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
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
nore 1. The necessity of it 2. The Trial of it 1. The necessity of love to Christians of brotherly love in order to worthy communicating is exceeding great And when ever more necessary â—heâ— in our dayes wherein the love of many both to Christ and Christians is waxen â—old whâ—â— disaffections divisions rents revilings evill â—â—rmizings wrath clamour bitterness and odious distempers are crept â—n amongst brâ—thren in this Nation more then ever High time therefore now to cry out where is the spirit of love now to endeavour the recovery of this fainting swounding and dying affection But here the necessity of it is only to be pressed in reference to the Lords Supper To that end ponder seriously upon these ensuing considerations 1. He that truly loves not his Brother that truly loâ—es not a Christian is a meer carnall man For he is in his natural darkness and walks therein He is spiritually dead and in Gods account A Murderer of his Brotherâ— for there is hand murder by shedding mens blood Tongue-murder by cruel reproaches c. Heart-Murder by causelesse anger and hatred He that saith he is in the light and hateth his Brother is in darkness even until now He that loveth his brother abideth in the light there is none occasion of stumbling in him But he that hateth his Brother is in darkness and walketh in dâ—rkness and knoweth not whither he goeth because that darkness hath blinded his eyes And again it is said He that loveth not his brother abideth in death Whosoever hateth his Brother is a Murderer and ye know that no murderer hath eternal life abiding in him Now he that is a meer carnal man in his carnall darkness spiritually dead in sin A murderer without eternal life abiding in him Cannot possibly perform any true service unto God And consequently not rightly receive the Lords Supper which is to be managed with more then ordinary abilities God tells the Jews that all their duties and solemn services were abominable to him because their hands were full of blood And Paul saith They that are in the flesh cannot please God Wherein can they not please him Neither in their persons nor in any of their performances whatsoever They are bad Trees and cannot bring forth good fruit for such as is the Tree such is the fruit Such as is the treasury of the Heart such are the things brought out of that treasury An evil man out of the bad treasury of his heart bringeth forth evill things only 2. No gifts or duties though never so excellent in themselves are of any consequence at all in the sight of God without brotherly love Paul saith Though I speak with the tongues of mâ—n and of Aâ—gels and have not charity I am becomâ— as sounding brasse or a tinkling Cymbal And though I have the gift of prophecy understand all mysteries all knowledge And though I have all faith so that I could remove Mountains and have no charity I am nothing And though I bestowe all my goods to feed the poor And though I give my body to be burned and have not charity it profiteth me nothing Here he instanceth in three sorts of eminent gifts tongues prophecy and faith of miracles and in two sorts of most admirable acts or duties greatest liberality to the poor and even martyrdom it self for the truth yet all these nothing without charity to the Brethren So proportionably the receiving of the Lords Supper though never so often is nothing without brotherly love Remarkable is that of our Saviours to this effect having reproved unbrotherly affections and words as a kinde of murder If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee leave there thy gift before the Altar and go thy way first be reconciled to thy brother and then come and offer thy gift Christ makes no reckoning of the most religious actions if there be not true brotherly affections Therefore he requires brotherly love and reconcilement first to be endeavoured before sacrifice to God be presented 3. The Lords Supper is a Sacramental Seal and Token not only of our Communion with Christ but also of our Communion with his members of our fellowship with the Saints This the Apostle clearly intimates saying For we being many are one bread and one body for we are all partakers of that one bread That is we that partake that one bread in the Lordâ— Supper made up of many grains of Corn are mystically one with each other in Christ though we be many We all are but one bread though many grains one body though many members Such is our Vnion and Communion with one another confirmed in this Ordinance Now without true brotâ—erly Love which is the bond of perfectnesse among Brethren we shall but deal hypocritically in the Lords Supper professing Vnion and Communion with the Brethren to whom we have no true love which is the bond of this Vnion and Communion 4. The Lords Supper was ordained to confirm unto us Gods remission of our sins unto us in Christs blood For in the institution Christ saith of the Cup This is my blood of the New Testament which is shed for many for the remission of sins That is this wine in the Cup is a signe and seal of my blood of the New Testament shed for obtaining remission of sins to many even to all the Elect. So that Christs blood and remission of sins purchased thereby are signified and sealed to us in the Lords Supper Now we cannot have Gods pardon of our sins sweetly and comfortably by this Ordinance or any other assured to our Consciences unless we have true brotherly love and exerciâ—e it also in forgiving one another our trespasses and mutual injuries that may fall out Vpon those teâ—◠〈◊〉 Christ taught us to pray for pardon And forgive us our debts as we forgive our debâ—ors For confirmation of which Petition Christ addes For if ye forgive men their trespasses your heavenly Father will also forgive you But if ye forgive not men their trespasses neither will your Father forgive your trespasses And Christ farther shews in an eminent Parable to this purpose That if we forgive not to one another our small debt of an hundred pence we cannot expect that God will remit our great debt to him of ten thousand talents 5. Finally to come to the Lords Supper without true brotherly love with divided uncharitable unbrotherly hearts is most unsuitable and disgraceful both to Christ and his Supper To Christ because he is one and unites all his Members to himself as head and to each other as fellow Members in one mysticall body To the Lords Supper also for that 's a bond of our Vnion and Communion with Christ and with one another as his members Now how can we draw neer to Christ this uniting Head or to the Lords Supper this uniting Ordinance without brotherly
exclusively so as to shut out our Brethrens good and welfare Look not every man on his own things but every man also on the things of others When men pretend oâ—e to the brethren and intend only their own ends and to serve their own turns of them neâ—er truly minding their brethrens good they exercise not brotherly love but self-love The world is full of this counterfeit love 6. True brotherly love is kindly affectioned Be kindly affectioned one to another with brotherly love The word here rendred kindly affectioned is very emphatical and originally signifies that dear natural affection that is betwixt Parents and Children as also the loving of that affection It is as much as Be loving-kinde Now this Loving-kindness or kinde affectionateness discovers it self divers wayes viz. 1. In courteousness the Apostle urging divers Acts and expressions of brotherly love saith be courteous The Greek word here used seems to intimate such a sweet disposition as studies and endeavours things grateful acceptable to Gods people and to render it self well-pleasing to them Contrary unto which is churlishness crabbidness and crookedness of disposition 2. In compassionateness Be pittiful Or as the Greek may more exactly be rendred Easily compassionating Or Easily moved to bowels of compassion This implies both a compassionate disposition and a quickness easiness to that compassion When the heart beholding the distresses of brethren is tender over them quickly moved and melted towards them presently bleeds over them 3. In bearing one anothers burdens Bear ye one anothers burdens The Apostle having exhorted spiritual ones to restore a man overtaken in a fault with the spirit of meekness presently adds this of bearing one anothers burdens He seems to intend the slips and frailties even among the spiritual which are a burden to them They must help one another to bear these burdens not by encouraging them countenancing or conniving at them this were to burden them more but by helping them to get rid of their burdensom corruptions by wise kind meek loving reproofs admonitions instructions exhortations having tender compassion over them 7. True brotherly love is best contented in the godly society of the brethren David was a câ—mpanion of all them that feared God and kept his Commandments He counted the Saints the excellent on earth in them was all his delight Such as truly love the godly above all people desire to live with the godly above all people Contenting Society is hardly dissembled But such as are weary of the company of the gracious and delight more in the Society of the carnal they are strangers to true brotherly love 8. True brotherly love is or ought to be servent See that ye love one another with a pure heart fervently And Iohn intimates so fervently as if need require not only to part with our goods to the brethren but when we have a just call to part with our lives for the brethren Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren This is the highest expression of love this is fervent love indeed fervent love may have many inferiour degrees Generally there is such coldness and frozen-heartedness towards Gods dear children that it 's evident there 's little true love to them in the world 9. Finally True brotherly love is constant and continuing so ought to be Let brotherly love continue charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease c. True love is not like Ionas his Gourd suddenly springing and as suddenly dying but like Cedar or heart of Oak long-lasting yea ever-living Love of the brethren will continue till death yea beyond death in heaven Then the Saints shall love one another perfectly without all disaffection or corruption and they shall joyntly be swallowed up in the love of God to all eternity Thus try the truth of thy brotherly love And having found it in thy self abound and persevere therein This it that which the Apostle so pathetically urgeth upon his Philippians and in them upon us This that excellent Grace which he so commends above all gifts to the Corinthians And this is that which Christ himself so earnestly commends to his Apostles as the very badge and character of his Disciples A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another By this shall all men know that ye are my Disciples if ye have love to one another VI. THANKFVLNES is a farther qualification necessarily required to fit and prepare us for worthy receiving of the Lords Supper And touching which consequently we are to examine our selves Here understand that thankfulness which peculiarly respects Câ—rist his Death his new covenant and his Supper Now consider 1. The Necessity 2. The Discovery of this thankfulness 1. The necessity of true thankfulness for Christ his death his new Covenant and Sacrament peculiarly to fit us for worthy receâ—ving of the Lords Supper is evident upon these grounds 1. Thankfulness was used and expressed by Christ at his institution of the Lords Supper And he took the bread and gave thanks and brake it and gave unto them saying This is my body which is given for you This do in remembrance of me Likewise also the Câ—p after supper saying This cup is the new Testament in my blood which is shed for you That he gave thanks is clear What was the matter or form of his thanksgiving is not evident Yet it 's most likely that Christ who did all things properly gave thanks with reference to the Action in hand viz. not onely for the outward Elements but especially for the inward mysteries to be represented by them that now his death approached wherein his body was to be broken his blood shed for the life of the world for the nourishment of his Elect which he delighted to accomplish And the Lords Supper from Christs giving thanks at the institution is denominated by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eucharist That is The Thanksgiving It being the Christians eminent Thank-offering Now if Christ gave thanks at the first institution proportionably we are still to give thanks in all after-Administrations of the Lords Supper especially because Christ saith Do this in reference to the whole Action 2. The matter of the Lords Supper eminently calls for thankfulness viz. 1. The Inward matter signified and sealed Christ body and blood That is Christ crucified together with all the vertues benefits victories Purchases and Priviledges of his Death This the inward matter and mystery of the Lords Supper Oh whâ—â— matter of thankfulness is this Think how â—â—â—ellent Christ is Gods onely Son The Son of his love yea God himself therefore farre beyond ten thousand worlds Think what his death
they be baptized they cannot be admitted to the Lords Supper Not professed Christians for when they come to the Lords Supper they either come worthily or unworthily if worthily then they are true believers already and need no conversion if unworthily then they are so farre from being converted that they eat and drink their own condemnation 4. Not for improving of Grace where Grace is ex opere operato by the bare work done in communicating The Lords Supper is not like Physick or Medicine that works a cure by a natural property therein whether the Patient sleep or wake c. but it is a spiritual Ordinance that through Gods blessing in the right use of it improves and increaseth Grace Rest not therefore in the meer work done but look to the well-doing of it But come to the Lords Supper actually scoping and aiming at these right ends in communicating for which the Lords Supper was indeed instituted viz. 1. For the solemne Remembring of Christ and lively shewing forth of his Death Christ saith in the Institution in reference to the Bread This do in Remembrance of me Paul reciting the Institution annexes this remembrance of Christ not only to the Bread but also to the Cup Take eat this is my body which is broken for you This do in remembrance of me This Cup is the New Testament in my blood This do ye as oft as ye drink it in remembrance of me And he addes in reference to both joyntly For â—s oft as ye eat this Bread and drink this Cup ye do shew the Lords Death till he come This remembrance of Christ and his Death therefore is one eminent and principal End for which the Lords Supper was ordained and is to be celebrated 2. For the spiritual nourishment support and strengthening of the inward man Faith and all saving Graces Hence it 's called The Lords Supper And in this Supper here 's spiritual food The body of Christ broken and his blood shed As also spiritual eating and drinking of this heavenly provision This is an other true End and use of it for repairing the wants weaknesses decayes c. of the inward man the Regenerate part in a Christian 3. For Ratification of the New Testament or New Covenant to us This Cup is the New Testament in my blood That is This wine in the Cup is a Signe and Seal of my blood and death whereby the New Testament is confirmed For A Will or Testament is confirmed and becomes of force by the Testators Death So that this Sacrament being a pledge of Christs Death Ratifies to us the New Testament in Christs Death together with all the Promises Priviledges and Comforts of the New Testament as being all ours 4. For Sealing up to our hearts and helping on our Assurance of the Remission of our sins This is my blood of the New Testament which is shed for many for the remission of sins Without shedding of blood is no remission because otherwise Divine justice had no satisfaction And no blood could satisfie Gods justice fully and obtain remission of sins but the blood of Christ God-man Now as Christ hath loved us and washed us from our sins â—n his own blood So he ordained this Love-token his Supper to assure us that as certainly as we aright partake this Sacrament so certainly our sinnes are pardoned and our persons justified through his blood How sweet an use is this of the Lords Supper to every soul that hath experimentally felt the bitternesse of his sins the Wormwood and the Gall 5. For confirmation and increase of our Communion with Christ and him crucified The Cup of blessing which we blesse is it not the Communion of the blood of Christ The Bread which we break is it not the Communion of the body of Christ The double Question doth elegâ—ntly and vehemently put it out of queâ—tion and beyond all doubt that the Sacramental Bread and Cup are pledges of our Communion with Christs body and blood That is with Christs Death and with all the Benefits Victories Purchases and Priviledges of his Death That they are all ours as truly as this Bread we eat and this Cup we drink are ours This communion of the Saints with Christ crucified is as sweetest Honey out of the Rock as the Tree of life in the Garden of Eden even their spiritual Paradâ—se and Heaven on Earth Who ever truly tasted the sweetnesse of this communion with Christ but must highly prize and earnestly long for this Sacramental Seale of that Communion 6. Finally For testification and improvement of our Communion with Christs Members For we being many are one Bread and one Body for we are all partakers of that one Bread The Saints have not only communion with Christ as their head joyntly but also with one another as fellow-members mutually loving pittying helping and taking care one of another This reciprocal fellowship of Saints is signified sealed c. in the Lords Supper As many grains of wheat make one bread and many grapes one cup of wine So they being many meÌ„bers yet are but all one mystical body in Christ. And therefore from this spiritual and mystical union and communion among them sealed in this Ordinance they ought to be more and more dear to one another every way careful â—or the spiritual good of one another These are the right Ends uses of the Lords Supper In the Act of communicating still keep thine eye intentively upon them As he that shoots keeps his eie steadily on the mark or as he that runs directs his aims still to the Goal III. In order to these excellent Ends manage the whole Sacramental Action according to Christs Institution Sacraments are not Natural but Instituted worship and therefore wholly depend upon Institution in their Being and are wholly to be regulated by Institution in their use Bread doth not naturally in it self signifie Christs body more then the flesh of Beasts doth Nor wine his blood more then water or the blood of Sacrifices doth But by positive institution bread and wine in the Lords Supper so signifie Chrâ—sts body and blood as no other Elements can because these alone were instituted to that purpose Therefore the institution must be the Rule and Standard for regulating the whole Action of communicating So Christ commandeth Do this That is Do this that I command that I do in this Institution follow ye my Precept my Patterne herein all-a-long Hence Paul intending to reform the grosse abuses and prophanations of the Lords Supper in the Church of Corinth calls them back to the first Institution thereof by Christ from which they had turned aside For I have received of the Lord that which also I delivered unto you c. Therefore in thy Giving or Receiving the Lords Supper keep close to the Institution then thou walkest safely 1. The Elements which Christ used were Bread and Wine Iesus took
Bread And he took the Cup c. of which Cup he said I will drink no more of the fruit of the Vine untill The Lords Supper therefore must not be dispensed with any other Elements then Bread and Wine What sort of Bread or Wine is not prescribed particularly but left to liberty Papists deal sacrilegiously who deny the Cup to the people giving them only Bread 2. The Mysteries signified c. by these Elements according to Christs Institution are Christs Body and Blood immediately His Death and all the benefits thereof mediately These and no other Mysteries we are to understand by the Elements We may not devise other significations then those Christ instituted 3. The Actions instituted On Christ and his Ministers part dispensing the Lords Supper were Taking Blessing Breaking and Giving the Bread Taking Giving thanks and Giving the Cup. On the Communicants part Receiving the Lords Supper were Receiving Eating the Bread and Drinking the Wine These Sacramental Actions are to be used and no other these alone being instituted The Form or Manner of Christs Taking Blessing Tanksgiving Breaking and Giving the Elements c. is not particularly described Doubtlesse they were all most suitable and congruous to the Ordinance in hand Christ doing all things most exactly and properly And such should ours be most proper pertinent agreeable to the Nature of the Lords Supper Nor Breaking of Bread nor any other Action may be omitted or changed Nor may we super-adde new actions besides theâ—e as Sacramental and Significative for that were to usurp upon Christs Authority of instituting therefore to adde as some do The Pourâ—ng out of the Wine for the signification of the pouring out of Christs blood is not only needlesse but also unlawful Needlesse in that Chriâ—ts shedding his blood for us and the actual separating of his blood from his body is signified sufficiently according to the institution otherwise viz. Partly in the Breaking of the Bread noting the breaking and wounding of his body which could not be without shedding of his blood Partly in the actual and distinct separation of the Wine from the Bread both in Institution Distribution Vnlawful for when did Christ institute this Action of Pouring out the Wine Or where doth he require it at our hands 4. Finally the Circumstantials attending upon the institution of the Lords Supper which were not meerly accidental and occasional They also are fit to be used by us but not witâ— opinion of the like intrinsecal necessity as the essentials and integrals of the Lordâ— Supper are to be uâ—ed As 1. Tâ—e uâ—e of a Table is convenient to â—et the elements decently and â—isibâ—y upon and of vessels to put the elements in And the Apostle makes mention of The Lords Table And of the Cup of the Lord. 2. The â—itting of all the Communicants at or as neer as conâ—eniently they can round about the Lords Tabâ—e that they may not onâ—y hear the words of the Institution recited and expâ—â—ined c. but may also see the elements and actions that their eyes may more deeply affect their hearts with the mysteries in hand Such sitting being more agreable to the example of Chriâ—â— and his Apostles in tâ—e first insâ—itution who sate or sate leaning than the gesture of kneeling And being the gesture generally received and used in all the Reformed Churches and directed to be used in the Churches of England Scotland and Ireland 3. The closing up of the whole action with some suitable Psalme is agreeable to the Primitive paterne Thus Christ and his Apostles shut up the Lords Supper in the first Institution thereof And when they had sung an Hymne or Psalme they went out into the Mount of Olives To sing Psalmes therefore in the Act of administration of the elements is clearly unsuitable to the iâ—itable Practice of Christ and his Apostles at the Institution and also evidently repugnant to those General Rules for Christian worship That all things be don decently in order and to edification This singing Psalmes in the action being un-decent and disorderly whilest one part of the Congregation is receiving another part is singing which makes a grosse confusion in the Church and in the Religious exercises And also unedifying yea against edification whilest the Communicants thoughts are hereby distracted and drawn away from fruitful pondering and meditating upon the many mysteries of the Lords Supper and their graces are disturbed and hindred from their free and lively actings towards Christ crucified the benefits of his death his love therein to us our reciprocal duties to him c. enough to employ the quickest thoughts and graces throughout the whole action But as for those Circumstantials about the Lords Supper that were meerly accidentall and occasional occasioned by the Paschal Supper or otherwiâ—e extrinsecally in respect of the Lords Supper As The time in the evening not in the morning The place in a private chamber an upper room not in the place of publick worship The quality of the Bread unleavened not leavened The number sexe and office of the Communicants They being but twelve and all these men no women being amongst them and all these Apostles and Ministers of the Gospel there being no private Christians amongst them These being meerly accidental to the Lords Supper and being occasioned by something besides the Lords Supper they do not tie us to the observation of them Thus manage the whole action of the Lords Supper according to Christs Institution IV. Act and exercising lively in Communicating all those Sacramental qualifications and graces fore-mentioned viz. Knowledge Faith Repentance New Obedâ—ence Love to Christ and to Christians Thankfulnesse and a Spiritual Appetite It 's not enough to have these and bring them with us to the Lords Supper but we must use and improve them discreetly and carefully at the Lords Supper You have seen how necessary they are for a worthy Communicant Stir them up therefore and awaken them in your selves in Communicating He that 's to wrastle or run a race must not only have strength and skill but use them if he mean to prevaile He that 's cold must not only have fire raked up under the ashes but must blow it up if he means to be warm so he that means to communicate worthily must not content himself with the habit of Grace but put forth the Acts of Grace Gods children may receive unworthily by not using of Grace as wicked men receive unworthily by not having of Grace Act and use therefore every Grace pertinently and properly according to their several natures respectively 1. Act Knowledge so as to have a right apprehension Of that God with whom thou hast to do in this Ordinance Of thy selfe that dost Communicate what thy spiritual state is Of Christ and his death the chief mystery of this Supper Of the New Covenant and the tenour of it which is sealed in this Sacrament And of this Sacrament it selfe and the nature
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
Evangelists Read the History of Christs passion in them before thou commest to the Lords Table that the memory thereof may be fresh and lively in thy thoughts at the Lords Table Think with thy self how Christs life was as it were a continued Passion and a daily dying He was very meanly brought forth into the world borne in a stable wrapped in swadling cloathes and laid in a Manger He was no sooner born but Herod seeks to murder him murdering many poor Infants lest he should misse him He is no sooner baptized but Satan assaults him Tempting him to Despaire Self-murder worshipping of the Devil in perâ—on but prevailed nothing Is he in his publick Ministery How is he hated reviled blaâ—phemed and persecuted by Scribes and Phariâ—es by his own people the Jewâ— yea by his own kindred And when he was nigh the period of his Minisâ—ery what torrent of sorrows sufferings flow'd in upon him Remember what he endured in the Garden in the High Priests Hall and in Mount Calvary and then behold and consider if any sorrows were like his sorrows 1. In the Garden How was his soul surrounded with sorrows even to the Death How bitter was the Cup which he then began to drink which set him into an Agony so that he prayed thrice most earnestly to his Father to let that Cup passe from him if possible and his sweat was as it were great drops of blood falling down to the ground hereby his spirits being brought so low that there appeared an Angel from heaven strengthening him With this Agony probably Christ was so weakened that the next day he was not able to bear his Cross but Simon was compelled to bear it after him And immediatly after his Agony Iudas betrayes him to the multitude of the Jews with a kisse who apprehended him bound him and led him away to the High Priests House Thus as the first Adam sinned in a Garden the second Adam suffered in a Garden Now then when thou art at the Lords Table Remember Christs Garden-sufferings think so lively of them as if thy self hadst been in the Garden with the Disciples imagine thou hadst heard him pray so earnestly against his bitter Cup thou hadst seen him sweat drops of clotted blood so lamentably in his woful Agony that the earth was all besprinkled with his blood and that thou hadst lookt on to see him betrayed so villainously by Iudas his own Apostle into the hands of his enemies 2. In the High Priests Palace and the judgement-Hall How was Christ denyed by Peter How was he mocked â—mitten blindfolded buffetted spit upon crowned with Thornes having a Reed in his hand being scornfully bow'd unto and derided with haile King of the Iews cruelly scourged blasphemously intreated falslely accused causelesly exclaimed against by the people and unjustly condemned by Pilate against his own conscience When thou art at the Lords Table Remember those passions of thy Saviour Imagine thou hadst stood by all the while and sadly beheld all these passages his cheeks swoln with buffetting his face defiled with spitting on his head wounded with thornes his back torn with scourges c. Oh behold what a woful spectacle 3. In Mount Calvary in that filthy Golgotha how woful and tragical was his end His body was stripped of his garments His limbs were cruelly stretched upon the Cross His hands and feet pierced with rugged nails and fastened to the cursed tree He was ranked betwixt two crucified thieves as if he were the Arch-malefactor he hanged from the sixth till the ninth houre most painfully upon the tender wounds of his hands and feet He was forsaken by his disciples and friends derided by his enemies by the very thieves that were crucified with him being a thirst in his pains abused with gall and vineger given him to drink And which was heaviest of all he was in a sort deserted of God so that he bitterly cryed out My God my God why hast thou forsaken me and so he yielded up the Ghost after which a souldier with a spear piercing his side and heart there gushed out water and blood Now when thou art at the Lords Supper â—emember all those sad passages Think thou hadst stood with Mary and Iohn under â—is Crosse and hadst seen and heard his intolerable reproâ—ches his bleeding wounds his tortured body his bitter cries his dying groans think thou hadst his dead body all besmeared in his own blood like Ioseph of Arimathea in thine armes Remember this story of Christs death and remember it seriously pathetically Imagine The Sacrament-day to be as Christs Agony-day His Condemning-day His Crucifying-day The Lords Table to be as the Crosse whereon he was crucified And the breaking of the bread as the breaking of his body with all these mortal Sufferings This is the first Act or degree of thy Remembring Christ crucified to remember him Historically 2. Mysteriously Remember the Mystery of Christ and of his Death This is a farther and an higher degree of remembring Christ crucified at the Lords Supper Christs Death was not a common and ordinary Death full of miseries only but a speciall and extraordinary Death full of Mysteries also Among other Mysteries of Christs death The Causes and Effects of his death are singularly mysterious Remember them in communicating 1. Causes of Christs death were either 1. meritorious or 2. impulsive 1. Meritorious procuring causes of Christs death were the sins of Gods Elect imputed to him Christ in himself was totally without sin no guil was found in his mouth He was a Lamb without blemish without spot He was Holy harmless undefiled and separate from sinners Pilate his Judge cleared him saying I finde in him no fault at all The condemned thief justified him We indeed justly but this man hath done nothing amisse But Christ becomming Surety for sinners even for all his Elect that were ruined by Adam's sin stood charged with their whole debt which they were no way able to satisfie for in the least degree And so all their sins were at once imputed to him and death the due wages of their sins was inflicted upon him that his Elect might be fully acquitted and discharged Hence those passages He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Christ hath redeemed us from the curse of the Law being made a curse for us Admirably the Evangelical Prophet Surely he hath born our griefs and carried our sorrows yet we did esteem him strieken smitten of God afflicted But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheâ—p have gone astray we have turned every man to his own way and the Lord hath laid on him Heb. hath made to meet on him the
crucified before our eyes represented sealed and exhibited to the belâ—eving soul. Thou therefore O Chrâ—stâ—an Search the Scriptures that thou mayst there finde Christ Accept the Covenant that thou mayst therein embrace Christ And duly partake the Sacraments èspecâ—ally the Lords Supper that thou maâ—st more fully and undoubtedly assure thy self of Chrâ—st to thy salvation To this end serâ—ously consider 1. It is not bare partaking but due partaking of Sacraments that will commend us to God and interest us in Christ. It is possible that in a visible Church multitudes may partake Sacraments and yet be deeply displeasing to God The Israelites of old had not only the ordinary and standing Sacraments of Circumcision and the Passeover but also the extraordinary and transient Sacraments of the Cloud and Sea answering to our Baptism Of Manna and water out of the Rock answering to our Lords Supper All our Fathers were under the Cloud and all passed through the Sea And were all baptized unto Moses in the cloud and in the sea and did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ But with many of them God was not well pleaâ—ed for they were overthrown in the Wilderness Ishmael was circumcis'd as well as Isaac yet Ishmael is branded for a Persecuter Esau circumcised as well as Jacob yet Jacob loved Esau hated of God Simon Magus baptized yet his heart was not right in the sight of God and he still remained in the gall of bitternesse and bond of iniquity Judas did eat the Sacrament of the Passeover with Christ and his Disciples yet after the eating of it Satan more strongly entered into him then ever before and he died an hypocrite a murderer a devil And the Corinthians not onely were baptized but received also the Lords Supper yet notwithstanding they were judged of the Lord many were weak and sickly among them and many slept viz. were dead as is thought of the plague of Pestilence Thus we may possibly be baptized yea eat and driâ—k the Lords Supper and yet for all that through unworthy communicating incùrre the Lords displeasure 2. They that partake Sacraments in a visible Church may so farre notwithstanding be displeasing unto God As 1. That all the Sacraments and Services they take in hand may be accounted by God as Nullities as no Sacraments no Services at all This is not to eat the Lords Supper 2. That all their Sacraments and religious performances may be accounted their sins and abominations 3. That the Sacraments which were intended for spiritual benefit shall become a spiritual mischief to their souls through their abuse That the Lords Supper instead of nourishing Grace should strengthen sinne instead of sealing of Remission of our sinnes in Christs blood should render us guilty of the body and blood of the Lord even guilty of murdering the Lord of Life and Glory 4. That by unworthy handling them they may incurre many temporal afflictions and chastisements in Gods displeasure 5. Finally they may enjoy Sacraments and yet so farre displease God therein as thereby to hazard their own Judgement and eternal Damnation and lose Heaven it selfe for ever As those Iews of old notwithstanding their enjoyments of Sacraments were overthrown in the wildernesse lost Canaan the Type of Heaven and it 's to be feared Heaven it selfe thereby typified 3. Hence consequently these things are clear I. That our bare enjoyment of Sacraments is no infallible signe either of Gods special love tow or of our good spiritual state towards God II. That it is altogether unsafe for Christians to rest themselves satisfied and contented with the meere having or the meer using of Sacraments It 's the Right having and Due using of Sacraments which will commend us and our actions about them unto Goâ— III. That it singularly concerns all Gods people to endeavour so to enjoy and use all Sacraments and particularly the Lords Supper Which is often to be received as therein they may be well-pleasing and acceptable to the Lord. Now that we may acceptably and profitably manage the Lords Supper these things are peculiarly necessary 1. A due Preparation for the Lords Supper before we commmunicate 2. A right use of the Lords Supper while we are communicating 3. A Christian conversation suitable to the Lords Supper after we have commmunicated In reference to these three General Heads seriously consider and practically improve these brief Directions following PRACTICAL DIRECTIONS FOR Worthy Receiving Of the LORDS SVPPER I. Directions touching our due Preparation for the Lords Supper before we Communicate OVr due preparation for the Lords Supper before communicating consists chiefly in a judicious impartial and sincere Self-examination Let a man examine himselfe and so let him eat of that bread and drink of that Cup. There 's A publike Ecclesiastical Examination by Church-Governours preparing for fit communicating in respect of the Church And there 's alâ—o a â—rivate Self-examination preparing for worthy communicating in reâ—pecâ— of Christ. By That â—rovision iâ— made that the Lords Suppeâ— be not abused by grosse Ignorance and Scandals By This farther care is taken that the Lords Supper be not unworthily received through Carnalnâ—sse Vnbeliefe Impenitenâ—y Hypâ—crisâ—â— Vâ—â—hâ—nkâ—ulness Vnchaâ—iâ—â— blenesse c. Both are necessary and helpfull to each other but Self-Examination is more eâ—pecially needful O we have great cauâ—e to use all possiâ—â—e Preparations before â—ommunicating For 1. The Lord and Author of this Sacrament with whom we have to do hereâ—n is Iesus Christ who is most Holy Harmlesse Separate from sinners Higher then the Heavens Searching the Heart and Reins Whose eyes are as a flame of fire who 〈…〉 and all power in Heaven 〈…〉 and who will render to every man according to his works 2. The Nature of this Sacrament is sublime mysterious spiritual heavenly A 〈◊〉 of Chriâ—ts providing wheâ—â—in Chrâ—â—t is both the Master of the 〈◊〉 and â—he Mâ—â—er of the 〈◊〉 A 〈◊〉 Christ's engraâ—ing whose Supâ—rscription is Christ loâ—ing us whoâ—e Image is Christ dying for us whose 〈◊〉 is Chriâ—â—â— Nâ—w Tesâ—â—ment confirmed to his Members c. 3. The benefit of worthy comâ—unicaâ—ing 〈◊〉 surpâ—â—â—sing â—vveet Hâ—reby 〈◊〉 Soul-reviving death of Christ is a freâ—â— remembered the inward man with all the graces and abiâ—â—ties thereof is nourished Remission of sinnes through Christs blood is assured Communion with Christ crucified and all the benefits of his death is sealed our interest in the New Testament with all the Promises and Priviledges thereof is confirmed and our spiritual fellowship with Christs holy Members is established and increased 4. The danger oâ— unworthy communicating is exceeding great For hereby the guilt of Christs body and blood is â—ontraâ—ted hereby the deep displeasure of God is procured and hereby unworthy
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
it in their hearts Hast thou now the Laws of God put into thy minde into thine inward parts are they written in thine heart But how shall I know whether Gods laws be written in mine heart c Answ. Thou mayst know God hath written his Law in thine heart and inward parts by these ensuing discoveries 1. By the conformity of thine heart and inwards to the Law of God When Gods law is writ in thine heart thou wilt have a Law within thy brest exactly answering to Gods Law written without in the Scriptures even as Tally answers to Tally Indenture to Indenture the face in the glasse to the face of a man or as the Counterpain exactly answers to the principal Deed or Conveyance there 's Article for Article Clause for Clause Covenant for Covenant Word for Word so will thine heart be to the Law of God Thine heart will forbid thee every thing Gods law forbids thee thine heart will command thee every thing Gods Law commands thee thine heart will comply to the whole Law 2. By the newnesse of thy heart and spirit The writing of Gods Law in the heart brings in a spiritual newnesse into the heart A new heart also will I give you saith God and a new spirit will I put within you New not for substance but for Qualities and Qualifications A new minde illuminated A new memory strengthened and sanctified A new Conscience quickened and purified A new Will subdued to the obedience of Christ New affections new grief for sinne new desires of grace new love of God Christ and his Members new joyes in the Holy Ghost and in a word the whole man is become a new Creature Old things are past away and all things are become new If thou findest this newnesse of heart then the new Covenant the Law of God is in thine heart 3. By the spiritual softnesse and tendernesse of thine heart Naturally every mans heart is stony a meer Stone hard inflexible and impenetrable when God writes his law in mans heart and admits him into Covenant with him he takes this stony heart away and gives him a supple fâ—eshy soft tender heart And I will take away the stony heart out of your flesh and I will give you an heart of flesh An heart of flesh is of a tender temper flexible and easily wrought upon by God quickly wounded for sinne facile to melt and dissolve into penitential sorrows is thine heart such 4. By the Obedientialnesse of thine heart Where the Law is written in the heart there the heart becomes obedient to Gods Will and delights in that obedience So saith David I delight to do thy Will O my God yea thy Law is within mine heart or according to the Hebrew phrase thy law is in the midst of my bowels Because the Law was graven in his heart therefore he so delighted to do the Will of God Dost thou delight now to do thine own Will the Will of the flesh or the Will of the Lord 3. They that are Parties to the New Covenant have a Covenant-relation to God and a Covenant-interest in God and God in them This shall be the Covenant I will be their God and they shall be my people What greater blessing can God covenant to bestow on us then to give himselfe to be our God Had God covenanted to give Earth Heaven Grace Glory the whole world ten thousand worlds that were nothing comparable to God himselfe This then is the greatest promise in the World And on the other hand what greater duty can lie upon us then to ingage our selves to be Gods Covenant-people Consider now hath God given himselfe to thee as thy God in Covenant then thou art in Coâ—enant with God But how shall I know whether God is my God in Covenant Answ. By this Art thou one of Gods people by Coâ—enant Art thou thy whole selfe not onâ—y some part of thy selfe given up to God Thou must be wholly not partially his Is thy tongue his to praise him Thy hands his to work his Will thy feet his to walk in his paths thy Mind his to know him thy Conscience his to accuse or excuse under him thy Will his to obey him thy memory his to retain him thy heart his to desire and love him yea to embrace him with most ravish't affections beyond all and in a word is thy whole selfe soul and body with all that is within thee wholly his sincerely to serve him and to be a spiritual sacrifice to him Then thou art in New Covenant with God indeed and hast inward Right to the Lords Supper 4. They that are Parties to this New Covenant have their iniquities forgiven and forgotten of God So the Lord covenanteth I will forgive their iniquity and I will remember their sin no more Or as the Apostle alledged it I will be merciful to their unrâ—ghteousnesse and their sins and their iniquities will I remember no more Hath the Lord now forgiven thine iniquities then thou art in Covenant with him indeed Thou wilt say O that mine iniquities were pardoned then should I be an happy soul. But how may I know that the Lord hath pardoned my sins and will remember mine iniquities no more Answer Thou majest know that God hath forgiven thy sins 1. If thou hast sincerely confessed bewailed and forsaken thy sins and turned from all thine evil wayes for thus hath God promised He that covereth his sins shall not prosper but who so confesseth and forsaketh them shall have mercy Wash ye make ye clean put away the evil of your doings from before mine eyes cease to doe evil Come now and let us reason together saith the LORD though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool And elsewhere most sweetly Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the LORD and he will have mercy upon him and to our God for he will multiply to pardon 2. If thine heart be calmed and quieted through faith in Christ so that thereby thou art at peace with God When we through faith have pardon and justification from God we consequently have peace with God Being justified by faith we have peace with God Is God pacified towards thee doth he smile upon thee doth he still thy soul with true peace this is an Argument of thy sins pardon 3. If thine heart be singularly inflamed with the love of Christ through whom thy sins are pardoned it 's a great evidence thy sins are forgiven The woman that had many sins forgiven her by Christ she loved him much upon that account She wept and washed his feet with tears she wiped them with the hairs of her head she kissed his feet and anointed them with oyntment Nothing was too good too dear for Christ that had paid all her debts forgiven all her sins 4. If
thou art earnest with God more and more for assurance of pardon for purity of heart and stablishment in the wayes of grace for time to come it 's a good signe thy sins are pardoned God told David by Nathan The Lord hath put away thy sin thou shalt not die Vpon this David prays so pathetically Purge me with Hysope and I shall be clean wash me and I shall be whiter then Snow Make me to hear joy and gladnesse Restore unto me the joy of thy salvation and uphold me with thy free Spirit 5. Finally it 's a signe thy sins are pardoned if thy heart and soul and all within thee be singularly inlarged to blesse and praise God for his pardons So it was with David Blesse the LORD O my soul and all that is within me blesse his holy name Blesse the LORD O my soul and forget not all his benefits Who forgiveth all thine iniquities who healeth all thy diseases If thine heart feel his pardons thy mouth will sing his praises 5. Lastly they are parties to the New Covenant that have Gods fear so implanted in the heart as not to depart from him And I will make an everlasting Covenant with them that I will not turne away from them to do them good but I will put my fear in their hearts and they shall not depart from me Apostates and Back-sliders were never truly in Covenant with God All in Covenant with God persevere for God will not forsake them and they shall not forsake him his fear in them shall be their Preservative Now then if the Lords fear in thee keep thee from falling away thou art in Covenant with God Thus thou mayest from the substance and nature of the New Covenant discover wâ—ether thou beest a Party to the New Covenant having true inward interest therein and consequently having true inward Right to the New Covenant-Seale the Lords Supper in respect of God himselfe Now if this be thy case thou hast a childes portion in the Lords Supper and mayst lay claim to it and all the benefits of it beyond any carnal man in the world Thou shalt be no usurper in â—hat regard come and well-come Thus examine What right thou hast to the Lords Supper What need we have of the Lords Supper As we should examine our Right to it that we be not usurpers so we should search what need we have of it that we be not despisers of the Lords Supper The full soul loatheth an Honey-combe Sense of want excites desire and enlivens the appetite after what we want And Hunger we say will break stone-walls Now Christians have need urgent pressing need of the Lords Supper in many reâ—pects Examine thou whether thou hast not great need of it in all these respects 1. Hast thou not great need often to nourish strengthen and comfort thine inward man with all the graces and spiritual abilities thereof Consider 1. Thy whole new man when at perfectest is but imperfect We see now but through a glasse darkly we know but in part and so we love but in part obey but in part c. Paul himself durst not challenge perfection to himself in this life saying Not as though I had already attained or were already perfect but I follow after that I may apprehend that for which I am apprehended of Christ Iesus 2. Consequently thy new man all thy gracious endowments are but weak when at strongest for every thing that 's imperfect is comparatively weak 3. Thy inward man is assaulted with many temptations adversaries and difficulties tending to enfeeble and discourage it especially with the reliques of the flesh The flesh lusteth against the Spirit Paul saith in the Person of the Regenerate I finde a law that when I would do good evil is present with me For I delight in the Law of God after the inward man But I see another law in my members warring against the law of my minde and bringing me into Captivity to the law of sin Hast thou not need now to nourish thine imperfect graces that they may grow up to perfection thy weake graces that they may be strong thine assaulted graces that they may not faile Behold now what need thou hast of the Lords Supper to these ends For what nourishing ordinance is this Sacrament for all these purposes For it 's stiled The Lords Supper It 's A Supper therefore suitable to nourish the inward man The Lords Supper therefore sufficient to nourish it effectually As the body and all its strength decays without due corporal food so the soul and its graces without due spiritual food Here is meat indeed Christs body and drink indeed Christ blood and both tendred most familiarly in this Ordinance and most effectually When the Lord Christ prepares a Supper for his members he provides like himself They that truly eat with Christ eat of Christ in this Supper shall never die never totally hunger or mortally thirst more 2. Hast thou not need to have the pardon of thy sins often testified to thee and to have thy faith apprehension and assurance thereof conâ—irmed to thee There are many things may daily make thee question and doubt whether thy sins be pardoned or at least may darken and dimme thine evidence of pardon As 1. Multitudes of sinfull infirmities that still hang upon thee invincibly makes thee fear sin is not pardoned Hence for clearing the assurance of pardon daily we are taught daily to pray Forgive us our debts 2. Lapses into grosser sins obscure the evidence of our pardon David by his fall lost in great measure the joy of Gods salvation which he prayes to have restored 3 Sharp trials and severe afflictions are wont to revive sin unto the conscience and to bring in scruples about the pardon of them Iob himself in the great storms of his afflictions somewhat dazeled in his sence of pardon complains How many are mine iniquities sins make mee to know my transgression my sin wherefore hidest thou thy face and holdest me for thine enemy Thou writest bitter things against me and makest me possess the iniquities of my youth Thou numberest my steps dost thou not watch over my sin my transgression is sealed up in a bag and thou sowest up mine iniquities Thus here 's great need to have thy senâ—e and apprehension of thy sins pardon assured to thee Consequently thou hast great need of the Lords Supper which notably tends to relieve thee in this case This is saith Christ in the Inâ—â—itution my blood of the New Testament which is shed for many for Remission of sins That is this wine in this Ordinance is a Signe Seal and Conveyance of my blood ratifying the New Testament which blood is shed for many viz. for all the Elect for all Christs sheep for remission of sins Christs blood then was shed meritoriously to procure our sins remission and the Lords Supper is appointed
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
reprobate Angels even The Angels that kept not their first estate the Devil and his Angels for whom everlastâ—ng fire is prepared God intending more especially to glorifie himself in the intellectuall creâ—tures Angels and Men hath more especially decreed their final state all things concerning them tending thereunto This the Apostle calls Predestinating us to the Adoption of châ—ldren by Iesus Christ to himself according to the good pleasure of his Will to the praise of the glory of his grace And in order to this end Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified This Decree of God whether more Generally or more Specially considered hath theâ—e excellencies and perfections in it It is Eternal Vnchangeable Free Wise Iust and the Cause of Causes 1. Eternal According as he hath chosen us in him before the foundation of the world c. 2. Vnchangeable for it is said That the purpose of God according to Election might stand with whom is no variablnesse neither shadow of turning And The foundation of God standeth sure having this Seale The Lord knoweth them that are his and there is a determinate number of them which cannot be increased nor diâ—inished 3. Free Gratuitous and meerly â—ndependent on the creature or any thing in the creature haâ—ing no inward impulsive cause moving him thereunto but the good pleasure of his Will not foreseen Faith Works Freedome of Will Perseverance c. Having predestinated us to the Adoption of children by Iesus Christ to himself according to the good pleasure of his Will Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ before the world began I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion 4. Wise For We are predestinated according to the purpose of him who worketh all things according to the Counsell of his own Will O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgements and his ways past finding out for who hath known the minde of the Lord or who hath been his Counsellor 5. Just and most equal Gods Decrees may be secret and mysterious cannot be unjust or injurious God is so just yea such infinite justice that he can do or decree nothing but what is just and equal It is written Jacob have I loved but Esau have I hated What shall we say then is there unrighteousness with God God forbid Hath not the Potter power over the Clay of the same lump to make one vessel unto honour and another unto dishonour And hath not God greater power to dispose by his decree of his creatures yet God no way wrongs the crâ—ature nor the Potter the Clay 6. Finally Gods Decree is the Cause of Causes All inferiour Causes and Means conducing to the ends whereunto God decrees any thing are subordinate to Gods decree as the supreme cause of them all Gods Decree not onely fore-appoints the end but also all the secondary causes and means tending and conducing to that end Hence that Concatenation of the causes of our salvation Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Thus of Gods works before all time His Decrees 2. The works of God in time are His executions of his Decrees God executeth his Decrees 1. Partly in the beginning of Time by Creation 2. Partly in the succession and continuance of time by Providence By both which God makes himself most gloriously known to his creatures Discovering his invisible perfections by his visible works 1. Creation is Gods making the world and all things therein of nothing in the space of the first six dayes very good by the word of his power for himself Through faith we understand that the worlds were framed by the Word of God so that things which are seen were not made of things which do appear In six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day Man was reserved to the last place as Gods most accurate and curious piece being by reason of his heavenly soul and earthly body as an Epitome or Abstract of Heaven and Earth and thence justly styled the Microcosme or Little-worlds And God saw everything that he had made and behold it was very good The LORD hath made all things for himself yea even the wicked for the day of evil In this work of Creation Gods Freedome Wisdome Power and Goodnesse shine forth most gloriously 1. Freedome in that he hath done whatsoever he pleased He made one world and no more such creatures and no other in such sort and not otherwise because he pleased None may controll his work Shall the thing formed say to him that formed it Why hast thou made me thus 2. Wisdome for he worketh all things according to the Counsel of his own Will How many ways hath God discovered his wisdome herein As in the Order of Creation He made all things in six days He could have made them in one day in one houre as easily but he would shew himself a God of Order He first made the Creatures containing then the contained and from the more imperfect proceeds to the more perfect Creatures In the variety of Creatures O LORD how manifold are thy works in wisdom hast thou made them all In the distinct Natures and Properties of all those varieties Ther 's one glory of the Sun another glory of the Moon another glory of the Stars and one Star differeth from another Star in glory Some of the Elements are hot some cold some moist some dry some light some heavy The vertues of plants fruits c. are innumerable In the sweet Harmony of the whole Vnivere though consisting of such different creatures the wisdome of God also wonderously appears 3. Power in that he could frame all things of nothing without any pre-existent matter and all most easily by his word He said Let there be light and there was light c. He spake works more easily then we can speak words He spake and it was done he commanded and it stood fast He commanded and they were created It was but A word and A work 4. Goodnesse in that God though infinitely happy and satisfied in himself was pleased to create the world especially Men and Angels to communicate himself and his goodnesse to them 2. Providence is Gods sustaining governing and ordering all Creatures together with all their actions to his own glory So that in Gods Providence generally considered there are three grand acts viz. 1. Sustaining upholding or preserving of the Creatures
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
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
life from sin to God This is the truth and life of Repentance when it brings us to a converting change Vnchanged men are impenitent men In repentance there 's a double conversion and change wrought viz. 1. Of a mans Heart and Person 2. Of his life and Conversation His person and heart is brought to a new state Make you a new heart and a nâ—w spirit His life and conversation is brought to a new course That we should walk in newnesse of life A mans peâ—son and heart is changed when he is brought from a state of sin to a state of grace Now a man is brought from his carnal to a spiritual state 1. When he is converted from the darknesse of sin ignorance and spiritual misery to the light of holinesse knowledge and spiritual happinesse To turn them from darknesse to light Ye were sometimes darknesse but now are ye light in the Lord. 2 When he is conâ—erted and raised from death in sin to life in Christ. You hath he quickned who were dead in trespasses sins wherein in time past ye walked The father said of the repenting Prodigal This thy brother was dead and is alive again was lost and is found 3. When he is converted from the reign of sin and power of Satan to God and Christ and brought under his dominion To turn them from the power of Satan unto God Ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered you Being then made free from sin ye became the servants of righteousnesse Now we are free from the reign of sin 1 When we obey it not in its lusts 2 When we yield not our members as weapons or instruments of unrighteousness unto sin And we are delivered from the power of Satan 1 When The Prince of the air works not in us as in the children of disobedience 2 When we are not led captive by Satan at his will but resist him and fight against him and yield up our selves wholly as spiritual sacrifices to God Try whether thine heart and person be thus changed from the state of sin to a state of grace A Mans life and Conversation is changed when he is brought from a sinfull to a gracious course Now a man is then truly and effectually brought from a sinful to a gracious course of life 1. When he converts from sin to Sanctity sincerely forsaking sin because it is sin and contrary to God and his holy Law â— following holinesse for holinesse sake because it is most agreeable to God and his Will As Ioseph How shall I do this greâ—t wickednesse and so sin against God 2. When he converts from sinfulnesse to holinesse of life compleatly He that hates sin because sin hates all sin and he that follows holinesse because holinesse follows all holinesse Repent and turn from all your transgressions Cast away from you all your transgressions As obedient childrenâ— not fashioning your selves according to the former lusts in your ignorance But as he that hath called you is holy so be ye holy in all manner of conversation Yea he that truly turnes from all sin turns from every special sin whereunto he is inclined by Nature Calling or Temptation more peculiarly I was also upright before him and I kept my self from mine iniquity 3. When he turnes from sinfulnesse to holinesse of life continually Hypocrites though they seem to repent yet they are again intangled and overcome of their corruptions turning from the holy Commandment as the Dog turneth to his own vomit again and the Sow that was washed to her wallowing in the mire But the true Convert returns not to his vomit but becomes dead to sin and alive to God through Christ. Whereupon the Apostle thus argues How shall we that are dead to sin live any longer herein And where there 's no living in sin any longer there 's a continual converting from sin to sanctity of life Both heart and life are converted truly unto God 1. When we accept God as our God in Covenant and we become his people according to the tenouâ— of the New Covenant as was formerly shewed 2. When heart and life are acted ruled and guided by God inwardly and outwardâ—y by his Spirit and Word Then we yeeld our selves unto God as servants of God And being led by the Spirit of God we are the Sons of God Gods Testimonies also being our delight and Counsellers 3. When heart and life tend to God as their ultimate End When our desires love delight c. are towards God more then to any thing in Heaven or Earth Whom have I in Heaven but thee and in Earth there is none that I desire besides thee And when our hearts and affections desire love or delight in other things in order and subordination unto God And when both heart and life Persons and Conversations are devoted unto God and to his Glory Ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods None of us liveth to himself and no man dâ—eth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords This is to be truly converted in heart and life from sinne to God IV. NEW OBEDIENCE which is an immediate fruit effect of Repentance is another qualification requisite in a worthy Communicant And therefore in the next pâ—ace consider 1. The Necessity of it 2. The Tryall of it 1. The Necessitie of New Oâ—edience to Qualifie a Christian for worthy communicating appears divers wayes For 1. Without true Obedience All outward Professions of Religion seeming love to Gods Ordinances and outward performances of service are dis-regarded of God as vain hypocritical and abominaâ—â—e They profess that they know God but in works they deny him being abominable and dâ—sobedient and unto every good work reprobate Conâ—equently Receiving of the Lords Supper will be in vain without new obedience 2. The Lords Supper being a Token and Seal of the New Covenant The New Testament in Christs blood is also a Bond and Obligation to New Obedience whereby we solemnly engage our selves to fear and obey God for ever as his Covenant-people And so oft as we renew the Lords Supper so oft we renew this Bond of Obedience without true Obedience communicating is but dissembling 3. In the Lords Supper we have a solemn Record and Memorial of the rarest and highest obedience in the world viz. The Obedience of Jesus Christ the only begotten Son of God and that to the Death for our sakes Such obedience of such a person to such a death even the death upon the Crosse and all for such sinners as we are How admirable and incomparable is that obedience Christ herein
And elsewhere If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple And whosoever doth not bear his Crosse and come afâ—â—â— me cannot be my Disciple Not that we must properly hate our allies and liâ—â— but comparatively we must hate them That is we must love them lesse then Christ. Christ must sit in the throne of our hearts and affections and all these must sit below at his foot-stool Thus those Martyrs are commended that for the love of Jesus They loved not their lives unto the Death Excellently Ignatius Now begin I to be a Disciple I â—ealâ—â—sly affect nothing of visibles or invisibles that I may obtain Iesus Christ. Let fire and the Crosse and the joynt-rising up of wildâ— beasts the dissections separations dissipaâ—ions of my bones cuttings in pieces of my members dissolution of my whole body and the punishment of the Devil come upon me only that I may win Iesus Christ. Notably Paul 〈◊〉 ready not to be bound only buâ—â—lso to die at Ierusalem for the name of the Lord Iesus Dost thou bear such fervent transcendent warm affection to Christ that thou wouldst be content to part wiâ—h all rather then part with him 3. True love to Christ breaths after more assurance and evidence of Christs love to the Soul They who dearly love Christ long to have Christs love more confirmed sealed and manifested to them A true taste thereof is so sweet and pleasant they desire a full draught A glimps of it is so delectable they desire still a fuller view and manifestation The more they love Christ the more they desire to be loved of Christ. And they have a kinde of holy jealousie leâ—t Christ should not love them so as they desire Love is a greedy affection still covering after more love thus the Church saith to Christ Set me as a Seal upon thine heart as a Seal upon thine arme for love is strong as death jealousie is cruel as the grave The coals thereof are coals of fire which hath a most vehement flame Here 's her request and the reason of it Her request To be set as a Seal upon his heart and arme Sealing is for ratification confirmation or sure making of any thing Setting the Church as a Seal upon Christs Heart and Arm seems to imply a confirming and stablishing of her in Christs inward affection and his outward expression or manifestation thereof to her This probably alludes to the High Priest of old who did bear the names of Israel engraven on Stones upon his heart and shoulder for a mâ—morial before the Lord. She desires that she may be deeply engraven in Christs heart in Christs love and may be assured hereof also by the expression of his loâ—e to her Here 's her request The reason of her request is drawn from the vehemency of her love to Christ ready to overcome her as death to swallow her up as the grave and to consume her as a burning flame if Christ do not support and comfort her with his love bring her closer to his heart and manifest his affection to her She should even die and perish through love if she might not be beloved Dost thou thus long to be set as a Seal upon Christs heart and arm through thy love unto him 4. True love to Christ accepts of his Rebukes Peter had thrice denyed Christ a little before his death Christ appearing to his Disciples after his Resurrection thrice asks Peter Lovest thou me By this threefold question secretly as it were reproving Peter his triple denial and giving Peter occasion to testifie his repentance by his thrice professing his love to Christ whom he had thrice professedly denied As Augustine saith A threefold Confession is added to his threefold denial that his tongue might not lesse serve his love then his fear He was puffed up by presuming cast down by denying purged by weeping proved by confessing and crowned by suffering Now Peter thus proved and tacitely reproved yet hates not Christ reproving but loves him and thrice professes his love to him twice appealing to Christ who knew his heart in these professions Thus he accepts his rebukes but they that cannot bear Christs rebukes thereby they testifie their hatred to Christ. Christ said to his unbelieving Brethren The world cannot hate you but me it hateth because I testifie of it that the works thereof are evill 5. Sincere True love to Christ is upright without guil dissimulation or hypocrisie The Virgins love thee They love Christ with chaste undefiled undivided Virgin-affections And again The upright love thee Hebr. uprightness love thee Vprightnesses being put for upright ones the abstract for the concrete Or they love thee in uprightnesses that is most uprightly As the Hebrew may bear and the margin in our English Bibles intimateth Thus Peter evidenced the integrity of his love to Christ when he even appealed to Christ himself that he loved him Thou knowest all things thou knowest that I love thee The Elect love Christ for himself for his odoriferous oyntments for his fragrant name therefore they love him sincerely The love that carnall men bear to Christ is for carnall respects for his loaves c. or they love him only in word and tongue in form and complement as Iudas when he kissed him but they love him not really and cordially in deed and in truth 6. Finally Constant. True love to Christ is a long-lasting ever-living and continuing love Not like Ionas his gourd that comes up in a night and vanishes in a night but like heart of Oak or Cedar not subject to putrefaction Graâ—e be with all theâ— that love the Lord Iesus Christ in incorruption For so the Greek word may as Beza observes be more exactly translated then In sâ—â—â—â—rity Whereby the Apostle intimates that true love to Christ is not liable to corruption putrefaction or decay but still continues constant Yea the flames of true love to Christ are so hot that no waters of affliction can quench it no floods of persecution can drown it The coals thereof are coals of fire which hath a most vehement flame Many waters cannot quench love neither can the floods drown it Persecutors have taken away the Mâ—rtyrs lives for Christ but could never destroy the Mâ—rtyrs loves to Christ. Therefore that love to Christ that fadeth and â—ieth especially when trouble and persecution ariseth because of the Gospel like the withering affection of the sâ—ony ground heâ—rers is but a counterfeit love a meer empty shadow that vanisheth â—way By thesâ— properties thou mayst discover â—hy love to Christ. II. Love to Christians is another branch of that love which is requisite as a previous qualification fitting persons for worthy â—eceiving of the Lords Supper and tâ— that end to be examined before we come Touching this
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
were tendered I was glad when they said unto me Let us go into the house of the LORD He had a lively appetite he was an hungry soul that was gladned with such spiritual invitations Hence some think the sound of the Silver Trumpets which was among other uses for calling together the Assemblies and solemnity of their sacrifices was called The joyful sound because it made them joyfull that had true appetites to the publick Ordinances Now then art thou glad when the Sabbath comes when the Sacrament approaches when they say to thee Come let us go to the Table of the Lord c Here 's a signe of a good appetite But they that say When will the Sabbath be gone the Sacrament be done c. having no kindly affectionate movings shew their appetite is extream dull and diseased if any at all 4. A good stomach retaines and closes fast with the food received that it may conâ—oct it When the stomach returnes and casts up its morsels there is not only no appetite but the Party is dangerously distempered So here the soule that 's truly a thirst for Christ when he hath received him in the Sacrament or any other Ordinance how doth he clasp and close with him that he may digest and turn him into life blood and spirits to the inner man by Faith Prayers and Meditation He holds fast his death and the benefits thereof labours to walk as one in Communion with Christ and refreshed therewith And charges all as the Church did once the daughters of Ierusalem I charge you that you stirre not up nor awake my love untill he please But when men presently disgorge the Sacrament forget Christ his Death his New Testament and Communion with him unto which they have sealed in the Lords Supper returning to their lusts covetousnesse worldlinesse drunkennesse c. as soon as they have turned their backs of the Lords Table they have no true spiritual appetites but are wofully diseased 6. Finally A man of a good appetite not only retains food received but also findes strengthening refreshment comfort and much benefit by food retained His hunger is slaked thirst quenched crudities expelled fainting spirits revived and decayed strength restored whereby he becomes active for all imployments So here he that hath a true spiritual appetite to the Lords Supper and to Christ crucified herein he will extract and derive much spiritual strength comfort and refreshing from that banquet Faith and all the graces in the inner man will be nourished â—latulencies of corruptions corrected Evidences of sin's pardon Communion with Christ and interest in the New Testament will be farther confirmed and cleared and spiritual strength improved for all heavenly services That the Communicant may walk in the strength of this food many dayes like Elijah till he come to the Mount of God This the very Scope of the Lords Supper thus to strengthen stablish nourish comfort a Christian in his inward man Perhaps for present these benefits may not be so evidently discerned at communicating as afterwards As in the corporal repast the stomack is oft-times little refreshed yea sometimes becomes more sick by eating yet afterwards the body is much advantaged by the food Thus we may examine our Communion-Appetite And hitherto of our Due Preparation by Self-examination for the Lords Supper before we communicate Next consider we of The Right use of the Lords Supper whilest we are Communicating II. Directions touching the Right Use of the Lords Supper in Communicating That thou maist rightly use and handle the Lords Supper in the Act of Communicating so as to be welcome and well-pleasing to Christ and to reap benefit thereby to thine own soul carefully observe and follow these few insuing Directions I. Approach to the Lords Table in an humble Sense of thy Self-unworthinesse rather then with uncharitable censoriousnesse of others Jesus Christ who invites us to this Feast is a great Lord and a Mighty King even Lord of Lords and King of Kings And we are but sinful lumps of dust and ashes What self-abasing thoughts therefore should dwell upon our hearts in all our approaches to him Christ was meek and lowly of heart and loves that we should learn of him to be meek and lowly also that thereby we may finde rest to our souls He justified the self-debasing Publican when he condemned the Self-applauding Pharisee Thou knowest worse by thy self then by any other have therefore meanest thoughts of thy self be vilest in thine own eyes cast the first stone at thy self say with Paul I am least of Saints but chief of sinners Say with the Canaanitish woman Truth Lord I am a dog yet the dogs eat of the crumbs that fall from their masters Tables Say not this person is ignorant that scandalous that unworthy c. but say Lord I am ignorant I am unworthy to come unto thee I am no more worthy to be called thy son make me as one of thy hired servants The Apostles at the Supper censured not one another but every one most suspected himself saying Lord is is I II. Propound to thy selfe and actually level at right not wrong ends in Communicating Good Ends cannot justifie a bad Action but bad ends will corrupt and condemne a good Action Good Ends are the crown and glory of good Actions Come not to the Lords Supper for these wrong Ends viz. 1. Not to make the Sacrament a bond of iniquity As the bloody Papists abused the Lords Supper to confirme themselves more strongly in carrying on the horrid Gunpowder-Treason To take the Lords Supper to strengthen a mans resolutions in any evil practice is blasphemously to make Christ a Patron to our sins and the Sacrament a stalking-horse to our corruptions 2. Not for Superstitious purposes as in Popery for Idolatrous Adoration of the Elements carrying them about in Procession Reservation of them for healing of diseases in man or beast for casting them into dead mens graves c. These are abominable fooleries to be abhorred utterly besides the intention of the Lords Supper 3. Not for Conversion or breeding Grace in a gracelesse heart True a man may possibly be converted at the Lords Supper by the Word then opened and applied but not be converted precisely by the Lords Supper For this sacrament was intended by Christ as a spiritual Feast The Lords Supper Therefore not to convert and give life to them that are spiritually dead but to confime and nourish them that are spiritually alive Not to breed Grace where there is none but to feed Grace where there is Again Who shall be converted by the Lords Supper either they must be Pagans from Paganisme to Christianity or professed Christians from a carnal to a spiritual state in Christ but neither of these are converted by the Lords Supper Not Pagans for they are to be converted by preaching the Gospel before they may be baptized till after
of it which thou takest in hand Rouse up therefore thy judgement and spiritual senses to eye and discern these things truly that so all thine other Graces may be helped and quickened Knowlede being the inlet guide and enlivener of them all 2. Act Faith In discerning and tasting spiritually Christs body and blood how sweet and precious nourishment they are In assenting to the truth of the New Covenant and all the promises thereof to the truth of Christs death and all the benefits thereof to the certainty of this Sacramental comfort and that to the worthy Communicant The bread and wine are Christs body and blood indeed Sacramentally especially in Applying the Covenant and Promiâ—es Christ his love death and all the fruits of his death particularly to thine own soul as certainly undoubtedly as the outward elements are applied to thy body Say with Thomas â—â—â—ling Christs wounds My Lord and my God With Paul Christ loved me and gave hâ—mself for me Say as certainly as this Bread and this wine are mine so the New Testament and all the Promises thereof are mine pardon of sin mine Christ and his death with all the advantages thereof are mine c. Thus to act faith is to eat and drink indeed to communicate indeed 3. Act Repentance and godly Sorrow When thou seest the bread broken and the wine separated from the bread think how Christs body was wounded and his blod shed and separated from his body and this for thy sins Then look upon Christ by faith whom thou hast pierced and be in bitternesse for him by godly sorrow as one is in bitternesse for his first borne c. Fill thine heart with shame and confusion for those sins and with hatred iudignation and holy revenge against those sins of thine that cost Christ so dear and would have cost thee damnation And resolve for future to abominate thy corruptions as the thorns scourges nails and spear that did murder the Lord of glory 4. Act New Obedience Say to thy self O my soul was Christ thus obedient to the death for thee even to the death of the Crosse Did he count it meat and drink to do the will of him that sent him and to finish his work Did he delight to do yea and to suffer the Will of God in being sacrificed for thee How obedient then shouldst thou be to Christ live not to the world or to sinne or to thy selfe but to Christ willingly do any thing he commands forbear any thing he forbids and bear any thing he inflicts that Christ in all may be glorified 5. Act Love sincerely to Christ and his Members This Sacrament is Christs Love-token to his Church A Memorial of his death for us which was his greatest expression of love to us Behold how his love streamed forth to sinners out of every stripe and wound of head back hands feet and heart Behold how he loved thee wilt not thou love him again warme thy frozen affections at this fire of Christs love and melt them into reciprocal love to Christ. Love him in his Person Offices Ordinances and in his Image in whomsoever it appeares 6. Act Thankfulnesse Christ crucified represented here is highest matter of Thankfulnesse Acknowledge this mercy of mercies esteem it according to its worth and resolve to render again to Christ thy praises service affections sufferings and thy self both soul and body in way of Thankfulnesse Say with David Blesse the Lord O my soul And What shall I render to the Lord for all his benefits towards me c. 7. Act Finally a true spiritual Appetite Eagerly hunger and thirst after this bread and drink indeed the flesh and blood of Christ. These will so fully satisfie the soul that it shall never totally hunger or thirst more but shall live for evermore And as the hungry stomach delightfully closeth with corporal food extracting the nutritive juyce out of it so let thine hungring soul contentingly close with Christ drawing all hearty juyce and nourishment from him V. Improve thy corporal Senses discerning the outside of the Lords Supper to help thy spiritual Senses and Graces to discerne the inside of the Lords Supper As windows casements let in the light heat and influence of the Sun into an house so these windows and casements of the outward senses let in the light heat and spiritual influence of Jesus Christ the Sun of righteousnesse into the heart and soul. As in the Word preached Christ enters into the heart by the Sense of Hearing the Organ of Discipline so in the Lords Supper Christ comes into the heart by the senses of Seeing Touching and Tasting Doth Christ make use of thy Senses to condescend to thee do thou improve thy Senses to ascend up unto him Thomas would not believe that Christ was alive till he put his fingers into his wounds after he revived and then he cries out My Lord and my God so thou that doubtest of Christs love to thee and dying for thee cast hither thine eye to the bread broken and wine severed from it To the elements and actions and see the Lords dying for thee reach hither thine hand take and apply this bread broken to thine own self and as it were feel his wounded hands and feet and heart use here thy taste and discern what nourishment Christ is And be no longer faithlesse but believing O fix thy senses stedfastly upon the Supper of the Lord till thou hast fixed thine heart firmly upon the Lord of the Supper Let thy senses be acted towards the bread and wine till thy soul be affected with the bread and water of life VI Remember Iesus Chrâ—st and him crucified throughout the whole action This is Christs command in the Institution that we both eat the Bread and drink the Cup in remembrance of him And Paul explaining this remembrance of Christ interprets it especially in reference to his Death and the shewing of it forth The Lords Supper then was intended for a solemne Memorial of Christ crucified and as it were a Marble-Monument or piller upon Christs Sepulchre that Christ and his death might never be forgotten but that Christ dying might be everliving in his peoples hearts Therefore at the Lords Supper remember Christ remember his love to thee remember his death for thee think often and meditate much upon these things Quest. But how shall I remember Christ crucified at the Lords Supper for greatest advantage and benefit to my soul Answ. Remember Christ crucified three wayes vâ—z 1. Historically remembring the History of Christ and his death 2. Mysteriously remembring the spiritual mystery of Chrâ—st and his death 3. Energetically so remembring both as to imprint them with energy effect and effâ—cacy upon the soul. This will be remembring Christ crucified indeed 1. Historically Remember the History of Christ and of his death as it is recorded in holy Scriptures especially as it is delineated by the four
to sin from Christs death That as Christ died and rose again so we should die to sin and live to God And Peter saith Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin c. Was Christ wounded for thy transgressions and bruised for thine iniquities and wilt thou wound and bruise him afresh by these iniquities Had not Christ sorrows and sufferings enough for thy sins of old that by renewed offences thou wilt tear open his wounds afresh and crucifie him again If thou knowest not what sin is go to the Garden of Gethsemane the High Priests Palace the Judgement-Hall and to the Mount Calvary and there see what it cost Christ. Oh the Worm-wood and the Gall Kill those sins that have killed thy soul let not them live that would not let thy Saviour live When thou art ready to commit sin then imagine thou didst meet thy crucified Saviour all bathed in his own blood and beseeching thee by all his wounds and blood to forbear thy sin and would not this disswade thee 2. By being crucified to the world Christ dying forsook this world and went up in his soul that day into Paradise And Christ instituted this Supper when he was now the same night readie to be betrayed Let this Supper remember thee to be crucified with Christ to the world As Paul gloried in the Crosse of Christ whereby the world was crucified to him and he unto the world Let thy spirit mount up after Christ into Paradise that thou mayst live above this world having thy conversation in Heaven Let thine heart be wholly in Heaven whilst thou art at this heavenly Feast 3. By suffering with Christ and for Christ or at least being resolved and prepared for suffering wâ—th him thou becomest conformed to Christ crucified In this Supper in the breaking of the bread for thee thou hast represented the breaking and suffering of Christ for thee Christ most worthie was broken for thee most unworthie Did Christ so willingly bear all his sorrows for thee and dost thou grudge to bear any sufferings for him was he so reproached for thy sins and dost thou think much to be reproached for Christs righteousness Art thou treacherously used by friends Christ was betrayed by his own Apostle Art thou imprisoned Christ was apprehended Art thou in bonds Christ was bound Art thou belied Christ was falsely accused Art thou unjustly censured Câ—rist was more unjustly condemned Art thou spoiled of thy good Christ was stripped of his very rayment and they cast lots for his vesture Art thou put to death Christ Jesus the Prince of life was put to death before thee Grudge not to pledge Christ in his bitter cup. He hath suffered for thee giving thee an example that thou shouldst follow his steps 5. Remember Christ and his death so as to enflame thine heart with love to Christ dying for thee Christs death for thee is the highest expression possible of his love unto thee as was before evidenced And this Sacrament is Christs Love-token to his Church for perpetuating of the memory of Christs death that high discovery of his love When therefore thou comest to the Lords Supper call to mind Christs infinite love and stir up thy self to love him again Love breeds love as fire breeds fire Shall Christ love thee so as to die for thee so as to wash thee from thy sins in his own blood And wilt not thou love him with all thine heart and soul and mind and might Was Châ—iâ—â— so fastened on the Crosse for thee and shall he not be fastened in thine heart by thee Shall thy sins pierce his heart and shall not his love pierce thine heart 6. Remember Christ and his death so as to comfort thy self in the sufficiency of Christs death and thy propriety in it As in this Supper is tendred a sufficiency of bodily nourishment both against hunger and thirst here being both bread and wine So in Christs Death hereby represented there 's a sufficiency of spiritual nourishment His flesh being meat indeed and his blood drink indeed And he that eats his flesh drinks his blood hath eternal life For by one offering he hath perfected for ever them that are sanctified and so is able to save to the utmost all that come unto God by him And as the sufficiency of Christs death is set forth in the Lords Supper so Christ endeavours by this Ordinance to assure every worthy Communicant of his particular interest and propriety in Christs death as certainly as he eats this bread and drinks this cup. Therefore at the Lords Supper thus think How all sufficient is Christs death for my salvation There 's more righteousness in it then unrighteousness in me There 's more merit and pardon in it then sin and misery in me There 's more Reconcilement Redemption and Justification in it then enmity slavery and condemnation in me His person being an infinite God I being but a finite creature And all this sufficiency is as surely mine as this bread and wine mine Therefore why art thou cast down O my soul and why art thou disquieted within me Trust in Christ and his death herein is more for thy consolation then in thy self or sins for thy disconsolation 7. Remember Christ and his death at the Lords Supper so as to provoke thy self to all true thankfulness for Christ crucified This Sacrament is called the Eucharist as was formerly noted It is the Christians solemn Thank-offering Christ gave thanks in instituting it and we should give thanks in celebrating it For what for Christ for his death for all the fruits and benefits of his death Oh what great and manifold matter of thankfulness Say with David Blesse the Lord O my soul and all that is within me blesse his holy name Blesse the Lord O my soul and forget not all his benefits who healeth all thy diseases pardoneth all thâ—ne iniquitâ—es redeâ—meth thy soul from death c. What shall I render to the Lord for all his benefits towards me â— I will take the cup of salvation and call upon the name of the Lord. I will pay my vowes unto the Lord c. Thus should we remember â—hrist and his death at the Lords Supper and this will be to communicate indeed VII Finally Carefullie avoid all dâ—straction throughout the whole Sacramental Administratâ—on From the beginning to the end keep thine heart and thoughts closely fixed on the mysteries in hand Let not thine eye wander but intentively behold the pledges and memorials of Christ crucified Let not thy thoughts rove but be glued to these heavenly objects laid before thee Here 's enough in Christ crucified fully to take up thy utmost meditations at this Feast Think upon them from point to point as the Sacrament ministreth occasion In this and all duties we should attend
upon the Lord without distraction Distractions will deprive us of all the sweetness of this Ordinance As the Fowls that fell upon Abrahams sacrifices would have pickt torn and â—poiâ—ed his Sacrifices had he not driven them away So will Distractions and wandrings deface and spoil this spiritual Sacrifice therefore driâ—e them all away Be thou wholly with Christ crucified whilest thou art at the Sacrament of Christ crucified Hitherto of the right use of the Lords Supper in Communicating In the last place consider we of that Christian Course of life suitable to the Lords Supper after we have Communicated III. Directions touching our Christian Conversation suitable to the Lords Supper after we have Communicated When the Lords Supper is ended all the worthy Communiâ—ant's work is not ended Nay he hath stronger obligations upon him unto all Christian duties then before For the Lords Supper is not onely on Christs part a pledge and Seal of his benefits to us but also on our part a bond and obligation of our duties towards him It 's not enough that we duely Prepare before Worthily Act in but we must also Suitably walk after Communicating How are we to converse and walk suitably to the Lords Supper after we have Communicated Answ. We should carefully order our conversation as followeth viz. 1. Rest not in the work done Think not that Sacraments will work like Physick such a Receit will have such an effect whether we wake or sleep c. The bare act of Receiving doth not confirm or convey Grace but the right Receiving with Gods blessing Rest not therefore in the bare work done Nay rest not in the work done though done never so well Applaud not flatter not thy self therein through a secret pang of spiritual pride If thy heart be lifted up hereby take heed thou losest not all that thou hast wrought When thou hast done all say I am an unprofitable servant I have done no more then was my duty nay I have come far short of duty How many wayes have I failed before and at the Lords Supper O let not the Lord lay to my charge the iniquity of my holy things Oh I can no way answer him for all my Sacrament-sins 2. Abâ—â—ndon and crucifie all sin more then ever At the Lords Table thou hast beheld as it were Christs body broken and his blood shed for thy Sins Return not therefore after the Sacrament to thy sins and lusts afresh to thy cursing swearing Sabbath-breaking adultery uncleannesse injustice drunkennesse c. like the dog to the vomit or the Sow that was washed to her wallowing in the mire But hate thy sins for which Christ was hated deny thy sins for which Christ was denied crucifie thy sins for which Christ was crucified Shall Christ bleed and die for thy drunkenness c. and wilt thou wallow and live in thy drunkenness c Hast thou received the Lords Supper as a Seal of the remission of thy sins and dost thou after the Lords Supper fall afresh to the commission of the same sins Is not this to prophane the blood of the Covenant as an unholy thing What Is the Lords Supper a Protection or Toleration for thy sins Rather contrariwise As it is a Memorial of Christ crucified so let it be a Remembrancer to thee for hating abhorring and crucifying all thy corruptions and abstaining from all appearance of evil for which Christ was crucified 3. Walk on in the strength of this Spiritual food continually till thou comest to perfection Grow stronger and stronger in all Grace and exacter in all gracious exercises This is stiled The Lords Supper therefore a Feast able through the Lords blessing to nourish sustain and strengthen the Lords people both in habits and acts both in graces and duties and with all might both in the inward man and outward life That the weak may become as the house of David and the house of David as the Angel of the Lord. Therefore 1. Be strong in the Lord and in the power of his might in the inward man Labour after growth in every Grace after this Sacrament That Faith may be more strong and lively Hope more full of expectation Love more ardent and affectionate Patience more able to endure Integrity more upright Humilâ—ty more humble and every Grace more gracious 2. Be more active and exact in all spiritual duties and performances As corporal food makes the body able and active for all corporal imployments So should this Sacramental Spiritual food make the Soul strong and active for all Spiritual exercises After thou hast been at the Lords Table Hear the Word more heedfully Pray more fervently Keep the Sabbaths more exactly Watch over thine own heart and wayes more diligently c. In a word shew thy self more holy pious towards God more just and righteous towards man more sober and temperate in thy self Improve thy times more profitably imploy thy Talents more fruitfully Give up thy self soul and body more cheerfully unto God as a living Sacrifice in all Christian obedience Think nothing too dear for him that thought not the onely Son of his love too dear for thee But walk worthy of Christ of the Coâ—enant of tâ—e Sacrament of the Kingdom Gospel and Grace of God unto all well-pleasing 4. Maintain and cherish Dear Communion with Christ crucified In the Lords Supper thou hadst Communion with Christ crucified and all the blessed fruits of his Death signified sealed and exhibited to thee Walk on in this Communion from day to day Endear thine heart and affections unto him more and more and draw vertue and benefits from him and his death more and more He bare thy diseases Take thou his healing He endured thy wounds drink thou the Spiritual balsome that sprang out of his wounds He took upon him thy sins clothe thou thy self with his righteousness He endured thy pains and torments come thou to him and take his rest to thy soul. He embraced thy Curse and condemnation do thou embrace his blessing justification and salvation Let there be a reciprocal communication of affairs betwixt Christ and thee This Communion with Christ is the Saints Heaven on Earth It 's good for thee to be here Delight still to be sitting under his shadow still to be tasting his sweet fruites still to be eating hidden Mannah still to be drinking the water of life from this Rock still to be solacing thy self in his banquetting-house and Galleries of love and still to be lodging in his bosome of dearest love If he hide his face by desertions rest not till thou findest him If thou findest him hold him fast let him not go disturb him not out of thine heart by thy corruptions Highly prize his presence deeply lament his absence joyfully entertain his return and speedily open to him at every knock at the door of thine heart He lives like a worthy Communicant that thus maintains Communion with Christ. 5. Delight thy self in spiritual