be very careful to preserve the fear of God within our hearts Exod. 18.12 Jobs fear was lest his sons should cast this fear of God out of their hearts in their Feasting and so offend God In every bit we eat and every drop we drink we must remember the caveat our Saviour gives Luke 21.24 Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness yea in this time of Holy Feasting there is also enjoyned us a certain kinde of fear of man Prov. 23.1 2. When thou sittest to eat before a Ruler put thy Knife to thy throat that is Bridle thine Appetite have respect not to pass the limits of Sobriety Temperance and Moderation The lawfulness of these Feasts may be derived from the Primitive Church so as the poor be regarded superfluity and riot avoided and the right end intended which is the praise and glory of God expressed in Thankfulness for the abundance of his Blessings Thus after the Sacrifices and Offerings Aaron and the Elders of Israel came to Feast with Jethro before God Exod. 18.12 So Ezra the eight Go your ways eat the fat and drink the sweet and send part to them for whom none is provided for this is the day of the Lord. In the Primitive Church it was a Custom to have a Feast before the Lords Supper made by the Communicants unto which some brought Honey some Bread some Wine some Milk and every one according to their ability contributing something thereunto These were called Love Feasts because they were herein to testifie their mutual Love among themselves as also to the poor who hereby were relieved and to the Ministery it self which was by these Feasts partly sustained But in these Feasts there were many spots Jude v. 12. who were eye-sores and disgraces to these holy Feasts pampering and feeding themselves and riotously wasting the Goods of the Church in stead of taking care for the poor and the Ministery for whose this Contribution was made It were to be wished there were no such spots in our Feasts at this day that neither blemish them by Surfetting Drunkenness or Wantonness nor by excluding the poor from having an interest therein Three things required for the right observation of a Religious Fast viz. 1. That the Causes be just and weighty such as these viz. 1. When we our selves are faln into any grievous sin whereof our Conscience accuseth us and whereby we procure the wrath of God against us So did the Israelites 1 Sam. 7.6 2. When some among us fall into any grievous sin though we our selves be free from it because for the sins of others Gods judgements may justly fall upon us For this Paul blamed the Corinthians 1 Cor. 5.2 3. When the hand of God in any judgement lies upon us Thus did the Israelites Judg. 20.26 4. When the hand of God in any fearful judgement lies heavy on others among whom we live though we our selves be free So David 2 Sam. 12.16 Psal 35.13 5. When Gods judgements are imminent and as it were hang over our heads So did Jehosaphat 2 Chro. 20.2 3. 6. When we stand in need of some needful Blessing of God especially such as concerns Salvation Thus did Cornelius Acts 10.30 7. For Gods blessing and good success on the Ministery of the Gospel So did the Church for Paul and Barnabas when they sent them to Preach Acts 13.3 And so ought we to do at this day 2. That the right maner of Fasting be observed which stands in these particulars viz. 1. Abstinence from meat and drink and all maner of nourishment of the Body 2. Abstinence from all maner of sin whether in thought word or deed 3. Abstinence from sleep such as thereby the body may be the more humbled and afflicted with the want of food 2 Sam. 12.16 4. Abstinence from soft and rich apparel Exod. 33.4 6. Jon. 3.6 2 Sam. 12.20 5. Abstinence from Matrimonial benevolence 1 Cor. 7.5 Joel 2.16 6. From the ordinary Works of our Calling Levit. 16.29 31. 23.28 32. 7. Abstinence from all pleasant and delightsom things which may any way refresh Nature 2 Sam. 12.20 Dan. 10.3 8. Abstinence from all maner of Sports Pastimes and
Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
infallible Rule to examine our Repentance and to know whether it be true or false is by observation of the subsequent course of our life Our Obedience which is an Evangelical keeping of Gods Commandments may be examined by the properties thereof which are five 1. It must be free without constraint Psal 110.3 2. Sincere without hypocrisie 2 Tim. 1.5 3. Universal not to some but to all the Commandments Psal 119.6 Jam. 2.10 4. Perpetual till the hour of death Mat. 24.13 5. Personal in regard of our personal calling 1 Pet. 5.1 The Reasons why we must examine our obedience are especially these 1. Disobedience is as the sin of Witchcraft 1 Sam. 15.23 2. Obedience is better then Sacrifice 1 Sam. 15.22 3. It is a fruit of Faith Rom. 8.1 4. By this examination we shall be moved to repent Jer. 31.19 5. Without it we cannot appear before God Jer. 7.9 Our love to our brethren may be examined by these signs 1. If we be not overcome with evil Rom. 12.21 2. If we overcome evil with goodness Rom. 12.21 3. If we can pray for him Acts 7.60 4. If we can yield to him Gen. 13.19 5. If we can conceal his infirmities Prov. 11.12 13. 6. If we can converse friendly with him Gen. 34.4 7. If we can depart sometime from our right Gen. 13.10 8. If when we may we avenge not our selves 2 Sam. 19.23 The parts of Love required of all such as come to the Sacrament of the Lords Supper 1. Gentleness and not without just cause to be moved to anger 2. Patience and long-suffering when just cause of anger is offered 3. Goodness not admitting envy or the like against any enemy but loving him and being ready to forgive him 4. Tenderness and being affected with grief at the sight of other mens miseries 5. Freedom from evil thoughts against thy Neighbor interpreting all things to the best if it may be 6. Yielding rather then contend from something of a mans own right as Abraham did to Lot 7. Humbleness of minde seeking reconciliation when offences have been 8. Care to save a Neighbor from hurt damage or hindrance in any thing appertaining to him 9. Abstinence from private revenge in speech or in deed and forgiveness whereof are three kinds 1. Of revenge when men are content to lay aside all hatred and requital of evil 2. Of Penalty when being wronged they are content to put the matter up and not proceed to punishment 3. Of Judgement when a man is willing to esteem and judge things ill done as well done and an enemy as a friend The first of these three is necessary before the receiving of the Lords Supper 10. Bountifulness towards the Poor Our charity may be examined by looking into our own souls whether we have unfainedly forgiven all the world and can chearfully without grudging or worldly applause receive into our compassion the distressed Then ought we to reflect on time past whether we have taken all advantages to exercise our charity Consider further about true examination these four things viz. 1. Who must examine viz. All every man that can 2. What must be examined viz. our selves and therein Our sins all every one of them Our graces What we have attained to How we have increased them 3. The maner how we must examine our selves viz. by the golden Rule of Gods word 4. The time when we must examine our selves and that is fourfold viz. 1. Every night and morning Psal 4. 2. In time of Gods Judgements 3. Upon our death-beds 4. Before the Sacrament There are three sorts of examiners viz. 1. Some who examine themselves by themselves following their own reason ways and humors who an hour or a day before the Sacrament or in the very time of receiving think of their sins 2. Some examine themselves by others and if they finde themselves better then any think themselves best of all at least good enough these perish by their own conceit 3. Others who impartially examine themselves by the Rule of Gods Word and onely these indeed are the true examiners Reasons to enforce examination before we receive the Lords Supper 1. Without this examination we can never repent and so be saved Rev. 2.5 2. Otherwise we eat and drink unworthily and are guilty of the body and blood of Christ 1 Cor. 11.27 28. 3. Without it we eat and drink our own damnation being not rightly prepared 4. Because otherwise we are unfit to perform any service to God as acceptable to him From this right examination enjoyned us before our approach to the Lords Table we are taught 1. That children are not capable of this Sacrament 1 Cor. 11.28 2. That ignorant persons must not approach to this Table 1 Cor. 11.24 3. That mad people are not to be admitted to this feast 1 Sam. 21.15 4. That such as intend to live in their sins must not dare to approach unto this Communion 1 Cor. 11.27 5. That such as do not try themselves cannot come 6. That such as do try themselves must come after tryal and may come with much comfort The maner how we must be disposed in the action of receiving viz. 1. When we see the Minister take bread and wine we must consider the action of God whereby he sent Christ to work our Redemption 2. When we see the bread broken and the wine poured out we must consider 1. The bitter Passion of Christ for us in suffering 2. Gods infinite love to us who sent Christ to redeem us his enemies 3. Gods wrath towards us for our sins which nothing could satisfie but the death of Christ 4. We must detest those sins of ours which caused Christ thus to suffer 3. When the Minister distributeth bread and wine we must consider that as it is truly offered unto us by man so Christ is truly offered unto us by God 4. In receiving the bread and wine we must apprehend Christ by faith 5. In eating that bread and drinking that wine we must apply Christ particularly to our selves and be perswaded that as bread and wine is made the nourishment of our body so Christs body and blood is made the nourishment of our souls Again consider these inward actions in the time of receiving the Lords Supper viz. 1. We must remember the Passion of Christ with the circumstances torments and vertue thereof This remembrance must be 1. Humble to debase us for what we had deserved 2. Effectual in us toward God our selves and our Brethren 3. Perpetual not at the present time onely 4. Thankful to magnifie the mercy of God 2. We must give thanks to God for sending Christ to work out our Redemption 1 Cor. 15.57 that is we must thank him by obeying him in keeping his commandments and not by word onely 3. There must be a discerning of the Lords body that is 1. To consider of the bread and wine not as things common as they were before but as consecrated to a holy use 2. We must
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
laying hold on those things which were not instituted for them but for the Disciples of Christ 2. Because they prophane the Covenant and Testament of God by taking to themselves the Signs and Tokens of the Covenant and so would make him the Father of the wicked 3. Because they tread under foot the blood of Christ by not receiving his benefits by faith when as they profess they do and so mock God 4. Because they condemn themselves by their own judgement for they accept of this Doctrine yet are conscious to themselves that they are hypocrites and so condemn themselves All deadness and hardness of heart must not keep us from the Lords Table for it is twofold viz. 1. Sensible which is in Gods children which they bewail this may not discourage the Communicant from approaching the Table 2. Insensible which is a great and dangerous Judgement and one proper to the Reprobate They onely are to be admitted to the Supper of the Lord who by their confession and life profess faith and repentance and the Reason is 1. Because the Church should prophane Gods Covenant if it should admit unbelievers and men impenitent for he that doth a thing and he that consenteth to it are both guilty 2. Because if such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed The Supper of the Lord is often to be celebrated for these Reasons viz. 1. Because of the words of institution 2. Because in respect of the end and purpose of the institution for it must be done in remembrance of Christ The Sacrament of the Lords Supper is not to be omitted when it is administred in the Congregation whereof we are members for they were to be cut off from the people who neglected the Passover but this Sacrament is greater then it in two respects viz. 1. This Sacrament is more clear because it doth more lively represent Christ exhibited in the flesh but the Passover onely represented Christ which was to come 2. Because the mercy we are now to remember is greater then that of the Passover the one being our Redemption from Sin and Hell the other our deliverance out of Egypt though that was not all The resemblances between the Passover and the Supper of the Lord viz. 1. As one is called the Lords Passover Exod. 12.12 so this is called the Lords Supper 1 Cor. 11.20 2. God calleth the Lamb the Paschal Lamb because the Angel in the common destruction passed over the houses of the Israelites so Christ calleth the Bread by the name of his body that was broken for us Luke 22.19 3. In the Passover the Lord saith This shall be for a memorial Exod. 12.14 so Christ saith Do this in remembrance of me Luke 22.19 4. God saith of the Lamb Take ye Exod. 12.5 Christ saith of the Bread Take ye Mat. 26.26 5. God saith of the Paschal Lamb Eat ye Exod. 12.11 Christ saith of the Bread Eat ye of the Wine Drink ye c. Christ would at the last Supper of the Passover institute this his Supper for these Reasons 1. That now an end was made of all the old Sacrifices and he did substitute a new Sacrament which should succeed and be observed that Paschal Sacrament being abolished 2. That the same thing might be signified difference of time onely excepted the one signifying Christ to come and to be sacrificed the other come and sacrificed 3. That he might stir up in his Disciples and in us greater attention and marking of the cause for which he did institute it doing nothing before his death but what was of most weight and moment The absurdities following upon and Reasons against Popish Transubstantiation of the bread into the body of Christ in the Supper of the Lord some wherof are also against Consubstantiation 1. If the bread and wine be turned into the very body and blood of Christ then shall be no Signs in the holy Supper and then no Sacrament for Sacraments cannot be without visible Signs Thus it overthroweth the Sacrament consisting of two parts a visible Sign and an invisible Grace signified but if bread were really the body of Christ then there could be no outward Sign to represent the inward Grace 2. Christs blood should be seperated from his body which can never be 3. The body of Christ should be infinite and therefore he should not be a very man nor truly ascended for by making the body of Christ to be in more places then one at the same time the nature of a true body is destroyed 4. That then the wicked and hypocrites as well as the godly coming to the Supper should then receive Christ and be indeed partakers of the body and blood of Christ yea irrational creatures which is horrible Blasphemy to imagine and determine 5. It maketh two Christs one that giveth another that is given one at the Table another in the mouthes and stomacks of the Disciples 6. The Apostle calleth it Bread oftentimes even after consecration 1 Cor. 10.16 11.26 27 28. and Christ instituted this Supper before he was crucified 7. If the body and blood of Christ had been really in the bread and wine Christ should have eaten himself even his own body and drank his own blood and have given his dead body with his living hands 8. This communion is common to the Fathers and us but the Fathers could not communicate any otherwise with Christ then by faith in the Word and Old Sacraments 9. Christ is ascended really with his body into heaven which must contain him until his coming again Acts 3.21 1.11 John 16.28 Matth. 26.11 The great wide difference between the Lords Supper and the Popish blasphemous idolatrous Mass 1. The Supper of the Lord testifies to us that we have perfect forgiveness of all our sins for that onely Sacrifice of Christ which himself once fully wrought on the cross Heb. 7.27 But in the Mass it is denyed that the quick and the dead have remission of sins for the onely Passion of Christ except also Christ be daily offered for them by their Sacrificers 2. The Supper of the Lord testifies also that we by the Holy Ghost are grafted into Christ who now according to his humane Nature is onely in heaven at the right hand of his Father Heb. 1.3 and there will be worshipped of us John 4.21 22 23. But the Mass teacheth that Christ is bodily under the forms of bread and wine and therefore say they is to be worshipped in them So that the very foundation of the Mass is nothing else then an utter denyal of that onely Sacrifice and Passion of Christ Jesus and an accursed Idolatry 3. The Popish Mass changeth or rather abolished the Rite instituted by Christ for it taketh away the cup from the people and most presumptuously addeth many toys 4. The Mass transformeth the Sign into the thing signified for it denyeth that there
is any bread or wine remaining 5. In the Mass the Papists make other gifts to be then which are found in the Word and Sacrament or in the Promise annexed unto them as Merit even by the work it self wrought Remission of sins for the dead and healing of Men Oxen Swine and Cattel diseased 6. The Mass is repugnant to Christs Priesthood because he is onely the High Priest who hath power to offer himself yet his Unholiness the Pope with his companions most impudently pulleth this honor to himself 7. The Mass is repugnant to the Doctrine of Grace and Justification which teacheth That in this life onely is the time of obtaining favor by faith alone for the onely Merit of Christ but the Papists neglecting faith and rejecting Christs Merit have substituted in place thereof this Idolatrous Mass 8. The Mass most ridiculously imagineth that Christs body doth descend into our bodies and there remaineth so long as the forms of bread and wine remain but the Supper teacheth us That we are made members of Christ by the Holy Ghost and ingrafted into him Bread is called the Lords body and wine his blood for these Reasons 1. That all the faithful may acknowledge the dignity of this Sacrament 2. That we remain not in the outward bread and wine but be intent upon the thing signified 3. That we may come with the greater devotion to this Sacrament 4. That we may be most firmly assured That as outwardly we are partakers of bread and wine so inwardly we are partakers of Christ and his benefits Rules to be observed that we may in receiving the bread wine rightly discern the Lords body 1. Take every thing in its own nature and kinde do not with Papists take the Sign for the thing signified nor the earthly thing for the heavenly 2. Use every one of them in the maner appointed by Christ and with such reverence as is due unto them 3. Use them to their right ends as 1. A commemoration of Christs death 2. For a nearer communion with Christ The difference between the Lords Supper and Baptism 1. In Ceremonies and Rites 2. In the circumstances of the institution and use or in the signification of the Ceremonies for Baptism is a Sign of the Covenant entred and made between God and the faithful the Supper is a Sign of the continuing of that Covenant The same thing that is washing away of sins by the blood of Christ is sealed both in Baptism and the Supper but the maner of sealing is diverse and the one is but once the other often 3. In Baptism is required confession of faith and repentance in the elder sort newly converted in Infants it is sufficient if they be born in the Church but in the Supper is added a further condition of examining himself and of remembring the Lords death It is not absolutely necessary as some superstitiously suppose to come fasting to this Sacrament and that for these Reasons viz. 1. Because the Paschal Lamb was not so eaten 2. Because Christ did it after Supper 3. Because in the Primitive Church many places observed Christs time to communicate at the evening especially at Easter and Whitsontide 4. Because some are so weak that they cannot stay so long fasting 5. Because many abstained in superstition as thinking they eat the very body and drink the very blood of Christ 6. Because our preparation standeth rather in the purifying of the heart then purging of the stomack The ends of the Lords Supper 1. That it might be a confirmation of our faith that is a most certain testification of our communion with Christ 2. That it might be a publike distinction or mark discerning the Church from all other Nations and Sects for the Lord appointed it for his Disciples and not for others 3. That it might be our testification to Christ and the whole Church which is a publike confession of our faith and a solemn binding of our selves to thankfulness and the celebration of this benefit 4. That it might be a Bond of the Churches Assemblies and Meetings 5. That it might be a Bond of mutual love and dilection for it testifieth that all are made the members of Christ under one Head Lastly remember that the right and lawful use of this holy Supper consisteth in these three things especially 1. When the Rites and Ceremonies instituted by Christ are retained and observed 2. When the Rites are observed of those persons for whom Christ did institute them not for his enemies but his Disciples which are the faithful 3. When the Supper is received for the right end which chiefly is the commemoration of the Lords death History tells us That Victor the Third Bishop of Rome was poysoned by his Sub-deacon when he took the Cup and Henry the Seventh Emperor of Luxelburge was also poysoned in receiving the Bread at the hands of a Monk I hope the blasphemous Idolaters of Rome will not presume to say That that Wine which Pope Victor drank and that Bread which the Emperor did eat was the very Body and the very Blood of Christ Again they who eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb cannot be said to eat Christ corporally for at that time he was not born now all the faithful eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb 1 Cor. 20.3 4. therefore the faithful can no way be said to eat Christ corporally yet we hold that the faithful in the Supper do truly receive and eat but by the Spirit and by Faith the very true Body of Christ the which was crucified for us and so far forth as it was delivered up for us and that they drink his Blood which was shed for us for the Remission of sins and that indeed the Body is present and the Blood is present but unto the Spirit and unto the inward man for unto the Spirit all things which he receiveth by faith are in truth present according to that That Christ dwelleth in our hearts by faith And no distance of place can effect that the things we receive by faith should be absent from us even as the Sun cannot properly be said to be absent from the eyes of which it is perceived This is the Bread of life this is the way Our blessed Savior doth himself convey Into our hungry Souls when he combines His Grace unto the Elemental Signs Make room then purge thy Soul of every sin That so the King of Glory may come in With Angels food Alas they when they fell Fell without it to our just portion Hell Feed but with faith remember what it cost Without thy wedding garment thou art lost CHAP. III. §. 1. Prayer TRue Prayer may briefly be decribed to be that which is poured out from the heart the Holy Ghost stirring it unto God with this confidence upon the true perswasion of
or honor 3. When God offers occasion by any work of his Providence we must endeavor to glorifie and magnifie his Name therein whether they be acts of his Mercy or of his Justice We must thus labor to hallow Gods Name for these Reasons 1. Because it is an honor even due unto him Rev. 4.11 2. It is a credit to us also 3. We thereby testifie how we esteem of God 4. The contrary argues impiety Exod. 5.2 Isa 36.20 5. He hath severely punished the prophanation of his Name Exod. 14.28 2 Kings 19.37 Isa 37.36 37. Acts 12.23 6. He created us for this purpose Prov. 16.3 7. As all men account of their Names Eccl. 7.1 so God doth highly of his 8. It is not onely holy in it self but gives holiness to all other things that are holy 9. Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 Num. 20.12 10. The Lord himself proclaims That he will be sanctified in them that come near him and that before all the people he will be glorified Lev. 10.3 If we say Hallowed be thy Name with our mouthes and prophane it in our lives we bewray a false heart and discover the rotten profession of most damnable hypocrisie by this unchristian contradiction rendring our selves more odious in the sight of God then base dissemblers are in our own estimation Let therefore the practice of our lives demonstrate the sincerity of our hearts keep tune with the Musick of our lips when we sing Glory to God on high and in an holy sympathy eccho forth the Devotion of our souls when we pray Hallowed be thy Name May all our Thoughts Words Actions sanctifie Thee Holy Father May this Prayer be In all our Thoughts in all our Words still pray'd In all our Actions still devoutly said And may our Hearts to this Petition be Joyn'd to make up this holy Harmony Touch thou the strings thereof and then no fear Of jarring discord to ascend thine ear Thy Servants with thy holy Spirit inflame Thy Church shall practice Hallowed be thy Name §. 6. Thy Kingdom come GOds Kingdom is the Rule that he doth exercise over his Creatures generally over all the whole world specially over his Elect over his Church howsoever now dispersed into many places yet making but one Kingdom which is partly in Heaven Triumphant partly upon Earth Militant till the last great Day when in Heaven onely it shall be everlastingly glorious Now besides this there is a Spiritual Kingdom an inward Spiritual Kingdom of God which is over all those in whose hearts his Laws are written to do them and the holy Spirit ruleth and beareth sway and happy is that man who is thus of his Kingdom Let thy Kingdom come that is Let it by continual encrease be augmented and always by a new enlargement and accession be extended and multiplied which thou O Lord in thy Church dost hold and possess wherein we desire That the number of true Believers may be daily encreased that Gods Kingdom of Grace may be enlarged and his Kingdom of Glory hastned Thus let thy Kingdom come outwardly thy Power and Providence being exercised and inwardly Grace being encreased and Glory hastned Let nothing hinder the coming of thy Kingdom neither the Devil nor wicked men neither in the Magistracy Ministery nor People neither infidelity impenitency any raigning sin or negligence but let thy Kingdom come to us that be pilgrims and strangers here on earth prepare us for it and enter us into it that be yet without renew us by thy Spirit that we may be subject to thy Will confirm us also in this estate that our souls after this life and both souls and bodies at the Day of Judgement may be fully glorified yea Lord hasten this glory to us and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom and bewail it For this imports That there is another Kingdom even the Kingdom of Satan which is a Kingdom of darkness full of disorder and confusion through sins which greatly hindreth and annoyeth Gods Kingdom of Grace especially This is that Tyrannical Regency by which as the Prince of Darkness he by Gods just permission ruleth in the children of darkness and rageth against the children of light 2 Cor. 4.4 Rev. 12.3 erecting up two other Kingdoms the one of Sin Rom. 6.12.5.21 the other of Death Rom. 5.14 all which are Enemies to this Kingdom we pray for This Petition doth in order next follow Hallowed be thy Name because it is the first means by which Gods Name is hallowed and next to the hallowing of his Name we ought chiesly to pray That Gods Kingdom may come Mat. 6.31 And it is also placed before Thy will be done to teach us That no man can rightly do the will of God and please him unless he be of his Kingdom and delivered out of the Kingdom of Darkness by faith in Christ and the Spirit of Sanctification he shall do his will indeed as a vessel of wrath being over-ruled by his Almighty power but not as a vessel of mercy out of a good heart to be accepted Thus no man can ever do Gods will in any thing till such time as Gods Kingdom be erected in his heart because no man can do Gods will that is not Gods Subject Joh. 1.24 neither can any man keep Gods Law but by Gods grace Psal 119.32 Conclude we therefore That Gods Kingdom is that Spiritual Rule which God through Christ doth by grace begin in us in this life and by glory will accomplish in the life to come Dan. 2.37 Mat. 25.37.6.31 Rom. 14.17 The kingdom of God is threefold viz. 1. The Kingdom of Power Psal 99.1 By this he ruleth Satan and all his enemies Psa 2.9.145.13 commands all creatures and preserveth his own people This Kingdom is external and is a government of all 2. The Kingdom of Grace Mat. 3.2 By this he ruleth the godly and raigns in their hearts by his Word and Spirit Luke 17.20 This Kingdom is internal and a government of the Elect. 3. The Kingdom of Glory Luke 23.42 By this he crowneth the godly with Celestial happiness This Kingdom is eternal and a government of the departed out of this life into heaven The kingdom of God signifies these particulars viz. 1. The sending of the Son our Mediator 2. The ordaining and maintaining of the Ministery of Christ 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel and the efficacy of the holy Ghost beginning in us true Faith and Repentance 4. The perpetual Government of the Church 5. The preservation thereof in this life and protection against her enemies 6. The casting away of her enemies into eternal pains 7. The raising of the Church unto eternal life 8. The glorifying of the Church in eternal life when God shall be all in all We therefore when we pray Thy Kingdom
he Rose again ibid. what chiefly is therein considerable ibid. c. why our Resurrection is the Fruit of his 141 b. The Duties of Faith in the Resurrection of Christ ibid. Rest on the Sabbath the several kindes thereof 260 b. Restitution twofold 239 c. why required ibid. Revenge Gods Prerogative 275 c. Motives in man to avoid it 278 a b. Reverence due to Superiors the several kindes of it 266 b. the over-reverencing of Parents sinful ibid. Righteousness of Christ how ours 325 b. Rome an Enemy to the Royal Priestly and Prophetick Office of Christ 129 c. S SAbbath what it signifies 258 b. the nature and Doctrine thereof 254 to 262. Why it is to be kept holy 256 b. 257 a. 258 a. in what maner ibid. 260 b. wherefore must Beasts rest that day 257 b. the degrees of the Sabbath 258 c. the Sanctification of the Sabbath twofold 250 a b. why it is perpetual ibid. c. why now called the Lords-Day 260 b. what chiefly observable in the Jewish Sabbath 261 a. why the Day was changed ibid. wherefore instituted at first ibid. c. how many ways it is broken and prophaned 262. Sacraments what â—7b their Institution 38 b. how the signs therein differ from the things signified 38 c. how Sacraments differ from the Word 39. how they agree ibid. c. how the Sacraments of the Old and New Testament differ ibid. how they agree 40 a. The ends and right use of Sacraments ibid. b. Sacramental Vnion wherein it consisteth ibid. c. Sacrifices under the Law why instituted 21 b. Salvation how wrought by God 329 c. 330 a. not to be doubted by Gods children and why 189 c. Sanctification what 326 b. the Doctrine thereof ibid. to 333. its parts 327 b. the kindes thereof ibid. c. 328 a. and signs 332 c. Scripture Holy Scripture what meant by it 6 a b. why called the Word of God 7 b. Proved to be the Word of God 7 c. 8. The matter thereof 8 a. End ibid. Effects 8 b. 14 a. Properties ibid. Testimonies 8 c. Majesty 9 a. Subject 12 b c. The Division of Scripture 9 c. wherein the Old and New Testament agree ibid. wherein they differ 10 a. why all sorts of men are bound to the knowledge of the Scripture 11a in what respects it is difficult ibid. and the Raeson thereof ibid. b. Means whereby to finde out the true sense of Scripture ibid. c. the Graces required for the right use thereof 12 a. how to profit by the Scriptures 13 a. The several kindes of Neglecters thereof 13 b. Observations for the right interpreting of the Scriptures 13 b. how to decide the doubtful places ibid. c. the Graces obtained by the Scriptures 14 a. the Papists Error touching the Authority thereof 9 b. their twofold Scripture ibid. Seal twofold 205 c. Sects of Jews under the Law 22 b. Sin what 343. why called a Debt 105 a. the seat of sin in man threefold 345 c. the kindes and degrees of sin 346 347. In what sense sin may be said to be venial ibid. c. 348 a. the occasions of sin ibid. b. the sundry kindes of communication with sin ibid. the heinousness of Adams sin 353 a. God not the Author of sin 352 c. why God permitted the first sin 353 a. Two main Disswasives from all sin 350 c. 351. Rules whereby to see our sins 354 a. how God doth punish sin ibid. b. the sad Effects of sin ibid. c. An Antidote against sin 355 a b. Rules to be observed in forsaking of sin ibid. c. Means sanctified by God himself against it 356 a. Sin Original Sin what 343. the nature of it 350 352. Sin against the Holy Ghost what 345 b. ' Degrees thereof 349 a. how this sin is differenced from all other sins ibid. b. why God leaves this sin unpardonable Sincerity the signs and tryals thereof 239 c. Son the second Person in the Trinity 1 to 5. Sprinkling in Baptism what it signifies 43 c. Subjection twofold 270 b c. Sufferings the Doctrine thereof 135 to 139. Supper of the Lord what 48 a. the Doctrine thereof 48 to 58. the signs and things signified 48 b c. the Sacramental Rites of this Supper 49 b. the Properties of a true Communicant ibid. a right disposition in the act of Receiving 53 b c. a true discerning of the Lords Body what 54 a. 55 a. what it is to shew forth the Lords Death 54 a. our Duty after Receiving 54 b c. Resemblance betwixt the Passover and the Lords Supper 56 c. 57 a. why Christ at the last Passover instituted the Lords Supper ibid. why the Bread and Wine is called the Body and Blood of Christ 58 b. Rules whereby to discern the Lords Body in the Sacrament ibid. c. how the Lords Supper differs from Baptism ibid. it is not necessary to come Fasting to the Lords Supper and the Reasons 59 a. the true and right ends of the Lords Supper ib. b. Swearing the Causes of common and prophane Swearing 243 c. when and wherein a man may lawfully swear 250 b c. Why we ought to swear onely by God and not by the Creatures 251 b c.. T TEmptation twofold 108 b. the kindes thereof ibid. c. and degrees thereof 109 a. how God is said to lead a man into Temptation 108 a. Testimony of the Spirit how wrought 330 b. of our own Consciences how discerned 332 a. Thanksgiving the subject matter thereof 68 c. 69. Directions for Thanksgiving ibid. c. Theft the several kindes thereof 291 292 293 a. the degrees thereof 296 b c. 297 299 c. 300 a. Remedies against it 293 b. Thoughts threefold 308 b. Vnclean Thoughts twofold 309 c. how to discern such Thoughts as the Devil injects into the heart ibid. an Antidote against evil Thoughts 316 b. Toleration of false Worship exceeding dangerous 217 c. Transubstantiation Reasons against it 57 b. Trespasses and Sins why called Debts 103 a. 109 b. Trinity what 1. the Doctrine thereof 1 to 5. Trinity and Triplicity how they differ 3 b. Trinity of Persons in Vnity of Godhead why necessary to be believed and maintained 4 b. Truth fourfold 305 c. Truth in speech twofold 301 b. Types are visible Promises 17 c. U UNion taken three ways 157 a. how united to Christ ibid. b. the Saints Priviledges by their Vnion with Christ 158 b c. 159 a. Motives to Spiritual Vnion with Christ ibid. c. the effects thereof 160 a. Vocation what 322 b. threefold 323 a. the Doctrine thereof 322 323 324. Vows how far they are to be kept 242. What is required in every Vow to make it lawful 252 c. 253 a. Considerations touching Vows 253. Usury conditions and qual fications touching it 295 a. Reasons why a man may sometimes take above the Principal ibid. W WAr lawful in the godly without the guilt of Murther 282 b. the Qualifications to be observed therein ibid. c. Will Liberty of Will what 338 b. the nature of the Will ibid. 339. Liberty of Will how constituted 340 a. why called Free ibid. b. Degrees of Free-will ibid. 341 b. the difference betwixt the Liberty of Gods Will and ours ibid. c. What things in the Will are common to Angels and Men with God 341 a. the degrees of the malice of the Will 350 a. Will of God what 93 c. Doing of Gods Will what it signifies 95 a. Rules how to obey it ibid. b. Wishing Conditions required therein 310 a. Witness the heinousness of bearing False Witness 301 c. Wives duty to their Husbands 269 b c. Word of God what 6 a. not alway the same with the letter of the Scripture b c. Why to be warily observed in Scripture 10 c. how falsified by Hereticks ibid. Works of God twofold 123 c. Works Good Works what 356 c. the Doctrine thereof ibid. to 363. kindes 358 a. and ends thereof ibid. 359 b. why Good Works required since they do not justifie 326 b. Rules to be observed in doing Good Works 357 b. how many ways God accepts of Good Works in us ibid. b. the diversity of Opinions touching the Necessity of Good Works ibid. c. how the wicked do things seemingly good ibid. c. why we are bound to Good Works 359 c. Good Works cannot merit 360. See Merit Why they cannot justifie us 361 b. how the Works of the Regenerate and Vnregenerate differ ibid. c. the fruit of Good Works 362 c. Worship the kindes thereof 171 a. wherein it consists 216 a. Rules touching it 217 a. Required in the Second Commandment 230. Doctrine of true Worship ibid. to 240. the kindes of false Worship 231 c. Rules for right Worship 232 a. FINIS