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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34877	A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.	Cradock, Samuel, 1621?-1706.	1679 (1679)	Wing C6756; ESTC R15332	329,893	408

Seal of the new Testament or Covenant which is to be ratified and confirmed by my blood * Heb. 9.15.16 Matth. 26.28 This is my blood of the New Testament which is now to be shed for many for the remission of sins that is this wine in the Cup is a sign or representation of my blood and a seal whereby the new Covenant is confirmed with all the promises of it For without shedding of blood there is no remission * Heb. 9.22 Gods Justice being no other way to be satisfied Now the Sacraments may be said to be Seals in two respects 1. They are absolute seals to the veracity and truth of Gods promises and Covenant 2. Conditional Seals in reference to us They Seal the remission of sins to all that perform the conditions required and to none else As the tree of life did not seal or confirm to Adam that he should have life except upon condition of his perfect obedience To them therefore that perform the conditions required they exhibit confer and passover the blessings promised in the Covenant of Grace 3. To be an objective means to stir up excite and increase Repentance Faith Love Hope Joy Thankfulness in believers by a lively representation of the evil of sin the infinite love of God in Christ the firmness of the Covenant of grace the greatness and sureness of the mercies promised 4. To be a badge and cognizance of the Church before the world and a token that we solemnly profess that we own a crucified Jesus for our Saviour and that 't is Christ and his death that we depend upon and abide by for the remission of all our sins and reconciliation with God 5. To be a means of our renewing our Covenant with God Covenants in the Scripture were wont to be made by eating and drinking together Isaac and Abimelech Jacob and Laban concluded their Covenants with a Feast * Gen. 6.30 and Gen. 31.44 46. Hereby we have an advantage of entring into a stricter engagement to God and renewing the Covenant we made with him in Baptism 6. To be a means of procuring and advancing unity and love among the Saints A feast carries in it the notion of love and good will But this is more a feast of love than any ordinary feast can be because 't is a remembrance of the greatest love that that ever was manifested viz. of that love which the Lord shewed in dying for us 'T is a Feast upon Christs Sacrifice And it should be a means not only of uniting believers more firmly to Christ their Head but of uniting and endearing them more one to another The ancient Christians did notably express this 1. By their Agapae or love-feast Jude verse 14. 2 Pet. 2.13 2. By their kiss of Charity Rom. 16.16 1 Cor. 16.30 3. By their collections for the poor made at these times 1 Cor. 16.1 Having thus spoken of the true and proper ends for which this Sacrament was instituted I come now to consider the mistaken ends for which it was not appointed 1. It was not appointed to turn bread and wine into the true and real body and blood of Christ For if sense be not to be believed concerning its own object and which tells all men that 't is still bread and wine how can we believe that Christ or any of his Apostles were ever in the World seeing they that saw them and conversed with them may on this ground for all that be deceived which were very irrational to imagine And the Apostle expresly calls it bread three times in three verses together and that after the Consecration 1 Cor. 11.26 27 28. For as often as ye eat this bread and drink this Cup ye do shew the Lords death till he come Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of this Bread and drink of that Cup. And he tells us that the use of this Sacrament is not to make the Lards Body corporally present but to shew the Lords death till he come that is to be a visible representation and commemoration of his death till he come to judgment Indeed Christ is really present in this Sacrament but not in the elements but to the Faith of the worthy receiver When they eat of this Bread and drink of this Cup in a due manner exercising a lively Faith in him for the remission of all their sins Christ is then present to their Faith neither is he any otherwise present in this Sacrament 2. This Sacrament was not appointed to Sacrifice Christ really again to the Father to propitiate him for the quick and dead or to ease Souls in Purgatory to deliver them out of it For Christ having died once dieth no more but by once offering up himself hath for ever perfected them that are sanctified * Heb. 10.14 that is he hath made a perfect satisfaction to the justice of God and done all things needful to bring them to eternal life who are sanctified by his grace and brought to believe in him with a lively Faith 3. 'T is not appointed as a means to conveigh grace meerly by the work done or by the outward receiving of it only as charms are supposed to work neither are we to suppose that God will pardon or save any for their meer coming to this Ordinance though they strive not with their hearts to bring them to repentance faith in Christ sincere love to God and men and new obedience 4. 'T is not appointed as a means to wipe off the old score of sin that men may more freely and boldly encourage themselves to sin again as some ignorant people are apt to think but as a blessed means to mortifie sin in us and to engage us unto holiness And thus much concerning the first head I propounded to speak unto viz. The right informing the judgment and that concerning these four particulars 1. The author of this Sacrament 2. The time of its Institution 3. The nature of it 4. The ends for which it was appointed I come now to the second viz. to direct your practice and to shew you how you should receive it in a right manner In order to which you must know 1. There are some duties to be performed before you come to receive this holy Sacrament 2. Some duties in the time of receiving it 3. Some duties after There are two kinds of preparation necessary to a worthy receiver 1. The General which is that we look to it that we be in a state of grace for there are several graces that must be exercised in receiving this Sacrament and they that are not in a state of grace are utterly unfit for the present to approach this holy Table 2. The Particular which consists in a present actual fulness In order to the obtaining of this let me advise thee Reader to the

22. to the end Mat. 9. from 18. to 27. 21. He restores two blind men to their sight Mat. 9. from 27. to 32. 22. He casts a Devil out of a man which made him speechless Mat. 9. from 32. to 35. 23. He teaches now at Nazareth his Countrey where he is despised Mark 6. from 1. to 7. Mat. 13. from 54. to 59. 24. He hath compassion on the multitude who were as Sheep without a Shepherd and exhorts his Disciples to pray that Labourers may be sent into the Harvest Mat. 9. from 35. to 39. 25 He sends out his twelve Apostles to Preach and to work Miracles he giveth them their Charge and Commission and fortifieth them against persecutions and promises a blessing to those that receive them Mat. 10. from 1. to 43. Mark 6. from 7. to 12. Luke 9. from 1. to 7. 26. The Apostles depart and Preach up and down and cast out Devils and anoint such as were sick with Oyl and recover them Mark 6. from 12. to 14. Matth. 11.1 27. John Baptist is now beheaded by Herod and his body buried by his Disciples Mark 6. from 17 to 30. Mat. 14. from 3. to 13. 28. Herod hearing of the fame of Christ thinks him to be John Baptist risen from the Dead others think him to be Elias or one of the old Prophets Mat. 14.1 2. Mark 6. from 14 to 18. Luke 9. from 7. to 10. 29. The Apostles having preached up and down return to their Master and give him an account of their Labours He takes them with him into a desert place whither a great Multitude followed him of about five thousand men whom he feedeth with five loaves and two fishes Mark 6. from 30. to 45. Mat. 14 from 13. to 22. Luke 9. from 10. to 18. John 6. from 1. to 14. 30. The People are so affected with this Miracle that they would forthwith have made him King but he withdraws himself to avoid it and sends his Disciples to Sea in the mean time retires himself to the Mountain to pray then he cometh to his Disciples they being in a great Tempest walking on the Sea Peter desires leave from him that he may come to him on the water which being granted Peter being afraid beginneth to sink but is saved by him He stilleth the Tempest whereby he is acknowledged to be the Son of God He comes again into the Land of Genezareth and heals many sick persons John 6. from 14. to 22. Mark 6. from 45. to 57. Mat. 14. from 22. to 37. 31. The multitude that had been miraculously fed by him follow after him and find him at Capernaum He reproves them for following him for loaves and admonishes them to seek for incorruptible food which is to be obtained by Faith in him He shews that Faith in him comes from the Father He declares himself to be the Bread of life to true Believers that his Flesh is meat indeed and his Blood drink indeed which must be eaten and drunken Spiritually to obtain eternal life At this Doctrine several of his Disciples stumbled he instructs them concerning the right sence of his words Many of his Disciples forsake him Peter and the other Apostles confess that he hath the words of eternal life and abide with him He declareth that one of them is a Devil John 6. from 22. to the end The fifth part of our Saviours life from the third Passeover after his Baptism to the fourth containing the Acts of the third year of his publick Ministry In which we have these particulars 1. Our Saviour now goeth up to the Passeover at Jerusalem and making there but a short stay returns into Galilee John 7.1 2. Certain Scribes and Pharisees come thither to him from Jerusalem and quarrel with him because his Disciples did eat with unwashen hands He reproves their Hypocrisie and Transgressing of Gods Commandments through their Traditions instancing in the Fifth Commandment Then he sheweth what it is that truly defileth a man viz. that which cometh from within out of the heart Mat. 15. from 1. to 21. Mark 7. from 1. to 24. 3. He now retires himself into the borders of Tyre and Sidon where he casteth out a Devil out of the Daughter of a Canaanitish woman highly commending the strength of her Faith who would not be discouraged though he called her Dog Mat. 15. from 21. to 29. Mark 7. from 24. to 31. 4. He healeth one deaf and dumb putting his fingers into his ears and saying Ephatha and touching his Tongue Mark 7. from 31. to 38. 5. He goeth up into a Mountain and there he heals all manner of diseased People brought unto him Mat. 15. from 29. to 32. 6. He feeds four thousand men with seven loaves and a few little Fishes Mat. 15. from 32. to the end Mark 8. from 1. to the 10. 7. He refuses to give the Pharisees and Sadduces any new Sign from Heaven but refers them to what was prefigured by the rising of Jonah out of the Whales belly Mark 8. from 10. to 13. Mat. 16. from 1. to 5. 8. He warneth his Disciples of the leaven and corrupt Doctrine of the Pharisees Sadducees and Herodians Mark 8. from 13. to 22. Mat. 16. from 5. to 13. 9. At Bethsaida he restores a blind man to his sight Mark 8. from 22. to 27. 10. Divers opinions of the people concerning him Peters confession of him to be the true Messiah whom he commendeth and promiseth upon the rock of that truth to build his Church which he will govern by the Ministry of his Apostles and his other Servants that shall succeed them giving them the Keys of his Kingdom He foretelleth his Death and Resurrection and rejects the evil Counsel of Peter disswading him from dying and suffering He requires of all that would be his Disciples to be willing to bear the Cross and to be ready to lay down their lives for him He gives them an intimation that some of them there present should see a Type and resemblance of his second coming in the destruction he should bring upon Jerusalem and the Jewish Nation by the Romans for their obstinacy Mat. 16. from 13. to 29. Mark 8. from 27. to the end Mark 9.1 Luke 9. from 28. to 28. 11. He taketh Peter James and John into an high Mountain and is transfigured before them Moses and Elias appearing to them from Heaven he is declared to be the Son of God He teacheth that John is that Elias that was to come Mat. 17. from 1. to 14. Mark 9. from 2. to 14. Luke 9. from 18. to 37. 12. He casteth out a Devil that inflicted dumbness and deafness on a Lunatick which his Disciples were not able to do the cause whereof is declared as also the power of Faith quickned by Fasting and Prayer Mat. 17. from 14. to 22. Mark 9. from 14. to 30. Luke 9. from 37. to 43. 13. He again foretelleth his Death and Resurrection Mark 9. from 30. to 33. Mat. 17. from 22.

their Fathers were all servants in Egypt and as that night God delivered them c. And tells particularly of the wonders done in Egypt and the manner of their deliverance saying to this purpose This is the Passover which we celebrate because the Lord passed over the houses of our Fathers in Egypt therefore we are bound to give thanks to praise to laud and glorify him and sing Hallelujahs to him c. This kind of declaration or shewing forth the occasion of the Passover they called Haggadah Hence the Apostle may be supposed to have borrowed his phrase As oft as ye eat this bread and drink this Cup ye declare or set forth the Lords death 1 Cor. 11.26 This annunciation or shewing forth to their Children the Lords wonderful goodness and mercy to them we find commanded Exod. 12.26 27. And it shall come to pass when your children shall say unto you what mean you by this service That ye shall say it is the Sacrifice of the Lords Passover who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivered our houses 6. Then he takes that part of the unlevened cake that was before reserved and blessing it and giving thanks for it as before he distributes to every one a piece of it to eat with the Paschal Lamb of which each person present was bound to eat as much as the quantity of an Olive at least The breaking of bread therefore at which our Saviour did institute the commemoration of his body seems to be this second breaking of bread viz. in time of Supper after which nothing more was to be eaten that night For 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were eating or towards the end of the Supper Jesus took bread and blessed it and brake it and gave it to his Disciples saying take eat this is my body Mat. 26.26 7. All this done they drink up the third Cup called the Cup of blessing or thanksgiving after meat Paul calls it by this very name 1 Cor. 10.16 The Cup of blessing which we bless is it not the Communion of the blood of Christ c. And this third Cup which was after supper that is after they had done eating and was the conclusion of the Supper was the Cup which our Saviour applied to a new spiritual signification And having instituted it into an Eucharistical Cup bad them drink all of it So that now he ordaines bread to be a representation of his body henceforward in the same manner as the Paschal Lamb had been the representation of his body before and the cup to be the New Testament in his blood now as the blood of bullocks had been the Old Testament in his blood before Exod. 24.8 And Moses took the blood and sprinkled it on the people and said behold the blood of the Covenant which the Lord hath made with you c. After this they sang the Hallelujah or Hymn or Psalm of Praise according to Custom And accordingly our Saviour and his Apostles did sing a hymn after the Paschal Supper before they departed So that supposing these Rites to be then in use among the Jews as their own writers tell us it will from thence appear that the bread and wine which our Saviour distributed at his last Passover and appointed to signifie and represent his body and blood were rites within the compass of it and belonging to it only applied by him now to a new evangelical use and signification And he dealt no otherwise in this Sacrament than he did before in that other of Baptism which he seems to have founded upon the old rite in use among the Jews of purification by water So that our Saviour in instituting both Sacaments of the new Testament seems to have taken the old rites of the Jews and to have ordained and advanced them to a new evangelical use and mystical signification and so to have put as one sayes a new superscription upon the old metal There is one thing more that it will not be amiss here to take notice of viz. That from the Jewish custom of having a feast at the end of their Sacrifices the Christians of the Primitive Church instituted their Agapae or love feasts And they of the Church of Corinth did much imitate the Jewish Paschal rites in receiving of the Lords Supper For they had a Supper before in which they were not always very temperate as appears 1. Cor. 11. And at the conclusion of this Supper they had the bread and wine of the Lords Supper administred as the Jews at the end of their Paschal Supper had the unlevened bread and the Cup of blessing Having spoken thus much of the Passover and the rites belonging to it I now come to speak of the Lords Supper which succeeds it And here I shall treat 1. Of the Author of it 2. Of the time when it was instituted 3. Of the Nature of it 4. Of the ends for which it was instituted 1. Christ himself is the Author of it We have before shewn how Christ eating the Paschal Supper with his Disciples who were Jews took some of the Paschal cheer and provisions and made them the materials of this blessed Sacrament 'T is Christ who was the Author of it 'T is he who is the King and Soveraign of his Church 'T is he who appoints therein his Officers Laws and Ordinances He is the Mediator of the new Covenant and therefore appoints the tokens and seals of it Divine institution only makes a Sacrament the whole Church cannot do it 2. Let us consider the time in which it was instituted viz. in the same night in which he was betrayed by Judas 1 Cor. 11.23 Observe Christs great love to his Church He saw his death approaching yet he bestows now a great favour on mankind when he sees he shall receive the hardest measure from them O that the same mind were in us that was in Christ Jesus Judas had resolved beforehand to betray him and accordingly had agreed with the Chief-Priests and Council of the Jews yet with this wicked resolution he comes to eat the Passover with him Sins of purpose and resolution are most dangerous We should look not only on Judas's sin in betraying his Master but on his fixed intention and resolution to do it 'T is a dangerous thing to come to this Sacrament with an intent to go on in any known sin 3. Let us consider the nature of this Sacrament wherein three things are to be spoken to 1. The outward Ordinance or outward signs 2. The inward and Spiritual mysteries thereby signified 3. The Command for the observing this Ordinance 1. The outward Ordinance or Sacrament properly so called consists 1. Of certain Elements or materials viz. Bread and Wine 2. Of sundry Rites and Sacramental actions appertaining thereunto 1. Our Saviour took bread and gave thanks and so also the Cup. He blessed the Bread and the Wine severally as the Jews

with an impudent face said unto him V. 14. I have Peace-offerings with me this day have I paid my vows V. 15. Therefore came I forth to meet thee diligently to seek thy face and I have found thee Verse 16. I have decked my bed with coverings of Tapestry with carved works with fine linnen of Egypt Verse 17. I have perfumed my bed with Myrrh Aloes and Cinnamon Verse 18. Come let us take our fill of love untill the morning let us solace our selves with love Verse 21. So with her much fair speech she caused him to yield with the flattering of her lisp she forced him Verse 22. He goeth with her strait-way as an Ox goeth to the slaughter as a fool to the correction of the stocks Verse 23. Till a dart strike through his liver as a bird hasteth to the snare and knoweth not that it is for his life Verse 27. Her house is the way to hell going down to the chambers of death Prov. 9.1 A f ●lish woman sitteth at the door of her house to call in passengers Verse 16 ●hoso is simple let him turn in hither and as for him that wanteth understanding she saith unto him V. 17. Stol'n waters are sweet and bread eaten in secret is pleasant Verse 18. But he knoweth not that the dead are there and that her guests are in the depths of hell Prov. 22.14 The mouth of a strange woman is a deep pit he that is abhorred of the Lord shall fall therein Prov. 23.27 A whore is a deep ditch and a strange woman is a narrow pit Verse 28. She lieth in wait as for a prey and increaseth the transgressors among men Prov. 29.3 He that keepeth company with Harlots spendeth his substance Prov. 30.20 Such is the way of an adulterous woman she eateth and wipeth her mouth and saith she hath done no wickedness Eccles 7.26 And I find more bitter than death a woman whose heart is snares and nets and her hands as bands whoso pleaseth God shall escape her but the sinner shall be taken by her Jer. 5.7 How shall I pardon thee for this thy children have forsaken me and sworn by them that are no Gods when I fed them to the full then they committed adultery and assembled themselves by troops in the Harlots houses Verse 8. They were as fed horses in the morning ever one neigheth after his neighbours wife Verse 9. Shall not I visit for these things saith the Lord and shall not my soul be avenged on such a Nation as this Jer. 29.23 Because they committed villany in Israel and have committed adultery with their neighbours wives and have spoken lying words in my name which I have not commanded them even I am a witness against them saith the Lord. Ezek. 16.38 And I will judge thee as women that break wedlock and shed blood are judged and I will give thee blood in fury and jealousie Hos 4.11 Whoredom and wine and new wine take away the heart Mal. 3.5 And I will come near to you to judgment and I will be a swift witness against the sorcerers and against the adulterers and against false swearers and against those that oppress the hireling in his wages and the widow and the fatherless that turn aside the stranger from his right and fear not me saith the Lord of Hosts Mat. 5.27 Ye have heard that it was said by them of old time thou shalt not commit adultery Verse 28. But I say unto you whosoever looketh on a woman to lust after her he hath committed adultery with her already in his heart Mat. 19.17 Jesus said unto him if thou wilt enter into life keep the commandments viz. thou shalt do no murther thou shalt not commit adultery c. Acts 15 20 29. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood From which if they keep themselves they shall do well Rom. 1.28 And even as they did not like to retain God in their knowlede God gave them over to a reprobate mind and to do those things which are not convenient Verse 29. Being filled with all unrighteousness fornication wickedness covetousness maliciousness c. 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind Verse 10. Nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God 1 Cor. 7. v. 2. To avoid fornication let every one have his own wife and every woman her own husband Verse 19. But if they cannot contain let them marry for it is better to marry than to burn 1 Cor. 10.8 Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness V. 10. Idolatry witch-craft hatred variance emulations wrath strife sedition heresies V. 21. Envyings murders drunkenness revellings and such like of the which I tell you now as I have told you in times past that they who do such things shall not inherit the kingdom of God Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Col. 3.5 Mortify therefore your members which are upon the earth fornication uncleanness inordinate affections evil concupiscence and covetousness which is Idolatry For which things sake the wrath of God cometh on the children of disobedience 1 Thes 4.3 For this is the will of God even your sanctification that ye should abstain from fornication V. 4. That every one of you should know how to possess his vessel in sanctification and honour V. 5. Not in the lust of concupiscence as the Gentiles which know not God Heb. 13.4 Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge 1 Pet. 2.9 The Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgment to be punished V. 10. But chiefly them that walk after the flesh in the lusts of uncleanness c. V. 14. Having eyes full of adultery c. Judge v. 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Rev. 21.8 But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 22.15 For without are Dogs and Sorcerers and whoremongers and Idolaters and whosoever loveth and maketh a lye 2. This sin wherever it is found and continued in is a sign and mark of a man whom God hateth Prov. 22.14 The