Vera Effigies FRANCISCI ROBERTS in ● Magistri, Pastoris Ecclesiae apud Augustinian: LAND Tho: Cross Sculpt A COMMUNICANT INSTRUCTED. OR, Practical Directions FOR Worthy Receiving OF THE LORDS-SUPPER. By Francis Roberts, M. A. Pastor of the Church of Chri●t, at Wr●ngton, in the County of Somerset. The third Edition, re●ised and corrected by the AUTHOR. 1 Cor. 11.28, 29. Let a man examine himself, and so let him ●at of that Bread, and drink o● that cup. For he that eateth and drinketh unworthily, eateth & drink●th damnation to himself, not discerning the L●rds Body. London, Printed by I. Stre●ter, ●or G. Calve●t and are to be ●o●d at the Sign of the Half-Moon in the new Buildings in Pau●s Church yard, near the little North-Door. 1656. To the Church of Christ in the Parish of Wrington, in the County of Somerset. Grace, Mercy, and Peace, from the Father of Mercies, and the God of all Consolation. Men, Brethren and Fathers, entirely beloved in the Lord. THe substance of these practical Directions for worthy receiving of a 1 ●or. 11.20. the Lords Supper, I have represented to your ears in preaching; That before I administered unto you this heavenly b 1 cor. 10.16. Communion, I might (according to my duty) instruct you in right Communicating: Now I offer them to your eyes in Printing; And, by both Preaching and Printing, to your Hearts; that they may be unto you as a continual Sermon before every Sacrament. When first I treated of this Subject, I had no thoughts of printing it in any other Book, than in your breasts. (O that your hearts and lives were living Books, wherein the whole c Heb. 6.1. Doctrine of Christ were printed in Capital Letters, that he that runs might read: Then should ●ou be d 2 Cor. 3.2, ●● The Epistle of Christ▪ written not with ●nk, but with the Spirit of the living God) Yet since that, I have been induced to make these familiar Directions more public, upon these Considerations; 1. That I might gratify your pious request in public to me, That these Instructions might be printed, which you apprehend might be of such frequent use and advantage to you and yours, before, in, and after every Lord's Supper. 2. That I might help on your Edification and Consolation, and happily others also, in reference to that sweet fellowship which Christ affords his Members with Himself and his Death, in this Ordinance. For hereby your understandings may be farther cleared, your memories confirmed, your Hearts & affections raised upwards, your Graces acted unto higher perfections, & your Sacramental Duties regulated so as to seek the Lord herein, in a right Order. And I persuade myself that those things which were so acceptable to you in my Sermons; will be the more profitable to you in my Book. If your souls prosper, my heart shall rejoice. I shall count it my Crown and glory, to promote your Grace and Glory. It will be my Heaven here, to help you forward towards Heaven hereafter. And in order hereunto, I hope I shall willingly preach; print, and bestow my pains in public or private amongst you, that I may more and more endear you and espouse you unto jesus Christ; For I trust I may truly say with the Apostle, e Phi. 1.8. to 12. God is my record, how greatly▪ I long after you all, in the bowels of jesus Christ. And this I pray that your love may abound yet more and more in knowledge and in all sense. That ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ: Being filled with the fruits of righteousness, which are by jesus Christ unto the glory and praise of God. 3. That I may preach unto you, not only whilst I am with you, but even after the Lord shall have taken me from you. As f Heb. 11.4 Abel by his faith (he being dead) yet speaketh: So these lines may live, when I shall be dead; and they may speak to you, when I shall be silent in the Grave. I am here but g Ps. 39.12. a Pilgrim, and my abode with you can be but momentany at the longest, for h Jam. 4.24 our life is but a vanishing vapour, i Ps. 102. two our days a declining shadow, our k Ps. 39.5. years as nothing, l Heb. 13.14. we have here no continuing City, but seek one to come: Therefore by this publication, m 2 Pet. 1.15. I will endeavour that you and yours may be able after my decease to have these things always in remembrance. Thus Moses & the Prophet's, Christ and his Apostles, preach unto us & the whole Church of Christ still (though they are all in Heaven,) by their Doctrines & writings left behind them. 4. That I may testify this way my true love and affection to you in the Lord jesus: And to let you know, n 2 Cor. 7.3 that ye are in mine heart to live and die with you. For you have not only loved & deservedly honoured my Reverend, learned, and pious Predecessor, now sleeping in the Lord, thereby showing yourselves very eminently exemplary to all the Congregations round about you: but you have also declared your singular respect & affection unto me, the unworthiest Labourer in the Lord's Vineyard, ever since my first entrance amongst you, both in your ready accepting of my Ministry, diligent attending upon the Ordinances, willing compliance with such pious proposals as I have laid before you, and in other demonstrations of your kind dispositions towards me to this day. And therefore I have cause to be o 1 Thes. 2.8. the more affectionately desirous of you, and I am willing to impart unto you not the Gospel of God only, but also mine own Soul, because ye are dear unto me. The Lord maintain and increase the Spirit of love still betwixt us, whilst we have a day or an hour to live together. Upon these Motives especially I have been inclined to commit the●e ensuing Meditations to the Press: And I dedicate them unto you especially, most earnestly beseeching the Lord, that they may be abundantly useful and beneficial both to you and others. p 2 Thes. 2.16, 17. Now our Lord jesus Christ himself, and God even our Father, which hath loved us, & hath given us everlasting consolation, & good hope through grace, comfort your hearts, and establish you in every good word and work. And fill you with all grace, that may fit you for everlasting glory, So prayeth Your truly loving Pastor, who longs for your salvatition. FRAN: ROBERTS. From my Study in Wrington in Somersetshire June 12. 1651. The INTRODUCTION, or PREFACE to the DIRECTIONS. GOds Covenant of Grace, for salvation of lapsed sinners by jesus Christ, is the principal Subject of the Holy Scriptures: The New Covenant and Testament is the Compliment, or complete fullness of the Covenant of Grace▪ Baptism and the Lords Supper, are the Lords n●w Covenant Tokens or Great Seals of his New Testament: And Jesus Christ is the Kernel, Marrow and Soul of them all. In the whole Scriptures Chr●st is re●e●led; In the Covenant of Grace Christ is tendered v●z. As promised under the Old Testament: As performed under the New: In the Sacraments of the New Testament, especially in the Lord's Supper, Chr●st is evidently, as it were, crucified before our eyes▪ represented, sealed, and exhibited to the believing soul. Thou therefore O Chr●st●an a Joh. 5.19 Search the Scriptures, that thou mayst there find Christ: Accept the Covenant, that thou mayst therein embrace Christ; And duly partake the Sacraments, èspec●ally the Lords Supper, that thou ma●st more fully and undoubtedly assure thyself of Chr●st to thy salvation. To this end seriously consider, 1. It is not bare partaking, but due partaking of Sacraments, that will commend us to God, and interest us in Christ. It is possible that in a visible Church multitudes may partake Sacraments, and yet be deeply displeasing to God. The Israelites of old had not only the ordinary and standing Sacraments of Circumcision and the Passeover, but also the extraordinary and transient Sacraments of the Cloud and Sea, answering to our Baptism; Of Manna and water out of the Rock, answering to our Lord's Supper. b 1 Cor. 10.1. to 6. All our Fathers were under the Cloud, and all passed through the Sea: And were all baptised unto Moses in the cloud, and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink (for they drank of that spiritual Rock that followed them, and that Rock was Christ:) But with many of them God was not well plea●ed, for they were overthrown in the Wilderness. Ishmael was circumcised as well as Isaac; yet Ishmael is branded for c Gal. 4.29. a Persecuter: Esau circumcised as well as Jacob; yet d Rom. 9.13. Jacob loved, Esau hated of God▪ Simon Magus baptised, yet e Act. 8.13.21, 23. his heart was not right in the sight of God, and he still remained in the gall of bitterness, and bond of iniquity. Judas did eat the f ●oh. 13.2, 21, 16, 27. Sacrament of the Passeover with Christ and his Disciples; yet after the eating of it, Satan more strongly entered into him then ever before: and he died an hypocrite, a murderer, a devil. And the Corinthians not only were baptised, but received also the Lords Supper: yet notwithstanding they were g 1 Cor. 11 30, 31, 32. judged of the Lord: many were weak and sickly among them and many slept, viz. were dead (as is thought of the plague of Pestilence.) Thus we may possibly be baptised, yea eat and drink the Lords Supper; and yet for all that, through unworthy communicating incùrre the Lords displeasure. 2. They that partake Sacraments in a visible Church, may so far notwithstanding be displeasing unto God: As 1. That all the Sacraments and Services, they take in hand may be accounted by God as Nullities, as no Sacraments, no Services at all. h 1 Cor. 11.20. This is not to eat the Lords Supper. 2. That all their Sacraments and religious performances may be accounted their i Isa. 1.13▪ 14. sins and abominations, 3. That the Sacraments which were intended for spiritual benefit, shall become a spiritual mischief to their souls through their abuse. That the Lords, Supper instead of nourishing Grace k 1 Cor. 11.27, 28, 29. John 13 2, 27.36. should strengthen sin; instead of sealing of Remission of our sins in Christ's blood, should render us guilty of the body and blood of the Lord, even guilty of murdering the Lord of Life and Glory. 4. That by unworthy handling them, they may incur many l 2 Chron. 30, 18, etc. 1 Cor. 10.5, 7, 8, 9, 10. & 11.30. temporal afflictions and chastisements in God's displeasure. 5. Finally, they may enjoy Sacraments; and yet so far displease God therein, as thereby to hazard m 1 Cor. 11.29. their own Judgement, and eternal Damnation, and lose Heaven itself for ever. As those jews of old, notwithstanding their enjoyments of Sacraments n 1 Cor. 10.1, to 6 were overthrown in the wilderness, lost Canaan the Type of Heaven, and, it's to be feared, Heaven itself thereby typified. 3. Hence consequently these things are clear. I. That our bare enjoyment of Sacraments, is no infallible sign, either of God's special love tow, or of our good spiritual state towards God. II. That it is altogether unsafe for Christians to rest themselves satisfied and contented with the mere having, or the mere using of Sacraments. It's the Right having and Due using of Sacraments, which will commend us, and our actions about them unto Go●. III. That it singularly concerns all God's people to endeavour so to enjoy and use all Sacraments, and particularly the Lords Supper. Which is often to be received, as therein they may be wellpleasing and acceptable to the Lord. Now that we may acceptably and profitably manage the Lord's Supper, these things are peculiarly necessary. 1. A due Preparation for the Lords Supper before we commmunicate. 2. A right use of the Lords Supper while we are communicating. 3. A Christian conversation suitable to the Lords Supper, after we have commmunicated. In reference to these three General Heads, seriously consider, and practically improve these brief Directions following. PRACTICAL DIRECTIONS FOR Worthy Receiving Of the LORDS SUPPER. I. Directions touching our due Preparation for the Lords Supper▪ before we Communicate. Our due preparation for the Lords Supper before communicating, consists chiefly in a judicious, impartial and sincere Self-examination. o 1 Cor. 12.28. Let a man examine himself, and so let him eat of that bread, and drink of that Cup. There's A public Ecclesiastical Examination by Church-governors, preparing for fit communicating in respect of the Church: And there's al●o a private Self-examination, preparing for worthy communicating in respect of Christ. By That, provision i● made that the Lords Suppe● be not abused by gross Ignorance and Scandals: By This, farther care is taken that the Lords Supper be not unworthily received, through Carnaln●sse, Unbelief, Impenitency, Hyp●cris●●, Unthankfulness, Uncharity blenesse, etc. Both are necessary and helpful to each other: but Self-Examination is more especially needful. O, we have great cau●e to use all possible Preparations before communicating. For, 1. The Lord and Author of this Sacrament, with whom we have to do here●n is p 1 Cor. 11.23. jesus Christ, who is most q Heb. 7.26. Holy Harmless, Separate from sinners, Higher, than the Heavens, r Rev. 2.23. Searching the Heart and Reins; s Rev. 1.14. Whose eyes are as a flame of fire, who t John 5.22. with Mat. 28.18. 〈…〉, and all power in Heaven 〈…〉 and u Rev. 22.12. who will render to every man according to his works. 2. The Nature of this Sacrament is sublime, mysterious, spiritual, heavenly. x 1 Cor. 11.20. A 〈◊〉 of Chri●ts providing, wherein Chr●●t is both the Master of the 〈◊〉, and ●he M●●er of the 〈◊〉 A 〈◊〉 Christ's engraving▪ whose Superscription is Christ lo●ing us; who●e Image is Christ dying for us; whose 〈◊〉 is Chri●●● N●w Testament confirmed to his Members, etc. 3. The benefit of worthy communicating 〈◊〉 surp●●●sing ●weet. H●reby 〈◊〉 Soul-reviving y 1 Cor. 11.24, 25, 26. death of Christ is a fre●● remembered▪ the inward man with all the graces and abilities thereof is z 1 Cor. 11.20, 24, 25. nourished; a Mat. 26.28. Remission of sins through Christ's blood is assured; b 1 Cor. 10.16. Communion with Christ crucified, and all the benefits of his death is sealed; our interest in the c Mat. 26.28. New Testament, with all the Promises and Privileges thereof is confirmed; and our spiritual d 1 Cor. 10.17. fellowship with Christ's holy Members is established and increased. 4. The danger o● unworthy communicating is exceeding great. For, hereby the e 1 Cor. 11.27. guilt of Christ's body and blood is ●ontra●ted; hereby the deep f 1 Cor. 11.30, 31, 32. with 1 Cor. 10.5. displeasure of God is procured; and hereby unworthy Communicants do as it were set Seal to their g 1 Cor. 11.29. own judgement and damnation. All these considerations should mightily move us to prepare and examine ourselves, with all industry and integrity before we communicate. But upon what particulars are we chiefly to examine ourselves? Answ. We are principally to examine ourselves touching these three particulars, viz. 1. What right we have to the Lords Supper. 2. What need we have of it. 3. What actual fitness we have for it. If we have no Right we shall but usurp it, if we feel no Need we shall but despi●e it; if we be not Fit, we shall but abu●e it. I. What Right we have to the Lords Supper. We should carefully examine our Right; for without a due Right and claim to the Lords Supper, receiving it, the Lord may justly count us intruders and usurpers upon the children's bread, and say, Friends How came you in hither, etc. Now as the Matter of the Lords Supper is two fold, viz. Outward, the Elements and Actions; and Inward, the spiritual mysteries represented by them: So there is a twofold Right to the Lords Supper, viz. Outward and Inward, 1. Outward and Visible, in respect of the visible Church of Christ wherein this visible Ordinance is dispensed, when we outwardly profess to be Federates of the New Covenant, whereof the Lords Supper is a Seal. And this outward Right, is either More Remote and Mediate, when by virtue of our Membership (being baptised though we be but Infants) we have a Ius ad rem, a remote Right to the Lords Supper, though no present capacity and fitness for it: More Near and Immediate, when by reason of our Qualifications, of competent knowledge, and unblameableness of life we have Ius in re, a Right in the Lord's Supper, in respect of the Church, so that the Church may not exclude us, but aught to admit us. Now of this outward Right the Church takes Cognizance, examineth and judgeth. 2. Inward and Invisible Right, in respect of God and the Lord Jesus Christ. And this Inward Right is, when we not only outwardly profess to be, but inwardly and indeed are, Federates with God in Christ in the New Covenant, sealed by the Lord's Supper; for of the Cup in the Lord's Supper, it's said, h Mat. 26.28. This is my blood of the New Testament; Or i Luke 22.20. 1 Cor. 25. This is the New Testament in my blood; That is, This wine in the Cup is the Sign and Seal of my blood and death, whereby the New Testament is ratified and established. Now of this our Inward Right to the Lords Supper in respect of God, we ourselves are peculiarly to take knowledge, examine and judge. But how may we try and know, whether we have this Inward Right to the Lords Supper, in respect of God? Answ. Our true Inward Right to the Lords Supper, we may discover by our inward Right to, and actual Interest in the New Covenant, or New Testament: for the Lord's Supper is the Token and Seal of the New Covenant; Such therefore as is our Right to the New Covenant, such is our Right to the Lords Supper. Clear thine inward Right to the New Covenant, and thine Inward Right to the Lords Supper, is consequently evident. The New Covenant is summarily described by jeremy and Paul. Compare jer. 31.31. to 3●. with Heb. 8.7. to 13. and jer. 32.38.39.40. According to the tenor of this New Covenant, examine thy Right to the Sacraments. Art thou a Party to this New Covenant? 1. All that are Parties to the New Covenant are clearly taught to know the Lord. Art thou clearly taught of God savingly to know the Lord? k Jer. 31.34. Heb. ●. 11. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they sh●ll all know me, from the least of them unto the greatest of them, saith the Lord. This clause of the New Covenant peculiarly concerns the Elect under the New Testament, they all shall be taught as it were with open face to know the Lord, far more clearly than the Jews were under the Old Testament. The Jews knew the Lord darkly a● under a veil: and being as l Gal. 4.1, 2. Children in Minority they stuck in principles, stood in need of Tutors and Governors, etc. But now the m 2 Cor. 3.24. veil is done away in Christ, and the Elect, as children come to riper age, know not only Principles, but many abstruse mysteries of Religion, the Lord opening Col. 2.3. All treasures of wisdom and knowledge in Christ, and bestowing a o John 7.38, 39 greater measure of his Spirit. And yet this Text doth not countenance Enthusiasms, nor annul and lay aside the public Ministry, or private brotherly instructions, etc. under the New Testament; but this phrase, (They shall not teach every man his neighbour, etc.) is an Hyperbolical expression, to show (as * I●. Calv. Com. in jer. 31.34. & ●n Heb. 8.11. Calvin well notes) how far the knowledge of the Lord under the New Testament shall surpass that under the Old. Private instruction and public Ministry are appointed under the New Testament, and are subordin● 〈◊〉 the Spirits teaching. And (as * Dau. Pareus in Heb. 8.11. Parae●● observes) We may as well ●rgue; The Lord feeds all; therefore there's no more need of 〈◊〉 or husbandry: as thus reason, The Long ●aches all his people▪ therefore they need no more humane instruction, private or public. And though under the New Covenant all shall more fully and clearly know the Lord then the Jews, from the least to the greatest: yet shall not all under the New Testament, have an equal knowledge of the Lord, but every one according to the measure of the gift of Christ. Hast thou now this clear New-Covenant-knowledge of the Lord, beyond Jews of old, beyond all carnal men now? Then, 1. Thou art translated from natural darkness, to supernatural light, p Eph. 5.8 Ye were sometimes darkness, but now ye are light in the Lord. Is thy night of carnal ignorance passed, and thy day of spiritual knowledge come? Hath the day dawned to thee, and is the daystar risen in thine heart? 2. Thou art so savingly taught of God, as by his teaching to be effectually brought to Christ to believe in him, q John 6.45. It is written in the Prophets, and they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, (saith Christ) cometh unto me. So that none are taught of God till they come to Christ by faith. 3. Thou so r 2 Co●. 3.18. behold●st, as in a Glass, the Glory of the Lord▪ (his New-Covenant Glory) th●t thou art ch●●ged into the same image from Glory to Glory, even as by the Spirit of the Lord. Is the Image of Christ's spiritual Glory, spiritual light in thee? Dost thou grow therein from glory to glory, from one glorious degree to another? 2. They that are parties to the New Covenant, have the Law and Covenant of God written in their hearts. s Jer. 31.33. Heb. 8.10. This shall be the Covenant that I will make with the House of Israel, after those days, saith the LORD, I will put my Law in their inward parts, (or, into their mind, as Paul hath it) and write it in their hearts. Hast thou now the Laws of God put into thy mind, into thine inward parts? are they written in thine heart? But how shall I know whether God's laws be written in mine heart, & c? Answ. Thou mayst know God hath written his Law in thine heart and inward parts, by these ensuing discoveries. 1. By the conformity of thine heart and inwards to the Law of God. When Gods law is writ in thine heart, thou wilt have a Law within thy breast, exactly answering to God's Law written without, in the Scriptures; even as Tally answers to Tally, Indenture to Indenture, the face in the glass to the face of a man, or as the Counterpain exactly answers to the principal Deed or Conveyance; there's Article for Article, Clause for Clause, Covenant for Covenant, Word for Word, so will thine heart be to the Law of God. Thine heart will forbid thee every thing God's law forbids thee, thine heart will command thee every thing God's Law commands thee, thine heart will comply to the whole Law. 2. By the newness of thy heart and spirit. The writing of God's Law in the heart brings in a spiritual newness into the heart; t Ezek. 36.26. A new heart also will I give you (saith God) and a new spirit will I put within you. New, not for substance, but for Qualities and Qualifications. A new mind, illuminated: A new memory, strengthened and sanctified: A new Conscience, quickened and purified: A new Will, subdued to the obedience of Christ; New affections; new grief for sin; new desires of grace; new love of God, Christ, and his Members; new joys in the Holy Ghost; and in a word, the whole man is become u 2 Cor. 5.17. a new Creature. Old things are passed away, and all things are become new. If thou findest this newness of heart, than the new Covenant, the Law of God is in thine heart. 3. By the spiritual softness and tenderness of thine heart. Naturally every man's heart is stony, a mere Stone, hard, inflexible and impenetrable: when God writes his law in man's heart, and admits him into Covenant with him▪ he takes this stony heart away and gives him a supple, fleshy, soft, tender heart. x Ezek. 36.26. And I will take away the stony heart out of your flesh, and I will give you an heart of flesh. An heart of flesh is of a tender temper, flexible and easily wrought upon by God, quickly wounded for sin, facile to melt and dissolve into penitential sorrows; is thine heart such? 4. By the Obedientialnesse of thine heart. Where the Law is written in the heart, there the heart becomes obedient to Gods Will, and delights in that obedience. So saith David, y Psal, 40.5 I delight to do thy Will, O my God, yea thy Law is within mine heart: or, (according to the Hebrew phrase,) thy law is in the midst of my bowels. Because the Law was graven in his heart, therefore he so delighted to do the Will of God. Dost thou delight now to do thine own Will, the Will of the flesh? or the Will of the Lord? 3. They that are Parties to the New Covenant, have a Covenant-relation to God, and a Covenant-interest in God, and God in them. z Jer. 31.33. & 24.7. & 30.27. etc. 32.38. with Heb. 8.10. This shall be the Covenant,— I will be their God, and they shall be my people. What greater blessing can God covenant to bestow on us, then to give himself to be our God? Had God covenanted to give Earth, Heaven, Grace, Glory, the whole world, ten thousand worlds; that were nothing comparable to God himself. This then is the greatest promise in the World. And on the other hand, what greater duty can lie upon us, then to engage ourselves to be God's Covenant-people? Consider now, hath God given himself to thee as thy God in Covenant? then thou art in Co●enant with God. But how shall I know whether God is my God in Covenant? Answ. By this. Art thou one of God's people by Co●enant? Art thou thy whole self, not on●y some part of thyself given up to God? Thou must be wholly not partially his. Is thy tongue his, to praise him: Thy hands his, to work his Will: thy feet his, to walk in his paths: thy Mind his, to know him: thy Conscience his, to accuse or excuse under him: thy Will his, to obey him: thy memory his, to retain him: thy heart his, to desire and love him, yea to embrace him with most ravished affections beyond all: and in a word, is thy whole self, soul and body, with all that is within thee, wholly his sincerely to serve him, and to be a spiritual sacrifice to him? Then thou art in New Covenant with God indeed, and hast inward Right to the Lords Supper. 4. They that are Parties to this New Covenant, have their iniquities forgiven and forgotten of God. So the Lord covenanteth; a Jer. 31.34 & 33.8. I will forgive their iniquity, and I will remember their sin no more. Or, as the Apostle alleged it, b Heb. 8.12 & 10, 16.17. I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. Hath the Lord now forgiven thine iniquities? then thou art in Covenant with him indeed. Thou wilt say, O that mine iniquities were pardoned, then should I be an happy soul. But how may I know that the Lord hath pardoned my sins, and will remember mine iniquities no more? Answer. Thou majest know that God hath forgiven thy sins, 1. If thou hast sincerely confessed, bewailed, and forsaken thy sins, and turned from all thine evil ways; for thus hath God promised. c Prov. 28.13. He that covereth his sins shall not prosper; but who so confesseth and forsaketh them, shall have mercy.— d Isa. 1.16, 17, 18. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil.— Come now, and let us reason together, saith the LORD; though your sins be as Scarlet, they shall be as white as Snow; though they be red like Crimson, they shall be as Wool. And elsewhere most sweetly; e Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will multiply to pardon. 2. If thine heart be calmed and quieted through faith in Christ, so that thereby thou art at peace with God. When we through faith have pardon and justification from God, we consequently have peace with God: f Rom. 5.1. Being justified by faith, we have peace with God. Is God pacified towards thee? doth he smile upon thee? doth he still thy soul with true peace? this is an Argument of thy sins pardon. 3. If thine heart be singularly inflamed with the love of Christ, through whom thy sins are pardoned, it's a great evidence thy sins are forgiven. The woman that g Luke 7.38, 47. had many sins forgiven her by Christ, she loved him much; upon that account, She wept and washed his feet with tears, she wiped them with the hairs of her head, she kissed his feet, and anointed them with ointment. Nothing was too good, too dear for Christ, that had paid all her debts, forgiven all her sins. 4. If thou art earnest with God more and more for assurance of pardon, for purity of heart, and establishment in the ways of grace for time to come; it's a good sign thy sins are pardoned. God told David by Nathan; h 2 Sam. 12.13. The Lord hath put away thy sin, thou shalt not die. Upon this David prays so pathetically, i Ps. 51.1.2, 7▪ 8, 12. Purge me with Hyssop, and I shall be clean; wash me, and I shall be whiter than Snow. Make me to hear joy and gladness.— Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. 5. Finally, it's a sign thy sins are pardoned, if thy heart and soul, and all within thee be singularly enlarged to bless and praise God for his pardons. So it was with David; k Ps. 103.1 2, 3. Bless the LORD, O my soul: and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits. Who forgiveth all thine iniquities, who healeth all thy diseases. If thine heart feel his pardons, thy mouth will sing his praises. 5. Lastly, they are parties to the New Covenant, that have Gods fear so implanted in the heart, as not to depart from him. l Jer. 32.40. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good: but I will put my fear in their hearts, and they shall not depart from me. Apostates and Backsliders were never truly in Covenant with God. All in Covenant with God, persevere: for God will not forsake them, and they shall not forsake him; his fear in them shall be their Preservative. Now then, if the Lords fear in thee, keep thee from falling away, thou art in Covenant with God. Thus thou mayest from the substance and nature of the New Covenant, discover whether thou be'st a Party to the New Covenant, having true inward interest therein, and consequently having true inward Right to the New Covenant-Seale the Lords Supper in respect of God himself. Now if this be thy case, thou hast a child's portion in the Lord's Supper, and mayst lay claim to it, and all the benefits of it, beyond any carnal man in the world. Thou shalt be no usurper: in ●hat regard come and welcome. Thus examine, What right thou hast to the Lords Supper. What need we have of the Lords Supper. As we should examine our Right to it, that we be not usurpers; so we should search what need we have of it, that we be not despisers of the Lords Supper; m Pro. 27.7 The full soul loatheth an Honeycomb. Sense of want excites desire, and enlivens the appetite after what we want. And Hunger (we say) will break stonewalls. Now Christians have need, urgent, pressing need of the Lords Supper in many respects. Examine thou, whether thou hast not great need of it in all these respects. 1. Hast thou not great need, often to nourish, strengthen and comfort thine inward man with all the graces and spiritual abilities thereof? Consider, 1. Thy whole new man, when at perfectest, is but imperfect. n 1 Cor. 13.12. We see now but through a glass darkly, we know but in part, and so we love but in part, obey but in part, etc. Paul himself durst not challenge perfection to himself in this life, saying, o Phil. 3.12 Not as though I had already attained, or were already perfect; but I follow after, that I may apprehend that for which I am apprehended of Christ jesus. 2. Consequently thy new man & all thy gracious endowments are but weak, when at strongest; for every thing that's imperfect, is comparatively weak. 3. Thy inward man is assaulted with many temptations, adversaries and difficulties tending to enfeeble and discourage it: especially with the relics of the flesh. p Gal. 5.17. The flesh lusteth against the Spirit. Paul saith in the Person of the Regenerate; q Rom. 7.21, 22, 23. I find a law, that when I would do good, evil is present with me. For I delight in the Law of God after the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into Captivity to the law of sin. Hast thou not need now to nourish thine imperfect graces, that they may grow up to perfection: thy weak graces, that they may be strong: thine assaulted graces that they may not fail? Behold now what need thou hast of the Lords Supper to these ends. For what nourishing ordinance is this Sacrament for all these purposes? For it's styled r 1 Cor. 11.20. The Lord's Supper. It's A Supper, therefore, suitable to nourish the inward man; The Lord's Supper, therefore sufficient to nourish it effectually. As the body and all its strength decays without due corporal food; so the soul and its graces without due spiritual food. Here is meat indeed, Christ's body; and drink indeed, Christ blood; and both tendered most familiarly in this Ordinance, and most effectually. When the Lord Christ prepares a Supper for his members, he provides like himself. They that truly eat with Christ, eat of Christ in this Supper, shall never die, never totally hunger, or mortally thirst more. 2. Hast thou not need to have the pardon of thy sins often testified to thee, and to have thy faith, apprehension and assurance thereof, confirmed to thee? There are many things may daily make thee question and doubt whether thy sins be pardoned: or at least may darken and dim thine evidence of pardon. As 1. Multitudes of sinful infirmities, that still hang upon thee invincibly, makes thee fear sin is not pardoned. Hence for clearing the assurance of pardon daily we are taught daily to pray, s Mat. 6.12. Forgive us our debts. 2. Lapses into grosser sins obscure the evidence of our pardon. David by his fall, lost in great measure t Ps. 51.12. the joy of God's salvation, which he prays to have restored. 3 Sharp trials and severe afflictions, are wont to revive sin unto the conscience, and to bring in scruples about the pardon of them. job himself in the great storms of his afflictions, somewhat dazzled in his sense of pardon, complains, u Job. 13.23, 24. How many are mine iniquities & sins? make me to know my transgression & my sin; wherefore hidest thou thy face, and holdest me for thine enemy? x Vers. 26. Thou writest bitter things against me, and makest me possess the iniquities of my youth.— y Job 14.16, 17. Thou numberest my steps, dost thou not watch over my sin? my transgression is sealed up in a bag, and thou sowest up mine iniquities. Thus here's great need to have thy sen●e and apprehension of thy sins pardon assured to thee. Consequently thou hast great need of the Lords Supper, which notably tends to relieve thee in this case. z Mat. 26.28. This is (saith Christ in the Institution) my blood of the New Testament, which is shed for many for Remission of sins. That is, this wine in this Ordinance, is a Sign, Seal, and Conveyance of my blood, ratifying the New Testament, which blood is shed for many, (viz. for all the Elect, for all Christ's sheep) for remission of sins; Christ's blood than was shed meritoriously to procure our sins remission: and the Lords Supper is appointed, to signify and seal up to us this remission of sins in Christ blood. Herein Christ seems as it were thus to speak to every worthy Communicant; I poured out my blood to procure the Remission of thy sins: and I give thee this Sacramental wine, this pledge of my Blood, to assure thee in particular of the Remission of thy sins; that as verily as thou drinkest this wine, so verily thou hast pardon of thy sins through my blood. Oh they are happy that have their sins pardoned! Oh they are double happy that have their sin's pardon, assured to them! 3. Hast thou not need to have the fresh memory of Christ, and of his death for sinners perpetuated to thee? Consider. 1. That to forget Christ, argues disaffection to him; true Lovers cannot forget one another, nor can endure to be forgotten one of another. Hence the Church desires Christ, to a Cant. ●. ● set her as a Seal upon his heart, and as a Seal upon his arm; that we might never be forgotten of him: proportionably we should se● Christ as a Seal on our heart, and as a Seal on our arm, that we might never forget him. 2. That to forget Christ's death for sinners, argues great ingratitude; For, what greater love could Christ ever have manifested unto us then to die for us? b John 15.13. Greater love than this hath no man, than this, that a man lay down his life for his friends: Yet Christ's love greater than man's love; for, c Rom. 5.6, 8.10. When we were yet without strength while we were yet sinners, when we were even enemies, Christ died for us. Now to bury in oblivion Christ's greatest expression of love, cannot but be great ingratitude. As David quickens his soul d Ps. 103.1, 2. not to forget all God's benefits, lest he thereby should be unthankful. And pharoh's Butler was unthankful to joseph, in that e Gen. 40.23. He remembered him not, but forgot him 3. That the remembrance of Christ and his death, is most sweet and profitable to every believing soul. For, Christ is he whom the Christian f Cant. 1▪ 7 soul loves, and loves to remember. Christ is the Christians sole Mediator, King, Priest and Prophet; his g 1 Cor. 1.30. Wisdom, Righteousness, Sanctification, and Redemption; His Head, Husband; elder Brother, Life, and Hope of glory And Christ's death is that whereby h Rev. 1.5. our sins are washed away and purged, i Col. 1.20.21▪ 22. our reconcilement with God is obtained, k Gal. 3.13. God's Curse is removed from us; l Col. 2.14, 15. Heb. 2.14, 15. all the enemies of our salvation are subdued; m Heb. 9.12. Our eternal Redemption is wrought; and n Heb. 10.19, 20. our liberty of entrance into the Holiest of all, Heaven itself, is procured. Oh what variety of Cordials arise out of Christ's grave! what precious balm distils from Christ's bleeding side! and what heavenly honey drops out of this everlasting Rock! Thou canst not live without Christ and his death; hast thou not need then that Christ and his death should still live in thine heart and memory? Consequently thou hast great need of the Lords Supper. The Lord's supper is as a lasting Monument of Christ's death, a Marble Pillar on Christ's grave. Christ living, erected this Monument and Memorial of Christ dying. In the Institution he saith of the bread o Luke 22.19. Do this in Remembrance of me. And of the Cup, p 1 Cor. 11.25. This do ye, as oft as ye drink it in remembrance of me. And of them both, saith Paul, As oft as ye eat this bread, and drink of this Cup, ye do show the Lords death till he come. So then, in the Lord's Supper, thou hast Jesus Christ as it were evidently crucified before thine eyes. Canst thou see this bread broken, and the wine distinctly severed from the bread, and not call to mind (according to the Scripture) Christ's Agony in the Garden, his sufferings in the High-Priests Palace, and his Cross upon Mount Calvary, in all which places he freely shed his blood for thee? Canst thou take and eat this bread; take and drink this Cup; and in so doing not apprehend Christ stooping from heaven to feed thy soul with bread of Life, his own body: and water of life, his own blood? Christ bowing his head upon the Cross to kiss thee; Christ opening his side to heal and wash thee; and Christ condescending to thy senses as once to Thomas, saying; r Joh. 20.27. Reach hither thy finger, and behold my hands, & reach hither thy hand, and thrust it into my side, and be not faithless, but believing. 4. Hast thou not great need to maintain, increase and evidence to thyself more and more, thy spiritual Communion with Jesus Christ and him Crucified? Behold 1. This Fellowship & Communion with Christ, is the Saints spiritual Paradise: their Heaven on Earth. Therein we enjoy his person, and all sweet relations to his person; his Death, and all the saving fruits, privileges, and influences of his death. Hereby we are s Cant. 2.4. brought into Christ's banqueting house; held in his Galleries, his Banner over us being love; & are carried up into the Mount with Christ, as it were to behold Christ trasfigured, and may say with Peter, t Mat. 17.1, 2, 3.4. Master, it's good for us to be here, and let us build Tabernacles. Oh thrice happy soul that may thus lodge in Christ's bosom, and Christ dwell in their hearts! 2. This dear Communion with Christ may be much obscured and interrupted; Sometimes by u Cant. 5.2, 3, 4▪ 5. carnal security creeping upon the Church, which causeth Christ to withdraw himself from her: Sometimes by a Church's x Rev. 2.4, 5 decay in her first love to Christ and his ways; which provokes Christ to remove her Candlestick, (that is, to un-Church her,) if she repent not; And when the Candlestick removes, Christ removes, for he walks among the golden Candlesticks: Sometimes by the gross falls and sins of Gods own people, which causeth the Lord to y Ps. 51. ●, 12. break their bones, as it were, and to take away the joy of his salvation; as in David's case. 3. When this sweet Communion with Christ is interrupted, how grievous, painful, and intolerable is it to the Church and Members of Christ; Then the soul of the Church z Cant. 5.6 7, 8. etc. failed even fainted away; then she sought Christ, but could not find him: she called him, but he gave her no answer; then she became lovesick; then she was restless till she found him whom her soul loved. These things considered, there's great need of preserving, improving, and clearing to thyself more and more thy Communion with Christ. Now therefore to this purpose thou hast great need of the Lords Supper; which to thy Soul, to thy Faith, yea even to thy outward senses, signifies, seals, and instrumentally exhibits this Communion with Christ and his Death. a 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? the bread which we break, is it not the Communion of the body of Christ? His Question whether it be so, puts it out of question that doubtless it is so. That as verily as we partake that Bread and Cup: so verily we partake, and are strengthened in this fellowship with Christ. 5. Finally, Hast thou not great need to confirm and increase spiritual union and communion with the Saints and members of Jesus Christ? Consider well, 1. That the Spiritual Union and Communion of Saints is by all means to be preserved and increased. For, This is most agreeable to that spiritual Relation wherein they stand one to another in Christ, being b Joh. 15.1 fellow-branches in the same Vine Christ, c 1 Pet. 2.4, 5. Eph. 2.19.20, 21, 22. Living stones in the same spiritual building upon Christ, and d 1 Cor. 12.25, 26, 27. fellow-members in the same mystical body of Christ, that should have the same care one of another. And whether one member suffer, all the members should suffer with it: or one member be honoured, all the members should rejoice with it. For the●e should be no schism in the body. This is much urged, and that with pathetical Arguments and importunity by the Apostle. e Eph. 4.1. to 7. I therefore the prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith ye are called; with all lowliness and meekness, with long-suffering, forbearing one another in love. Endeavouring to keep the unity of the Spirit in the bond of Peace. There is one body, and one Spirit, even as ye are called in one hope of your Calling; One Lord, One Faith, One Baptism, One God and Father of all, who is above all, and through ●ll, and in you all. All these Unities should persuade the Saints to unity. And elsewhere f 1 Cor. 1.10. Now I beseech you; brethren, by the Name of our Lord jesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that you be perfectly joined together in the same mind, and in the same judgement. This is much commended by the Spirit of God; g Ps. 133.1, etc. Behold, how good and how pleasant it is, for brothers to dwell even together in unity, etc. There also it's compared to Aaron's precious Ointment, and Hermon's fruitful dew. This also was practised by Believers in the purest Primitive times. h Act. 4.32. And the multitude of them that believed were of one heart, and of one soul, etc. 2. That Divisions, Schisms, Fractions▪ Dis-unions among Christ's members is by all means to be avoided; For, i 1 Cor. 1.11, 12, 13 Christ is not Divided. k Gal. 5.19 20, 21, 22. Divisions are a fruit of the flesh, not of the Spirit. l 1 Cor. 3.1, 3. Divisions evidence professors to be carnal, and to walk as men, not as Christians. And at last divisions will prove their Destruction that nourish them; m Gal. 5.15 If ye by't, and devour one another, take heed that ye be not consumed one of another. In these regardss there's great need of maintaining and confirming Union and Communion of Saints, and especially in such times as these are, wherein professors of Christ have, by their unparallelled Divisions both in judgement, Affection and Practice, brought such reproach upon the Gospel and way of truth, prejudice upon their own souls, hazard to the Kingdom of Christ, and advantage to the Kingdom of Satan. In this regard what need is there of the Lords Supper, which in the nature of it tends so much to unite, cement, knit and sodder together the disjointed members of Christ's body? n 1 Cor. 10.17. For (as the Apostle saith) We being many are one bread, and one body: for we are all partakers of that one bread. As many grains of Wheat make up one loaf; so many members make up one body of Christ. And as we all partake that one bread; so we all thereby profess to be one, & walk as fellow-members in Christ, with all Christian love, union, and mutual tenderness one towards another: and if we dissolve communion with our fellow-members, how can we maintain communion with Christ our head? Thus you may examine what need you have of the Lords-Supper, which is the second Gener●al branch of Preparation. What present fitness we have for the Lords Supper, is the third and last, but not the least Particular; whereupon by way of preparation, we are to examine ourselves, before we communicate. Wherein doth our present fitness for the Lords Supper consist, and how may we examine ourselves about it? Answ. Our present fitness for the Lords Supper consists principally in having and exercising of, 1. A competent Knowledge. 2. Faith. 3. Repentance, 4. New Obedience. 5. Love to Christ and his Members. 6. Thankfulness. 7. A spiritual Appetite to this Feast. The●e are qualifications peculiarly necessary to fit us for the Lords Supper. How necessary they are, and how we are to examine ourselves about them comes now to be declared. I. KNOWLEDGE. This is an inlet and foundation to all the rest: therefore begin we with it. Touching Knowledge Consider 1. The Necessity of it to worthy Communicating. 2. Th● Trial of it. What necessity is there of Knowledge before we receive the Lords Supper? Answ. A competent Knowledge in Spirituals is necessary before we communicate, 1. For the discerning of the Lords Body in this Ordinance. How can the Lords body be discerned here but by Knowledge and Faith? The●e are the spiritual eyes of the soul. And o 1 Cor. 11.29. whosoever discerneth not the Lords body, he eats and drinks unworthily, eats and drinks damnation to himself. 2. For Directing Communicants in the due managing of the Lords Supper. This Sacrament is a part of Divine Worship: without due Knowledge thereabouts, we shall worship we know not what, and run into the error of the Athenians, who erected an p Act. 17.23. Altar to the Unknown God, whom therefore they ignorantly worshipped. Gross ignorance herein will make men guilty of the body and blood of the Lord: and to stand in need of the like prayer that Christ put up for them that crucified him; q Luk. 23.34. Father forgive them; for they know not what they do. 3. For the leading on and inciting of all the other Communion-Graces. Knowledge will stir up Faith, Repentance, Obedience, Love, Thankfulness, and Spiritual Desire, to their proper objects and actions: whereas gross ignorance will either withstand them, or misled them. How is Knowledge to be tried? Answ. Knowledge may be tried whether it be ●ound and competent. 1. By the Particular points of Knowledge which are more peculiarly requisite to worthy communicating. 2. By the properties of true sanctified knowledge. I. The particular points of Knowledge, requisite to prepare Christians for worthy communicating, are especially these, viz. A competent knowledge. 1. Of God. For in the Lord's Supper we come to renew Covenant with God, and to have the New Testament with all the Promises, Privileges, and Benefits thereof confirmed and assured to us. The Lord's Supper being a Pledge and Seal of the r Mat. 26.28. New Testament in Christ's blood. Now one clause of this New Covenant is, That, s Heb. 8.10 The Lord will be to us a God, and we shall be to him a People. If therefore we have not a due knowledge of this God, how can we acceptably renew and re-establish Covenant with him? 2. Of ourselves. For we are to be the Communicants. And therefore it's necessary we be well known to ourselves, thoroughly acquainted with our own state and condition, whether it be carnal or spiritual, and if spiritual, whether we be weaker or stronger in a state of grace, etc. Otherwise, 1. How can we discover our right to the Lords Supper? 〈◊〉 How can we discern our need of the Lords Supper? 3. How can we judge of our ●i●ness for the Lords Supper? Ignorance of ourselves will render us ignorant in all these things. 3. Of jesus Christ. For, 1. Jesus Christ is the 1 Cor. 11.23. Author of this Ordinance, that at first gave Being to it, and still gives Benefit by it. 2. Jesus Christ is the Matter, the inward Matter and Marrow of the Lords Supper to be fed upon. u 1 Cor. 11. 2●▪ ●5. Take, eat this is my body, which is broken for you.— This Cup is the New Testament in my blood. 3. Jesus Christ and the solemn remembrance of his death, is one eminent end of the Lords Supper, x 1 Cor. 21.26. As often as ye eat this bread, and drink this Cup, ye show forth the Lords death till he come. Consequently without a competent knowledge of Jesus Christ, it's altogether impossible to communicate worthily. 4. Of the New Covenant, or New Testament. For this is one of Christ's great Seals, and solemn tokens of his New Testament y Mat. 26.28. This Cup is the New Testament in my blood. So that when we renew t●e Lords Supper, we renew the Lords Covenant. And how can we renew that Covenant, whereof we are grossly ignorant? 5. Of the Lord's Supper itself. For should we intrude upon this Ordinance, and not competently understand what is the nature o● Sacraments in general, and of this in particular; we should but give God a blind and a lame service, and offer the sacrifice of fools. These are the principal points, more peculiarly necessary to be known in some competent sort before communicating; and these are the reasons why they are so necessary to be known. Next consider what ought to be known of them severally in order. I. Knowledge of God. These things especially aught to be known, touching God in some competent manner, before a man come to the Table of the Lord, viz. 1. That God is, or, That there is a God z Heb. 11.6.30. He that cometh to God, must believe that he is. 2. That God is one, or that there is only one true God and no more. a Deu●. 6.4 The LORD our God, the LORD is One. b 1 Cor. 8.4, 5, 6. We know that there is none other God but one.— But to us there is but one God, He only c Thes. 1.9 Jer. 10.10. is the living and true God. 3. That this one God subsisterh in three distinct Persons; Father, Son, and Holy Ghost. d Joh. 5.7. There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost: and these three are one. e Mat. 28.10. See also Mat. 3.16, 1●. 2 Cor. 13.13. Ps. 33.6. Go teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. The Father is ●f none, neither begotten, nor proceeding. The Son is begotten of the Father eternally. Hence called, f ●oh. 1.14, 18. The only begotten of the Father.— And, The only begotten Son, which is in the bosom of the Father. The Ho●y Ghost eternally proceedeth from the Father and the Son. g Joh. 15.26. & 14.6. But when the Comforter is come whom I will send unto you from the Father, the Spirit of truth, which proceedeth from the Father. The●e three are Coessential, Coequal, and Coeternal. This deep mystery cannot be fully comprehended by our understandings must be truly apprehended by our faith. It may darkly be resembled, by the light of Sun, Moon and Stars, united in the Are. O●, by the light of three distinct Torches, united in one flame. Or, by one of your Bibleleases in three folds. The first fold is not the second, nor the second the third, nor the third either of the other; and yet all those three folds are that one leaf. Thus the Father is not the Son, the Son is not the Holy Ghost, the Holy Ghost neither the Father nor the Son; and yet all these three are that one most Holy God. 4. That this one God is a most pure invisible Spirit. h Joh. 4.24 2 Cor. 3.17 God is a Spirit, and they that worship him, must worship him in Spirit and Truth.— i 1 Tim. 1. The King invisible.— k 1 Tim. 6.16. Whom no man hath seen, nor can see. 5. That this one God, Father▪ Son, and Holy Ghost, hath made himself gloriously known, Partly by his essential Attributes or Properties. Partly by his Works. I. Gods essential Attributes or Properties, are the high perfections of his Essence, which are all one, both with his Essence and with one another; yet are revealed to us, and apprehended by us as many and different, because our weak understandings cannot comprehend this one infinite Act: in one Act God is, 1. Most absolutely simple; No way compounded in himself, or with any other thing. l Joh. 4.24. God is a Spirit. The highest Spirit. The most spiritual Spirit. The Spirit of spirits, therefore absolutely uncompounded, without body▪ parts, or passions.— m Deut. 4.15, 16. Ye saw no manner of similitude on the day that the Lord spoke to you out of Horeb, etc.— n Luk. 24.39. A Spirit hath not flesh and bones. And Paul proving to the Heathens that himself and Barnabas were no gods, as they imagined said; o Acts 14. ●1. with 15. Sirs, Why do ye these things? we also are men of like passions with you. 2. All-sufficient. p ●en. 17.1 See also Gen. 35.11 & 28.3. & ●8. 3. Ex. ●. 3. The LORD appeared to Abraham, and said unto him, I am God All-sufficient, or, God Almighty. The Hebrew word, according to its several derivations may signify either of these. 3. Immutable, or Unchangeable. q Mal. 3.6. I am the Lord, I change not.— r ●am. 1.17 Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness neither shadow of turning. 4. Infinite, without and beyond all bounds and limits. s Ps. 147.5. His understanding is infinite. Now God's understanding is God himself. God's essence is infinite and boundless, in all respects imaginable. Whereupon, God is Immense, or unmeasurable: Because he cannot be determined or described by any Dimensions of Height, Depth, Length, or Breadth▪ and because he cannot be limited, confined, or circumscribed with any place. t ●er. 23. ●3, 24. Am I a God at hand, saith the Lord, and not a God afar off?— Do not I fill Heaven and Earth? saith the LORD.— u 1 Kings 8. ●7. But will God indeed dwell on the Earth? Beholds, the Heaven, and Heaven of Heavens cannot contain the●; how much less this House that I have builded? Omni-present, or present in all places God's essence filling all places (yet not comprehended in any place) is consequently in all places x Ps. 139.7. to 13. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I asscend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the utmost parts of the Sea, even there▪ shall thine hand lead me, and thy right hand shall hold me, etc. Incomprehensible. Because God is boundless in respect of all created knowledge and understanding. No man nor Angel can fully understand or comprehend him. 〈…〉 Great is the LORD.— And of his greatness there is no search.— 〈…〉 Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heav●●. what canst thou do? Deeper than Hell, 〈◊〉 canst thou know? The measure thereof is long then the earth, and broader than the Sea. Eternal▪ Eph. 1.11. Because God is infinite an● boundless in respect of time and duration. Verse 5. God's essence never had beginning, never succession or change, and never shall have end. a 〈…〉 & 16. 〈◊〉 6.10 The everlasting God, the LORD.— b Ps. 25, 26, Of old ●hast thou laid the foundation of the Earth; and the Heavens are the work of thy hands. They shall perish, but thòu shalt endure: yea all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same: and thy years shall have no end.— c Ps. 90.2. Before the mountains were brought forth, or ever thou hadst form the earth and the world; even from everlasting to everlasting thou art God. And these are commonly styled Gods Incommunicable Attributes, as being peculiar only to God, and no way attributed or Communicable to any thing besides God. The Communicable Attributes follow; so called, because sometimes in some sense they are communicated to creature's. 5. The living God. d 〈…〉 — That hath heard the voice of the living God.— e 〈…〉 My soul ●hirsteth for God, for the living God. f 〈…〉 Thou 〈◊〉 Christ, the Son of the living God.— g 〈…〉 It 〈◊〉 a fearful thing to fall into the hands of the ●●ving God. God lives most properly and perfectly; All imperfections of created life must 〈◊〉 removed from him. God li●es eternally. ●od faith of himself, h 〈…〉 I live for ever. God 〈◊〉 eternal life itself; his own eternal life;— i 〈…〉 And show unto you that eternal life, which was with the Father. Yea, he gives life to all living.— k 〈…〉 Seeing he giveth to all Life, and Breath, and all things.— l 〈…〉 For in him we live, and move, and have our Being. 6. Most wise. m 1 Tim. 1.17. — The only wise God,— n Rom. 11.33. God To this purpose are ascribed to God, Counsel, o Jer. 32.19 — Great in Counsel. p Eph. 1.11 — Who worketh all things according to the Counsel of his own Will. Knowledge q Act. 15.18. Known unto God are all his works from the beginning of the world. Understanding: r Ps. 147.5. His understanding is infinite. God in one individed Act most absolutely, eternally, perfectly, infallibly, immutably Knows himself as the most adequate object of his Understanding; Knows all things knowable besides himself, whether possible, or actually existing; Knows all things existing, whether in time past, present or future. God knows all man's ways, works, words, thoughts, imaginations: all men's sins, with all the kinds, degrees, circumstances, aggravations of them; All men's states in this and the world to come; all future contingencies before they come to pass, though to us never so casual, accidental, or uncertain. Yea he absolutely knows all things in the world. 7. Of most absolute, perfect, and righteous Will. s Eph. 1.11. Who worketh all things after the Counsel of his own Will:— t Verse 5. Having predestinated us,— according to the good pleasure of his Will. We are taught to pray to God; u Mat. 6.10 Thy will be done. God's Will is perfectly one, yet in respect of our divers notions in apprehending of it, is either Approving all that's good: Effecting all that's wrought: Prescribing all that's duty: or Permitting all that comes to pass; yea he even permits or suffers sin to be in the world, himself and his Will being neither directly, indirectly, nor any way the Cause or Author of sin. 8. Most true. God is most true in himself, his works, and words. Most true in himself; x Deut. 32.4. A God of truth; or, (as the Hebrew phrase will well beat it) God is Truth; y Joh. 17.3 This is life eternal, that they might know thee the only true God. All other gods and Idols are but false gods, lies, vanities, nothing in the world. Most true in his works. They are not shadows and fictions, but realities. z Ps. 33.4. All his works are done in truth.— a Rev. 15.3. Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints. True in his words; b Joh. 17.17. Sanctify them through thy Truth thy word is Truth.— c Ps. 119.142, 151. Thy Law is the Truth.— All thy Commandments are Truth.— d 2 Cor. 1.20. For all the Promises of God in him are yea and in him Amen.— e Tit. 1.2. In hope of eternal life, which God that cannot lie, promised. 9 Most good, yea supreme goodness itself, without all evil or imperfection. Good in himself, and Author of all good to his creatures.— f Ex. 33.19 I will make all my goodness pass before thee. Christ said; g Mat. 19.17. Mark. 10.18. Luk. 18.19. Why callest thou me good? There is none good save one, that is God. Not Man, Saint, Angel, or Christ himself as man are good as God is good, essentially, infinitely, immutably, etc.— h 2 Thes. 1.12. That our God would fulfil all the good pleasure of his goodness.— i Rom. 2.4 The riches of his goodness. k Ps. 1 45.9. — The Lord●s good to all. l Jam. 1.17 Every good gift, and every perfect gift is from abvoe, and cometh down from the Father of lights. In this goodness of God are ●is graciousness, Love, Mercy, Patience. Graciousness. God is most gracious, incomparable in free grace. m Ex. 3 4.6 The LORD the LORD God, merciful and gracious. n Ps. 116.5 — Gracious is the Lord, and righteous. Love. God is most loving, yea all love. o 1 Joh. 4.8.16. He that loveth not, knoweth not God for God is love.— And we have known and believed the love that God hath to us. God is love, and he that dwelleth in love, dwelleth in God, and God in him. Mercy. God is most merciful, yea all mercy itself, and loving kindness itself. p Ps. 116.5. — Our God is merciful. q Ps. 103.8. — Plenteous in mercy,— t Ps. 145.8. Ex. 34.6, 7 Ps. ● 13.8, 9 The Lord is good to all; and his tender mercies are over all his works. s Psal. 136. throughout. — His mercy, (or, loving kindness) endureth for ever. Patience. God is most patient, long-suffering, slow to anger. r Ps. 145.9. The Lord is gracious, and full of compassion: slow to anger, and of great mercy. u Rome 2.4 — Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?— x 2 Pet. 3.9 The Lord is not slack concerning his promise (as some men count slackness) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. 10. Most Just and Righteous. universally righteous, as God should be righteous; and the Author of all Righteousness in the world, eternally and immovably disposed to give to himself and to all creatures their due. y Psal. 11.7 The righteous LORD loveth Righteousness.— z Ps. 92.25 The LORD is upright,— and there is no unrighteousness in him.— a Ex. 34.7. That will by no means clear the guilty, visiting the iniquity of the Fathers upon the children, and upon the children's children, unto the third and to the fourth Generation.— b Rev. 19.5 Thou art righteous, O Lord, which a●●, and waste, and shalt be.— c Ps. 145.17. The LORD is righteous in all his ways. 11. Most Holy, God is not only infinitely holy and pure, but holiness itself. d Psal. 22.8 But thou art holy, O thou that inhabitest the praises of Israel.— e Isa. 6.3. Holy, Holy, Holy is the LORD of Hosts.— f Rev. 4.8. The four Beasts rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come.— g Ps. 89.35. Once have I sworn by mine Holiness. He is all holiness. h Deut. 32.4. Without iniquity,— i Ps. 92.15. There's no unrighteousness in him.— k Hab. 1.13 ●hou art of purer eyes then to behold evil, and canst not look on iniquity. That is, not with the least approbation.— l 1 Joh. 1.5. God is light; and in him is no darkness at ●●l. 12. Most Powerful, Strong, Omnipotent. m Eph. 3.20 He can do beyond all that we are able to ask or think. He can do everything that argues or implies, power.— n Gen. 17.1 The LORD appeared to Abraham, and said unto him, I am the Almighty God.— o Job 42.1, 2. Then Job answered the Lord, and said, I know that thou canst do every thing.— p Mat. 19.26. With God all things are possible. 13. All-ruling. God hath absolute Authority, Dominion, and Power to dispose of all creatures as he pleaseth, for their present or perpetual estate without any their check or control. q Psal. 103.19. His Kingdom rulleth over all.— r Dan. 4.34, 35. His Dominion is an everlasting Dominion, and his Kingdom is from genera●ion to generation. And all the inhabitants of the earth are ●eputed as nothing; and he doth according to his Will in the army of Heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What dost t●ou?— s Judas 25. To the only wise God our Saviour, be Glory and Majesty, Dominion, and Po●er, now and ever. Amen. And in respect of all these former essential Perfections of God, whether Incommunicable or Communicable, God is most Perfect, Excellent, Blessed, and Glorious. 14. Most perfect. God is so perfect, that in him th●re is no want, defect, or need of any thing. He is perfect in all his former essential Attribut●s. t Mat. 5.48 Be ye therefore perfect, as your Father which is in heaven is perfect,— u Acts 17.24, 25. God that made the world, and all things therein, seeing he is Lord of Heaven and Earth, dwelleth not in Temples made with hands, neither is worshipped with men's hands, as though he needed any thing, seeing he gives to all life, and breath, and all things. 15. Most Excellent. God absolutely surpasseth all Being's in his Being, and all their Perfections; and in that respect is the most excellent. Hence High-excellency is ascribed to him: x Am. 8.7. The LORD hath sworn by the High-excellency of Jacob: that is, by Himself, for God swears by himself. y Ps. 8.1, 9 O LORD, our Lord, how exc●llent is thy name in all the earth?— z Exod. 15.7. In the greatness of thine excellency thou hast overthrown them that rose up against thee.— a Job 37.23. Touching the Almighty we cannot find ●im out. He is excellent in Power, and in ●udgement, and in plenty of justice. 16. Most blessed. God is the most blessed Being, hath infinit● happiness in himself; is fully satisfied in hi● own blessedness; yea he is his own happiness, depending on ●one other. Hence those expressions; b Ps. 119.12 Blessed art thou, O LORD, teach me thy sta●i●●es,— c Rom. 1.25. Worshipped and served the creature more than the Creator, who is blessed for ever; Amen.— d 1 Tim. 1.11. According to the glorious Gospel of the blessed God. Hence the Father is by way of Excellency called, The Blessed; e Mat. 14.61. Art thou the Christ, the Son of the blessed? And Christ is styled in like manner, f 1 Tim. 6.15. The blessed and only Potentate.— g Rom. 9.5 Of whom as concerning the flesh Christ came, who is over all, God blessed for ever, Amen. Yea God is so blessed, that all blessedness in the creatures is originally from him; they being only so far happy indeed as they enjoy God to be their God, their supreme happiness h Ps. 144.15. Happy is the people that are in such a case; yea happy is that people whose God is the Lord. That's the true happiness indeed. 17. Finally, God is most glorious. Infinite in his Highness, Majesty, Greatness, Splendour, Beauty, and Renown; Herein none may compare with him.— i Mat. 6.13 Thine is the Kingdom, and the Power, and the Glory for ever. Hereupon God is styled, k Ps. 24.7, 9, 10. The King of Glory; Isa. 3 3.21 The glorious LORD; and m Ps. 29.3. Act. 7.2. the God of Glory. To this effect his Name and his essential Attributes are declared to be glorious.— n Neh. 9.5 Blessed be thy glorious name, which is exalted above all blessing and praise— o Ex. 15.11 Who is like unto thee, O LORD, amongst the gods? Who is like thee, glorious in Holiness?— p Eph. 1.6. To the Praise of the glory of his Grace.— q 2 Thes. 1.9. From the presence of the Lord, and from the glory of his Power. These are Gods essential attributes revealed in Scripture, whereby he hath made himself known. And without a competent knowledge of these, we cannot truly know God as we ought before we come to the Lords Supper. The next way whereby God makes himself known to us, is by his works, or Acts. II. Gods works, or Acts are either 1. Before all time, as his Decree. Or, 2. In time, as the execution of his Decree. 1. The works of God before all time, are his Decrees. God's Decrees may be considered, 1. More generally, in reference to all creatures. 2. More specially, in reference to the intellectual creatures only, viz. Angels and Men. (1) God's decrees more generally considered, are, God's purposes in himself according to the Counsel of his own Will, whereby he hath fore-ordained whatsoever comes to pass▪ for the praise of his glory. God's Decrees are his purpose in him●elfe according to the Counsel of his own Will;— r Rom. 9.11. That the purpose of God according to Election might stand.— s Eph. 1.9. According to his good pleasure which he hath purposed in himself.— t Eph. 1.11 Being predestinated according to the purpose of him, who worketh all things after the Counsel of his own Will. According to this purpose God hath fore ordained, for the praise of his Glory, whatsoever comes to pass;— u Rom. 8.29. For whom he did foreknow, he also did predestinate.— x Eph. ●. 12 That we should be to the praise of his glory.— y Rom. 11.36. For of him, and through him, and to him are all things. (2.) God's Decrees more specially considered are, God's purpose according to the Counsel of his own Will, whereby he hath fore-ordained for the praise of his glory whatsoever comes to pass touching Angels and Men. I call it Purpose: because Scripture styles it, z Rom. 9.11. The purpose of God according to Election. a Eph. 1.11 Who worketh all things according to the Counsel of his own Will. According to this purpose, God hath fore-ordained for the praise of his glory whatsoever comes to pass touching Angels and Men. And this especially in respect of their eternal state. For some he hath predestinated to the Adoption of children, electing and cho●sing them in Christ as vessels of mercy: Others he hath in his eternal Counsel passed by and rejected, as vessels of wrath. That, is styled in Scripture sometimes Predestination, sometimes Election: This, is termed by learned men, sometimes Preterition or passing-by, sometimes Reprobation. Of both, the Scripture saith b Rom. 9.22, 23, 24. What if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath, fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy; which he had a fore prepared unto glory? Though this be spoken only of men; yet elsewhere the Scripture mentions the c 1 Tim. ●. 21. Elect Angels, therefore there are rejected & reprobate Angels, even d Judas 6. The Angels that kept not their first estate: e Mat. 25. the Devil and his Angels, for whom everlasting fire is prepared. God intending more especially to glorify himself in the intellectual cre●tures▪ Angels and Men, hath more especially decreed their final state, & all things concerning them, tending thereunto. This the Apostle calls f Eph. 1.5, 9 Predestinating us to the Adoption of children, by jesus Christ to himself according to the good pleasure of his Will, to the praise of the glory of his grace. And in order to this end, g Rom. 8.30. Whom he did predestinate, them he also called, and whom he called, them he also justified: and whom he justified them he also glorified. This Decree of God, whether more Generally or more Specially considered, hath the●e excellencies and perfections in it. It is Eternal, Vnchangeable, Free, Wise, Just, and the Cause of Causes. 1. Eternal; h Eph. 1, 4. According as he hath chosen us in him before the foundation of the world, etc. 2. Vnchangeable, for it is said, i Rom. 9.11. w●th Jam. 1.17 That the purpose of God according to Election might stand— with whom is no variablnesse neither shadow of turning. And,— k 2 Tim. 2 19 The foundation of God standeth sure, having this Seal, The Lord knoweth them that are his; and there is a determinate number of them, which cannot be increased, nor diminished. 3. Free, Gratuitous, and merely ●ndependent on the creature, or any thing in the creature: ha●ing no inward impulsive cause moving him thereunto, but the good pleasure of his Will; not foreseen Faith, Works, Freedom of Will, Perseverance, etc. l Eph. 1.5. Having predestinated us to the Adoption of children, by jesus Christ to himself, according to the good pleasure of his Will.— m 2 Tim. 1.9. Who hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ before the world began.— n Rom. 9.15, 16. I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion. 4. Wise For, o Eph. 1.11. We are predestinated according to the purpose of him, who worketh all things according to the Counsel of his own Will.— p Rom. 11.33, 34. O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! for who hath known the mind of the Lord, or who hath been his Counsellor? 5. Just and most equal. God's Decrees may be secret and mysterious, cannot be unjust or injurious; God is so just, yea such infinite justice, that he can do or decree nothing but what is just and equal. It is written, q Rom. 9.13, 14, 31, 22, 23. Jacob have I loved, but Esau have I hated. What shall we say then? is there unrighteousness with God? God forbid.— Hath not the Potter power over the Clay, of the same lump to make one vessel unto honour, and another unto dishonour? And hath not God greater power to dispose by his decree, of his creatures? yet God no way wrongs the creature: nor the Potter the Clay. 6. Finally, God's Decree is the Cause of Causes. All inferior Causes and Means conducing to the ends whereunto God decrees any thing, are subordinate to God's decree as the supreme cause of them all. Gods Decree not only fore-appoints the end, but also all the secondary causes and means tending and conducing to that end. Hence that Concatenation of the causes of our salvation;— r Rom. 8.30. Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Thus of God's works before all time: His Decrees. 2. The works of God in time, are, His executions of his Decrees. God executeth his Decrees, 1. Partly in the beginning of Time, by Creation. 2. Partly in the succession and continuance of time, by Providence. By both which God makes himself most gloriously known to his creatures, Discovering s Rom. 1.19, 20. his invisible perfections by his visible works. 1. Creation is Gods making the world and all things therein, of nothing, in the space of the first six days, very good, by the word of his power, for himself. t Heb. 11. ● Through faith we understand, that the worlds were framed by the Word of God so that things which are seen, were not made of things which do appear.— u Ex. 20.11 Gen. 1. throughout In six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day. Man was reserved to the last place, as Gods most accurate and curious piece; being by reason of his heavenly soul, and earthly body, as an Epitome or Abstract of Heaven and Earth, and thence justly styled the Microcosm, or Little-worlds'— x Gen. 1.31 And God saw everything that he had made, and behold, it was very good.— y Pro. 16 ● The LORD hath made all things for himself, yea even the wicked for the day of evil. In this work of Creation, God's Freedom, Wisdom, Power, and Goodness shine forth most gloriously. 1. Freedom; in that he z Ps. 115.3 hath done whatsoever he pleased. He made one world and no more: such creatures and no other: in such sort and not otherwise; because he pleased. None may control his work. a Rom. 9.20. Shall the thing form say to him that form it, Why hast thou made me thus? 2. Wisdom; for he b Eph. 1.11 worketh all things according to the Counsel of his own Will. How many ways hath God discovered his wisdom herein! As, in the c See Gods excellent order in creating. Gen. 1. & Psal. 104. Order of Creation. He made all things in six days. He could have made them in one day, in one hour as easily; but he would show himself a God of Order; He first made the Creatures containing, than the contained; and from the more imperfect proceeds to the more perfect Creatures. In the variety of Creatures. d Ps. 104.24. O LORD how manifold are thy works! in wisdom hast thou made them all. In the distinct Natures and Properties of all those varieties. e 1 Cor. 15.41. there's one glory of the Sun, another glory of the Moon, another glory of the Stars, and one Star differeth from another Star in glory. Some of the Elements are hot, some cold; some moist, some dry; some light, some heavy. The virtues of plants, fruits, etc. are innumerable. In the sweet Harmony of the whole Vnivere, though consisting of such different creatures, the wisdom of God also wondrously appears. 3. Power, in that he could frame all things of nothing, without any pre-existent matter: and all most easily, by his word; f Gen. 1.3. He said, Let there be light, and there was light, etc. He spoke works more easily than we can speak words. g Psal. 33.9 He spoke, and it was done; he commanded, and it stood fast.— h Ps. 148.5 He commanded, and they were created. It was but A word, and A work. 4. Goodness, in that God, (though infinitely happy and satisfied in himself,) was pleased to create the world, especially Men and Angels, to communicate himself and his goodness to them. 2. Providence is Gods sustaining, governing, and ordering all Creatures together with all their actions to his own glory. So that in God's Providence generally considered, there are three grand acts, viz. 1. Sustaining, upholding or preserving of the Creatures in being and well-being. He i Heb. 1.2, 3. with Ps. 3●7. 8.9. that made the world,— is still upholding all things by the word of his power. 2. Governing and disposing all Creatures and all their actions, even the least and smallest of them all. k Ps. 103.19. The LORD hath prepared his Throne in the Heavens, and his Kingdom ruleth over all.— l Mat. 10.29, 30. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father: but the very hairs of your head are all numbered. 3. Ordering and directing all creatures and all their actions to his own glory, and his people's good. joseph said to his brethren; m Gen. 45.7, 8. and 50.20. God sent me before you, to preserve you a posterity on earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God.— Ye thought evil against me, but God meant it unto good, etc.— n Isa 63.14 So didst thou lead thy people, to make thyself a glorious name,— o Rom. 11.36. For of him, and through him, and to him are all things. As for God's special Creation of man, and Providence over man in his fourfold state, viz. of 1. Creation; 2. Corruption; 3. Restitution; and 4. Perfection; They will come farther to be considered in the next branch, the knowledge of ourselves. Hitherto of the first branch of knowledge, requisite in some competent sort before communicating, viz. The Knowledge of God. 2. Knowledge of ourselves. Knowledge of ourselves, is the next point of Knowledge necessary to a worthy Communicant. Christian's eyes and apprehensions should be like the windows of the Temple, widest inward, narrowest outward; far more dispo●ed to look home then abroad better acquainted with themselves then with others: And not like Plutarch's Lamiaes, or Witches, that put on their eyes when they went abroad but put up their eyes in boxes when they came home. The necessity of this Self-Knowledge, hath before been evidenced. The particulars of Self-Knowledge follow. We are principally to know ourselves. 1. What we were in Adam before the fall. 2. What we are in Adam since the fall. 3. What we should and may be in jesus Christ the second Adam. I. What were we in Adam before the fall? Answ. Before the fall, Adam was the happiest creature under the Sun, enjoying many surpassing Privileges. And all mankind being then in his loins, enjoyed in him the same happiness and Privileges viz. 1. A reasonable and immortal soul personally joined with a suitable body, both of them, p Ps. 139.14, 15. fearfully and wonderfully made, yea q Gen. 1.26. & Ps. 139.15. curiously wrought, according to divine Consultation of the blessed Trinity. Adam's soul was so rational, that he knew the nature of all the creatures which God brought before him, and r Gen. 2.20, 23. named them accordingly. And so immortal, that it cannot die a natural death, as many s Ps. 49.15 Eccles. 12.9. 1 King. 17.21. Mat. 10 28. Phil. 1.22, 23. 1 Pet. 3.19. 2 Cor. 5.1 Scriptures intimate. But the souls of all other sublunary creatures, besides man, are irrational: and die with their bodies. 2. A most pleasant Habitation. t Gen. 2.8.9. God planted a Garden Eastward in Eden, and there he put the man. A garden is the glory of the fields: A garden of Gods planting, the glory of all gardens. Herein grew every tree pleasant to the sight, and good for food: And a Quadripartite, or four-streamed river to water the garden. Oh what a garden of delights! what an earthly Paradise! Here man was placed, u Gen. 2.15 to dress this Garden. Man must not be idle, no not in Paradise. 3. Liberal Provision. Man was allowed, x Gen. 1.29. & 2.16 17 freely to eat of every herb, and of the fruit of every tree in the Garden, except only the tree of Knowledge of good and evil. His food therefore was most various and delicious. 4. Universal dominion over the creatures. y Gen. 1.26 Let them have dominion over the fish of the Sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. This dominion was not supreme, but subordinate to God's dominion. Adam was Monarch of the earth, God the sole Monarch of all the world.— z Ps. 8.4, 6 7, 8. Lord what is man that thou art mindful of him? & the Son of man that thou visitest him?— Thou hast made him to have dominion over the works of thy hands; thou hast put all things under his feet. So that all sublunary creatures were to do homage unto Adam. 5 Conjugal society with his wife, a Gen. 2.21 22, 23, 24, created out of Adam's side, while he was asleep. She was thus taken out of man, that she might be a meet help for man, and become affectionately dear to man, as bone of h●s bone, and flesh of his flesh. Man is naturally a sociable creature, and loves society; And Marriage-society is the sweetest of all natural societies. 6. Innocency. b E●cles. 7.29. God made man upright. As man came at first out of God's hands, he was spotless, undefiled, and wholly without sin. Hence that state is styled, The state of innocency. Except Christ, never man on earth was perfectly without sin, as Adam was in his first Creation. The holiest Saints in this life have sin in them; though sin reign not over them. We were without sin in the earthly Paradise, and shall be c Eph. 5.27 without sin in the heavenly Paradise. How happy is a sinless state! 7. The image of God. d Gen. 1.27. God created man in his own image, in the image of God created he him. There was not only an utter absence of all sinfulness, but also a presence of all due righteousness in him: in which regard he was perfectly conformable to the will of God. This image of God in man, seems principally to consist e Compare Col. 3.10. with Eph. 4.24. and weigh them well. in, 1. Knowledge, 2. Righteousness. and 3. True holiness; or, as the Greek phrase is, Holiness of truth. This image of God in Adam made him full of divine beauty, whereby he was all glorious within, surpassing all sublunary creatures. 8. A Covenant-state with God. In all times and states of the Church, God hath pleased to deal with his people by way of Covenant. Adam before the fall being perfect and without sin, had perfect ability given him to keep that Covenant with God, in which he was naturally enstated. The Covenant into which Adam was admitted with God, was the Covenant of Works, the substance whereof is the Moral Law, or Ten Commandments. The Moral Law was perfectly written in Adam's heart for the substance of it, so that he was fully able to know and keep it: for even since the fall, the Gentiles which have not the written Law, f Rom. 2.14.15, do by nature the things contained in the Law,— which show the work of the Law written in their hearts. Much more was the Law written in Adam's heart before the fall. This Covenant of Works, the substance whereof is contained in the Moral Law, required personal, perfect, and perpetual obedience under the severest penalties g Gal, 3. 1● Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Unto this Covenant of Works with Adam, seem to be annexed two Sacraments, viz. h Gen. 2.9.16.17. The Tree of Life, assuring him of life upon his keeping Covenant and eating of that tree: And the Tree of Knowledge of good and evil, assuring him of death upon breach of Covenant, and tasting of that Tree. 9 Finally, Adam enjoyed sweet Peace and Communion with God, all the while he continued in this his pure primitive state. God i Gen. ch. 1 & ch. 2. familiarly conversed with him, & he with God in the Garden of Eden, receiving from God no expressions but of love and favour. This Peace and Communion with God was the Eden of Eden, the Paradise of Adam's Paradise. Object. These were Adam's Privileges before the fall, and they were excellent. But what is all this to us? Asw. All this is very much to us. For, all Adam's Privileges were our Privileges: Adam being a public person, the general Parent, Root and Stock of Mankind; and we all at that time in his loins. Therefore as k Heb. 7.9, 10. Levi is said to pay Tithes in Abram unto Melchizedech, because Levi was in his father Abrams loins, when Melchizedech met him: So we may be truly said to enjoy all the Privileges of the state of innocency in Adam, because at that time we all were in Adam's loins when he enjoyed them, Oh therefore, How happy a man was Adam! and how happy were all we in Adam before the fall! Thus we should know ourselves and our primitive state, what once we were in Adam before the fall. Next we should know what we now are by nature since the fall. II. What are we now in Adam by nature, since the fall? Answ. As the pillar of cloud between the Israelites and Egyptians had a light side, and a dark side; l Ex. 14.19, ●●. Giving light by night to Israel, but being darkness to the Egyptians: So our state before and after the fall, had a bright side, and a dark side. I have already showed you the bright side of the cloud; Now I shall represent unto you the dark side. We were not once so happy before the fall; but we are now as miserable since the fall. And this chiefly two ways, 1. Through the Privation and Absence of all good which we had. 2. Through the Position or presence of all evil which we had not. 1. By the fall of Adam, we have lost all the good we had, all the happiness we enjoyed in our first estate. (1.) Our reasonable and immortal souls, are become brutish in the things of God; and liable to die everlastingly. (2). We are m Gen. 3.24, banished out of Paradise our pleasant Habitation. (3). We are deprived of Eden's liberal Provision. In the sweat of our brows we must now get our bread; and though we toil never so much, n Vers. 18. Yet the earth yields not its strength, but brings forth thorns & thistles. (4) We have lost much of our dominion over the creatures, many of them rebeling against us. (5) The sweetness of Marriage-society is embittered; o Gen. 31.6 The wife's subjection to her husband becoming grievous; Her sorrows in Conception and bringing forth, being greatly multiplied, and both of them being exercised with cares and p 1 Cor. 7.28, 32, 33. troubles in the flesh touching their children & one another. 6. Our innocency and spotlesnesse is swallowed up with nocency and q Gen. 6.5. sinfulness. 7. We are disrobed of God's beauteous image, r Eccles. 7.29. Co●. 3 10. Eph. 4.24. Having sought out many inventions, till Christ the second Adam repair God's image in us. 8. We have broke Covenant with God, by s Gen. 3.6.22.24. eating the forbidden fruit: and so have debarred ourselves of all benefit of the Tree of Life. 9 And finally, we lost our sweet Peace and Communion with God; sin defiling our consciences with guilt, t Gen. 3.7.8, 9, 10, &c clothing us with shame, and filling our hearts with fear and horror at the presence of God; our ●irst Parents, and we in them, endeavouring to hide ourselves from God's presence among the trees of the Garden. Thus by the fall we are quite stripped of all our glory and happiness▪ wherein we were created. 2. By the fall of Adam we are also implunged into all manner of evil, which we had not before, viz. 1. Evil of sin. 2. Evil of punishment. (1). The evil of sin is most grievous upon us divers ways. Principally in regard, 1. Of Adam's sin, whereof we are guilty. 1. Of Original sin, wherein we are naturally drowned. 3. Of Actual sin, of all sorts and degrees, whereunto we are naturally disposed. 1. We are all guilty of Adam's sin, of Adam's fall. For we all being in the loins of Adam the public Root of mankind, we stood with him, and we fell with him. Hence it is said, u Rom. 5.12. By one man sin entered into the World, and death by sin; and so death passed upon all men for that all have sinned. And again,— x Vers. 19 By one man's disobedience many were made sinners. So that Adam's fall and first sin, together with all the sinful ingredients, & aggravations thereof; As Unbelief, Pride, Disobedience, Rebellion Unthankfulness, Intemperance, Murder, Apostasy, Hypocrisy, etc. may all most justly be laid to our charge. And this is sin enough, were we guilty of no more, to sink us into everlasting death. 2. We are all drowned in Original corruption. For even Infants from Adam to Moses, that lived not so long as to sin Actually, as Adam in his Apostasy did, even they were brought under death for their guilt of Adam's sin, and of Original corruption of their natures: y Rom. 5.14. Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression. And David thus laments himself; z Psal. 5●5 Behold, I was shapen in iniquity, and in sin did my mother conceive me. This, the common lot of all Adam's posterity, & even of David among the rest. Yea job long before David, said, a Job. 14.4 Who can bring a clean thing out of an unclean? not one. So then, Adam by the fall becoming unclean: all Adam's children, naturally, and by ordinary propagation descending from him, are naturally unclean also. This sinful uncleanness of nature, we call Original sin, or Original corruption. That we may the better discern the venom and sinfulness of Original sin, Let us a little consider. 1. The names. 2. The Nature. 3. Th● Aggravations of it. Th● Names given to Original sin, in Scripture are divers, and very observable. It is called, 1. Sin, by way of Emphasis; as being the sin of sins, the mother sin.— b P●. 51.5, In sin did my mother conceive me. 2. Sin-dwelling-in-us; Because it hath its continual abode in our natures while we continue in these Tabernacles, whether we wake or sleep, etc. As Ivy abides in an old wall, till the wall be pulled down. Hence Paul; c Rom. 7 17. It is no more I that do it, but sin that dwelleth in me. 3. The easily-encompassing-sin,— d Heb. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us lay aside every weight, and the sin that doth so easily-beset us. By weight, * ●●z. Annot. in Heb. 12.1. Beza seems rightly to understand all burdensome worldly impediments, which hinder us in our Christian course: By Sin easily-encompassing, Original corruption of our natures, that like snares besets us before, behind, and on every side; tangels our Minds, Consciences, Wills, Affections, and all our members; is as fetters to our feet, manacles to our hands, etc. so that we cannot run the race set before us. 4. The fle●h; e Gal. 5.17 The flesh lusteth against the spirit, and the spirit lusteth against the flesh. It's called flesh to set forth the ba●enesse of sin, the flesh being ●he base part of man. 5. The old man; ●o called, Partly because of the long continuance of it in us; it's an inveterate disease, as old as ourselves. Partly because of the corruptness and deceitfulness of it.— f Eph. 4.22 Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. 6. The g Rom. 7.23. law of sin in our members: because it as it were commands, compels, and even necessitates us to sin: As a law rules them that are under it. 7. Finally, Original corruption is styled h Rom. 7.24. A body of death; because. As the natural body hath many members, so Original sin hath m●ny lusts, as limbs thereof. And because this body of sin exposeth unto death. These and such like are the denominations of Original sin, by all which the vileness of it may in some measure appear. The nature of Original sin seems especially to consist in the●e three particulars, v●z. 1. In a total privation of the Image of God, and of all that Original righteousness and integrity, wherein we were at first created, 2. In an utter inability to any true spiritual good, yea in an absolute enmity thereunto.— i Rom. 5.6 For when we were yet without strength.— k Vers. 10. When we were enem●es, we were reconciled to God.— l Rom. ●. 7 The carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be. 3. In an universal and continual proneness to all evil; m Gen. 6. ● with Rome 3.10. to 20 God saw that every imagination of the thoughts, of men's hear●s was only evil, continually— Their throat is an open Sepulchre, etc. And our Saviour tells us, n Mat. 7.18 & ●●, 3●. A corrupt tree cannot brings forth good fruit. This is the nature of Original corruption. Oh how deadly is the Poison of it to the Nature of man! The Aggravations of Original corruption, whereby it appears to be extremely sinful, are these; viz. 1. Original sin is o Psal. 51.5 with John ●. 6. Natural and Hereditary. It's bred and born with us, it's propagated with our very natures, and rooted in our bones and inmost principles, and consequently more dangerous and desperate; As those corporal diseases, which are not accidental and occasional only, but Hereditary and natural, are most perilous and remediless. 2. Original sin is universal. And the more universally extended, the more bitterly to be lamented: As epidemical, universal diseases are the most terrible diseases▪ as o●●e in Egypt, when p Ex. 12.30 There was not an house wherein there was not one dead. Now Original sin is universal; Partly in that All men men ordinarily descended of Adam, are defiled with it! jews, Gentiles, bond, free male, female, all are involved in it▪ q Rom. 5.12.19. & 3.10 etc. All are sinners by it. Partly in that All of all men are tainted hereby, r Rom. 3.13, 14, 15. Gen. 6.5, Rom. 7. 1● Tit. 1. ●5. soul, body, all the faculties and affections of the one, all the senses, parts, and members of the other: Mind, Conscience, Memory, Will, Love, Hatred, etc. mouth, hands, feet, etc. all are wholly depraved and unclean.— I know that in me, (that is in my flesh) dwelleth no good thing. 3. Original sin is reigning over all the sons of Adam, it reigns whilst they continue in the first Adam; And it reigns most cruelly and tyrannically. It enthralls men unto Sa●●n at his Will: unto actual s Eph. 2.2, 3. with 2 Tim. 2.26. fulfilling the lusts, and wills of the flesh: and unto death. t Rom. 5.21. & 6.12 13, 14. That as sin hath reigned unto death, etc. The Turkish slavery, Spanish Inquisition, Egyptian cruelty, babylonian captivity, are all ●●ort of this tyranny and dominion of sin. Thi● reign of sin is evidenced, Partly by our bein●, u Rom. 6.20. Servants of sin. Partly by our x Rom. ●. 20. obeying 〈◊〉 in the lusts thereof. Partly by our y Rom. ●. 13. yielding 〈◊〉 members as weapons of unrighteousness 〈…〉, to take sins part, to fight for it, defend it, justify it, etc. against opposers. 4. Original sin, whilst we are in this body, is in some sort incurable. The reign of it cannot be ●ured till Christ come to reign in thee, and pluck thee out of ●hy carnal state: And the z Rom. 7.18 etc. indwelling or in-being of Original sin cannot 〈◊〉 fully cured, no not in a believer, whilst he 〈◊〉 here on earth; As the Canaanit●s (though tributaries and slaves, yet) would dwell among the Israelites, or as Ivy will remain in an old wall, till it be utterly pulled down to the ground. ●. We are all by nature wholly disposed: and pro●e to run headlong into all Actual sins for kind● and degree. Into all impiety against God, all unrighteousness against man, and intemperance against ourselves: contrary to all the Commandments of the first and second Table: and this in thought, word, and work. Into open, and secret sins: Omissions of good, and Commissions of evil: Wilfulnesses and Weaknesses: etc. Against light of mind, checks of conscience, motions of God's Spirit, means of grace, professions and promises of better walking, multitudes of mercies, terrib●enesse of judgements; etc. and this in youth and age, in society and solitariness; yea, by Original corruption, we are fundamentally dispo●ed to that unpardonable sin against the Holy Ghost. Oh a Ps. 19.12 who can understand h●s errors! who can comprehend his sinfulness! who can choose but admire the patience and mercy of God to such masses of all corruption and abomin●●●●●▪ (2.) The evil of punishment, whereunto we 〈◊〉 continually liable by reason of this evil o● 〈◊〉 is manifold and unspeakable, both for this world and the world to come. In thi● world the soul is exposed to ●●●●●tual judgements, vi●. b E●●. 4. ●8 2 Cor. 3.4. Rome 1.28. 2 Thes. 2.11. blindness of ●ind, g●d●iness, 〈◊〉, infatuation and strong 〈◊〉 c Mat. 27.3 5. 1 Tim. 4.2. Rom. 1.28. horror, searedness, and senselessness of Conscience. A reprobate sense, etc. d See Deut. 28.15. ●0 the end The body, name and state, lies open to all external and temporal miseries and cur●es. In the world to come, both soul and body are liable to e Math▪ 25.46, 41. Mar. 9.43. to 48. Luk. 16.24, 26. endless, easeless; and remediless torments in hell fire: wherein they shall be ever dying, and never dead: ever burning, and never consumed: ever tortured, but never eased or pitied. The f Mat. 9.44, 46, 48. worm of conscience ever gnawing, g 2 Peter 2.17. blackness of darkness ever amazing, the infernal fiends ever torturing, the wrath of God ever devouring and swallowing up the whole man, etc. Oh the misery of a mere carnal man is extremely miserable! III. What should we, and what may we be in jesus Christ the second Adam? For clearing of this, consider chiefly the●e three things; viz. 1. The necessity of Getting out o● our natural state into a supernatural condition in Christ. 2. The Duties we are to perform when once we are brought into Christ▪ 3. The Privileges which we shall enjoy in Christ. 1. The necessity of our getting out of our natural, into a supernatural state in Christ, is ●o great, that we cannot otherwise possibly be saved. For, 1. The proper adequate h Rom. 6.23 wages of every sin is etern●ll death: Much more the state of sin must needs be most deadly and damnable. 2. Every man that remains in his ca●●all condition in the first Adam, not having accepted Christ, lies under the Covenant of works, requiring i Gal. 3.10 personal, perfect, and perpetual obedience, under pain of death and the curse. And since the Fall, no man can keep this Covenant by reason of the k Rom. 8. ●3. infirmity of the flesh; nor avoid the curse for not keeping it. For Christ alone, l Gal. 3.13. redeems us from the curse, becoming a curse for us. Hence every carnal Christlesse man is a cursed man. 3. There's no possibility of escaping damnation, or obtaining salvation, but only by Jesus Christ and spiritual interest in him. m Act. 4.11.12. There is not salvation in any other. For there is no other name under heaven given, whereby we may be saved.— Hence it is ●aid, n Mat. 18.3 Except ye be converted, and become as little children, ye cannot enter into the Kingdom of God.— And, o Joh. 3.3. ●. except a man be born again of water and the holy Ghost, he cannot enter into th● Kingdom of God.— p Mar. 16. ●6. He that believes not shall be damned.— Yea, q Joh. 3.18 He that believes not, is condemned already, because he hath not believed in the name of the only begotten Son of God. 4. Our natural condition without Christ is most mi●erable: but our supernatural condition in Christ will be most happy. For, By nature we are utterly r Luke 15. throughout. lost, and in the way of perishing for ever; but in Christ we that were lost, are found. By nature we are s 1 Cor. ●. 14. Eph. 4.17, 18. & 5.8. dark and blind in spiritual; but of Christ we t Revel. 3.18. buy eyesalve that we may see, and by him we are u 1 Pet. 2.9 called out of darkness into his marvellous light. By nature we are x Eph. 2.1. etc. Phil. 4 11, 12, 13. dead in sins and trespasses, and cannot acceptably act or move at all in spiritual courses: but when we come to Christ, we shall be quickened and enabled to do all things. By nature we are y Col. 1.21. Rom. 8.7. enemies, yea enmity against God, and against all goodness: but in Christ we shall be reconciled to God, and made friends by the blood of his Crosse. By nature we are old and corrupt: but in Christ, z 2 Cor. 5.17. Old things shall pass away, and we shall become new Creatures. By nature we are unregenerate; but by Christ we shall be a Joh. 3.3.5, 6. born again. By nature we are full of spots and deformities: but in Christ we shall b 1 Cor. 6.11. Eph. 5.27. be washed and purified, at last, from every spot and wrinkle, through his blood, and by his grace become full of beauty. Finally, by nature we c 1 Pet. 2.9. are not a people, having not obtained mercy: but when we shall come to Christ, we shall become the People of the living God, and shall obtain in him the Mercy of mercies. Now therefore unless we resolve to die in this natural misery; and to despise all this supernatural felicity, it is most necessary that we hasten unto Jesus Christ, and the acceptance of him. The Duties which we are to perform, being once brought unto Christ, are many, and of high importane. Generally, we are to d Rom. 6.4, 5, 6, 7. walk in newness of life, this comprehends all. Particularly, we are to walk. 1, In e 〈◊〉 b. 6. Luk. 13, 1, 2. Act. 17.30.31. repentance from all dead works, not only bewailing, but hating and forsaking them. 2. In Self-denial. We must f Luk. 9.23 deny ourselves, In all our g Tit. 2.11. Self-sinfulnesse, In all our h Phil. 3.7 8, 9 self-righteousness, In all our i 1 Cor. 3. 1●. Self-wisdom, In all our k Matth. 16 10. Self-will, In all our l Mat. 10.37. Self-love. Our self-sinfulnesse is abominable, our self-righteousness is as filthy rags and rottenness, our self-wisdome is but folly, our self-will is but a crooked Rule, our self-love is but self-hatred, and all the carnal worldly objects of self-love, but loss and dung in comparison of Jesus Christ. 3. In m Heb. 6.1 fa●th towards God and Jesus Christ. This is a fundamental duty. And n Rom. 1.17. Gal. 2.20 Hab. 2.4 by faith we must live, drawing all vital supplies from Christ, depending upon God's all-sufficiency, and his neverfailing promises. 4. In all Christian obedience, and in all manner of good works. o Tit. 3.8. They that believe in God should be careful to maintain good works: and to be p 1 Cor. 15.58, always abounding in the work of the Lord. For they are q Eph. 2.10 His workmanship created in jesus Christ unto good works, which God hath before ordained, that they should walk in them. 5. In all piety to God, righteousness towards men, and sobriety towards ourselves. For the Gospel of r Titus 2.11, 1●. God's grace teacheth us, that denying all ungodliness and worldly lusts, we should live soberly, righteously, and godlily in this present world. 6. In all good conscience and inoffensiveness towards both God and men. Thus the s Act. 2.3.1 & 24.16. Apostle Paul lived: and so should we. 7. In all Purity and Holiness. t Heb. 12.14. Without holiness no man shall see the Lord. u 1 Pet. 1 15. As he therefore that hath called you is holy, so be ye holy in all manner of conversation. 8. In all exactness, strictness, accurateness of conversation: x Eph. 5.15 Walk circumspectly; (Greece accurately, exactly) etc. We must walk closely with God, looking narrowly to our thoughts, words and works. 9 In a word, we must constantly walk on unto Perfection, labouring to y 2 Peter 3. 1●. grow in grace and in the knowledge of the Lord jesus Christ. As he that swims, if he press not forward, the stream carries him backward: so in Christianity; if we press not on to perfection, the stream of corruption and temptation will drive us back again. Therefore z Phil. 3.13, 14. Forgetting what is behind, let us reach forth to those things which are before, and press towards the mark, for the price of the high calling of God in Christ jesus. These and many like duties we are to perform, if we be in Christ. 'Tis no small pittance of grace that will serve turn for such performances. 3. The Privileges which we shall enjoy in Christ, are generally such as carnal a 1 Cor. ●. 9 Eye hath not seen, ear heard, nor the heart of carnal man hath conceived. More particularly these that follow especially, viz. 1. Adoption b Eph. 1.5. John 1.12, 13. into the family of God, as his sons and daughters in Jesus Christ. So that now we are c Eph. 2.19 of God's household, and partake of d Rom. 8.15. the Spirit of Adoption whereby we cry Abba father. And we are e Gal. 4. ●. Rom. 8.17. not only sons, but heirs of God, coheirs with Christ. f 1 Joh. ●. 1, ●. Behold what manner of love the father hath manifested to us, that we should he called the sons of God. This is a grand fundamental Privilege. 2. Sanctification of our natures by the Spirit of Christ, g Eph. 4.23 24. with Col. 3.11. renewing our whole man after God's image, with all kinds of Grace; and h Rom. 8.2, 14. mortifying more and more all the relics of sin in us: 3. Justification of our persons, i Rom. 3.13, 24, ●5. freely of God's mere grace, through Christ's k Rom. 4.6, 7, 8, & 5.17, 18.19. obedience and death imputed to us by faith whereby all our sins are pardoned, and our persons accepted as righteous before God. O thrice blessed are they that are thus pardoned and justified! 4. Sweet Communion with God, l Joh. 1.3. 2 Cor. 13.14. Father Son, and Holy Ghost. This fellowship is the Saints heaven-on-earth. Such walk with God, converse with God, have their conversation in heaven. They m 1 John 4.16. dwell in God, and God in them, n Rev. 3.20. Sup with Christ, and Christ with them. 5. All the promises of this and the world to come. o 2 Pet. 1.4 The promises of God are most great and precious. p 2 Cor. 1.20. All Yea and Amen in Christ: And all the q 1 Tim. 4.8 godly man's peculiar inheritance. That soul cannot be poor that hath faith to trade with God, in his promises. 6. r Compare. 1 Cor. 3. 2●, 22, 23. wit● Psal. 34.9, 10. All things are ours, if we be Christ's, whether the world, or life; or death, or things present, or things to come: All are ours, if not in actual possession, yet in Evangelical right unto them in Christ, and we shall actually enjoy all that shall be good for us. 7. Finally, Co-operation of all things for our good; crosses and comforts, losses and gains, pains and ease, sickness and health, etc. life and death. Every wind shall blow us profit. s Rom. 8.28. We know that all things work together for good to them that love God, to them that are she called according to his purpose. These and the like are their Privileges that obtain Jesus Christ. Hitherto of the second point of knowledge, viz. The Knowledge of ourselves, requisite to prepare for worthy communicating. 3. Knowledge of jesus Christ. Knowledge of jesus Christ our Mediator, is, the next branch of knowledge requisite to a worthy Communicant. How necessary a competent knowledge of Jesus Christ is, hath been formerly showed, Christ being the Author, Matter, and End of the Lords Supper, without due knowledge of whom we cannot possibly discern the Lord's body. But what are we principally to know touching Jesus Christ, in order to worthy communicating? Answ. We should especially know these seven particulars. 1. That there is but only one true Christ and Mediator. 2. That jesus the Son of the Virgin Mary is the only true Messiah, true Christ. 3. That this jesus Christ is God and man in one Person. 4. That jesus Christ God-man, hath in order to sinner's salvation taken upon himself the office of Mediatorship betwixt God and man. 5. That jesus Christ is a Mediator All-sufficient. 6. That this All-sufficient Mediator jesus Christ saves none but those to whom he is actually applied. 7. That jesus Christ is the substance and marrow of all Sacraments, Promises, Ordinances, and of the whole Scriptures. I. That there is but one only true Christ and Mediator, and no more; There are many counterfeit Christ's, t Math. 24.23, 24. Mar. 13.21 Luk. 17.23 false Christ's, fore-prophesied of, able (if it were possible) to deceive the very Elect. But if any shall say, lo, here is Christ, or lo, there is Christ, believe them not. For u 1 Cor. 8.6 unto us, as there is but one God, so there is but one Lord jesus Christ.— x 1 Tim. 2.5. There is one God, and one Mediator between God and man, the man Christ jesus,— y Act. 4. 1● Ne●ther is there salvation in any other, for there ●s none other name under Heaven given among men whereby we must be saved. II. That Jesus the Son of the Virgin Mary is this only true Messiah, true Christ and Mediator that should come into the world to save sinners, according to the prophecies and promises of God in the whole Old Testament. This is evident three ways. 1. By certain Testimonies; As,— z Act. 10.38.43. To him, (that is, to jesus of Nazareth) give all the Prophet's witness, that through his name, whosoever believeth in him shall receive remiss●●● of sins.— a Act. 3.18. See also v. 20, to the end of the Chap. But those things which God before had showed by the mouth of all his Prophets, that Christ should suffer, he hath so fulfilled. And Paul professeth himself to be separated unto the Gospel of God, b Rom. 1.1, 3, 4. — Concerning his Son jesus Christ our Lord, which was made of the seed of David decording to the flesh; and de●●●red to be the Son of God with power, etc. By the Genealogy of Jesus Christ. The ●ine or Pedigree of Jesus Christ, the Son of the Virgin Mary, is described by c Mat. 1.1. to 18. Matthew and d Luk. 3.23 to the end of the Chap. Luke, and drawn down from David, Abraham, yea Adam himself to joseph and Mary; from generation, to generation; and principally for this end, to evidence, That thi● jesus is the only true Messiah promised under the Old Testament. Matthew describes Joseph's line, (the supposed father of Christ, because he was the Virgin's husband) and shows that he came from David, for it's said, e Matth. ●. ●6. jacob begat joseph the husband of Mary. Luke delineates Mary's line the mother of Christ, how she also descended from David etc. So that Matthew sets down Christ's legal, Luke Christ's natural line. For he saith, f Luk. 3.23 jesus being (as was supposed) the son of joseph, which was the Sun of Elimine joseph was the natural son of jacob, who begat him, as Mat●hew shows▪ the legal son, or son in law of Eli, by marrying Mary the daughter of Eli, as Luke imports. Joseph's name is put in both the Genealogies, because the jews were wont to reckon their Genealogies by the men, and not by the women. So that Jesus descended of Abraham and David, according to God's promise, both by father and mother, etc. therefore is the very Christ. 3. By the Histories of the four Evangelists, describing Christ's Birth, Life and Death, in all points so exactly agreeing with the prophecies and promises of Christ of old, as may appear by comparing the Prophets and Evangelists together▪ its clear that Jesus the son of the Virgin Mary is the very and only Christ indeed. If we hold not fast this point, That jesus the Son of the Virgin Mary is the only promised Messiah, we overthrew all the New Testament, and the whole frame of Christian Religion. III. That this jesus Christ the only true Messiah is God-man, that is, is true God and perfect man in one person: The humane nature of Christ's soul and body, being personally united to the Son, the second person in the Godhead. g Joh. 1.1. The Word (viz. the substantial Word the Son, by whom God makes his will known to us, as man utters his mind by a word) was God: There's his Divinity.— h Joh. 1.14 And the Word was made flesh, and dwelled among us; there's his humanity.— i Gal. 4.4. When the fullness of time was come, God sent forth his Son, made of a woman. This is k 1 Tim. 3.16. The great Mystery of godliness, God manifest in the flesh. A great Mystery indeed, that the most glorious God, infinitely above all created beings should stoop so low as to become personally one with dust and ashes: and that frail dust and ashes should be advanced so far above Angels, as to become personally one with the only blessed God. We cannot fully comprehend this Mystery, let us faithfully apprehend it. Consider here three things. 1. Why was it needful Christ should be God and Man in one person? Answ. Christ became a middle person betwixt God & man. 1. That he might be a fit l 1 Tim. 2.5 Mediator reconciling God and man. His office is founded in his person. 2. That God might accept, and the godly apply to themselves the m Acts 20.28. Heb. 9.14. Mat. 3.17. properties and peculiar works of each nature, as the n 1 Pet. 2.5.6, 7. properties and works of Christ's whole person. 2. Why was it requisite that jesus Christ ●hould be man? Answ. Christ our Mediator must needs be man; 1. That he might o Heb. 2.16 exalt and sanctify our nature which we had deba●ed and polluted. 2. That he might be our p Heb. 2.14 15. Gal. 4, 4, 5. Kinsman, and so the right of our Redemption might belong unto him. 3. That in our nature which had offended▪ he might q Rom. 5.17. to the end. Heb. 2 14. & ●. 14 25. fulfil all righteousness both in his acti●e and passive obedience, suffering and interceding for us. 4. That he might be r Heb. 2.17 18, 〈…〉 16. 〈…〉 a merciful and compassionate H●gh Priest for us in things pertaining unto God, Ha●ing an experimental fellow-feeling of our temptations and infirmities. 5. That as Christ became the Son of man by Nature: ●o we in him might become the s Gal. 4.4. Sons of God by Adoption and Grace. 6. That he being our Mediator and Advocate in our flesh, we may t Heb. 4.15, 16. come boldly to the Throne of grace, for obtaining mercy and finding grace to help in time of need. 3. Why was it necessary Christ our Mediator should be God? Answ. It was necessary our Mediator should be God as well as man, 1. That his Godhead might u Heb. 9.14. Rom. 1.4. Acts 24, 25. uphold his manhood from being swallowed up with God's infinite wrath, and the fruits thereof for our sins; which wrath no mere creatures, no not Angels could undergo and not be utterly overwhelmed. 2. That his obedience Active and Passive, his Intercession, and other acts of his Mediatorship might be x Compa●e●Acts 20.28. with Heb. 7.25, 26, 27. Rom. 3.24, 25. T●t. 2.13, 14. He●r. 5.8, 9 & 9.14, 15. filled with such excellency, worth, and efficacy: as to be every way satisfactory and wellpleasing to God, and sufficient for the salvation of all his Elect. IV. That Jesus Christ God-man, hath taken upon him the office of a Mediator betwixt God and man, in order to the salvation of his Elect. y 1 Tim. 2.5. There is one God, and one Mediator betwixt God and man, the man Christ jesus. Consider here, 1. How. 2. In what state Christ executes his Mediatorship. 1. How doth Christ discharge and execute this his office of Mediatorship? Answ. Christ executes his office of Mediatorship, chiefly three ways, Viz. 1. As a Prophet, 2. Priest, and 3. King. And these are the three branches or parts of Mediatorship. 1. Christ is the Prophet which Moses foretold the Jews, z Acts 3.22. God should rai●e up like unto him; and charged them to hear him in all things under penalty of destruction. As a Prophet, he in all ages makes known to his Church, his Father's Will for his Elects salvation. Hence he is styled a Isa. 9.6. Counsellor; b 1 Pet. 2.25. The Shepherd and Bishop of our souls. He c 1 Cor. 1.30. is made unto us wisdom. And he is fully acquainted with all his Father's counsels and bosom secrets, therefore able to discover to us the whole counsel of God. d John 1.18. The only begotten Son, which is in the bosom of the Father, he hath declared him. Christ reveals God's Will to his Church, 1. Outwardly in his e Acts 20.27. with 2 Tim. 3.16, 17. Word and Ordinances, wherein the sum of all divine mysteries necessary to salvation are contained completely. This is the light without us, even f Col. 3.16 the Word of Christ. 2. Inwardly by his g 1 Cor. 2.10, 11, 12. with 2 Cor. 3.18. Spirit, opening and illuminating our dark minds, that we may spiritually and savingly understand the counsels of God in his Word. This is h 1 Job. 2.20, 27. the Anointing from Chr●st, which teacheth all things. 2. Christ is our Priest. Our i Heb. 4.14. great High Priest. A Priest of a far more perfect order then Aaron's, even k Heb. 7.17. A Priest for over after the order of Me●chizedech. Christ as our Priest, 1. Made satisfaction for us, l Heb. 10.10, 12, 13, 14, and 7.27. purging our sins by his own blood once for all, when he was on earth; In which act himself was both Sacrifice, Altar, and Priest. Sacrifice, as Man: Altar, as God: Priest, as God-man. 2. Makes continual intercession for us in heaven, m Heb. 7.25. and 9.24. 1 John 2.1, 2. appearing there as our Advocate with the Father. 3. Christ is our King. Our n Heb. 7.2. King of Righteousness: Our King of Peace. o Isal. 2.6. Yet have I set my King upon my Holy Hill of Zion. Ch●ist acts and executes his Kingly Authority and Power, 1. By p Ps. 110.3 cal●ing his Elect effectually, 2. By q Eph. 4.11.12. 1 Cor. 12.28. Isa. 33.22. Mat. 18 17, 18. governing them visibly and invisibly. 3. By recompensing their obedience with gracious rewards, their failings with just fatherly r Rev. 3.19. chastisements. 4. By supporting them under all their s Isa. 43.2. etc. & 63.9. trials, afflictions, and persecutions. 5, By over pouring and ordering all, even the worst and most unlikely occurrents for t Rom. 11. last. & 8.28. his own glory and his people's good. 6. By u Psal. 110. 1 Cor. ●5. 25. restraining, subduing, and crushing all his and his people's enemies. 7. And finally, by x Act. 17.31. judging and justly rewarding all men and Angels at the great day. Thus Christ executed his Mediatory Office, as a Prophet, Priest, and King for us. 2. In what state or condition did Christ thus execute this his Office? Answer. Christ executed his Mediatory office in a double condition. 1. Partly in a state of ignominious Humiliation. 2. Partly in a state of glorious Exaltation. Christ's Humiliation (he being the eternal Son of God,) was exceeding deep and ignominious, & that principally in these five degrees. 1. In his Conception, in that he was y Gal. 4.4. in fullness of time made of a woman: z Luke 1.35, 48, 52, 53. conceived by the Holy Ghost in the womb of a Virgin of low estate and degree. He that comprehends heaven and earth, is comprehended in the narrow womb of a Virgin. Who can sufficiently admire his disvesting himself of such Majesty, and investing himself with such meanness? 2. In his Birth in that he who is eternal before all time should be borne in time. He who brought forth the who●e world, should be brought forth in the world. And that so meany; But at home, but abroad; not in a Palace, but in a common a Luk 2.4, 3, 6, 7. Inn: not in the best room in the Inn, but in a Stable, there being no room for him in the Inn. There he was borne, wrapped in swadling-cloaths, and laid in a manger. O wonderful ab●sement! 3. In his whole life. In that he was b Gal. 4.4. & 3.13. made under the Law to do and endure it: c John 15.18. Coorsely entertained and used in the world: d Mat. 4.1. etc. impudently tempted by Satan; and continually e Heb. 2. 16●ct 4.15 Isa. 53.2, 3, 4, 5, 6. subject to humane sinless infirmities, and in some fort below us therein. 4. In his death, in that he who was Truth, was betrayed by judas, and falsely accused by the Jews: He who was Safety, was forsaken by his Disciples, denied by Peter; He who was Love, was hated and rejected of the world: He who was Righteousness, was condemned by Pilate, and abused by the soldiers: He who was Holiness, and f Col. 1.13. the Son of God's love, wrestled under God's wrath: And he who was Life, died shamefully, painfully, and cursedly on the Cross, as the Evangelists abundantly testify. 5. Finally, In his Burial. In that he who was the Resurrection should be buried, and remain in the state of the dead three days as a bond man under the grave. 2. Christ's g Act. 2.33. Exaltation (after this his Humiliation) was great and glorious. And that especially in fi●e other degrees also. 1. In his Rev●ving in the grave. He who was dead and buried, h Luk. 24.5. with Rom. 1.4. Acts 2.24. Rev. 1.18. & John 10 18. quickened himself in the grave by his Godhead; losing the bands of death, when he was fastest bond by them. His Reviving in order of nature must go before his Rising: and he rose alive, not dead; Consequently his Reviving, the first degree of his Exaltation, began in the grave, wherein was the last and lowest degree of his Humiliation. 2. In his Resurrection, from the dead out of the grave the i 1 Cor. 15.4, etc. third day. He both revived and rose again, k 1 Cor. 15.21, 22 Eph. 1.20, 21, 22.23. As a second Adam, and Head of his Church for our l Rom. 4.25. justification, m Col. 2.12, & 3.1. Spiritual raising of our souls out of sin, and n 1 Cor. 15.20. Corporal raising of our bodies out of the grave at the last day, declaring hereby, his infinite o Rom. 1.4 Godhead: His p Rom. 14.9 Lordship over quick and dead; His q Rom. 8.34. full satisfaction of God's justice for us, and his absolute r Heb. 2.14 victory o●er sin death, and the devil. 3. In his s Act. 1.2, 3. Heb. 2.20. Ascension up into heaven, forty days a●ter his Resurrection as our Head and Forerunner. Thereby to t Eph. 4.8.9, 10. lead Captivity Captive most triumphantly; To receive, and give gifts for men. To cause our hearts, and u Col. 3.1, 2. Affections spiritually to ascend after him: To prepare a place for us, x John 14.2, 3. that where he is we might be also. 4. In his Session, or y Heb. 8.1. Phil. 2.9. sitting down at God's right hand, as God-man, our Mediator, in highest Majesty and Glory far above all Angels. Having complete dominion, not only over his Church, but z Eph. 1.21, 22. over all things in the whole world for the good of his Church; a Eph. 4.10, 11, 12. Pouring his Spirit upon his people▪ & continually b Rom. 8.34. Heb, 9.12.24. making intercession for them. 5. Finally, In his coming again at the last day, to c Acts 17.31. judge the whole world in righteousness. In his Humiliation at his first coming, he was judged and condemned by sinners unjustly: In his Exaltation at his second coming, he shall judge both men and Angels justly. And he shall come in d Luk. 9.26. Mat. 25.31. His own and his Father's glory, e 1 Thes. 4.1.6. descending from heaven with a shout, and the voice of the Archangel, and the Trumpet of God, attended most gloriously, with the triumphant train of innumerable Saints and Angels, f Rom. 2.6. Rev. 22.12. to render to every one according to his works. Thus we are to know that Christ discharged his office of Mediatorship, as Prophet, Priest, and King, both in his state of Humiliation and Exaltation. V. That this Mediator Jesus Christ is an absolutely All-sufficient Mediator. There can be nothing required for sinner's salvation, which is not completely to be had in Christ. Is it Redemption? He hath g Heb. 9.12 obtained eternal Redemption for his Elect.— And h Heb. 10.14. by one offering he hath perfected for ever them that are sanctified. Is it reconciliation to God? i Rom. 5.10. When we were enemies we were reconciled to God by the death of his Son. Is it Justification? He k 1 Cor. 1.30. is made unto us righteousness: He is l Jer. 23.6. The LORD our Righteousness. m 2 Cor. 5.21. He who knew no sin became sin for us, that we might become the Righteousness of God in h●m; for he is n Mat. 6.33. the Righteousness of God, viz. which God hath devised and will accept So that Christ hath more righteousness than we have unrighteousness: more pardons than we have debts: more justification than we have condemnation. Is it Holiness? He is o John 1.14, 16. full of grace and truth, that out of his fullness we might receive, and grace for grace. Is it any thing? He hath p Col. 1.19. & 2.9.10. all fullness in h●mself, that we may be complete in him. And he is q Heb. 7.25 able to save to the utmost all that come unto God by him, seeing he ever liveth to moke intercession for them. VI That though Jesus Chri●t be such an All-sufficient Mediator and Saviour, yet he will sa●e none at all, but them only to whom he is actually applied. r 1 Joh. 5.12. He that hath the Son hath life, but he that hath not the Son hath not l●fe. He justifies sinners: but only tho●e sinners that s Rom. 3.23, to 27. believe in him. He t Mat. 11.28. gives soul-rest to wearied souls: but only to tho●e wearied and heavy-laden ●ouls that come unto him. He u John. ●. 12. g●ves Privilege to become the sons of God: But this Privilege he only gives to them that receive him, etc. Our union to Christ is the foundation of all our Communion with Christ. No Union, no Communion. VII. Finally, we are to know touching Christ that he is the substance of all the Sacraments both of Old and New Testament. The Centre of the Covenant of grace, and of all the Promises. v 2 Cor. 1. 2●. And the very marrow of all the Scriptures. They that know not Christ aright, know nothing of the Holy Scriptures to purpose: for they principally y John. 5.3.9. Act. 10.43. testify of him. They are as the stars that lead to Christ: They are as the Sunbeams that discover this Sun of Righteousness: They are the secret swadling-clothes of the child Jesus. These things we should know touching Christ, before we come to the Lords Supper. 4. Knowledge of the New Covenant. Knowledge of the New Covenant is the fourth point of knowledge, requisite to a worthy Communicant before receiving of the Lords Supper. In the Institution of the Lords Supper, it is said of the Cup, z Mat. 26.28. This is my blood of the New Testament. That is, this Wine in the Cup is a Sign and Seal of my blood by which the New Testament is ratified. So that by the Lord's Supper the New Testament or New Covenant is confirmed to us; and in receiving the Lords Supper, we renew Co●enant with God. This we cannot do judiciously, unless we competently understand the nature of the New Covenant. Now for the opening of the New Covenant in some measure: Consider these following Propositions, which may afford some true taste of the nature of the New Covenant. 1. The New Covenant is not the same Covenant which God a Gen. 2.16, 17. made with Adam in Innocency: but far different from it, and that in divers particulars. For, 1. The Covenant with Adam, was a Covenant of amity or friendship made by God with him, as by a Creator with his creature: But the new Covenant is a Covenant of b 2 Cor. ●5. 19, 20. reconciliation made by God as a Redeemer with the sinner. 2. The Covenant with Adam was upon c Gen. 2.16, 17. Gal. 3.10. terms of personal, perfect, and perpetual Obedience to the Moral Law written in his heart, the curse and death being threatened to the least transgression thereof: But the New Covenant is upon terms of d Rom. 3.36. & 4.5. & ●. 33▪ Faith and new obedience, as the fruit thereof, and testification of our thankfulness. The e Zech. 12.10. Spirit of Grace, being promised to work that faith and obedience whereunto eternal lif● is promised, etc. 3. The Covenant with Adam, was with a person, f Eccle. 7.29. perfectly able to fulfil the Covenant in his own pe●son alone: The New Covenant is with persons, g Rom. ●. 6. 2 Cor. 3.5. unable of themselves to do any thing acceptably before God without divine Grace assisting, and therefore performing Covenant only in Jesus Christ their Surety. 4. The Covenant with Adam was w●●hout a Mediator; Adam in his innocency n●eding no Mediator of Redemption or Reconciliation: But the New Covenant is with a h Herald 8.6. Mediator Jesus Christ, most necessary unto sinners for their salvation. II. The New Covenant is the same in substance and essential constitution; but far different in circumstance and manner of administration from the Old Covenant. By (Old Covenant) I understand i Eph. 2.12 The Covenant of promise; That is to say, all the Covenants and Promises touching Christ, from the first promise of k Gen. 3.15. The seed of the woman immediately after the fall, till Christ's incarnation, which were made first to Adam, and renewed after to l Gen. 17.1 2, etc. Abram, m Ex. 34.27.28. Deut. 5.2, 3, 4, 5, 6, etc. and 29.1. Moses, n 2 Sam. 23.5. with Psal. 89.3, to 38. David, and o Ezek. 11.16, to 21. and 36.24. to the end. Israel. These are called The Covenants of promise, because they were made in Christ as then only promised, not actually performed; and Covenants, not Covenant; because though but one Covenant, yet several times renewed, & that with considerable enlargements from time to time. Now this New Covenant is the same for substance with that Old Covenant, called p Eph. 2.1, 2 The Covenant of promise. For, 1. They are both of them the Covenant of ●race, not of Nature. 2. They are both of them the Covenant of Reconciliation with corrupted mankind, not of amity and friendship with incorrupted mankind. 3. Jesus Christ was the Mediator of them both: though with some difference. Typically he was Mediator of the Old Testament or Covenant, but Truly of the New. 4. The terms or conditions of them both were the same, viz. faith in Jesus Christ the Mediator, not works. 5. The benefits and spiritual advantages of both were the same in the blood of Christ. viz. Pardon of sin; Sanctification of our natures; Enjoyment of gracious interest in, and Communion with God; & Eternal happiness at last with Christ in heaven, as the tenor of them clearly evidenceth. Herein the Old and New Covenant do notably agree. But they differ only in some Circumstances, and the manner of Administration. For 1. The Old Covenant was dark and obscure. All the spiritual mysteries therein being clouded in types and shadows: A typical Priesthood, typical Sacrifices, typical Altar and Tabernacle, typical blood, typical Mediator, typical Sacraments, typical Canaan, all typical. Hence in the promulgation of this Old Covenant in Sinai, the Jews q Heb. 12.18. came unto blackness and darkness. But the new Covenant is r 2. Cor. 3.7, to the end. bright and clear, being administered without all types and shadows, (Christ the body being comn already) in open spiritual glory. The Mosaical s 2 Cor 3.14.18. veil is done away in Christ,— And we all with open face beholding as in a glass the glory of the Lord. 2. The Old Covenant was carnal and earthly in the administration of it: They t Heb. 12.18, 19 came to the Mount, that m●ght be touched, and to the sound of a Trumpet, and the voice of words: And it brought them to an earthly Canaan, and an earthly jerusalem. But the New Covenant is dispensed spiritually bringing us to the spiritual Canaan, u Heb. 12.22. To Mount Zion, and unto the City of the living God, the heavenly Jerusalem; That we may x John. 4.23, 24. worship God, the God of Spirits, in Spirit and Truth 3. The Old Covenant was more imperfect, according to the imperfect state of the Church in those times, (which the Apostle compares to y Gal. 4.1.2, 3. A child in his nonage and minority.) And so it was revealed more and more clearly by degrees, as the Church grew riper and riper till Christ's coming. But the New Covenant is perfect and full, never more to be enlarged or increased till the end of the world, it being revealed, in Christ fulfilled, and come in the flesh already. 4 The Old Covenant was terrible in the manner of its dispensation, making not only the z Heb. 12.19, 20, 21. People tremble but even Moses himself exceedingly to fear and quake. But the New Covenant is dispensed with all inviting amiableness, and alluring sweetness, every thing herein being sweet, pleasant, and delectable nothing at all terrible: As appears in that admirable passage to the a] Heb. 12.22, to 25. Hebrews. And if it be said; God the judge of all there mentioned is terrible. I answer, No; God the judge of all is not terrible to them that come into Covenant with him; for he is a judge absolving them, & only a judge condemning His and all their enemies; and that is most comfortable. 5. That Old Covenant was limited and restrained to the people of the Jews only, and to those that became Jewish Proselytes: Gentiles were all b Eph. 1.12. Strangers to the Covenant of Promise, But the New Covenant is unlimited, universally extended both to c Eph. 2.14, to 20. Jews and Gentiles ●f all sorts. Thus the Old and New Covenant especially differ. III. The New Covenant gloriously assures them that embrace it, d Heb. 8.10, 11, 12. That God will write his law in their minds and heart; That he will be to them a God, and they shall be to him a people; That they all shall know him from the least to the greatest; And that he will be merciful to their unrighteousness, and remember their sins and iniquities no more. This is the chief tenor and substance of the New Covenant. Glorious Privileges! Here consider and admire them, viz. 1. God's Inscription of his Law, e 2 Cor. 3.3. Not in Tables of stone, as of old, but in the fleshy living Tables of his people's minds and hearts. That writing was without, this within. That was broken, this shall not be broken: Hereby they shall be kept from back-sliding. 2. God's new relation to his people, and theirs to him, covenanted and promised, He will be to them a God: not only a Portion, a Protection, a Friend, a Redeemer, a Saviour, a Comforter, a Father, an Hushand, etc. but beyond all these, A God; and beyond God, there can be nothing. This is the excellentest bl●ssing that can be promised; and the highest promise that can be made. If God will be a God to his People, consequently he will be All to his people. And they shall be to him a People: not only their thoughts, words, and actions, his; nor only their minds, or wills, or affections, his; nor only their senses, or members, or bodies, his, etc. But they, whole they, whatsoever they are, can do, or endure for him, must be wholly his. This is the greatest duty, and the highest obligation that can be upon any people. But this is the comfort: God here undertakes for both sides, for both Parties to the Covenant; for Himself, that he will be theirs; for his people, that they shall be his. So that th●●e shall be no failing on either side. 3. God's universal 〈◊〉 ●ore perfect illumination of his people, with the knowledge of himself. They shall not be so dull of understanding as the Jews of old, nor divine knowledge be so restrained to one sort of people; but more generally to all sorts of people, and more completely in all degrees of knowledge The f Isa. 11.9. Knowledge of the Lord shall fill the earth, as the waters cover the Sea. 4. God's merciful and eternal Act of oblivion, passed upon their sins and iniquities. There shall not be, as of old under the Old Covenant, a g He●. 10.1, 2, 3. yearly and daily remembrance of their sins, by their yearly and daily sacrifices repeated, which in effect was a re-iteration, or continuation of their arreignment, indictment and condemnation for their sins: But an utter blotting out of their iniquities, by the blood of Christ once offered for ever; so that they shall never be remembered more to their condemnation. IV. The New Covenant-Priviledges can actually be claimed by none but those that are effectually made Partakers of the New Covenant-Grace. None can say, That God is their God in Covenant, and he will remember their sins no more: till they can truly say, The Lord hath written his law in their hearts, and made them know him. For, carnal unregenerate men who seek not for a saving interest in Christ the second ●●am, according to the tenor of the New 〈◊〉, they do evidently content the● 〈◊〉 with their lapsed condition in the first Adam, and so remain still under the forfeit, penalty, and curse of the first Covenant of Works, broken by Adam's fall. These things are principally to be known touching the New covenant by worthy Communicants, that they may have a true notion or apprehension of that Covenant which is sea●ed unto them by t●e Lords Supper. 5. Knowledge of the Lords Supper itself. Finally, the fifth and last point of Knowledge, especially necessary to qualify a person for worthy communicating, is, The knowledge of the true nature of Sacraments, and particularly of the Lords Supper itself. For, How can that be duly managed which is not truly understood. To this end we are to know: 1. That the Lord hath been wont to deal with his Church and people by way of Sacraments in all times and ages. As, 1. With Adam and his posterity in a sort. For it is supposed by the learned, that when God h Gen. 3.21. clothed Adam and Eve with skins, he taught them also to sacrifice the bodies of those beasts, with whose skins they were clothed, and this is the more probable, because the Scripture declaring Abel's Religion, makes mention only of his i Gen. 4.4. Sacrificing the firstlings of his flock and the fat thereof. These Sacrifices were types of Christ; yea pledges, tokens, and as it were Sacraments confirming the first promise, k Gen. 3.15. of the seed of the woman Jesus Christ. 2. With Abram, when God established his Covenant with him and his seed, he annexed l Gen. 17.10, 11. Circumcision as a Token or Sacrament of the Covenant. 3. With Israel, when God by the hand of Moses brought them out of Egypt, destroying Egypt's firstborn that they might let Israel go, he appointed the Sacrament of the m Ex. 12.1, to 14. Passeover, as a pledge of the preservation of all Israel's firstborn from God's wrath. 4. When God brought them through the wilderness in an extraordinary sort, Israel also had n 1 Cor. 10 1, 23, 4. four extraordinary Sacraments, signifying to them spiritual Mysteries in Christ, viz. (1) Baptising in the cloud, that both sheltered them from the heat, and guided them in their way. (2) Baptising in the Sea, which saved them when the Egyptians were drowned. (3) Mannah, that spiritual meat. (4) Water out of the Rock, that spiritual drink. These four Sacraments were extraordinary, and continued but a while, viz. during Israel's abode in the wilderness: The other lasted till Christ's coming in the flesh. 5. With the people of God under the New Testament, the Lord dealeth also by way of Sacraments, o Mat. 28.19.20. 1 Cor. 11 23, 26. ordaining Baptism and the Lords Supper, as standing Sacraments till the end of the world. But why doth the Lord thus deal with his people by way of Sacraments in all ages? Answ. This comes to pass, 1. From God's familiar love and condescension to his people, delighting most plainly and easily to make known spirituals unto them. 2. From the abstruseness and mysteriousness of Christ, and the things of Christ, which are sublime, high, heavenly, worthy of the quickest p 1 Pet. 1.12. inspection of Angels themselves, and therefore so far above humane apprehension in their heavenly ●u●●re, that God represents them in earthly resemblances. 3. From the dulness of our understandings, in conceiving aright of the great Mysteries of Christ; therefore God ●●oops to us, ●etting them forth in sensible and visible Elements. He descends to our carnalness, that we may a●cend to his spiritualness. He helps our outward senses, that they may help our inward graces. II. Sacraments are part, not of God's natural but of his instituted worship. God's Natural worship is that which is required in the first Commandment, and which the light of Nature dictates to be due unto him. Instituted worship is that which is contained in the second Commandment, which light of nature cannot particularly lead us unto, but only some positive divine Institution. Now Sacraments are not of God's Natural, but only of his Instituted worship. No light of nature can intimate to us, that under the Old Testament God would be worshipped with Circumcision and the Passeover, and under the New Testament with Baptism and the Lords Supper had not God by express and positive Institution appointed both. Whatsoever Sacraments are they are wholly by Institution. We have no other particular ground, or foundation for them at all. Therefore in the administration of the Lords Supper, and of every Sacrament, both Ministers and People respectively must cleave close to the Institution. The nearer we come up thereto, the more acceptable we are to the Lord. As q 1 Cor. 11 23, etc. Paul both in planting Sacraments at first; and reforming Sacrament-abuses afterwards, precisely followed the Lords Institution. III. All the Sacraments that ever were instituted since Adam's fall to this day, were Tokens, Pledges, or Seals of the Covenant of grace. As r Gen. 17.11. Rom. 4 11. Circumcision was a Token of this Covenant: a Seal of the righteousness of faith, etc. For since the fall, God never set on foot any other Covenant, but the Covenant of Grace. The Old and New Covenant are both the Covenant of Grace. When therefore we come to the Lords Supper, we come to renew Covenant with God, and to have his gracious New Testament sealed to us. IV. Every Sacrament both ordinary and extraordinary, of Old or New Testament, represents principally Jesus christ, and him as crucified. Adam's sacrifices, types of Christ the true sacrifice. s Col. 2.11.12. Circumcision, a pledge of our heart-Circumcision through Christ's blood The t 1 Cor. 5.7. Passeover, a token and type of Christ our Passeover sacrificed for us. The u 1 Cor. 10 1, 2, 3. extraordinary Sacraments, Signs of Christ and his sufferings. By x Rom. 6.3, 4, 5. Baptism we are said to be baptised into Christ, and into his death. And by the y Cor. 11.26. Lord's Supper, we, so oft as we eat and drink it, are said to show forth the Lords death until he come. So that Christ and his death, Christ as crucified, is the golden thread that runs along through every Sacrament, and is the substance and mystery of all Sacraments. When therefore we come to the Lords Supper, we come to partake a Seal and solemn Memorial of Christ crucified, and of all the benefits of his death. V. Sacraments are of several sorts, viz. 1. Sacraments of the Old Testament, signifying Christ crucified to come afterwards: and these were either ordinary or extraordinary. Ordinary Sacraments of the Old Testament were chiefly two; (1) Circumcision, the initiating Sacrament, denoting the z Col. 2.11 12. cutting off of the corruption of the heart by Christ and his grace. (2) The Passeover, the consummating Sacrament, signifying spiritual nourishment by Christ, and preservation from God's wrath through him. Extraordinary Sacraments of the Old Testament were a 1 Cor. ●●. 1, 2, 3, 4. four. (1) The Cloud. (2.) The Sea. (3) Mannah from Heaven. (4) Water out of the Rock. All these were Sacraments of the Old Testament. 2. Sacraments of the New Testament, signifying Chri●t crucified already come in the flesh, are two, viz. (1) Baptism; or b Mat. 2●. 19. w●th Joh. 1.33. washing with water in the Name of Father, Son, and Holy Ghost; whereby we are solemnly admitted into Christ's mystical body visible, signifying and sealing the souls spiritual washing from the guilt and filth of sin by the blood and Spirit of Christ. (2) The Lord's Supper, or c Mat. 26.26, 27, 28. eating bread, and drinking Wine in remembrance of Christ's body broken, and blood shed, according to the Institution; whereby o●r spiritual nourishment and growth in Christ's mystical body is sealed. Baptism answers to Circumcision, the Cloud, and Sea; The Lord's Supper to the Paschal Supper, Mannah, and Water out of the Rock. The Sacraments of the New Testament are for number, more few; for observation, more easy; for signification, more excellent. VI In all Sacraments are two parts, and a Sacramental union betwixt them. 1. The Two Parts, are (1) The outward sign, or signs signifying, as water and washing with it, in Baptism; Bread and Wine with the actions belonging thereto, in the Lord's Supper. (2) The inward mysteries, signified by those signs, as the washing away of our sins by the blood and Spirit of Christ in Baptism, and the nourishing of our souls by the benefits of Christ's death in the Lord's Supper. 2. There is a Sacramental union betwixt the Signs, and things signified, founded in Chri●ts Institution. Whence the sign is sometimes said to be the thing signified; As, d Mat. 26.26, 28. 1 Cor. 11.25. This is my body: This is my blood; This is the New Testament in my blood; And the● thing signified is called the sign▪ As e 1 Cor. 5.7. Christ our Passeover is sacrificed. This Sacramental union consists in a Sacramental relation, which the signs have to the things, in signifying, sealing, and exhibiting them. Hence flows another union betwixt the worthy Communicant and the Sacrament; So that he who truly partakes the sign according to Christ's Institution, partakes also the thing signified. This is to be well observed as a special ground of comfort in communicating. VII. Finally, The particular nature of the Lords Supper may be notably discerned in the causes of it, viz, Efficient, Material, Formal, and Final. 1. The Efficient cause, or Author of it, is f 1 Cor. 11 23. The Lord jesus in the same night in which he was betrayed g Mat. 28.18. All power was given to him as Mediator, therefore to institute what Ordinances he pleased for his Church. He first gave Being to the Lords Supper, and he also can give a Blessing and virtue to it, in the right use. In that night he instituted it, 1. To show the abrogation of the Pa●chal-Supper, and the succession of the Lords Supper in the room thereof. 2. To imprint more notably a living and lasting character of his death and sufferings upon this Supper. 3. To testify his singular care and love to his Church, in that when he knew he was now ready to be betrayed and crucified, he would leave this Legacy and Love-Token of his Supper to his Church, Now if Christ be the Author of the Lords Supper, we should highly esteem it, Christianly partake it, and walk accordingly; knowing that all abuse of the Lords Supper respects and terminates upon the Lord Christ. 2. The Material cause, or matter of it, is Outward and Inward. 1. Outward, is, (1.) Partly the Elements. viz. h Mat. 26.26, 27. Bread and Wine, Complete Provision against hunger and thirst. Christ gives his Church full nourishment. Bread is expressed; Wine is figuratively employed in the Cup, because immediately after Christ said, i Mat. 26.29. Henceforth I will not drink of the fruit of the Vine, etc. (2) Partly the Sacramental actions, which are either on the Minister's part, as k 1 Cor. 11 23, 24, 25, Mat. 26.26, 27. Taking, Blessing, and Giving Thanks, Breaking, and Giving to the Communicants; Or on the Communicants part, as Receiving, Eating, and Drinking: 2. The Inward matter, are the Mysteries signified by the outward: As by the Elements of Bread and Wine; Christ's l Mat. 26.26, 28. Body and blood Christ crucified, our spiritual nourishment. By the actions, Christ's separation and Consecration to his Mediatory office, Christ's brokenness and sufferings for his Elect, Christ's free Tender, and bestowing himself for spiritual nourishment upon the true Believer; And the believers Accepting and applying of Christ thus tendered particularly. 3. The Formal cause, or Form of the Lords Supper (understand not the outward, but the inward Form) is that Sacramental union that is betwixt the outward and inward matter, betwixt the signs and things signified viz. such a Sacramental relation betwixt them, in signifying, sealing, and exhibiting, and this by virtue of Christ's institution, that he who duly receives the signs, receives the things signified, as was said before. As the law of the land makes such a relation betwixt a twig and a turf, and the lands whence they are taken, that he who in due form of law takes livery and seizin of them, is also as fully seized and possessed of the whole Lands or Manor. 4. The Final cause, or End of the Lords Supper is manifold, viz. 1. The m 1 Cor. 11 24, 25, 26. solemn Remembrance of Christ crucified, and showing forth of Christ's death to the world's end. 2. The n 1 Cor. 11 20, 24, 25. spiritual nourishment of our inward man, of our faith and all our graces for strength and growth. 3. The o Mat. 26.28. 1 Cor. 11.25. Confirmation and individual Application of the New Testament, and all the Promises, Comforts, Benefits, and Privileges thereof to us. 4. The Sealing up unto our he●rts the p Mat 26.28. pardon of our sins in Christ's blood. 5. The Ratification and Augmentation of our q Cor. 10.16. Communion with Christ crucified, in all the benefits of his death. 6. Finally, the public Testification of our true lo●e to, and r 1 Cor 10 ●7. Communion with the Saints, as Christ's members, and fellow-members with us in him. For these ends especially was the Lord's Supper instituted by Christ, and aught to be celebrated by us. Hitherto of those Points of knowledge, principally necessary to qualify a man for worthy communicating, whereupon we are to examine ourselves. Next, of the Properties of true sanctified knowledge, and of our self-Examination therein. II. The Properties of true sanctified knowledge are the second way, whereby we may examine and try our Knowledge. In the particular points of Knowledge forementioned, an Hypocrite may possibly go as far as a true Believer: but in these following Properties of sanctified Knowledge, the true Believer goes beyond an Hypocrite. What are the Properties of sound sanctified Knowledge? Answ. Sanctified Knowledge is, 1. Experimental. 2. Heart-humbling. 3. Communicative, for others edification. 4. Growing. 5, Affectionate. 6. Spiritualised. 7. Pure. 8. obediential. 1. An Experimental Knowledge, whereby a Christian hath a particulal taste, savour, and relish of the divine things which he knows. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 1.9. And this I pray, that your love may abound yet more and more, in Knowledge, and in all judgement. The Greek word rendered judgement, properly signifies sense. Not a corporal, but a spiritual ●ense, whereby we t Heb. 5.14. have a spiritual and experimental sensibleness, feeling, and taste of the things of God in our own spirits. This sense differs from Knowledge, thinks * Zanch. Com. in loc. Zanchy, as the Knowledge of the sense differs from that of the understanding. This, is of generals and universals learned out of Scripture: that of particulars, learned by experience, Or as a Physicians theoretic skill out of his Books, from his experimental skill upon his Patients. Or as a Scholar's knowledge of far countries, obtained by Maps and Books, differs from a Traveller's knowledge of them, who hath seen them with his own eyes. Such is the sound knowledge of Christians; it hath a sweet experimental sense, relish, taste with it. u Psal. 34, 8 O taste and see that the Lord is good. And in the New Testament, x 1 Pet, 2.3. If so be that ye have tasted that the Lord is gracious.— y Heb. 5.14. By reason of use have their senses exercised to discern both good and evil. A child of God knows God, Christ, the New Covenant, Sacrament, Pardon of sin, etc. not remotely, speculatively, or generally, according to Scripture Revelation: but mo●t nearly, experimentally, and particularly, according to his own spiritual sense and feeling. He knows the woefulness of a sinful state, the happiness of a sanctified condition, the Paradise of Communion with God, the Agonies of a troubled conscience, what a Father of mercy's God is, what a sweet All-sufficient Saviour Jesus Christ is, what a reviving Comforter the Holy Ghost is, how sweet Gods pardons are, how sure his Covenant, how precious his promises, etc. And all this he knows by his own personal and particular proof of these mysteries; whereupon his knowledge is more distinct, clear, affectionate, comfortable, and infallible. Whereas unsound knowledge is but speculative, remote, general, confused consisting in certain empty, comfortless, swimming not●ons, arising from natural or artificial abilities, not from spiritual experience. 2. An Heart-humbling, and soul-abasing Knowledge. It makes a Christian vile and despicable in his own eyes. The more he knows of God and divine Mysteries, the more humble, self-empty, selfdenying, and self-abhorring he becomes. As in job; z Job 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes. As with Paul, who never came to have meaner thoughts of himself, then after his greatest acquaintance with God, abundance of Revelations, and his Rapture into the third Heavens, a Rom. 7.18, 24. I know that in me, that is, in my flesh dwelleth no good thing— O wretched man that I am!— b Gal. 2.20. I live, yet not I, but Christ in me.— c Phil. 337.8. But what things were gain to me, those I counted loss for Christ, yea doubtless and I count all things but loss for the excellency of the knowledge of Christ jesus our Lord: for whom I have suffered the loss of all things; and do count them but dung, that I may win Chris.— He counts himself, d 1 Cor. 15.9. The least of the Apostles, and not worthy to be called an Apostle.— e Eph. 3.8. Less than the least of all Saints. And if this be not yet low enough, he calls himself, f 1 Tim. 1.13.15 The chief of sinners. O blessed Paul, how hath thy true knowledge in spirituals abased thee: whereas thy Pharisaical knowledge, which was far inferior, did exalt thee! And no wonder sanctified knowl●●●e humbles the soul; for, thus the more 〈…〉 knows, the more he discerns God's transcendent excellencies and perfections, Christ's unsearchable wisdom, the * Non solùm in alius innumerabilibus reb●● mu●●● me latenet sed etiamin ipses sanctis Scripturis multò plura● nescio, qu●m scio. Aug. Scriptures incomparable exactness, and his own ignorance, unworthiness, sinfulness, nothingness: As the light of the Moon borrowed from the Sun, serves to render her own spots far more remarkable. And all this tends to dis-robe a Christian of self-conceit. Whereas carnal unsanctified knowledge swells a man with pride, self-conceit, self-admiration, contempt of others, etc. g 1 Cor. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge puff●th up. The Greek word is a metaphor, from bellows or bladders, puffed up with w●nde; intimating what a windy swelling Tympany of pride and vainglory, ariseth from un-sanctified knowledge; ye● such knowledge is indeed no knowledge, in God's account. h 1 Cor. 8.2. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3. A Communicative knowledge in order to others edification. A sanctified knowledge is not like a candle under a bushel, or shut up in a darklanthorn, that enlightens nothing but the Lantern itself: but as a Candle on a Candlestick, that gives light to all in the room. A man that hath it loves to disperse it, for the spiritual good of wife, children, friends, servants, all associates, as there is occasion, by way of counsel, reproof, exhortation, comfort, etc. i Pro. 15.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventilavit, dispers●●. The lips of the wise disperse knowledge: but the heart of the foolish doth not so. [Disperse;] the Hebrew word is a Metaphor from scattering abroad with a Fan, or from Seedsmen's, scattering abroad of their seed in the furrows of the field. The godly wise are such Seedsmen, they sow and scatter their good counsel to others; would have all acquainted with God's ways of salvation, with themselves. Thus David promises when God shall give him experimental knowledge of his salvation, and uphold him with his free Spirit; k Psal. 51.12, 13. Then will I teach transgressors thy ways, and sinners shall be converted unto thee. But the foolish, the ungodly and carnal ones imprison their knowledge within their own breasts, lock up this Jewel. Or if they communicate their knowledge, it is, to corrupt and seduce others; or to withstand and divert edifying counsel; or vaingloriously to procure to themselves popular applause and admiration, or hypocritically to advance some unworthy ends, rather than the spiritual benefit of Christ's body and members. 4. A l Phil. 1.9. Col. 1.10. 2 Pet. 3.18 growing and a prospering knowledge. The more true gracious knowledge a man hath, the more he discovers his own ignorance, and discerns the excellency of spiritual mysteries to be known, and this provokes him to press on in knowledge to perfection. A small taste is so sweet; he longs for a full draught. David knew much, and yet prays; m Psal. 119 18. Vers. 33. Vers. 34. Open thou mine eyes, that I may behold wondrous things out of thy law;— Teach me, O LORD, the way of thy Statutes;— Give me understanding, and I shall keep thy law; yea the godly, n Pro. 2.2, 3, 4. cry after knowledge, and lift up their voice for understanding, seek her as silver, and search for her as for hid treasures. They would o Phil. 1.9.10 abound yet more and more in knowledge, and in all judgement, or sense: that they may approve things that are excellent. But carnal ones are not for the increase of this knowledge, yea they content themselves in darkness, are willingly ignorant of spiritual mysteries; p Job 21.14. They say unto God, Depart from us: for we desire not the knowledge of thy ways. 5. An affectionate, or heart-affecting Knowledge. Sound sanctified knowledge breeds and kindles in the heart wonderful love, desire, joy, delight, and dear affections towards God, Christ, Covenant, Promises, Communion with God, and other spirituals known. q 1 Joh. 4.7, 8. Beloved, let us love one another; for love is of God, and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God, for God is love. This the Apostle intimates in his prayer for the Philippians: r Phil. 1.9. And this I pray, that your love may abound yet more and more in all knowledge and sense. The more knowledge we have of spirituals, the more we love them; because the more we know them, the more we know their excellency and amiableness. But the more we know temporals, the more we contemn them, because the more we know them, the more we know their emptiness and despicableness. Who can know Christ aright in his person, offices, excellencies, sufferings, love, pardons, power, truth, comforts, graces, privileges▪ etc. which indeed pass knowledge, and not to be enamoured with him? When the Churth had described Christ to the daughters of jerusalem, who were afore ignorant of his excellencies; how are their affections stirred af●er him! and they inquire, s Cant. 6.1. Whether is thy beloved gone? O thou fairest among women, whither is thy beloved turned aside? that we may seek him with thee. After Paul came once truly to know Christ, he t Phil. 3.8 counts all things loss and dung for the excellency of the knowledge of jesus Christ his Lord. And he n 1 Cor. 2.2 determined to know nothing among his Corinthians, but jesus Christ and him crucified. Looking breeds liking. Knowledge is the inlet to love. We so far love as we know: what we know not, we love not. This holds especially true in spirituals, knowledge of them sweetly screws and raps up the heart unto them, yea transports it with surpassing delight and contentment in them. Doth thy knowledge thus affect thine heart? 6. A spiritualised knowledge. True sanctified knowledge is a spark of heavenly, not of earthly light. It's elevated above the pitch of nature, flesh and blood; and is of a divine spiritual temper. Looks upon all things both in this, and the world to come, especially spirituals, not carnally, but spiritually. Doth not judge and value persons or things, according to outward carnal respects, as beauty, wealth, honour, wit, learning, country, etc. which commend not to God, but according to inward, spiritual respects of grace, holiness, etc. yea knows not Christ in carnal respects; x 2 Cor. 5.16. Henceforth know we no man after the flesh: yea though we have known Christ after the flesh, yet now henceforth know we him no more. Not, as wicked Servetus denied Christ to have true flesh: But, we know not Christ according to outward carnal respects and relations, as they did who conversed with him when once on earth; but according to his spiritual and heavenly state now in Heaven. This knowledge y 1 Cor. 2.14. spiritually discerns spirituals: and spirituallizeth carnals. Yea it dives and pierceth into the kernel, pith, marrow, mystery of the things of God. z Mat. 13.11. To you its given to know the mysteries of the Kingdom.— a 1 Cor. 2.7. We speak the wisdom of God in a mystery. There's a secret mystery in Christ, Covenant, Justification, Adoption, Godliness, etc. which no eye but a piercing spiritual eye can discern. chose unsound knowledge is carnal, earthly, natural, etc. as the person knowing is: and it apprehends all things, even those that are most spiritual, carnally; yea, and it looks upon the counsels and ways of God as b 2 Cor. 2.14. and 2 Cor. 4.3. foolishness, riddles, paradoxes. The Gospel is sealed up and hid from them that are lost. 7. A pure knowledge. Sound sanctified knowledge, is a sin-purging knowledge. It will not suffer a man habitually to wallow in the puddle of any known sin: but puts a man upon denying, mortifying, and abhorring of all filthiness. c Jam. 3.17 The wisdom that is from above is first pure, then peaceable, etc. And the Apostle john is very positive; d 1 Joh. 3.6 Whosoever sinneth, viz. habitually, and as carnal men sin) hath not seen him, neither known him. And no wonder; for true knowledge discovers the odious sinfulness of sin, the severe justice of God against it, the manifold mischief of it, etc. and so sets the soul against it. But men of mere carnal knowledge continue in their sin notwithstanding that knowledge. a Rom. 1.32. Who knowing the judgement of God, (that they who commit such things are worthy of death) not only do the same, but have pleasure in them that do them. 8. Finally, A true sanctified Knowledge is obediential, practical, and fruitful in all good works. james saith, b Jam. 3.17. The wisdom that is from above,— is full of mercy and good works. john makes obedience a sure character of true knowledge indeed. c 1 Joh. 2.3, 4. Hereby we do know that we know him, if we keep his Commandments. He that saith I know him, and keepth not his Commandments, is a liar, and the truth is not in him.— Again, d 1 Joh. 4.6 We are of God, he that knoweth God, heareth us: he that is not of God, heareth not us. Christ saith, e Joh. 10.4 The sheep follow the good Shepherd, for they know his voice. And he intimates elsewhere, that it's only the practical knowledge that renders happy. f Joh. 13.17. If ye know these things, happy are ye if ye do them. And David commends to us the excellency of his knowledge, by the uprightness of his obedience; g Psal. 119 98.99, 100 Thou through thy Commandments hast made me wiser than mine enemies: for they are ever with me, I have more understanding than all my teachers: for thy testimonies are my meditation. I understand more than the Ancients: because I keep thy Precepts. The doing Christian, is the knowing Christian. He knows best, that obeys best. He that obeys not, knows nothing as he ought to know, though he seem to know never so much. Yea, h 1 Joh. 2.3, 4. He is a liar that saith he knows God, and yet is not obedient to him. True knowledge cannot choose but make obedient. For, 1. Knowledge of God and his ways, fills with love to them. And i Joh. 14.14. 2 Cor. 5.14 1 Joh. 5.3. love sweetly compels to obedience. 2. True knowledge discovers the excellency of the spiritual path wherein we are to walk, and that moves to obedience. 3. True knowledge considers the excellency of God's commands, being k Rom. 7.12. Psal. 19.7, etc. Ps. 119 throughout. holy, just, and good, and this makes us delight in them. 4. True knowledge discerns, that l Ps. 19.11. in keeping Gods statutes, there shall be great reward: and this quickens to the observance of them. Consider now, is thy knowledge resolved into obedience? that's right knowledge indeed. A disobedient non-practising knowledge, is no knowledge at all. Hitherto of the trial of knowledge, 1. By the particular Points of it. 2. By the Properties of it. Such knowledge comfortably fits for worthy communicating. II. FAITH. This the next grace fitting for worthy communicating, whereof every Communicant is to examine himself. Touching faith, Consider▪ 1. What faith this is. 2. How necessary this faith is to worthy communicating. 3. How this faith may be tried and examined. 1. What faith this is, about which we are to examine ourselves before communicating? Answ. This may be resolved, Negatively and Affirmatively. Negatively, 1. It is not a mere Historical faith, whereby a man barely assents to the truth of Scripture-History, that every thing in Scripture is true. Such a faith m Acts 26.27. Agrippa had: the n Jam. 2.19 Devils have. 2. It is not a Faith of Miracles, or Miracle-working faith, whereby a man believes without doubting the particular concurrence of God with him, to bring to pass some extraordinary effect, beyond the ordinary power and activity of natural causes. judas and other Reprobates may have such o Mat. 7.22, 23. faith, and yet be rejected of Christ at last, as Workers of Iniquity. 3. It is not an imaginary faith, whereby a man may imagine that Christ is his, his state good, etc. without any due Scripture-ground for it, himself meanwhile continuing in his mere carnal state, bringing forth no fruits of faith. This james calls a p Jam. 2.14▪ 17, 20, 26. d●ad faith, which cannot save a man. And indeed this is plain down right Presumption. 4. Finally, it is not a temporary faith, which goes beyond all the rest, whereby a formal Hypocrite q Luk. 8.13. with Mat. 13.20, 21. Mar. 16.17 Believes for a time. For this faith at last vanisheth like a Comet, and he that hath it, falls away when temptation, trouble, and persecution ariseth because of the Gospel. Therefore unless a man have a faith beyond all these, he cannot be fit for worthy communicating. Affirmatively, It is only the true r Jam. 2.14 Mar. 16.16 saving faith in Christ, the true s Rom. 5.1 justifying faith, that will sufficiently fit and prepare a man for the Lords Supper, which may be thus described, what it is; True saving faith is a grace of the regenerating Spirit, whereby a man knowing and assenting to the truth of Gods Record touching Christ, accepts him upon his own terms for salvation. In this description of faith consider, the general nature, and the special difference of it. The General Nature of it, wherein it agrees with all true saving grace, is expressed in the●e words; True saving faith is a grace of the regenerating Spirit. See this proved. Faith is God's gift; t Eph. 2.8. By grace are ye saved through faith, and that not of yourselves, it is the gift of God. A grace of the Spirit; u Gal. 5.22 The fruit of the spirit is love,— goodness, faith. And also a grace of the Regenerating Spirit;— x Joh. 1.12, 13. Them that believe on his Name, which were born, not of blood, nor of the w●ll of the flesh, nor of the will of man, but of God. So that believers are regenerate persons, and believing originally flows from Regeneration, and y Joh. 3.5. Regeneration is the work of the Spirit. The special difference, whereby Faith is distinguished from all other saving graces, is in these words; whereby a man knowing and assenting to the truth of Gods record touching Christ, accepts him upon his own terms for salvation. Herein are expressed the three gradual acts of faith, viz. Knowledge, Assent, and Application. 1. Knowledge, which is the first and fundamental act of faith. We must know God's Record before we can assent to it, we must assent before we can apply. Faith is sometimes therefore expressed by knowledge, z Isa. 53.11 By his knowledge shall my righteous servant justify many; that is, by faith in Christ, whereby we know him: it is by faith that we are justified. a Joh. 17.3 This is life eternal, to know thee the only true God, and jesus Christ whom thou hast sent. 2. Assent to the truth of Gods Record touching Christ. This Act is the same with Historical faith, b 1 Joh. 5.10, 11. He that believeth not God, hath made him a liar, because he believeth not the Record that God gave of his Son. And this is the Record, that God hath given to us eternal life, and this life is in his Son. The whole Scripture is God's book of Record touching Christ, that he will save sinners by him, that will believe in him. 3. Application of Christ, when after knowledge and Assent a man accepts Christ upon his own terms for salvation. The applying Act, is accepting or receiving of Christ. To receive Christ is to believe: c Joh. 1.12 To as many as received him, gave he power to become the Sons of God, to them that believe on his name. The manner of this applying and accepting Christ is upon his own terms, viz. self-denial, bearing the Cross, and following Christ, d Luke 9.23. If any man will come after me, let him deny himself, and take up his Cross daily, and follow me. The end of this accepting Christ, is for salvation by him.— e Heb. 10.39. That believe to the saving of the soul, f Acts 16.31. Believe on the Lord jesus Christ, and thou shalt be saved, This now is that true saving faith, fitting them that have it for worthy receiving of the Lords Supper. 2. How needful this true faith is to worthy communicating. This saving faith is necessary before communicating, 1. For due qualifying of our persons and actions. 2. For discerning Christ's body, and other Sacramental mysteries. 3. For applying Sacramental mysteries discerned. 4. For enabling duly to walk afterwards. And doubtless no one grace is more absolutely necessary in all these respects for the Lords Supper then this Faith is, which is as a Queen among the graces. 1. For due qualifying of our Persons and Actions. g Heb. 11.6 Without faith it is impossible to please God. Without faith, we cannot please him in our persons, nor in our actions. Faith is the h Gal. 2.20 soul and life of our souls and duties: the salt that seasons all our spiritual sacrifices. 2. For discerning Christ's body, and other Sacramental mysteries in the Lord's Supper: i 1 Cor. 11. 2●. Not to discern, judge, distinguish, and apprehend aright of Christ's body, dashes upon that fearful Rock, of eating and drinking damnation to ourselves. And a Christians principal discerning faculty in this business is his faith, This faith is the Eagles eye, whereby a man pierces through the Clouds and shadows of the outward Elements, to those heavenly Mysteries in and beyond them, Christ's body and blood. Faith is that acute spiritual sense, whereby a Communicant can taste and relish Christ crucified in the Lord's Supper. Faith is tha spiritual Prospective, by which the soul can behold Christ sweeting drops of clotted blood in the Garden, suffering many cruel things in the High-Priests Palace, and dying a painful, shameful, and cursed death, betwixt two thiefs upon Mount Calvary. And further, faith can read and discern many strange Mysteries in Christ crucified, of high concernment to Christians, both in the Lord's Supper, and in his whole life, viz. The efficacy, sweetness, victories, triumphs, satisfactions, expiations, purchases, privileges, etc. of his Cross for our sakes. Our liberty, in his imprisonment: Our acquital in his accusation: Our peace in his perplexity: k Isa. 53.5 Our healing in his stripes and wounds: Our honour, in his Reproach: Our Exaltation, in his Humiliation: Our Comfort, in his Cross: Our blessing in his Curse: Our Mannah and Honey, in his Vinegar and Gall: Our strength in his weakness: Our purity, pardon, and peace, in his blood: Our justification, in his condemnation: Our life, in his death: and in his Crown of thorns, our Crown of glory. Faith can discover these mysteries, when all carnal reason, wit, and policy cannot discern them. 3. For applying sacramental mysteries discerned. As faith is the spiritual eye, whereby we discern Christ crucified, and the mysteries of his death in the Lord's Supper: so faith is the spiritual hand, whereby we l 1 Joh. 1.12. with 1 Cor. 11.24, 25. take Christ tendered in the Elements: The spiritual mouth and stomach, whereby we eat and digest Christ received. Take ye and eat, take ye and drink. What must we take, eat and drink in this Ordinance? Answ. Not only bread and wine: these, the least matters. But also Christ's body and blood, and all the benefits thereof. So that we must here take, m 1 Cor. 11.26. A lively memorial of Christ's death, n 1 Cor. 11.20. A rich banquet for our inward man; o Mat. 26. A sealed pardon of our sins; p 1 Cor. 10.16. A blessed bond of our communion with Christ crucified; ● Cor. ●1. 25. A sensible ratification of the New Testament, with all its promises and privileges. These things we must take, eat and drink in the Lord's Supper; and wherewith shall they possibly be thus taken and applied, but by true saving Faith alone? 4. Finally, faith is necessary for enabling us duly to walk after communicating. This Sacrament affords r 1 Cor. 11.20. heavenly nourishment: Consequently after it we should walk as nourished, strengthened, comforted, enlivened, etc. Now it's faith especially that acts, moves, rule●+, doth all in a Christian from Christ assisting. Faith in Christ, being the very s Gal. 2.20 Rom. 1. ●●. L●fe of a Christian. Thus of the necessity of faith before communicating. ●. How this saving faith, thus necessary, may be typed and examined before we come to the Lords Supper. This is the last branch to be considered touching Faith. We may try and examine whether we have true saving faith or no, Partly by the former description of true saving faith. See if thou hast such a faith. Partly by these ensuing properties and qualities of faith. 1. True saving faith notably softens, supples, and melts the heart. It thaws and dissolves the most stony, hard, adamantine spirit into streams and floods of penitential sorrow. t Zach. 12.10, etc. I w●ll pour upon the house of David,— the spirit of grace and of supplications; and they shall look upon me whom they have pierced, [there's faith] and they shall mourn for him as one mourneth for his only son; and shall be in bitterness for him, as one that is in bitterness for his firstborn. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon, in the valley of Megiddon, etc. The Spirit of grace shall make men look upon Christ by faith, as Israel looked upon the type of Christ, the brazen Serpent in the wilderness: and looking shall melt them, make them mourn. How mourn? Mourn with a witness for their sins, whereby they pierced Christ; They shall mourn; they shall be in bitterness; there shall be a great mourning; As for an only Son; As for a firstborn; as for that peerless King josiah, in Hadadrimmon. Emphatical expressions! Naturally man's heart is closed up as a compacted Rock of Flint or Marble: Faith comes as another Moses, smites this Rock, and brings forth Rivers of waters. Faith brings the soul to Christ crucified, sets him, as it were with Mary, under his Cross in Golthotha: makes him view the transcendent anguish, agonies, bitterness and torments of his sufferings, and all this for our sins; his, thy, my sins in particular. u Isa. 53.5.6. For he was wounded for our transgressions, he was bruised for our iniquities, etc.— The Lord hath made to meet on him the iniquities of us all.— x 2 Cor. 5.21. He was made sin for us who knew no sin. Oh how this strikes to the believers heart! How this makes him sigh with Christ, lament with him, smart with him, bleed with him, cry out with him, & as it were die with him! nothing melts the heart so kindly, as faith looking on Christ pierced for our sins particularly. Here faith reads the intolerable sinfulness of sin, that could not be expiated but at so dear a rate. Here in Christ's sufferings, faith reads the sinner's doom: If this befell the surety, what was due to the principal? If sin imputed be so plagued, what might have been expected for sin inherent? If this be done to the green tree, what would have be fallen the dry? Here faith reads the boundless Ocean of God's matchless love in Christ: What? such a God, give sitch a Jewel as his only Son, to such a death, and that for such worthless, loveless, hopeless, godless sinners? y Joh. 15.13. Greater love than this hath no man.— Oh z Eph. 3.17, 18. the breadth, and length, and depth, and height of Christ's love passing knowledge! Oh how do these and like considerations of faith pierce the heart, break the spirit, imprint contrition, and overcome the soul! 2. True saving faith having pierced the heart, purifies the heart: a Act. 15.9. Purifying their hearts by faith. Faith cleanses not only the outward, but the inward man; not only the actions, but the fountain of those actions, the heart and affections; washes not only the outside, but the inside of the cup and platter; makes a man forbear not only outward gross acts of sin: but inward imaginations, and impure inclinations to sin. A true believer as truly makes conscience of, and laments for the vileness of his heart and thoughts in the sight of God, as the enormity of his life and actions in the sight of men. But how doth faith cleanse and purify the heart? Answ. 1. By Augmentation from the word against sin, which discerns the odiousness and danger of sin. How shall I do this wickedness which God so forbids and abhors? etc. In this respect the Word hath a sanctifying efficacy. b Joh. 17.17. Sanctify them through thy truth: thy word is truth. 2. By application of Christ's blood and death. Christ's blood is that c Zech. 13.1. Fountain opened for sin, and for uncleanness to wash in. And faith is that hand which puts us into this Fountain, applies Christ's death, and makes us d Phil. 3.9.10. conformable thereunto. That as Christ died for sin; so we die to sin. 3. By inward efficacy and operation. Faith is not only an Instrument of Justification, but an eminent e Gal. 5.22. part of Sanctification: and so doth of its own nature purge out sin, as wine works out the Dregs, Honey, the Dross; or as fire purifieth unwholesome air. Show now thy faith by thy purity. A faithful soul cannot have a foul heart. As that soul that by faith looks upon Christ pierced for his sins, cannot choose but be wounded and pierced with Christ: so that soul that's pierced for piercing Christ by sin, cannot but abandon and abhor all those sins for which Christ was pierced. Faith having endeared the heart to Christ, embitters the heart against sin. Sin being the judas that betrayed Christ, the Pilate that condemned him, the Crown of Thorns, nails, and spear that pierced him. 3. True saving faith makes a man sincerely obedient, and fruitful in good works. This is a duty charged upon the faithful; f Tit. 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works. This is an intrinsical property of faith, g Gal. 5.6. To work by love: and h Rom. 13 8, 9, 10. Love is the fulfilling of the Law, therefore the nursing-Mother of all good works: And that faith that is i Jam. 2, 17.20.26. without works is dead, as a body without a soul. A workless faith is a worthless faith. And this the faithful in all ages have practised: the alacrity of their obedience, hath born witness to the integrity of their faith; as in that k Heb. 11. throughout. cloud of witnesses. Try now thy faith by thy gracious works and sincere obedience. But how shall I discover the truth of my faith by mine obedience? Answ. Make trial in these particulars. 1. Doth faith make thee so obedient to the Word of God, that it makes thee faithfully to cleave to the sincere and powerful Ministry of it, though mocked, despised, opposed by the wicked multitude?— l Acts 17.32, 34. Some mocked,— howbeit certain men clavae unto him and believed. 2. Doth faith make thee set upon the strangest and hardest tasks, when imposed by God? As Noah upon building of his Ark, which he was one hundred and twenty years in building. m Heb. 11.7. By faith Noah being warned of God of things not seen as yet, moved with fear prepared an Ark. 3. Doth faith incline and bow thine heart so unto obedience, as to make thee deny thine earthly friends, outward privileges, and carnal affections, rather than forego thine obedience? n Heb. 11.8, 9, 17. Abraham through faith so obeyed God, as to leave his own Country and follow God, not knowing whether he went, yea as to offer up his Isaac, his only begotten Son. 4. Doth faith make thee perform all thine obedience to God sweetly, cheerfully, lovingly; loving God, his commands and his obedience? o Gal. 5.6. Faith worketh by love. Faith puts upon all duties, and services to God in love, without whimpering or murmuring. 4. True saving Faith wonderfully loosens and unglues the heart of a Christian from the world and all earthly felicities. p Heb. 11.9. By Faith Abraham, Isaac and Jacob sojourned in the Land of Promise, as in a strange Country, dwelling in tents. It had been much, patiently to sojourn in a strange Land: but to sojourn in the Land of Promise, as in a strange Country, was excellent. They had not fixed Houses, but moving Tents. They were not dwellers, but sojourners in their own inheritance: because in and beyond Canaan. Faith eyed and expected Heaven. By Faith also q Heb. 11.24, 25, 26. Moses, though a great Courtier in Egypt, and the supposed son of King Pharaoh's Daughter, yet preferred suffering affliction with God's people beyond enjoying the pleasures of sin for a season. And esteemed the reproach of Christ greater ●iches then the treasures in Egypt. How did Moses esteem Christ's riches: that so esteemed Christ's reproaches? And no wonder that Faith thus disobligeth the heart from the World. For Faith beholds in Christ the Covenant and promises, Treasures beyond ten thousand Worlds, Redemption, Righteousness, Adoption, Holiness, Communion with God, Co-operation of all things for good; yea in sum, Grace and Glory: and upon view thereof, how easily doth she slight and despise honours, riches, pleasures, gold, silver, houses, lands, and all such low, muddy, perishable, unsatisfying things! How self-denyingly doth she desire them, use them, and part with them when there is occasion? Doth thy faith thus make thine heart sit loose from the world? 5. True saving faith is a quickening, enlivening Grace: yea, the very life of a Christian. r Rom. 1.17. The just shall live by his faith,— And Paul saith, s Gal. 2.20 God As the body lives by the Soul; So the Soul lives by Faith; Faith by the Promise and by Christ the marrow and kernel of the Promise. But of this life of Faith elsewhere. Dost thou live by Faith? 6. True Faith is ●●tended with Sense of its own infirmity, with a Spirit of Prayer, and with Divine Peace. 1. With a true Sense of its own infirmity. This made the man in the Gospel say; t Mark 9.24. I believe, Lord, help min● unbelief. And the Apostles say; u Luk. 17. ●. Lord▪ increase our faith. It's a sign of life to be sensible of weaknesses: the dead body feels no infirmity. Art thou sensible of thy doubts, etc. 2. With a Spirit of Prayer. Believing in God, puts upon praying to God. x Psal. 116.10. I believed therefore have I spoken. chose, No Faith; no Prayer. y Rom. 10.14. How shall they call on him, in whom they have not believed? Canst thou z Rom. 8.26.27. pray with groans that cannot be uttered? this argues true Faith. 3. With a Divine Peace: Faith justifies us, Justification pacifies us. a Rom. 5.1. Being justified by faith, we have peace with Go●. But b Isa. 48.22. there is no Peace, saith the LORD, to the wicked. 7. True saving Faith is mightily puissant and victorious. It fetches strength from Christ, and conquers all a believers spiritual enemies 1. Faith conquers the world. The world fights against us with the Smiles of Prosperity, and with the Frowns of Adversity. Faith overcomes both. c 1 Joh. 5.4. This is the victory that overcometh the world, even our Faith. 2. Faith conquers the flesh. For, d Act. 15.9 Faith purifies the Heart.— e 1 Joh. 3.2, 3. Every one that hath this hope in himself, purifieth ●●m self even as he is pure. Now Faith and Hope are Twin-graces, and act alike. 3. Faith overcomes the Devil. We are commanded to f 1 Pet. 5.9 resist the Devil, steadfast in the Faith. And for our encouragement herein, we have this Promise; g Jam. 4.7 Resist the Devil, and he will flee from you. Yea h Eph. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the Christians Buck●er and Shield [A Shield like a door that will shelter him from top to toe,] whereby he quencheth all the fiery darts of the Devil. Satan's sudden temptations are his fiery Darts: Faith quenches them all in Christ's blood, which is the Christians Apology against all temptations and accusations whatsoever. 8. True saving Faith upholds the believers spirit from sinking and fainting under heaviest pressures and extremities of trouble. The Lord propounds this to the Jews as a support against the Babylonish 70. year's Captivity, i Hab. 2.4. That the just should live by his faith; and this was to uphold them under all. job was in a deep Sea of calamities, and yet in midst of all, as it were li●ts up his head above the waves, with this triumphant expression; k Job 13.15, 16. Though he Slay me, yet will I trust in him.— He also shall be my Salvation. And again, after a doleful recapitulation of his miseries, l Job 19.25, 26, 27. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. Yea Faith is of such masculine strength, that it makes believers even m Rom. 5.1, 2, 3. Glory in Tribulation: Yea enables them to endure n Heb. 11.35. tortures, not accepting of deliverance. We read of Martyrs, so far upheld by Faith, as to smile at the Prison-doors, sing in chains, kiss the stake, embrace the faggots, and triumphantly clap their hands in flames, as having gotten the victory. What support and stay now hath thy faith yielded thee in thy plunges and extremities? Canst thou o Psal. 8.17 wait upon God though he hide his face from thee? Canst thou say with Paul? p 2 Cor. 4.8, 9 Troubled on every side, but not distressed: Perplexed, but not in despair. 9 Finally, True saving Faith is daily growing, and constantly persevering. Faith lives; but because its life is imperfect, it still q 2 Cor. 10.15. grows and increaseth. It is said that r Rom. 1.17. the Righteousness of God is revealed in the Gospel, from Faith to Faith. That is, as Faith grows more and more capacious and quicksighted, so God's righteousness is more and more discovered to it. The Apostle commends his Thessalonians, and thanks God for this; That, their s 2 Thes. 1, 3. Faith groweth exceedingly. And faith so grows, as that it perseveres. It's fails not. It u Heb. 10.39. draws not back to perdition, Luk. 22.32. but believes to the saving of the soul. It makes x Rev. 2.10 faithful to the death, and so the believer receives the crown of life. If thy faith grow and persevere, that's true Faith indeed. False Faith is like the picture of a man on a wall that grows not: and like a blazing-star, it y Luk. ●. 13. continues but for a time. III. REPENTANCE is another Grace that fits us for worthy communicating. Examine thyself therefore, whether thou hast true Repentance or no, before thou communicatest. To this end consider, 1. The Necessity of it. 2. The Nature of it. 3. The Notes of it. 1. The Necessity of Repentance to fit for worthy communicating, appears divers ways. For 1. No duty can be performed acceptably to God by impenitent sinners. z Tit. 1.15 Unto them that are defiled and unbelieving, is nothing pure: but even their mind and conscience is defiled. Hence the Lord so a Isa. 1.11. to 29. See also Isa. 66.3. Psal. 66.18. abhorred all the Jews Religious performances, because their hands were full of blood. But withal added, Wash ye, make ye clean, put away the evil of your doings, cease to do evil, learn to do well: (here's Repentance,) Come and let us reason together, though your sins be as scarlet, they shall be white as snow, etc. here's Acceptance. Upon this consideration, David saith, b Psal. 26.6 I will wash mine hands in innocency, so will I compass thine Altar, O LORD. 2. Purging of c Exod. 12. leaven out of their Houses, and cleansing themselves from all d Numb. 9.6. & Ez●. 6.21. Ceremonial defilements, was a necessary Preparative of the Jews under the Law before they did eat the Passeover: So proportionably the purging of the old leaven of sin out of our hearts by Repentance is as necessary a Preparative of Christians under the Gospel before they eat the Lords Supper. e 1 Cor. 5.7, 8. Christ our Passeover is sacrificed for us. Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness: but with the unleavened bread of Sincerity and Truth. All this time of the Gospel, is as a continued Feast and Christian Passeover: and this whole time is to be managed holily and sincerely; much more the duties of Religion. And some observe, that the f Exod. 12.8. Ainsw. in Ex. 12.8 sour herbs, wherewith the Passeover was to be eaten under the Law, did not only point out the bitterness of Christ's suffering our true Passeover, but also the bitterness of our sorrow, mortification and repentance for our sins the cause of Christ's sufferings. 3. When we come to the Lords Supper, which is the token of the g 1 Cor. 11 25. New Covenant, or New Testament, we come to renew Covenant with God in Jesus Christ, and to set to our Seal. Therefore it's convenient and necessary we renew our Repentance for all our unfaithfulnesses and failings against our Covenant with God from time to time. Thus of the necessity of Repentance before Communicating. 2. The nature of Repentance may be set forth in this brief Description of it. Repentance is a grace of God, whereby a sinner after true sense of sin, and godly sorrow for sin, is changed and converted in heart and life from sin to God. In this description note, I. The general nature of Repentance, wherein it agrees with all saving graces; It is a Grace of God. So the Scripture intimates; h Act. 11.18. Then hath God also to the Gentiles granted repentance unto life.— i 2 Tim. 2.25. If God per adventure will give them repentance to the acknowledging of the truth. II. The special difference of repentance from all other saving graces; whereby a sinner after true sense of sin, and godly sorrow for sin, is changed and converted in heart and life from sin to God. Wherein consider the Preparatives to Repentance, and the Substance of Repentance 1. The Preparatives to Repentance that as Harbingers and Inlets to it, make way for it into the soul, are two, viz. (1) Conviction or true sense of sin; k Acts. 26.18. To open their eyes, and turn them from darkness to light. There can be no repentance and conversion from sin, till first there be a true sense of sin, and through conviction, Partly of the sinfulness of sin, how grievous and odious it is; l Ezek. 36.31. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities, and for your abominations. Partly of the mischievousness and dangerou●nesse of sin, how harmful it is unto the sinner. Thus God foretells his people falling to Idols, that they should be convinced of the mischief of those ways, which should move them to return again to God; m Host 2, 6.7. Then shall she say, I will go and return to my first Husband, for than it was better with me then now. Thus the n Luke 15.17, 18, 19, Prodigal had a true sense of his misery whereunto his sin had brought him, that he was perishing with hunger; and then resolves penitentially to return to his Father. And s Joh. 16.8, 9 convincing the world of sin, is one of the first works of the Spirit. (2) Contrition or godly sorrow for sin, follows upon conviction, and is another Harbinger to Repentance, as john Baptist was the Harbinger of Christ, For t 2 Cor. 7, 10. Godly sorrow worketh repentance to salvation, not to be repent of: but the sorrow of the world worketh death. Godly sorrow then in propriety of speaking, is not repentance, but works repentance, makes way for it, as the needle for the thread. This is called u Joel 2.13 Renting the heart. Both this conviction and contrition may be observed in x Acts 2.36, 3●. Peter's hearers, the Jews; They were convinced of the sinfulness of their sin in betraying and murdering of Christ: and they were contrite, pricked in their hearts, stabbed as it were to the very soul with grief for it. These the Preparatories to Repentance. 2. The Substance of Repentance hath in it three things, viz. The Act, the subject, and the Terms. (1) The formal Act of repentance; it's a changing and converting. Hence so often set forth by turning in Scripture; y Jer. 31.18, 19, Turn thou me, and I shall be turned.— After that I was turned, I repented.— z Matth. 18.3. Except ye be converted, and become as little children,— a Act. 26.18. To turn them from darkness to light.— This is the Act of Repentance wherein it consists. (2) The Subject changed and converted, is both the sinners Heart and Life. First his heart, than his life. First his person, than his practice and Conversation. b Isa. 1.16. W●●h ye, make you clean; There's th● change of their persons: Put away the evil of your doings from before mine eyes, cease to do evil; There's the change of their practices. So, c Ezek. 18.31. Cast away from you all your transgressions, whereby ye have transgressed; There's the change of the life. And make you a new heart and a new spirit; There's the change of the heart. (3.) The Terms of this change and conversion, From which, and To which, both heart and life must be changed; From sin, to God. The heart must be changed from the state and power of sin: the life from the acts of sin; but both, unto God The heart to be under his power in a state of grace: The life to be under his rule, in all new obedience. d Acts 26.18. To open their eyes, and to turn them from darkness to light: and from the power of Satan unto God.— e Isa. 1.16, 17. Cease to do evil: learn to do well.— f Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord. Thus of the Nature of true Repentance. 3. The Notes of true Repentance follow. The Nature of Repentance thus described and opened, may be a rule of trial, and that chiefly in three particulars, viz. Conviction, and Contrition, Conversion. 1. Hast thou a true Conviction and sense of sin? A true sight of sin, is the first step to Repentance. No man will come to the Physician till he feel himself sick. To this effect, 1. Art thou convinced and sensible of sins sinfulness? (1) How extremely opposite and contrary sin is to God. g 1 Joh. 1. ●, 6. God is light, sin is darkness h Joh. 1.4 Eph. 2.1. God is life, sin is death. God cannot do it in himself, nor endure it or i Hab. 1.13. T●t. 1.2. look upon it with the least approbation in any his creatures. Men become k Eph. 4. 1● Col. 1.21. enemies in their minds against God through wicked works. Yea l Rom. 8.7 the carnal mind is enmity itself against God. (2) How repugnant sin is to God's holy, just, and good Laws. m 1 Joh. 3.4. Sin is the transgression of the Law n Rom. 8.7. The carnal mind is not subject to the Law of God, nor indeed can be. (3.) What power sin hath over thyself and every man by nature: It is o Rom. 7.23. a Law in thy members; A p Rom. 6.12. reigning King A q Act. 8.23. bond of iniquity, etc. (4) In a word how filthy, odious, ●oul, and abominable sin is in itself. Scripture in this respect resembles it to the r Jer. 13.23 Ethiopians black skin. To s jam. 1.21 the filth under the nails, or Armholes, as the Greek word signifies: To the t Zec. 13.1. uncleanness of a menstruous woman: To the filthiness of the u Isa. 1.10. Sodomites: To the stinking purrified deadly steam of an x Rom. ●. 13. opened grave; To the y Rom. 3.13. poison of Asps and Serpents: to the z 2 Pet. 2.22. vomit of a dog: To the mire and puddle wherein a swine wallows; yea it's called a Jam. 1.21 superfluity of naughtiness, or (as the Greek signifies,) the excrement of malice. The Holy Ghost useth such course expressions in describing of sin, to let us see no language is bad enough for it. Yea sin is far more ugly, black, filthy, than the devil himself; for through sin he becomes a devil; so, ugly and abominable. Art thou thus sensible of sins sinfulness, as the glass of Scripture represents it? 2. Art thou convinced and sensible of sins mischievousnes? How it b Gen, 2.22 23, 24. cast Adam and all his posterity out of Paradise and Communion with God there, depriving all of God's Image. How it makes all men by nature spiritually Eph. 2.1, 2, 3. with ● Tim. 2.25 dead in sin, slaves of Satan, children of wrath, heirs of all God's d Gal. 3.10.13. curses, and every moment liable to death temporal, spiritual, and eternal. How not only man, but e Rom. 8.22, 23. the whole Creation groans under the burden of it. How by reason of sin thou art naturally in a f Luke 15 32. John 3.18, 26. lost, undone, damned state, in the very g Act. 8.23 gall of bitterness, being h Eph 2.22 godless Christlesse, and hopeless in this present World, etc. Hast thou such apprehensions of sins mischief and danger, that thou seest plainly thou art but a dead and damned wretch if thou gettest not out of thy sinful state? etc. This is to be truly sensible of sin. 2. Hast thou true Contrition of heart, and godly sorrow for sin thus discovered? Art thou so sensible of thy sins, as that thine heart, is broken with sighs and sobs, and thine eyes run down with tears? who can aright discern his sins, and refrain from sorrows? Thou sayst, I mourn for sin: but how may I know that I mourn aright, and that my sorrow is not carnal, but godly sorrow? Answ. Thou mayst discover the truth of thy godly sorrow for sin, by these particulars. 1. True godly sorrow is sincere. It is for sin, as it is sin, especially. More for the sinfulness of sin, then for the dangerousness of sin. Hence the godly mourning soul is most wounded for offending God, and piercing Christ by sin. For offending God; So David, i Psal. 51.4 Against thee, thee only have I sinned, and done this evil in thy sight. He had sinned also against Vriah, shedding his blood: against the Church, giving them offence and cause of mourning: against the enemies of God, giving great occasion to them of blaspheming: and against his own soul, wounding it with all this guilt, and doubtless he mourned for all these; but nothing so stabbed him to the heart, as that he had offended against such a God. For piercing Christ by sin. This also most deeply pierceth the soul of him that mourns for sin. k Zech. 11.10, 11. They shall look upon him whom they have pierced, and they shall mourn for him, and be in bitterness for him, etc. for l Isa. 53.5.6. He was wounded for our transgressions, etc. What (thinks the bleeding soul) were my sins the judas that betrayed him, the Pilat● that condemned him, the nails, spear, and thorns that pierced him, the gall and vinegar given him to drink? him that so loved me as to pray, sigh▪ weep▪ bleed, and die for my redemption▪ Weep bitterly for this, oh my soul, let thine eyes run down with floods of tears. 2. True godly ●orrow is great: the greatest sorrow in the world. Hence it's called, m Ze●h. 12 10, 11, 12. A Mourning as for an only son: being in bitterness, as one that's in bitterness for his firstborn: A great mourning, as the mourning of Hadadrimmon in the valley of Megiddo: A mourning * Ille dolet verè, qui sine teste dolet. apart. All this to show that godly sorrow for sin is beyond all worldly sorrow. When Peter wept for his sins, n Matth. 26.75. he wept bitterly. True, there may be such a sudden push of worldly sorrow for a wife, child, etc. that may seem greater than godly sorrow: but this sorrow lasts not like godly sorrow. So godly sorrow is greatest intensively, for degree; or extensively, for continuance. A land-flood may have a greater stream for present, than a Spring: but the Spring sends forth more waters, because it's still arunning. 3. True godly sorrow is penitential, it never leaves a man till it reform him of his sins. o 2 Cor. 7.10 Godly sorrow worketh repentance not to be repent of, but the sorrow of the world worketh death. Try now, is thy sorrow such a sorrow? Is it sincere? more for offending God, and wounding Christ, then for any other respect. Is it transcendent? thou canst mourn more for sin then any worldly occasion. Is it penitential? it hath never left thee; till it hath reform thee. Doubtless this is true godly sorrow indeed. 3. Hast thou a true change and conversion of thine heart and life from sin to God? This is the truth and life of Repentance, when it brings us to a converting change. Unchanged men are impenitent men. In repentance there's a double conversion and change wrought, viz. 1. Of a man's Heart and Person. 2. Of his life and Conversation. His person and heart is brought to a new state. p Ezek. 18.31. Make you a new heart and a n●w spirit. His life and conversation is brought to a new course; q Rom. 6.2 That we should walk in newness of life. A man's pe●son and heart is changed, when he is brought from a state of sin to a state of grace. Now a man is brought from his carnal to a spiritual state; 1. When he is converted from the darkness of sin, ignorance and spiritual misery; to the light of holiness, knowledge, and spiritual happiness.— r Acts 26.18. To turn them from darkness to light.— s Eph. 5.8. Ye were sometimes darkness, but now are ye light in the Lord. 2 When he is con●erted and raised from death in sin, to life in Christ.— t Eph. 2.1, 2. You hath he quickened, who were dead in trespasses & sins: wherein in time past ye walked. The father said of the repenting Prodigal, u Luk. 15.32. This thy brother was dead, and is alive again; was lost, and is found. 3. When he is converted from the reign of sin and power of Satan to God and Christ, and brought under his dominion.— x Acts 26.18. To turn them from the power of Satan unto God.— y Rom. 6.17, 18. Ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. Now we are free from the reign of sin, (1) When z Rom. 6.12, 13 we obey it not in its lusts. (2) When we yield not our members as weapons or instruments of unrighteousness unto sin. And we are delivered from the power of Satan, (1) When a Eph. 2.2. The Prince of the air works not in us, as in the children of disobedience. (2) When b 2 Tim. 2.25. we are not led captive by Satan at his will: but resist him, and fight against him, c Rom. 12 1, and yield up ourselves wholly as spiritual sacrifices to God. Try whether thine heart and person be thus changed from the state of sin to a state of grace. A Man's life and Conversation is changed, when he is brought from a sinful to a gracious course. Now a man is then truly and effectually brought from a sinful to a gracious course of life; 1. When he converts from sin to Sanctity, sincerely forsaking sin, because it is sin, and contrary to God and his holy Law ● following holiness for holiness' sake, because it is most agreeable to God and his Will. As joseph, d Gen. 39.9 How shall I do this gre●t wickedness, and so sin against God? 2. When he converts from sinfulness to holiness of life completely. He that hates sin, because sin, hates all sin: and he that follows holiness, because holiness, follows all holiness. e Ezek. 18.30, 31 Repent and turn from all your transgressions.— Cast away from you all your transgressions.— As f 1 Pet. 1.14, 15 obedient children's not fashioning yourselves according to the former lusts in your ignorance: But as he that hath called you is holy, so be ye holy in all manner of conversation. Yea he that truly turns from all sin, turns from every special sin, whereunto he is inclined by Nature, Calling or Temptation more peculiarly; g Ps. 18.22 I was also upright before him, and I kept myself from mine iniquity. 3. When he turns from sinfulness to holiness of life continually. Hypocrites though they seem to repent, yet they h 2 Pet. 2.20, 21, 22. are again entangled and overcome of their corruptions, turning from the holy Commandment; as the Dog turneth to his own vomit again, and the Sow that was washed, to her wallowing in the mire. But the true Convert returns not to his vomit, but becomes i Rom. 6.11. dead to sin, and alive to God through Christ. Whereupon the Apostle thus argues; k Rom. 6.2 How shall we that are dead to sin, live any longer herein? And where there's no living in sin any longer, there's a continual converting from sin to sanctity of life. Both heart and life are converted truly unto God; 1. When we accept God as our God in Covenant, and we become his people, according to the tenor of the New Covenant, as was l See the ●ryal of our right ●o the Lords Supper, by our interest in the New Covenant. formerly showed. 2. When heart and life are acted, ruled, and guided by God inwardly and outwardly, by his Spirit and Word. Then m Rom. 6.13, 16, 22. we yield ourselves unto God as servants of God. And n Rom. 8.14. being led by the Spirit of God, we are the Sons of God. God's o Psal. 11.24. Testimonies also being our delight and Counsellors. 3. When heart and life tend to God as their ultimate End. When our desires, love, delight, etc. are towards God more than to any thing in Heaven or Earth; 9 1 Cor. 6.20 Whom have I in Heaven but thee: and in Earth there is none that I desire besides thee. And when our hearts and affections, desire, love, or delight in other things in order and subordination unto God. And when both heart and life, Persons and Conversations are devoted unto God and to his Glory▪ q 1 Cor. 6.20. Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods.— r Rom. 14 7, 8. None of us liveth to himself, and no man death to himself. For whether we live, we live unto the Lord: and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lords. This is to be truly converted in heart and life from sin to God. IU. NEW OBEDIENCE, which is an immediate fruit & effect of Repentance, is another qualification requisite in a worthy Communicant. And therefore in the next p●ace consider: 1. The Necessity of it. 2. The Trial of it. 1. The Necessity of New Obedience, to Qualify a Christian for worthy communicating, appears divers ways. For, 1. Without true Obedience, s See Ezek 33 31, 32. 1 Sam. 15.22. Matt. 7.26 etc. All outward Professions of Religion, seeming love to God's Ordinances, and outward performances of service are disregarded of God, as vain; hypocritical, and abominable. t 'tis 1▪ 16. They profess that they know God, but in works they deny him: being abominable, and disobedient, and unto every good work reprobate. Consequently, Receiving of the Lords Supper will be in vain, without new obedience. 2. The Lord's Supper, being a Token and Seal of the New Covenant, u 1 Cor. 11.25. The New Testament in Christ's blood, is also a Bond and Obligation to x Compare●er ●er. 31.33.34, and 32.38, 39, 40. with Ezek. 11.19.20. and 36.26, 27. New Obedience, whereby we solemnly engage ourselves to fear and obey God for ever, as his Covenant-people. And so oft as we renew the Lords Supper, so oft we renew this Bond of Obedience; without true Obedience, communicating is but dissembling. 3. In the Lord's Supper we have a solemn Record and Memorial of the rarest and highest obedience in the world, viz. The y Compare 1 Cor. 10.16. and 1●. 24, 25 with Phil. 2.7, 8 Obedience of Jesus Christ the only begotten Son of God, and that to the Death, for our sakes. Such obedience, of such a person, to such a death, even the death upon the Cross, and all for such sinners as we are: How admirable and incomparable is that obedience! z Ita obediens ●uit, ut vitam perd●derit, ne obedientiamperderet. Christ herein was so obedient, that he lost his life rather than he would lose his obedience. Now how can we think to meddle with this Memorial of Christ's obedience for us, acceptably: unless we be tru●y obedient unto God in Christ, proportionably? Or, What fellowship can obedience ha●e with disobedience? 2. The Trial and Examination of New Obedience may be according to these Properties of Obedience. True Obedience is, 1. Conscientious. 2. Cordial. 3. Transforming. 4. Resolved. 5. Complete. 6. Increasing. 7. Continuing. 1. True Christian Obedience is Conscientious. Ariseth from a Conscientious respect to Gods Command, and an awful filial fear of God commanding. a 1 Tim. 1.5 The End of the Commandment is Love, out of a pure heart and a good conscience. Such the ground of Noah's obedience; who b Heb. 11.7 being warned of God touching things not seen as yet, moved with fear, prepared an Ark. S●ch Abraham's; who c Heb. 11.8 followed God, not knowing whither he went; mere conscience and awe to Gods call and command, made him obey. Such David's; d Psa● 11▪ 120.161. M●ne heart trembleth for fear of thee, and I am afraid of thy judgements.— M●ne heart standeth in awe of thy Word. Dost thou obey in an holy awe and conscience to God's commands, though thou hast no other Motives to obedience? 2. True Obedience is cordial, hearty and affectionate. Not an join but an inside-Obedience a●●o: not a mere superficial and complimental show, but a reality, flowing from the inward frame of the soul, and the very heart-root. e Ezek. 11.19.20 and 36 26.27. Arising from the inscription of the Law in the heart. f Ps. 40.8. I delight to do thy will O my God yea thy Law is within mine heart.— g Rom. 6.17. Ye have obeyed from the heart that form of Doctrine, which was delivered you. Is thine obedience from the heart-root? But how shall I discover whether my obedience be cordial and hearty? Answ. Thou mayst discover the heartiness of thine obedience, 1. By thy willingness to it. The heart makes a man a volunteere, ready and forward to all duties and performances. h Ps. 110.3 Thy people shall be willing in the day of thy power.— i Isa. 1.19. If ye be willing and obedient.— k Ps. 119.60 I made haste and delayed not, to keep thy Commandments. 2. By thy cheerfulness in it. What is done heartily, is done cheerfully, delightfully. l Ps. 4●. 8. I delight to do thy will, O my God, yea thy Law is in my heart. m 1 Joh. 5.3 This is love that we keep his Commandments, and his Commandments are not grievous. job was so hearty in obedience, that he esteemed God's n Job 23.12. words more than his necessary food. Christ so delighted in obedience, that he said, o Joh. 4.32 34. My meat is to do the will of him that sent me, and to finish his work. Dost thou go as cheerfully to the doing of Gods will, as to thy meat and drink when thou art hungry? 3. By thy grief at contrary courses of disobedience in others, and fairings of obedience in thyself. Thus Paul, finding that p Rom. 7.21, 22, 23, 24 when he would do good evil was present with him: and that, however he delighted in the Law of God touching the inward man yet he saw another Law in his members, rebelling against the Law of his mind, and bringing h●m into captivity to the Law of sin: He hereupon thus laments his failings; O wretched man that I am, who shall deliver me from the body of th●s death! And as Paul grieved at his own failings of obedience: So David at others disobedience: q Psal. 119.53, 136. Horror hath taken hold upon me, because of the wicked that forsake thy Law.— And again, Rivers of waters run down mine eyes because they keep not thy Law. If thus thou art willing to obedience, cheerful in it, and grieved for failings; thine obedience is cordial, sincere and acceptable to God. 3. True Obedience is a transforming Obedience, mightily altereth and changeth a man from impurity to purity, from sin to sanctity, from Sodomites to Saints, etc. r 1 Pet. 1.14 15. As obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as he wh●ch hath called you is holy, so be ye holy in all manner of conversation. Otherwise, as Samuel said to Saul, when he bragged of his obedience: 1 Sam. 15. What meaneth then this lowing of the oxen, and ble●ting of the sheep. & c? so it may be laid to all dissemblers in obedience, Are you obedient? What meaneth then the noise of your profanation of Sabbaths, of your swearing, drunkenness, uncleanness, & c? 4. True Obedience is a fixed and resolved Obedience. Like David's Worthies, will break through an host of Philistines: through an Army of difficulties, impediments and discouragements to the contrary. For, No contrary commands of man shall deter the truly obedient from their duties. They will t Act. 4.19. and 5.29. obey God rather than man: when both cannot be obeyed, without crossing each other. No stream of the multitude, or current of corruptest time's wherein they live, shall bear them down from their obedience. u Josh. 24.15. joshuah and his house will serve the Lord, though all Israel should serve Idols. And Noah was x Gen. 6.9. and 7.1. upright with God, when the whole world was overspread with violence, and all flesh had corrupted his ways. No worldly profits, advantages, or privileges shall bribe them from their obedience y Heb. 11.8. Abram will obey and follow God, though he forsake all the benefits and contentments of his Native Country, and of his father's House: not knowing where his lot should fall. No carnal disputes or reasonings with flesh and blood shall dissuade them. z Heb. 11.7. Noah might have raised many Objections against that strange attempt of building an Ark, a work of 120 year's continuance: but Noah waves disputing, and falls to building his ark, which God commanded. a Gal. 1.15.16.17. Paul lately a Persecutor and but newly converted, receives command to be a Preacher to the Gentiles: immediately he conferred not with flesh and blood, (though he might have made multitudes of objections) but went into Arabia, and fell close to his Master's work. No flood of Natural affections (which ofttimes pro●e most dangerous stumbling-blocks to well-doing,) shall drown or conquer their obedience. As in b Gen. 22. throughout with Heb. 11.17.18.19. Abraham; when Sarah desired him but to cast out Ishmael the son of the bondwoman, the thing was grievous in his eyes: yet when God commands him to sacrifice Isaac as a burns-offering, (though the son of the freewoman, his on●y son, the son of his old age, his son whom he loved, the son of the promise, in whom all the Nations of the earth should be blessed:) he goes about it readily, and never acquainting Sarah, lest she should hinder his obedience, he traveled three day's journey to effect it. Thus the c Exod. 31. Levites did execution, according to Gods command by Moses, upon them that had sinned in the idolatrous Galfe of Aaron, without favour or affection to brethren or kindred. Hence Levi is so commended; d Deut. 339 Who said unto his father, and to his mother I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy Word, and kept thy Covenant. Natural affection is strong: but supernatural obedience is stronger. Finally, no terrors of threats, reproaches, afflictions, bonds, imprisonments, or death for obedience, shall deter and fright them from their obedience. Paul e Act. 24.14 professes to worship God according to the way of Christianity, though it was reproached with the brand of Heresy. f Acts 20.23, 24. The Holy-Ghost in every city, witnessed that bonds and afflictions abode Paul; yet, saith he, None of these things move me, neither count I my life dear unto myself so that I might finish my course with joy, and the Ministry which I have received. And when for fear of bonds, Paul was importuned with tears not to go up to jerusalem; He answered, g Acts 21.12.13. What mean ye to weep and to break mine heart? for I am ready not to be bound o●ly, but also to die at Jerusalem, for the name of the Lord jesus. And when those h Dan. 3.14 10, 19 three heroick-spirited Jews were threatened by King Nebuchadnezzer to be cast alive into the burning furnace, seven times hotter than usual, if they would not worship his golden image; they answer, Our God whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand▪ O King. But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden image which thou hast set up. Their bodies shall rather burn to ashes, than they will (contrary to God's command) bow to his Idols. Hast thou now such a well-resolved obedience? 5. True obedience is complete. It's complete two ways, viz. 1. Partly in respect of the subject or heart obeying. A man truly obedient, obeys with an entire heart and perfect spirit: i Psal. 119.34, 69. I will keep thy Precepts with my whole heart. 2. Partly in respect of the object or Commandments obeyed. A man truly obedient, doth not indent, pick, and ch●se: These commands he will obey, not those: the first Table, but not the second, etc. but will obey all, will have a respect and a regard to all. As k Numb. 14.24. & 32.12. Deut. 1.36 Josh. 14.8, 9, 14. Caleb and joshuah, who followed the Lord fully. They were thorough-paced in their obedience. And as David, l Psal. 119.6. Then shall I not be ashamed when I have respect unto all thy Commandments. 6. Finally, True obedience decays not, but is growing and l●sting. Growing, as in Thyatira, who●e m Rev. 2.19. last works were more than the first, La●●i●g also and constantly continuing; as in David n Psal. 119 112, 20 33 I have inclined mine heart to do thy statutes always even unto the end.— My soul breaketh for the longing that it hath unto thy ●udgements at all times.— Teach me, O LORD, the way of thy statutes, and I shall keep it unto the end. False obedience decays and dies. Thus thou mayest try the truth of thine obedience. V. LOVE is another special qualification of a worthy Communicant, fitting for due receiving of the Lords Supper. Touching which we should aforehand examine ourselves. Now because in this Ordinance we have o 1 Cor. 10 16, 17. Communion, not only with Christ, as our Head, but also with one another, as fellow-members: Therefore we are to be furnished with, and to examine ourselves of a twofold love, viz. 1. Love to Christ. 2. Love to Christians. Love to Christ. Touching which, consider diligently, 1. The Need that Communicants have of it. 2. The Trial they make of it. 1. The Necessity of our true love to Christ before we communicate, and as a qualification for receiving the Lords Supper, appears upon the●e following considerations. 1. They that do not truly love Jesus Christ, are under one of the heaviest and bitterest curses of God, in the whole Bible. p 1 Cor. 16.22. If any man love not the Lord jesus Christ, let him be Anathema Maranatha. Herein note, 1. The ground or cause of this curse; The not loving of jesus Christ. He saith not, if any man hate the Lord Jesus Christ, or reproach him, or blaspheme and curse him, or persecute him, etc. but that which is far less, If any man love him not. The bare want of this affection to Christ, is enough to separate from Christ. 2. The nature of the ●urse; Let him be Anathema Maranatha. These two words are of two several languages, both denoting a curse; To intimate, this is a double, a peremptory, and bitter cur●e: as q Gen. 41.32. Pharoahs' dreams were doubled for the greater certainty. Anathema is a Greek word, and elsewhere is translated; Accursed: r Gal. 1●8, 9 If any man preach any other Gospel to you,— let him be Anathema; or, let him be accursed; as if he should say; Let him be devoted, viz. to the devil, and separated from Christ and his Church's Communion. Maranatha; some learned Writers take this (as * Bez. Annot. in 1 Cor. 16.22. Beza observes) to be a Syriack word. * Calvin. Com. ibid. Calvin seems not so well satisfied with their judgement. * Buxtorf. Lexic. Others count it a Chaldee word, yet used in Hebrew, and known familiarly even among the Greeks. It seems to be compounded of three words. Mara na atha, that is, Our Lord cometh. As intimating that such as were under this curse, were given up and re●erved to the Lords coming, to be judged by him. That they are to expect nothing but the terrible coming of Christ to take vengeance of them. And that prophesy of Enoch seems to allude to some such curse; s ●ude ver. 14, 15. Behold, the Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, etc. * Bez. An●not. in 1 Cor. 16.22. Beza thinks this answers to the heaviest curse among the Jews; They had first their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui. Secondly, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem, that is, Anathema. This their Cherem was either the simple and single Anathama: or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schematha, or Maranatha. Paul therefore not contenting himself to say, Let him be Anathema, he adds, Maranatha, to denote the vehemency and grievousness of the curse: Oh what a terrible curse is this! 3. The extent of this curse, If any man. As if he said, let it be who it will that loves not Christ Jew or Gentle, bond or free, Master or servant, rich or poor, young or old, King or beggar, that loves not Christ, (understand it especially of them within the visible Church) let him be utterly accursed. Now if the Non-lo●ers of Christ be thus under this curse, how can they possibly come to the Lords Supper, so remaining without true love to Christ, but be abominable to him? 2. The Lord's Supper is a sweet love-token betwixt Christ and his Church: Christ and his members. Herein they mutually seal up their reciprocal affections to each other. What love doth Christ herein signify, seal, and exhibit to us? As is every way evident. The time of instituting this Ordinance speaks love: It was t 1 Cor. 11 23. in the same night in which he was betrayed. How warm were his affections even then to us, when within a few hours after that, he was to pour out his warmest hearts blood for us? even than he was so mindful of his Church, as to leave her this farewel-Token, and legacy of his Love: that she might never forget his love. The mysteries tendered in this ordinance speak love; Here's Christ's body, not whole but broken; Christ's blood, not as in his veins, but shed and actually severed from his body; and these represented under the familiar elements of bread broken, and wine severed from the bread: and all this for us sinners. What u Rom. 5.6. John 3.16. Rom. 8.32.3.16. greater love can be imagined then to die for sinners▪ The benefits intended us by this ordinance also, speak love abundantly. For, why was it appointed? but for nourishing our faith, and all the graces of the inward man; for assuring us of the remission of our sins; for stablishing our interest in the New Testament, and all its promises and privileges; for endearing us more and more to Christ; and to one another in spiritual Communion; and for perpetuating the memorial of Christ's death, and love to us, till his second coming? O what a torrent of love flows towards us from Jesus Christ, in this sacred channel of the Lords Supper! Now, shall we come to a Banquet of love, a true love-feast, and have no love? Shall Christ come to ●eal such love to us: and shall not we reciprocally seal love to him? Surely then we shall be but dissemblers, and Iudas' when we come to his Table. Thus of the Necessity of our true love to Christ, for worthy communicating. 2. The trial and Examination of the truth of our love to Christ, may be dispatched, 1. By the grounds. 2. By the degrees. 3. By the properties of true love to Christ. 1. The grounds and causes of our true love to Christ, are especially these three, viz. 1. Christ Amiableness. 2. Faith in him. 3. Experience of him. (1.) The Amiableness and Loveliness of Christ, is that attractive loadstone that draws the hearts and affections of his people after him. Christ is most lovely, both in his person, offices, and the benefits of his offices. He is x Ps. 45.2. fairer than the sons of men grace is poured into his lips.—, y Cant. 2.3 As the appletree among the trees of the wood: so is Christ among the Sons.— z Cant. 2.1 He is the Rose of Sharon, the sweetest: The Lily of the valleys, the fairest.— a Cant. 5.10. to the end He is white and ruddy, the chief among ten thousand. See there how admirably the Church paints him our, and concludes with the●e words, (as if all particulars came short of him,) His mouth is sweetnesses, yea whole He is delights, (as the Hebrew phrase signifies.) This is my beloved, and this is my friend O daughters of Jerusalem. Now as loulinesse breeds and inciteth love: ●o Christ's most of all; Because his loulinesse surpasseth all. No sooner had t●e Church described and laid open Christ's beauty and loveliness to the daughters of jerusalem, but presently they are taken and inflamed with him: and they inquire after him; b Cant. 6.1. Whither is thy beloved gone▪ O thou fairest among women: whither is thy beloved turned aside? that we may seek him with thee. Dost thou love Christ for his lo●eliness? not for his loaves, or for his bag, or for the worldly advantages thou may●t ha●e by him: but for his excellency, beauty▪ amiableness, etc. This is to lo●e Christ aright for this is to love Christ for Christ, this is to love Christ for himself. 2. Faith in Christ is another cause of true love to Christ. Peter speaking of Christ ●aith; c 1 Pet. 1.8 Whom having not seen, ye love: in whom, though now ye see him not, yet believing ye rejoice with ●oy unspeakable, and full of glory. Seeing breeds loving, but here's a lo●ing without corporal seeing: A loving of Christ which ariseth from believing in him; And such a loving as increaseth to rejoicing, and that rejoicing both unspeakable and glorious. Faith sees not at all: and yet best of all. Not at all, corporally; best of all, spiritually. Faith sees Christ enthroned at God's right hand, sending down his Spirit, ruling all things for his Churches good preparing heaven for us, and hastening to come to judgement, and fetch his Church and members home to himself, to be e●er with the Lord. Christ was always lo●e●y, even in his humiliation: but thrice so lo●ely now in his exaltation. Faith eyes this invisible lo●eline●s of Chr●st clearly: and draws the heart to love him entirely. (3) Experience of Christ, or experimental acquaintance with him, enkindleth true love unto him. A spiritual savour of Christ's fragrancy, a spiritual taste of his sweetness; is enough to ravish the soul with him. d Cant. 1.3. Because of the savour of thy good ointments, thy name is as ointment poured forth, therefore do the Virgins love thee. Christ's good ointments are the graces and gifts of the Spirit, wherewith as Mediator he was e Psal. 45. anointed above all his fellows, which oil of gladness in some sort runs down to all his members, yea to the very border of his garment. His Name is either his f Compare Isa. 42.4. with Mat. 12.21. doctrine: or any other attributes, titles, etc. of Christ, whereby he makes himself known, as a man is known by his name. Now these ointments poured forth, made known, do send abroad such a sweet sent and savour of Christ, that all who experimentally savour them indeed, cannot choose but love Christ with a chaste Virgin-love. The Church saith, g Cant. 2.3, 4, 5. I sat down under his shadow with great delight, and his fruit was sweet unto my taste. He brought me to the banqueting-house, and his banner over me was love. (Here's her heavenly experiences of Christ) Stay me with Flagons, comfort me with Apples, for I am sick of love. (Here's her love to Christ flowing from that experience: Yea she is so transported with lo●e to him, that she calls hastily for cordials to keep her from ●ainting and wouning, being lovesick for Christ) Thus the Penitent woman in the Gospel had much experience of Christ's rich grace and mercy to her in pardoning her many sins: therefore h Luke 7.38. she loved him much, and she testified it most affectionately; she stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with ointment. But the Pharisee, that at that time had invited Christ, having no such spiritual experience of Christ, testified no such love to Christ. Christ saith to him; i Ver. 44.45.46.47. Simon, seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss; but this woman, since the time I came in, hath not ceased to kiss my feet Mine head with oil thou didst not anoint; but this woman hath anointed my feet with ointment. Wherefore I say to thee, her sins, which are many, are forgiven: For she loved much. Without spiritual experience of Christ, who can love him? And who can chu●e but love him, that have true experience of him? Doth thy love to Christ arise from these grounds? Thou lovest Christ, because he is lovely; because thou believest in him; because thou hast such experience of him. This is well-grounded love to Christ. 2. The Degrees or Gradual steps by which our true love to Christ riseth, and by which it may be tried, are principally these three, viz. 1. A benevolent affection, or goodwill to Christ. 2. A fervent desire, and longing after Christ. 3. A contented Acquiescence or Delight in Christ. 1. A Benevolent affection, or goodwill to Christ, is a first degree of love to Christ. Christ's excellency and loveliness aright apprehended makes us have high and precious thoughts of him, and bear great goodwill to him, to his Glory, to his Truth, to his cause, to his Ordinances, to his church, etc. to have them advanced, promoted, and exalted every where. Yea makes us content to be abased, that Christ alone may be exalted; to be disgraced, that Christ alone may be honoured; to be eclipsed, that Christ alone may shine; to be as nothing, that Christ alone may be all. Thus john Baptist testified his love and respect to Christ, when the Jews came to john, and seemed to be troubled that Christ should be so followed. k Joh. 3.16. Rabbi he that was w●th thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to him. Hereupon john answered, to this effect; l Joh. 3.27 to 30. That Christ's Authority was from Heaven. That himself was not the Christ, but his Harbinger sent before him. That Christ was the Bridegroom, and john but the Bridegroom's friend, rejoicing greatly at the Bridegroom's voice. That Christ must increase: himself must decrease. That Christ coming from above, from heaven is above all: himself being of the earth is earthly, and speaketh of the earth. Thus Nicodemus m Joh. 3.1. to 11. though a stranger to the mystery of Regeneration, yet having some seeds thereof sown in his heart, expresses his benevolent affection to Christ, in that he came to jesus by n●ght, acknowledging him to be a Teacher come from God, because of his Miracles. Thus Paul showed his good will to Christ, counting n Phil. 3. ●, 8, 9 all his Pharisaical excellencies and perfections loss, yea and all things but dung for the excellency of the knowledge of Christ, and for the winning of Christ. 2. A ●ervent desire and longing after Christ, is a second degree of true love to Christ. Love pants after enjoyment of the object beloved: so lo●e to Christ breathes after union to him, and more f●ll communion with him. This is called love of union, as the former love of benevolence or wellwilling. Thus the Church of the Jews lo●ing Christ, longs for his incarnation, and the sweet kisses of his Gospel-Doctrine and dispensation; o Cant. 1 2 Let him kiss me with the kisses of his mouth: for thy love is better than wine. And again; p Cant. 8.1 Oh that thou wert as my Brother, that sucked the breasts of my Mother! that is, O that thou wert my natural Brother, revealed in humane nature! And because her love to Christ was impatient of delay, and thirsting after full enjoyment of him in Heaven, she cries to him, q Cant. 8.14. Make haste my beloved, and be thou like to a Roe, on to ● young Hart upon the Mountain of spices. Make all haste upon the heavenly Mountains, to come and fetch me home to thyself, th●t I may ever be with the Lord. And it is the periphrasis of Christ's lovers r 2 Tim. 4.7. that they love his appearing, they love and long for his coming to judgement. s Rev. 22.17, 20. The spirit and the Bride say, come— Christ ●aith, Surely I come quickly. Every true Christian answers in the desires of his soul, Amen, Even so come Lord jesus. 3. A Contented Complacency, and satisfied delight in Christ enjoyed is the third and highest degree of love to him. And as the enjoyment of Christ is more or less perfect: proportionably the complacency or resting satisfied in him, is more or less complete. There is true delight in Christ enjoyed in Heaven. When the Church after a desertion, found Christ again, how was she contented and satisfied with him! she saith, t Cant. 3.1 2, 3, 4, 5. I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my Mother's house, & into the chamber of him that conceived me. I charge you O ye Daughters of Jerusalem, by the Roes & by the hinds of the field that ye stir not up nor awake my love till he please. Having regained Christ, she holds him fast in the arms of her affections, she brings him into the Chambers of more intimate Communion, she forbids all disturbance to her enjoyment of him. All which express her Complacency and sweet contentment in him: her restless desires were now stilled and satisfied. And after another desertion, finding Christ, she thus declares her acquiescence in him found: u Cant. 5. compared with Cant. ●. 3. I am my beloved's, and my beloved is mine. As if she had said; Now that I have found Christ whom my soul loves, I have enough, my heart is filled brim full with him, I desire no more. Hast thou now such A goodwill to Christ: Such a fervent restless desire after him, that thou mayst enjoy him: and such an Acquiescence▪ complacency and satisfying delight in the enjoyment of him? how can it be other then sincere love to him? 3. Finally, the properties of true love to Christ, are the best way whereby you may examine your love unto him. True love to Christ is, 1. Obediential. 2. Transcendent. 3. Breathing after more evidence and assurance of Christ's love. 4. Accepting Christ's rebukes. 5. Sincere. And 6. constant, 1. Obedential. True love to Christ, makes obedient to Christ's commands in his word: yea to all his commands. Christ saith; x Joh. 14.15. If ye love me keep my Commandments. And again, y Vers. 21. He that hath my Commandments, and keepeth them, he it is that loveth me. And farther; z Joh. 15.10.14. If ye keep my Commandments, ye shall abide in my love: even as I have kept my Father's Commandments, and abide in his love.— Ye are my friends, if you do whatsoever, I command you. What Child can truly love his Father, what Servant his Master, etc. but he will be obedient to him? What Christian can truly love Christ, but he will cheerfully and universally obey Christ? a 2 Col. 5.14. The love of Christ constrains us, saith the Apostle. Both Christ's love to us, and our love to Christ, compel us with a sweet force, that we obey him, and cannot choose but obey him. Dost thou thus obey Christ and keep all his Commandments? then thou truly lovest him. But chose they who are not obedient and subject to Christ, are far from loving Christ indeed. Christ counts b Luk. 19.14.27. them his enemies, that would not have him to reign over them. And saith; c Job. 14.24. He that loveth me not, keepeth not my sayings. 2. Transcendent. True love to Christ transcendeth and surpasseth all other love. The love of Father, Mother, Wife, Son, Daughter, Brother, Sister, yea and of a man's own life also, must give place to this love of Christ. Christ must be loved above them all: yea, all they must be hated in comparison of Christ. Christ himself saith; d Mat. 10.37.38. He that loveth Father or Mother more than me, is not worthy of me: and he that loveth Son or Daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. And elsewhere; e Luk. 14.26, 27, to 34. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own life also, he cannot be my Disciple. And whosoever doth not bear his Cross and come af●●● me, cannot be my Disciple. Not that we must properly hate our allies and li●●: but comparatively we must hate them: That is, we must love them less than Christ. Christ must sit in the throne of our hearts and affections, and all these must sit below at his footstool. Thus those Martyrs are commended, that for the love of Jesus, f Rev. 12.11. They loved not their lives unto the Death. Excellently Ignatius▪ * Ignat. Epist. ad Roman. p. 86. Edit. Oxon. 1644. Now begin I to be a Disciple. I ●eal●●sly affect nothing of visibles or invisibles, that I may obtain jesus Christ. Let fire and the Cross, and the joynt-rising up of wild● beasts, the dissections, separations, dissipa●ions of my bones, cuttings in pieces of my members, dissolution of my whole body, and the punishment of the Devil come upon me, only that I may win jesus Christ. Notably Paul, g Act. 21.31. 〈◊〉 ready not to be bound only, bu●●lso to die at jerusalem for the name of the Lord jesus. Dost thou bear such fervent, transcendent, warm affection to Christ, that thou wouldst be content to part wi●h all, rather than part with him? 3. True love to Christ, breaths after more assurance and evidence of Christ's love to the Soul. They who dearly love Christ, long to have Christ's love more confirmed, sealed, and manifested to them. A true taste thereof is so sweet and pleasant: they desire a full draught. A glimpse of it is so delectable they desire still a fuller view, and manifestation. The more they love Christ, the more they desire to be loved of Christ. And they have a kind of holy jealousy, le●t Christ should not love them so as they desire. Love is a greedy affection, still covering after more love, thus the Church saith to Christ, h Cant. 8.6 Set me as a Seal upon thine heart, as a Seal upon thine arm; for love is strong as death, jealousy is cruel as the grave; The coals thereof are coals of fire, which hath a most vehement flame. Here's her request: and the reason of it. Her request, To be set as a Seal upon his heart and arm. i 2 Tim. ●. 19. Neh. 9.38 Rom. 4.11 Sealing is for ratification, confirmation, or sure making of any thing. Setting the Church as a Seal upon Christ's Heart and Arm, seems to imply a confirming and stablishing of her in Christ's inward affection, and his outward expression or manifestation thereof to her. This probably alludes to the High Priest of old, who did k Exod. 28.11, 12, 21▪ 29. bear the names of Israel, engraven on Stones upon his heart and shoulder, for a memorial before the Lord. She desires that she may be deeply engraven in Christ's heart, in Christ's love; and may be assured hereof also by the expression of his lo●e to her. Here's her request. The reason of her request is drawn from the vehemency of her love to Christ, ready to overcome her as death: to swallow her up as the grave: and to consume her, as a burning flame: if Christ do not support and comfort her with his love, bring her closer to his heart, and manifest his affection to her. She should even die and perish through love, if she might not be beloved. Dost thou thus long to be set as a Seal upon Christ's heart and arm, through thy love unto him? 4. True love to Christ accepts of his Rebukes, Peter had thrice denied Christ a little before his death▪ Christ appearing to his Disciples after his Resurrection, l John 21.15, 16, 17. thrice asks Peter, Lovest thou me? By this threefold question, secretly (as it were) reproving Peter his triple denial, and giving Peter occasion to testify his repentance by his thrice professing his love to Christ whom he had thrice professedly denied. As Augustine saith. * ●edd tur n●gationi, trinae trina confessio, ne minus amori lingua serviat, quam timori: & plus vocis ●liouisse videatur mors quam vita praesens.— ●inc invenit exit 〈◊〉 ille negator & amator, praesumendo elatus, negando prostratus, flendo ●u●gatus, confilendo probatus, patiendo coronatus hunc invenit exitum, ut proejus nomine perfecta dilectione moreretur, cum quo se moriturum perversa festinatione promiserat. Aug. Tract. 123. in Evang. Joan. p. 566. A. C. Basil. 1569. A threefold Confession is added to his threefold denial that his tongue might not less serve his love then his fear.— He was puffed up by presuming, cast down by denying, purged by weeping, proved by confessing, and crowned by suffering. Now Peter thus proved, and tacitly reproved, yet hates not Christ reproving, but loves him, and thrice professes his love to him, twice appealing to Christ (who knew his heart) in these professions. Thus he accepts his rebukes, but they that cannot bear Christ's rebukes, thereby they testify their hatred to Christ. Christ said to his unbelieving Brethren; The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil. 5. Sincere. True love to Christ is upright, m Joh. 7.7. without guile, dissimulation or hypocrisy. n Cant. 1.3. The Virgins love thee. They love Christ with chaste, undefiled, undivided Virgin-affections. And again, o Cant. 1.4 The upright love thee. Hebr. uprightness love thee, Vprightnesses, being put for upright ones: the abstract for the concrete. Or, they love thee in uprightnesses, that is, most uprightly; As the Hebrew may bear, and the margin in our English Bibles intimateth. Thus Peter evidenced the integrity of his love to Christ, when he even appealed to Christ himself, that he loved him; p Joh. 21.16, 17. Thou knowest all things, thou knowest that I love thee. The Elect love Christ for himself, for his q Cant. 1.3 odoriferous ointments, for his fragrant name: therefore they love him sincerely. The love that carnal men bear to Christ, is for carnal respects, r Joh. 6.26 for his loaves, etc. or they love him only in word and tongue, in form and compliment, as judas when he kissed him: but they love him not really and cordially, in deed and in truth. 6. Finally, Constant. True love to Christ is a long-lasting, everliving, and continuing love. Not like jonas his gourd, that comes up in a night, and vanishes in a night, but like heart of Oak or Cedar, not subject to putrefaction. s Eph. 6.24 Gra●e be with all the● that love the Lord jesus Christ in incorruption. For so the Greek word may, Benz. Anot. in lo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Beza observes) be more exactly translated, then, In s●●●●rity. Whereby the Apostle intimates that true love to Christ is not liable to corruption, putrefaction or decay▪ but still continues constant. Yea the flames of true love to Christ are so hot, that no waters of affliction can quench it, no floods of persecution can drown it. t Cant. 8.6, 7. The coals thereof are coals of fire, which hath a most vehement flame, Many waters cannot quench love, neither can the floods drown it. Persecutors have taken away the Martyr's lives for Christ, but could never destroy the Martyr's loves to Christ. Therefore that love to Christ, that fadeth and ●ieth, especially when trouble and persecution ariseth because of the Gospel, like the withering affection of the u Mat. 13.21. Luk. 10 13. stony ground hearers, is but a counterfeit love, a mere empty shadow that vanisheth ●way. By these properties, thou mayst discover ●hy love to Christ. II. Love to Christians is another branch of that love which is requisite as a previous qualification, fitting persons for worthy ●eceiving of the Lords Supper, and t● that end, to be examined before we come. Touching this, north, 1. The necessity of it. 2. The Trial of it. 1. The necessity of love to Christians, of brotherly love, in order to worthy communicating, is exceeding great. And, when ever more necessary ●he● in our days, wherein the love of many, both to Christ and Christians, is waxen ●old wh●● disaffections, divisions, rents revile, evil ●●rmizings, wrath, clamour, bitterness, and odious distempers, are crept ●n amongst brothers in this Nation more than ever! High time therefore now to cry out, where is the spirit of love? now to endeavour the recovery of this fainting, swooning and dying affection. But here the necessity of it is only to be pressed in reference to the Lords Supper. To that end ponder seriously upon these ensuing considerations. 1. He that truly loves not his Brother▪ that truly lo●es not a Christian, is a mere carnal man. For he is in his natural darkness▪ and walks therein. He is spiritually dead, and in God's account A Murderer of his Brother● for there is hand murder, by shedding men's blood: Tongue-murder, by cruel reproaches, etc. Heart-Murder, by causeless anger and hatred. x 1 Joh. 2.9, 10, 11. He that saith he is in the light, and hateth his Brother is in darkness, even until now. He that loveth his brother abideth in the light, & there is none occasion of stumbling in him. But he that hateth his Brother is in darkness, and walketh in d●rkness, and knoweth not whither he goeth; because that darkness hath blinded his eyes.— And again it is said, y 1 Joh. 3.14, 15. He that loveth not his brother, abideth in death. Whosoever hateth his Brother, is a Murderer: and ye know, that no murderer hath eternal life abiding in him. Now he that is a mere carnal man, in his carnal darkness, spiritually dead in sin, A murderer, without eternal life abiding in him▪ Cannot possibly perform any true service unto God: And consequently, not rightly receive the Lord's Supper; which is to be managed with more than ordinary abilities. God tells the Jews, that all their duties and solemn services were abominable to him, because z Isa. 1.15. their hands were full of blood. And Paul saith, a Rom. 8.8 They that are in the flesh cannot please God. Wherein can they not please him? Neither in their persons, nor in any of their performances whatsoever. They are b Mat. 12.33, 34, 35. bad Trees, and cannot bring forth good fruit; for such as is the Tree, such is the fruit. Such as is the treasury of the Heart, such are the things brought out of that treasury. An evil man out of the bad treasury of his heart bringeth forth evil things only. 2. No gifts or duties, though never so excellent in themselves, are of any consequence at all in the sight of God without brotherly love. Paul saith, c 1 Cor. 13.1, 2, 3. Though I speak with the tongues of m●n and of Angels, and have not charity, I am become as sounding brass, or a tinkling Cymbal. And though I have the gift of prophecy & understand all mysteries, & all knowledge. And though I have all faith, so that I could remove Mountains, and have no charity, I am nothing. And though I bestow all my goods to feed the poor. And though I give my body to be burned, and have not charity, it profiteth me nothing. Here he instanceth in three sorts of eminent gifts; tongues, prophecy, and faith of miracles: and in two sorts of most admirable acts or duties, greatest liberality to the poor, and even martyrdom itself for the truth, yet all these nothing without charity to the Brethren. So proportionably, the receiving of the Lords Supper, though never so often, is nothing without brotherly love. Remarkable is that of our Saviour's to this effect, having reproved unbrotherly affections and words, as a kind of murder; d Mat. 5.23, 24. If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee: leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Christ makes no reckoning of the most religious actions; if there be not true brotherly affections. Therefore he requires brotherly love and reconcilement first to be endeavoured, before sacrifice to God be presented. 3. The Lord's Supper is a Sacramental Seal and Token not only of our Communion with Christ, but also of our Communion with his members, of our fellowship with the Saints. This the Apostle clearly intimates, saying, e 1 Cor. 10.16, 17. For we being many are one bread, and one body: for we are all partakers of that one bread. That is, we that partake that one bread in the Lord● Supper, made up of many grains of Corn: are mystically one with each other in Christ, though we be many. We all are but one bread, though many grains: one body, though many members. Such is our Union and Communion with one another, confirmed in this Ordinance. Now without true brotherly f Col. 3.14 Love which is the bond of perfectness among Brethren, we shall but deal hypocritically in the Lord's Supper, professing Union and Communion with the Brethren, to whom we have no true love, which is the bond of this Union and Communion. 4. The Lord's Supper was ordained to confirm unto us God's remission of our sins unto us in Christ's blood. For in the institution Christ saith of the Cup, g Mat. 26. 2●. This is my blood of the New Testament, which is shed for many for the remission of sins. That is, this wine in the Cup is a sign and seal of my blood of the New Testament, shed for obtaining remission of sins to many, even to all the Elect. So that Christ's blood and remission of sins purchased thereby, are signified and sealed to us in the Lord's Supper. Now we cannot have Gods pardon of our sins sweetly and comfortably by this Ordinance, or any other assured to our Consciences, unless we have true brotherly love, and exerci●e it also in forgiving one another our trespasses, and mutual injuries that may fall out. Upon those te●● 〈◊〉 Christ taught us to pray for pardon; h Mat. 6.12 Luk. 11.4. And forgive us our debts, as we forgive our debtors. For confirmation of which Petition Christ adds; i Mat. 6.14 15. For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. And Christ farther shows in an eminent Parable to this purpose, k Mat. 18.23. to the end of the Chapter. That if we forgive not to one another our small debt of an hundred pence, we cannot expect that God will remit our great debt to him of ten thousand talents. 5. Finally, to come to the Lords Supper, without true brotherly love, with divided, uncharitable, unbrotherly hearts, is most unsuitable and disgraceful both to Christ and his Supper. To Christ, because he is one, and unites all his Members to himself as head, and to each other as fellow Members, in one mystical body: To the Lord's Supper also, for that's a bond of our Union and Communion with Christ, and with one another as his members. Now how can we draw near to Christ this uniting Head, or to the Lords Supper this uniting Ordinance, without brotherly love and union; but we cross and dishonour both? In these respects true brotherly love is necessary before we communicate, to fit for worthy receiving. And therefore it is necessary we try and examine beforehand our Brotherly love. 2. The Trial of our true Brotherly love follows. True brotherly love hath these excellent properties, whereby it may be examined and discovered. 1. It ariseth from our love to God. 2. It is pure. 3. Spiritual. 4. Universal. 5. Sincere. 6. Kindly-affectioned. 7. Contenting in the society of the Brethren. 8. Fervent. 9 Constant. 1. True Brotherly Love ariseth from, and is accompanied with our true love to God. l 1 Joh. 5.1 Every one that loveth him that begat, loveth him also that is begotten of him: That is, he loves the godly for God's sake, the spiritual Child for the Father's sake. But we love him that begat for his own sake. And john adds, m Vers. 2. By this we know that we love the Children of God, when we love God and keep his Commandments. So that, make sure thy love to God: this makes sure thy love to the Brethren. But how shall I know that I truly love God? Answ. By thy cheerful keeping of all God's Commandments without grumbling and murmuring. n Vers. 3. For this is the love of God, (saith john) that we keep his Commandments, and his Commandments are not grievous. And brotherly love is one of his Commandments. o 1 Joh. 4.21. And this Commandment have we from him, that he who loveth God love his Brother also. And how shall I know whether I truly keep God's Commandments? Answ. See formerly in the trial of New Obedience. 2. True brotherly love is pure. It's seated in, and flows from a pure heart: an heart d Act. 15.9 purified by faith justifying, and by the e 1 Cor. 6.11. spirit sanctifying. f 1 Pet. 1.22. Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren, see that ye love one another with a pure heart. So that a carnal unsanctified man can never, so remaining, truly love the brethren. An impure carnal heart can afford no other than impure carnal affections. 3. True brotherly love is spiritual. It is carried to God's people in spiritual, not in carnal respects. To love God's people for their greatness, wealth, beauty, wisdom, learning, friendliness, kindred, and like carnal considerations, is but to love them carnally; a Reprobate may so love them. True love respects them spiritually, and for spiritual considerations, viz. It loves them, 1. As God's Children. g 1 Joh. 5.1, 2. Every one that loveth him that begat, loveth him also that is begotten of him. By this we know that we love the children of God.— Then we love aright, when we love the regenerate for their Regenerations sake: Gods children for God's Image in them: the godly for their godliness: the Saints for their Saintship: Christians for their Christianity. When we love them principally for God, Christ, Grace, Godliness, Holiness, etc. which we apprehend to be in them. And when, as their graces grow, our love grows also more and more towards them. This evidenceth the spiritualness and truth of our love. What may we think of them then, that most of all hate God's people for their godliness, graces, & c? 2. As Brethren in Christ. There's a spiritual Brotherhood in Christ, wherein all his members relate to one another as Brethren, Christ being the firstborn among many Brethren. Now we have true love to the Brethren, when we love them as Brethren, for their brotherhood. h 1 Pet. 2.17. Love the brotherhood,— i 1 Pet. 3.8 Love as Brethren. 3. As fellow-members. The Apostle at large shows, that all the members of Christ's mystical body are also k 1 Cor. 12.12. etc. fellow-members to one another And that they are so placed in Christ's mystical body, that they all have a mutual dependence upon, and need of one another. Hence from this relation of member-ship, he urged a double act of member-like love, viz. 1. Mutual member-like caring for one another. l Vers. 25. The members should have the same care one for another, being mutually aiding and assisting to one another, though never so mean: as the eye or hand will stoop down, to help the foot that's wounded or pained. 2. Mutual member-like sympathy and compassion to one another. m Vers. 16. And whether one member suffer, all the members suffer with it: or one member be honoured, all the members rejoice with it. A truly loving member not only rejoiceth with the rejoicing, etc. but also grieveth with the grieved, smarteth with the pained, suffereth with the afflicted, wanteth with the necessitated, is in bonds with the imprisoned, etc. from this sympathising disposition. Is thy love to the brethren such a spiritual love in these spiritual notions & considerations? 4. True brotherly love is universal: To one Christian, as well as to another, to all as well as to any, whether rich, poor, bond, free, male or female. philemon's love was commended by Paul, that it was n Philem. Vers. 5. towards all Saints. And upon the same ground, the Colossians love was matter of Paul's thankfulness to God; o Col. 1.3.4. We give thanks to God,— Since we heard of your faith in Christ jesus, and of the love which ye have to all the Saints. And no wonder; for he that loves one person truly for godliness and grace, he will love every person, wherein grace or godliness appears; those most, that discover most grace. For the like cause will produce the like effect. Those than that have the love of the brethren with respect of persons; that love the rich Saints with their gold Rings, and gay Cloathings, but not the poor Saints with their vile raiment, etc. they deal not sincerely in their love. For Christ is as truly precious and amiable for substance, in one Christian as in another. 5. True brotherly love is sincere. The command is, p Rom. 12.9. Let love be without dissimulation. The practice according to this command was in these to whom Peter writes, who had q 1 Pet. 1.22. purify themselves unto the unfeigned love of the Brethren. The pattern of our sincere love to the Brethren, is r Joh. 13.34, 35. & 15.12. Eph. 5.2. Christ's sincere love to us, often urged to this end. Now the sincerity of our brotherly love, evidenceth itself principally two ways, viz. 1. By the reality of it. True brotherly love is not merely verbal and complimental, in words and shows; but real and substantial, in deed and truth, The Hebrews not only loved the Saints, but loved them really. s Heb. 6.10 God is not unrighteous to forget your work and labour of Love, which you have showed towards his name, in that ye have ministered to the Saints, and do minister. john exhorts to this reality; t 1 Joh. 3.17, 18. My l●ttle children, let us not love in word, neither in tongue, but in deed and in truth. Complemental love may be false love, treacherous love. job offers to kiss Amasa, and strikes him under the fifth rib that he died. judas kissed Christ, and thereby betrayed him to be crucified. 2. By t●e scope and aim of love. True lo●e to the Brethren seeks and intends their good as wel● as our own. u 1 Cor. 13.5. Love seeketh not her own, That is, not only: not exclusively, so as to shut out our brethren's good and welfare. x Phil. 2.2, 3, 4. Look not every man on his own things, but every man also on the things of others. When men pretend o●e to the brethren, and intent only their own ends, and to serve their own turns of them, ne●er truly minding their brethren's good, they exercise not brotherly love, but self-love. The world is full of this counterfeit love. 6. True brotherly love is kindly affectioned. y Rom. 12.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be kindly affectioned one to another with brotherly love. The word here rendered, kindly affectioned, is very emphatical, and originally signifies that dear natural affection that is betwixt Parents and Children: as also the loving of that affection. It is as much as, Be loving-kinde. Now this Lovingkindness, or kind affectionateness, discovers itself divers ways, viz. 1. In courteousness, the Apostle urging divers Acts and expressions of brotherly love, saith, z 1 Pet. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui sapit amica h. e. studet facere ea que alteri amica sunt. Pisc. in loc. be courteous. The Greek word here used, seems to intimate such a sweet disposition, as studies and endeavours things grateful & acceptable to God's people, and to render itself wellpleasing to them. Contrary unto which is churlishness, crabbidness, and crookedness of disposition. 2. In compassionateness. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 3.8. Be pitiful. Or as the Greek may more exactly be rendered; Easily compassionating. Or, Easily moved to bowels of compassion. This implies both a compassionate disposition, and a quickness, easiness to that compassion. When the heart beholding the distresses of brethren is tender over them, quickly moved and melted towards them, presently bleeds over them. 3. In bearing one another's burdens. b Gal. 6.1, 2. Bear ye one another's burdens.— The Apostle having exhorted spiritual ones to restore a man overtaken in a fault, with the spirit of meekness: presently adds this of bearing one another's burdens. He seems to intend the slips and frailties, even among the spiritual, which are a burden to them. They must help one another to bear these burdens, not by encouraging them, countenancing or conniving at them, this were to burden them more: but by helping them to get rid of their burdensome corruptions, by wise, kind, meek, loving reproofs, admonitions, instructions, exhortations, having tender compassion over them. 7. True brotherly love is best contented in the godly society of the brethren. David was a companion of all them that feared God and kept his Commandments. c Psa. 119.63. He counted the d Ps. 16 3. Saints the excellent on earth: in them was all his delight. Such as truly love the godly above all people, desire to live with the godly above all people. Contenting Society is hardly dissembled: But such as are weary of the company of the gracious, and delight more in the Society of the carnal, they are strangers to true brotherly love. 8. True brotherly love is or aught to be servant. e 1 Pet. 1.22. See that ye love one another with a pure heart fervently. And john intimates so fervently, as if need require, not only to part with our goods to the brethren, but when we have a just call, to part with our lives for the brethren. f 1 Joh. 3.16, 17. Hereby perceive we the love of God because he laid down his life for us: and we g In what cases we are to lay down our lives for the brethren. th●en. See in my believers Evidences. Chap. 8. Sect. 5. ought to lay down our lives for the brethren. This is the highest expression of love: this is fervent love indeed, & fervent love may have many inferior degrees. Generally there is such coldness and frozen-heartedness towards God's dear children, that it's evident, there's little true love to them in the world. 9 Finally, True brotherly love is constant and continuing, & so ought to be. h Heb. 131 Let brotherly love continue—, i 1 Cor. 13.8. charity never faileth; but whether there be Prophecies, they shall fail; whether there be tongues, they shall cease, etc. True love is not like jonas his Gourd, suddenly springing, and as suddenly dying: but like Cedar or heart of Oak long-lasting, yea everliving. Love of the brethren will continue till death, yea & beyond death in heaven. Then the Saints shall love one another perfectly without all disaffection or corruption; and they shall jointly be swallowed up in the love of God to all eternity. Thus try the truth of thy brotherly love. And having found it in thyself, abound and persevere therein. This it that which the Apostle so pathetically urgeth upon his k Phil. 2.1, 2, 3, 4, 5. Philippians, and in them upon us. This that excellent Grace which he so commends above all gifts to the l 1 Cor. 13.1. to 9 Corinthians. And this is that which Christ himself so earnestly commends to his Apostles, as the very badge and character of his Disciples. m Joh. 13.34.3. A new Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my Disciples, if ye have love to one another. VI THANKFULNESS is a farther qualification, necessarily required to fit and prepare us for worthy receiving of the Lords Supper. And touching which consequently we are to examine ourselves. Here understand that thankfulness which peculiarly respects C●rist, his Death, his new covenant, and his Supper. Now consider, 1. The Necessity. 2. The Discovery of this thankfulness. 1. The necessity of true thankfulness for Christ, his death, his new Covenant, and Sacrament peculiarly, to fit us for worthy receiving of the Lords Supper, is evident upon these grounds. 1. Thankfulness was used and expressed by Christ at his institution of the Lords Supper; n Luk. 22.19, 20. & 1 Cor. 11.24, 25. And he took the bread and gave thanks, and broke it, and gave unto them, saying, This is my body which is given for you; This do in remembrance of me. Likewise also the C●p after supper, saying, This cup is the new Testament in my blood which is shed for you. That he gave thanks is clear. What was the o Some think that Heavenly Prayer in Joh. 17. was the Prayer which Christ used ●n instituting the Lords S. 1. Partly f●om the suitableness of the matter of it. 2. Partly from the agreeableness of the time of it. s●e Joh. 18.1. matter or form of his thanksgiving, is not evident. Yet it's most likely that Christ who did all things properly, gave thanks with reference to the Action in hand, viz. not only for the outward Elements, but especially for the inward mysteries to be represented by them, that now his death approached, wherein his body was to be broken, & his blood shed for the life of the world, for the nourishment of his Elect, which he delighted to accomplish. And the Lords Supper from Christ's giving thanks at the institution, is denominated by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Eucharist; That is, The Thanksgiving. It being the Christians eminent Thank-offering. Now if Christ gave thanks at the first institution: proportionably we are still to give thanks in all after-Administrations of the Lords Supper, especially because Christ saith, Do this, in reference to the whole Action. 2. The matter of the Lords Supper eminently calls for thankfulness, viz. 1. The Inward matter signified and sealed, Christ body and blood; That is, Christ crucified, together with all the virtues, benefits, victories, Purchases and Privileges of his Death. This the inward matter and mystery of the Lords Supper. Oh wh●● matter of thankfulness is this! Think how ●●●ellent Christ is, God's p Joh. 3.16 only Son, q Col 1.13 The Son of his love, yea r Joh. 1.1. Phil. 2.6. God himself; therefore far beyond ten thousand worlds. Think what his death was! Such a death, as (all things considered) never was endured: wherein malice of men, rage of all the powers of darkness, the wrath of God & s Isa. 53.6. sins of all the Elect did meet in him at once. And think what we worthless sinners gain by this Death of Christ? What pardons, Reconciliation, Peace with God, etc. And all these confirmed to us in the Lord's Supper, that lasting Monument of Christ crucified: Oh what manifold cause of thankfulness is here: 2. The outward matter of the Lords Supper, viz. the Elements of Bread and Wine, together with the actions of taking, blessing, breaking, giving, eating and drinking them; affords also much cause of thankfulness, that Christ would thus condescend to our weakness, as to represent such heavenly mysteries to us by such homely elements and actions. He deals herein with us, as once with doubting Thomas, makes us (as it were) thrust our finger into the print of his nails, that we may believe, helps our inward graces by our outward senses. 3. The ends of the Lords Supper are such, that they notably challenge manifold thankfulness from us, whensoever we partake the Lords Supper. These ends are; The solemn t Luk. 22.19. 1 Cor. 11.26. remembrance of Christ's Death, never to be forgotten: The u 1 Cor. 11.20. nourishing of the inward man, of faith and all our graces: The x Mat. 26.28. confirmation and application of the New Testament with all the Promises thereof to us: The Ratification of the y Mat. 26.28. pardon of our sins in Christ's blood. And the sealing up unto us that sweet privilege of z 1 Cor. 1● 16.17. Communion with Christ and with one another. Not one of these but deserves much thankfulness; How great thankfulness then is due for all of them together in the Lord's Supper? 2. The Trial of our thankfulness, which is thus necessary for worthy communicating, comes next to be considered: and we may try the truth of our thankfulness, by the three eminent Acts or degrees of thankfulness, viz. 1. Notice-taking or acknowledgement of blessings received. 2. Estimation of mercies received and acknowledged. 3. Retribution or rendering again for mercies received, acknowledged and esteemed. 1. Notice-taking or acknowledgement of benefits received, is a first degree or Act of thankfulness. Till a man take notice of a benefit; and whence it comes, he can neither esteem it, nor render again for it as he ought. Thus when David would express his thankfulness to God for enabling him and his people to offer so willingly and liberally towards the building of the Temple, He takes notice of the benefit and whence it came, even all from God alone; a 1 Chron. 29.13, 14, 16. Our God, we thank thee, and praise thy glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. And in the Hebrew phrase, Giving of thanks, is most usually expressed by, b Ps. 105.1. and 106.1. & 107.1. & 136.1. and frequently in the B. of Psalms. Confessing to the Lord. For confessing and acknowledging what good we receive, and whence we have it, is a prime point of thankfulness. chose it's a point of deep ingratitude not to observe and acknowledge the benefits, and whence they come. Israel is blamed for this, c Host 2.8. She did not know that I gave her corn and new wine, and oil, and multiplied her silver and gold. Such, like Swine, eat up and devour the Acorns or mast, but never look up to the Oak whence they fall. Dost thou now duly take notice of that mercy of mercies, Jesus Christ and his Death? how mysteriously the saving of sinners by him is contrived in Gods eternal Counsel, and revealed in the Scriptures? How Chri●t his death, and all his benefits, originally flow from God's mere grace▪ and the good pleasure of his will? Dost thou duly observe and acknowledge the mercy of the Lords Supper, tendering and applying Christ and his death, and how it was from Christ's tender love and care of his Church that he instituted it? This is some degree of gratitude. But alas, how many come to the Lords Supper, who do not considerately take notice of this Mystery of saving sinners by Christ, which is the sum of all the Bible! etc. 2. Estimation of Benefits received and acknowledged, is a second Act or Degree of thankfulness. The Virgin Mary thankfully magnifying the Lord for that extraordinary mercy to her, Her Conception of Christ by the Holy Ghost: She notably estimates and amplifies the Mercy, by the Majesty of the Giver, the meanness of the Receiver, and the Greatness of the Gift; d Luk. 1.46.48, 49. My soul doth magnify the Lord,— For, he hath regarded the low estate of his handmaid;— for he that is mighty hath done to me great things. God had done great things for Mary, in that Christ according to the flesh was conceived in her womb: but he hath done greater for thee, in that Christ according to the Spirit is conceived in thy soul. She was happy in bearing Christ, much happier in believing in Christ. She was happy in being Christ's natural Mother: Happier in being Christ's spiritual member. Now as true thankfulness esteems and values mercies, turns them over and over, views them on every side etc. so unthankfulness debases, vi●ifies, discommends, twits, flights the mercies, as Israel the Mannah, e Numb. 21.5. and 11.6. Our soul loatheth this light-light Bread, as the Hebrew phrase is. Art thou now qualified with thankfulness for the Lords Supper, where then is thy due estimation of 1. Christ, 2. His Death, 3. His Supper? All the●e are thankfully to be esteemed according to their respective worth, by thankful Communicants. 1. Dost thou esteem Christ, the Matter of the Lords Supper, according to his worth? Paul so esteemed him, that he desired to f 1 Cor. 2.2 Know nothing but Christ. That he g Phil. 3. counted all things loss for the excellency of the knowledge of Christ: yea all things dung that he might win Christ. The Church so esteemed Christ, as to count him, h Cant. 5.10. etc. The chief among ten thousand. How dost thou estimate Christ? Dost thou amplify and commend Christ to thyself by such consideration, as may raise up greatest estimation of him? As, 1. The greatness of the Giver; i Joh. 3.16. Gal. 4.4. Gen. 1●. 1. the all-sufficient, self-sufficient God. Having all happiness, fullness and perfection in himself, and no way needing any of his creatures. Yet he gave Christ for us. 2. The eminency of the Gift or Benefit. Christ is k Joh. 4.10 The Gift of God, That is, The Gift of Gifts. No other Gift being comparable to him. And therefore they are said to have l 1 Pet. 3.10. Received no mercy, that are not partakers of this mercy of mercies. He is m Joh. 3.16. the Son of God, the only begotten Son of God, n Heb. 1.3. the brightness of his Father's glory, the express character of his person. o Col. 1.13. The Son of his Love; p Heb. 7.26. Holy, harmless, undefiled, separate from sinners, and higher than the Heavens; etc. Who can truly know Christ, and not highly esteem Christ? 3. The indignity of them for whose sakes Christ was given. He was intentionally indeed given q Joh. 10.11.15. Eph. 5.25. for his elect sheep, and for his Church: But these all undone by the fall of the first Adam, and whilst in that wretched state. Whilst r Rom. 5.6.8.10. yet without strength, when sinners, whilst enemies, whilst s Rom. 8.7 enmity itself against God: when they were t Eph. 2.1. dead in trespasses and sins, u Act. 8.23. in the gall of bitterness and bond of iniquity: Even then when there was nothing but unworthiness and abominableness in them, was Christ given for them. And this, whilst Christ was not given for the Reprobates of the world, (for whom Christ would not so much as x Joh. 17.9 Pray, much less die,) & yet these in no worse condition by nature, than those for whom Christ died. How doth this heighten the mercy! 4. The motive or impulsive why Christ was bestowed, was not any thing at all in the creature: but merely the free Grace and y Joh. 3.16. Love of God. Upon these and like considerations what estimation hast thou of Christ? 2. Dost thou esteem Christ's Death, The Mystery of the Lords Supper? Christ is the matter, but how? Christ as crucified, as z 1 Cor. 11.24. Broken, as slain for us: in that respect Christ is the matter, his Death therefore is the Mystery of it. How dost value Christ's Death? Dost thou estimate it, according to the true valuableness of it? viz. 1. Esteemest thou Christ's death according to the love evidenced in it? a Joh. 15.13. Greater love than this hath no man, then that a man lay down his life for his friends. But greater than this Christ showed, in laying down his life for enemies. b 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us. Was ever love like this love? The Apostle prays for the Ephesians, (and his expressions are admirable:) c Eph. 3.18, 19 That they may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge. He measures Christ's love by 4 Dimensions. Philosophy knows but three, Length, Breadth and Depth: Divinity adds a fourth Height; intimating that Christ's love is far beyond all ordinary measures and dimensions. There's Depth in it without bottom Height in it, without top: Breadth in it, without side: and Length in it, without end. Yea, it utterly passeth knowledge. Christ's warmest love to sinners flowed with his blood out of all his wounds. Esteemest thou his Death, according to Christ's love in dying? 2. Esteemest thou Christ's death, according to the sufficiency of it? Christ's death was d Eph. 5.2. an Odour of a sweet smell, most acceptable to God. e Heb. 10.14. He by once offering up of himself hath for ever perfected them that are sanctified. So that there needs now no more Sacrifice for sins. The infinite dignity of his person, so infinitely dignified his passion. Hence Christ by his short suffering prevailed more for our salvation then all men on earth or Angels in Heaven could have done, if they should have suffered to eternity. 3. Esteemest thou Christ's death according to the many inestimable benefits of it? Hereby f Rom. 3.25. Sinners are justified & sins purged away: Hereby g Rom. 5.10. Enemies to God are reconciled: Hereby h Heb. 2.14 Col. 2.14, 15. death, & he that had the power of death, the Devil, with all Principalities and powers are subdued. Hereby i Heb. 9.12 eternal Redemption from spiritual thraldom is obtained. In a word, hereby we k Heb. 10.19.20. have access with boldness and entrance into the Holiest of all, Heaven itself. * Sanguis Christi Clavis C●eli. Christ's blood is Heaven's Key. Oh what soul can truly taste these saving purchases of Christ's death; and not admire it! (3.) Finally, dost thou aright esteem the Lords Supper itself? It deserves high estimation: 1. For the mysteries in it: Christ's death and all the benefits of it: The New Covenant and all the promises of it: Communion with Christ, and all the comforts of it. 2. For the familiarity of it. Herein Christ deals familiarly with his members. He stoops to their senses below, that their senses may lift up their faith to him above. He represents highest mysteries under meanest elements and actions. Thus he condescends to our earthliness that we may aseend to his heavenliness. 3. For the Firmness of it. In right use, the Lords Supper doth as surely signify, seal, and exhibit Christ crucified and all his benefits to us, as we partake the outward elements; there being such a Sacramental union betwixt signs and things signified. Do these and like considerations raise up thy thoughts to an high estimation of this Ordinance? 3. Retribution, or rendering again according to the benefit received, acknowledged and esteemed is the third and highest act or degree of thankfulness. When David was most enlarged unto thankfulness, he saith, l Psal. 116.12. What shall I render unto the Lord, for all his benefits towards me? And because King Hezekiah, recovered of his siknesse at his prayer, m 2 Chro. 32.25. rendered not again according to the benefit done unto him, therefore there was wrath upon him, and upon Judah and Jerusalem. If non-rendring be ●o dangerous, then how dangerous is it to render to God evil for good; But what can we, or ought we, to render again for Christ, for his Death, for his Supper, which are the eminent benefits that immediately call for thankful returns or renderings when we communicate? Answ. What should we not render again for these benefits? All we can render is far too little. We should r●nder. (1) Triumphant praises. Thus David resolved to render; n Ps●. 116.13. I will take up the cup of salvations, and call on the name of the Lord. That is, I will take up the Cup of Thanksgivings for God's salvations and deliverances; and will pray and praise God, or preach abroad God's mercies. For Israel offered for mercies receied Thank-offerings, eating thereof with joy before the Lord, and in their eating were wont to take up the Cup of wine, and bless God; to this custom David alludes. In like sort we should be much in Praises and Thanksgivings for Christ, his death, etc. As Paul notably o 1 Tim. 1.11, 12, 15.16, 17. thanks Christ, not only for calling him to the Apostolical Ministry, but also and especially for coming into the world to save sinners, and himself chief of sinners, making him a pattern of his grace, to all that after should believe. (2) Endeared affections. Christ pardons the woman's many sins; this was one fruit of his Death. Hereupon p Luk. 7.37 38, 47. She loved him much, and testified the same by washing his feet with her tears, wiping them with the hairs of her head, kissing them, and anointing them with ointment; She hath nothing too good, nothing good enough for Christ. Hath Christ q Gal. 2.20 loved thee, and given himself for thee, leaving this Sacrament, as a legacy of his love? Oh how shouldst thou love him again, that thus loved thee first. (3) True hearted repentance and reformation. Christ came into Zacheus' house to dine with him, yea rather into Zacheus his heart, there spiritually to feast his soul: presently Zacheus the Arch-publican penitentially reforms; r Luk. 19.2, to 11. Behold, Lord, the half of my goods I give to the poor, and if I have taken any thing from any man by false accusation, I restore him fourfold. And Christ testifies, This day is salvation come to this house, forasmuch as he also is the son of Abraham. S●ul was a most cruel s 1 Tim. 1.12. Acts 26.9, etc. & 9, 1, 2, etc. Persecuter of Christ and his Members, as even himself testifies: but Christ no sooner appears to him in his circuit of persecution, and converts him, but he wonderfully reforms. t Act. 9.20. He straightway preached Christ in the Synagogues, that he is the Son of God. Of a Persecutor he becomes a Preacher of Christ and his Gospel. This was a thankful return indeed. Thy true thankfulness for Christ and his death, will make thee render to him the like repentance and reformation. (4.) The life of faith and new obedience, is another thankful return for Christ and his death. Paul apprehending that Christ u Gal. 2.20. loved him, and gave himself for him; lived by fa●th.— yea not so much he, as Christ lived in him.— Yea Christ being x Gal. 1.15 16. revealed in him, how immediately obedient was he in that extraordinary service of preaching Christ among the Gentiles, not consulting with flesh and blood! and this new obedience is the return that Christ expects from us, for giving himself for us. That we y Rom. 6.4. etc. with Rom. 14.7, 8.9. should neither live, nor die to ourselves, but to the Lord, who therefore died, rose again, and revived for us, that he might be Lord both of quick and dead. 5. Performance of vows and promises is another thankful return. When David had questioned with himself, z Psa. 116.12, 14. What shall I ren●er to the Lord, & c? He answers himself presently, I will pay my vows unto the Lord. We all of us have the vows of God upon us, according to the tenor of the New Covenant, confirmed by Baptism and the Lords Supper, Therein we promised to become God's People, and to walk as Children of our heavenly F●ther, as members of Christ, as Temples of the Holy Ghost, being baptised into their name. 6. Finally, a willing cheerful readiness, if we be called thereto, to suffer for Christ, who so willingly suffered for us. Christ spared not his blood for us, nor should we spare our blood for him. Upon this account a Act. 20.23, 24. & 21.13. Paul counted not his life dear unto him.— Yea he was ready, not only to be bound, but also to die at Jerusalem for the name of the Lord jesus. These are suitable returns for the great benefits of Christ and his death. Try now whether thou canst and dost render such Praises, Affections, Reformation, Life of Faith, and New Obedience, Performance of Vows, and (i● need be) Sufferings for Christ and for Righteousness sake. Thus examine thy Thankfulness. VII. A SPIRITVAL APPETITE to this heavenly banquet, and to Jesus Christ therein, is the next and last Communion qualification; touching which we are to examine ourselves before communicating. By spiritual appetite, I understand that spiritual hunger and thirst, those holy desires, vehement pant, breathe & longings of soul after these heavenly dainties, and especially after Jesus Christ therein. 1. The Necessity of this spiritual Appetite before we come to the Lords Supper, is evident. For, 1. This Sacrament is a blessed feast, and spiritual banquet. It is called A Supper. yea b 1 Cor. 11.20. The Lords Supper. Christ is the Master of the Feast: and Christ is the Matter of the Feast. His precious body is here tendered as bread of life: and his blood as water of life, to satisfy, strengthen, and enliven for ever every believing soul. Now a Feast and an Appetite are Relatives: and so a spiritual Feast and a spiritual Appetite. What good doth the best Feast to him that hath no appetite? or what advantage is the keenest appetite to him that can come at no food to satisfy it? it torments him but so much the more: So here. And if ever dainties will stir up dull appetites, these rarest provisions will excite spiritual hungrings and thirstings after them. What? feed upon Christ's body, blood, merits, righteousness, pardons, purchases, victories, and all other benefits of his death? who would not long for this Supper? 2. No small advantage will redound to us, by the sharpness and liveliness of our appetites to this Ordinance. Hereby we shall feed upon Christ more heartily: c 1 Cor. 11.29. Discern and relish him more sweetly: Be satisfied with him more contentedly: Be affected with him more joyfully and thankfully: and be mightily cheered up and strengthened for all sacred employments. Whereas if we come without appetites, or with dull, weak, crazy appetites, we shall have small or no delight in this banquet. d Pro. 17. ●. The full soul loatheth an honey-combo, but to the hungry soul every bitter thing is sweet. 2. The trial of a right spiritual Appetite to the Lords Supper follows. Examine it by these ensuing properties. 1. A good sharp lively Communion-Appetite would be often eating. Hunger bites and gnaws the sound stomach if but one meal be missed: The miss of this ordinance, pains and grieves the soul of an hungerbitten Christian. The Primitive Christians had lively Appetites after this Supper; they desired it often, yea they had it often. Paul e 1 Cor. 11.25.26. once and again, intimates a frequency of their communicating. And Luke seems to insinuate, that it was their accustomed manner to communicate every Lord's day, which is the first day of the week;— f Act. 20.7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them. Had we such hunger and thirst after Christ as they had, we should desire the Lords Supper, as often as conveniently it might be had. What weak and bad appetites have they, that can content themselves with once communicating in the year, at Easter: yea perhaps with once in five or six years? 2. Such as have good appetites will be at pains and cost to obtain food. Hunger (we say) breaks the stone walls; will make a man labour early and late, with sweat of his brows to get his bread, and not grudge to lay out his money for necessary sustenance. Hunger made jacob g Gen. 42.23. & 43.13, 14. send his sons into Egypt to buy bread, and at last made him willing to lend Benjamin, his darling with them. Isaiah in his prophecy of Christ, saith; h Isa. 55.1. Ha, every one that thirsteth, (there's appetite,) come ye to the waters: (there's painstaking;) Come ye buy and eat; yea come, buy wine and milk; that is all variety of spiritual Provisions in Christ; for to him is this invitation: (There's cost.) Consider now, what pains wilt thou be at for this Sacramental Feast; wilt thou search and examine thyself aforehand diligently, as hath been directed? what cost and charge wilt thou be at● wilt thou sell all that thou hast to purchase that pearl? wilt thou penitentially part with all, even thy dearest corruptions, thy pride, covetousness, etc. that thou mayest ●e a welcome guest at this Table? 3. He that hath a good spiritual appetite to this Feast, will be glad when Christ by his Ministers invites him thereunto. Meal-time is a gladning time to such as have good appetites, because than their hunger and thirst shall be satisfied. It holds both in the corporal and spiritual appetite. David had many a sweet meal in God's house, by Prayer, Hearing, and other Ordinances: therefore how was he affected, when opportunities of such refreshing were tendered! i Ps. 122.1. I was glad when they said unto me, Let us go into the house of the LORD. He had a lively appetite, he was an hungry soul; that was gladden with such spiritual invitations. Hence (some think) the sound of the k Num. 10 2, to 11. Silver Trumpets (which was among other uses for calling together the Assemblies, and solemnity of their sacrifices) was called l Ps. 89.15. The joyful sound: because it made them joyful that had true appetites to the public Ordinances. Now then art thou glad when the Sabbath comes, when the Sacrament approaches, when they say to thee, Come, let us go to the Table of the Lord, & c? Here's a sign of a good appetite. But they that say, When will the Sabbath be gone, the Sacrament be done, etc. having no kindly affectionate movings? show their appetite is extreme dull, and diseased, if any at all. 4. A good stomach retains and closes fast with the food received, that it may concoct it. When the stomach returns and casts up its morsels, there is not only no appetite, but the Party is dangerously distempered: So here, the soul that's truly a thirst for Christ, when he hath received him in the Sacrament, or any other Ordinance, how doth he clasp and close with him, that he may digest and turn him into life, blood and spirits to the inner man, by Faith, Prayers, and Meditation? He holds fast his death and the benefits thereof, labours to walk as one in Communion with Christ, and refreshed therewith. And charges all as the Church did once the daughters of jerusalem; m Cant. 2.7 I charge you— that you stir not up, nor awake my love until he please. But when men presently disgorge the Sacrament, forget Christ, his Death, his New Testament and Communion with him unto which they have sealed in the Lord's Supper, returning to their lusts, covetousness, worldliness, drunkenness, etc. as soon as they have turned their backs of the Lords Table, they have no true spiritual appetites, but are woefully diseased. 6. Finally, A man of a good appetite not only retains food received, but also finds strengthening, refreshment, comfort and much benefit by food retained. His hunger is slaked; thirst quenched, crudities expelled, fainting spirits revived, and decayed strength restored, whereby he becomes active for all employments: So here, he that hath a true spiritual appetite to the Lords Supper, and to Christ crucified herein, he will extract and derive much spiritual strength, comfort and refreshing from that banquet. Faith and all the graces in the inner man will be nourished, ●latulencies of corruptions corrected▪ Evidences of sin's pardon, Communion with Christ, and interest in the New Testament will be farther confirmed and cleared, and spiritual strength improved for all heavenly services: That the Communicant may walk in the strength of this food many days, like Elijah till he come to the Mount of God. This the very Scope of the Lords Supper thus to n 1 Cor. 10.16, 17. & 11.23, 24. etc. Mat. 26, 26, 27.28. strengthen, establish, nourish, comfort a Christian in his inward man. Perhaps for present these benefits may not be so evidently discerned at communicating, as afterwards: As in the corporal repast, the stomach is ofttimes little refreshed, yea sometimes becomes more sick by eating, yet afterwards the body is much advantaged by the food. Thus we may examine our Communion-Appetite. And hitherto of our Due Preparation by Self-examination, for the Lords Supper, before we communicate. Next consider we of The Right use of the Lords Supper whilst we are Communicating. II. Directions touching the Right Use of the Lords Supper in Communicating. That thou mayst rightly use and handle the Lords Supper in the Act of Communicating so as to be welcome and wellpleasing to Christ, and to reap benefit thereby to thine own soul, carefully observe and follow these few ensuing Directions. I. Approach to the Lords Table in an humble Sense of thy Self-unworthinesse: rather than with uncharitable censoriousness of others. Jesus Christ who invites us to this Feast, is a great Lord and a Mighty King; even o Rev. 19.19. Lord of Lords and King of Kings: And we are but sinful lumps of dust and ashes. What self-abasing thoughts therefore should dwell upon our hearts, in all our approaches to him? Christ was p Mat. 11.28. meek and lowly of heart, and loves that we should learn of him to be meek, and lowly also, that thereby we may find rest to our souls. He q Luk. 18.9, to 15. justified the self-debasing Publican, when he condemned the Self-applauding Pharisee. Thou knowest worse by thyself, then by any other: have therefore meanest thoughts of thyself, be vilest in thine own eyes, r Joh. 8.7 cast the first stone at thyself; say with Paul, s Eph. 3.8. I am least of Saints, but t 1 Tim. 1.15. chief of sinners; Say with the Canaanitish woman u Mat. 15.27. Truth Lord, I am a dog, yet the dogs eat of the crumbs that fall from their master's Tables. Say not, this person is ignorant, that scandalous, that unworthy, etc. but, say, Lord, I am ignorant, I am x Luk. 7.7. unworthy to come unto thee y Luke 1.16. I am no more worthy to be called thy son, make me as one of thy hired servants. The Apostles at the Supper censured not one another, but every one most suspected himself, saying, z Mat. 26.21, 22, 25. Lord, is is I? II. Propound to thyself, and actually levelly at right, not wrong ends, in Communicating. Good Ends cannot justify a bad Action: but bad ends will corrupt and condemn a good Action: Good Ends are the crown and glory of good Actions. Come not to the Lords Supper for these wrong Ends; viz. 1. Not to make the Sacrament a bond of iniquity. As the bloody Papists abused the Lords Supper to confirm themselves more strongly in carrying on the horrid Gunpowder-Treason. To take the Lords Supper to strengthen a man's resolutions in any evil practice, is blasphemously to make Christ a Patron to our sins, and the Sacrament a stalking-horse to our corruptions. 2. Not for Superstitious purposes; as in Popery, for Idolatrous Adoration of the Elements, carrying them about in Procession, Reservation of them for healing of diseases in man or beast, for casting them into dead men's graves, etc. These are abominable fooleries to be abhorred, utterly besides the intention of the Lords Supper. 3. Not for Conversion, or breeding Grace in a graceless heart. True, a man may possibly be converted at the Lords Supper by the Word then opened and applied, but not be converted precisely by the Lord's Supper. For this sacrament was intended by Christ as a spiritual Feast, a 1 Cor. 11.20. The Lord's Supper; Therefore not to convert and give life to them that are spiritually dead, but to confirm and nourish them that are spiritually alive: Not to breed Grace where there is none, but to feed Grace where there is. Again, Who shall be converted by the Lord's Supper? either they must be Pagans from Paganism to Christianity, or professed Christians from a carnal to a spiritual state in Christ; but neither of these are converted by the Lord's Supper. Not Pagans, for they are to be b Mat. 28.18, 19 converted by preaching the Gospel before they may be baptised, & till after they be baptised they cannot be admitted to the Lords Supper. Not professed Christians, for when they come to the Lords Supper, they either come worthily or unworthily; if worthily, than they are true believers already and need no conversion: if unworthily, than they are so far from being converted, that they eat and drink their own condemnation. 4. Not for improving of Grace where Grace is, ex opere operato, by the bare work done in communicating. The Lord's Supper is not like Physic or Medicine that works a cure by a natural property therein whether the Patient sleep or wake, etc. but it is a spiritual Ordinance that through God's blessing, in the right use of it, improves and increaseth Grace. Rest not therefore in the mere work done, but look to the well-doing of it. But come to the Lords Supper actually scoping and aiming at these right ends in communicating, for which the Lords Supper was indeed instituted, viz. 1. For the solemn Remembering of Christ and lively showing forth of his Death. Christ saith in the Institution in reference to the Bread, c Luk. 22. ●●. This do in Remembrance of me. Paul reciting the Institution, annexes this remembrance of Christ not only to the Bread, but also to the Cup;— d 1 Cor. 11, 24, 25, 26. Take, eat, this is my body which is broken for you: This do in remembrance of me.— This Cup is the New Testament in my blood: This do ye, as oft as ye drink it, in remembrance of me. And he adds, in reference to both jointly; For ●s oft as ye eat this Bread, and drink this Cup, ye do show the Lords Death till he come. This remembrance of Christ and his Death therefore, is one eminent and principal End for which the Lords Supper was ordained, and is to be celebrated. 2. For the spiritual nourishment, support and strengthening of the inward man, Faith and all saving Graces. Hence it's called e 1 Cor. 11.20. & ver. 24.25. The Lord's Supper, And in this Supper here's spiritual food, The body of Christ broken, and his blood shed. As also spiritual eating and drinking of this heavenly provision. This is an other true End and use of it: for repairing the wants, weaknesses, decays, etc. of the inward man, the Regenerate part in a Christian. 3. For Ratification of the New Testament or New Covenant to us.— f 1 Cor. 11.25. This Cup is the New Testament in my blood. That is, This wine in the Cup is a Sign and Seal of my blood and death whereby the New Testament is confirmed. For A Will, or Testament is confirmed and becomes of force by the Testators Death. So that this Sacrament being a pledge of Christ's Death: Ratifies to us the New Testament in Christ's Death, together with all the Promises, Privileges and Comforts of the New Testament, as being all ours. 4. For Sealing up to our hearts, and helping on our Assurance of the Remission of our sins.— g Mat. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. h Heb. 9.22. Without shedding of blood is no remission; because otherwise Divine justice had no satisfaction. And i Heb. 10.4, & 9.9.10, 12, 13, 14. no blood could satisfy God's justice fully, and obtain remission of sins▪ but the blood of Christ, God-man. Now as Christ k Rev. 1.5. hath loved us, and washed us from our sins ●n his own blood: So he ordained this Love-token, his Supper, to assure us that as certainly as we aright partake this Sacrament so certainly our sins are pardoned, and our persons justified through his blood. How sweet an use is this of the Lords Supper to every soul that hath experimentally felt the bitterness of his sins, the Wormwood and the Gall! 5. For confirmation and increase of our Communion with Christ and him crucified. l 1 Cor. 10 16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The Bread which we break, is it not the Communion of the body of Christ? The double Question doth elegantly and vehemently put it out of question, and beyond all doubt, that the Sacramental Bread and Cup are pledges of our Communion with Christ's body and blood, That is, with Christ's Death, and with all the Benefits, Victories, Purchases and Privileges of his Death: That they are all ours, as truly as this Bread we eat, and this Cup we drink, are ours. This communion of the Saints with Christ crucified, is as sweetest Honey out of the Rock, as the Tree of life in the Garden of Eden, even their spiritual Paradise and Heaven on Earth. Who ever truly tasted the sweetness of this communion with Christ: but must highly prise, and earnestly long for this Sacramental Seal of that Communion? 6. Finally, For testification and improvement of our Communion with Christ's Members. m 1 Cor. 10.17. For we being many are one Bread, and one Body: for we are all partakers of that one Bread, The Saints have not only communion with Christ as their head jointly, but also n 1 Cor, 12.12, etc. with one another as fellow-members mutually: loving, pitying, helping and taking care one of another. This reciprocal fellowship of Saints is signified, sealed, etc. in the Lord's Supper. As many grains of wheat make one bread and many grapes one cup of wine: So they being many members yet are but all one mystical body in Christ. And therefore from this spiritual and mystical union and communion among them, sealed in this Ordinance, they ought to be more and more dear to one another, every way careful ●or the spiritual good of one another. These are the right Ends & uses of the Lords Supper. In the Act of communicating, still keep thine eye intentively upon them: As he that shoots keeps his eye steadily on the mark or as he that runs directs his aims still to the Goal. III. In order to these excellent Ends manage the whole Sacramental Action according to Christ's Institution. Sacraments are not Natural, but Instituted worship, and therefore wholly depend upon Institution in their Being, and are wholly to be regulated by Institution in their use. Bread doth not naturally & in itself signify Christ's body, more than the flesh of Beasts doth: Nor wine his blood, more than water or the blood of Sacrifices doth: But by positive institution bread and wine in the Lord's Supper so signify Chr●sts body and blood, as no other Elements can, because these alone were instituted to that purpose. Therefore the institution must be the Rule and Standard for regulating the whole Action of communicating. So Christ commandeth; o Luk. 22.19. Do this, That is, Do this that I command, that I do in this Institution: follow ye my Precept, & my Pattern herein all-a-long. Hence Paul intending to reform the gross abuses and profanations of the Lords Supper in the Church of Corinth calls them back to the first Institution thereof by Christ, from which they had turned aside, p 1 Cor. 11.23, etc. For I have received of the Lord, that which also I delivered unto you, etc. Therefore in thy Giving, or Receiving the Lords Supper, keep close to the Institution: then thou walkest safely. 1. The Elements which Christ used, were Bread and Wine. q Mak. 14.22.23.24, 25. Mat. 26.27, 28.29. jesus took Bread.— And he took the Cup, etc. of which Cup he said,— I will drink no more of the fruit of the Vine, until.— The Lord's Supper therefore must not be dispensed with any other Elements than Bread and Wine. What sort of Bread or Wine, is not prescribed particularly: but left to liberty. Papists deal sacrilegiously, who deny the Cup to the people, giving them only Bread. 2. The Mysteries signified &c. by these Elements, according to Christ's Institution, are r Mat. 26.26, 27, 28. Christ's Body and Blood immediately, His Death and all the benefits thereof mediately. These and no other Mysteries we are to understand by the Elements. We may not devise other significations, than those Christ instituted. 3. The Actions instituted, On Christ and his Ministers part dispensing the Lord's Supper were, s Mat. 26.26, etc. Mark. 14.22, 23, Luk. 22.19 20 1 Cor. 11.23, 24, 25. Taking, Blessing, Breaking and Giving the Bread: Taking, Giving thanks, and Giving the Cup. On the Communicants part Receiving the Lord's Supper were, Receiving Eating the Bread, and Drinking the Wine. These Sacramental Actions are to be used, and no other: these alone being instituted. The Form or Manner of Christ's Taking, Blessing, Tanksgiving, Breaking and Giving the Elements, etc. is not particularly described. Doubtless they were all most suitable and congruous to the Ordinance in hand, (Christ doing all things most exactly and properly:) And such should ours be, most proper, pertinent & agreeable to the Nature of the Lords Supper. Nor Breaking of Bread, nor any other Action, may be omitted or changed. Nor may we superadd new actions besides the●e, as Sacramental and Significative; for that were to usurp upon Christ's Authority of instituting: therefore to add (as some do,) The Pouring out of the Wine, for the signification of the pouring out of Christ's blood, is not only needless, but also unlawful. Needless in that Chri●ts shedding his blood for us, and the actual separating of his blood from his body, is signified sufficiently according to the institution, otherwise: viz. Partly in the Breaking of the Bread, noting the breaking and wounding of his body, which could not be without shedding of his blood: Partly in the actual and distinct separation of the Wine from the Bread; both in Institution & Distribution. Unlawful, for when did Christ institute this Action of Pouring out the Wine? Or where doth he require it at our hands? 4. Finally, the Circumstantials attending upon the institution of the Lords Supper, (which were not merely accidental and occasional,) They also are fit to be used by us, but not wit● opinion of the like intrinsecal necessity, as the essentials and integrals of the Lord● Supper are to be used. As 1. T●e u●e of a Table is convenient, to ●et the elements decently and visibly upon, and of vessels to put the elements in. And the Apostle makes mention of t 1 Cor. 10.21. The Lords Table: And of the Cup of the Lord. 2. The ●itting of all the Communicants at, or as near as conveniently they can, round about the Lords Tab●e that they may not on●y hear the words of the Institution recited and explained, etc. but may also see the elements and actions: that their eyes may more deeply affect their hearts with the mysteries in hand. Such sitting being more agreeable to the u Mat. ●6. 20, etc. Mark. 14.18, 22. Luk. 22.14 19 Joh. 13 12, 23. & 21.20. example of Chri●● and his Apostles in t●e first institution, (who sat, or sat leaning,) than the gesture of kneeling: And being the gesture generally received and used in all the Reformed Churches, and x See The Directory for public worship. directed to be used in the Churches of England, Scotland, and Ireland. 3. The closing up of the whole action with some suitable Psalm, is agreeable to the Primitive pattern. Thus Christ and his Apostles shut up the Lord's Supper in the first Institution thereof; y Mat. 26.30. Mark. 14.26. And when they had sung an Hymn or Psalm, they went out into the Mount of Olives. To sing Psalms therefore in the Act of administration of the elements, is clearly unsuitable to the imitable Practice of Christ and his Apostles at the Institution; and also evidently repugnant to those General Rules for Christian worship; z 1 Cor. 14 40, 26. That all things be done decently, in order, and to edification. This singing Psalms in the action being un-decent and disorderly, whilst one part of the Congregation is receiving, another part is singing, which makes a gross confusion in the Church, and in the Religious exercises. And also unedifying, yea against edification, whilst the Communicants thoughts are hereby distracted, and drawn away from fruitful pondering and meditating upon the many mysteries of the Lords Supper: and their graces are disturbed and hindered from their free and lively actings towards Christ crucified, the benefits of his death, his love therein to us, our reciprocal duties to him, etc. enough to employ the quickest thoughts and graces throughout the whole action. But as for those Circumstantials about the Lords Supper, that were merely accidental and occasional; occasioned by the Paschal Supper, or otherwise extrinsecally in respect of the Lords Supper; As, The time, in the evening, not in the morning: The place, in a private chamber, an upper room, not in the place of public worship: The quality of the Bread, unleavened, not leavened: The number, sex, and office of the Communicants; They being but twelve; and all these men, no women being amongst them; and all these Apostles and Ministers of the Gospel, there being no private Christians amongst them: These being merely accidental to the Lords Supper, and being occasioned by something besides the Lord's Supper, they do not tie us to the observation of them. Thus manage the whole action of the Lords Supper according to Christ's Institution. IV. Act and exercising lively, in Communicating, all those Sacramental qualifications and graces forementioned, viz. Knowledge Faith, Repentance, New Obedience, Love to Christ and to Christians, Thankfulness, and a Spiritual Appetite. It's not enough to have these, and bring them with us to the Lords Supper, but we must use and improve them discreetly and carefully at the Lord's Supper. You have seen how necessary they are for a worthy Communicant. Stir them up therefore, and awaken them in yourselves in Communicating. He that's to wrestle or run a race, must not only have strength and skill, but use them if he mean to prevail. He that's cold must not only have fire raked up under the ashes, but must blow it up, if he means to be warm: so he that means to communicate worthily, must not content himself with the habit of Grace, but put forth the Acts of Grace. God's children may receive unworthily, by not using of Grace: as wicked men receive unworthily by not having of Grace. Act and use therefore every Grace pertinently and properly according to their several natures respectively. 1. Act Knowledge, so as to have a right apprehension, Of that God, with whom thou hast to do in this Ordinance: Of thyself, that dost Communicate, what thy spiritual state is: Of Christ and his death, the chief mystery of this Supper: Of the New Covenant and the tenor of it, which is sealed in this Sacrament: And of this Sacrament itself, and the nature of it, which thou takest in hand. Rouse up therefore thy judgement and spiritual senses to eye and discern these things truly, that so all thine other Graces may be helped and quickened. Knowledge being the inlet, guide and enlivener of them all. 2. Act Faith, In discerning and tasting spiritually Christ's body and blood, how sweet and precious nourishment they are: In assenting to the truth of the New Covenant and all the promises thereof; to the truth of Christ's death and all the benefits thereof; to the certainty of this Sacramental comfort, and that to the worthy Communicant; The bread and wine are Christ's body and blood indeed Sacramentally: especially in Applying the Covenant and Promises, Christ, his love, death, and all the fruits of his death particularly to thine own soul, as certainly & undoubtedly as the outward elements are applied to thy body. Say with Thomas, ●●●ling Christ's wounds, a John 20.28. My Lord and my God. With Paul b Gal. 2.20. Christ loved me, and gave h●mself for me. Say, as certainly as this Bread and this wine are mine: so the New Testament and all the Promises thereof are mine, pardon of sin mine; Christ and his death, with all the advantages thereof are mine, etc. Thus to act faith is to eat and drink indeed, to communicate indeed. 3. Act Repentance and godly Sorrow. When thou seest the bread broken, and the wine separated from the bread, think how Christ's body was c Isa. 53.4, 5, 6. wounded, and his blood shed and separated from his body, and this for thy sins. Then d Zech. 12.9, 10, 11. look upon Christ by faith, whom thou hast pierced, and be in bitterness for him by godly sorrow, as one is in bitterness for his first borne, etc. Fill thine heart with shame and confusion for those sins, and with hatred iudignation and holy revenge against those sins of thine, that cost Christ so dear, and would have cost thee damnation. And resolve for future to abominate thy corruptions, as the thorns, scourges, nails, and spear, that did murder the Lord of glory. 4. Act New Obedience. Say to thyself, O my soul, was Christ thus e Phil. 2.8. obedient to the death for thee, even to the death of the Cross? Did he count it f Joh. 4.34 meat and drink to do the will of him that sent him, and to finish his work? Did he g Psal. 40.6 7, 8. with Heb. 10.51 to 11. delight to do, yea and to suffer the Will of God, in being sacrificed for thee? How obedient then shouldst thou be to Christ! live not to the world, or to sin, or to thyself, but to Christ, willingly do any thing he commands, forbear any thing he forbids, and bear any thing he inflicts, that Christ in all may be glorified. 5. Act Love sincerely to Christ and his Members. This Sacrament is Christ's Love-token to his Church. A Memorial of his death for us, which was h Gal. 2.20 Rev. 1.5. 1 Joh. 3.16 his greatest expression of love to us. Behold how his love streamed forth to sinners out of every stripe and wound of head, back, hands, feet, and heart! Behold how he loved thee! wilt not thou love him again? warm thy frozen affections at this fire of Christ's love, and melt them into reciprocal love to Christ. Love him in his Person, Offices, Ordinances, and in his Image, in whomsoever it appears. 6. Act Thankfulness. Christ crucified, represented here, is highest matter of Thankfulness. Acknowledge this mercy of mercies, esteem it according to its worth, and resolve to render again to Christ thy praises, service, affections, sufferings, and thyself, both soul and body in way of Thankfulness. Say with David, i Psal. 103.1, 2. Bless the Lord, O my soul,— And k Ps. 116.12 What shall I render to the Lord for all his benefits towards me? etc. 7. Act, Finally, a true spiritual Appetite. Eagerly hunger and thirst after this bread and drink indeed, the flesh and blood of Christ. These will so fully satisfy the soul, that it shall never totally hunger or thirst more, but shall live for evermore. And as the hungry stomach delightfully closeth with corporal food, extracting the nutritive juice out of it: so let thine hungering soul contentingly close with Christ, drawing all hearty juice and nourishment from him. V. Improve thy corporal Senses, discerning the outside of the Lords Supper, to help thy spiritual Senses and Graces to discern the inside of the Lords Supper. As windows & casements let in the light, heat, and influence of the Sun into an house: so these windows and casements of the outward senses, let in the light, heat, and spiritual influence of Jesus Christ, the Sun of righteousness into the heart and soul. As in the Word preached Christ enters into the heart by the Sense of Hearing, the Organ of Discipline: so in the Lord's Supper Christ comes into the heart by the senses of Seeing, Touching, and Tasting Doth Christ make use of thy Senses to condescend to thee? do thou improve thy Senses to ascend up unto him. Thomas l John 20.25, 27, 28. would not believe that Christ was alive, till he put his fingers into his wounds after he revived, and then he cries out, My Lord, and my God: so thou that doubtest of Christ's love to thee, and dying for thee, cast hither thine eye to the bread broken, and wine severed from it; To the elements and actions, and see the Lords dying for thee; reach hither thine hand, take and apply this bread broken to thine own self, and as it were feel his wounded hands and feet and heart; use here thy taste, and discern what nourishment Christ is; And m Joh. 20.27. be no longer faithless, but believing, O fix thy senses steadfastly upon the Supper of the Lord, till thou hast fixed thine heart firmly upon the Lord of the Supper. Let thy senses be acted towards the bread and wine, till thy soul be affected with the bread and water of life. VI, Remember jesus Chr●st, and him crucified, throughout the whole action. This is Christ's command in the Institution, that we both eat the Bread and drink the Cup in n Luk. 22.19. 1 Cor. 11.24, 25. remembrance of him. And Paul explaining this remembrance of Christ, interprets it especially in reference to o 1 Cor. 11.26. his Death, and the showing of it forth. The Lord's Supper than was intended for a solemn Memorial of Christ crucified, and as it were a Marble-Monument or pillar upon Christ's Sepulchre, that Christ and his death might never be forgotten; but that Christ dying might be everliving in his people's hearts. Therefore at the Lords Supper remember Christ, remember his love to thee, remember his death for thee: think often, and meditate much upon these things. Quest. But how shall I remember Christ crucified at the Lords Supper, for greatest advantage and benefit to my soul? Answ. Remember Christ crucified three ways, v●z. 1. Historically, remembering the History of Christ and his death. 2. Mysteriously, remembering the spiritual mystery of Chr●st and his death. 3. Energetically, so remembering both, as to imprint them with energy, effect, and efficacy upon the soul. This will be remembering Christ crucified indeed. 1. Historically; Remember the History of Christ and of his death, as it is recorded in holy Scriptures, especially as it is delineated by the four Evangelists. Read the History of Christ's passion in them before thou comest to the Lords Table: that the memory thereof may be fresh and lively in thy thoughts at the Lords Table. Think with thyself how Christ's life was as it were a continued Passion, and a daily dying. He was very meanly brought forth into the world, borne in a stable, wrapped in swaddling clothes, and p Luk. 2.7. laid in a Manger. He was no sooner born, but q Matt. 2.1 to 19 Herod seeks to murder him, murdering many poor Infants lest he should miss him. He is no sooner r Mat. 3.13, to the end, with 4●1, to 12. baptised, but Satan assaults him, Tempting him to Despair, Self-murder & worshipping of the Devil in per●on; but prevailed nothing. Is he in his public Ministry? How is s Joh. 7.5, 7. & 9.16 24. Matt. 12.24 Joh. 11.47, 48, 53. & 12.10, 11. & 18. & 19 throughout he hated reviled, blasphemed and persecuted by Scribes and Phari●es▪ by his own people the Jews, yea by his own kindred! And when he was nigh the period of his Ministry, what torrent of sorrows & sufferings flowed in upon him! Remember what he endured, in the Garden, in the High Priests Hall, and in Mount Calvary: and then behold and consider if any sorrows were like his sorrows. 1. In the Garden; How was his soul surrounded with sorrows even to the Death! How bitter was the Cup which he then began to drink, which set him into an Agony, so that he t Luk. 22.41, 42, 43, 44. Matt. 26.42. prayed thrice most earnestly to his Father to let that Cup pass from him, if possible: and his sweat was as it were great drops of blood falling down to the ground, hereby his spirits being brought so low, that there appeared an Angel from heaven strengthening him! (With this Agony probably Christ was so weakened, that the next day he was not able to bear his Cross but Simon was compelled to bear it after him) And immediately u Luk. 22.47, 48, &c compared with Mat. Mark, and John. after his Agony judas betrays him to the multitude of the Jews with a kiss, who apprehended him, bound him, and led him away to the High Priests House. Thus as the first Adam sinned in a Garden, the second Adam suffered in a Garden. Now then when thou art at the Lords Table, Remember Christ's Garden-sufferings, think so lively of them as if thyself hadst been in the Garden with the Disciples, imagine thou hadst heard him pray so earnestly against his bitter Cup, thou hadst seen him sweat drops of clotted blood so lamentably in his woeful Agony, that the earth was all besprinkled with his blood, and that thou hadst looked on to see him betrayed so villainously by judas his own Apostle into the hands of his enemies. 2. In the High Priests Palace and the judgement-Hall; x Luk. 22.54, to the end; & 23.1, to 33. comparded with the other three Evangelists How was Christ denied by Peter! How was he mocked, smitten, blindfolded, buffeted, spit upon, crowned with Thorns, having a Reed in his hand, being scornfully bowed unto and derided with hail King of the jews, cruelly scourged, blasphemously entreated, falslely accused, causelessly exclaimed against by the people, and unjustly condemned by Pilate, against his own conscience! When thou art at the Lords Table, Remember those passions of thy Saviour. Imagine thou hadst stood by all the while, and sadly beheld all these passages, his cheeks swollen with buffetting, his face defiled with spitting on, his head wounded with thorns, his back torn with scourges, etc. Oh behold, what a woeful spectacle! 3. In Mount Calvary, in that filthy Golgotha how woeful and tragical was his y Luke. 23 33, etc. See also the Hist. of Mat. Mark and John. end! His body was stripped of his garments; His limbs were cruelly stretched upon the Cross; His hands and feet pierced with rugged nails, and fastened to the cursed tree; He was ranked betwixt two crucified thiefs, as if he were the Arch-malefactor; he hanged from the sixth till the ninth hour most painfully upon the tender wounds of his hands and feet: He was forsaken by his disciples and friends, derided by his enemies, & by the very thiefs that were crucified with him; & being a thirst in his pains, abused with gall and vinegar given him to drink; And which was heaviest of all, he was in a sort deserted of God, so that he bitterly cried out, My God, my God, why hast thou forsaken me, and so he yielded up the Ghost: after which, a soldier with a spear piercing his side and heart; there gushed out water and blood. Now when thou art at the Lords Supper, remember all those sad passages. Think thou hadst stood with Mary and john under ●is Cross, and hadst seen and heard his intolerable reproaches, his bleeding wounds, his tortured body, his bitter cries, his dying groans; think thou hadst his dead body, all besmeared in his own blood, like joseph of Arimathea, in thine arms. Remember this story of Christ's death, and remember it seriously, pathetically. Imagine The Sacrament-day, to be as Christ's Agony-day, His Condemning-day, His Crucifying-day: The Lord's Table to be as the Cross whereon he was crucified: And the breaking of the bread as the breaking of his body with all these mortal Sufferings. This is the first Act or degree of thy Remembering Christ crucified: to remember him Historically. 2. Mysteriously; Remember the Mystery of Christ and of his Death. This is a farther and an higher degree of remembering Christ crucified, at the Lords Supper Christ's Death was not a common and ordinary Death full of miseries only: but a special and extraordinary Death full of Mysteries also. Among other Mysteries of Christ's death, The Causes and Effects of his death are singularly mysterious. Remember them in communicating. 1. Causes of Christ's death were either, 1. meritorious, or 2. impulsive. 1. Meritorious procuring causes of Christ's death, were the sins of Gods Elect imputed to him. Christ in himself was totally z Heb. 4.15. without sin; a Isa. 53.8. no guile was found in his mouth; He was b 1 Pet. 1.19. a Lamb without blemish, & without spot: He was c Heb. 7.26 Holy, harmless, undefiled, and separate from sinners: Pilate his Judge cleared him, saying, d Joh. 18.28. & 19.4.6. Luk. 23.4.14. I find in him no fault at all; The condemned thief justified him, e Luk. 23.41. We indeed justly but this man hath done nothing amiss. But Christ becoming f Heb. 7.22. Surety for sinners, even for all his Elect that were ruined by Adam's sin, stood charged with their whole debt, which they were no way able to satisfy for in the least degree. And so g Isa. 53.6. all their sins were at once imputed to him: and death the due wages of their sins was inflicted upon him, that his Elect might be fully acquitted and discharged. Hence those passages; h 2 Cor. 5.21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.— i Gal. 3.13 Christ hath redeemed us from the curse of the Law, being made a curse for us. Admirably the Evangelical Prophet, k Isa. 53.4, 536. Surely he hath born our griefs, and carried our sorrows: yet we did esteem him strieken, smitten of God & afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like she●p have gone astray: we have turned every man to his own way, and the Lord hath laid on him (Heb. hath made to meet on him) the iniquity of us all.— l V●rs. 8. For the transgression of my people was he stricken.— m Vers. 11. By his knowledge shall my righteous Servant justify many, for he shall bear their iniquities.— n Vers. 12. And he was numbered with the transgressors, and he bore the sin of many. Thus Christ who in himself had no sin, was crucified for the sins of his Elect who had nothing but sin. The guiltless for the guilty, the innocent for the nocent, the Pastor for the flock, the Master for the servant, the Captain for the Soldier, the Physician for the Patient, the King for the people, the workman for the work, and he that was God himself for man. Christ was betrayed, but our sins the judas that betrayed him: Christ was condemned but our sins the Pilate that condemned him: Christ was crucified, but our sins the nails that fastened him to the Cross: Christ had Gall and Vinegar given him to drink, but our sins were the Vinegar and the Gall: Christ was pierced, but our sins were the Thorns and Spear that pierced his head and heart. Remember these things; when thou receivest the Sacrament of Christ's death, call to mind thy sins the procuring causes of Christ's death. Say in thine own heart to Christ, as Augustine, * Quid commisisti, dulcissime puer, ut sic judicareris? quid comnnsifti, amantissime juvenis, ut adeo tractareris? quod scelus tuum, quae noxatua, quae causa mortis, quae occ●s●o tuae damnationis? Ego enim sum tui plag● doloris, tuae cull pa occisionis. Ego tuae mortis meritum, tuae vindictae flagitium. Ego tuae passionis livor, tui cruciatus labour. O mirabilis censurae conditio: & ineffabilis Mysterii dispositio: Peccat iniquus, & punitur justus: delinquit reus, & vapulat innocens: offendit impius, & damnatur pius: quod meretur malus, patitur bonus, quod perpetrat servus, exolvit Dominus, quod committ●t homo, sustinet Deus: quonat● dei, quo tua descendit humilitas; quo tua flagravit charitas, etc. Aug. lib. Meditat. 67. p. 698. Tom. 9 Basil. 1569. I am the stroke of thy grief, I am the fault of thy kill, I am the desert of thy death, I am the offence of thy revenge, I am the grievousness of thy passion, I am the toil of thy torment. O wonderful condition of censure, and ineffaeble disposition of the mystery! The unjust sins, and the just is punished, the guilty transgresseth, and the guiltless is beaten: the impious offends, and the pious is condemned: What the bad deserves, the good suffereth: what the servant perpetrates, the Lord payeth: what man commits, ●od undergoeth▪ Whither, O Son of God, whither 〈…〉 humility? whither flamed thy charity? whither proceeded thy piety? whither increased thy benignity? whethtr reached thy love? whither came thy compassion? For I have done unjustly, thou art punished: I have dealt heinously, thou art ●evengefully smitten: I have committed the fault, thou art tortured: I have been proud, thou hast been humbled, etc. Thus remember that thy sins were the procuring causes of Christ's sorrows. 2. Impulsive or inward moving causes of Christ's Death were only the free grace, self-propension and love of God & Christ to sinners. The Soldiers had never fastened Christ to the Cross, had not our sins first fastened him there: our sins had never fixed him to the tree, if his Love had not first fixed him. Love moved God to give his Son: Love moved Christ to give himself. Love brought him down from Heaven r●frus; Love brought him upon the Cross fo●ous; Love made him pray, & sweat, and bleed, and die for us. God so lo●ed us, as to give his Son for us; o Joh. 3.16 God so loved the world that he gave his only begotten Son: that whosoever believeth in him should not perish, but have everlasting life.— p 1 Joh. 4.9, 10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.— q Rom. 5.6, 7, 8. But God commendeth his love towards us, in that while we were ●et sinners Christ died for us. And Christ so love● us, as to give himself to death for us; r Joh. 10.11. I am the good Shepherd, The good Shepherd gives his life for the sheep.— s Vers. 18. No man takes it from me, but I lay it down of myself.— t Joh. 15.13.1. Greater love hath no man then this, that a ma● lay down h●s life for his friends. Ye are my friends, if you do whatsoever I command you.— u 1 Joh. 3.16. Hereby perceive we the love of God because he laid down h●s l●fe for us.— x Rev. 1.5 Unto him that loved us, and washed us from our sins in h●s own blood. Hence Paul experimentally saith, y Gal. 2.20 The life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. In Communicating, remember this love of God and Christ to thee: But for this love God had never died for thee. 2. Effects, fruits, and benefits of Christ's Death are manifold and most excellent. In this memorial of Christ's Death, especially remember these fruits of his death, viz. 1. Redemption. We by the first Adam's fall, were utterly enslaved and enthralled under sin, the curse of the Law, Death and all the powers of darkness: By the second Adam's Death we are redeemed from them all. z Heb. 9.12. But Christ by his own blood entered in once into the holy place, having obtained eternal Redemption for us.— a 1 Pet. 1.18, 19 Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, etc. but with the precious blood of Christ, as of a Lamb without blemish, and without spot.— b Gal. 3.3 Christ hath redeemed us from the curse of the Law, being made a curse for us; and Christ hath c Heb. ●. 14 15. ●ol. 2.15 Luk. 1.74, 75. by his death triumphed over all our enemies, and delivered us from them. Hence Christ is said to be d 1 Cor. 1.30. made of God to us, Redemption. 2. Reconciliation. By the first Adam's Apostasy we are not only enthralled under sin, death, Satan and all our spiritual enemies: But we are become utter e Rom. 5.10. Col. 1.21. Enemies to God, and to all true spiritual goodness; yea the f Rom. 8.7, 8. carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. So then they that are in the flesh cannot please God. And being at enmity with God we are consequently at enmity with all his creatures, every thing is against us. But by the blood and death of Christ the second Adam we are reconciled again to God. g Rom. 5.10. with Heb. 2.17. For if when we were enemies we were reconciled to God by the death of his Son: much more being reconciled we shall be saved by his life.— h Col. 1.19 20, 21, 22. It pleased the Father, that in him should all fullness dwell. And (having made peace through the blood of his Cross,) by him to reconcile all things unto himself, by him I say, whether they be things in earth, or things in heaven. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, etc. Hence God is said to i 2 Cor. 5. 1●.20. be in Christ, reconciling the world unto himself, not imputing their trespasses unto them: And the Gospel is called The word of Reconciliation. 3. justification, and Pardon of sin. By reason of our fall in Adam, we have lost all our original righteousness, our persons are become sinners; our natures, principles and actions unrighteous; and ourselves are become guilty of death before God. Now k 1 Cor. 1.30. Christ is made of God righteousness unto us. He is l Jer. 23.8. & 33.16. The Lord our righteousness. For God imputing m Isa. ●3. 6. all our unrighteousness to Christ, and all Christ's righteousness active and passive to us: through the merit of Christ's death and obedience, our sins are freely remitted, our guilt removed, and our persons are accepted as righteous before God. Christ was offered, n Heb. 2.8 to bear the sins of many.— o Rom. 5.8, 9 While we were yet sinners, Christ died for us. Much more than being now justified by his blood, we shall be saved from wrath through him.— p Vers. 19 For as by one man's disobedience, many were made sinners: so by the obedience of one shall many be made righteous. Hence Christ in the Institution of the Supper, saith, q Mat. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. r Rom. 8.33. God justifies us efficiently▪ s Rom. 4.25. Christ justifies us by his blood and obedience meritoriously, by his Resurrection evidentially, evidencing the full virtue and victory of his death; t Rom. 3.28. Faith justifies us instrumentally, u Jam. 2.14. to the end. good works justify us declaratively in the sight of men, declaring our faith to be lively and true, that brings forth good works. 4. Victory over our spiritual enemies. Naturally by the fall we are x Act. 8.23 in the bond of iniquity; and y Heb. 2.14, 15. through fear of death all our life-time subject to bondage: and z 2 Tim. 2.25. led captive by Satan at his will. Israel's bondage and slavery in Egypt or Babylon, no way comparable to this spiritual bondage. But Christ by his death a Rome 8.3 Hath condemned sin in the flesh, b Heb. 2.14 15. with Col. 2.14, 15. Hath overcome death, and destroyed him that had the power of death, the Devil; having spo●led principalities and powers, and triumphed over them openly by his Crosse. 5. Finally, Entrance into Heaven. Though our sin had cast us out of Paradise, and from all hope of Heaven: yet Christ by his death and blood, hath opened to us the gate of the heavenly Paradise. c Heb. 10.19, 20. We have boldness to enter into the holiest by the blood of jesus, by a new & liv●ng way, which he hath consecrated for us, through the vail, that is to say, his flesh. The●e are some of the glorious fruits of Christ's death, Redemption, Reconciliation, Justification, Victory over our spiritual enemies, and entrance into the holiest of all. Remember the●e at the Lords Supper, that sweet Memorial of Christ's death. Thus remember the Mystery of his death. 3. Energetically; Remember Christ and his death the History & Mystery of his death, so as to work this remembrance with energy, force and efficacy upon thine heart and spirit. Let this remembrance of Christ make some savoury practical impressions upon thy soul, which may dwell and fix there for thy good. How may that be done? Answ. Thus, 1. Remember Christ and his death, so as to lay to heart the deep sinfulness and misery, into which the first Adam plunged us by his fall. Judge of the extremity of the malady, by the eminency of the remedy. No less than death, than such a death, and that of such a person as Christ, who was God-man, could e●er have expiated that sinfulness, or ha●e remo●ed that misery. If all the men on earth, and all the Angels in heaven had died, and that eternally, they could never have satisfied God's justice for one sin. For God's justice offended is infinite, and all that mere creatures can do or endure, are as themselves mere finite; but Christ's person being of infinite worth in respect of his Godhead, satisfied to the full. Think not Adam's sin to be small. It murdered himself and all his posterity. It cost Christ his dearest hearts blood. And Adam's first sin was thy sin, for thou wast in his loins when he fell. Lay this to heart proportionably. 2. Remember Christ and his death, so as to admire Gods infinite, 1. Wisdom. 2. justice, and 3. Love therein toward sinners. 1. Admire his wisdom, in contriving this strange way for saving of sinners, which men and Angels could not have contrived or imagined. That the eternal Son of God should become man, personally uniting the humane nature to his divine person: That as man he might suffer, as God he might satisfy for sinners. Here's d 1 Cor. 1.23, 24. Chr●st crucified the wisdom of God indeed. e 1 Cor. 2.7. God 2. Admire his justice. Christ his dear and only Son must be sacrificed, that we his utter enemies might be spared. Christ his spotless Son, who knew no sin must be condemned, that we sinners who knew nothing but sin, might be cleared. Christ who was th● life itself must die: that we who were dead in sins might live. f Vid. Salvian. de Gubern. Dei lib. 4. Who would not count it an unrighteous Act: if any King should put to death his own obedient Son, to save the life of a Traitor? or condemn the innocent knowingly for the nocent? Oh then, how infinite is this Justice of God in giving Christ the righteous to die for us unrighteous! It is such justice, as seems to have a show of injustice, but that God is so righteous, that he can do nothing unrighteously. 3. Finally, Admire his love, g Joh. 3.16 Rom. 5.6, 7, 8. etc. & 8.7. Eph. 3.18. God so loved us as to give his own Son, his only Son, his righteous Son, the Son of his love, to die a painful, shameful and cursed death, for us worthless, loveless sinners, dead in sins, enemies, enmity itself against God. O the depth, and height, and length, and breadth of this love of God in Christ, which passeth knowledge: Say, be astonished, O my soul, at this love which passed all love. 3. Remember Christ and his death, so as to lament and hate those sins for which Christ thus suffered. When thou seest the bread broken, think how Christ's body was broken & wounded for thy sins. And then fill thine heart with grief and indignation against those sins. Shall Christ's body be so broken, and his heart pierced for thy sins: and shall not thy heart be pricked and broken for thine own sins? Shall thy sins derive God's wrath upon Christ: and shall not thine hatred and wrathful indignation be kindled against thine own sins? Dost thou count those sins small, or light; which Christ found so heavy and heinous, that he sweat great drops of blood falling down to the ground, and cried out, My God, my God, why hast thou forsaken me? Dost thou think much to shed a few penitential tears, for those sins for which Christ shed all his heart's blood? Canst thou love or be reconciled to those corruptions, for which Christ was so hated to the very death? Say to thy soul; O my soul, consider thy sins aright. For those Christ bled, wilt thou not bleed for them? for those Christ died, and wilt thou live in them ● etc. 4. Remember Christ and his death, so as to resolve more effectually to conform to Christ, and to his death. Then we aright remember Christ crucified, when we resolve and endeavour to resemble Christ crucified. In this Supper so think upon Christ dying, as to be willing to die with him. But how shall I die with him, or be conform to Christ crucified? Answ. By dying to sin. By being crucified to the world. And by suffering for Christ. 1. By dying unto sin. Christ died for sin, that we who are dead in sin, might die unto sin. Whilst we are dead in sin, we can do nothing else but sin; but when we die to sin, we habitually live not any longer therein, nor thenceforth serve sin. h Rom. 6.2 How should we that are dead to sin, live any longer therein? Hence the Apostle urges our death to sin from Christ's death: i Rom. 6.2 to 12. etc. That as Christ died and rose again, so we should die to sin, and live to God. And Peter saith, k 1 Pet. 4.1, 2. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin, etc. Was Christ wounded for thy transgressions, and bruised for thine iniquities: and wilt thou wound and bruise him afresh by these iniquities? Had not Christ sorrows and sufferings enough for thy sins of old: that by renewed offences thou wilt tear open his wounds afresh, and crucify him again? If thou knowest not what sin is; go to the Garden of Gethsemane, the High Priests Palace, the Judgement-Hall, and to the Mount Calvary, and there see what it cost Christ. Oh the Wormwood and the Gall! Kill those sins that have killed thy soul: let not them live that would not let thy Saviour live. When thou art ready to commit sin, then imagine thou didst meet thy crucified Saviour, all bathed in his own blood, and beseeching thee by all his wounds and blood to forbear thy sin: and would not this dissuade thee? 2. By being crucified to the world, Christ dying forsaken this world, and went up in his soul that day into Paradise. And Christ l Cor. 11.23. instituted this Supper when he was now the same night ready to be betrayed. Let this Supper remember thee to be crucified with Christ to the world: As Paul m Gal. 6.14 gloried in the Cross of Christ, whereby the world was crucified to him, and he unto the world. Let thy spirit mount up after Christ into Paradise; that thou mayst live above this world, having thy conversation in Heaven. Let thine heart be wholly in Heaven, whilst thou art at this heavenly Feast. 3. By suffering with Christ, and for Christ, or at least being resolved and prepared for suffering w●th him, thou becomest conformed to Christ crucified. In this Supper, in the breaking of the bread for thee, thou hast represented the breaking and suffering of Christ for thee. Christ most worthy was broken for thee most unworthy. Did Christ so willingly bear all his sorrows for thee, and dost thou grudge to bear any sufferings for him? was he so reproached for thy sins: and dost thou think much to be reproached for Christ's righteousness? Art thou treacherously used by friends? Christ was betrayed by his own Apostle. Art thou imprisoned? Christ was apprehended. Art thou in bonds? Christ was bound. Art thou belied? Christ was falsely accused. Art thou unjustly censured? C●rist was more unjustly condemned. Art thou spoiled of thy good? Christ was stripped of his very raiment, and they cast lots for his vesture. Art thou put to death? Christ Jesus the Prince of life was put to death before thee. Grudge not to pledge Christ in his bitter cup. n 1 Pet. 2.22. etc. He hath suffered for thee, giving thee an example that thou shouldst follow his steps. 5. Remember Christ and his death, so as to inflame thine heart with love to Christ dying for thee. Christ's death for thee is the highest expression possible of his love unto thee, as was before evidenced. And this Sacrament is Christ's Love-token to his Church, for perpetuating of the memory of Christ's death, that high discovery of his love. When therefore thou comest to the Lords Supper; call to mind Christ's infinite love: and stir up thyself to love him again. Love breeds love, as fire breeds fire. Shall Christ love thee so as to die for thee, so as to o Rev. 1.5. wash thee from thy sins in his own blood: And wilt not thou love him with all thine heart, and soul, and mind, and might? Was Ch●i●● so fastened on the Cross for thee? and shall he not be fastened in thine heart by thee? Shall thy sins pierce his heart▪ and shall not his love pierce thine heart? 6. Remember Christ and his death, so as to comfort thyself in the sufficiency of Christ's death, and thy propriety in it. As in this Supper is tendered a sufficiency of bodily nourishment, both against hunger and thirst, here being both bread and wine: So in Christ's Death hereby represented, there's a sufficiency of spiritual nourishment, His p Joh. 6.55, 56. flesh being meat indeed, and his blood drink indeed, And he that eats his flesh, & drinks his blood hath eternal life. For q Heb. 10.14. by one offering he hath perfected for ever them that are sanctified; and so r Heb. 7.25 is able to save to the utmost all that come unto God by him. And as the sufficiency of Christ's death is set forth in the Lord's Supper: so Christ endeavours by this Ordinance to assure every worthy Communicant of his particular interest, and propriety in Christ's death, as certainly as he eats▪ this bread, and drinks this cup. Therefore at the Lords Supper thus think; How all sufficient is Christ's death for my salvation! There's more righteousness in it, than unrighteousness in me. There's more merit and pardon in it, than sin and misery in me. There's more Reconcilement, Redemption and Justification in it, than enmity, slavery and condemnation in me; His person being an infinite God, I being but a finite creature. And all this sufficiency is as surely mine, as this bread and wine mine. Therefore why art thou cast down, O my soul, and why art thou disquieted within me! Trust in Christ and his death, herein is more for thy consolation, then in thyself or sins for thy disconsolation. 7. Remember Christ and his death at the Lords Supper, so as to provoke thyself to all true thankfulness for Christ crucified. This Sacrament is called the Eucharist, as was formerly noted. It is the Christians solemn Thank-offering. Christ s 1 Cor. 11.24. Luk. 22.19 gave thanks in instituting it: and we should give thanks in celebrating it. For what? for Christ, for his death, for all the fruits and benefits of his death, Oh what great and manifold matter of thankfulness! Say with David, t Ps. 103.1, 2, 3. Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits, who healeth all thy diseases, pardoneth all th●ne iniquities rede●meth thy soul from death, etc. u Psa. 116 12. etc. What shall I render to the Lord for all his benefits towards me ● I will take the cup of salvation, and call upon the name of the Lord.— I will pay my vows unto the Lord etc. Thus should we remember ●hrist, and his death at the Lords Supper, and this will be to communicate indeed. VII. Finally, Carefully avoid all distraction throughout the whole Sacramental Administration, From the beginning to the end keep thine heart and thoughts closely fixed on the mysteries in hand. Let not thine eye wander, but intentively behold the pledges and memorial of Christ crucified. Let not thy thoughts rove, but be glued to these heavenly objects laid before thee. Here's enough in Christ crucified fully to take up thy utmost meditations at this Feast. Think upon them from point to point, as the Sacrament ministereth occasion. In this and all duties we should attend upon the Lord without distraction. Distractions will deprive us of all the sweetness of this Ordinance. As the x Gen. 15.11. Fowls that fell upon Abraham's sacrifices, would have picked, torn and spoilt his Sacrifices, had he not driven them away: So will Distractions and wander deface and spoil this spiritual Sacrifice; therefore dri●e them all away. Be thou wholly with Christ crucified, whilst thou art at the Sacrament of Christ crucified. Hitherto of the right use of the Lords Supper in Communicating. In the last place consider we of that Christian Course of life suitable to the Lords Supper after we have Communicated. III. Directions touching our Christian Conversation, suitable to the Lords Supper, after we have Communicated. When the Lords Supper is ended all the worthy Communi●ant's work is not ended. Nay, he hath stronger obligations upon him unto all Christian duties then before. For the Lords Supper is not only on Christ's part a pledge and Seal of his benefits to us: but also on our part a bond and obligation of our duties towards him, It's not enough, that we duly Prepare before: Worthily Act in: but we must also Suitably walk, after Communicating. How are we to converse and walk suitably to the Lords Supper after we have Communicated? Answ. We should carefully order our conversation, as followeth, viz. 1. Rest not in the work done. Think not that Sacraments will work like Physic: such a Receipt will have such an effect, whether we wake or sleep, etc. The bare act of Receiving doth not confirm or convey Grace: but the right Receiving, with God's blessing. Rest not therefore in the bare work done. Nay, rest not in the work done, though done never so well: Applaud not, flatter not thyself therein through a secret pang of spiritual pride. If thy heart be lifted up hereby, take heed thou y 2 Joh. 8. losest not all that thou hast wrought, z Luk. 17.10. When thou hast done all say, I am an unprofitable servant, I have done no more than was my duty: nay, I have come far short of duty. How many ways have I failed before, and at the Lords Supper? O let not the Lord lay to my charge the iniquity of my holy things. Oh I can no way answer him for all my Sacrament-sins. 2. Ab●●ndon and crucify all sin more than ever. At the Lord's Table thou hast beheld, as it were, a Mat. 26.26, 27, 28. Christ's body broken, and his blood shed for thy Sins. Return not therefore after the Sacrament to thy sins and lusts afresh, to thy cursing, swearing, Sabbath-breaking, adultery, uncleanness, injustice, drunkenness, etc. like the dog to the vomit, or the Sow that was washed, to her wallowing in the mire. But hate thy sins, for which Christ was hated: deny thy sins, for which Christ was denied: crucify thy sins, for which Christ was crucified. Shall Christ bleed and die for thy drunkenness, etc. and wilt thou wallow and live in thy drunkenness, & c? Hast thou received the Lords Supper as a Seal of the remission of thy sins: and dost thou after the Lord's Supper fall afresh to the commission of the same sins? Is not this to profane the blood of the Covenant as an unholy thing? What? Is the Lords Supper a Protection or Toleration for thy sins? Rather chose, As it is a Memorial of Christ crucified: so let it be a Remembrancer to thee for hating, abhorring and crucifying all thy corruptions, and abstaining from all appearance of evil, for which Christ was crucified. 3. Walk on in the strength of this Spiritual food continually, till thou comest to perfection. Grow stronger and stronger in all Grace, and exacter in all gracious exercises. This is styled b 1 Cor 11.20. The Lord's Supper, therefore a Feast able through the Lord's blessing to nourish, sustain, and strengthen the Lords people▪ both in habits and acts, both in graces and duties, and with all might both in the inward man, and outward life: That the weak may become as the house of David, and the house of David, as the Angel of the Lord. Therefore, 1. Be strong in the Lord, and in the power of his might, in the inward man. Labour after growth in every Grace after this Sacrament: That Faith may be more strong and lively, Hope more full of expectation, Love more ardent and affectionate, Patience, more able to endure; Integrity, more upright; Humility, more humble; and every Grace more gracious. 2. Be more active and exact in all spiritual duties and performances. As corporal food makes the body able and active for all corporal employments: So should this Sacramental Spiritual food make the Soul strong and active for all Spiritual exercises. After thou hast been at the Lords Table, Hear the Word more heedfully, Pray more fervently, Keep the Sabbaths more exactly, Watch over thine own heart and ways more diligently, etc. In a word, show thyself more holy & pious towards God, more just and righteous towards man, more sober, and temperate in thyself. Improve thy times more profitably, employ thy Talents more fruitfully, Give up thyself, soul and body more cheerfully unto God as a living Sacrifice in all Christian obedience. Think nothing too dear for him, that thought not the only Son of his love too dear for thee. But walk worthy of Christ, of the Co●enant, of t●e Sacrament, of the Kingdom, Gospel and Grace of God unto all wellpleasing. 4. Maintain and cherish Dear Communion with Christ crucified. In the Lord's Supper thou hadst c 1 Cor. 10.10. Communion with Christ crucified and all the blessed fruits of his Death signified, sealed and exhibited to thee: Walk on in this Communion from day to day. Endear thine heart and affections unto him more and more: and draw virtue and benefits from him and his death more and more. He bore thy diseases: Take thou his healing. He endured thy wounds: drink thou the Spiritual balsam that sprang out of his wounds. He took upon him thy sins: cloth thou thyself with his righteousness. He endured thy pains and torments: come thou to him, and take his rest to thy soul. He embraced thy Curse and condemnation: do thou embrace his blessing, justification and salvation. Let there be a reciprocal communication of affairs betwixt Christ and thee. This Communion with Christ, is the Saint's Heaven on Earth. It's good for thee to be here. Delight still to be sitting under his shadow, still to be tasting his sweet fruits, still to be eating hidden Mannah, still to be drinking the water of life from this Rock, still to be solacing thyself in his banqueting-house and Galleries of love, and still to be lodging in his bosom of dearest love: If he hide his face by desertions; rest not till thou findest him: If thou findest him, hold him fast, let him not go, disturb him not out of thine heart by thy corruptions. Highly prise his presence, deeply lament his absence▪ joyfully entertain his return, and speedily open to him at every knock at the door of thine heart. He lives like a worthy Communicant, that thus maintains Communion with Christ. 5. Delight thyself in spiritual fellowship with his members. The Lord's Supper is not only a Seal of the Saints fellowship with Christ, but also of their d 1 Cor. 10.17. Communion with one another. They are stones of the same building, branches of the same vine, members of the same body, spiritual children of the same father. Therefore they should mutually love one another: care for one another, sympathise with one another in joys and sorrows; help, instruct, exhort, admonish and comfort one another: that thus by mutual edification they may help one another on unto salvation. Thus the Primitive Christians e Act. 4.32. & 2.46, 47 were of one heart and soul, and worshipped the Lord with one accord. David professeth himself to be a f Psal. 119.63. Companion to all them that fear God and keep his Commandments: And, that g Psal. 16.23. n the Saints, the excellent ones on earth was all his Delight. h I●al. 133.1, etc. Oh, how good and pleasant a thing it is for brethren to dwell together in unity! etc. Now the Lords Supper seals up, strengthens and quickens this fellowship of Saints; Enlinks their hearts to one another, and all to Christ. Let thine affections therefore towards God's people be incited by this feasting together at the Lords Table. Shake off all carnal ungodly Society, and make the liveliest Saints thy most intimate contenting companions. And upon all occasions improve their fellowship 〈◊〉 the best spiritual advantages. 6. Cheer up and comfort thy spirit against all thy discouragements, temptations & corruptions, upon consideration of the Cordials applied in the Lord's Supper. Especially 1. Upon the pardon of sin in Christ's blood seated in this Ordinance. i Mat. 26.27, 28. This is my blood of the New Testament shed for many for remission of sins. Sins unpardoned are the heaviest burden upon the Conscience: Christ's blood alone can procure Sins pardon: The Lord's Supper most peculiarly and particularly seals unto us Christ's blood and the virtue thereof, beyond all outward Ordinances. Hast thou duly received the Lords Supper? then thou hast spiritually received the Lords blood for washing away, and remission of, thy sins. As the Red Sea overwhelmed all Israel's enemies the Egyptians, so the blood of Christ hath overwhelmed and drowned all thy corruptions. Sat thou down with Israel, and sing praises: Comfort, O Comfort thy soul in this Salvation. What ever be thy miseries, this will be a Cordial reviving, when thou canst say, Yet my sins are pardoned. 2. Upon thine Interest in the New Testament confirmed. In the Lord's Supper the New Testament in Christ's blood is ratified to thee, that thou hast part and property in it, and in all the Privileges, promises, Comforts and Benefits of it. Glorious advantages! The New Testament is the Churches Great Charter for her happy state in this ●nd the world to come. The k 2 Pet. 1.4. Promises thereof are most great and precious. The benefits and privileges thereof, are such l 1 Cor. 2.9. as carnal eye hath not seen▪ ear heard, or heart of man conceived. And all these are assured to thee as thine in the Lord● Supper. Consider now why walkest thou dejectedly, uncomfortably in respect of sin, temptation or tribulation? In the New Testament are plentiful Cordials for all thy faintings, abundant remedies for all t●y maladies: thou canst not have that sore, but here's a salve for it. Be of good cheer therefore in this behalf. As truly as the Sacrament, and the Blood of Christ is thine: so truly the New Testament with all its Promises and Privileges are thine. 7. Finally, After the Lord's Supper is done, long for new refreshments of thy Spirit by renewed Sacraments. Hath the Lord made bare his face to thee at his Table: bidden the welcome fil●ed thy soul as with marrow and farnesses: stayed thee with flagons, feed the with hidden Mannah. bread of life, and water of life: assured thee of thy sins pardon in his blood: and solaced thy soul with Communion with him? Then let the●e tastes of his sweetness and pleasantness, make thee pant after like opportunities. Think with thy ●elf, When will the Lords Supper come? When shall I come and appear before the Lord? When shall I see his power and glory? taste his love and grace, as sometimes in the Sacrament? Lord evermore give me this bread. I think the time long betwixt Sacrament and Sacrament. Oh that I might still be feasting my soul with the●e heavenly dainties! Thus fill thine heart with longing desires after Sacraments till they come; so shalt thou make way for more satisfying delights therein when they come, But especially thirst and cry out for complete enjoyment of Jesus Christ in heaven face to face, which is beyond all Sacraments and all Ordinances. For if a little glimpse and taste of Christ in these darksome Ordinances be so sweet: how sweet and ravishing will the full Vision and immediate fruition of Christ be in the Highest heavens? Say therefore in thine heart, Lord Jesus, thy word is sweet, thy Sacraments sweet, and all thine Ordinances are sweet through thy sweetness, yet they satisfy not fully. Thou art more sweet and soul-●atisfying then all. Therefore m 2 Tim. 4.8. I love th●ne appearing, I long for thy coming. Thou hast ●aid. n Rev. 22.20, 2●. Behold, I come quickly; And mine heart echoes, Even so come, Lord Jesus. Amen. FINIS. An Alphabetical TABLE, Directing to the Principal Matters contained in this BOOK. A. ADam, how happy he was before the fall, and we in him, in nine particulars, p. 50 to 55. How miserable since the fall both by loss of Go●d, and Presence of Evil both of Sin and Sorrow. p. 55. to 63. Appetite. How necessary a spiritual Appetite is before Communicating, in two respects. p. 191, 192. A good spiritual Appetite to the Lords Supper, may be tried and discovered by six properties. p. 193. to 197 Attributes, of God. See God. B. Baptism, what it is. p. 94 95. Brotherly love. See Love to Christians. C. Christ. The Necessity of getting out of our Natural state into Christ in four particulars. p. 63. to 66. The Duties to be performed by them that are in Christ, in nine particulars. p. 66, 67. Privileges which we enjoy by Christ, in seven respects. p. 68, 69. Points of Knowledge necessary touching Christ, viz. That 1. There is but one true Christ. p. 70. 2. jesus Son of the Virgin Mary is this true Christ, showed three ways. p. 71, 72. 2. This Christ is God-man, and why. p. 73, 74. 4. Christ hath taken upon him the Office of Mediatorship, and dischargeth it, as a Prophet two ways. p. 75, 76. As a Priest two ways. p. 79. As a King seven ways. p. 76, 77. And all, in his state of Humiliation, wherein chiefly five degrees. p▪ 77 78. And in his state of Exaltation, wherein are observable five degrees also. p. 78, 79.80. 5. This Mediator jesus Christ is All-sufficient. p. 80, 81. 6. Christ save none but those to whom he is actually applied, p. 81. 7. Christ is the Substance of all Sacraments, etc. p. 81. Love to Christ. See Love. Considerations upon which this Book was published. In Ep. Ded. Covenant. The Substance of the New Covenant. p. 5. We may discover whether we are parties to the New Covenant, and have inward interest in it. 1. By our New Covenant-Knowledge of the Lord, evidenced three ways. p. 6, 7, 8. By the Inscription of God's Law in our Hearts, proved four ways. p. 8, 9.10, 3. By our Covenant-Relation to God. p. 10, 11. 4. By the pardon of our sins, where, five Signs of that pardon. p. 11, 12, 13. 5. By the implantation of God's fear in our hearts, p. 13,14. — The New Covenant differs four ways from God's Covenant with Adam in innocency. p. 82, 83. How it agrees and differs from the Old Covenant. p. 84, 85, 86. Four grand Privileges of it. p. 87, 88 The New Covenant-Priviledges none can actually claim without the New Covenant-Grace. p. 89. Creation. What it is. p. 46. 4. Excellencies in God's Creation. p. 47, 48. D. DEcrees. What Gods Deerees are, more generally and specially considered. p. 42, 43. 6. Perfections of God's Decrees. p. 44, 45, 46. How God Executes his Decrees b● Creation and Providence. p. 46, etc. E. EXamination before Communicating, is public and Private. p. 1, 2, Necessary upon four grounds p. 2, 3. 1. We are to Examine Our Right, Need, and Actual Fitness. p. 3. 1. Our Right to the Lords Supper, is Outward and Inward. p. 4, 5. Our Inward Right to the Lords Supper may be tried by our inward Right to, and Interest in the New Covenant, and that five ways. p. 5. to 15. See Right and New Covenant. 2. Our Need of the Lords Supper, is great, in five regards. p. 15. to 29. See Supper of the Lord. 3. Our fitness of the Lords Supper, consists in having and using Knowledge, Faith, Repentance, New Obedience, Love, Thankfulness, and a Spiritual Appetite. p. 26, etc. See these heads severally. F. FAith. Five sorts of Faith, and which fits for the Lords Supper especially. p. 110, 111. Saving Faith is described and the description cleared by Scripture. p. 111, 112. The necessity of this Faith to worthy Communicating in four regards. p. 113. to 116. The Properties of Faith. 1. It softens the Heart, and how. p. 116, 117. 2. It purifies the Heart, three ways. p. 118, 119. 3. It makes sincerely obedient, and how, in four respects. p. 120, 121. 4. It loosens the heart from the world. p. 121, 122. 5. It enliveveth a Christian. p. 122. 6. It's attended with three Companions. p. 123. 7. It overcomes the World, Flesh, and Devil. p: 123, 124. 8. It upholds under troubles. p. 124. 9 It daily grows and perseveres. p. 125. Fall of Adam. How happy he and we were before the fall, in nine respects. p. 50. to 55. How miserable Adam and we are since the fall. By privation of Good, nine ways. p. 55, 56. By position of Evil, both of Sin and Sorrow. p. 56. to 63. G. GOD. Concerning God these things are cleared by Scripture. 1. That God is. 2. That God is one 3. That this one God subsists in three distinct persons. p. 29, 30. 4. That God is a Spirit. p. 31. 5. That God hath made himself known by his Attributes and Works. p. 31. etc. His Attributes Incommunicable, Communicable, and Resulting from both, seventeen in all are Ennumerated and cleared by Scriptures. p. 31. to 42. His Works are his Decreés and the Execution thereof. p. 42. What Gods Decrees are, more Generally, and more Specially Considered. p. 42, 43. 6. Excellencies or Perfections of God's Decrees. p. 44, 45, 46. His Execution of his Decrees is by Creation and Providence, p. 46. What Creation is, and how God's Freedom, Wisdom, Power, and Goodness shine forth therein. p. 46, 47, 48. What Providence is, generally considered, and the three Acts thereof. p. 48, 49. God's special Providence over man in his fourfold estate. p. 39 justification. p. 224. How God, Christ Faith, Good works justify. p. 225. K. KNnowledge. Three Characters of New Covenant-knowledge. p. 6, 7, 8. — Knowledge is necessary to worthy Communicating in three respects. p. 26, 27. Knowledge of God, ourselves, Christ, New Covenant, and Lords Supper, why necessary to worthy Communicating. p. 27, 28, 29. 1. What Knowledge of God is requisite to worthy communicating. p. 29. ●o 49. 2. What Knowledge of ourselves, p. 49. to 69. 3. What Knowledge of jesus Christ. p. 79. to 82. 4. What Knowledge of the New Covenant. p. 82. to 90. 5. What Knowledge of the Lords Supper. p. 90. to 99 True Sanctified Knowledge may be tried by eight Properties of it. It is, 1. Experimental, p. 99, 100 2. Soul-abasing. p. 101, 102. 4. Communicative for others Edification. p. 103. 4. Growing. p. 104. 5. Heart-affecting. p. 105. 6. Spiritualised. p. 106, 107. 7. Pure. p. 107. 8. obediential, and that from four grounds, p. 108, 109. L. LAw. Four Signs of God's Law written in the Heart. p. 8, 9, 10. Lord's Supper. See Supper of the Lord. Love to Christ. It is in two degrees necessary to fit for worthy Communicating. p. 147. to 151. Our Love to Christ may betrayed, 1. By the grounds of it, viz. Christ's Loveliness, Fa●th in Christ, Experience of Christ. p. 151. to 154. 2. By the Degrees of it, viz. goodwill to Christ, Desire of Christ, and Acquiescence in Christ. p. 154. to 158. 3. By the properties of it, viz. It is, obediential, transcendent, Breathing after more Evidence of Christ's Love, Accepting Christ's Rebukes, Sincere, Constant. p. 158. to 164. Love to Christians. How necessary it is to fit for worthy Communicating in five regards. p. 164. to 170. How it may be tried by these Properties. It is, 1. Arising from our Love to God. 2. Pure. 3. Spiritual. 4. Universal. 5. Sincere, two ways. 9 Kindly-affectioned, three ways. 7. Contenting in Society of the Brethren. 8. Fervent. 9 Constant. p. 170. to 178. N. NAture. The Necessity of getting out of our Natural condition into a Supernatural state in Christ four ways evidenced. p. 63. to 66. New Covenant. See Covenant. New Obedience. See Obedience. O. OBedience. New Obedience is necessary to Qualify for worthy Communicating, in three regards. p. 139, 140. Properties of true Obedience. It is, 1. Conscientious. p. 140. 2. Cordial, in three respects. p. 141, 142. 3. Transforming. p. 142. 4. Resolved, in many regards▪ p. 143. to 146. 5. Complete, two ways. p. 146. 6. Constant. p. 146. P. PArdon of Sins. Five Signs of it. pag. 11, 12, 13. Preparation before the Lord's Supper, consists ●n Examination. p. 1, 2. It is urged upon four weighty grounds, viz. From the Author, Nature, Benefit of the Lords Supper, and Danger of unworthy Communicating. p. 2, 3. See Examination. Providence. What it is, generally considered. Thr● grand Acts of Providence. p. 48, 49. God's Special Providence over man in his fourfold estate. p. 49. R. Remembering. How we are to Remembr Christ crucified at the Lords Supper. 1. Histrically. p. 214. to 218. 2. Mysteriously. p. 218. to 2●6. 3. Energetically. p. 226. to 234. Rendering again. See Thankfulness. Repentance. How necessary it is to sit for worthy Communicating, in three regards. ● 126, 127. Repentance is described. and the description of it cleared by Scripture. p. 128. to 131. Repentance Tried. 1. By Conviction and Sense of sin, two ways. p. 131, 132. 2. By Contrition and sorrow for sin, three ways. p. 132, 133, 134. 3. By Conversion of heart and life from Sin to God, divers ways. p. 135. to 138. Right to the Lords Supper, is Outward and Inward. p. 4, 5. May be tried by our Right and Interest in the New Covenant. p. 5. etc. See Covenant. S. SAcraments. Men may partake them, and yet be displeasing to God, five ways.— Preface. God in all ages deals with his people by way of Sacraments, and that for three Reasons. p. 90, 91. Sacraments are not Natural, but Instituted worship. p. 92. All Sacraments since the fall Seals of the Covenant of Grace, and Represen Christ as crucified. p. 93. Sorts of Sacraments. p. 94. 2. Parts in Sacraments, and a Sacramental union. p. 95. ●5) Supper of the Lord. 3 Sorts of Directions for right managing of it, viz. 1. By Preparation. 2. By Right use. 3. By suitable Conversation. Preface. 1. Directions for due Preparation before Communicating. p. 1. to 197. ●. For Right use of the Lords Supper in Communicating. p. 197. to 235. 3. For suitable walking after Communicating. p. 235. to 243. See Preparation and Examination. Our Right to the Lords Supper cleared. p. 4. to 1●. Our Need of it in five respects. p. 14. to 26. Our F●tn●ss for the Lords Supper, Tried by 7. Qualifications. p. 26. to 197. — What the Lords Supper is p. 95. The Author, Matter, Form and Ends of the Lords Supper particularly described. p. 69. to 99 Four false Ends of the Lords Supper to be avoided. p. 199. Six right Ends of the Lords Supper to be intended by worthy Communicants. p. 200. to 203. The Institution opened. p. 204. to 209. Sin original. 7. Names given it in Scripture. p. 58, 59 The Nature of it consists in three things. p. 59, 60. our Aggravations of it. p. 60, 61. Sin Actual. Our proneness to it. p. 62. Sins pardon. Five Signs that our sins are pardoned. p. 11, 12, 13. T. THankfulness. How necessary it is to sit for worthy Receiving of the Lords Supper, in three regards. p. 178. to 181. How it may be tried by three eminent Acts or Degrees of it, viz. 1. Acknowledgement of mercies received. p. 181. 2. Estimation of benefits acknowledged. p. 182. etc. Here, how we are to esteem Christ in four regards. p. 183. to 185. Christ's Death in three regards. p. 185, 186. The Lord's Supper in three regards. p. 187. 3. Retribution, or rendering again for mercies esteemed. Here, of six things to be rendered again by way of thankfulness. p. 187. to. 191. W. Writing Gods law in our hearts. See Law, Works of God. See God. FINIS. Books Printed, and are to be sold by G. Calvert. CLavis Bibliorum, The Key of the Bible, unlocking the richest Treasury of the holy Scripture, By Francis Roberts. Believers Evidences for Eternal life, Taken out the first Epistle of St. john, By the same Author. Ius Divinum Regiminis Eccl●siastici: Or, the Divine Right of Church Government, to prove the Presbyterian Government to be according to the Word of God; By the London Ministers. Sir Philip Sydnies' Arcadia, the tenth Edition, with Additions, newly Printed. Medulla Bibliorum, Or, The Marrow of the Bible. By Will. Ainsworth.