his caâ—â—all condition in the first Adam not having accepted Christ lyes under the Covenant of works requiring personal perfect and perpetual obedience under pain of death and the curse And since the Fall no man can keep this Covenant by reason of the infirmity of the flesh nor avoid the curse for not keeping it For Christ alone redeems us from the curse becoming a curse for us Hence every carnal Christlesse man is a cursed man 3. There 's no possibility of escaping damnation or obtaining salvation but onely by Jesus Christ and spiritual interest in him There is not salvation in any other For there is no other name under heaven given whereby we may be saved Hence it is â—aid Except ye be converted and become as little children ye cannot enter into the Kingdome of God And except a man be born again of water and the holy Ghost he cannot enter into thâ— Kingdome of God He that believes not shall be damned Yea He that believes not is condemned already because he hath not believed in the name of the only begotten Son of God 4. Our natural condition without Christ is most miâ—erable but our supernatural condition in Christ will be most happy For By nature we are utterly lost and in the way of perishing for ever but in Christ we that were lost are found By nature we are dark and blinde in spiritualâ— but of Christ we buy eye-salve that we may see and by him we are called out of darkness into his marvellous light By nature we are dead in sins and trespasses and câ—nnot acceptably act or move at all in spiritual courses but when we come to Christ we shall be quickned and inabled to do all things By nature we are enemies yea enmity against God and against all goodnesse but in Christ we shall be reconciled to God and made freinds by the blood of his Crosse. By nature we are old and corrupt but in Christ Old things shall passe away and we shall become new Creatures By nature we are unregenerate but by Christ we shall be born again By nature we are full of spots and deformities but in Christ we shall be washed and purified at last from every spot and wrinkle through his blood and by his grace become full of beauty Finally by nature we are not a people having not obtained mercy but when we shall come to Christ we shall become the People of the living God and shall obtain in him the Mercy of mercies Now therefore unlesse we resolve to die in this natural misery and to despise all this supernatural felicity it is most necessary that we hasten unto Jesus Christ and the acceptance of him The Duties which we are to perform being once brought unto Christ are many and of high importane Generally we are to walk in newnesse of life this comprehends all Particularly we are to walk 1 In repentance from all dead works not onely bewailing but hating and forsaking them 2. In Self-denyal We must deny our selves In all our Self-sinfulnesse In all our Self-righteousnesse In all our Self-wisdom In all our Self-will In all our Self-love Our self-sinfulnesse is abominable our self-righteousnesse is as filthy rags and rottennesse our self-wisdome is but folly our self-will is but a crooked Rule our self-love is but self-hatred and all the carnal worldly objects of self-love but losse and dung in comparison of Jesus Christ. 3. In faâ—th towards God and Jesus Christ. This is a fundamental duty And by faith we must live drawing all vital supplies from Christ depending upon Gods all-sufficiency and his never-failing promiâ—es 4. In all Christian obedience and in all manner of good works They that believe in God should be carefull to maintain good works and to be alwayes abounding in the work of the Lord. For they are His workmanship created in Iesus Christ unto good works which God hath before ordained that they should walk in them 5. In all piety to God righteousnesse towards men and sobriety towards our selves For the Gospel of Gods grace teacheth us that denying all ungodlinesse and worldly lusts we should live soberly righteously and godlily in this present world 6. In all good conscience and inoffensivenesse towards both God and men Thus the Apostle Paul lived and so should we 7. In all Purity and Holinesse Without holinesse no man shall see the Lord. As he therefore that hath called you is holy so be ye holy in all manner of conversation 8. In all exactnesse strictnesse accuratenesse of conversation Walk circumspectly Greec accurately exactly c. We must walk closely with God looking narrowly to our thoughts words and works 9. In a word we must constantly walk on unto Perfection labouring to grow in grace and in the knowledge of the Lord Iesus Christ. As he that swims if he presse not forward the stream carries him backward so in Christianity if we presse not on to perfection the stream of corruption and temptation will drive us back again Therefore Forgetting what is behind let us reach forth to those things which are before and presse towards the mark for the price of the high calling of God in Christ Iesus These and many like duties we are to perform if we be in Christ. 'T is no small pittance of grace that will serve turn for such performances 3. The Priviledges which we shall enjoy in Christ are generally such as carnal Eye hath not seen ear heard nor the heart of carnal man hath conceived More particularly these that follow especially viz. 1. Adoption into the family of God as his sons and daughters in Jesus Christ. So that now we are of Gods houshold and partake of the Spirit of Adoption whereby we cry Abba father And we are not onely sons but heirs of God coheirs with Christ. Behold what manner of love the father hath manifested to us that we should he called the sons of God This is a grand fundamental Priviledge 2. Sanctification of our natures by the Spirit of Christ renewing our whole man after Gods image with all kindes of Grace and mortifying more and more all the reliques of sin in us 3. Justification of our persons freely of Gods meer grace through Christs obedience and death imputed to us by faith whereby all our sins are pardoned and our persons accepted as righteous before God O thrice blessed are they that are thus pardoned and justified 4. Sweet Communion with God Father Son and Holy Ghost This fellowship is the Saints heaven-on-earth Such walk with God converse with God have their conversation in heaven They dwell in God and God in them Sup with Christ and Christ with them 5. All the promises of this and the world to come The promises of God are
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
are principally these three viz. 1. A benevolent affection or Good-will to Christ. 2. A fervent desire and longing after Christ. 3. A contented Acquiescence or Delight in Christ. 1. A Benevolent affection or Good-will to Christ is a first degree of love to Christ. Christs excellency and loveliness aright apprehended makes us have high and precious thoughts of him and bear great good-will to him to his Glory to his Truth to his cause to his Ordinances to his church c. to have them adâ—anced promoted and exalted every where Yea makes us content to be abased that Christ alone may be exalted to be disgraced that Christ alone may be honoured to be eclipsed that Christ alone may shine to be as nothing that Christ alone may be all Thus Iohn Baptist testified his love and respect to Christ when the Jews came to Iohn and seemed to be troubled that Christ should be so followed Rabbi he that was wâ—th thee beyond Jordan to whom thou bearest witness behold the same baptizeth and all men come to him Hereupon Iohn answered to this effect That Christs Authority was from Heaven That himself was not the Christ but his Harbinger sent before him That Christ was the Bridegroom and Iohn but the Bridegrooms friend rejoycing greatly at the Bridegrooms voice That Christ must increase himself must decrease That Christ coming from above from heaven is above all himself being of the earth is earthly and speaketh of the earth Thus Nicodemus though a stranger to the mystery of Regeneration yet having some seeds thereof sown in his heart expresses his benevolent affection to Christ in that he came to Iesus by nâ—ght acknowledging him to be a Teacher come from God because of his Miracles Thus Paul shewed his good will to Christ counting all his Pharisaical excellencies and perfections losse yea and all things but dung for the excellency of the knowledge of Christ and for the winning of Christ. 2. A â—ervent desire and longing after Christ is a second degree of true love to Christ. Love pants after enjoyment of the object beloved so loâ—e to Christ breaths after union to him and more fâ—ll communion with him This is called love of union as the former love of benevolence or well-willing Thus the Church of the Jews loâ—ing Christ longs for his incarnation and the sweet kisses of his Gospel-Doctrine and dispensation Let him kisse me with the kisses of his mouth for thy love is better then wine And again Oh that thou wert as my Brother that sucked the breasts of my Mother that is O that thou wert my naturall Brother revealed in humane nature And because her love to Christ was impatient of delay and thirsting after full enjoyment of him in Heaven she cries to him Make haste my beloved and be thou like to a Roe on to â— young Hart upon the Mountain of spices Make all haste upon the heavenly Mountains to come and fetch me home to thy self thâ—t I may ever be with the Lord. And it is the periphraâ—is of Christs lovers that they love his appearing they love and long for his coming to judgement The spirit and the Bride say come Christ â—aith Surely I come quickly Every true Christian answers in the desires of his soul Amen Even so come Lord Iesus 3. A Contented Complacency and satisfied delight in Christ enjoyed is the third and highest degree of love to him And as the enjoyment of Christ is more or lesse perfect proportionably the complacency or resting satisfied in him is more or lesse compleat There is true delight in Christ enjoyed in Heaven When the Church after a desertion found Christ again how was she contented and satisfied with him she saith I found him whom my soul loveth I held him and would not let him go until I had brought him into my Mothers house into the chamber of him that conceived me I charge you O ye Daughters of Jerusalem by the Roes by the hindes of the field that ye stir not up nor awake my love till he please Having regained Christ she holds him fast in the arms of her affections she brings him into the Chambers of more intimate Communion she forbids all disturbance to her enjoyment of him All which expresse her Complacency and sweet contentment in him her restless desires were now stilled and satisfied And after another desertion finding Christ she thus declares her acquiescence in him found I am my beloved's and my beloved is mine As if she had said Now that I have found Christ whom my soul loves I have enough my heart is filled brim full with him I desire no more Hast thou now such A Good-will to Christ Such a fervent restless desire after him that thou mayst enjoy him and such an Acquiescence complacency and satisfying delight in the enjoyment of him how can it be other then sincere love to him 3. Finally the properties of true love to Christ are the best way whereby you may examine your love unto him True love to Christ is 1. Obediential 2. Transcendent 3. Breathing after more evidence and assurance of Christs love 4. Accepting Christs rebukes 5. Sincere And 6. constant 1. Obedential True love to Christ makes obedient to Christs commands in his word yea to all his commands Christ saith If ye love me keep my Commandments And again He that hath my Commandments and keepeth them he it is that loveth me And farther If ye keep my Commandments ye shall abide in my love even as I have kept my Fathers Commandments and abide in his love Ye are my friends if you do whatsoever I command you What Child can truly love his Father what Servant his Master c. but he will be obedient to him What Christian can truly love Christ but he will chearfully and universally obey Christ The love of Christ constrains us saith the Apostle Both Christs love to us and our love to Christ compel us with a sweet force that we obey him and cannot chuse but obey him Dost thou thus obey Christ and keep all his Commandments then thou truly lovest him But contrariwise they who are not obedient and subject to Christ are farre from loving Christ indeed Christ counts them his enemies that would not have him to raign over them And saith He that loveth me not keepeth not my sayings 2. Transcendent True love to Christ transcendeth and surpasseth all other love The love of Father Mother Wife Son Daughter Brother Sister yea and of a mans own life also must give place to this love of Christ. Christ must be loved above them all yea all they must be hated in comparison of Christ. Christ himself saith He that loveth Father or Mother more then me is not worthy of me and he that loveth Son or Daughter more then me is not worthy of me And he that taketh not his crosse and followeth after me is not worthy of me
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
to Faith That is as Faith grows more and more capacious and quick-sighted so Gods righteousness is more and more discovered to it The Apostle commends his Thessalonians and thanks God for this That their Faith groweth exceedingly And faith so growes as that it perseveres It 's fails not It draws not back to perdition but believes to the saving of the soul. It makes faithfull to the death and so the believer receives the crown of life If thy faith grow and persevere that 's true Faith indeed False Faith is like the picture of a man on a wall that growes not and like a blazing-star it continues but for a time III. REPENTANCE is another Grace that fits us for worthy communicating Examine thy self therefore whether thou hast true Repentance or no before thou communicatest To this end consider 1. The Necessity of it 2. The Nature of it 3. The Notes of it 1. The Necessity of Repentance to fit for worthy communicating appears divers wayes For 1. No duty can be performed acceptably to God by impenitent sinners Vnto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled Hence the Lord so abhorred all the Jewes Religious performances because their hands were full of blood But withal added Wash ye make ye clean put away the evill of your doings cease to do evill learn to do well here 's Repentance Come and let us reason together though your sins be as scarlet they shall be white as snow c. here 's Acceptance Vpon this consideration David saith I will wash mine hands in innocency so will I compasse thine Altar O LORD 2. Purging of leaven out of their Houses and cleansing themselves from all Ceremonial defilements was a necessary Preparative of the Jewes under the Law before they did eat the Passeover So proportionably the purging of the old leaven of sin out of our hearts by Repentance is as necessary a Preparative of Christians under the Gospel before they eat the Lords Supper Christ our Passeover is sacrificed for us Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickednesse but with the unleavened bread of Sincerity and Truth All this time of the Gospel is as a continued Feast and Christian Passeover and this whole time is to be managed holily and sincerely much more the duties of Religion And some observe that the sowr herbs wherewith the Passeover was to be eaten under the Law did not onely point out the bitternesse of Christs suffering our true Passeover but also the bitternesse of our sorrow mortification and repentance for our sins the cause of Christs sufferings 3. When we come to the Lords Supper which is the token of the New Covenant or New Testament we come to renew Covenant with God in Jesus Christ and to set to our Seal Therefore it 's convenient and necessary we renew our Repentance for all our unfaithfulnesses and failings against our Covenant with God from time to time Thus of the necessity of Repentance before Communicating 2. The nature of Repentance may be set forth in this brief Description of it Repentance is a grace of God whereby a sinner after true sense of sin and godly sorrow for sin is changed and converted in heart and life from sin to God In this description note I. The general nature of Repentance wherein it agrees with all saving graces It is a Grace of God So the Scripture intimates Then hath God also to the Gentiles granted repentance unto life If God per adventure will give them repentance to the acknowledging of the truth II. The special difference of repentance from all other saving graces whereby a sinner after true sense of sin and godly sorrow for sin is changed and converted in heart and life from sin to God Wherein consider the Preparatives to Repentance and the Substance of Repentance 1. The Preparatives to Repentance that as Harbingers and Inlets to it make way for it into the soul are two viz. 1 Conviction or true sense of sin To open their eyes and turn them from darknesse to light There can be no repentance and conversion from sin till first there be a true sense of sin and thorough conviction Partly of the sinfulnesse of sin how grieâ—ous and odious it is Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Partly of the miâ—chievousness and dangerouâ—nesse of sin how harmeful it is unto the sinner Thus God foretels his people falling to Idols that they should be convinced of the mischief of those wayes which should move them to return again to God Then shall she say I will go and return to my first Husband for then it was better with me then now Thus the Prodigal had a true sense of his misery whereunto his sin had brought him that he was perishing with hunger and then resolves penitentially to return to his Father And convincing the world of sin is one of the first works of the Spirit 2 Contrition or godly sorrow for sin follows upon conviction and is another Harbinger to Repentance as Iohn Baptist was the Harbinger of Christ For Godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death Godly sorrow then in propriety of speaking is not repentance but works repentance makes way for it as the needle for the thread This is called Renting the heart Both this conviction and contrition may be observed in Peters hearers the Jewes They were convinced of the sinfulnesse of their sin in betraying and murthering of Christ and they were contrite pricked in their hearts stabbed as it were to the very soul with grief for it These the Preparatories to Repentance 2. The Substance of Repentance hath in it three things viz. The Act the subject and the Terms 1 The formal Act of repentance it 's a changing and converting Hence so often set forth by turning in Scripture Turn thou me and I shall be turned After that I was turned I repented Except ye be converted and become as little children To turn them from darknesse to light This is the Act of Repentance wherein it consists 2 The Subject changed and converted is both the sinners Heart and Life First his heart then his life First his person then his practice and Conversation Wâ—â—h ye make you clean There 's thâ— change of their persons Put away the evil of your doings from before mine eyes cease to do evil There 's the change of their practices So Cast away from you all your transgressions whereby ye have transgressed There 's the change of the life And make you a new heart and a new spirit There 's the change of the heart
love and union but we crosse and dishonour both In these respects true brotherly love is necessary before we communicate to fit for worthy receiving And therefore it is necessary we try and examine before-hand our Brotherly love 2. The Trial of our true Brotherly love follows True brotherly love hath these excellent properties whereby it may be examined and discovered 1. It ariseth from our love to God 2. It is pure 3. Spiritual 4. Vniversal 5. Sincere 6. Kindly-affectioned 7. Contenting in the society of the Brethren 8. Fervent 9. Constant 1. True Brotherly Love ariseth from and is accompanied with our true love to God Every one that loveth him that begat loveth him also that is begotten of him That is he loves the godly for Gods sake the spiritual Child for the Fathers sake But we love him that begat for his own sake And Iohn adds By this we know that we love the Children of God when we love God and keep his Commandments So that make sure thy love to God this makes sure thy love to the Brethren But how shall I know that I truly love God Answ. By thy chearful keeping of all Gods Commandments without grumbling and murmuring For this is the love of God saith Iohn that we keep his Commandments and his Commandments are not grievous And brotherly love is one of his Commandments And this Commandment have we from him that he who loveth God love his Brother also And how shall I know whether I truly keep Gods Commandments Answ. See formerly in the trial of New Obedience 2. True brotherly love is pure It 's seated in and flowes from a pure heart an heart purified by faith justifying and by the spirit sanctifying Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart So that a carnall unsanctified man can never so remaining truly love the brethren An impure carnal heart can afford no other then impure carnall affections 3. True brotherly love is spiritual It is carried to Gods people in spiritual not in carnal respects To love Gods people for their greatness wealth beauty wisdom learning friendliness kindred and like carnal considerations is but to love them carnally a Reprobate may so love them True love respects them spiritually and for spiritual considerations viz. It loves them 1. As Gods Children Every one that loveth him that begat loveth him also that is begotten of him By this we know that we love the children of God Then we love aright when we love the regenerate for their Regenerations sake Gods children for Gods Image in them the godly for their godliness the Saints for their Saintship Christians for their Christianity When we love them principally for God Christ Grace Godliness Holiness c. which we apprehend to be in them And when as their graces grow our love grows also more and more towards them This evidenceth the spiritualness and truth of our love What may we think of them then that most of all hate Gods people for their godliness graces c 2. As Brethren in Christ. There 's a spirituall Brotherhood in Christ wherein all his members relate to one another as Brethren Christ being the first-born among many Brethren Now we have true love to the Brethren when we love them as Brethren for their brotherhood Love the brotherhood Love as Brethren 3. As fellow-members The Apostle at large shews that all the members of Christs mysticall body are also fellow-members to one another And that they are so placed in Christs mystical body that they all have a mutuall dependence upon and need of one another Hence from this relation of member-ship he urged a double act of member-like love viz. 1. Mutuall member-like caring for one another The members should have the same care one for another being mutually aiding and assisting to one another though never so mean as the eye or hand will stoop down to help the foot that 's wounded or pained 2. Mutuall member-like sympathy and compassion to one another And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it A truly loving member not only rejoyceth with the rejoycing c. but also grieveth with the grieved smarteth with the pained suffereth with the afflicted wanteth with the necessitated is in bonds with the imprison'd c. from this sympathizing dispositioÌ„ Is thy love to the brethren such a spirituall love in these spiritual notions considerations 4. True brotherly love is universal To one Christian as well as to another to all as well as to any whether rich poor bond free male or female Philemons love was commended by Paul that it was towards all Saints And upon the same ground the Colossians love was matter of Pauls thankfulness to God We give thanks to God Since we heard of your faith in Christ Iesus and of the love which ye have to all the Saints And no wonder for he that loves one person truly for godliness and grace he will love every person wherein grace or godliness appears those most that discover most grace For the like cause will produce the like effect Those then that have the love of the brethren with respect of persons that love the rich Saints with their gold Rings and gay Cloathings but not the poor Saints with their vile raiment c. they deal not sincerely in their love For Christ is as truly precious and amiable for substance in one Christian as in another 5. True brotherly love is sincere The command is Let love be without dissimulation The practice according to this command was in these to whom Peter writes who had purifie themselves unto the unfeigned love of the Brethren The pattern of our sincere love to the Brethren is Christs sincere love to us often urged to this end Now the sincerity of our brotherly love evidenceth it self principally two wayes viz. 1. By the reality of it True brotherly love is not meerly verbal and complemental in words and shows but real and substantial in deed and truth The Hebrews not only loved the Saints but loved them really God is not unrighteous to forget your work and labour of Love which you have shewed towards his name in that ye have ministred to the Saints and do minister Iohn exhorts to this reality My lâ—ttle children let us not love in word neither in tongue but in deed and in truth Complementall love may be false love treacherous love Iob offers to kisse Amasa and strikes him under the fifth rib that he died Iudas kissed Christ and thereby betrayed him to be crucified 2. By tâ—e scope and aime of love True loâ—e to the Brethren seeks and intends their good as welâ— as our own Love seeketh not her own That is not only not
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