can truly say The Lord hath written his law in their hearts and made them know him For carnal unregenerate men who seek not for a saving interest in Christ the second â—â—am according to the tenour of the New 〈◊〉 they do evidently content the◠〈◊〉 with their lapsed condition in the first Adam and so remaine still under the forfeit penalty and curse of the first Covenant of Works broken by Adams fall These things are principally to be known touching the New covenant by worthy Communicants that they may have a true notion or apprehension of that Covenant which is seaâ—ed unto them by tâ—e Lords Supper 5. Knowledge of the Lords Supper it self Finally the fifth and last point of Knowledge especially necessary to qualifie a person for worthy communicating is The knowledge of the true nature of Sacraments and particularly of the Lords Supper it self For How can that be duly managed which is not truly understood To this end we are to know 1. That the Lord hath been wont to deal with his Church and people by way of Sacraments in all times and ages As 1. With Adam and his posterity in a sort For it is supposed by the learned that when God cloathed Adam and Eve with skins he taught them also to sacrifice the bodys of those beasts with whose skins they were cloathed and this is the more probable because the Scripture declaring Abels Religion makes mention only of his Sacrificing the firstlings of his flock and the fat thereof These Sacrifices were types of Christ yea pledges tokens and as it were Sacraments confirming the first promise of the seed of the woman Jesus Christ. 2. With Abram when God stablished his Covenant with him and his seed he annexed Circumcision as a Token or Sacrament of the Covenant 3. With Israel when God by the hand of Moses brought them out of Egypt destroying Egypts first-born that they might let Israel go he appointed the Sacrament of the Passeover as a pledge of the preservation of all Israels first-born from Gods wrath 4. When God brought them through the wildernesse in an extraordinary sort Israel also had four extraordinary Sacraments signifying to them spiritual Mysteries in Christ viz. 1 Baptizing in the cloud that both sheltred them from the heat and guided them in their way 2 Baptizing in the Sea which saved them when the Egyptians were drowned 3 Mannah that spiritual meat 4 Water out of the Rock that spiritual drink These four Sacraments were extraordinary and continued but a while viz. during Israels abode in the wildernesse The other lasted till Christs coming in the flesh 5. With the people of God under the New Testament the Lord dealeth also by way of Sacraments ordaining Baptisme and the Lords Supper as standing Sacraments till the end of the world But why doth the Lord thus deal with his people by way of Sacraments in all ages Answ. This comes to passe 1. From Gods familiar love and condescension to his people delighting most plainly and easily to make known spirituals unto them 2. From the abstrusenesse and mysteriousnesse of Christ and the things of Christ which are sublime high heavenly worthy of the quickest inâ—pection of Angels themselves and therefore so far above humane â—pprehension in their heavenly â—uâ—â—re that God represents them in earthly resemblances 3. From the dulnesse of our understandings in conceiving aright of the great Mysteries of Christ therefore God â—â—oops to us â—etting them forth in sensible and visible Elements He descends to our Carnalnesse that we may aâ—cend to his Spiritualnesse He helps our outward senses that they may help our inward graces II. Sacraments are part not of Gods naturall but of his instituted worship Gods Naturall worshâ—p is that which is required in the first Commandment and which the light of Nature dictates to be due unto him Instituted worship is that which is contained in the second Commandment which light of natâ—re cannot particularly lead us unto but onely some posâ—tive divine Institution Now Sacraments are not of Gods Natural but onely of his Instituted worship No light of nature can intimate to us that under the Old Testament God would be worshipped with Ciâ—â—umcision and the Passeover and under the New Testament with Baptisme and the Lords Supper had not God by expresse and positive Inâ—â—itution appointed both Whatsoever Sacraments are they are wholly by Institution We have no other particular ground or foundation for them at all Therefore in the administration of the Lords Supper and of every Sacrament both Ministers and People respectively must cleave close to the Institution The neerer we come up thereto the more acceptable we are to the Lord. As Paul both in planting Sacraments at first and reforming Sacrament-abuses afterwards precisely followed the Lords Institution III. All the Sacraments that ever were instituted since Adam's fall to this day were Tokens Pledges or Seals of the Covenant of grace As Circumcision was a Token of this Covenant a Seal of the righteousnesse of faith c. For since the fall God never set on foot any other Covenant but the Covenant of Grace The Old and New Covenant are both the Covenant of Grace When therefore we come to the Lords Supper we come to renew Covenant with God and to have his gratious New Testament sealed to us IV. Every Sacrament both ordinary and extraordinary of Old or New Testament represents principally Jesus Chrst and him as crucified Adam's sacrifices types of Christ the true sacrifice Circumcision a pledge of our heart-Circumcision through Christs blood The Passeover a token and type of Christ our Passeover sacrificed for us The extraordinary Sacraments Signes of Christ and his sufferings By Baptisme we are said to be baptized into Christ and into his death And by the Lords Supper we so oft as we eat and drink it are said to shew forth the Lords death until he come So that Christ and his death Christ as crucified is the golden thread that runs along through every Sacrament and is the substance and mystery of all Sacraments When therefore we come to the Lords Supper we come to partake a Seal and solemn Memorial of Christ crucified and of all the benefits of his death V. Sacraments are of severall sorts viz. 1. Sacraments of the Old Testament signifying Christ crucified to come afterwards and these were either ordinary or extraordinary Ordinary Sacraments of the Old Testament were chiefly two 1 Circumcision the initiating Sacrament denoting the cutting off of the corruption of the heart by Christ and his grace 2 The Passeover the consummating Sacrament signifying spiritual nourishment by Christ and preâ—ervation from Gods wrath through him Extraordinary Sacraments of the Old Testament were four 1 The Cloud 2. The Sea 3 Mannah from Heaven 4 Water out of the Rock All these were Sacraments of the Old Testament 2. Sacraments of the New Testament signifying Chriâ—t crucified already
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
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
Resurrection from the dead out of the grave the third day He both revived and rose again As a second Adam and Head of his Church for our Iustification Spiritual raising of our souls out of sin and Corporal raising of our bodies out of the grave at the last day declaring hereby his infinite God-head His Lordship over quick and dead His full satisfaction of Gods justice for us and his absolute victory oâ—er sinne death and the devil 3. In his Ascension up into heaven fourty days aâ—ter his Resurrection as our Head and Fore-runner Thereby to lead Captivity Captive most triumphantly To receive and give gifts for men To cause our hearts and Affections spiritually to ascend after him To prepare a place for us that where he is we might be also 4. In his Session or sitting down at Gods right hand as God-man our Mediatour in highest Majesty and Glory farre above all Angels Having compleat dominion not only over his Church but over all things in the whole world for the good of his Church Pouring his Spirit upon his people continually making intercession for them 5. Finally In his coming again at the last day to judge the whole world in righteousnesse In his Humiliation at his first coming he was judged and condemned by sinners unjustly In his Exaltation at his second coming he shall judge both men and Angels justly And he shall come in His own and his Fathers glory descending from heaven with a shout and the voice of the Arch-Angel and the Trumpet of God attended most gloriously with the triumphant train of innumerable Saints and Angels to render to every one according to his works Thus we are to know that Christ diâ—charged his office of Mediatourship as Prophet Priest and King both in his state of Humiliation and Exaltation V. That this Mediatour Jesus Christ is an absolutely All-sufficient Mediatour There can be nothing required for sinners salvation which is not compleatly to be had in Christ. Is it Redemption He hath obtained eternal Redemption for his Elect. And by one offering he hath perfected for ever them that are sanctified Is it reconciliation to God When we were enemies we were reconciled to God by the death of his Son Is it Justification He is made unto us righteousness He is The LORD our Righteousnesse He who knew no sin became sin for us that we might become the Righteousnesse of God in hâ—m for he is the Righteousnesse of God viz. which God hath devised and will accept So that Christ hath more righteousnesse than we have unrighteousnesse more pardons than we have debts more justification than we have condemnation Is it Holinesse He is full of grace and truth that out of his fulnesse we might receive and grace for grace Is it any thing He hath all fulnesse in hâ—mself that we may be compleat in him And he is able to save to the utmost all that come unto God by him seeing he ever liveth to moke intercession for them VI. That though Jesus Chriâ—t be such an All-sufficient Mediatour and Saâ—iour yet he will saâ—e none at all but them onely to whom he is actually applied He that hath the Son hath life but he that hath not the Son hath not lâ—fe He justifies sinners but onely thoâ—e sinners that beleeve in him He gives soul-rest to wearied souls but onely to thoâ—e wearied and heavy-laden â—ouls that come unto him He gâ—ves Priviledge to become the sons of God But this Priviledge he onely gives to them that receâ—ve him c. Our union to Christ is the foundâ—tion of all our Communion with Christ. No Vnion no Communion VII Finally we are to know touching Christ that he is the subâ—tance of all the Sacraments both of Old and New Testament The Centre of the Covenant of grace and of all the Promises And the very marrow of all the Scriptures They that know not Christ aright know nothing of the Holy Scriptures to purpose for they principally testifie of him They are as the â—tarres that lead to Christ They are as the Sun-beams that discover this Sunne of Righteousnesse They are the secret swadling-clothes of the childe Jesus These things we should know touching Christ before we come to the Lords Supper 4. Knowledge of the New Covenant Knowledge of the New Covenant is the fourth point of knowledge requisite to a worthy Communicant before receiving of the Lords Supper In the Institution of the Lords Supper it is said of the Cup This is my blood of the New Testament That is this Wine in the Cup is a Signe and Seal of my blood by which the New Testament is ratified So that by the Lords Supper the New Testament or New Covenant is confirmed to us and in receiving the Lords Supper we renew Coâ—enant with God This we cannot do judiciously unleâ—s we competently understand the nature of the New Covenant Now for the opening of the New Covenant in some measure Consider these following Propositions which may afford some true taste of the nature of the New Covenant 1. The New Covenant is not the same Covenant which God made with Adam in Innocency but far different from it and that in divers particulars For 1. The Covenant with Adam was a Covenant of amity or friendship made by God with him as by a Creator with his creature But the new Covenant is a Covenant of reconciliation made by God as a Redeemer with the sinner 2. The Covenant with Adam was upon tearms of personal perfect and perpetual Obedience to the Moral Law written in his heart the curse and death being threatned to the least transgression thereof But the New Covenant is upon tearms of Faith and new obedience as the fruit thereof and testification of our thankfulness The Spirit of Grace being promised to work that faith and obedience whereunto eternal lifâ— is promised c. 3. The Covenant with Adam was with a person perfectly able to fulfil the Covenant in his own peâ—son alone The New Covenant is with persons unable of themselves to do any thing acceptably before God without divine Grace assisting and therefore performing Covenant onely in Jesus Christ their Surety 4. The Covenant with Adam was wâ—â—hout a Mediator Adam in his innocency nâ—eding no Mediator of Redemption or Reconciliation But the New Covenant is with a Medâ—ator Jesus Christ most necâ—ssary unto sinners for their salvation II. The New Covenant is the same in substance and essential constitution but far different in circumstance and manner of administration from the Old Covenant By Old Covenant I understand The Covenant of promise That is to say all the Covenants and Promises touching Christ from the first promise of The seed of the woman immediately after the fall till Christs
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
was Such a death as all things considered never was endured wherein malice of men rage of all the powers of darkness the wrath of God sins of all the Elect did meet in him at once And think what we worthless sinners gain by this Death of Christ What pardons Reconciliation Peace with God c. And all these confirmed to us in the Lords Supper that lasting Monument of Christ crucified Oh what manifold cause of thankfulness is here 2. The outward matter of the Lords Supper viz. the Elements of Bread and Wine together with the actions of taking blessing breaking giving eating and drinking them affords also much cause of thankfulness that Christ would thus condescend to our weakness as to represent such heavenly mysteries to us by such homely elements and actions He deals herein with us as once with doubting Thomas makes us as it were thrust our finger into the print of his nails that we may believe helps our inward graces by our outward senses 3. The ends of the Lords Supper are such that they notably challenge manifold thankfulness from us whensoever we partake the Lords Supper These ends are The solemn remembrance of Christs Death never to be forgotten The nourishing of the inward man of faith and all our graces The confirmation and application of the New Testament with all the Promises thereof to us The Ratification of the pardon of our sins in Christs blood And the sealing up unto us that sweet priviledge of Communion with Christ and with one another Not one of these but deserves much thankfulnesse How great thankfulness then is due for all of them together in the Lords Supper 2. The Tryal of our thankfulness which is thus necessary for worthy communicating comes next to be considered and we may try the truth of our thankfulness by the three eminent Acts or degrees of thankfulness viz. 1. Notice-taking or acknowledgement of blessings received 2. Estimation of mercies received and acknowledged 3. Retribution or rendering again for mercies received acknowledged and esteemed 1. Notice-taking or acknowledgement of benefits received is a first degree or Act of thankfulness Till a man take notice of a benefit and whence it comes he can neither esteem it nor render again for it as he ought Thus when David would express his thankfulness to God for enabling him and his people to offer so willingly and liberally towards the building of the Temple He takes notice of the benefit and whence it came even all from God alone Our God we thank thee and prayse thy glorious name But who am I and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee And in the Hebrew phrase Giving of thanks is most usually expressed by Confessing to the Lord. For confessing and acknowledging what good we receive and whence we have it is a prime point of thankfulness Contrariwise it 's a point of deep ingratitude not to observe and acknowledge the benefits and whence they come Israel is blamed for this She did not know that I gave her corn and new wine and oil and multiplied her silver and gold Such like Swine eat up and devoure the Acorns or mast but never look up to the Oak whence they fall Dost thou now duly take notice of that mercy of mercies Jesus Christ and his Death how mysteriously the saving of sinners by him is contrived in Gods eternal Counsel and revealed in the Scriptures How Chriâ—t his death and all his benefits originally flow from Gods meer grace and the good pleasure of his will Dost thou duly observe and acknowledge the mercy of the Lords Supper tendering and applying Christ and his death and how it was from Christs tender love and care of his Church that he instituted it This is some degree of gratitude But alas how many come to the Lords Supper who do not considerately take notice of this Mystery of saving sinners by Christ which is the sum of all the Bible c. 2. Estimation of Benefits received and acknowledged is a second Act or Degree of thankfulness The Virgin Mary thankfully magnifying the Lord for that extraordinary mercy to her Her Conception of Christ by the Holy Ghoâ—t She notably estimates and amplifies the Mercy by the Mâ—jesty of the Giver the meanness of the Receiver and the Greatness of the Gift My soul doth magnifie the Lord For he hath regarded the low estate of his hand-maid for he that is mighty hath done to me great things God had done great things for Mary in that Christ according to the flesh was conceived in her womb but he hath done greater for thee in that Christ according to the Spirit is conceived in thy soul. She was happy in bearing Christ much happier in believing in Christ. She was happy in being Christs natural Mother Happier in being Christs spiritual member Now as true thankfulness esteems and values mercies turns them over and over views them on every side c. so unthankfulnesse debases viâ—ifies discommends twits fleights the mercies as Israel the Mannah Our soul loatheth this light-light Bread as the Hebrew phrase is Art thou now qualified with thankfulness for the Lords Supper where then is thy due estimation of 1. Christ 2. His Death 3. His Supper All theâ—e are thankfully to be esteemed according to their respective worth by thankful Communicants 1. Dost thou esteem Christ the Matter of the Lords Supper according to his worth Paul so esteemed him that he desired to Know nothing but Christ. That he counted all things losse for the excellency of the knowledge of Christ yea all things dung that he might win Christ. The Church so esteemed Christ as to count him The chief among ten thousand How dost thou estimate Christ Dost thou amplifie and commend Christ to thy self by such consideration as may raise up greatest estimation of him As 1. The greatnesse of the Giver the all-sufficient self-â—ufficient God Having all happinesse fulneâ—s and perfection in himself and no way needing any of his creatures Yet he gave Christ for us 2. The eminency of the Gift or Benefit Christ is The Gift of God That is The Gift of Gifts No other Gift being comparable to him And therefore they are said to have Received no mercy that are not partakers of this mercy of mercies He is the Son of God the only begotten Son of God the brightnesse of his Fathers glory the expresse character of his person The Son of his Love Holy harmless undefiled separate from sinners and higher then the Heavens c. Who can truly know Christ and not highly esteem Christ 3. The indignity of them for whose sakes Christ was given He was intentionally indeed given for his elect sheep and for his Church But these all undone by the fall of the first Adam
discover whether we are parties to the New Covenant and have inward interest in it 1. By our New Covenant-Knowledge of the Lord evidenced three wayes p. 6 7 8. By the Inscription of Gods Law in our Hearts proved four wayes p. 8 9.10 3. By our Covenant-Relation to God p. 10 11. 4. By the pardon of our sins where five Signes of that pardon p. 11 12 13. 5. By the implantation of Gods fear in our hearts p. 13,14 The New Covenant differs four wayes from Gods Covenant with Adam in innocency p. 82 83. How it agrees and differs from the Old Covenant p. 84 85 86. Four grand Priviledges of it p. 87 88. The New Covenant-Priviledges none can actually claim without the New Covenant-Grace p. 89. Creation What it is p. 46. 4. Excellencies in Gods Creation p. 47 48. D. DEcrees What Gods Deerees are more generally and specially considered p. 42 43. 6. Perfections of Gods Decrees p. 44 45 46. How God Executes his Decrees bâ— Creation and Providence p. 46 c. E. EXamination before Communicating is publike and Private p. 1 2 Necessary upon four grounds p. 2 3. 1. We are to Examine Our Right Need and Actuall Fitnesse p. 3. 1. Our Right to the Lords Supper is Outward and Inward p. 4 5. Our Inward Right to the Lords Supper may be try'd by our inward Right to and Interest in the New Covenant and that five wayes p. 5. to 15. See Right and New Covenant 2. Our Need of the Lords Supper is great in five regards p. 15. to 29. See Supper of the Lord. 3. Our fitnesse of the Lords Supper consists in having and using Knowledge Faith Repentance New Obedience Love Thankfulnesse and a Spiritual Appetite p. 26 c. See these heads severally F. FAith Five sorts of Faith and which fits for the Lords Supper especially p. 110 111. Saving Faith is described and the description cleared by Scripture p. 111 112. The necessity of this Faith to worthy Communicating in four regards p. 113. to 116. The Properties of Faith 1. It softens the Heart and how p. 116 117. 2. It purifies the Heart three wayes p. 118 119. 3. It makes sincerely obedient and how in four respects p. 120 121. 4. It loosens the heart from the world p. 121 122. 5. It enliveueth a Christian. p. 122. 6. It 's attended with three Companions p. 123. 7. It overcomes the World Flesh and Devil p 123 124. 8. It upholds under troubles p. 124. 9. It daily grows and perseveres p. 125. Fall of Adam How happy he and we were before the fall in nine respects p. 50. to 55. How miserable Adam and we are since the fall By privation of Good nine wayes p. 55 56. By position of Evil both of Sin and Sorrow p. 56. to 63. G. GOD. Concerning God these things are cleared by Scripture 1. That God is 2. That God is one 3. That this one God subsists in three distinct persons p. 29 30. 4. That God is a Spirit p. 31. 5. That God hath made himself known by his Attributes and Works p. 31. c. His Attributes Incommunicable Communicable and Resulting from both seventeen in all are Ennumerated and cleared by Scriptures p. 31. to 42. His Works are his Decreés and the Execution thereof p. 42. What Gods Decrees are more Generally and more Specially Considered p. 42 43. 6. Excellencies or Perfections of Gods Decrees p. 44 45 46. His Execution of his Decrees is by Creation and Providence p. 46. What Creation is and how Gods Freedom Wisdom Power and Goodnesse shine forth therein p. 46 47 48. What Providence is generally considered and the three Acts thereof p. 48 49. Gods special Providence over man in his four-fold estate p. 39. Iustification p. 224. How God Christ Faith Good works justifie p. 225. K. KNnowledge Three Characters of New Covenant-knowledge p. 6 7 8. Knowledge is necessary to worthy Communicating in three respects p. 26 27. Knowledge of God our selves Christ New Covenant and Lords Supper why necessary to worthy Communicating p. 27 28 29. 1. What Knowledge of God is requisite to worthy communicating p. 29. â—o 49. 2. What Knowledge of our selves p. 49. to 69. 3. What Knowledge of Iesus Christ. p. 79. to 82. 4. What Knowledge of the New Covenant p. 82. to 90. 5. What Knowledge of the Lords Supper p. 90. to 99. True Sanctified Knowledge may be tried by eight Properties of it It is 1. Experimental p. 99 100. 2. Soul-abasing p. 101 102. 4. Communicative for others Edification p. 103. 4. Growing p. 104. 5. Heart-affecting p. 105. 6. Spiritualized p. 106 107. 7. Pure p. 107. 8. Obedientiall and that from four grounds p. 108 109. L. LAw Four Signes of Gods Law written in the Heart p. 8 9 10. Lords Supper See Supper of the Lord. Love to Christ. It is in two degrees necessary to fit for worthy Communâ—cating p. 147. to 151. Our Love to Christ may betryed 1. By the grounds of it viz. Christs Lovelinesse Faâ—th in Christ Experience of Christ. p. 151. to 154. 2. By the Degrees of it viz. Good-will to Christ Desire of Christ and Acquiescence in Christ. p. 154. to 158. 3. By the properties of it viz. It is Obedientiall â—ranscendent Breathing after more Evidence of Christs Love Accepting Christs Rebukes Sincere Constant. p. 158. to 164. Love to Christians How necessary it is to fit for worthy Communicating in five regards p. 164. to 170. How it may be tryed by these Properties It is 1. Arising from our Love to God 2. Pure 3. Spiritual 4. Vniversal 5. Sincere two wayes 9. Kindly-affectioned three wayes 7. Contenting in Society of the Brethren 8. Fervent 9. Constant. p. 170. to 178. N. NAture The Necessity of getting out of our Natural condition into a Supernatural state in Christ four wayes evidenced p. 63. to 66. New Covenant See Covenant New Obedience See Obedience O. OBedience New Obedience is necessary to Qualifie for worthy Communicating in three regards p. 139 140. Properties of true Obedience It is 1. Conscientious p. 140. 2. Cordiall in three respects p. 141 142. 3. Transforming p. 142. 4. Resolved in many regards p. 143. to 146. 5. Compleat two wayes p. 146. 6. Constant p. 146. P. PArdon of Sins Five Signes of it pag. 11 12 13. Preparation before the Lords Supper consists â—n Examination p. 1 2. It is urged upon four weighty grouâ—ds viz. From the Author Nature Benefit of the Lords Supper and Danger of unworthy Communicating p. 2 3. See Examination Providence What it is generally considered Thrâ— grand Acts of Providence p. 48 49. Gods Special Providence over man in his fourfold estate p. 49. R. Remembring How we are to Remembr Christ crucified at the Lords Supper 1. Histrically p. 214. to 218. 2. Mysteriously p. 218. to 2â—6 3. Energetically p. 226. to 234. Rendering again See Thankfulnes Repentance How necessary it is to sit for worthy Communicating in three regards â— 126 127. Repentance is described and