come in the flesh are two viz. 1 Baptisme or washing with water in the Name of Father Son and Holy Ghost whereby we are solemnly admitted into Christs 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 Lords Supper or eating bread and drinking Wine in reâ—embrance of Christs body broken and blood shed according to the Institution whereby oâ—r spirituall nourishment and growth in Christs mystical body is sealed Baptisme answers to Circumcision the Cloud and Sea The Lords 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 easie 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 signe or signes signifying as water and washing with it in Baptism Bread and Wine with the actions belonging thereto in the Lords Supper 2 The inward mysteries signified by those signes as the washing away of our sins by the blood and Spirit of Christ in Baptisme and the nourishing of our souls by the benefits of Christs death in the Lords Supper 2. There is a Sacramental union betwixt the Signes and things signified founded in Chriâ—ts Institution Whence the signe is sometimes said to be the thing signified As This is my body This is my blood This is the New Testament in my blood And theâ— thing signified is called the signe As Christ our Passeover is sâ—crificed This Sacramental union consists in a Sacramental relation which the signes have to the things in signifying sealing and exhibiting them Hence flows another union â—etwixt the worthy Communicant and the Sacrament So that he who truly partakes the signe according to Christs Institution partakes also the thing signified This is to be well obâ—erved as a special ground of comfort in communicating VII Finally The particuâ—ar 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 The Lord Iesus in the same night in which he was betrayed All power was given to him as Mediatour 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 vertue to it in the right use In that night he instituted it 1. To shew the abrogation of the Paâ—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 restifie 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 reâ—â—ects 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. Bread and Wine Complete Provision against hunger and thirst Christ gives his Church full nourishment Bread is expressed Wine is figuratively implyed in the Cup because immediately after Christ said Henceforth I will not drink of the fruit of the Vine c. 2 Partly the Sacramental actions which are either on the Ministers part as 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 Christs Body and blood Christ crucified our spiritual nourishment By the actions Christs separation and Consecration to his Mediatory office Christs brokennesse and sufferings for his Elect Christs free Tender and bestowing himself for spiritual nourishment upon the true Believer And the believers Accepting and applying of Christ thus tendred particularly 3. The Formal cause or Forme 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 signes and things signified viz. such a Sacramental relation betwixt them in signifying sealing and exhibiting and this by vertue of Christs institution that he who duly receives the signes receives the things signified as was said before As the law of the land makes such a relation betwixt a twig and a turfe and the lands whence they are taken that he who in due form of law takes liâ—ery and seizin of them is also as fully seized and possessed of the whole Lands or Mannour 4. The Final cause or End of the Lords Supper is manifold viz. 1. The solemn Remembrance of Christ crucified and shewing forth of Christs death to the worlds end 2. The spiritual nourishment of our inward man of our faith and all our graces for strength and growth 3. The Confirmation and individual Application of the New Testament and all the Promiâ—es Comforts Benefits and Priviledges thereof to us 4. The Sealing up unto our heâ—rts the pardon of our sins in Christs blood 5. The Ratification and Augmentation of our Communion with Christ crucified in all the benefits of his death 6. Finally the publike Testification of our true loâ—e to and Communion with the Saints as Christs members and fellow-members with us in him For these ends especially was the Lords Supper instituted by Christ and ought to be celebrated by us Hitherto of those Points of knowledge principally necessary to qualifie a man for worthy communicating whereupon we are to examine our selves 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. Spiritualized 7. Pure 8. Obedientiall 1. An Experimental Knowledge whereby a Christian hath a particulal taste savour and relish of the divine things which he knows And this I pray that your love may abound yet more and more in Knowledge and in all judgement The Greek word rendred judgement properly signifies sense Not a corporal but a spiritual â—ense whereby we have a spiritual and experimental sensiblenesse feeling and taste of the things of God in our own spirits This sense differs from Knowledge thinks Zanchy as the Knowledge of the sense differs from that of the understanding
exclusively so as to shut out our Brethrens good and welfare Look not every man on his own things but every man also on the things of others When men pretend oâ—e to the brethren and intend only their own ends and to serve their own turns of them neâ—er truly minding their brethrens good they exercise not brotherly love but self-love The world is full of this counterfeit love 6. True brotherly love is kindly affectioned Be kindly affectioned one to another with brotherly love The word here rendred 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 Loving-kindness or kinde affectionateness discovers it self divers wayes viz. 1. In courteousness the Apostle urging divers Acts and expressions of brotherly love saith be courteous The Greek word here used seems to intimate such a sweet disposition as studies and endeavours things grateful acceptable to Gods people and to render it self well-pleasing to them Contrary unto which is churlishness crabbidness and crookedness of disposition 2. In compassionateness Be pittiful Or as the Greek may more exactly be rendred 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 anothers burdens Bear ye one anothers 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 anothers 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 burdensom 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 câ—mpanion of all them that feared God and kept his Commandments He counted the 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 ought to be servent See that ye love one another with a pure heart fervently And Iohn 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 Hereby perceive we the love of God because he laid down his life for us and we 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 inferiour degrees Generally there is such coldness and frozen-heartedness towards Gods 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 Let brotherly love continue charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease c. True love is not like Ionas his Gourd suddenly springing and as suddenly dying but like Cedar or heart of Oak long-lasting yea ever-living 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 joyntly be swallowed up in the love of God to all eternity Thus try the truth of thy brotherly love And having found it in thy self abound and persevere therein This it that which the Apostle so pathetically urgeth upon his Philippians and in them upon us This that excellent Grace which he so commends above all gifts to the Corinthians And this is that which Christ himself so earnestly commends to his Apostles as the very badge and character of his Disciples 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. THANKFVLNES 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 our selves Here understand that thankfulness which peculiarly respects Câ—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 receâ—ving of the Lords Supper is evident upon these grounds 1. Thankfulness was used and expressed by Christ at his institution of the Lords Supper And he took the bread and gave thanks and brake it and gave unto them saying This is my body which is given for you This do in remembrance of me Likewise also the Câ—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 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 onely 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 Christs 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 vertues benefits victories Purchases and Priviledges of his Death This the inward matter and mystery of the Lords Supper Oh whâ—â— matter of thankfulness is this Think how â—â—â—ellent Christ is Gods onely Son The Son of his love yea God himself therefore farre beyond ten thousand worlds Think what his death
they be baptized 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 then they are true believers already and need no conversion if unworthily then they are so farre 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 Lords Supper is not like Physick or Medicine that works a cure by a natural property therein whether the Patient sleep or wake c. but it is a spiritual Ordinance that through Gods blessing in the right use of it improves and increaseth Grace Rest not therefore in the meer 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 solemne Remembring of Christ and lively shewing forth of his Death Christ saith in the Institution in reference to the Bread 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 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 addes in reference to both joyntly For â—s oft as ye eat this Bread and drink this Cup ye do shew 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 The Lords 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 decayes c. of the inward man the Regenerate part in a Christian 3. For Ratification of the New Testament or New Covenant to us This Cup is the New Testament in my blood That is This wine in the Cup is a Signe 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 Christs Death Ratifies to us the New Testament in Christs Death together with all the Promises Priviledges 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 This is my blood of the New Testament which is shed for many for the remission of sins Without shedding of blood is no remission because otherwise Divine justice had no satisfaction And no blood could satisfie Gods justice fully and obtain remission of sins but the blood of Christ God-man Now as Christ hath loved us and washed us from our sins â—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 sinnes 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 bitternesse of his sins the Wormwood and the Gall 5. For confirmation and increase of our Communion with Christ and him crucified The Cup of blessing which we blesse 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 elegâ—ntly and vehemently put it out of queâ—tion and beyond all doubt that the Sacramental Bread and Cup are pledges of our Communion with Christs body and blood That is with Christs Death and with all the Benefits Victories Purchases and Priviledges 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 Paradâ—se and Heaven on Earth Who ever truly tasted the sweetnesse of this communion with Christ but must highly prize and earnestly long for this Sacramental Seale of that Communion 6. Finally For testification and improvement of our Communion with Christs Members 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 joyntly but also with one another as fellow-members mutually loving pittying helping and taking care one of another This reciprocal fellowship of Saints is signified sealed c. in the Lords Supper As many grains of wheat make one bread and many grapes one cup of wine So they being many meÌ„bers 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 â—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 eie 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 Christs 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 it self signifie Christs body more then the flesh of Beasts doth Nor wine his blood more then water or the blood of Sacrifices doth But by positive institution bread and wine in the Lords Supper so signifie Chrâ—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 Do this That is Do this that I command that I do in this Institution follow ye my Precept my Patterne herein all-a-long Hence Paul intending to reform the grosse abuses and prophanations 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 For I have received of the Lord that which also I delivered unto you c. 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 Iesus took
Bread And he took the Cup c. of which Cup he said I will drink no more of the fruit of the Vine untill The Lords Supper therefore must not be dispensed with any other Elements then Bread and Wine What sort of Bread or Wine is not prescribed particularly but left to liberty Papists deal sacrilegiously who deny the Cup to the people giving them only Bread 2. The Mysteries signified c. by these Elements according to Christs Institution are Christs Body and Blood immediately His Death and all the benefits thereof mediately These and no other Mysteries we are to understand by the Elements We may not devise other significations then those Christ instituted 3. The Actions instituted On Christ and his Ministers part dispensing the Lords Supper were Taking Blessing Breaking and Giving the Bread Taking Giving thanks and Giving the Cup. On the Communicants part Receiving the Lords Supper were Receiving Eating the Bread and Drinking the Wine These Sacramental Actions are to be used and no other these alone being instituted The Form or Manner of Christs Taking Blessing Tanksgiving Breaking and Giving the Elements c. is not particularly described Doubtlesse they were all most suitable and congruous to the Ordinance in hand Christ doing all things most exactly and properly And such should ours be most proper pertinent agreeable to the Nature of the Lords Supper Nor Breaking of Bread nor any other Action may be omitted or changed Nor may we super-adde new actions besides theâ—e as Sacramental and Significative for that were to usurp upon Christs Authority of instituting therefore to adde as some do The Pourâ—ng out of the Wine for the signification of the pouring out of Christs blood is not only needlesse but also unlawful Needlesse in that Chriâ—ts shedding his blood for us and the actual separating of his blood from his body is signified sufficiently according to the institution otherwise viz. Partly in the Breaking of the Bread noting the breaking and wounding of his body which could not be without shedding of his blood Partly in the actual and distinct separation of the Wine from the Bread both in Institution Distribution Vnlawful for when did Christ institute this Action of Pouring out the Wine Or where doth he require it at our hands 4. Finally the Circumstantials attending upon the institution of the Lords Supper which were not meerly accidental and occasional They also are fit to be used by us but not witâ— opinion of the like intrinsecal necessity as the essentials and integrals of the Lordâ— Supper are to be uâ—ed As 1. Tâ—e uâ—e of a Table is convenient to â—et the elements decently and â—isibâ—y upon and of vessels to put the elements in And the Apostle makes mention of The Lords Table And of the Cup of the Lord. 2. The â—itting of all the Communicants at or as neer as conâ—eniently they can round about the Lords Tabâ—e that they may not onâ—y hear the words of the Institution recited and expâ—â—ined c. but may also see the elements and actions that their eyes may more deeply affect their hearts with the mysteries in hand Such sitting being more agreable to the example of Chriâ—â— and his Apostles in tâ—e first insâ—itution who sate or sate leaning than the gesture of kneeling And being the gesture generally received and used in all the Reformed Churches and directed to be used in the Churches of England Scotland and Ireland 3. The closing up of the whole action with some suitable Psalme is agreeable to the Primitive paterne Thus Christ and his Apostles shut up the Lords Supper in the first Institution thereof And when they had sung an Hymne or Psalme they went out into the Mount of Olives To sing Psalmes therefore in the Act of administration of the elements is clearly unsuitable to the iâ—itable Practice of Christ and his Apostles at the Institution and also evidently repugnant to those General Rules for Christian worship That all things be don decently in order and to edification This singing Psalmes in the action being un-decent and disorderly whilest one part of the Congregation is receiving another part is singing which makes a grosse confusion in the Church and in the Religious exercises And also unedifying yea against edification whilest the Communicants thoughts are hereby distracted and drawn away from fruitful pondering and meditating upon the many mysteries of the Lords Supper and their graces are disturbed and hindred from their free and lively actings towards Christ crucified the benefits of his death his love therein to us our reciprocal duties to him c. enough to employ the quickest thoughts and graces throughout the whole action But as for those Circumstantials about the Lords Supper that were meerly accidentall and occasional occasioned by the Paschal Supper or otherwiâ—e extrinsecally in respect of the Lords Supper As The time in the evening not in the morning The place in a private chamber an upper room not in the place of publick worship The quality of the Bread unleavened not leavened The number sexe and office of the Communicants They being but twelve and all these men no women being amongst them and all these Apostles and Ministers of the Gospel there being no private Christians amongst them These being meerly accidental to the Lords Supper and being occasioned by something besides the Lords Supper they do not tie us to the observation of them Thus manage the whole action of the Lords Supper according to Christs Institution IV. Act and exercising lively in Communicating all those Sacramental qualifications and graces fore-mentioned viz. Knowledge Faith Repentance New Obedâ—ence Love to Christ and to Christians Thankfulnesse and a Spiritual Appetite It 's not enough to have these and bring them with us to the Lords Supper but we must use and improve them discreetly and carefully at the Lords Supper You have seen how necessary they are for a worthy Communicant Stir them up therefore and awaken them in your selves in Communicating He that 's to wrastle or run a race must not only have strength and skill but use them if he mean to prevaile He that 's cold must not only have fire raked up under the ashes but must blow it up if he means to be warm so he that means to communicate worthily must not content himself with the habit of Grace but put forth the Acts of Grace Gods children may receive unworthily by not using of Grace as wicked men receive unworthily by not having of Grace Act and use therefore every Grace pertinently and properly according to their several natures respectively 1. Act Knowledge so as to have a right apprehension Of that God with whom thou hast to do in this Ordinance Of thy selfe that dost Communicate what thy spiritual state is Of Christ and his death the chief mystery of this Supper Of the New Covenant and the tenour of it which is sealed in this Sacrament And of this Sacrament it selfe and the nature
of it which thou takest in hand Rouse up therefore thy judgement and spiritual senses to eye and discern these things truly that so all thine other Graces may be helped and quickened Knowlede being the inlet guide and enlivener of them all 2. Act Faith In discerning and tasting spiritually Christs body and blood how sweet and precious nourishment they are In assenting to the truth of the New Covenant and all the promises thereof to the truth of Christs death and all the benefits thereof to the certainty of this Sacramental comfort and that to the worthy Communicant The bread and wine are Christs body and blood indeed Sacramentally especially in Applying the Covenant and Promiâ—es Christ his love death and all the fruits of his death particularly to thine own soul as certainly undoubtedly as the outward elements are applied to thy body Say with Thomas â—â—â—ling Christs wounds My Lord and my God With Paul Christ loved me and gave hâ—mself for me Say as certainly as this Bread and this wine are mine so the New Testament and all the Promises thereof are mine pardon of sin mine Christ and his death with all the advantages thereof are mine c. Thus to act faith is to eat and drink indeed to communicate indeed 3. Act Repentance and godly Sorrow When thou seest the bread broken and the wine separated from the bread think how Christs body was wounded and his blod shed and separated from his body and this for thy sins Then look upon Christ by faith whom thou hast pierced and be in bitternesse for him by godly sorrow as one is in bitternesse for his first borne c. Fill thine heart with shame and confusion for those sins and with hatred iudignation and holy revenge against those sins of thine that cost Christ so dear and would have cost thee damnation And resolve for future to abominate thy corruptions as the thorns scourges nails and spear that did murder the Lord of glory 4. Act New Obedience Say to thy self O my soul was Christ thus obedient to the death for thee even to the death of the Crosse Did he count it meat and drink to do the will of him that sent him and to finish his work Did he delight to do yea and to suffer the Will of God in being sacrificed for thee How obedient then shouldst thou be to Christ live not to the world or to sinne or to thy selfe but to Christ willingly do any thing he commands forbear any thing he forbids and bear any thing he inflicts that Christ in all may be glorified 5. Act Love sincerely to Christ and his Members This Sacrament is Christs Love-token to his Church A Memorial of his death for us which was his greatest expression of love to us Behold how his love streamed forth to sinners out of every stripe and wound of head back hands feet and heart Behold how he loved thee wilt not thou love him again warme thy frozen affections at this fire of Christs love and melt them into reciprocal love to Christ. Love him in his Person Offices Ordinances and in his Image in whomsoever it appeares 6. Act Thankfulnesse Christ crucified represented here is highest matter of Thankfulnesse Acknowledge this mercy of mercies esteem it according to its worth and resolve to render again to Christ thy praises service affections sufferings and thy self both soul and body in way of Thankfulnesse Say with David Blesse the Lord O my soul And What shall I render to the Lord for all his benefits towards me c. 7. Act Finally a true spiritual Appetite Eagerly hunger and thirst after this bread and drink indeed the flesh and blood of Christ. These will so fully satisfie the soul that it shall never totally hunger or thirst more but shall live for evermore And as the hungry stomach delightfully closeth with corporal food extracting the nutritive juyce out of it so let thine hungring soul contentingly close with Christ drawing all hearty juyce and nourishment from him V. Improve thy corporal Senses discerning the outside of the Lords Supper to help thy spiritual Senses and Graces to discerne the inside of the Lords Supper As windows casements let in the light heat and influence of the Sun into an house so these windows and casements of the outward senses let in the light heat and spiritual influence of Jesus Christ the Sun of righteousnesse into the heart and soul. As in the Word preached Christ enters into the heart by the Sense of Hearing the Organ of Discipline so in the Lords Supper Christ comes into the heart by the senses of Seeing Touching and Tasting Doth Christ make use of thy Senses to condescend to thee do thou improve thy Senses to ascend up unto him Thomas would not believe that Christ was alive till he put his fingers into his wounds after he revived and then he cries out My Lord and my God so thou that doubtest of Christs love to thee and dying for thee cast hither thine eye to the bread broken and wine severed from it To the elements and actions and see the Lords dying for thee reach hither thine hand take and apply this bread broken to thine own self and as it were feel his wounded hands and feet and heart use here thy taste and discern what nourishment Christ is And be no longer faithlesse but believing O fix thy senses stedfastly upon the Supper of the Lord till thou hast fixed thine heart firmly upon the Lord of the Supper Let thy senses be acted towards the bread and wine till thy soul be affected with the bread and water of life VI Remember Iesus Chrâ—st and him crucified throughout the whole action This is Christs command in the Institution that we both eat the Bread and drink the Cup in remembrance of him And Paul explaining this remembrance of Christ interprets it especially in reference to his Death and the shewing of it forth The Lords Supper then was intended for a solemne Memorial of Christ crucified and as it were a Marble-Monument or piller upon Christs Sepulchre that Christ and his death might never be forgotten but that Christ dying might be everliving in his peoples hearts Therefore at the Lords Supper remember Christ remember his love to thee remember his death for thee think often and meditate much upon these things Quest. But how shall I remember Christ crucified at the Lords Supper for greatest advantage and benefit to my soul Answ. Remember Christ crucified three wayes vâ—z 1. Historically remembring the History of Christ and his death 2. Mysteriously remembring the spiritual mystery of Chrâ—st and his death 3. Energetically so remembring both as to imprint them with energy effect and effâ—cacy upon the soul. This will be remembring Christ crucified indeed 1. Historically Remember the History of Christ and of his death as it is recorded in holy Scriptures especially as it is delineated by the four
upon the Lord without distraction Distractions will deprive us of all the sweetness of this Ordinance As the Fowls that fell upon Abrahams sacrifices would have pickt torn and â—poiâ—ed his Sacrifices had he not driven them away So will Distractions and wandrings deface and spoil this spiritual Sacrifice therefore driâ—e them all away Be thou wholly with Christ crucified whilest 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 Communiâ—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 onely on Christs 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 duely 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 Physick such a Receit will have such an effect whether we wake or sleep c. The bare act of Receiving doth not confirm or convey Grace but the right Receiving with Gods 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 thy self therein through a secret pang of spiritual pride If thy heart be lifted up hereby take heed thou losest not all that thou hast wrought When thou hast done all say I am an unprofitable servant I have done no more then was my duty nay I have come far short of duty How many wayes 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. Abâ—â—ndon and crucifie all sin more then ever At the Lords Table thou hast beheld as it were Christs 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 uncleannesse injustice drunkennesse c. 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 crucifie thy sins for which Christ was crucified Shall Christ bleed and die for thy drunkenness c. 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 Lords Supper fall afresh to the commission of the same sins Is not this to prophane the blood of the Covenant as an unholy thing What Is the Lords Supper a Protection or Toleration for thy sins Rather contrariwise 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 stiled The Lords Supper therefore a Feast able through the Lords 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 Humilâ—ty 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 imployments 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 wayes more diligently c. In a word shew thy self more holy pious towards God more just and righteous towards man more sober and temperate in thy self Improve thy times more profitably imploy thy Talents more fruitfully Give up thy self 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 onely Son of his love too dear for thee But walk worthy of Christ of the Coâ—enant of tâ—e Sacrament of the Kingdom Gospel and Grace of God unto all well-pleasing 4. Maintain and cherish Dear Communion with Christ crucified In the Lords Supper thou hadst 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 vertue and benefits from him and his death more and more He bare thy diseases Take thou his healing He endured thy wounds drink thou the Spiritual balsome that sprang out of his wounds He took upon him thy sins clothe thou thy self 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 Saints 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 fruites still to be eating hidden Mannah still to be drinking the water of life from this Rock still to be solacing thy self in his banquetting-house and Galleries of love and still to be lodging in his bosome 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 prize 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 thy self in spiritual
to signifie 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 sinnes that as verily as thou drinkest this wine so verily thou hast pardon of thy sinnes through my blood Oh they are happy that have their sinnes pardoned Oh they are double happy that have their sinn'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 set her as a Seal upon his heart and as a Seale upon his arme that we might never be forgotten of him proportionably we should seâ— Christ as a Seale on our heart and as a Seale on our arme that we might never forget him 2. That to forget Christs death for sinners argues great ingratitude For what greater love could Christ ever have manifested unto us then to die for us Greater love then this hath no man than this that a man lay down his life for his friends Yet Christs love greater then mans love for 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 Christs greatest expression of love cannot but be great ingratitude As David quickens his soul not to forget all Gods benefits lest he thereby should be unthankful And Pharohs Butler was unthankful to Ioseph in that He remembred him not but forgatâ— 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 soul loves and loves to remember Christ is the Christians sole Mediatour King Priest and Prophet his Wisdome Righteousnesse Sanctification and Redemption His Head Husband elder Brother Life and Hope of glory And Christs death is that whereby our sins are washed away and purged our reconcilement with God is obtained Gods Curse is removed from us all the enemies of our salvation are subdued Our eternall Redemption is wrought and our liberty of entrance into the Holiest of all Heaven it self is procured Oh what variety of Cordials arise out of Christs grave what precious balme distils from Christs 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 Lords supper is as a lasting Monument of Christs death a Marble Pillar on Christs grave Christ living erected this Monument and Memoriall of Christ dying In the Institution he saith of the bread Do this in Remembrance of me And of the Cup 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 shew the Lords death till he come So then in the Lords 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 minde according to the Scripture Christs Agony in the Garden his sufferings in the High-Priests Pallace and his Crosse 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 Crosse to kisse thee Christ opening his side to heale and wash thee and Christ condescending to thy senses as once to Thomas saying Reach hither thy finger and behold my hands reach hither thy hand and thrust it into my side and be not faithlesse but believing 4. Hast thou not great need to maintaine increase and evidence to thy selfe 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 priviledges and influences of his death Hereby we are brought into Christs banqueting house held in his Gallerâ—es 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 Master it 's good for us to be here and let us build Tabernacles Oh thrice happy soul that may thus lodge in Christs bosome and Christ dwell in their hearts 2. This dear Communion with Christ may be much obscured and interrupted Sometimes by carnal security creeping upon the Church which causeth Christ to withdraw himself from her Sometimes by a Churches decay in her first love to Christ and his wayes 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 grosse falls and sins of Gods own people which causeth the Lord to break their bones as it were and to take away the joy of his salvation as in Davids 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 failed even fainted away then she sought Christ but could not finde him she called him but he gave her no answer then she became love-sick then she was restlesse till she found him whom her soul loved These things considered there 's great need of preserving improving and clearing to thy self 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 The Cup of blessing which we blesse 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 doubtlesse 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 confirme and increase spiritual union and communion with the Saints and members
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 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 promiâ—es and priviledges 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 â—eal such love to us and shall not we reciprocally seal love to him Surely then we shall be but dissemblers and Iudas's when we come to his Table Thus of the Necessity of our true love to Christ for worthy communicating 2. The tryall 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 Aâ—â—ablenesse 2. Faith in him 3. Experience of him 1. The Amiableness and Lovelinesse 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 fairer then the sons of men grace is poured into his lips As the apple-tree among the trees of the wood so is Christ among the Sons He is the Rose of Sharon the sweetest The Lilly of the valleys the fairest He is white and ruddy the chief among ten thousand See there how admirably the Church paints him our and concludes with theâ—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 lovlinesse breeds and inciteth love â—o Christ's most of all Because his lovlinesse surpasseth all No sooner had tâ—e Church described and laid open Christs beauty and lovelinesse to the daughters of Ierusalem but presently they are taken and enflamed with him and they enquire after him 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 loâ—eliness not for his loaves or for his bag or for the worldly advantages thou mayâ—t haâ—e by him but for his excellency beauty amiableness c. This is to loâ—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 â—aith Whom having not seen ye love in whom though now ye see him not yet believing ye reâ—oyce with â—oy unspeakable and full of glory Seeing breeds loving but here 's a loâ—ing without corporal seeing A loving of Christ which ariseth from believing in him And such a loving as increaseth to rejoycing and that rejoycing both unspeakable and gâ—orious Faith sees not at all and yet best of all Not at all corporally best of all spâ—ritually Faith sees Christ enthroned at Gods 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 eâ—er with the Lord. Christ was alwayes loâ—eâ—y even in his humiliation but thrice so loâ—ely now in his exaltation Faith eyes this inâ—isible loâ—elineâ—s of Chrâ—st clearly and drawes the heart to love him entirely 3 Experience of Christ or experimental acquaintance with him enkindleth true love unto him A spirituall savour of Christs fragrancy a spirituall taste of his sweetnesse is enough to ravish the soul with him Because of the savour of thy good ointments thy name is as ointment poured forth therefore do the Virgins love thee Christs good ointments are the graces and gifts of the Spirit wherewith as Mediator he was anointed above all his fellows which oyle of gladness in some sort runs down to all his members yea to the very border of his garment His Name is either his doctrine or any other attributes titles c. 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 chuse but love Christ with a chaste Virgin-love The Church saith I sate down under his shadow with great delâ—ght and his fruit was sweet unto my taste He brought me to the banquetting-house and his banner over me was love Here 's her heavenly experiences of Christ. Stay me with Flaggons comfort me with Apples for I am sick of love Here 's her love to Christ flowing from that experience Yea she is so tranâ—ported with loâ—e to him that she calls hastily for cordials to keep her from â—ainting and wouning being love-sick for Christ. Thus the Penitent woman in the Gospel had much experience of Christs rich grace and mercy to her in pardoning her many sins therefore she loved him much and she testified it most affectionately she stood at his feet behinde 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 oyntment 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 Simon seest thou this woman I entred into thine house thou gavest me no water for my feet but she hath washed my feet with teares and wiped them with the hairs of her head Thou gavest me no kisse but this woman since the time I came in hath not ceased to kisse my feet Mine head with oyle thou didst not annoâ—nt but this woman hath annointed my feet with oyntment Wherefore I say to thee her sins which are many are forgiven For she loved much Without spirituall experience of Christ who can love him And who can chuâ—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 tryed
crucified before our eyes represented sealed and exhibited to the belâ—eving soul. Thou therefore O Chrâ—stâ—an Search the Scriptures that thou mayst there finde Christ Accept the Covenant that thou mayst therein embrace Christ And duly partake the Sacraments èspecâ—ally the Lords Supper that thou maâ—st more fully and undoubtedly assure thy self of Chrâ—st to thy salvation To this end serâ—ously 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 Lords Supper All our Fathers were under the Cloud and all passed through the Sea And were all baptized 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 pleaâ—ed for they were overthrown in the Wilderness Ishmael was circumcis'd as well as Isaac yet Ishmael is branded for a Persecuter Esau circumcised as well as Jacob yet Jacob loved Esau hated of God Simon Magus baptized yet his heart was not right in the sight of God and he still remained in the gall of bitternesse and bond of iniquity Judas did eat the 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 onely were baptized but received also the Lords Supper yet notwithstanding they were 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 baptized yea eat and driâ—k 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 farre 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 This is not to eat the Lords Supper 2. That all their Sacraments and religious performances may be accounted their 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 should strengthen sinne instead of sealing of Remission of our sinnes in Christs 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 incurre many temporal afflictions and chastisements in Gods displeasure 5. Finally they may enjoy Sacraments and yet so farre displease God therein as thereby to hazard their own Judgement and eternal Damnation and lose Heaven it selfe for ever As those Iews of old notwithstanding their enjoyments of Sacraments were overthrown in the wildernesse lost Canaan the Type of Heaven and it 's to be feared Heaven it selfe thereby typified 3. Hence consequently these things are clear I. That our bare enjoyment of Sacraments is no infallible signe either of Gods 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 meere having or the meer using of Sacraments It 's the Right having and Due using of Sacraments which will commend us and our actions about them unto Goâ— III. That it singularly concerns all Gods 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 well-pleasing and acceptable to the Lord. Now that we may acceptably and profitably manage the Lords 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 SVPPER I. Directions touching our due Preparation for the Lords Supper before we Communicate OVr due preparation for the Lords Supper before communicating consists chiefly in a judicious impartial and sincere Self-examination Let a man examine himselfe and so let him eat of that bread and drink of that Cup. There 's A publike Ecclesiastical Examination by Church-Governours preparing for fit communicating in respect of the Church And there 's alâ—o a â—rivate Self-examination preparing for worthy communicating in reâ—pecâ— of Christ. By That â—rovision iâ— made that the Lords Suppeâ— be not abused by grosse Ignorance and Scandals By This farther care is taken that the Lords Supper be not unworthily received through Carnalnâ—sse Vnbeliefe Impenitenâ—y Hypâ—crisâ—â— Vâ—â—hâ—nkâ—ulness Vnchaâ—iâ—â— blenesse c. Both are necessary and helpfull to each other but Self-Examination is more eâ—pecially needful O we have great cauâ—e to use all possiâ—â—e Preparations before â—ommunicating For 1. The Lord and Author of this Sacrament with whom we have to do hereâ—n is Iesus Christ who is most Holy Harmlesse Separate from sinners Higher then the Heavens Searching the Heart and Reins Whose eyes are as a flame of fire who 〈…〉 and all power in Heaven 〈…〉 and who will render to every man according to his works 2. The Nature of this Sacrament is sublime mysterious spiritual heavenly A 〈◊〉 of Chriâ—ts providing wheâ—â—in Chrâ—â—t is both the Master of the 〈◊〉 and â—he Mâ—â—er of the 〈◊〉 A 〈◊〉 Christ's engraâ—ing whose Supâ—rscription is Christ loâ—ing us whoâ—e Image is Christ dying for us whose 〈◊〉 is Chriâ—â—â— Nâ—w Tesâ—â—ment confirmed to his Members c. 3. The benefit of worthy comâ—unicaâ—ing 〈◊〉 surpâ—â—â—sing â—vveet Hâ—reby 〈◊〉 Soul-reviving death of Christ is a freâ—â— remembered the inward man with all the graces and abiâ—â—ties thereof is nourished Remission of sinnes through Christs blood is assured Communion with Christ crucified and all the benefits of his death is sealed our interest in the New Testament with all the Promises and Priviledges thereof is confirmed and our spiritual fellowship with Christs holy Members is established and increased 4. The danger oâ— unworthy communicating is exceeding great For hereby the guilt of Christs body and blood is â—ontraâ—ted hereby the deep displeasure of God is procured and hereby unworthy
incarnation which were made first to Adam and renewed after to Abram Moses David and 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 severall times renewed that with considerable enlargements from time to time Now this New Covenant is the same for substance with that Old Covenant called The Covenant of promise For 1. They are both of them the Covenant of â—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 Mediatour of them both though with some difference Typically he was Mediatour of the Old Testament or Covenant but Truly of the New 4. The termes or conditions of them both were the same viz. faith in Jesus Christ the Mediatour not works 5. The benefits and spirituall advantages of both were the same in the blood of Christ. viz. Pardon of sinne Sanctification of our natures Enjoyment of gracious interest in and Communion with God Eternal happinesse at last with Christ in heaven as the tenour of them clearly evidenceth Herein the Old and New Couenant 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 shadowes A typicall Priesthood typical Sacrifices typical Altar and Tabernacle typical blood typical Mediatour typical Sacraments typical Canaan all typical Hence in the promulgation of this Old Covenant in Sinai the Jews came unto blacknesse and darknesse But the new Covenant is bright and clear being administred without all types and shadowes Christ the body being comn already in open spiritual glory The Mosaical veile is done away in Christ And we all with open face beholding as in a glasse the glory of the Lord. 2. The Old Covenant was carnal and earthly in the administration of it They came to the Mount that mâ—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 Ierusalem But the New Covenant is dispenced spiritually bringing us to the spiritual Canaan To Mount Sion and unto the City of the living God the heavenly Jerusalem That we may 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 A child in his non-age and minority And so it was revealed more and more clearly by degrees as the Church grew riper and riper till Christs coming But the New Covenant is perfect and full never more to be enlarged or encreased till the end of the world it being revealed in Christ fulfilled and comne in the flesh already 4 The Old Covenant was terrible in the manner of its dispensation making not only the People tremble but even Moses himselfe 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 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 Iudge absolvâ—ng them only a Iudge 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 onely and to those that became Jewish Proselytes Gentiles were all Strangers to the Covenant of Promise But the New Covenant is unlimited universally extended both to Jews and Gentiles â—f all sorts Thus the Old and New Covenant especially differ III. The New Covenant gloriously assures them that embrace it That God will write his law in their mindes 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 Priviledges Here consider and admire them viz. 1. Gods Inscription of his Law Not in Tables of stone as of old but in the fleshy living Tables of his peoples mindes 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. Gods new relation to his people and theirs to him covenanted and promised He will be to them a God not onely a Portion a Protection a Friend a Redeemer a Savior a Comforter a Father an Hushand c. but beyond all these A God and beyond God there can be nothing This is the excellentest blâ—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 wils or affections his nor only their senâ—es or members or bodies his c. 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 thâ—â—e shall be no failing on either side 3. Gods universâ—◠〈◊〉 â—ore perfect illumination of his people with the knowledge of himself They shall not be so dull of understanding as the Jewes of old nor divine knowledge be so restrained to one sort of people but more generally to all sorts of people and more compleatly in all degrees of knowledge The Knowledge of the Lord shall fill the earth as the waters cover the Sea 4. Gods merciful and eternal Act of oblivion past upon their sins and iniquities There shall not be as of old under the Old Covenant a 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 remembred 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
or death for obedience shall deter and fright them from their obedience Paul professes to worship God according to the way of Christianity though it was reproached with the brand of Heresie 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 my self so that I might finish my course with joy and the Ministery which I have received And when for fear of bonds Paul was importuned with tears not to go up to Ierusalem He answered What mean ye to weep and to break mine heart for I am ready not to be bound oâ—ly but also to die at Jerusalem for the name of the Lord Iesus And when those three heroick-spirited Jews were threatned by King Nebuchadnezzer to be cast alive into the burning furnace seven times hotter then 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 burne to ashes then they will contrary to Gods command bow to his Idols Hast thou now such a well-resolved obedience 5. True obedience is compleate It 's complete two wayes viz. 1. Partly in reâ—pect of the subject or heart obeying A man truly obedient obeys with an entire heart and perfect spirit I will keep thy Precepts with my whole heart 2. Partly in reâ—pect of the object or Commandments obeyed A man truly obedient doth not indent pick and châ—se These commands he will obey not those the first Table but not the second c. but will obey all will have a respect and a regard to all As Caleb and Ioshuah who followed the Lord fully They were thorough-paced in their obedience And as David Then shall I not be ashamed when I have respect unto all thy Commandments 6. Finally True obedâ—ence decays not but is growing and lâ—sting Growing as in Thyatira whoâ—e last works were more then the first Laâ—â—iâ—g also and constantly continuing as in David I have inclined mine heart to do thy statutes alway even unto the end My soul breaketh for the longing that it hath unto thy â—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 our selves Now because in this Ordinance we have 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 our selves of a twofold love viz. 1. Love to Christ. 2. Love to Christians Love to Christ. Touching which consider diâ—igently 1. The Need that Communicants have of it 2. The Tryal 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 theâ—e following considerations 1. They that do not truly love Jesus Christ are under one of the heaviest and bittereâ—t curses of God in the whole Bible If any man love not the Lord Iesus Christ let him be Anathema Maranatha Herein note 1. The ground or cause of this curse The not loving of Iesus Christ. He saith not if any man hate the Lord Jesus Christ or reproach him or blaspheme and curse him or persecute him c. but that which is far lesse If any man love him not The bare want of this aâ—fection to Christ is enough to separate from Christ. 2. The nature of the â—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 curâ—e as Pharoahs dreams were doubled for the greater certainty Anathema is a Greek word and elsewhere is translated Accursed 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 Churches Communion Maranatha some learned Writers take this as Beza observes to be a Syriack word Calvin seems not so well satisfied with their judgement 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 reâ—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 prophecie of Enoch seems to allude to some such curse Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them c. Beza thinks this anâ—wers 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 addes Maranatha to denote the vehemency and grievousnesse 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 Gentiâ—e bond or free Master or servant rich or poor young or old King or begger that loves not Christ understand it especially of them within the visible Church let him be utterly accurâ—ed Now if the Non-loâ—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 abominâ—ble to him 2. The Lords 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 signifie seal and exhibite to us As is every way evident The time of instituting this Ordinance speaks love It was in the same night in which he was betrayed How warm were his affections even then to us when within a few houres after that he was to pour out his warmest hearts blood for us even then 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 tendred in this ordinance speak love Here 's Christs body not whole but broken Christs blood not as
Evangelists Read the History of Christs passion in them before thou commest to the Lords Table that the memory thereof may be fresh and lively in thy thoughts at the Lords Table Think with thy self how Christs 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 swadling cloathes and laid in a Manger He was no sooner born but Herod seeks to murder him murdering many poor Infants lest he should misse him He is no sooner baptized but Satan assaults him Tempting him to Despaire Self-murder worshipping of the Devil in perâ—on but prevailed nothing Is he in his publick Ministery How is he hated reviled blaâ—phemed and persecuted by Scribes and Phariâ—es by his own people the Jewâ— yea by his own kindred And when he was nigh the period of his Minisâ—ery what torrent of sorrows sufferings flow'd 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 prayed thrice most earnestly to his Father to let that Cup passe 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 immediatly after his Agony Iudas betrayes him to the multitude of the Jews with a kisse 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 Christs Garden-sufferings think so lively of them as if thy self 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 woful Agony that the earth was all besprinkled with his blood and that thou hadst lookt on to see him betrayed so villainously by Iudas his own Apostle into the hands of his enemies 2. In the High Priests Palace and the judgement-Hall How was Christ denyed by Peter How was he mocked â—mitten blindfolded buffetted spit upon crowned with Thornes having a Reed in his hand being scornfully bow'd unto and derided with haile King of the Iews cruelly scourged blasphemously intreated falslely accused causelesly 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 swoln with buffetting his face defiled with spitting on his head wounded with thornes his back torn with scourges c. Oh behold what a woful spectacle 3. In Mount Calvary in that filthy Golgotha how woful and tragical was his 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 thieves as if he were the Arch-malefactor he hanged from the sixth till the ninth houre 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 thieves that were crucified with him being a thirst in his pains abused with gall and vineger given him to drink And which was heaviest of all he was in a sort deserted of God so that he bitterly cryed out My God my God why hast thou forsaken me and so he yielded up the Ghost after which a souldier with a spear piercing his side and heart there gushed out water and blood Now when thou art at the Lords Supper â—emember all those sad passages Think thou hadst stood with Mary and Iohn under â—is Crosse and hadst seen and heard his intolerable reproâ—ches 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 Ioseph of Arimathea in thine armes Remember this story of Christs death and remember it seriously pathetically Imagine The Sacrament-day to be as Christs Agony-day His Condemning-day His Crucifying-day The Lords Table to be as the Crosse 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 Remembring 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 remembring Christ crucified at the Lords Supper Christs Death was not a common and ordinary Death full of miseries only but a speciall and extraordinary Death full of Mysteries also Among other Mysteries of Christs death The Causes and Effects of his death are singularly mysterious Remember them in communicating 1. Causes of Christs death were either 1. meritorious or 2. impulsive 1. Meritorious procuring causes of Christs death were the sins of Gods Elect imputed to him Christ in himself was totally without sin no guil was found in his mouth He was a Lamb without blemish without spot He was Holy harmless undefiled and separate from sinners Pilate his Judge cleared him saying I finde in him no fault at all The condemned thief justified him We indeed justly but this man hath done nothing amisse But Christ becomming 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 satisfie for in the least degree And so 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 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Christ hath redeemed us from the curse of the Law being made a curse for us Admirably the Evangelical Prophet 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 sheâ—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 For the transgression of my people was he stricken By his knowledge shall my righteous Servant justifie many for he shall bear their iniquities And he was numbered with the transgressors and he bare 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 Souldier 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 Iudas that betrayed him Christ was condemned but our sins the Pilate that condemned him Christ was crucified but our sins the nails that fastned him to the Crosse Christ had Gall and Vineger given him to drink but our sins were the Vineger 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 Christs death call to minde thy sins the procuring causes of Christs death Say in thine own heart to Christ as Augustine I am the stroke of thy grief I am the fault of thy killing 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 wonderfull 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 â—od undergoeth Whither O Son of God whithe◠〈…〉 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 â—evengefully smitten I have committed the fault thou art tortured I have been proud thou hast been humbled c. Thus remember that thy sins were the procuring causes of Christs sorrows 2. Impulsive or inward moving causes of Christs Death were only the free grace self-propension and love of God Christ to sinners The Souldiers had never fast'ned Christ to the Crosse had not our sins first fast'ned 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 râ—frus Love brought him upon the Crosse foâ—ous Love made him pray sweat and bleed and die for us God so loâ—ed us as to give his Son for us God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perâ—sh but have everlasting life Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins But God commendeth his love towards us in that while we were â—et sinners Christ died for us And Christ so loveâ— us as to give himself to death for us I am the good Shepherd The good Shepherd gâ—veth his life for the sheep No man tâ—keth it from me but I lay it down of my self Greater love hath no man then this that a maâ— lay down hâ—s life for his friends Ye are my friends if you do whatsoever I command you Hereby perceive we the love of God because he laid down hâ—s lâ—fe for us Vnto him that loved us and washed us from our sins in hâ—s own blood Hence Paul experimentally saith 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 Christs Death are manifold and most excellent In this memorial of Christs Death especially remember these fruits of his death viz. 1. Redemption We by the first Adams 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 But Christ by his own blood entered in once into the holy place having obtained eternal Redemption for us Ye were not redeemed with corruptible things as silver and gold from your vain conversation c. but with the precious blood of Christ as of a Lamb without blemish and without spot Christ hath redeemed us from the curse of the Law being made a curse for us and Christ hath by his death triumphed over all our enemies and deliâ—ered us from them Hence Christ is said to be made of God to us Redemption 2. Reconciliation By the first Adam's Apostasie we are not only enthralled under sin death Satan and all our spiritual enemies But we are become utter Enemies to God and to all true spiritual goodness yea the carnal minde 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 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 It pleased the Father that in him should all fulness dwell And having made peace through the blood of his Crosse 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 minde by wicked works yet now hath he reconciled in the body of his flesh through death c. Hence God is said to be in Christ reconciling the world unto himself not imputing their trespasses unto them And the Gospel is called The word of Reconciliation 3. Iustification 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 our selves are become guilty of death before God Now Christ is made of God righteousness unto us He is The Lord our righteousness For God imputing all our unrighteousness to Christ and all Christs righteousnesse active and passive to us through the merit of Christs death and obedience our sins are freely remitted our guilt removed and our persons are accepted as righteous before God Christ was offered to bear the sins of many While we were yet sinners Christ