that cloud of witnesses Try now thy faith by thy gracious works and sincere obedience But how shall I discover the truth of my faith by mine obedience Answ. Make tryal in these particulars 1. Doth faith make thee so obedient to the Word of God that it makes thee faithfully to cleave to the sincere and powerful Ministery of it though mocked despised opposed by the wicked multitude Some mocked howbeit certain men clave unto him and believed 2. Doth faith make thee set upon the strangest and hardest tasks when imposed by God As Noah upon building of his Ark which he was one hundred and twenty years in building By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark. 3. Doth faith incline and bow thine heart so unto obedience as to make thee deny thine earthly friends outward priviledges and carnal affections rather then foregoe thine obedience Abraham through faith so obeyed God as to leave his own Countrey and follow God not knowing whether he went yea as to offer up his Isaac his onely begotten Son 4. Doth faith make thee perform all thine obedience to God sweetly chearfully lovingly loving God his commands and his obedience Faith worketh by love Faith puts upon all duties and services to God in love without whimpering or murmuring 4. True saving Faith wonderfully loosens and unglues the heart of a Christian from the world and all earthly felicities By Faith Abraham Isaac and Jacob sojourned in the Land of Promise as in a strange Countrey dwelling in tents It had been much patiently to sojourn in a strange Land but to sojourn in the Land of Promise as in a strange Countrey was excellent They had not fixed Houses but moving Tents They were not dwellers but sojourners in their own inheritance because in and beyond Canaan Faith eyed and expected Heaven By Faith also Moses though a great Courtier in Egypt and the supposed son of King Pharaoh's Daughter yet preferred suffering affliction with Gods people beyond enjoying the pleasures of sin for a season And esteemed the reproach of Christ greater â—iches then the treasures in Egypt How did Moses esteem Christs riches that so esteemed Christs reproaches And no wonder that Faith thus disobligeth the heart from the World For Faith beholds in Christ the Covenant and promises Treasures beyond ten thousand Worlds Redemption Righteousnesse Adoption Holinesse Communion with God Co-operation of all things for good yea in summe Grace and Glory and upon view thereof how easily doth she slight and despise honours riches pleasures gold silver houses lands and all such low muddy perishable unsatisfying things How self-denyingly doth she desire them use them and part with them when there is occasion Doth thy faith thus make thine heart sit loose from the world 5. True saving faith is a quickening enlivening Grace yea the very life of a Christian The just shall live by his faith And Paul saith God! As the body lives by the Soul So the Soul lives by Faith Faith by the Promise and by Christ the marrow and kernel of the Promise But of this life of Faith elsewhere Dost thou live by Faith 6. True Faith is â—â—tended with Sense of its own infirmity with a Spirit of Prayer and with Divine Peace 1. With a true Sense of its own infirmity This made the man in the Gospel say I believe Lord help minâ— unbelief And the Apostles say Lord increase our faith It s a sign of life to be sensible of weaknesses the dead body feels no infirmity Art thou sensible of thy doubts c. 2. With a Spirit of Prayer Believing in God puts upon praying to God I beleived therefore have I spoken Contrariwise No Faith no Prayer How shall they call on him in whom they have not believed Canst thou pray with groans that cannot be uttered this argues true Faith 3. With a Divine Peace Faith justifies us Justification pacifies us Being justified by faith we have peace with Goâ— But there is no Peace saith the LORD to the wicked 7. True saving Faith is mightily puissant and victorious It fetches strength from Christ and conquers all a believers spiritual enemies 1. Faith conquers the world The world fights against us with the Smiles of Prosperity and with the Frowns of Adversity Faith overcomes both This is the victory that overcometh the world even our Faith 2. Faith conquers the flesh For Faith purifies the Heart Every one that hath this hope in himself purifieth â—â—m self even as he is pure Now Faith and Hope are Twin-graces and act alike 3. Faith overcomes the Devill We are commanded to resist the Devil stedfast in the Faith And for our encouragement herein we have this Promise Resist the Devil and he will flee from you Yea Faith is the Christians Buckâ—er and Shield A Shield like a door that will shelter him from top to toe whereby he quencheth all the fiery darts of the Devill Satans sudden temptations are his fierie Darts Faith quenches them all in Christs blood which is the Christians Apology against all temptations and accusations whatsoever 8. True saving Faith upholds the believers spirit from sinking and fainting under heaviest pressures and extremities of trouble The Lord propounds this to the Jewes as a support against the Babylonish 70. yeers Captivity That the just should live by his faith and this was to uphold them under all Iob was in a deep Sea of calamities and yet in midst of all as it were liâ—ts up his head above the waves with this triumphant expression Though he Slay me yet will I trust in him He also shall be my Salvation And again after a dolefull recapitulation of his miseries I know that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin wormes destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Yea Faith is of such masculine strength that it makes believers even Glory in Tribulation Yea enables them to endure tortures not accepting of deliverance We read of Martyrs so farre upheld by Faith as to smile at the Prison-doors sing in chains kisse the stake embrace the faggots and triumphantly clap their hands in flames as having gotten the victory What support and stay now hath thy faith yeelded thee in thy plunges and extremities Canst thou wait upon God though he hide his face from thee Canst thou say with Paul Troubled on every side but not distressed Perplexed but not in despaire 9. Finally True saving Faith is daily growing and constantly persevering Faith lives but because its life is imperfect it stil grows and increaseth It is said that the Righteousnesse of God is revealed in the Gospel from Faith
onely bread and wine these the least matters But also Christs body and blood and all the benefits thereof So that we must here take A lively memorial of Christs death A rich banquet for our inward man A sealed pardon of our sins A blessed bond of our communion with Christ crucified A sensible ratification of the New Testament with all its promises and priviledges These things we must take eat and drink in the Lords Supper and wherewith shall they possibly be thus taken and applied but by true saving Faith alone 4. Finally faith is necessary for enabling us duely to walk after communicating This Sacrament affords heavenly nourishment Conâ—equently after it we should walk as nourished strengthened comforted enlivened c. Now it 's faith especially that acts moves ruleâ—+ doth all in a Christian from Christ assisting Faith in Christ being the very Lâ—fe of a Christian. Thus of the necessity of faith before communicating â— How this saving faith thus necessary may be typed and examined before we come to the Lords Supper This is the last branch to be considered touching Faith We may try and examine whether we have true saving faith or no Partly by the former description of true saving faith See if thou hast such a faith Partly by these ensuing properties and qualities of faith 1. True saving faith notably softens supples and melts the heart It thawes and dissolves the most stony hard adamantine spirit into streams and floods of penitential sorrow I wâ—ll pour upon the house of David the spirit of grace and of supplications and they shall look upon me whom they have pierced there 's faith and they shall mourn for him as one mourneth for his onely son and shall be in bitterness for him as one that is in bitternesse for his first-born In that day shall there be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon c. The Spirit of grace shall make men look upon Christ by faith as Israel looked upon the type of Christ the brazen Serpent in the wilderness and looking shall melt them make them mourn How mourn Mourn with a witness for their sins whereby they pierced Christ They shall mourn they shall be in bitterness there shall be a great mourning As for an only Son As for a first-born as for that peerelesse King Iosiah in Hadadrimmon Emphaticall expressions Naturally mans heart is closed up as a compacted Rock of Flint or Marble Faith comes as another Moses smites this Rock and brings forth Rivers of waters Faith brings the soul to Christ crucified sets him as it were with Mary under his Crosse in Golthotha makes him view the transcendent anguish agonies bitterness and torments of his sufferings and all this for our sins his thy my sins in particular For he was wounded for our transgressions he was bruised for our iniquities c. The Lord hath made to meet on him the iniquities of us all He was made sin for us who knew no sin Oh how this strikes to the believers heart How this makes him sigh with Christ lament with him smart with him bleed with him cry out with him as it were die with him nothing melts the heart so kindly as faith looking on Christ pierced for our sins particularly Here faith reads the intolerable sinfulness of sin that could not be expiated but at so dear a rate Here in Christs sufferings faith reads the sinners doom If this befell the surety what was due to the principal If sin imputed be so plagued what might have been expected for sin inherent If this be done to the green tree what would have be fallen the dry Here faith reads the boundless Ocean of Gods matchless love in Christ What such a God give sitch a Jewel as his only Son to such a death and that for such worthless loveless hopeless godless sinners Greater love then this hath no man Oh the breadth and length and depth and height of Christs love passing knowledge Oh how do these and like considerations of faith pierce the heart break the spirit imprint contrition and overcome the soul 2. True saving faith having pierced the heart purifies the heart Purifying their hearts by faith Faith cleanses not only the outward but the inward man not onely the actions but the fountain of those actions the heart and affections washes not onely the outside but the inside of the cup and platter makes a man forbear not only outward grosse acts of sin but inward imaginations and impure inclinations to sin A true believer as truly makes conscience of and laments for the vileness of his heart and thoughts in the sight of God as the enormity of his life and actions in the sight of men But how doth faith cleanse and purifie the heart Answ. 1. By Augmentation from the word against sin which discerns the odiousness and danger of sin How shall I do this wickedness which God so forbids and abhors c. In this respect the Word hath a sanctifying efficacy Sanctifie them through thy truth thy word is truth 2. By application of Christs blood and death Christs blood is that Fountain opened for sin and for uncleannesse to wash in And faith is that hand which puts us into this Fountain applies Christs death and makes us conformable thereunto That as Christ died for sin so we die to sin 3. By inward efficacy and operation Faith is not only an Instrument of Justification but an eminent part of Sanctification and so doth of its own nature purge out sin as wine works out the Dregs Honey the Drosse or as fire purifieth unwholsome aire Shew now thy faith by thy purity A faithfull soul cannot have a foul heart As that soul that by faith looks upon Christ pierced for his sins cannot chuse but be wounded and pierced with Christ so that soul that 's pierced for piercing Christ by sin cannot but abandon and abhorre all those sins for which Christ was pierced Faith having endeared the heart to Christ embitters the heart against sin Sin being the Iudas that betrayed Christ the Pilate that condemned him the Crown of Thorns nails and spear that pierced him 3. True saving faith makes a man sincerely obedient and fruitful in good works This is a duty charged upon the faithful This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works This is an intrinsecal property of faith To work by love and Love is the fulfilling of the Law therefore the nursing-Mother of all good works And that faith that is without works is dead as a body without a soul. A workless faith is a worthless faith And this the faithful in all ages have practised the alacrity of their obedience hath born witness to the integrity of their faith as in
the race set before us 4. The fleâ—h The flesh lusteth against the spirit and the spirit lusteth against the flesh It 's called flesh to set forth the baâ—enesse of sinne the flesh being â—he base part of man 5. The old man â—o called Partly because of the long continuance of it in us it 's an inâ—eterate diâ—ease as old as our selves Partly because of the corruptness and deceitfulness of it Put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts 6. The law of sin in our members becauâ—e it as it were commands compels and even necessitates us to sin As a law rules them that are under it 7. Finally Original corruption is stiled A body of death because As the naturall body hath many members so Original sin hath mâ—ny lusts as limbs thereof And because this body of sin exposeth unto death These and such like are the denominations of Original sin by all which the vilenesse of it may in some measure appear The nature of Original sin seems especially to consist in theâ—e three particulars vâ—z 1. In a totall privaâ—ion of the Image of God and of all that Original righteousnesse and integrity wherein we were at first created 2. In an utter inability to any true spiritual good yea in an absolute enmity thereunto For when we were yet without strength When we were enemâ—es we were reconciled to God The carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be 3. In an universall and continual pronenesse to all evil God saw that every imagination of the thoughts of mens hearâ—s was onely evill continually Their throat is an open Sepulchre c. And our Saviour tels us A corrupt tree cannot brings forth good fruit This is the nature of Original corruption Oh how deadly is the Poison of it to the Nature of man The Aggravations of Originall corruption whereby it appears to be extreamly sinfull are these viz. 1. Original sin is Naturall and Hereditary It 's bred and born with us it 's propagated with our very natures and rooted in our bones and inmost principles and consequently more dangerous and desperate As those corporal diseases which are not accidental and occasional onely but Hereditary and natural are most perilous and remediâ—esse 2. Original sin is univerâ—all And the more universally extended the more bitterly to be lamented As epidemicall univerâ—al diseases are the most terrible diseases as oâ—â—e in Egypt when There was not an house wherein there was not one dead Now Original sin is universal Partly in that All men men ordinarily descended of Adam are defiled with it Iewes Gentiles bond free male female all are involved in it All are sinners by it Partly in that All of all men are tainted hereby soul bodie all the faculties and affections of the one all the senses parts and members of the other Minde Conscience Memory Will Love Hatred c. mouth hands feet c. all are wholly depraved and unclean I know that in me that is in my flesh dwelleth no good thing 3. Original sin is reigning over all the sons of Adam it reigns whilst they continue in the first Adam And it reigns most cruelly and tyrannically It enthrals men unto Saâ—â—n at his Will unto actual fulfilling the lusts and wills of the flesh and unto death That as sin hath reigned unto death c. The Turkish slavery Spanish Inquisition Eâ—yptian cruelty â—abylonian captivity are all â—â—ort of this tyranny and dominion of sin Thiâ— reign of sin is evidenced Partly by our beinâ— Servants of sin Partly by our obâ—ying 〈◊〉 in the lusts thereof Partly by our yielâ—ing 〈◊〉 members as weapons of unrighteousness◠〈…〉 to take sins part to fight for it defend it justifie it c. against opposers 4. Oriâ—â—nal sin whilst we are in this body is in some sort incurable The reign of it cannot be â—ured till Christ come to reign in thee and pluck thee out of â—hy carnal state And the â—â—-dwelling or in-being of Original sin cannot 〈◊〉 fully cured no not in a believer whilst he 〈◊〉 here on earth As the Canaanitâ—s though tributaries and slaves yet would dwell â—mong the Israelites or as Ivie will remain in an old wall till it be utterly pull'd down to the ground â— We are all by nature wholly disposed and proâ—e to run headlong into all Actual sins for kindâ— and degree Into all impiety against God all unrighteousnesse against man and intemperance againâ—t our selves contrary to all the Commandments of the first and second Table and this in thought word and work Into open and secret sins Omissions of good and Commissions of evil Wilfulnesses and Weaknesses c. Against lighâ— of mind checks of conâ—cience motions of Gods Spirit means of grace professions and promiâ—es of better waâ—king multitudes of mercies terribâ—enesse of judgements c. and this in youth and age in â—oâ—iety and â—olitarinesse yea by Original corruption we are fundamentally dispoâ—ed to that unpâ—rdonable sinne against the Holy Ghost Oh who can understand hâ—s errours who can comprehend his sinfulnesse who can chuse but admire the patience and mercy of God to such masses of all corruption and abominâ—â—â—â—â— 2. The evil of punishment whereunto we 〈◊〉 continually liabâ—e by reason of this evil o◠〈◊〉 is manifold and unâ—peakable both for this world and the world to come In thiâ— world the soul is expoâ—ed to â—â—â—â—â—tual judgeâ—ents viâ— bâ—indnesse of â—ind gâ—dâ—iness 〈◊〉 infatuation and strong 〈◊〉 horrour searednesse and senslesnesse of Conscience A reprobate sense c. The body name and state lies open to all external and temporal miâ—eries and curâ—es In the world to come both soul and body are liable to endlesse easelesse and remedilesse torments in hell fire wherein they shall be ever dying and never dead ever burning and never consumed ever tortured but never eased or pittied The worme of conscience ever gnawing blacknesse of darknesse ever amazing the infernall fiends ever torturing the wrath of God ever devouring and swallowing up the whole man c. Oh the misery of a meer carnall man is extreamly miserable III. What should we and what may we be in Iesus Christ the second Adam For clearing of this consider chiefly theâ—e three things viz. 1. The necessity of Getting out oâ— our naturall state into a supernaturall condâ—tion in Christ. 2. The Duties we are to performe when once we are brought into Christ 3. The Priviledges which we shall enjoy in Christ. 1. The necessity of our getting out of our naturall into a supernaturall state in Christ is â—o great that we cannot otherwise possibly be saved For 1. The proper adequate wages of every sin is eternâ—ll death Much more the state of sin must needs be most deadly and damnable 2. Every man that remains in
most great and precious All Yea and Amen in Christ And all the godly mans peculiar inheritance That soul cannot be poor that hath faith to trade with God in his promises 6. All things are ours if we be Christs whether the world or life or death or things present or things to come All are ours if not in actual possession yet in Evangelical right unto them in Christ and we shall actually enjoy all that shall be good for us 7. Finally Co-operation of all things for our good crosses and comforts losses and gains pains and ease sicknesse and health c. life and death Every winde shall blow us profit We know that all things work together for good to them that love God to them that are she called according to his purpose These and the like are their Priviledges that obtain Jesus Christ. Hitherto of the second point of knowledge viz. The Knowledge of our selves requisite to prepare for worthy communicating 3. Knowledge of Iesus Christ. Knowledge of Iesus Christ our Mediatour is the next branch of knowledge requisite to a worthy Communicant How necessary a competent knowledge of Jesus Christ is hath been formerly shewed Christ being the Author Matter and End of the Lords Supper without due knowledge of whom we cannot possibly discern the Lords body But what are we principally to know touching Jesus Christ in order to worthy communicating Answ. We should especially know these seven particulars 1. That there is but only one true Christ and Mediatour 2. That Iesus the Son of the Virgin Mary is the only true Messiah true Christ. 3. That this Iesus Christ is God and man in one Person 4. That Iesus Christ God-man hath in order to sinners salvation taken upon himself the office of Mediatourship betwixt God and man 5. That Iesus Christ is a Mediatour All-sufficient 6. That this All-sufficient Mediatour Iesus Christ saves none but those to whom he is actually applyed 7. That Iesus Christ is the substance and marrow of all Sacraments Promises Ordinances and of the whole Sâ—riptures I. That there is but one only true Christ and Mediatour and no more There are many counterfeit Christs false Christs fore-prophesied of able if it were possible to deceive the very Elect. But if any shall say lo here is Christ or lo there is Christ believe them not For unto us as there is but one God so there is but one Lord Iesus Christ. There is one God and one Mediatour between God and man the man Christ Iesus Neâ—ther is there salvation in any other for there â—s none other name under Heaven given among men whereby we must be saved II. That Jesus the Son of the Virgin Mary is this onely true Messiah true Christ and Mediatour that should come into the worâ—d to save sinners according to the prophecies and promiâ—es of God in the whole Old Testament This is evident three wayes 1. By certain Testimonies As To him that is to Iesus of Nazareth give all the Prophets witnesse that through his name whosoever believeth in him shall receive remissâ—â—â— of sins But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And Paul professeth himself to be separated unto the Gospel of God Concerning his Son Iesus Christ our Lord which was made of the seed of David decording to the flesh and deâ—â—â—red to be the Son of God with power c. By the Genealogie of Jesus Christ. The â—ine or Pedigree of Jesus Christ the Son of the Virgin Mary is described by Matthew and Luke and drawn down from David Abraham yea Adam himself to Ioseph and Mary from generation to generation and principally for this end to evidence That thiâ— Iesus is the onely true Messiah promised under the Old Testament Matthew describes Iosephs line the supposed father of Christ because he was the Virgins husband and shews that he came from David for it 's said Iacob begat Ioseph the husband of Mary Luke delineates Maries line the mother of Christ how she also descended from David c. So that Matthew sets down Christs legal Luke Christs natural line For he saith Iesus being as was supposed the son of Ioseph which was the Sun of Eli. Ioseph was the natural son of Iacob who begat him as Matâ—hew shewes the legal son or son in law of Eli by marrying Mary the daughter of Eli as Luke imports Iosephs name is put in both the Genealogies because the Iews were wont to reckon their Genealogies by the men and not by the women So that Jesus descended of Abraham and David according to Gods promise both by father and mother c. therefore is the very Christ. 3. By the Histories of the four Evangelists describing Christs Birth Life and Death in all points so exactly agreeing with the prophecies and promises of Christ of old as may appeare by comparing the Prophets and Evangelists together it's clear that Jesus the sonne of the Virgin Mary is the very and only Christ indeed If we hold not fast this point That Iesus the Son of the Virgin Mary is the only promised Messiah we overthrow all the New Testament and the whole frame of Christian Religion III. That this Iesus Christ the onely true Messiah is God-man that is is true God and perfect man in one person The humane nature of Christs soul and body being personally united to the Sonne the second person in the God-head The Word viz. the substantial Word the Son by whom God makes his will known to us as man utters his minde by a word was God There 's his Divinity And the Word was made flesh and dwelt among us there 's his humanity When the fulnesse of time was come God sent forth his Son made of a woman This is The great Mystery of godlinesse God manifest in the flesh A great Mystery indeed that the most glorious God infinitely above all created beings should stoop so low as to become personally one with dust and ashes and that frail dust and ashes should be advanced so far above Angels as to become personally one with the onely blessed God We cannot fully comprehend this Mystery let us faithfully apprehend it Consider here three things 1. Why was it needful Christ should be God and Man in one person Answ. Christ became a middle person betwixt God man 1. That he might be a fit Mediator reconciling God and man His office is founded in his person 2. That God might accept and the godly apply to themselves the properties and peculiar works of each nature as the properties and works of Christs whole person 2. Why was it requisite that Iesus Christ â—hould be man Answ. Christ our Mediator must needs be man 1. That he might exalt and sanctifie our nature which we had debaâ—ed and polluted 2. That he might be our Kinsman
Resurrection from the dead out of the grave the third day He both revived and rose again As a second Adam and Head of his Church for our Iustification Spiritual raising of our souls out of sin and Corporal raising of our bodies out of the grave at the last day declaring hereby his infinite God-head His Lordship over quick and dead His full satisfaction of Gods justice for us and his absolute victory oâ—er sinne death and the devil 3. In his Ascension up into heaven fourty days aâ—ter his Resurrection as our Head and Fore-runner Thereby to lead Captivity Captive most triumphantly To receive and give gifts for men To cause our hearts and Affections spiritually to ascend after him To prepare a place for us that where he is we might be also 4. In his Session or sitting down at Gods right hand as God-man our Mediatour in highest Majesty and Glory farre above all Angels Having compleat dominion not only over his Church but over all things in the whole world for the good of his Church Pouring his Spirit upon his people continually making intercession for them 5. Finally In his coming again at the last day to judge the whole world in righteousnesse In his Humiliation at his first coming he was judged and condemned by sinners unjustly In his Exaltation at his second coming he shall judge both men and Angels justly And he shall come in His own and his Fathers glory descending from heaven with a shout and the voice of the Arch-Angel and the Trumpet of God attended most gloriously with the triumphant train of innumerable Saints and Angels to render to every one according to his works Thus we are to know that Christ diâ—charged his office of Mediatourship as Prophet Priest and King both in his state of Humiliation and Exaltation V. That this Mediatour Jesus Christ is an absolutely All-sufficient Mediatour There can be nothing required for sinners salvation which is not compleatly to be had in Christ. Is it Redemption He hath obtained eternal Redemption for his Elect. And by one offering he hath perfected for ever them that are sanctified Is it reconciliation to God When we were enemies we were reconciled to God by the death of his Son Is it Justification He is made unto us righteousness He is The LORD our Righteousnesse He who knew no sin became sin for us that we might become the Righteousnesse of God in hâ—m for he is the Righteousnesse of God viz. which God hath devised and will accept So that Christ hath more righteousnesse than we have unrighteousnesse more pardons than we have debts more justification than we have condemnation Is it Holinesse He is full of grace and truth that out of his fulnesse we might receive and grace for grace Is it any thing He hath all fulnesse in hâ—mself that we may be compleat in him And he is able to save to the utmost all that come unto God by him seeing he ever liveth to moke intercession for them VI. That though Jesus Chriâ—t be such an All-sufficient Mediatour and Saâ—iour yet he will saâ—e none at all but them onely to whom he is actually applied He that hath the Son hath life but he that hath not the Son hath not lâ—fe He justifies sinners but onely thoâ—e sinners that beleeve in him He gives soul-rest to wearied souls but onely to thoâ—e wearied and heavy-laden â—ouls that come unto him He gâ—ves Priviledge to become the sons of God But this Priviledge he onely gives to them that receâ—ve him c. Our union to Christ is the foundâ—tion of all our Communion with Christ. No Vnion no Communion VII Finally we are to know touching Christ that he is the subâ—tance of all the Sacraments both of Old and New Testament The Centre of the Covenant of grace and of all the Promises And the very marrow of all the Scriptures They that know not Christ aright know nothing of the Holy Scriptures to purpose for they principally testifie of him They are as the â—tarres that lead to Christ They are as the Sun-beams that discover this Sunne of Righteousnesse They are the secret swadling-clothes of the childe Jesus These things we should know touching Christ before we come to the Lords Supper 4. Knowledge of the New Covenant Knowledge of the New Covenant is the fourth point of knowledge requisite to a worthy Communicant before receiving of the Lords Supper In the Institution of the Lords Supper it is said of the Cup This is my blood of the New Testament That is this Wine in the Cup is a Signe and Seal of my blood by which the New Testament is ratified So that by the Lords Supper the New Testament or New Covenant is confirmed to us and in receiving the Lords Supper we renew Coâ—enant with God This we cannot do judiciously unleâ—s we competently understand the nature of the New Covenant Now for the opening of the New Covenant in some measure Consider these following Propositions which may afford some true taste of the nature of the New Covenant 1. The New Covenant is not the same Covenant which God made with Adam in Innocency but far different from it and that in divers particulars For 1. The Covenant with Adam was a Covenant of amity or friendship made by God with him as by a Creator with his creature But the new Covenant is a Covenant of reconciliation made by God as a Redeemer with the sinner 2. The Covenant with Adam was upon tearms of personal perfect and perpetual Obedience to the Moral Law written in his heart the curse and death being threatned to the least transgression thereof But the New Covenant is upon tearms of Faith and new obedience as the fruit thereof and testification of our thankfulness The Spirit of Grace being promised to work that faith and obedience whereunto eternal lifâ— is promised c. 3. The Covenant with Adam was with a person perfectly able to fulfil the Covenant in his own peâ—son alone The New Covenant is with persons unable of themselves to do any thing acceptably before God without divine Grace assisting and therefore performing Covenant onely in Jesus Christ their Surety 4. The Covenant with Adam was wâ—â—hout a Mediator Adam in his innocency nâ—eding no Mediator of Redemption or Reconciliation But the New Covenant is with a Medâ—ator Jesus Christ most necâ—ssary unto sinners for their salvation II. The New Covenant is the same in substance and essential constitution but far different in circumstance and manner of administration from the Old Covenant By Old Covenant I understand The Covenant of promise That is to say all the Covenants and Promises touching Christ from the first promise of The seed of the woman immediately after the fall till Christs
come in the flesh are two viz. 1 Baptisme or washing with water in the Name of Father Son and Holy Ghost whereby we are solemnly admitted into Christs mystical body visible signifying and sealing the souls spiritual washing from the guilt and filth of sin by the blood and Spirit of Christ. 2 The Lords Supper or eating bread and drinking Wine in reâ—embrance of Christs body broken and blood shed according to the Institution whereby oâ—r spirituall nourishment and growth in Christs mystical body is sealed Baptisme answers to Circumcision the Cloud and Sea The Lords Supper to the Paschal Supper Mannah and Water out of the Rock The Sacraments of the New Testament are for number more few for observation more easie for signification more excellent VI. In all Sacraments are two parts and a Sacramental union betwixt them 1. The Two Parts are 1 The outward signe or signes signifying as water and washing with it in Baptism Bread and Wine with the actions belonging thereto in the Lords Supper 2 The inward mysteries signified by those signes as the washing away of our sins by the blood and Spirit of Christ in Baptisme and the nourishing of our souls by the benefits of Christs death in the Lords Supper 2. There is a Sacramental union betwixt the Signes and things signified founded in Chriâ—ts Institution Whence the signe is sometimes said to be the thing signified As This is my body This is my blood This is the New Testament in my blood And theâ— thing signified is called the signe As Christ our Passeover is sâ—crificed This Sacramental union consists in a Sacramental relation which the signes have to the things in signifying sealing and exhibiting them Hence flows another union â—etwixt the worthy Communicant and the Sacrament So that he who truly partakes the signe according to Christs Institution partakes also the thing signified This is to be well obâ—erved as a special ground of comfort in communicating VII Finally The particuâ—ar nature of the Lords Supper may be notably discerned in the causes of it viz Efficient Material Formal and Final 1. The Efficient cause or Author of it is The Lord Iesus in the same night in which he was betrayed All power was given to him as Mediatour therefore to institute what Ordinances he pleased for his Church He first gave Being to the Lords Supper and he also can give a Blessing and vertue to it in the right use In that night he instituted it 1. To shew the abrogation of the Paâ—chal-Supper and the succession of the Lords Supper in the room thereof 2. To imprint more notably a living and lasting character of his death and sufferings upon this Supper 3. To restifie his singular care and love to his Church in that when he knew he was now ready to be betrayed and crucified he would leave this Legacy and Love-Token of his Supper to his Church Now if Christ be the Author of the Lords Supper we should highly esteem it Christianly partake it and walk accordingly knowing that all abuse of the Lords Supper reâ—â—ects and terminates upon the Lord Christ. 2. The Material cause or matter of it is Outward and Inward 1. Outward is 1. Partly the Elements viz. Bread and Wine Complete Provision against hunger and thirst Christ gives his Church full nourishment Bread is expressed Wine is figuratively implyed in the Cup because immediately after Christ said Henceforth I will not drink of the fruit of the Vine c. 2 Partly the Sacramental actions which are either on the Ministers part as Taking Blessing and Giving Thanks Breaking and Giving to the Communicants Or on the Communicants part as Receiving Eating and Drinking 2. The Inward matter are the Mysteries signified by the outward As by the Elements of Bread and Wine Christs Body and blood Christ crucified our spiritual nourishment By the actions Christs separation and Consecration to his Mediatory office Christs brokennesse and sufferings for his Elect Christs free Tender and bestowing himself for spiritual nourishment upon the true Believer And the believers Accepting and applying of Christ thus tendred particularly 3. The Formal cause or Forme of the Lords Supper understand not the outward but the inward Form is that Sacramental union that is betwixt the outward and inward matter betwixt the signes and things signified viz. such a Sacramental relation betwixt them in signifying sealing and exhibiting and this by vertue of Christs institution that he who duly receives the signes receives the things signified as was said before As the law of the land makes such a relation betwixt a twig and a turfe and the lands whence they are taken that he who in due form of law takes liâ—ery and seizin of them is also as fully seized and possessed of the whole Lands or Mannour 4. The Final cause or End of the Lords Supper is manifold viz. 1. The solemn Remembrance of Christ crucified and shewing forth of Christs death to the worlds end 2. The spiritual nourishment of our inward man of our faith and all our graces for strength and growth 3. The Confirmation and individual Application of the New Testament and all the Promiâ—es Comforts Benefits and Priviledges thereof to us 4. The Sealing up unto our heâ—rts the pardon of our sins in Christs blood 5. The Ratification and Augmentation of our Communion with Christ crucified in all the benefits of his death 6. Finally the publike Testification of our true loâ—e to and Communion with the Saints as Christs members and fellow-members with us in him For these ends especially was the Lords Supper instituted by Christ and ought to be celebrated by us Hitherto of those Points of knowledge principally necessary to qualifie a man for worthy communicating whereupon we are to examine our selves Next of the Properties of true sanctified knowledge and of our self-Examination therein II. The Properties of true sanctified knowledge are the second way whereby we may examine and try our Knowledge In the particular points of Knowledge forementioned an Hypocrite may possibly go as far as a true Believer but in these following Properties of sanctified Knowledge the true Believer goes beyond an Hypocrite What are the Properties of sound sanctified Knowledge Answ. Sanctified Knowledge is 1. Experimental 2. Heart-humbling 3. Communicative for others edification 4. Growing 5 Affectionate 6. Spiritualized 7. Pure 8. Obedientiall 1. An Experimental Knowledge whereby a Christian hath a particulal taste savour and relish of the divine things which he knows And this I pray that your love may abound yet more and more in Knowledge and in all judgement The Greek word rendred judgement properly signifies sense Not a corporal but a spiritual â—ense whereby we have a spiritual and experimental sensiblenesse feeling and taste of the things of God in our own spirits This sense differs from Knowledge thinks Zanchy as the Knowledge of the sense differs from that of the understanding
This is of generals and universals learned out of Scripture that of particulars learned by experience Or as a Physicians theoretick skill out of his Books from his experimental skill upon his Patients Or as a Schollers knowledge of farre countreys obtained by Maps and Books differs from a Travellers knowledge of them who hath seen them with his own eyes Such is the sound knowledge of Christians it hath a sweet experimentall sense relish taste with it O taste and see that the Lord is good And in the New Testament If so be that ye have tasted that the Lord is gracious By reason of use have their senses exercised to discern both good and evill A childe of God knows God Christ the New Covenant Sacrament Pardon of sin c. not remotely speculatively or generally according to Scripture Revelation but moâ—t nearly experimentally and particularly according to his own spiritual sense and feeling He knows the wofulnesse of a sinful state the happinesse of a sanctified condition the Paradise of Communion with God the Agonies of a troubled conscience what a Father of mercies God is what a sweet All-sufficient Saviour Jesus Christ is what a reviving Comforter the Holy Ghost is how sweet Gods pardons are how sure his Covenant how precious his promises c. And all this he knowes by his own personal and particular proof of these mysteries whereupon his knowledge is more distinct clear affectionate comfortable and infallible Whereas unsound knowledge is but speculative remote general confused consisting in certain empty comfortlesse swimming notâ—ons arising from natural or artificial abilities not from spiritual experience 2. An Heart-humbling and soul-abasing Knowledge It makes a Christian vile and despicable in his own eyes The more he knows of God and divine Mysteries the more humble self-empty self-denying and self-abhorring he becomes As in Iob I have heard of thee by the hearing of the ear but now mine eye seeth thee Wherefore I abhor my self and repent in dust and ashes As with Paul who never came to have meaner thoughts of himself then after his greatest acquaintance with God abundance of Revelations and his Rapture into the third Heavens I know that in me that is in my flesh dwelleth no good thing O wretched man that I am I live yet not I but Christ in me But what things were gain to me those I counted losse for Christ yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord for whom I have suffered the losse of all things and do count them but dung that I may win Christ. He counts himself The least of the Apostles and not worthy to be called an Apostle Lesse then the least of all Saints And if this be not yet low enough he calls himself The chief of sinners O blessed Paul how hath thy true knowledge in spirituals abased thee whereas thy Pharisaical knowledge which was far inferiour did exalt thee And no wonder sanctified knowlâ—â—â—e humbles the soul for thus the more 〈…〉 knows the more he discerns Gods tranâ—cendent excellencies and perfections Christs unsearchable wisdome the Scriptures incomparable exactness and his own ignorance unworthinesse sinfulness nothingnesse As the light of the Moon borrowed from the Sun serves to render her own spots far more remarkable And all this tends to dis-robe a Christian of self-conceit Whereas carnal unsanctified knowledge swels a man with pride self-conceit self-admiration contempt of others c. Knowledge puffâ—th up The Greek word is a metaphor from bellows or bladders puffed up with wâ—nde intimating what a windie swelling Tympany of pride and vain-glory ariseth from un-sanctified knowledge yeâ— such knowledge is indeed no knowledge in Gods account If any man think that he knoweth any thing he knoweth nothing yet as he ought to know 3. A Communicative knowledge in order to others edification A sanctified knowledge is not like a candle under a bushel or shut up in a dark-Lanthorn that enlightens nothing but the Lanthorn it self but as a Candle on a Candlestick that gives light to all in the room A man that hath it loves to disperse it for the spirituall good of wife children friends servants all associates as there is occasion by way of counsel reproof exhortation comfort c. The lips of the wise disperse knowledge but the heart of the foolish doth not so Disperse the Hebrew word is a Metaphor from scattering abroad with a Fan or from Seedsmen's scattering abroad of their seed in the furrows of the field The godly wise are such Seedsmen they sowe and scatter their good counsel to others would have all acquainted with Gods wayes of salvation with themâ—elves Thus David promises when God shall give him experimental knowledge of his salvation and uphold him with his free Spirit Then will I teach transgressors thy wayes and sinners shall be converted unto thee But the foolish the ungodly and carnal ones imprison their knowledge within their own brests lock up this Jewell Or if they communicate their knowledge it is to corrupt and seduce others or to withstand and divert edifying counsel or vain-gloriously to procure to themselves popular applause and admiration or hypocritically to advance some unworthy ends rather then the spiritual benefit of Christs body and members 4. A growing and a prospering knowledge The more true gracious knowledge a man hath the more he discovers his own ignorance and discerns the excellency of spiritual mysteries to be known and this provokes him to presse on in knowledge to perfection A small taste is so sweet he longs for a full draught David knew much and yet prays Open thou mine eyes that I may behold wonderous things out of thy law Teach me O LORD the way of thy Statutes Give me understanding and I shall keep thy law yea the godly cry after knowledge and lift up their voice for understanding seek her as silver and search for her as for hid treasures They would abound yet more and more in knowledge and in all judgement or sense that they may approve things that are excellent But carnal ones are not for the increase of this knowledge yea they content themselves in darknesse are willingly ignorant of spiritual mysteries They say unto God Depart from us for we desire not the knowledge of thy wayes 5. An affectionate or heart-affecting Knowledge Sound â—anctified knowledge breeds and kindles in the heart wonderful love desire joy delight and dear affections towards God Christ Covenant Promises Communion with God and other spirituals known Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is love This the Apostle intimates in his prayer for the Philippians And this I pray that your love may abound yet more and more in all knowledge and
or death for obedience shall deter and fright them from their obedience Paul professes to worship God according to the way of Christianity though it was reproached with the brand of Heresie The Holy-Ghost in every city witnessed that bonds and afflictions abode Paul yet saith he None of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the Ministery which I have received And when for fear of bonds Paul was importuned with tears not to go up to Ierusalem He answered What mean ye to weep and to break mine heart for I am ready not to be bound oâ—ly but also to die at Jerusalem for the name of the Lord Iesus And when those three heroick-spirited Jews were threatned by King Nebuchadnezzer to be cast alive into the burning furnace seven times hotter then usual if they would not worship his golden image they answer Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship the golden image which thou hast set up Their bodies shall rather burne to ashes then they will contrary to Gods command bow to his Idols Hast thou now such a well-resolved obedience 5. True obedience is compleate It 's complete two wayes viz. 1. Partly in reâ—pect of the subject or heart obeying A man truly obedient obeys with an entire heart and perfect spirit I will keep thy Precepts with my whole heart 2. Partly in reâ—pect of the object or Commandments obeyed A man truly obedient doth not indent pick and châ—se These commands he will obey not those the first Table but not the second c. but will obey all will have a respect and a regard to all As Caleb and Ioshuah who followed the Lord fully They were thorough-paced in their obedience And as David Then shall I not be ashamed when I have respect unto all thy Commandments 6. Finally True obedâ—ence decays not but is growing and lâ—sting Growing as in Thyatira whoâ—e last works were more then the first Laâ—â—iâ—g also and constantly continuing as in David I have inclined mine heart to do thy statutes alway even unto the end My soul breaketh for the longing that it hath unto thy â—udgements at all times Teach me O LORD the way of thy statutes and I shall keep it unto the end False obedience decays and dies Thus thou mayest try the truth of thine obedience V. LOVE is another special qualification of a worthy Communicant fitting for due receiving of the Lords Supper Touching which we should aforehand examine our selves Now because in this Ordinance we have Communion not only with Christ as our Head but also with one another as fellow-members Therefore we are to be furnished with and to examine our selves of a twofold love viz. 1. Love to Christ. 2. Love to Christians Love to Christ. Touching which consider diâ—igently 1. The Need that Communicants have of it 2. The Tryal they make of it 1. The Necessity of our true love to Christ before we communicate and as a qualification for receiving the Lords Supper appears upon theâ—e following considerations 1. They that do not truly love Jesus Christ are under one of the heaviest and bittereâ—t curses of God in the whole Bible If any man love not the Lord Iesus Christ let him be Anathema Maranatha Herein note 1. The ground or cause of this curse The not loving of Iesus Christ. He saith not if any man hate the Lord Jesus Christ or reproach him or blaspheme and curse him or persecute him c. but that which is far lesse If any man love him not The bare want of this aâ—fection to Christ is enough to separate from Christ. 2. The nature of the â—urse Let him be Anathema Maranatha These two words are of two several languages both denoting a curse To intimate this is a double a peremptory and bitter curâ—e as Pharoahs dreams were doubled for the greater certainty Anathema is a Greek word and elsewhere is translated Accursed If any man preach any other Gospel to you let him be Anathema or let him be accursed as if he should say Let him be devoted viz. to the devil and separated from Christ and his Churches Communion Maranatha some learned Writers take this as Beza observes to be a Syriack word Calvin seems not so well satisfied with their judgement Others count it a Chaldee word yet used in Hebrew and known familiarly even among the Greeks It seems to be compounded of three words Mara na atha that is Our Lord cometh As intimating that such as were under this curse were given up and reâ—erved to the Lords coming to be judged by him That they are to expect nothing but the terrible coming of Christ to take vengeance of them And that prophecie of Enoch seems to allude to some such curse Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them c. Beza thinks this anâ—wers to the heaviest curse among the Jews They had first their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui Secondly their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem that is Anathema This their Cherem was either the simple and single Anathama or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schematha or Maranatha Paul therefore not contenting himself to say Let him be Anathema he addes Maranatha to denote the vehemency and grievousnesse of the curse Oh what a terrible curse is this 3. The extent of this curse If any man As if he said let it be who it will that loves not Christ Jew or Gentiâ—e bond or free Master or servant rich or poor young or old King or begger that loves not Christ understand it especially of them within the visible Church let him be utterly accurâ—ed Now if the Non-loâ—ers of Christ be thus under this curse how can they possibly come to the Lords Supper so remaining without true love to Christ but be abominâ—ble to him 2. The Lords Supper is a sweet love-token betwixt Christ and his Church Christ and his members Herein they mutually seal up their reciprocal affections to each other What love doth Christ herein signifie seal and exhibite to us As is every way evident The time of instituting this Ordinance speaks love It was in the same night in which he was betrayed How warm were his affections even then to us when within a few houres after that he was to pour out his warmest hearts blood for us even then he was so mindful of his Church as to leave her this farewel-Token and legacy of his Love that she might never forget his love The mysteries tendred in this ordinance speak love Here 's Christs body not whole but broken Christs blood not as
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
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
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
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