A Help to the Willing Soul, Part
Of the Sacraments.
Qu. HOw many Sacraments have we under the New Teſtament?
Anſ. Under the New Teſtament wee have onelyonly two Sacraments, namely, Baptiſm and the Lords-ſupper.
Qu. What mean you by the word Sacrament?
Anſ. Every Sacrament is an ordinance of God, wherein by externall, viſible, and ordinary creatures and acts God doth ſignifie and ſeal, Rom. 4. 11. unto us the reall and ſpirituall conveyance of heavenly graces; and doth likewiſe receive a mutuall ſeale from us, of our new and better obedience, according to the mutuall Covenant between him and us.
Qu. What is that mutuall covenant between God and us?
Anſ. The mutuall Covenant between God and us, is expreſſed in theſe words, I will be to them a God, and they ſhall be to me a people, Jer. 31. 33. Heb. 8. 10.
Qu. What is the meaning of this Covenant?
Anſ. In this Covenant God promiſeth that he will be al-ſufficient unto us both in reſpect of our ſoules and bodies: but yet ſo, as that he covenanteth for himſelf, that we muſt fear, ſerve, and endeavour to obey his whole will. In a word, if we take him to be our God, wee muſt give up our ſelves to be his people.
Qu. How many things are requiſite to the making of a Sacrament?
Anſ. Three ingredients are neceſſary to make a Sacrament; namely, 1 Words of inſtitution from the Lord. 2 An outward ſign. 3 An inward grace ſignified by that outward ſign.
Qu. How often muſt we take the Sacraments?
Anſ. It is enough to be baptized once onelyonly, Acts 7. 8. becauſe Baptiſme is a pledge of our new-birth, Tit. 3. 5. But we muſt receive the Lords-ſupper often, Acts 2. 42. & 20. 7. becauſe the Lords-ſupper is the ſeale and pledge of our continuance and growth in Chriſt, 1 Cor. 10. 16.
Qu. What is Baptiſm?
Anſ. Baptiſm is the firſt Sacrament of the New Teſtament, wherein God doth ſeale and aſſure to his elect their regeneration or new-birth, Epheſ. 5. 26. 1 Pet. 3. 21. Tit. 3. 5. Acts 22. 16. and all the benefits of Chriſt, which are entayled upon that new-birth.
Qu. What is the word of Inſtitution in the Sacrament of Baptiſm?
Anſ. The word of Inſtitution in the Sacrament of Baptiſm runs thus, Goe ye and diſciple all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghoſt, Mat. 28. 19.
Qu. What is the outward ſigne in Baptiſm?
Anſ. The outward ſigne in Baptiſm is water, John 3. 23. Acts 8. 38. wherewith the party baptized is to be ſprinkled, waſhed, or dipped, in the name of the Father, Son, and holy Ghoſt.
Qu. What is the inward grace ſignified and ſealed to us by the water of Baptiſm?
Anſ. The inward grace ſignified and ſealed to us by the water of Baptiſm, is principally the grace of regeneration, yet there be divers other graces alſo: As for inſtance;
1 By outward Baptiſm we are made members of the viſible Church of Chriſt, 1 Cor. 12. 12, 13. Acts 2. 41. 2 To them that beleeve Baptiſm ſignifies and ſeales their reall and firme union to Jeſus Chriſt, Rom. 6. 3. Gal. 3. 27. Epheſ. 4. 5. 3 Baptiſm ſignifies and ſeales the ſpirituall waſhing of our ſouls from the guilt of ſin, and the imputation of Chriſts righteouſneſſe unto juſtification and ſalvation, Acts 2. 38. Rom. 4. 11.
Qu. What ſort of perſons ought to bee admitted to the Sacrament of Baptiſm?
Anſ. Thoſe that profeſſe their faith, repentance, and obedience to the Goſpel of Jeſus Chriſt, Mat. 3 6. Acts 8. 12, 13, 37, 38. & 2. 41. they and their children, Acts 2. 39. 2 Cor. 7. 14. Acts 16. 15, 33. 1 Cor. 1. 16. Mat. 28. 19. ought to be admitted to Baptiſme.
Qu. Can you give me any one good ground why the Infants of profeſſors muſt be baptized?
Anſ. If the infants of Profeſſors under the new Teſtament might not be baptized, we might then conclude that the Law was more glorious, and more full of grace then the Goſpel, and the Infants of the Jewes more happy before Chriſts Incarnation, then the children of Chriſtians ſince Chriſts Incarnation and aſcenſion; but the Scripture teacheth the contrary, 2 Cor. 3. 8, 9, 10, 11. therefore the Infants of Chriſtians ought not to be kept from Baptiſm, ſeeing the Jews Infants were not kept from Circumciſion.
Qu. Is every elected Infant inwardly regenerated at the very time of its being waſhed with Baptiſmall water?
Anſ. Every elected Infant is not ſo regenerated at the very time of its being waſhed with Baptiſmall water. For theſe Reaſons;
1 Becauſe we doe not find that God hath ſo tyed and limited himſelf to any ordinance, and therefore we muſt not dare to limit him to ſuch a particular time in this ordinance, Pſal. 78. 41.
2 Regeneration doth not alwayes accompany outward Baptiſm, becauſe many elected perſons baptized with water in their infancy, live twenty or thirty yeares together in open prophaneneſſe and impiety before they reform their wayes: and ſhall we think that theſe were regenerated or inwardly renewed by the holy Ghoſt at their infant-baptiſme? Sure the tree would have been known by its fruits, and had the ſeed of God been in them, it would have put forth its blade and ear before this time, Mat. 12. 33. 1 Joh. 3. 9.
Qu. WHat is the Sacrament of the Lords-ſupper?
Anſ. The Sacrament of the Lords-ſupper is the ſign, ſeale, and pledge, Rom. 4. 11. 1 Cor. 10. 16. of our continuance and growth in that ſaving faith, and all other ſaving graces which God hath already wrought in our ſoules.
Qu. What ſort of perſons ought to be admitted to the Sacrament of the Lords-ſupper?
Anſ. Thoſe that have a competent meaſure of knowledge in the myſteries of godlineſſe, and are ſound in the faith, and cannot bee juſtly accuſed of any vileneſſe or impiety in their walking before God or men; ſuch the Church muſt receive into her communion and fellowſhip here; but all others ſhee ought to refuſe, Tit. 1. 13. 1 Cor. 11. 17, 18, 19. Rev. 2. 14, 15, 16. Rev. 2. 20. Tit. 3. 10, 11. Mat. 18. 15, 16, 17, 18. 1 Cor. 5. 2, 5, 7, 12, 13. 2 Theſſ. 3. 6. 2 Tim. 3. 1, 2, 3, 4, 5, 6. ver.
Qu. How ſhall the Church come to know the ſtate and condition of her members?
Anſ. Every particular member ought to watch over his fellow-members, Matth. 18. 15, 16, &c. 1 Cor. 12. 25, &c. but eſpecially the Church-Officers are bound by vertue of their Office alſo to be very carefull over the Flock, and to look after their knowledge, faith, and manners, as the Scriptures doe abundantly witneſſe, Acts 20. 17, 28, 29, 30, 31. 1 Cor. 4. 1. Mat. 7. 6. Phil. 2. 19. Col. 4. 8. 1 Theſſ. 3. 2, 5, 6. Tit. 1. 7. Heb. 13. 17. 1 Pet. 5. 1, 2.
Qu. But may every one that the Church doth admit of, come boldly to the Lords Table, without any danger?
Anſ. Every one that the Church admits and allows of in the judgment of charity, may come without any danger of Church-cenſures; but if they be inwardly void of true grace, bee cloſe hypocrites, or unprepared perſons, then they will be in danger of Gods ſore diſpleaſure (in caſe they ſo preſume to come) notwithſtanding their admittance by the Church.
Qu. But is it not the Churches fault, if ſuch unſound profeſſors, cloſe hypocrites, and other perſons come to the Lords Table?
Anſ. No, it is not the Churches fault though ſuch faulty ones doe come; becauſe the Church in admitting them, did not know them to bee ſuch, by reaſon their inward unſoundneſſe, or groſſe unfitneſſe, did not appeare either in their outward profeſſion, communication, or converſation. For the Church can no way judge of the nature of the tree, but only by the ſenſible fruits, Mat. 7. 1. Mat. 12. 33. 1 Cor. 2. 11. and Scripture-inſtances make it cleare, that Church-cenſures were never inflicted in doubtfull, ſuſpicious, or hidden caſes, but alwayes adminiſtred upon manifeſt and known grounds, Mat. 18. 16. 1 Cor. 5. 1. compared with the 5 verſe.
Qu. Well: Let's now proceed to enquire further about the nature, ends and uſe of this Sacrament; and firſt tell me, How doe Baptiſm and the Lords-ſupper differ one from another?
Anſ. They differ in many particulars; but their main difference is in reſpect of the end and uſe which they ſerve unto.
Qu. How doe they differ in reſpect of their generall end and uſe?
Anſ. They differ in reſpect of their generall end and uſe, thus: Baptiſm was appointed by the Lord to be a ſigne and ſeale of our ſpirituall birth, ſpirituall life, and ſpirituall being: but the Lords-ſupper was appointed to be a ſigne and ſeale of our continuing, growing, and increaſing in that ſpirituall life, and all other ſpirituall graces.
Qu. Did Chriſt when he adminiſtred this Sacrament at the Table, give the Bread and the Cup into each particular perſons hand ſeverally?
Anſ. No, Chriſt did not give either the Bread or cup into each particular mans hand ſeverally, but he ſpake to them all jointly, and gave them commiſſion and charge to take the elements themſelves, Mat. 26. 26, 27. foreign.
Qu. What is the Word of inſtitution in the Sacrament of the Lords-ſupper?
Anſ. The Word of Inſtitution in the Sacrament of the Lords-ſupper runs thus: Take, eate, this is my body which is broken and given for you; doe this in remembrance of me: Drinke ye all of this, for this cup is my blood of the new Teſtament, which is ſhed for many for the remiſſion of ſins; this doe ye, as oft as ye drink it, in remembrance of me, Mat. 26. 26, 27, 28. Luk. 22. 19. 1 Cor. 11. 24, 25.
Qu. What is the outward ſign in the Sacrament of the Lords-ſupper.
Anſ. The outward ſign in the Sacrament of the Lords-ſupper, is Bread broken, and Wine poured forth; as alſo the actions of bleſſing, breaking, giving, receiving, eating, and drinking, Mat. 26. 26, 27.
Qu. What is the inward grace which is ſignified by the outward ſigne in the Sacrament of the Lords-ſupper?
Anſ. The inward grace ſignified by the outward ſign in the Sacrament of the Lords-ſupper, is the body and blood of Jeſus Chriſt, Mat. 26. 26, 28. 1 Cor. 11. 24, 25. and all the benefits of his death, which are promiſed in the Covenant of Grace, Rom. 8. 32. to ſuch as are already beleevers; as namely, increaſe of faith, and all ſaving-graces, Pſal. 92. 12, 13, 14. Joh. 15. 2. increaſe of the aſſurance of Gods favour and love, Joh. 14. 21, 23. and ſo conſequently a more firm aſſurance of all good things both for body and ſoule, here and hereafter, Pſal. 84. 11.
Qu. For what ſpeciall end, or to what purpoſe did Chriſt ordain the Sacrament of his Supper?
Anſ. Chriſt ordained this Sacrament of his Supper for divers ſpeciall ends; but the principall end was, for the quickening of the hearts of his people in remembrance of him and his death untill his comming again, Luk. 22. 19. 1 Cor. 11. 26.
Q. What is there in the Sacrament of the Lords ſupper, to put us in remembrance of Chriſt and his death?
Anſ. In this Sacrament there is Bread broken, which puts us in minde of the breaking of Chriſts body: and there is Wine parted from the Bread, ſhewing the ſhedding forth of his moſt precious blood, when hee died for us upon the croſſe, 1 Cor. 11. 24, 25.
Qu. But what comfort can we take by a bare calling to minde the death of Chriſt, ſeeing a wicked perſon may barely call to mind Chriſt and his death, when he ſees the bread and wine, as well as we?
Anſ. The godly ſoul at the ſight of the bread and wine upon the Lords Table doth not barely call to mind Chriſt or his death, but doth alſo by faith lay hold upon Chriſt crucified as the bleſſed cauſe and means of inward comfort and eternall life, Luke 22. 19, 20.
Q. Why do you deſire to receive the Lords-ſupper?
Anſ. I deſire to receive it, to the end I may be put in minde of my Saviour, and of his death in ſuch wiſe, as that thereby my poor doubting ſoul may bee ſtrengthened and ſetled in a more firm perſwaſion and belief that hee died for mee, as well as for any others, Gal. 2. 20.
Q. Will the receiving of the Sacrament of the Lords ſupper make you a good Chriſtian, though you be an unbeleeving and an ungodly perſon when you come to it?
Anſ. No, the receiving of the Sacrament will not make me a beleever: For if I bring no faith & other graces with me, I ſhall carry none away; and if I come an ungodly perſon thither, I ſhall go away again as bad, if not worſe then I came, 1 Cor. 11. 27, 29.
Qu. But how then muſt worthy Communicants be qualified? muſt they needs have the truth of ſaving grace wrought in their ſouls, before they can be meet partakers of the Sacrament of the Lords-ſupper?
Anſ. Yes, wee muſt have the truth of ſaving grace in us before wee can bee meet partakers of the Lords-ſupper; becauſe the Lords-ſupper is the ſign, ſeale, and pledge whereby God aſſures us that wee ſhall continue and grow in grace, 1 Cor. 10. 16. Joh. 6. 54, 55, 56, 57. But now continuance and growth in grace doe preſuppoſe the being, and the life of grace to be in us before; for dead things grow not at all.
Qu. But (they ſay) ſome have been converted at the Sacrament of the Lords-ſupper. It ſeems then that this Sacrament is a converting ordinance; and if ſo, prophane perſons and all ſorts ought to come even as ſuch: What ſay you to this?
Anſ. Though inſtance could be given of ſome few in an age that were converted at the Sacrament of the Lords-ſupper, yet that would not prove that we therefore ought to look upon it as a converting ordinance of God to be uſed directly for that end, and ſo to admit and receive ſcandalous perſons unto it: Becauſe the rarity of ſuch inſtances would ſufficiently ſhew, that it is but meerly accidentall to the Sacrament to be a means to convert people from Sin and Satan to God and Chriſt; and we muſt not gather ordinary and ſtanding Practicall rules from accidentall providences and rare events.
Beſides, the very nature of the outward elements do plainly diſcover the nature of this Sacrament to be nouriſhing, and not begetting.
And laſtly, if any were ever converted by this Sacrament, their converſion ſurely was, either by beholding the outward elements which are a viſible word; or by hearing the words of inſtitution read or opened, and prayer joyned therewith, (both which wee call the conſecration of the Elements) and not by actuall receiving the outward ſignes: which will onelyonly prove, that unworthy perſons ought to be ſuffered to ſee and heare, but not prove that they ought actually to receive and partake of the Sacramentall elements.
Qu. But at leaſt, doe you not think that the by-paſt ſins of a true beleever are pardoned in, and by his meet partaking of the Lords-ſupper?
Anſ. No, for if he be a true beleever, his ſins paſt, (eſpecially if confeſſed to God, and ſeriouſly repented of) are pardoned, Ezek. 18. 21, 22. with God, before he comes to eate and drink at the Lords Table.
Qu. If his ſins committed bee pardoned before he comes to the Lords Table, then what good can a beleever get by receiving that Sacrament?
Anſ. Though the ſins paſt be pardoned to a Chriſtian before hee comes to the Lords Table, yet being a beleever and a worthy receiver, he is by the Sacrament ſtrengthened in a more firm belief of the pardon of his ſins; and alſo, he is ſtrengthened in a greater confidence, that God will increaſe all ſaving graces in him, Jud. 6. 36, 37. &c.
Qu. How can the eating of a morſell of bread, and the drinking of a little wine at the Lords Table ſtrengthen the faith, and make you more confident that God will increaſe all ſaving graces in you?
Anſ. In this reſpect the eating of the bread and drinking of the wine at the Lords Table doe ſtrengthen and increaſe my faith and confidence; Becauſe I know that Chriſt did ſet apart bread and wine as tokens and pledges to aſſure me, that as ſurely as a weak body is made ſtronger, grows greater, and is preſerved alive, by receiving meat and drink; ſo ſurely ſhall my ſoul be made ſtronger in faith, grow more and more in all ſaving graces, and bee nouriſhed up unto eternall life through my eating and drinking the fleſh and blood of Jeſus Chriſt by faith, Joh. 6. 54. &c.
Qu. But doe worthy Communicants eat and drink the fleſh and blood of Chriſt in the Sacrament?
Anſ. Yes; worthy Communicants do eat and drink the fleſh and blood of Chriſt at the Lords ſupper, Joh. 6. 53, 56.
Q. How can we eat the fleſh and drink the blood of Chriſt, ſeeing Chriſt is in heaven, and we are on earth?
Anſ. Though Chriſt be in heaven, and we on earth, yet by faith we can reach him, and by faith we doe ſpiritually eate his fleſh, and drink his blood, Joh. 6. 35, 47, 48.
Qu. But what is it to eat and drink Chriſts fleſh and blood ſpiritually by faith?
Anſ. To eat and drink the fleſh and blood of Chriſt ſpiritually by faith, is to beleeve unfeignedly, that as Jeſus Chriſt doth ſpiritually unite himſelf to the outward ſigns of bread and wine; ſo this ſpirituall preſence of Christ in the outward ſigns, doth bring along with it the merits and benefits of Chriſts active and paſſive obedience, for the comforting, ſtrengthening, and nouriſhing of my ſoul.
Qu. Is not Ieſus Chriſt bodily preſent in the Sacrament?
Anſ. No, Chriſt is not bodily preſent in the Sacrament, for the Scriptures affirm, that the heaven muſt receive him untill the times of reſtitution of all things, Act. 3. 21.
Qu. But are not the bread and wine changed into the very fleſh and blood of Chriſt after the Miniſter has conſecrated them; that is, after he hath read the words of Inſtitution, given thanks and prayed?
Anſ. The bread and wine (after the words of conſecration) do receive a Sacramentall change in their uſe and effects, becauſe the worthy receiver by faith takes them as ſacred and holy pledges and ſeals of Chriſts body and blood, which before conſecration were but common and ordinary creatures. But in regard of their ſubstance and materiality, they remaine ſtill the ſame as they were before, without any change at all.
Qu. But does not Chriſt himſelf ſay of the Bread, This is my body; and of the Wine, This is my blood; and does not Chriſt ſpeak true in ſo ſaying?
Anſ. Chriſts words in calling the bread and wine his Body and Blood, are moſt certainly true in his own ſacramentall and ſpirituall ſenſe, Joh. 6. 63. but not in a literall and carnall ſenſe. For if Chriſt had given his diſciples his very fleſh and blood to be eaten by their bodily mouths as they ſate at the Table, then he could not the next day have ſuffered upon the croſſe, which yet hee did, Mat. 26. 26, 34. comp. with Mat. 27. 1. 46, 50. Again, if Chriſts body were materially preſent upon the Communion Table after the words of Conſecration, then he ſhould bee in a hundred places at once; for the Sacrament may bee, and is many times adminiſtred in a hundred ſeverall Congregations at one very time; and ſo alſo we ſhould make Chriſt to have a hundred bodies! we ſtill conclude therefore, that Chriſt is not bodily, but onelyonly Sacramentally and ſpiritually preſent in the Sacrament.
Qu. But to return to our former matters: Do all thoſe that partake outwardly of this Sacrament of the Lords-ſupper, receive the forenamed ſpirituall benefits thereby?
Anſ. No, all thoſe that partake of the outward ſigns, do not receive the ſpirituall benefits; for many come to this Sacrament of the Lords-ſupper not for the better, but for the worſe, 1 Cor. 11. 17. 34.
Qu. In what reſpect doe many come to the Lords Table for the worſe?
Anſ. Many come to the Lords Table for the worſe; becauſe, by unworthy receiving thereat, they become guilty of the body and blood of Chriſt, and eat and drink their own damnation, 1 Cor. 11. 27, 29.
Qu. How may unworthy partakers at the Lords table, be ſaid to be guilty of the body and blood of Chriſt?
Anſ. Unworthy partakers at the Lords Table are guilty of the body and blood of Chriſt, becauſe they are guilty of caſting a ſleight and contempt upon the body and blood of Chriſt, which in that ordinance are repreſented unto them, 1 Cor. 11. 20, 21, 22, 29.
Qu. How are unworthy partakers ſaid to eate and drink their own damnation or judgment?
Anſ. Unworthy partakers at the Lords Table are ſaid to eat and drink their own damnation or judgment, becauſe by that ſin of unworthy receiving, they do as certainly draw damnation or judgment upon themſelves if they ſhould not unfeignedly repent of the ſame, as they doe eate and drink of the bread and wine which they there receive, 1 Cor. 11. 29.
Qu. Can one that is regenerated or born of God be an unworthy receiver at the Lords Table?
Anſ. One that is regenerated cannot properly be called an unworthy receiver, becauſe his perſon is accepted with God through Chriſt: but yet ſuch an one may eate and drink unworthily, and ſo pull Gods diſpleaſure upon himſelf for a time; as thoſe careleſs, unprepared, and forgetfull Corinthians did, of whom God ſtruck ſome with ſickneſs, and others with death, 1 Cor. 11. 29, 30.
Qu. SEeing there is ſo great Mr Chancy's Doctrine of the Sacraments, well ſuiting here with my ſcope and purpoſe, gave mee eaſe in the matters following: whoſe ſteps I have trod in; yet ſo, as that I have interwoven ſundry variations and additions where I conceived them needfull.danger in unworthy receiving, what ought we to do for prevention thereof?
Anſ. There bee three ſorts of duties to bee performed by us, if we would bee accepted with God for worthy Communicants, and prevent the danger of unworthy receiving.
Qu. Which be th…ſe three ſorts of duties?
Anſ. The three ſorts of duties belonging to a communicant are theſe; namely, ſome to be done before, ſome at, and ſome after our receiving the Sacrament of the Lords-ſupper.
Qu. What are the duties to be done by us (through Gods aſſiſtance) before our receiving the Sacrament of the Lords-ſupper?
Anſ. The duties that we are to perform before we come to the Lords Table, are two: namely; Firſt, thorow examination of our ſelves, 1 Cor. 11. 26. and ſecondly, a right behaviour and holy carriage after our ſelf-examination.
Q What do you mean by examination of a mans ſelf?
A. Self-examination is the calling of a mans ſelf privately to account and queſtion in the ſight of God, that hee may know whether he be duly fitted to partake of that ordinance, or not.
Qu. Is it not enough for a Communicant to examine himſelf once for all?
Anſ. No, for every Chriſtian ſhould very frequently be examining of himſelf, Pſal. 4. 4. 2 Cor. 13. 5. touching the ſtate and condition of his ſoul, but eſpecially before he comes to the Lords Table; and look how oft ſoever hee intends to come to that Sacrament, ſo often hee is bound ſtrictly to examine and ſift out his own ſpirituall ſtate, before he preſume to preſent himſelf there as a gueſt, 1 Cor. 11. 28.
Qu. Wherein conſiſts the thorow examination of our ſelves before receiving?
Anſ. The thorow examination of our ſelves before receiving conſiſts in two things. Firſt, in generall to examine our ſelves whether wee bee reall and ſound Chriſtians, or hypocrites. Secondly, in a more ſpeciall trying of our ſelves, what ſins we ſtand guilty of; and whether thoſe graces which are requiſite to the right receiving of the Lords ſupper be truly wrought in us, or not?
Qu. How may we diſcern whether wee bee ſound Chriſtians or hypocrites?
Anſ. We may diſcern whether wee bee ſound Chriſtians or hypocrites by theſe four notes, viz.
1 If one that is a true Chriſtian be enticed and drawn away from God, he grieveth for it, Gen. 39. 9. Rom. 7. 22, 23, 24. 1 Tim. 1. 15. and giveth not ready conſent unto the temptation, Rom. 7. 19. Gal. 5. 17.
2 If through frailty hee bee overborn to give conſent to the temptation, yet it is not full conſent, but he doth it againſt his will and purpoſe; for his purpoſe is, not to ſin, Rom. 7. 15, 19.
3 If he do put his ſinfull inclinations into execution and practiſe, yet hee continueth not long in them, doth not, nor will not walk after them, but recovereth himſelf, becauſe he is incorporated into Chriſt, and hath the ſeed of true grace in him, 1 Joh. 3. 9. Luke 22. 61, 62.
4 When he does any good thing, his main aim and level is at Gods glory, 1 Cor. 10. 31. Phil. 1. 20. not at his own profit, honor, or credit, Mark 8. 34, 35, 36. Gal. 1. 10. But the contrary to theſe four, are the marks and notes of unſound and hypocriticall perſons.
Qu. Now for the more ſpeciall trying of our ſelves, how ſhould we examine our ſelves about our ſins?
Anſ. Wee muſt examine our ſelves about our ſins thus; namely, goe and ſeriouſly look into Gods Law, and ſo call to remembrance how we have offended our God, 1 Joh. 3. 4. Rom. 7. 7, 9. Pſal. 51. 4. given occaſion to the enemies of the Lord to blaſpheme, 2 Sam. 12. 14. 2 Pet. 2. 2. ſcandalized our brethren, that is to ſay, grieved the ſtronger, Pſal. 119. 136. and occaſioned the weaker (1 Cor. 8. 10, 11, 12, 13.) chriſtian to ſin by our example. And laſtly, how we have wronged our own ſouls, by ſuffering ſin eaſily to prevaile, and the life, activity, and power of grace to faile and decay in us, Rev. 2. 4, 5.
Q. Now in the next place, how ſhall I know which be thoſe Graces, that are eſpecially requiſite and neceſſary to the right receiving of the Sacrament of the Lords-ſupper?
Anſ. The Graces that are eſpecially neceſſary to the right-receiving of the Lords-ſupper, are theſe eight; namely, 1 Sound knowledge, 1 Cor. 11. 29. 2 Saving faith, Rom. 4. 11. Mar. 16. 16. 3 True repentance for all our ſins, 1 Cor. 11. 31. 4 Unfeigned obedience, Prov. 9. 5, 6. 5 Entire love to God and man, Mat. 5. 25. 1 Cor. 12. 13. 6 Earneſt hunger and thirſt after Chriſt, 1 Joh. 7. 37. Luk. 22. 15. 7 The ſincerity and uprightneſſe of our hearts, 2 Chron. 30. 18, 19. 8 Thankfulneſſe to Chriſt, Mat. 26. 30.
Qu. But how ſhall I know whether theſe graces are truly wrought in me by the word & ſpirit of God, or not?
Anſ. If you would know whether theſe graces are truly wrought in your ſoul, or not, then you muſt examine your ſelf about each particular grace ſeverally; as firſt, about knowledge, then about faith, and ſo of all the reſt in order.
Qu. How may a man examine himſelf about his knowledge ſo, as to be convinced that his knowledge is ſound knowledge?
Anſ. A man may be convinced that his knowledge is ſound, by conſidering the meaſure of it, and the properties of it.
Qu. What meaſure of knowledge is required of a Communicant?
Anſ. Every Communicant muſt in ſome competent meaſure know all the principles (Heb. 5. 12. Heb. 6. 1, 2.) of the doctrine of Chriſt neceſſary to ſalvation. As for example; what is the naturall condition of every man and woman; what is the means of our recovery out of that natural condition; what is the ſpirituall meaning of the Ten commandements; what is the moſt true meaning of all the Articles of the Chriſtian Faith; what is the nature, uſe, and end of each Sacrament: and the like.
Qu. What are the properties of ſound knowledge?
Anſ. Sound knowledge hath theſe and ſuch like properties: 1 It makes a man humble, 1 Cor. 3. 18. Prov. 26. 16. and ready to render a reaſon of the hope that is in him with all meekneſſe, 1 Pet. 3. 15. 2 It makes a Chriſtian willing to receive every truth diſcovered unto him from the Word of God, 1 Tim. 6. 5. and carefull to put in practiſe whatſoever he knows already, 1 Joh. 2. 3, 4, 5. 3 It makes us painfull and induſtrious for the increaſing of that knowledge which we have attained, Prov. 2. 3, 4. Hoſ. 6. 3. And thus we muſt examine our ſelves about our knowledge, ſaying to our own ſouls, What O my ſoul, hath God as yet wrought theſe things in thee, or not?
Qu. How may a man examine himſelf about his faith ſo, as to know he hath true faith in Chriſt?
Anſ. A man may know hee hath ſaving Faith by theſe characters of it: 1 Saving faith is always wrought and preſerved by the Word of God preached, Rom. 10. 14, 17. 1 Cor. 1. 21. and is that whereby wee come to be weary and heavie laden with ſins, Mat. 11. 28. to bee utterly rid of all confidence in our own righteouſneſſe, Rom. 10. 3, 4. and alſo reſtleſſe in hungring after Chriſt, till we find comfort in the promiſes touching the pardon of our ſins, Mat. 5. 6. 2 Saving faith makes the Chriſtian to look at ſin as the greateſt evill, and the grace of Chriſt as the greateſt good in the world, Heb. 11. 24, 25, 26, 27. &c. it purifieth the heart, will, thoughts, affections, and conſcience from all love and allowance of ſinne, Act. 15. 9. Rom. 7. 15. and ſo works inward ſanctification, Act. 26. 18. It wreſtles againſt temptations of unbelief, Mar. 9. 24. Luk. 22. 31, 32. and works by love to God and our brethren, Gal. 5. 6. And by theſe evidences we muſt examine our ſelves whether we have true faith or not, ſaying to each of our own ſouls, What (O ſoul) art thou thus and thus qualified, or not?
Qu. How may a man examine himſelf about his Repentance ſo, as to know that he doth truly repent?
Anſ. True Repentance may be known, 1 By our willingneſſe and gladneſſe to have any ſin diſcovered, Pſal. 141. 5. and our hearty love of thoſe that diſcover and reprove it in us, 2 Sam. 12. 13. 2 By an inward godly ſorrow for all known ſins, as they are a breach of Gods Commandements, and are diſpleaſing unto God, 2 Cor. 7. 10. and by a forſaking of all known ſins, Ezek. 18. 5, 6. &c. Pſal. 119. 3. out of a perfect hatred of them, and care to avoid all occaſions of them, 2 Cor. 7. 11. 3 By an univerſal turning to God, Deut. 3. 10. and conſtant cleaving to him in all his revealed wil: and by practiſe of al known duties of obedience, which obedience, the death of Chriſt ſet forth in the Lords-ſupper, notably provokes a Chriſtian unto. And thus wee muſt try our repentance before wee come to the Lords Table; O my ſoul, doſt thou repent thus?
Qu. How may a man examine himſelf about his Obedience ſo, as to know that his obedience is unfeigned obedience?
Anſ. Unfeigned obedience may be known thus: 1 It is grounded onelyonly on the Word of God, Eph. 2. 10. and not on the traditions or inventions of men, Mar. 7. 6, 7. and it hath reſpect unto all Gods commandements without partiality or exception, Pſal. 119. 6. 2 Unfeigned obedience aims at the right end, namely, at the praiſe and glory of God, Phil. 1. 11. and not at any private advantage croſſe thereunto; and it is alwayes accompanied with zeal, Gal. 4. 18. humility, Mich. 6. 8. and conſtancy, Pſal. 106. 3. And thus we muſt try our obedience before we come to the Lords ſupper: Is it thus with thee, O my ſoul?
Qu. How may a Chriſtian examine himſelf about his love ſo, as to know whether his love to God bee entire, or not?
Anſ. We may be ſure that our love to God is entire, if no Commandement of God bee grievous unto us, 1 Joh. 5. 3. if our love weanes our hearts from the love of the world, 1 Joh. 2. 15. 1 Joh. 4. 20, 21. 1 Joh. 5. 1. 1 Joh. 4. 12. and laſtly, if it make us love the children of God.
Qu. How may a Chriſtian examine himſelf about his love ſo, as to know that he hath entire love to the children of God in ſpeciall?
Anſ. Entire love to the children of God, makes us love godly men for godlineſſe ſake, 2 Joh. 1, 2, verſes; that is, it will make us love all the Saints, Eph. 1. 15. whether rich or poor, ſtrangers or kindred, and that conſtantly, Prov. 17. 17. Alſo ſuch entire love will communicate it ſelf in doing good to their ſouls and bodies, 1 Joh. 3. 17, 18.
Q. How may a Chriſtian examine himſelf about his love ſo, as to know that he hath true love and charity toward his neighbor, that is, to all men in general?
Anſ. True love toward our neighbor, or all men in generall, may be known thus. 1 It will make us willing to forgive wrongs to others, Col. 3. 13. and to ſeek peace, Rom. 12. 18. and make ſatisfaction if we have wronged them, Rom. 13. 10. 2 True love will cauſe us to love the ſouls of all people, and not to ſuffer ſin to lie upon them, Lev. 19. 17. 3 True love to our neighbor will make us to overcome evil with good, Rom. 12. 17, 20, 21. by heaping offices of love upon them that wrong us. And thus we muſt examine our ſelves about our love before we come to the Sacrament, and ſee whether theſe qualifications of Gods Spirit be wrought in our hearts, or not.
Qu. How may a man examine himſelf about his hunger and thirſt after Chriſt ſo, as to know that hee hath an earneſt hunger and thirſt after him?
Anſ. We may know if we have true hunger and thirſt after Chriſt, thus: 1 True hunger and thirſt after Chriſt wil make us ſeek him with all our heart, in the diligent and conſtant uſe of all the means, Prov. 13. 4. ſo as that nothing wil ſatisfie us without Chriſt, Pſal. 73. 25. 2 Earneſt hunger & thirſt after Chriſt, longs after him for his own ſake, ſo as to part with any thing for him, Matth. 13. 44. and to be content to have him upon any conditions, Phil. 1. 21. Phil. 3. 8. 3 Earneſt hunger and thirſt after Chriſt, makes the ſoul ready to entertain with great thankfulneſs whatſoever means or meſſenger ſhall bring Chriſt home unto it, Rom. 10. 15. And laſtly, true hunger and thirſt after Chriſt, cauſes the Chriſtian to ſeek after Chriſt for holineſſe, Iſa. 51. 1. as well as for happineſſe: Now is it thus with my ſoul, or not?
Qu. How may a man examine himſelf about the ſincerity of his heart ſo, as to know that he is ſincere and upright in his heart?
Anſ. A Chriſtian may know that he is ſincere and upright in heart, thus; 1 Sincerity and uprightneſs of heart wil ſhew it ſelf in a carefulneſs to reform our delightful and boſom-ſins, Pſal. 18. 23. in an endeavour to find them out, and a gladneſs when they are diſcovered, Pſal. 119. 59. & 141. 5. 2 Sincerity will put us upon ſelf-denyall, and make us part with any outward comfort to keep a good conſcience, Heb. 11. 24, 27. 3 Sincerity and uprightneſs will cauſe us to make conſcience of the fruitfull performance of holy duties, Rom. 12. 11. eſpecially in ſecret, Mat. 6. 6. And laſtly, it will ſtirre up an earneſt deſire of growth unto perfection, Phil. 3. 12, 14. Now is it thus with me, or not?
Qu. How may a man examine himſelf about his thankfulneſs to Chriſt ſo, as that he may know hee is truly thankfull?
Anſ. A man may know he is truly thankful to Chriſt, when he eſteemeth Chriſts (Eph. 3. 17, 18, 19.) love and benefits, Phil. 3. 8. above all others, and ſo deſireth to pleaſe Chriſt (2 Cor. 5. 14, 15) in all things. And thus wee ought to examine our ſelves about all theſe particular Graces of Chriſt in us; by asking our conſciences whether it bee thus and thus with our ſouls.
Q WHen a man hath thus examined himſelf, what muſt he endevor to doe after ſuch ſelf-examination, for the finiſhing of his preparation to the Sacrament?
Anſ. 1. If a man after examination of himſelf ſhal plainly find any of theſe Graces to be wanting in him, he muſt for the preſent abſtain from the Sacrament, Exod. 12. 48. Num. 9. 6, 7, &c. 2 If he doubt whether they be wrought in him or not, he is likewiſe to forbear comming to the Sacrament, Mat. 5, 23, 24. Rom. 14. 23. unleſs his conſcience by ſome means may be reſolved and ſetled that he hath them. 3 If he ſhal truly find, that God hath wrought them in him, though yet in much weakneſs, then he is to come to this ſacrament to be therby further ſtrengthened, 2 Chron. 30. 18, 19.
Q What if a Chriſtian (having for the former reaſons abſtained from the Lords Table) do a long time after continue in a ſad and ſorrowfull condition, mourning for the want of thoſe forenamed Graces in himſelf; must he ſtill forbear to come to the Sacrament?
Anſ. No man truly and inwardly mourneth for the want of thoſe Graces, but he that in ſome meaſure hath the truth of them wrought in himſelf by Gods Word and Spirit: and therefore ſpiritual mourners may comfortably, and ſhould readily approach to Chriſt in this Sacrament, 1 Cor. 11. 31. as well as in other of his holy ordinances, Pſ. 34. 18. Iſa. 61. 2, 3. & 66. 2. Mat. 11. 28.
Qu. Are there yet any more things required of a communicant, after his examination of himſelf?
Anſ. Yes, after a Chriſtian hath throughly examined himſelf, there be yet more duties to be practiſed: For 1 He is carefully with bitterneſs of ſpirit to remember and bewayl to God the manifeſt rebellions of his unregenerate eſtate, Pſal. 29. 7. 1 Tim. 1. 13. and the wants and weakneſſes of his preſent ſtate, Rom. 7. throughout. 2 He is to renew his faith in Chriſt, Heb. 11. 28. and his repentance for all known ſins, eſpecially committed ſince his former receiving. 3 He is to renew and ſtir up his deſires and thirſtings after Chriſt in the Sacrament, and his love to God and man. 4 He is to renew his reſolution and purpoſes of better obedience to God (in the duties both of the firſt and ſecond Table of the Law) for the time to come, Iſa. 1. 16, 17, 18. through the help of Chriſt. And laſtly, he is to renew his thankfulneſſe to God. All theſe a Chriſtian muſt endeavour to do, becauſe it is not the bare having of grace, but the preſent exerciſe therof that makes us worthy receivers in Gods account, 1 Cor. 1. 4, 5, 7. compared with 1 Cor. 11. 18, 21, 29.
Qu. How muſt a communicant renew his faith in Chriſt before he comes to the Sacrament?
Anſ. A Communicant muſt labor to renew his ſaith in Chriſt, thus; 1 He muſt go to God in the name of Chriſt to ſue out a new pardon of his ſins, 2 Chron. 30. 6. eſpecially of ſuch ſins as moſt trouble the peace of his conſcience, and preſſe the promiſes that concern the ſacrament, 1 Cor. 11. 24 and the death of Chriſt, 1 Joh. 1. 7. 2 He muſt ſtrive by Prayer and meditation againſt carnall reaſon, Joh. 6. 52, 58. the greateſt enemy of faith; and alſo hee muſt bewayl his unbelief, Mar. 9. 24. and ponder and weigh well the nature of the Sacrament; as namely, That the Sacrament is as Gods oath to ſecure his promiſes unto us, Heb. 6. 16, 17. and a pledge and ſeal of the righteouſneſs of faith, Rom. 4. 11. 3. And laſtly, he muſt conſider that God commands us to receive and enjoy the merits of Chriſts death offered to us in this Sacrament, 1 Cor. 11. 24. and therefore he muſt raiſe up his faith to take hold of Chriſt.
Qu. How muſt a Communicant renew his repentance before he comes to the Lords Table?
Anſ. In renewing his repentance a communicant muſt take this courſe. 1 Strictly to call to mind his particular ſins as near as poſſibly he can, eſpecially ſins moſt lately committed, 1 Cor. 11. 31. (either by not-doing the good he ought and might have done, or by doing the evill he ought not to have done) and by the ſerious conſideration of ſuch ſins with all the circumſtances and aggravations thereof, he is to renew a more bitter ſorrow for them, Lam. 3. 40. 2 He muſt renew his free and humble confeſſion of each particular ſin, 1 Sam. 7. 6. as near as he can, judge himſelf for them, and lift up fervent prayers for the pardon of them, Pſal. 5. 1, 2. and for ſtrength and power againſt them; and this wil ſhew that he ſtands not wel-affected towards his ſins. 3 In caſe that he hath wronged any one, he muſt make reſtitution and ſatisfaction to the uttermoſt of his power, Luk. 19. 8. and muſt reſolve fully by Gods grace to leave all ſins, and avoid the occaſions thereof, giving up himſelf to newneſs of life, and to the frequent, conſtant and conſcionable uſe of all good means, with the improvement of all holy opportunities conducing to that newneſs of life, Pſal. 1. 1, 2.
Qu. How must a communicant renew his ſpiritual deſires and thirſt after Chriſt before each Sacrament?
Anſ. He that would renew his deſire and thirſt after Chriſt, muſt follow this courſe. 1 He muſt acquaint himſelf throughly with his own ſpiritual wants and emptineſs, Prov. 27. 7. and take heed of a preſumptuous imagination of more grace then yet he hath attained unto, Rev. 3. 16, 17. 2 He muſt take a thorow view of the wonderfull excellency and fulneſs that is in Chriſt, Job. 4. 10. Col. 1. 19. and the promiſes, … Pet. 1. 4. as alſo a view of the worth of Gods favor and loving kindneſs which is better then life it ſelf, Pſal. 63. 3. 3 He muſt have a thorow view of his own utter inſufficiency to bring his heart to any true hunger and thirſt after theſe things, Phil. 2. 13.
Qu. But how ſhall a Christian be ſenſible of his own ſpirituall wants, and the decay of the power and activity of grace in his ſoul?
Anſ. A Chriſtian may come to be ſenſible of his own ſpirituall wants and decays of grace, by the conſideration of his daily ſlips and ſins of thought word and deed, either againſt Gods precepts or prohibitions. As for inſtance, my diſtruſt lets me ſee my weakneſs of faith; and my omiſſion of, and ſloathfulneſs in holy duties, lets me ſee my want of love and zeal towards God and Chriſt: And ſo of the reſt. Hereupon now, a Chriſtian muſt apply the ſeal of the Covenant for an aſſurance to himſelf, that as all, ſo eſpecially theſe and theſe particular wants ſhal be ſupplyed from Chriſts fulneſs, Job. 1. 16. Pſal. 1. 3. Jam. 4. 6.
Qu. How muſt a Communicant renew his love before he comes to the Lords Table?
Anſ. A Communicant muſt renew his love before he comes to the Lords Table, thus: 1 He muſt ſtrive to get his heart inflamed with love to God, 2 Cor. 5. 14. and Man, 1 Joh. 4. 11. by a due conſidetion and deep ſenſe of Gods free and great love to him in Jeſus Chriſt; and by conſidering alſo that eating and drinking together at the Lords Table, is a teſtification of that ſweet love which is and muſt be among Chriſtians one towards another, 1 Cor. 12, 13. 2 If any man have wronged him, he muſt forgive injuries freely, Epheſ. 4. 26. and if he hath given any juſt occaſion of offence to others, he muſt ſeek reconciliation with them, Mat. 5. 24, 25. Rom. 12. 18.
Q. How muſt a Communicant renew his reſolution of better obedience before he comes to the Lords Table?
A. A Communicant is to renew his reſolution of better obedience, thus; namely, in an humble acknowledgment of his own weakneſs, Pſal. 119. 106. he muſt reſolve (through Gods grace) without all further delay, Pſal. 119. 60. to walk in new obedience: and to this end he muſt earneſtly crave ſtrength from God, and intreat that he would enable him thereunto, Pſal. 119. 117.
Qu. How must a Communicant renew his thankfulnes to God and Chriſt, before he comes to the Lords Table?
Anſ. A Communicant before he comes to the Lords table, muſt renew his thankfulnes to God, thus: 1 He muſt ſeriouſly conſider that though he has broken Covenant with God oftentimes, and in ſpeciall ſince the laſt Sacrament, yet the Lord now graciouſly offers to confirm the Covenant of Free-grace to him anew in this next Sacrament. 2 He muſt alſo take notice, that if there be but the leaſt ſpark of ſaving grace in him, the Lord will not quench, Iſa. 42. 3. but nouriſh it; and for that end invites him to come to the holy feaſt of his Sons fleſh and blood. 3 He muſt alſo remember, that if he hath throughly endevored, 2 Cor. 8. 12. to examine and prepare himſelf for that ordinance, he ſhal find acceptance with God through Chriſt, and the Lord will look upon him as a worthy gueſt at his Table, 1 Cor. 11. 28. Now all theſe three indulgences from God, call for preſent thankfulneſs from the beleeving ſoul.
Qu. Beſides ſelf-examination and the renewed exerciſe of the forenamed graces: and alſo beſides Prayer, ſo often mentioned before; had we not need yet more eſpecially to ſeek God by earneſt Prayer before we come to the Lords Table?
Anſ. Yes, as a Chriſtian muſt pray earneſtly to God for many particulars hinted before; ſo in ſpeciall he muſt alſo pray that God would pleaſe further to fit him by his Spirit, Phil. 4. 6. Pſal. 19. 14. for a meet partaking of this ſacrament, and alſo accept of him (through Jeſus Chriſt) as a worthy receiver, though in himſelf moſt unworthy. And the reaſon of al is, becauſe God wil be ſought unto, even to doe thoſe very things which he hath already promiſed to do for his people, Ezek. 36. 37.
Thus far of the Duties before Receiving.
Qu WHat are the duties required of a Chriſtian At and In the time of receiving the Lords-ſupper?
Anſ. The duties required at and in the time of our receiving are theſe: 1 Every communicant is to give diligent attention to that which is publickly done, not onelyonly when he himſelf is to receive, but during the whole action, 1 Cor. 14. 16. to behold and look upon both the elements themſelves, Exod. 24 8. and all the Sacramentall actions, 1 Cor. 11. 23. &c. in the adminiſtration of the Sacrament, 1 Cor. 14. 40. 2 He muſt uſe ſuch reverent behaviour as may be free from ſuper ſtition, yet fit to ſtirre up and expreſſe inward faith and thankfulneſs, 1 Cor. 14. 40.
Q. What muſt be the meditation and diſpoſition of our hearts in tune of receiving the Sacrament?
Anſ. Our meditation and diſpoſition of heart at, and in the time of our receiving, muſt be this: 1 When we ſee the Bread and Wine conſecrated and ſet apart for this holy uſe, then we muſt call to mind and conſider the eternal love of God the Father in ſanctifying & ſetting apart his Son Jeſus Chriſt in his ſecret counſell, to be the Redeemer and Surety of his people, Joh. 10. 36. and the tender mercy of Chriſt in undertaking this hard ſervice for us, Heb. 7. 26. Heb. 10. 9. 2 When we ſee the Bread broken, and the wine powred out, we are to mourn over him whom we have pierced by our ſins, Zech. 12. 12. and remember the infinite juſtice and wrath of God againſt ſin, that could never be ſatisfied but by this means, Rom. 3. 25. 3 When we ſee the Bread and wine given unto us al by the Miniſter; we are to meditate upon the gift and application of Chriſt crucified to our own ſouls in particular, and to every beleeving receiver els, Gal. 2. 20. 4 When we take the Bread and Wine, we muſt ſtir up our ſelves by faith to lay hold upon and apply to our ſelves all the merits of Chriſts death, 1 Cor. 11. 24. and ſo joyfully to feed thereupon, by beleeving, that as ſure as bread and wine will nouriſh the body up in a naturall life, ſo ſure will the fleſh and blood of Jeſus Chriſt, fed upon by faith, nouriſh our ſouls unto eternall life, and will alſo ſatisfie our ſouls, Matth. 11. 29. and ſtrengthen them againſt all temptations here in this world, 1 Cor. 10. 16. Joh. 6. 35. 5 When we behold the reſt of the Congregation communicating with us, we are then to ſtir up our hearts to loving and kind affections towards them and all the people of God, 1 Cor. 10. 17.
Qu. WHat is that holy carriage that is required after receiving the Sacrament?
Anſ. 1. Immediately after receiving, a Chriſtian, in token of thankfulneſs for his receiving ſuch inward pledges of love from God, muſt offer up the ſacrifice of praiſe, 1 Theſſ. 5. 18. to the Lord, and cheerfully give alms, 1 Cor. 16. 2. Heb. 13. 16. for the relief of the poor members of Chriſt. 2 At other times after receiving, he muſt often try himſelf whether he hath been made to drink into one ſpirit with Chriſt and his members or not, 1 Cor. 12. 13. and what growth he hath gotten by the Sacrament in aſſurance of Gods favor, in ſtrength againſt corruptions, in power to walk with God in obedience to him, and in all other graces of the Spirit, and fruits of Chriſts death. 3 If the Chriſtian after receiving cannot find theſe fruits in himſelf, he muſt humble himſelf for his own ſinnes, as the cauſe thereof, 1 Cor. 11. 31. and though he finds not that comfort and benefit he looks for, yet if he be truly humbled for the want of it, he may be comforted in this as a fruit of a worthy receiving, 2 Chron. 30. 18, 19. 4 If he ſhall find upon this after-examination, the forenamed benefits truly wrought in his heart, then he is moſt thankfully to give God the glory, and to deſire the continuance and increaſe of the ſame grace with all holy endevors to that end, 1 Chron. 29. 13, 14, 18, verſes: and as he hath received Jeſus Chriſt, ſo he is to walk in him, Col. 2. 6, 7. 2 Pet. 2. 20, 21, 22. and not to return to his former evil practiſes, but to keep the Covenant that he hath renewed with the Lord at the Sacrament, and to increaſe in love and fellowſhip with Gods children, 1 Cor. 10. 16, 17. 5 And laſtly, a Chriſtian, upon the ſenſe of the comfort and benefit received at the Sacrament, is to reſort the oftner and with the more earneſt deſire unto it, 2 Chron. 30. 21, & 23 verſes.
FINIS.
End of the text · Henry Searle, A Help to the Willing Soul (1647)