sense The more knowledge we have of spirituals the more we love them because the more we know them the more we know their excellency and amiablenesse But the more we know temporals the more we contemn them because the more we know them the more we know their emptinesse and despicablenesse Who can know Christ aright in his person offices excellencies sufferings love pardons power truth comforts graces priviledges c. which indeed passe knowledge and not to be enamoured with him When the Churth had described Christ to the daughters of Ierusalem who were afore ignorant of his excellencies how are their affections stirred afâ—er him and they enquire Whether is thy beloved gone O thou fairest among women whither is thy beloved turned aside that we may seek him with thee After Paul came once truly to know Christ he counts all things losse and dung for the excellency of the knowledge of Iesus Christ his Lord. And he determined to know nothing among his Corinthians but Iesus Christ and him crucified Looking breeds liking Knowledge is the inlet to love We so far love as we know what we know not we love not This holds especially true in spirituals knowledge of them sweetly scrues and raps up the heart unto them yea transports it with surpassing delight and contentment in them Doth thy knowledge thus affect thine heart 6. A spiritualized knowledge True sanctified knowledge is a spark of heavenly not of earthly light It 's elevated above the pitch of nature flesh and blood and is of a divine spiritual temper Looks upon all things both in this and the world to come especially spirituals not carnally but spiritually Doth not judge and value persons or things according to outward carnal respects as beauty wealth honour wit learning countrey c. which commend not to God but according to inward spiritual respects of grace holinesse c. yea knows not Christ in carnal respects Henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Not as wicked Servetus denied Christ to have true flesh But we know not Christ according to outward carnall respects and relations as they did who conversed with him when once on earth but according to his spiritual and heavenly state now in Heaven This knowledge spiritually discerns spirituals and spirituallizeth carnals Yea it dives and pierceth into the kernel pith marrow mystery of the things of God To you its given to know the mysteries of the Kingdom We speak the wisdom of God in a mystery There 's a secret mystery in Christ Covenant Justification Adoption Godliness c. which no eye but a piersing spiritual eye can discern Contrariwise unsound knowledge is carnal earthly natural c. as the person knowing is and it apprehends all things even those that are most spiritual carnally yea and it looks upon the counsels and wayes of God as foolishness riddles paradoxes The Gospel is sealed up and hid from them that are lost 7. A pure knowledge Sound sanctified knowledge is a sin-purging knowledge It will not suffer a man habitually to wallow in the puddle of any known sin but puts a man upon denying mortifying and abhorring of all filthiness The wisdom that is from above is first pure then peaceable c. And the Apostle Iohn is very positive Whosoever sinneth viz. habitually and as carnal men sin hath not seen him neither known him And no wonder for true knowledge discovers the odious sinfulness of sin the severe justice of God against it the manifold mischief of it c. and so sets the soul against it But men of meer carnal knowledge continue in their sin notwithstanding that knowledge Who knowing the judgement of God that they who commit such things are worthy of death not only do the same but have pleasure in them that do them 8. Finally A true sanctified Knowledge is obediential practical and fruitful in all good works Iames saith The wisdom that is from above is full of mercy and good works Iohn makes obedience a sure character of true knowledge indeed Hereby we do know that we know him if we keep his Commandements He that saith I know him and keepth not his Commandements is a liar and the truth is not in him Again We are of God he that knoweth God heareth us he that is not of God heareth not us Christ saith The sheep follow the good Shepherd for they know his voice And he intimates elsewhere that it 's onely the practicall knowledge that renders happy If ye know these things happy are ye if ye do them And David commends to us the excellency of his knowledge by the uprightnesse of his obedience Thou through thy Commandements hast made me wiser then mine enemies for they are ever with me I have more understanding then all my teachers for thy testimonies are my meditation I understand more then the Ancieâ—ts because I keep thy Precepts The doing Christian is the knowing Christian He knows best that obeys best He that obeyes not knowes nothing as he ought to know though he seem to know never so much Yea He is a liar that saith he knows God and yet is not obedient to him True knowledge cannot chuse but make obedient For 1. Knowledge of God and his wayes fills with love to them And love sweetly compells to obedience 2. True knowledge discovers the excellency of the spiritual path wherein we are to walk and that moves to obedience 3. True knowledge considers the excellency of Gods commands being holy just and good and this makes us delight in them 4. True knowledge discerns that in keeping Gods statutes there shall be great reward and this quickens to the observance of them Consider now is thy knowledge resolved into obedience that 's right knowledge indeed A disobedient non-practising knowledge is no knowledge at all Hitherto of the tryal of knowledge 1. By the particular Points of it 2. By the Properties of it Such knowledge comfortably fits for worthy communicating II. FAITH This the next grace fitting for worthy communicating whereof every Communicant is to examine himself Touching faith Consider 1. What faith this is 2. How necessary this faith is to worthy communicating 3. How this faith may be tryed and examined 1. What faith this is about which we are to examine our selves before communicating Answ. This may be resolved Negatively and Affirmatively Negatively 1. It is not a meer Historicall faith whereby a man barely assents to the truth of Scripture-History that every thing in Scripture is true Such a faith Agrippa had the Devils have 2. It is not a Faith of Miracles or Miracle-working faith whereby a man believes without doubting the particular concurrence of God with him to bring to passe some extraordinary effect beyond the ordinary power and activity of natural causes Iudas
Communicants do as it were set Seal to their own judgement and damnation All these considerations should mightily move us to prepare and examine ourselves with all industry and integrity before we communicate But upon what particulars are we chiefly to examine our selves Answ. We are principally to examine our selves touching these three particulars viz. 1. What right we have to the Lords Supper 2. What need we have of it 3. What actual fitnesse we have for it If we have no Right we shall but usurp it if we feel no Need we shall but despiâ—e it if we be not Fit we shall but abuâ—e it I. What Right we have to the Lords Supper We should carefully examine our Right for without a due Right and claime to the Lords Supper receiving it the Lord may justly count us intruders and usurpers upon the Childrens bread and say Friends How came you in hither c. Now as the Matter of the Lords Supper is two fold viz. Outward the Elements and Actions and Inward the spiritual mysteries represented by them So there is a twofold Right to the Lords Supper viz. Outward and Inward 1. Outward and Visible in respect of the visible Church of Christ wherein this visible Ordinance is dispensed when we outwardly professe to be Federates of the New Covenant whereof the Lords Supper is a Seal And this outward Right is either More Remote and Mediate when by vertue of our Membership being baptized though we be but Infants we have a Ius ad rem a remote Right to the Lords Supper though no present capacity and fitnesse for it More Near and Immediate when by reason of our Qualifications of competent knowledge and unblameablenesse of life we have Ius in re a Right in the Lords Supper in respect of the Church so that the Church may not exclude us but ought to admit us Now of this outward Right the Chuâ—ch takes Cognizance examineth and judgeth 2. Inward and Invisible Right in reâ—pect of God and the Lord Jesus Christ. And this Inward Right is when we not only outwardly professe to be but inwardly and indeed are Federates with God in Christ in the New Covenant sealed by the Lords Supper for of the Cup in the Lords Supper it 's said This is my blood of the New Testament Or This is the New Testament in my blood That is This wine in the Cup is the Signe and Seal of my blood and death whereby the New Testament is ratified and established Now of this our Inward Right to the Lords Supper in respect of God we our selves are peculiarly to take knowledge examine and judge But how may we try and know whether we have this Inward Right to the Lords Supper in respect of God Answ. Our true Inward Right to the Lords Supper we may discover by our inward Right to and actual Interest in the New Covenant or New Testament for the Lords Supper is the Token and Seale of the New Covenant Such therefore as is our Right to the New Covenant such is our Right to the Lords Supper Clear thine inward Right to the New Covenant and thine Inward Right to the Lords Supper is consequently evident The New Covenant is summarily described by Ieremy and Paul Compare Ier. 31.31 to 3â— with Heb. 8.7 to 13. and Ier. 32.38.39.40 According to the tenor of this New Covenant examine thy Right to the Sacraments Art thou a Party to this New Covenant 1. All that are Parties to the New Covenanâ— are clearly taught to know the Lord. Art thou clearly taught of God savingly to know the Lord And they shall teach no more every man his neighbour and every man his brother saying Know the LORD for they shâ—ll all know me from the least of them unto the greatest of them saith the Lord. This clause of the New Covenant peculiarly concerns the Elect under the New Testament they all shall be taught as it were with open face to kâ—ow the Lord far more clearly then the Jewes were under the Old Testament The Jewes knew the Lord darkly aâ— under a veile and being as Children in Minority they stuck in principles stood in need of Tutors and Governours c. But now the veile is done away in Christ and the Elect as children come to riper age know not only Principles but many abstruse mysteries of Religion the Lord opening All treasures of wisdom and knowledge in Christ and bestowing a greater measure of his Spirit And yet this Text doth not countenance Enthâ—siasms nor annul and lay aside the publike Ministery or private brotherly instructions c. under the New Testament but this phrase They shall not teach every man his neighbour c. is an Hyperbolical expression to show as Calvin well notes how farre the knowledge of the Lord under the New Testament shall surpasse that under the Old Private instruâ—tion and publikâ— Ministery are appointed under the New Testament and are subordin◠〈◊〉 the Spirits teaching And as Paraeâ—â— observes We may as well â—rgue The Lord feeds all therefore there 's no more need of 〈◊〉 or husbandry as thus reason The Long â—aches all his people therefore they need no more humane instruction private or publick And though under the New Covenant all shall more fully and clearly know the Lord then the Jewes from the least to the greatest yet shall not all under the New Testament have an equal knowledge of the Lord but every one according to the measure of the gift of Christ. Hast thou now this cleare New-Covenant-knowledge of the Lord beyond Jewes of old beyond all carnal men now Then 1. Thou art translated from natural darknesse to supernatural light Ye were sometimes darknesse but now ye are light in the Lord. Is thy night of carnal ignorance past and thy day of spiritual knowledge come Hath the day dawned to thee and is the day-starre risen in thine heart 2. Thou art so savingly taught of God as by his teaching to be effectually brought to Christ to believe in him It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and hath learned of the Father saith Christ cometh unto me So that none are taught of God till they come to Christ by faith 3. Thou so beholdâ—st as in a Glasse the Glory of the Lord his New-Covenant Glory thâ—t thou art châ—â—ged into the same image from Glory to Glory even as by the Spirit of the Lord. Is the Image of Christs spiritual Glory spiritual light in thee Dost thou grow therein from glory to glory from one glorious degree to another 2. They that are parties to the New Covenant have the Law and Covenant of God written in their hearts This shall be the Covenant that I will make with the House of Israel after those dayes saith the LORD I will put my Law in their inward parts or into their minde as Paul hath it and write
of Jesus Christ Consider well 1. That the Spiritual Vnion and Communion of Saints is by all means to be preserved and increased For This is most agreeable to that spiritual Relation wherein they stand one to another in Christ being fellow-branches in the same Vine Christ Living stones in the same spiritual building upon Christ and fellow-members in the same mystical body of Christ that should have the same care one of another And whether one member suffer all the members should suffer with it or one member be honoured all the members should rejoyce with it For theâ—e should be no schisme in the body This is much urged and that with pathetical Arguments and importunity by the Apostle I therefore the prisoner of the Lord beseech you that ye walke worthy of the vocation wherewith ye are called with all lowlinesse and meeknesse with long-suffering forbearing one another in love Endeavouring to keep the unity of the Spirit in the bond of Peace There is one body and one Spirit even as ye are called in one hope of your Calling One Lord One Faith One Baptisme One God and Father of all who is above all and through â—ll and in you all All these Vnities should perswade the Saints to unity And elsewhere Now I beseech you brethren by the Name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you but that you be perfectly joyned together in the same minde and in the same judgement This is much commended by the Spirit of God Behold how good and how pleasant it is for brethreâ— to dwell even together in unity c. There also it 's compared to Aarons precious Oyntment and Hermon's fruitfull dew This also was practised by Believers in the purest Primitive times And the multitude of them that believed were of one heart and of one soul c. 2. That Divisions Schismes Fractions Dis-unions among Christs members is by all means to be avoided For Christ is not Divided Divisions are a fruit of the flesh not of the Spirit Divisions evidence professors to be carnal and to walk as men not as Christians And at last divisions will prove their Destruction that nourish them If ye bite and devoure one another take heed that ye be not consumed one of another In these regardâ— there 's great need of maintaining and confirming Vnion and Communion of Saints and especially in such times as these are wherein professors of Christ have by their unparalleâ—'d Divisions both in Iudgment Affection and Practice brought such reproach upon the Gospel and way of truth prejudice upon their own souls hazard to the Kingdome of Christ and advantage to the Kingdome of Satan In this regard what need is there of the Lords Supper which in the nature of it tends so much to unite cement knit and sodder together the disjoynted members of Christs body For as the Apostle saith We being many are one bread and one body for we are all partakers of that one bread As many grains of Wheat make up one loaf so many members make up one body of Christ. And as we all partake that one bread so we all thereby professe to be one walk as fellow-members in Christ with all Christian love union and mutual tendernesse one towards anotheâ— and if we dissolve communion with our fellow-members how can we maiâ—tain communion with Christ our head Thus you may examine what need you have of the Lords-Supper which is the second Generâ—al branch of Preparation What present fitnesse we have for the Lords Supper is the third and last but not the least Particular whereupon by way of preparation we are to examine our selves before we communicate Wherein doth our present fitnesse for the Lords Supper consist and how may we examine our selves about it Answ. Our present fitnesse for the Lords Supper consists principally in having and exercising of 1. A competent Knowledge 2. Faith 3. Repentance 4. New Obedience 5. Love to Christ and his Members 6. Thankfulnesse 7. A spiritual Appetite to this Feast Theâ—e are qualifications peculiarly necessary to fit us for the Lords Supper How necessary they are and how we are to examine our selves about them comes now to be declared I. KNOWLEDGE This is an inlet and foundation to all the rest therefore begin we with it Touching Knowledge Consider 1. The Necessity of it to worthy Communicating 2. Thâ— Triall of it What necessity is there of Knowledge before we receive the Lords Supper Answ. A competent Knowledge in Spirituals is necessary before we communicate 1. For the diâ—cerning of the Lords Body in this Ordinance How can the Lords body be discerned here but by Knowledge and Faith Theâ—e are the spiritual eyes of the soul. And whosoever discerneth not the Lords body he eats and drinks unworthily eates and drinks damnation to himself 2. For Directing Communicants in the due managing of the Lords Supper This Sacrament is a part of Divine Worship without due Knowledge thereabouts we shall worship we know not what and run into the error of the Athenians who erâ—cted an Altar to the Vnknown God whom therefore they ignorantly worshipped Grosse ignorance herein will make men guilty of the body and blood of the Lord and to stand in need of the like prayer that Christ put up for them that crucified him Father forgive them for they know not what they do 3. For the leading on and inciting of all the other Communion-Graces Knowledge will stir up Faith Repentance Obedience Love Thankfulness and Spiritual Desire to their proper objects and actions whereas gross ignorance will either withstand them or mislead them How is Knowledge to be tryed Answ. Knowledge may be tryed whether it be â—ound and competent 1. By the Particular points of Knowledge which are more peculiarly requisite to worthy communicating 2. By the properties of true sanctified knowledge I. The particular points of Knowledge requisite to prepare Christians for worthy communicating are eâ—pecially these viz. A competent knowledge 1. Of God For in the Lords Supper we come to renew Covenant with God and to have the New Testament with all the Promises Priviledges and Benefits thereof confirmed and assured to us The Lords Supper being a Pledge and Seal of the New Testament in Christs blood Now one clause of this New Covenant is That The Lord will be to us a God and we shall be to him a People If therefore we have not a due knowledge of this God how can we acceptably renew and re-establish Covenant with him 2. Of our selves For we are to be the Communicants And tâ—erefore it 's necessary we be well known to our selves thoroughly acquainted with our own state and condition whether it be carnal or spiritual and if spiritual whether we be weaker or stronger in a state of grace c. Otherwiâ—e 1. How can we discover our right to the
Lords Supper 〈◊〉 How can we diâ—cern our need of the Lords Supper 3. How can we judge of our â—iâ—ness for the Lords Supper Ignorance of our selves will render us ignorant in all these things 3. Of Iesus Christ. For 1. Jesus Christ is the Author of this Ordinance that at first gave Being to it and still gives Benefit by it 2. Jesus Christ is the Matter the inward Matter and Marrow of the Lords Supper to be fed upon Take eat this is my body which is broken for you This Cup is the New Testament in my blood 3. Jesus Christ and the solemn remembrance of his death is one eminent end of the Lords Supper As often as ye eat this bread and drink this Cup ye shew forth the Lords death till he come Consequently without a competent knowledge of Jesus Christ it 's altogether impossible to communicate worthily 4. Of the New Covenant or New Testament For this is one of Christs great Seals and solemn tokens of his New Testament This Cup is the New Testament in my blood So that when we renew tâ—e Lords Supper we renew the Lords Covenant And how can we renew that Covenant whereof we are grosly ignorant 5. Of the Lords Supper it self For should we intrude upon this Ordinance and not competently understand what is the nature oâ— Sacraments in general and of this in particular we should but give God a blinde and a lame service and offer the sacrifice of fools These are the principal points more peculiarly necessary to be known in some competent sort before communicating and these are the reasons why they are so necessary to be known Next consider what ought to be known of them severally in order I. Knowledge of God These things especiâ—lly ought to be known touching God in some competent maner before a man come to the Table of the Lord viz. 1. That God is or That there is a God He that cometh to God must believe that he is 2. That God is one or that there is only one true God and no more The LORD our God the LORD is One. We know that there is none other God but one But to us there is but one God He onely is the living and true God 3. That this one God subsisterh in three distinct Persons Father Son and Holy Ghost There are three that beare Record in Heaven the Father the Word and the Holy Ghost and these three are one Go teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost The Father is â—f none neither begotten nor proceeding The Son is begotten of the Father eternally Hence called The onely begotten of the Father And The onely begotten Son which is in the bosome of the Father The Hoâ—y Ghost eternally proceedeth from the Father and the Son But when the Comforter is come whom I will send unto you from the Father the Spirit of truth which proceedeth from the Father Theâ—e three are Co-essentiaâ— Co-equal and Co-eternal This deep mystery cannot be fully comprehended by our understandings must be truely apprehended by our faith It may darkly be reâ—embled by the light of Sun Moon and Stars united in the Arre Oâ— by the light of three diâ—tinct Torches united in one flame Or by one of your Bibleleases in three folds The first fold is not the second nor the second the third nor the third either of the other and yet all those three folds are that one leaf Thus the Father is not the Son the Son is not the Holy Ghost the Holy Ghost neither the Father nor the Son and yet all these three are that one most Holy God 4. That this one God is a most pure invisible Spirit God is a Spirit and they that worship him must worship him in Spirit and Truth The King invisible Whom no man hath seen nor can see 5. That this one God Father Son and Holy Ghost hath made himself gloriously known Partly by his essential Attributes or Properties Partly by his Works I. Gods essential Attributes or Properties are the high perfections of his Essence which are all one both with his Essence and with one another yet are revealed to us and apprehended by us as many and different because our weak understandings cannot comprehend this one infinite Act in one Act God is 1. Most absolutely simple No way compounded in himself or with any other thing God is a Spirit The highest Spirit The most spiritual Spirit The Spirit of spirits therefore absolutely uncompounded without body parts or passions Ye saw no manner of similitude on the day that the Lord spake to you out of Horeb c. A Spirit hath not flesh and bones And Paul proving to the Heathens that himself and Barnabas were no gods as they imagined said Sirs Why do ye these things we also are men of like passions with you 2. All-sufficient The LORD appeared to Abraham and said unto him I am God All-sufficient or God Almighty The Hebrew word according to its several derivations may signifie either of these 3. Immutable or Vnchangeable I am the Lord I change not Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shaddow of turning 4. Infinite without and beyond all bounds and limits His understanding is infinite Now Gods understanding is God himself Gods essence is infinite and boundlesse in all respects imaginable Whereupon God is Immense or unmeasurabâ—e Because he cannot be determined or described by any Dimensions of Height Depth Length or Breadth and because he cannot be limited confined or circumscribed with any place Am I a God at hand saith the Lord and not a God afar off Do not I fill Heaven and Earth saith the LORD But will God indeed dwell on the Earth Beholdâ— the Heaven and Heaven of Heavens cannot contain theâ— how much less this House that I have builded Omni-present or present in all places Gods essence filling all places yet not comprehended in any place is consequently in all places Whither shall I go from thy Spirit or whither shall I flee from thy presence If I asscend up into heaven thou art there if I make my bed in hell behold thou art there If I take the wings of the morning and dwell in the utmost parts of the Sea even there shall thine hand lead me and thy right hand shall hold me c. Incomprehensible Because God is boundless in respect of all created knowledge and understanding No man nor Angel can fully understand or comprehend him Great is the LORD And of his greatnesse ther is no search Canst thou by searchinâ— finde out God Canst thou finde out the Aâ—â—mighty unto Perfection It is as high as Heavâ—â— what canst thou do Deeper then Hell 〈◊〉 canst thou know The measure thereof
iniquity There 's no unrighteousness in him â—hou art of purer eyes then to behold evil and canst not look on iniquity That is not vvith the least approbation God is light and in him is no darkness at â—â—l 12. Most Powerful Strong Omnipotent He can do beyond all that we are able to ask or think He can do everything that argues or implies power The LORD appeared to Abraham and said unto him I am the Almighty God Then Job answered the Lord and said I know that thou canst do every thing With God all things are possible 13. All-ruling God hath absolute Authority Dominion and Power to dispose of all creatures as he pleaseth for their present or perpetual estate without any their check or controle His Kingdom rulleth over all His Dominion is an everlasting Dominion and his Kingdom is from generaâ—ion to generation And all the inhabitants of the earth are â—eputed as nothing and he doth according to his Will in the army of Heaven and among the inhabitants of the earth and none can stay his hand or say unto him What dost tâ—ou To the onely wise God our Saviour be Glory and Majesty Dominion and Poâ—er now and ever Amen And in respect of all these former essential Perfections of God whether Incommunicable or Communicable God is most Perfect Excellent Blessed and Glorious 14. Most perfect God is so perfect that in him thâ—re is no want defect or need of any thing He is perfect in all his former essential Attributâ—s Be ye thâ—refore perfect as your Father which is in heaven is perfect God that made the world and all things therein seeing he is Lord of Heaven and Earth dwelleth not in Temples made with hands neither is worshippâ—d with mens hands as though he needed any thing seeing he giâ—eth to all life and breath and all thiâ—gs 15. Most Excellent God absolutely surpasseth all Beings in his Being and all their Perfections and in that respect is the most excellent Hence High-excellency is ascribed to him The LORD hath sworn by the High-excellency of Jacob that is by Himself for God swears by himself O LORD our Lord how excâ—llent is thy name in all the earth In the greatnesse of thine excellency thou hast ovâ—rthrown them that rose up against thee Touching the Almighty we cannot finde â—im out He is excellent in Power and in â—udgement and in plenty of Iustâ—ce 16. Most blessed God is the most blessed Being hath infinitâ— happinesse in himself is fully satisfied in hiâ— own blessedness yea he is his own happinesse depending on â—one other Hence those expressions Blessed art thou O LORD teach me thy staâ—iâ—â—es Worshipped and served the creature more then the Creator who is blessed for ever Amen According to the glorious Gospel of the blessed God Hence the Father is by way of Excellency called The Blessed Art thou the Christ the Son of the blessed And Christ is stiled in like manner The blessed and onely Potentate Of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Yea God is so blessed that all blessedness in the creatures is originally from him they being only so far happy indeed as they enjoy God to be their God their supreme happiness Happy is the people that are in such a case yea happy is that people whose God is the Lord. That 's the true happiness indeed 17. Finally God is most glorious Infinite in his Highnesse Majesty Greatnesse Splendor Beauty and Renown Herein none may compare with him Thine is the Kingdome and the Power and the Glory for ever Hereupon God is stiled The King of Glory The glorious LORD and the God of Glory To this effect his Name and his essential Attributes are declared to be glorious Blessed be thy glorious name which is exalted above all blessing and praise Who is like unto thee O LORD amongst the gods Who is like thee glorious in Holinesse To the Praise of the glory of his Grace From the presence of the Lord and from the glory of his Power These are Gods essential attributes revealed in Scripture whereby he hath made himselfe known And without a competent knowledge of these we cannot truly know God as we ought before we come to the Lords Supper The next way whereby God makes himself known to us is by his works or Acts. II. Gods works or Acts are either 1. Before all time as his Decree Or 2. In time as the execution of his Decree 1. The works of God before all time are his Decrees Gods Decrees may be considered 1. More generally in reference to all creatures 2. More specially in reference to the intellectual creatures only viz. Angels and Men. 1 Gods decrees more generally considered are Gods purposes in himself according to the Counsel of his own Will whereby he hath fore-ordained whatsoever comes to passe for the praise of his glory Gods Decrees are his purpose in himâ—elfe according to the Counsel of his own Will That the purpose of God according to Election might stand According to his good pleasure which he hath purposed in himself Being predestinated according to the purpose of him who worketh all things after the Counsel of his own Will According to this purpose God hath fore ordained for the praise of his Glory whatsoever comes to passe For whom he did foreknow he also did predestinate That we should be to the praise of his glory For of him and through him and to him are all things 2. Gods Decrees more specially considered are Gods purpose according to the Counsel of his own Will whereby he hath fore-ordained for the praise of his glory whatsoever comes to passe touching Angels and Men. I call it Purpose because Scripture stiles it The purpose of God according to Election Who worketh all things according to the Counsel of his own Will According to this purpose God hath fore-ordained for the praise of his glory whatsoever comes to passe touching Angels and Men. And this especially in respect of their eternal state For some he hath predestinated to the Adoption of children electing and choâ—sing them in Christ as vessels of mercy Others he hath in his eternal Counsel passed by and rejected as vessels of wrath That is stiled in Scripture sometimes Predestination sometimes Election This is termed by learned men sometimes Preterition or passing-by sometimes Reprobation Of both the Scripture saith What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction and that he might make known the riches of his glory on the vessels of mercy which he had a fore prepared unto glory Though this be spoken only of men yet elsewhere the Scripture mentions the Elect Angels therfore there are rejected
most great and precious All Yea and Amen in Christ And all the godly mans peculiar inheritance That soul cannot be poor that hath faith to trade with God in his promises 6. All things are ours if we be Christs whether the world or life or death or things present or things to come All are ours if not in actual possession yet in Evangelical right unto them in Christ and we shall actually enjoy all that shall be good for us 7. Finally Co-operation of all things for our good crosses and comforts losses and gains pains and ease sicknesse and health c. life and death Every winde shall blow us profit We know that all things work together for good to them that love God to them that are she called according to his purpose These and the like are their Priviledges that obtain Jesus Christ. Hitherto of the second point of knowledge viz. The Knowledge of our selves requisite to prepare for worthy communicating 3. Knowledge of Iesus Christ. Knowledge of Iesus Christ our Mediatour is the next branch of knowledge requisite to a worthy Communicant How necessary a competent knowledge of Jesus Christ is hath been formerly shewed Christ being the Author Matter and End of the Lords Supper without due knowledge of whom we cannot possibly discern the Lords body But what are we principally to know touching Jesus Christ in order to worthy communicating Answ. We should especially know these seven particulars 1. That there is but only one true Christ and Mediatour 2. That Iesus the Son of the Virgin Mary is the only true Messiah true Christ. 3. That this Iesus Christ is God and man in one Person 4. That Iesus Christ God-man hath in order to sinners salvation taken upon himself the office of Mediatourship betwixt God and man 5. That Iesus Christ is a Mediatour All-sufficient 6. That this All-sufficient Mediatour Iesus Christ saves none but those to whom he is actually applyed 7. That Iesus Christ is the substance and marrow of all Sacraments Promises Ordinances and of the whole Sâ—riptures I. That there is but one only true Christ and Mediatour and no more There are many counterfeit Christs false Christs fore-prophesied of able if it were possible to deceive the very Elect. But if any shall say lo here is Christ or lo there is Christ believe them not For unto us as there is but one God so there is but one Lord Iesus Christ. There is one God and one Mediatour between God and man the man Christ Iesus Neâ—ther is there salvation in any other for there â—s none other name under Heaven given among men whereby we must be saved II. That Jesus the Son of the Virgin Mary is this onely true Messiah true Christ and Mediatour that should come into the worâ—d to save sinners according to the prophecies and promiâ—es of God in the whole Old Testament This is evident three wayes 1. By certain Testimonies As To him that is to Iesus of Nazareth give all the Prophets witnesse that through his name whosoever believeth in him shall receive remissâ—â—â— of sins But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And Paul professeth himself to be separated unto the Gospel of God Concerning his Son Iesus Christ our Lord which was made of the seed of David decording to the flesh and deâ—â—â—red to be the Son of God with power c. By the Genealogie of Jesus Christ. The â—ine or Pedigree of Jesus Christ the Son of the Virgin Mary is described by Matthew and Luke and drawn down from David Abraham yea Adam himself to Ioseph and Mary from generation to generation and principally for this end to evidence That thiâ— Iesus is the onely true Messiah promised under the Old Testament Matthew describes Iosephs line the supposed father of Christ because he was the Virgins husband and shews that he came from David for it 's said Iacob begat Ioseph the husband of Mary Luke delineates Maries line the mother of Christ how she also descended from David c. So that Matthew sets down Christs legal Luke Christs natural line For he saith Iesus being as was supposed the son of Ioseph which was the Sun of Eli. Ioseph was the natural son of Iacob who begat him as Matâ—hew shewes the legal son or son in law of Eli by marrying Mary the daughter of Eli as Luke imports Iosephs name is put in both the Genealogies because the Iews were wont to reckon their Genealogies by the men and not by the women So that Jesus descended of Abraham and David according to Gods promise both by father and mother c. therefore is the very Christ. 3. By the Histories of the four Evangelists describing Christs Birth Life and Death in all points so exactly agreeing with the prophecies and promises of Christ of old as may appeare by comparing the Prophets and Evangelists together it's clear that Jesus the sonne of the Virgin Mary is the very and only Christ indeed If we hold not fast this point That Iesus the Son of the Virgin Mary is the only promised Messiah we overthrow all the New Testament and the whole frame of Christian Religion III. That this Iesus Christ the onely true Messiah is God-man that is is true God and perfect man in one person The humane nature of Christs soul and body being personally united to the Sonne the second person in the God-head The Word viz. the substantial Word the Son by whom God makes his will known to us as man utters his minde by a word was God There 's his Divinity And the Word was made flesh and dwelt among us there 's his humanity When the fulnesse of time was come God sent forth his Son made of a woman This is The great Mystery of godlinesse God manifest in the flesh A great Mystery indeed that the most glorious God infinitely above all created beings should stoop so low as to become personally one with dust and ashes and that frail dust and ashes should be advanced so far above Angels as to become personally one with the onely blessed God We cannot fully comprehend this Mystery let us faithfully apprehend it Consider here three things 1. Why was it needful Christ should be God and Man in one person Answ. Christ became a middle person betwixt God man 1. That he might be a fit Mediator reconciling God and man His office is founded in his person 2. That God might accept and the godly apply to themselves the properties and peculiar works of each nature as the properties and works of Christs whole person 2. Why was it requisite that Iesus Christ â—hould be man Answ. Christ our Mediator must needs be man 1. That he might exalt and sanctifie our nature which we had debaâ—ed and polluted 2. That he might be our Kinsman
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
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
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
This is of generals and universals learned out of Scripture that of particulars learned by experience Or as a Physicians theoretick skill out of his Books from his experimental skill upon his Patients Or as a Schollers knowledge of farre countreys obtained by Maps and Books differs from a Travellers knowledge of them who hath seen them with his own eyes Such is the sound knowledge of Christians it hath a sweet experimentall sense relish taste with it O taste and see that the Lord is good And in the New Testament If so be that ye have tasted that the Lord is gracious By reason of use have their senses exercised to discern both good and evill A childe of God knows God Christ the New Covenant Sacrament Pardon of sin c. not remotely speculatively or generally according to Scripture Revelation but moâ—t nearly experimentally and particularly according to his own spiritual sense and feeling He knows the wofulnesse of a sinful state the happinesse of a sanctified condition the Paradise of Communion with God the Agonies of a troubled conscience what a Father of mercies God is what a sweet All-sufficient Saviour Jesus Christ is what a reviving Comforter the Holy Ghost is how sweet Gods pardons are how sure his Covenant how precious his promises c. And all this he knowes by his own personal and particular proof of these mysteries whereupon his knowledge is more distinct clear affectionate comfortable and infallible Whereas unsound knowledge is but speculative remote general confused consisting in certain empty comfortlesse swimming notâ—ons arising from natural or artificial abilities not from spiritual experience 2. An Heart-humbling and soul-abasing Knowledge It makes a Christian vile and despicable in his own eyes The more he knows of God and divine Mysteries the more humble self-empty self-denying and self-abhorring he becomes As in Iob I have heard of thee by the hearing of the ear but now mine eye seeth thee Wherefore I abhor my self and repent in dust and ashes As with Paul who never came to have meaner thoughts of himself then after his greatest acquaintance with God abundance of Revelations and his Rapture into the third Heavens I know that in me that is in my flesh dwelleth no good thing O wretched man that I am I live yet not I but Christ in me But what things were gain to me those I counted losse for Christ yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord for whom I have suffered the losse of all things and do count them but dung that I may win Christ. He counts himself The least of the Apostles and not worthy to be called an Apostle Lesse then the least of all Saints And if this be not yet low enough he calls himself The chief of sinners O blessed Paul how hath thy true knowledge in spirituals abased thee whereas thy Pharisaical knowledge which was far inferiour did exalt thee And no wonder sanctified knowlâ—â—â—e humbles the soul for thus the more 〈…〉 knows the more he discerns Gods tranâ—cendent excellencies and perfections Christs unsearchable wisdome the Scriptures incomparable exactness and his own ignorance unworthinesse sinfulness nothingnesse As the light of the Moon borrowed from the Sun serves to render her own spots far more remarkable And all this tends to dis-robe a Christian of self-conceit Whereas carnal unsanctified knowledge swels a man with pride self-conceit self-admiration contempt of others c. Knowledge puffâ—th up The Greek word is a metaphor from bellows or bladders puffed up with wâ—nde intimating what a windie swelling Tympany of pride and vain-glory ariseth from un-sanctified knowledge yeâ— such knowledge is indeed no knowledge in Gods account If any man think that he knoweth any thing he knoweth nothing yet as he ought to know 3. A Communicative knowledge in order to others edification A sanctified knowledge is not like a candle under a bushel or shut up in a dark-Lanthorn that enlightens nothing but the Lanthorn it self but as a Candle on a Candlestick that gives light to all in the room A man that hath it loves to disperse it for the spirituall good of wife children friends servants all associates as there is occasion by way of counsel reproof exhortation comfort c. The lips of the wise disperse knowledge but the heart of the foolish doth not so Disperse the Hebrew word is a Metaphor from scattering abroad with a Fan or from Seedsmen's scattering abroad of their seed in the furrows of the field The godly wise are such Seedsmen they sowe and scatter their good counsel to others would have all acquainted with Gods wayes of salvation with themâ—elves Thus David promises when God shall give him experimental knowledge of his salvation and uphold him with his free Spirit Then will I teach transgressors thy wayes and sinners shall be converted unto thee But the foolish the ungodly and carnal ones imprison their knowledge within their own brests lock up this Jewell Or if they communicate their knowledge it is to corrupt and seduce others or to withstand and divert edifying counsel or vain-gloriously to procure to themselves popular applause and admiration or hypocritically to advance some unworthy ends rather then the spiritual benefit of Christs body and members 4. A growing and a prospering knowledge The more true gracious knowledge a man hath the more he discovers his own ignorance and discerns the excellency of spiritual mysteries to be known and this provokes him to presse on in knowledge to perfection A small taste is so sweet he longs for a full draught David knew much and yet prays Open thou mine eyes that I may behold wonderous things out of thy law Teach me O LORD the way of thy Statutes Give me understanding and I shall keep thy law yea the godly cry after knowledge and lift up their voice for understanding seek her as silver and search for her as for hid treasures They would abound yet more and more in knowledge and in all judgement or sense that they may approve things that are excellent But carnal ones are not for the increase of this knowledge yea they content themselves in darknesse are willingly ignorant of spiritual mysteries They say unto God Depart from us for we desire not the knowledge of thy wayes 5. An affectionate or heart-affecting Knowledge Sound â—anctified knowledge breeds and kindles in the heart wonderful love desire joy delight and dear affections towards God Christ Covenant Promises Communion with God and other spirituals known Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is love This the Apostle intimates in his prayer for the Philippians And this I pray that your love may abound yet more and more in all knowledge and
and other Reprobates may have such faith and yet be rejected of Christ at last as Workers of Iniquity 3. It is not an imaginary faith whereby a man may imagine that Christ is his his state good c. without any due Scripture-ground for it himself mean-while continuing in his meer carnal state bringing forth no fruits of faith This Iames calls a dâ—ad faith which cannot save a man And indeed this is plain down right Presumption 4. Finally it is not a temporary faith which goes beyond all the rest whereby a formal Hypocrite Believes for a time For this faith at last vanisheth like a Comet and he that hath it falls away when temptation trouble and persecution ariseth because of the Gospel Therefore unless a man have a faith beyond all these he cannot be fit for worthy communicating Affirmatively It is onely the true saving faith in Christ the true justifying faith that will sufficiently fit and prepare a man for the Lords Supper which may be thus described what it is True saving faith is a grace of the regenerating Spirit whereby a man knowing and assenting to the truth of Gods Record touching Christ accepts him upon his own termes for salvation In this description of faith consider the generall nature and the special difference of it The Generall Nature of it wherein it agrees with all true saving grace is expressed in theâ—e words True saving faith is a grace of the regenerating Spirit See this proved Faith is Gods gift By grace are ye saved through faith and that not of your selves it is the gift of God A grace of the Spirit The fruit of the spirit is love goodness faith And also a grace of the Regenerating Spirit Them that believe on his Name which were born not of blood nor of the wâ—ll of the flesh nor of the will of man but of God So that believers are regenerate persons and believing originally flowes from Regeneration and Regeneration is the work of the Spirit The special difference whereby Faith is distinguished from all other saving graces is in these words whereby a man knowing and assenting to the truth of Gods record touching Christ accepts him upon his own terms for salvation Herein are expressed the three graduall acts of faith viz. Knowledge Assent and Application 1. Knowledge which is the first and fundamental act of faith We must know Gods Record before we can assent to it we must assent before we can apply Faith is sometimes therefore expressed by knowledge By his knowledge shall my righteous servant justifie many that is by faith in Christ whereby we know him it is by faith that we are justified This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent 2. Assent to the truth of Gods Record touching Christ. This Act is the same with Historicall faith He that believeth not God hath made him a liar because he believeth not the Record that God gave of his Son And this is the Record that God hath given to us eternal life and this life is in his Son The whole Scripture is Gods book of Record touching Christ that he will save sinners by him that will believe in him 3. Application of Christ when after knowledge and Assent a man accepts Christ upon his own terms for salvation The applying Act is accepting or receiving of Christ. To receive Christ is to believe To as many as received him gave he power to become the Sons of God to them that believe on his name The manner of this applying and accepting Christ is upon his own termes viz. Self-deniall bearing the Crosse and following Christ If any man will come after me let him deny himself and take up his Crosse daily and follow me The end of this accepting Christ is for salvation by him That believe to the saving of the soul Believe on the Lord Iesus Christ and thou shalt be saved This now is that true saving faith fitting them that have it for worthy receiving of the Lords Supper 2. How needful this true faith is to worthy communicating This saving faith is necessary before communicating 1. For due qualifying of our persons and actions 2. For discerning Christs body and other Sacramental mysteries 3. For applying Sacramental mysteries discerned 4. For enabling duely to walk afterwards And doubtless no one grace is more absolutely necessary in all these respects for the Lords Supper then this Faith is which is as a Queen among the graces 1. For due qualifying of our Persons and Actions Without faith it is impossible to please God Without faith we cannot please him in our persons nor in our actions Faith is the soul and life of our souls and duties the salt that seasons all our spiritual sacrifices 2. For discerning Christs body and other Sacramental mysteries in the Lords Supper Not to discern judge distinguish and apprehend aright of Christs body dashes upon that fearful Rock of eating and drinking damnation to our selves And a Christians principall discerning faculty in this business is his faith This faith is the Eagles eye whereby a man pierces through the Clouds and shadows of the outward Elements to those heavenly Mysteries in and beyond them Christs body and blood Faith is that acute spiritual sense whereby a Communicant can taste and relish Christ crucified in the Lords Supper Faith is tha spiritual Prospective by which the soul can behold Christ sweating drops of clotted blood in the Garden suffering many cruel things in the High-Priests Palace and dying a painful shameful and cursed death betwixt two theeves upon Mount Calvary And further faith can read and discern many strange Mysteries in Christ crucified of high concernment to Christians both in the Lords Supper and in his whole life viz. The efficacy sweetness victories triumphs satisfactions expiations purchases priviledges c. of his Crosse for our sakes Our liberty in his imprisonment Our acquital in his accusation Our peace in his perplexity Our healing in his stripes and wounds Our honour in his Reproach Our Exaltation in his Humiliation Our Comfort in his Crosse Our blessing in his Curse Our Mannah and Honey in his Vinegar and Gall Our strength in his weakness Our purity pardon and peace in his blood Our justification in his condemnation Our life in his death and in his Crown of thorns our Crown of glory Faith can discover these mysteries when all carnall reason wit and policy cannot discern them 3. For applying sacramental mysteries discerned As faith is the spiritual eye whereby we discern Christ crucified and the mysteries of his death in the Lords Supper so faith is the spirituall hand whereby we take Christ tendered in the Elements The spirituall mouth and stomack whereby we eat and digest Christ received Take ye and eat take ye and drink What must we take eat and drink in this Ordinance Answ. Not
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
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