tree And the Tree of Knowledge of good and evill 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 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 Adams Paradise Object These were Adams Priviledges before the fall and they were excellent But what is all this to us Asw. All this is very much to us For all Adams Priviledges were our Priviledges Adam being a publick person the generall Parent Root and Stock of Mankinde and we all at that time in his loyns Therefore as Levi is said to pay Tithes in Abram unto Melchizedech because Levi was in his father Abram's loyns when Melchizedech met him So we may be truly said to enjoy all the Priviledges of the state of innocency in Adam because at that time we all were in Adams loynes when he injoyed them Oh therefore How happy a man was Adam and how happy were all we in Adam before the fall Thus we should know our selves 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 Giving light by night to Israel but being darknesse to the Egyptians So our state before and after the fall had a bright side and a dark side I have already shewed 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 happinesse we enjoyed in our first estate 1. Our reasonable and immortall soules are become brutish in the things of God and liable to die everlastingly 2 We are banished out of Paradise our pleasant Habitation 3 We are deprived of Edens liberall Provision In the sweat of our browes we must now get our bread and though we toyle never so much 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 imbittered The wives 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 troubles in the flesh touching their children one another 6. Our innocency and spotlesnesse is swallowed up with nocency and sinfulnesse 7. We are disrobed of Gods beauteous image Having sought out many inventions till Christ the second Adam repair Gods image in us 8. We have brok Covenant with God by eating the forbidden fruit and so have debar'd our selves 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 clothing us with shame and filling our hearts with fear and horrour at the presence of God our â—irst Parents and we in them endeavouring to hide our selves from Gods presence among the trees of the Garden Thus by the fall we are quite stript of all our glory and happinesse 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 wayes Principally in regard 1. Of Adams 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 Adams sin of Adams fall For we all being in the loyns of Adam the publick Root of mankind we stood with him and we fell with him Hence it is said By one man sin entred into the World and death by sin and so death passed upon all men for that all have sinned And again By one mans disobedience many were made sinners So that Adams fall and first sin together with all the sinfull ingredients aggravations thereof As Vnbelief Pride Disobedience Rebellion Vnthankfulnesse Intemperance Murder Apostacy Hypocrisie c. 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 Apostacy did even they were brought under death for their guilt of Adams sin and of Originall corruption of their natures Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression And David thus laments himâ—elf Behold I was shapen in iniquity and in sin did my mother conceive me This the common lot of all Adams posterity even of David among the rest Yea Iob long before David said Who can bring a clean thing out of an unclean not one So then Adam by the fall becoming unclean all Adams children naturally and by ordinary propagation descending from him are naturally unclean also This sinful uncleannesse of nature we call Original sin or Original corrupâ—ion That we may the better discern the venome and sinfulnesse of Original sinne Let us a little consider 1. The names 2. The Nature 3. Thâ— Aggravations of it Thâ— Names given to Original sin in Scripture are divers and very observeable It is called 1. Sin by way of Emphasis as being the sin of sins the mother sin 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 c. As Ivy abides in an old wall till the wall be pulled down Hence Paul It is no more I that do it but sin that dwelleth in me 3. The easily-encompassing-sin Let us lay aside every weight and the sin that doth so easily-beset us By weight 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 behinde and on every side tangels our Mindes Consciences Wills Affections and all our members is as fetters to our feet manacles to our hands c. so that we cannot run
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 To open their eyes and to turn them from darknesse to light and from the power of Satan unto God Cease to do evill learn to do well 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 tryal 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 feell himself sick To this effect 1. Art thou convinced and sensible of sins sinfullness 1 How extreamly opposite and contrary sin is to God God is light sin is darkness God is life sin is death God cannot do it in himself nor endure it or look upon it with the least approbation in any his creatures Men become enemies in their mindes against God through wicked works Yea the carnall minde is enmity it self against God 2 How repugnant sin is to Gods holy just and good Laws Sin is the transgression of the Law The carnal mind is not subject to the Law of God nor indeed can be 3. What power sin hath over thy self and every man by nature It is a Law in thy members A reâ—gnâ—ng King A bond of iniquity c. 4 In a word how filthy odious â—oul and abominable sin is in it self Scripture in this reâ—pect resembles it to the Ethiopians black skin To the filth under the nailes or Arm-holes as the Greek word signifies To the uncleannesse of a menstruous woman To the filthinesse of the Sodomites To the stinking purrified deadly steam of an opened grave To the poison of Aspes and Serpents to the vomit of a dog To the myre and puddle wherein a swine wallows yea it 's called superfluity of naughtinesse or as the Greek signifies the excrement of malice The Holy Ghost useth such coorse expressions in describing of sin to let us see no language is bad enough for it Yea sin is farre more ugly black filthy then the devil himself for through sin he becomes a devil so ugly and abominable Art thou thus sensible of sins sinfulnesse as the glasse of Scripture represents it 2. Art thou convinced and sensible of sins mischievousnes How it cast Adam and all his posterity out of Paradise and Communion with God there depriving all of Gods Image How it makes all men by nature spiritually dead in sin slaves of Satan children of wrath heirs of all Gods curses and every moment liable to death temporal spiritual and eternal How not onely man but the whole Creation groans under the burden of it How by reason of sin thou art naturally in a lost undone damned state in the very gall of bitternesse being godlesse Christlesse and hopelesse in this present World c. 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 c. 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 sinfulnesse of sin then for the dangerousnesse of sin Hence the godly mourning soul is most wounded for offending God and piercing Christ by sin For offending God So David Against thee thee onely 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 doubtlesse 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 They shall look upon him whom they have pierced and they shall mourn for him and be in bitternesse for him c. for He was wounded for our transgressions c. What thinks the bleeding soul were my sins the Iudas that betrayed him the Pilatâ— that condemned him the nails spear and thorns that pierced him the gall and vineger 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 â—orrow is great the greatest sorrow in the world Hence it 's called A Mourning as for an onely son being in bitternesse as one that 's in bitternesse for his first-born A great mourning as the mourning of Hadadrimmon in the valley of Megiddo A mourning apart All this to shew that godly sorrow for sin is beyond all worldly sorrow When Peter wept for his sins he wept bitterly True there may be such a sudden push of worldly sorrow for a wife child c. that may seem greater then 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 Godly sorrow worketh repentance not to be repented 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 pâ—nitential it hath never left thee till it hath reformed thee Doubtlesse this is true godly sorrow indeed 3. Hast thou a true change and conversion of thine heart and
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
and so the right of our Redemption might belong unto him 3. That in our nature which had offended he might fulfill all righteousnesse both in his actiâ—e and passive obedience suffering and interceding for us 4. That he might be a merciful and compassionate Hâ—gh Priest for us in things pertaining unto God Haâ—ing an experimental fellow-feeling of our temptations and infirmities 5. That as Christ became the Son of man by Nature â—o we in him might become the Sons of God by Adoption and Grace 6. That he being our Mediatour and Advocate in our flesh we may come boldly to the Throne of grace for obtaining mercy and findâ—ng grace to help in time of need 3. Why was it necessary Christ our Mediatour should be God Answ. It was necessary our Mediatour should be God as well as man 1. That his Godhead might uphold his manhood from being swallowed up with Gods infinite wrath and the fruits thereof for our sins which wrath no meer 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 filled with such excellency worth and efficacy as to be every way satisfactory and well-pleasing 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. There is one God and one Mediator betwixt God and man the man Christ Iesus 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 God should raiâ—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 Fathers Will for his Elects salvation Hence he is stiled Counsellor The Shepheard and Bishop of our souls He is made unto us wisdom And he is fully acquainted with all his Fathers counsels and bosom secrets therefore able to discover to us the whole counsel of God The onely begotten Son which is in the bosom of the Father he hath declared him Christ reveals Gods Will to his Church 1. Outwardly in his Word and Ordinances wherein the summe of all divine mysteries necessary to salvation are contained compleatly This is the light without us even the Word of Christ. 2. Inwardly by his Spirit opening and illuminating our dark mindes that we may spiritually and savingly understand the counsels of God in his Word This is the Anointing from Chrâ—st which teacheth all things 2. Christ is our Priest Our great High Priest A Priest of a far more perfect order then Aarons even A Priest for over after the order of Meâ—chizedech Christ as our Priest 1. Made satisfaction for us 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 appearing there as our Advocate with the Father 3. Christ is our King Our King of Righteousness Our King of Peace Yet have I set my King upon my Holy Hill of Sion Châ—ist acts and executes his Kingly Authority and Power 1. By calâ—ing his Elect effectually 2. By goâ—erning them visibâ—y and inâ—isibly 3. By recompencing their obedience with gracious rewards their failings with just fatherly chasâ—isements 4. By supporting them under all their trials afflictions and persecutions 5 By over powring and ordering all even the worst and most unlikely occurrents for his own glory and his peoples good 6. By restraining subduing and crushing all his and his peoples enemies 7. And finally by 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 Medâ—atory office in a double condition 1. Partly in a state of ignominious Humiliation 2. Partly in a state of glorious Exaltation Christs 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 in fullnesse of time made of a woman conceived by the Holy Ghost in the wombe of a Virgin of low estate and degree He that comprehends heaven and earth is comprehended in the narrow wombe of a Virgin Who can sufficiently admire his disvesting himselfe of such Majestie and investing himselfe with such meannesse 2. In his Birth in that he who is eternall before all time should be borne in time He who brought forth the whoâ—e worâ—d should be broughâ— sorth in the world And that so meany But at home but abroad not in a Palace but in a common Inne not in the best room in the Inne but in a Stable there being no room for him in the Inne There he was borne wrapped in swadling-cloaths and laid in a manger O wonderfull abâ—sement 3. In his whole life In that he was made under the Law to do and endure it Coorsely entertained and used in the worâ—d impudently tempted by Satan and continually subject to humane sin-lesse infirmities and in some fort below us therein 4. In his death in that he who was Truth was betrayed by Iudas 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 Righteousnesse was condemned by Pilate and abused by the souldiers He who was Holiness and the Son of Gods love wrastled under Gods wrath And he who was Life died shamefully painfully and curâ—edly on the Cross as the Evangelists abundantly testifie 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. Christs Exaltation after this his Humiliation was great and gâ—orious And that especially in fiâ—e other degrees also 1. In his Revâ—ving in the grave He who was dead and bâ—ried quickned himself in the grave by his God-head loosing the bands of death when he was fastest bound by them His Reviving in order of nature must go before his Rising and he rose alive not dead Conâ—equently his Reviving the first degree of his Exaltation began in the grave wherein was the last and lowest degree of his Humiliatâ—on 2. In his
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
and whilest in that wretched state Whilest yet without strength when sinners whilest enemies whilest enmity it self against God when they were dead in trespasses and sins 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 Pray much lesse die yet these in no worse condition by nature then 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 meerly the free Grace and Love of God Vpon these and like considerations what estimation hast thou of Christ 2. Dost thou esteem Christs Death The Mystery of the Lords Supper Christ is the matter but how Christ as crucified as Broken as slain for us in that respect Christ is the matter his Death therefore is the Mystery of it How dost value Christs Death Dost thou estimate it according to the true valuableness of it viz. 1. Esteemest thou Christs death according to the love evidenced in it Greater love then this hath no man then that a man lay down his life for his friends But greater then this Christ shewed in laying down his life for enemies Hereby perceive we the love of God because he laid down his life for us Was ever love like this love The Apostle prayes for the Ephesians and his expressions are admirable That they may be able to comprehend with all Saints what is the breadth and length and depth and heighth and to know the love of Christ which passeth knowledge He measures Christs love by 4 Dimensions Philosophy knows but three Length Breadth and Depth Divinity adds a fourth Heighth intimating that Christs love is far beyond all ordinary measures and dimensions There 's Depth in it without bottom Heighth in it without top Breadth in it without side and Length in it without end Yea it utterly passeth knowledge Christs warmest love to sinners flowed with his blood out of all his wounds Esteemest thou his Death according to Christs love in dying 2. Esteemest thou Christs death according to the sufficiency of it Christs death was an Odour of a sweet smell most acceptable to God 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 Christs death according to the many inestimable benefits of it Hereby Sinners are justified sins purged away Hereby Enemies to God are reconciled Hereby death he that had the power of death the Devil with all Principalities and powers are subdued Hereby eternal Redemption from spiritual thraldom is obtained In a word hereby we have accesse with boldnesse and entrance into the Holiest of all Heaven it self Christs blood is Heavens Key Oh what soul can truly taste these saving purchases of Christs death and not admire it 3. Finally doest thou aright esteem the Lords Supper it self It deserves high estimation 1. For the mysteries in it Christs 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 heavenlinesse 3. For the Firmnesse of it In right use the Lords Supper doth as surely signifie seale and exhibit Christ crucified and all his benefits to us as we partake the outward elements there being such a Sacramental union betwixt signes and things signified Do these and like considerations raise up thy thoughts to an high estimation of this Ordinance 3. Retribution or rendring again according to the benefit received acknowledged and esteemed is the third and highest act or degree of thankfulnesse When David was most enlarged unto thankfulnesse he saith What shall I render unto the Lord for all his benefits towards me And because King Hezekiah recovered of his â—â—knesse at his prayer 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 â—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 rendrings when we communicate Answ. What should we not render again for these benefits All we can render is farre too little We should râ—nder 1 Triumphant praises Thus David resolved to render 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 Gods salvations and deliverances and will pray and praise God or preach abroad Gods 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 blesse God to this custome David alludes In like sort we should be much in Praises and Thanksgivings for Christ his death c. As Paul notably thanks Christ not only for calling him to the Apostolical Ministery but also and especially for coming into the world to save sinners and himselfe chief of sinners making him a pattern of his grace to all that after should believe 2 Indeared affections Christ pardons the womans many sinnes this was one fruit of his Death Hereupon She loved him much and testified the same by washing his feet with her teares wiping them with the hairs of her head kissing them and anointing them with oyntment She hath nothing too good nothing good enough for Christ. Hath Christ loved thee and given himself for thee leaving this Sacrament as a legacy of his love Oh how should'st thou love him again that thus loved thee first 3 True hearted repentance and reformation Christ came into Zacheus's house to dine with him yea rather into Zacheus his heart there spiritually to feast his soul presently Zacheus the Arch-publican penitentially reformes Behold Lord the halfe of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourefold And Christ testifies This day is salvation come to this house forasmuch as he also is the sonne of Abraham Sâ—ul
died for us Much more then being now justified by his blood we shall be saved from wrath through him For as by one mans 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 This is my blood of the New Testament which is shed for many for the remission of sins God justifies us efficiently Christ justifies us by his blood and obedience meritoriously by his Resurrection evidentially evidencing the full vertue and victory of his death Faith justifies us instrumentally good works justifie us declaratively in the sight of men declaring our faith to be lively and true that brings forth good works 4. Victorie over our spiritual enemies Naturally by the fall we are in the bond of iniquity and through fear of death all our life-time subject to bondage and led captive by Satan at his will Israels bondage and slavery in Egypt or Babylon no way comparable to this spiritual bondage But Christ by his death Hath condemned sin in the flesh Hath overcome death and destroyed him that had the power of death the Devil having spoâ—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 We have boldness to enter into the holiest by the blood of Iesus by a new livâ—ng way which he hath consecrated for us through the vail that is to say his flesh Theâ—e are some of the glorious fruits of Christs death Redemption Reconciliation Justification Victory over our spiritual enemies and entrance into the holiest of all Remember theâ—e at the Lords Supper that sweet Memorial of Christs 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 savory 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 lesse then death then such a death and that of such a person as Christ who was God-man could eâ—er have expiated that sinfulness or haâ—e remoâ—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 Gods justice for one sin For Gods justice offended is infinite and all that mere creatures can do or endure are as themselves meer finite but Christs person being of infinite worth in respect of his God-head satisfied to the full Think not Adams sin to be small It murdered himself and all his posterity It cost Christ his dearest hearts blood And Adams first sin was thy sin for thou wast in his loyns when he fell Lay this to heart proportionably 2. Remember Christ and his death so as to admire Gods infinite 1. Wisdom 2. Iustice 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 satisfie for sinners Here 's Chrâ—st crucified the wisdom of God indeed 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 thâ— life it self must die that we who were dead in sins might live 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 Traytor 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 shew of injustice but that God is so righteous that he can do nothing unrighteously 3. Finally Admire his love 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 it self against God O the depth and heighth 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 Christs body was broken wounded for thy sins And then fill thine heart with grief and indignation against those sins Shall Christs 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 Gods 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 heynous that he sweat great drops of blood falling down to the ground and cryed 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 hearts 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 â— c. 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 Whilest 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 How should we that are dead to sin live any longer therein Hence the Apostle urges our death