reprobate Angels even The Angels that kept not their first estate the Devil and his Angels for whom everlastâ—ng fire is prepared God intending more especially to glorifie himself in the intellectuall creâ—tures Angels and Men hath more especially decreed their final state all things concerning them tending thereunto This the Apostle calls Predestinating us to the Adoption of châ—ldren by Iesus Christ to himself according to the good pleasure of his Will to the praise of the glory of his grace And in order to this end Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified This Decree of God whether more Generally or more Specially considered hath theâ—e excellencies and perfections in it It is Eternal Vnchangeable Free Wise Iust and the Cause of Causes 1. Eternal According as he hath chosen us in him before the foundation of the world c. 2. Vnchangeable for it is said That the purpose of God according to Election might stand with whom is no variablnesse neither shadow of turning And The foundation of God standeth sure having this Seale The Lord knoweth them that are his and there is a determinate number of them which cannot be increased nor diâ—inished 3. Free Gratuitous and meerly â—ndependent on the creature or any thing in the creature haâ—ing no inward impulsive cause moving him thereunto but the good pleasure of his Will not foreseen Faith Works Freedome of Will Perseverance c. Having predestinated us to the Adoption of children by Iesus Christ to himself according to the good pleasure of his Will Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ before the world began I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion 4. Wise For We are predestinated according to the purpose of him who worketh all things according to the Counsell of his own Will O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgements and his ways past finding out for who hath known the minde of the Lord or who hath been his Counsellor 5. Just and most equal Gods Decrees may be secret and mysterious cannot be unjust or injurious God is so just yea such infinite justice that he can do or decree nothing but what is just and equal It is written Jacob have I loved but Esau have I hated What shall we say then is there unrighteousness with God God forbid Hath not the Potter power over the Clay of the same lump to make one vessel unto honour and another unto dishonour And hath not God greater power to dispose by his decree of his creatures yet God no way wrongs the crâ—ature nor the Potter the Clay 6. Finally Gods Decree is the Cause of Causes All inferiour Causes and Means conducing to the ends whereunto God decrees any thing are subordinate to Gods decree as the supreme cause of them all Gods Decree not onely fore-appoints the end but also all the secondary causes and means tending and conducing to that end Hence that Concatenation of the causes of our salvation Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Thus of Gods works before all time His Decrees 2. The works of God in time are His executions of his Decrees God executeth his Decrees 1. Partly in the beginning of Time by Creation 2. Partly in the succession and continuance of time by Providence By both which God makes himself most gloriously known to his creatures Discovering his invisible perfections by his visible works 1. Creation is Gods making the world and all things therein of nothing in the space of the first six dayes very good by the word of his power for himself Through faith we understand that the worlds were framed by the Word of God so that things which are seen were not made of things which do appear In six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day Man was reserved to the last place as Gods most accurate and curious piece being by reason of his heavenly soul and earthly body as an Epitome or Abstract of Heaven and Earth and thence justly styled the Microcosme or Little-worlds And God saw everything that he had made and behold it was very good The LORD hath made all things for himself yea even the wicked for the day of evil In this work of Creation Gods Freedome Wisdome Power and Goodnesse shine forth most gloriously 1. Freedome in that he hath done whatsoever he pleased He made one world and no more such creatures and no other in such sort and not otherwise because he pleased None may controll his work Shall the thing formed say to him that formed it Why hast thou made me thus 2. Wisdome for he worketh all things according to the Counsel of his own Will How many ways hath God discovered his wisdome herein As in the Order of Creation He made all things in six days He could have made them in one day in one houre as easily but he would shew himself a God of Order He first made the Creatures containing then the contained and from the more imperfect proceeds to the more perfect Creatures In the variety of Creatures O LORD how manifold are thy works in wisdom hast thou made them all In the distinct Natures and Properties of all those varieties Ther 's one glory of the Sun another glory of the Moon another glory of the Stars and one Star differeth from another Star in glory Some of the Elements are hot some cold some moist some dry some light some heavy The vertues of plants fruits c. are innumerable In the sweet Harmony of the whole Vnivere though consisting of such different creatures the wisdome of God also wonderously appears 3. Power in that he could frame all things of nothing without any pre-existent matter and all most easily by his word He said Let there be light and there was light c. He spake works more easily then we can speak words He spake and it was done he commanded and it stood fast He commanded and they were created It was but A word and A work 4. Goodnesse in that God though infinitely happy and satisfied in himself was pleased to create the world especially Men and Angels to communicate himself and his goodnesse to them 2. Providence is Gods sustaining governing and ordering all Creatures together with all their actions to his own glory So that in Gods Providence generally considered there are three grand acts viz. 1. Sustaining upholding or preserving of the Creatures
and whilest in that wretched state Whilest yet without strength when sinners whilest enemies whilest enmity it self against God when they were dead in trespasses and sins in the gall of bitterness and bond of iniquity Even then when there was nothing but unworthiness and abominableness in them was Christ given for them And this whilst Christ was not given for the Reprobates of the world for whom Christ would not so much as Pray much lesse die yet these in no worse condition by nature then those for whom Christ died How doth this heighten the mercy 4. The motive or impulsive why Christ was bestowed was not any thing at all in the creature but meerly the free Grace and Love of God Vpon these and like considerations what estimation hast thou of Christ 2. Dost thou esteem Christs Death The Mystery of the Lords Supper Christ is the matter but how Christ as crucified as Broken as slain for us in that respect Christ is the matter his Death therefore is the Mystery of it How dost value Christs Death Dost thou estimate it according to the true valuableness of it viz. 1. Esteemest thou Christs death according to the love evidenced in it Greater love then this hath no man then that a man lay down his life for his friends But greater then this Christ shewed in laying down his life for enemies Hereby perceive we the love of God because he laid down his life for us Was ever love like this love The Apostle prayes for the Ephesians and his expressions are admirable That they may be able to comprehend with all Saints what is the breadth and length and depth and heighth and to know the love of Christ which passeth knowledge He measures Christs love by 4 Dimensions Philosophy knows but three Length Breadth and Depth Divinity adds a fourth Heighth intimating that Christs love is far beyond all ordinary measures and dimensions There 's Depth in it without bottom Heighth in it without top Breadth in it without side and Length in it without end Yea it utterly passeth knowledge Christs warmest love to sinners flowed with his blood out of all his wounds Esteemest thou his Death according to Christs love in dying 2. Esteemest thou Christs death according to the sufficiency of it Christs death was an Odour of a sweet smell most acceptable to God He by once offering up of himself hath for ever perfected them that are sanctified So that there needs now no more Sacrifice for sins The infinite dignity of his person so infinitely dignified his passion Hence Christ by his short suffering prevailed more for our salvation then all men on earth or Angels in Heaven could have done if they should have suffered to eternity 3. Esteemest thou Christs death according to the many inestimable benefits of it Hereby Sinners are justified sins purged away Hereby Enemies to God are reconciled Hereby death he that had the power of death the Devil with all Principalities and powers are subdued Hereby eternal Redemption from spiritual thraldom is obtained In a word hereby we have accesse with boldnesse and entrance into the Holiest of all Heaven it self Christs blood is Heavens Key Oh what soul can truly taste these saving purchases of Christs death and not admire it 3. Finally doest thou aright esteem the Lords Supper it self It deserves high estimation 1. For the mysteries in it Christs death and all the benefits of it The New Covenant and all the promises of it Communion with Christ and all the comforts of it 2. For the familiarity of it Herein Christ deals familiarly with his members He stoops to their senses below that their senses may lift up their faith to him above He represents highest mysteries under meanest elements and actions Thus he condescends to our earthliness that we may aseend to his heavenlinesse 3. For the Firmnesse of it In right use the Lords Supper doth as surely signifie seale and exhibit Christ crucified and all his benefits to us as we partake the outward elements there being such a Sacramental union betwixt signes and things signified Do these and like considerations raise up thy thoughts to an high estimation of this Ordinance 3. Retribution or rendring again according to the benefit received acknowledged and esteemed is the third and highest act or degree of thankfulnesse When David was most enlarged unto thankfulnesse he saith What shall I render unto the Lord for all his benefits towards me And because King Hezekiah recovered of his â—â—knesse at his prayer rendered not again according to the benefit done unto him therefore there was wrath upon him and upon Judah and Jerusalem If non-rendring be â—o dangerous then how dangerous is it to render to God evil for good But what can we or ought we to render again for Christ for his Death for his Supper which are the eminent benefits that immediately call for thankful returns or rendrings when we communicate Answ. What should we not render again for these benefits All we can render is farre too little We should râ—nder 1 Triumphant praises Thus David resolved to render I will take up the cup of salvations and call on the name of the Lord. That is I will take up the Cup of Thanksgivings for Gods salvations and deliverances and will pray and praise God or preach abroad Gods mercies For Israel offered for mercies receied Thank-offerings eating thereof with joy before the Lord and in their eating were wont to take up the Cup of wine and blesse God to this custome David alludes In like sort we should be much in Praises and Thanksgivings for Christ his death c. As Paul notably thanks Christ not only for calling him to the Apostolical Ministery but also and especially for coming into the world to save sinners and himselfe chief of sinners making him a pattern of his grace to all that after should believe 2 Indeared affections Christ pardons the womans many sinnes this was one fruit of his Death Hereupon She loved him much and testified the same by washing his feet with her teares wiping them with the hairs of her head kissing them and anointing them with oyntment She hath nothing too good nothing good enough for Christ. Hath Christ loved thee and given himself for thee leaving this Sacrament as a legacy of his love Oh how should'st thou love him again that thus loved thee first 3 True hearted repentance and reformation Christ came into Zacheus's house to dine with him yea rather into Zacheus his heart there spiritually to feast his soul presently Zacheus the Arch-publican penitentially reformes Behold Lord the halfe of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourefold And Christ testifies This day is salvation come to this house forasmuch as he also is the sonne of Abraham Sâ—ul
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
is long then the earth and broader then the Sea Eternal Because God is infinite anâ— boundless in respect of time and duration Gods essence never had beginning never succession or change and never shall have end The everlasting God the LORD Of old â—hast thou laid the foundation of the Earth and the Heavens are the work of thy hands They shall perish but thòu shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy years shall have no end Before the mountains were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God And these are commonly stiled Gods Incommunicable Attributes as being peculiar onely to God and no way attributed or Communicable to any thing besides God The Communicable Attributes follow so called because â—ometimes in some sense they are communicated to câ—eatures 5. The living God That hath heard the voice of the living God My soul â—hirsteth for God for the living God Thou 〈◊〉 Christ the Son of the living God It 〈◊〉 a fearful thing to fall into the hands of the â—â—ving God God lives most properly and perâ—â—ctly All imperfections of created life must 〈◊〉 removed from him God liâ—es eteâ—nally â—od faith of himâ—elf I live for ever God 〈◊〉 eternal life it self his own eternal life And shew unto you that eternal life which was with the Father Yea he gives life to all living Seeing he giveth to all Life and Breath and all things For in him we live and move and have our Being 6. Most wise The onely wise God God! To this purpose are ascribed to God Counsel Great in Counsel Who worketh all things according to the Counsel of his own Will Knowledge Known unto God are all his works from the beginning of the world Vnderstanding His understanding is infinite God in one individed Act most absolutely eternally perfectly infallibly immutably Knows himself as the most adequate object of his Vnderstanding Knows all things knowable besides himself whether possible or actually existing Knows all things existing whether in time past present or future God knows all mans wayes works words thoughts imaginations all mens sins with all the kinds degrees circumstances aggravations of them All mens states in this and the world to come all future contingencies before they come to pass though to us never so casual accidental or uncertain Yea he absolutely knows all things in the world 7. Of most absolute perfect and righteous Will Who worketh all things after the Counsel of his own Will Having predestinated us according to the good pleasure of his Will We are taught to pray to God Thy will be done Gods Will is perfectly one yet in respect of our divers notions in apprehending of it is either Approving all that 's good Effecting all that 's wrought Prescribing all that 's duty or Permitting all that comes to passe yea he even permits or suffers sin to be in the world himself and his Will being neither directly indirectly nor any way the Cause or Author of sin 8. Most true God is most true in himself his works and words Most true in himself A God of truth or as the Hebrew phrase will well beat it God is Truth This is life eternal that they might know thee the onely true God All other gods and Idols are but false gods lies vanities nothing in the world Most true in his works They are not shadows and fictions but realities All his works are done in truth Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints True in his words Sanctifie them through thy Truth thy word is Truth Thy Law is the Truth All thy Commandments are Truth For all the Promises of God in him are yea and in him Amen In hope of eternal life which God that cannot lie promised 9. Most good yea â—upreme goodnesse it self without all evil or imperfection Good in himself and Author of all good to his creatures I will make all my goodness passe before thee Christ said Why callest thou me good There is none good save one that is God Not Man Saint Angel or Christ himself as man are good as God is good essentially infinitely immutably c. That our God would fulfill all the good pleasure of his goodness The riches of his goodness The Lordâ—s good to all Every good gift and every perfect gift is from abvoe and cometh down from the Father of lights In this goodness of God are â—is Graciousnesse Love Mercy Patience Graciousness God is most gracious incomparable in free grace The LORD the LORD God merciful and gracious Gracious is the Lord and righteous Love God is most loving yea all love He that loveth not knoweth not God for God is love And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him Mercy God is most merciful yea all mercy it self and loving kindness it self Our God is merciful Plenteous in mercy The Lord is good to all and his tender mercies are over all his works His mercy or loving kindness endureth for ever Patience God is most patient long-suffering slow to anger The Lord is gracious and full of compassion slow to anger and of great mercy Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance 10. Most Just and Righteous Vniversally righteous as God should be righteous and the Author of all Righteousness in the world eternally and immovably disposed to give to himself and to all creatures their due The righteous LORD loveth Righteousness The LORD is upright and there is no unrighteousness in him That will by no means clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens children unto the third and to the fourth Generation Thou art righteous O Lord which aâ—â— and wast and shalt be The LORD is righteous in all his wayes 11. Most Holy God is not onely infinitely holy and pure but holiness it self But thou art holy O thou that inhabitest the praises of Israel Holy Holy Holy is the LORD of Hosts The four Beasts rest not day and night saying Holy Holy Holy Lord God Almighty which was and is and is to come Once have I sworn by mine Holiness He is all holiness Without
it in their hearts Hast thou now the Laws of God put into thy minde into thine inward parts are they written in thine heart But how shall I know whether Gods laws be written in mine heart c Answ. Thou mayst know God hath written his Law in thine heart and inward parts by these ensuing discoveries 1. By the conformity of thine heart and inwards to the Law of God When Gods law is writ in thine heart thou wilt have a Law within thy brest exactly answering to Gods Law written without in the Scriptures even as Tally answers to Tally Indenture to Indenture the face in the glasse to the face of a man or as the Counterpain exactly answers to the principal Deed or Conveyance there 's Article for Article Clause for Clause Covenant for Covenant Word for Word so will thine heart be to the Law of God Thine heart will forbid thee every thing Gods law forbids thee thine heart will command thee every thing Gods Law commands thee thine heart will comply to the whole Law 2. By the newnesse of thy heart and spirit The writing of Gods Law in the heart brings in a spiritual newnesse into the heart A new heart also will I give you saith God and a new spirit will I put within you New not for substance but for Qualities and Qualifications A new minde illuminated A new memory strengthened and sanctified A new Conscience quickened and purified A new Will subdued to the obedience of Christ New affections new grief for sinne new desires of grace new love of God Christ and his Members new joyes in the Holy Ghost and in a word the whole man is become a new Creature Old things are past away and all things are become new If thou findest this newnesse of heart then the new Covenant the Law of God is in thine heart 3. By the spiritual softnesse and tendernesse of thine heart Naturally every mans heart is stony a meer Stone hard inflexible and impenetrable when God writes his law in mans heart and admits him into Covenant with him he takes this stony heart away and gives him a supple fâ—eshy soft tender heart And I will take away the stony heart out of your flesh and I will give you an heart of flesh An heart of flesh is of a tender temper flexible and easily wrought upon by God quickly wounded for sinne facile to melt and dissolve into penitential sorrows is thine heart such 4. By the Obedientialnesse of thine heart Where the Law is written in the heart there the heart becomes obedient to Gods Will and delights in that obedience So saith David I delight to do thy Will O my God yea thy Law is within mine heart or according to the Hebrew phrase thy law is in the midst of my bowels Because the Law was graven in his heart therefore he so delighted to do the Will of God Dost thou delight now to do thine own Will the Will of the flesh or the Will of the Lord 3. They that are Parties to the New Covenant have a Covenant-relation to God and a Covenant-interest in God and God in them This shall be the Covenant I will be their God and they shall be my people What greater blessing can God covenant to bestow on us then to give himselfe to be our God Had God covenanted to give Earth Heaven Grace Glory the whole world ten thousand worlds that were nothing comparable to God himselfe This then is the greatest promise in the World And on the other hand what greater duty can lie upon us then to ingage our selves to be Gods Covenant-people Consider now hath God given himselfe to thee as thy God in Covenant then thou art in Coâ—enant with God But how shall I know whether God is my God in Covenant Answ. By this Art thou one of Gods people by Coâ—enant Art thou thy whole selfe not onâ—y some part of thy selfe given up to God Thou must be wholly not partially his Is thy tongue his to praise him Thy hands his to work his Will thy feet his to walk in his paths thy Mind his to know him thy Conscience his to accuse or excuse under him thy Will his to obey him thy memory his to retain him thy heart his to desire and love him yea to embrace him with most ravish't affections beyond all and in a word is thy whole selfe soul and body with all that is within thee wholly his sincerely to serve him and to be a spiritual sacrifice to him Then thou art in New Covenant with God indeed and hast inward Right to the Lords Supper 4. They that are Parties to this New Covenant have their iniquities forgiven and forgotten of God So the Lord covenanteth I will forgive their iniquity and I will remember their sin no more Or as the Apostle alledged it I will be merciful to their unrâ—ghteousnesse and their sins and their iniquities will I remember no more Hath the Lord now forgiven thine iniquities then thou art in Covenant with him indeed Thou wilt say O that mine iniquities were pardoned then should I be an happy soul. But how may I know that the Lord hath pardoned my sins and will remember mine iniquities no more Answer Thou majest know that God hath forgiven thy sins 1. If thou hast sincerely confessed bewailed and forsaken thy sins and turned from all thine evil wayes for thus hath God promised He that covereth his sins shall not prosper but who so confesseth and forsaketh them shall have mercy Wash ye make ye clean put away the evil of your doings from before mine eyes cease to doe evil Come now and let us reason together saith the LORD though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool And elsewhere most sweetly Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the LORD and he will have mercy upon him and to our God for he will multiply to pardon 2. If thine heart be calmed and quieted through faith in Christ so that thereby thou art at peace with God When we through faith have pardon and justification from God we consequently have peace with God Being justified by faith we have peace with God Is God pacified towards thee doth he smile upon thee doth he still thy soul with true peace this is an Argument of thy sins pardon 3. If thine heart be singularly inflamed with the love of Christ through whom thy sins are pardoned it 's a great evidence thy sins are forgiven The woman that had many sins forgiven her by Christ she loved him much upon that account She wept and washed his feet with tears she wiped them with the hairs of her head she kissed his feet and anointed them with oyntment Nothing was too good too dear for Christ that had paid all her debts forgiven all her sins 4. If
to signifie and seal up to us this remission of sins in Christ blood Herein Christ seems as it were thus to speak to every worthy Communicant I poured out my blood to procure the Remission of thy sins and I give thee this Sacramental wine this pledge of my Blood to assure thee in particular of the Remission of thy sinnes that as verily as thou drinkest this wine so verily thou hast pardon of thy sinnes through my blood Oh they are happy that have their sinnes pardoned Oh they are double happy that have their sinn's pardon assured to them 3. Hast thou not need to have the fresh memory of Christ and of his death for sinners perpetuated to thee Consider 1. That to forget Christ argues disaffection to him true Lovers cannot forget one another nor can endure to be forgotten one of another Hence the Church desires Christ to set her as a Seal upon his heart and as a Seale upon his arme that we might never be forgotten of him proportionably we should seâ— Christ as a Seale on our heart and as a Seale on our arme that we might never forget him 2. That to forget Christs death for sinners argues great ingratitude For what greater love could Christ ever have manifested unto us then to die for us Greater love then this hath no man than this that a man lay down his life for his friends Yet Christs love greater then mans love for When we were yet without strength while we were yet sinners when we were even enemies Christ died for us Now to bury in oblivion Christs greatest expression of love cannot but be great ingratitude As David quickens his soul not to forget all Gods benefits lest he thereby should be unthankful And Pharohs Butler was unthankful to Ioseph in that He remembred him not but forgatâ— him 3. That the remembrance of Christ and his death is most sweet and profitable to every believing soul. For Christ is he whom the Christian soul loves and loves to remember Christ is the Christians sole Mediatour King Priest and Prophet his Wisdome Righteousnesse Sanctification and Redemption His Head Husband elder Brother Life and Hope of glory And Christs death is that whereby our sins are washed away and purged our reconcilement with God is obtained Gods Curse is removed from us all the enemies of our salvation are subdued Our eternall Redemption is wrought and our liberty of entrance into the Holiest of all Heaven it self is procured Oh what variety of Cordials arise out of Christs grave what precious balme distils from Christs bleeding side and what heavenly honey drops out of this everlasting Rock Thou canst not live without Christ and his death hast thou not need then that Christ and his death should still live in thine heart and memory Consequently thou hast great need of the Lords Supper The Lords supper is as a lasting Monument of Christs death a Marble Pillar on Christs grave Christ living erected this Monument and Memoriall of Christ dying In the Institution he saith of the bread Do this in Remembrance of me And of the Cup This do ye as oft as ye drink it in remembrance of me And of them both saith Paul As oft as ye eat this bread and drink of this Cup ye do shew the Lords death till he come So then in the Lords Supper thou hast Jesus Christ as it were evidently crucified before thine eyes Canst thou see this bread broken and the wine distinctly severed from the bread and not call to minde according to the Scripture Christs Agony in the Garden his sufferings in the High-Priests Pallace and his Crosse upon Mount Calvary in all which places he freely shed his blood for thee Canst thou take and eat this bread take and drink this Cup and in so doing not apprehend Christ stooping from heaven to feed thy soul with bread of Life his own body and water of life his own blood Christ bowing his head upon the Crosse to kisse thee Christ opening his side to heale and wash thee and Christ condescending to thy senses as once to Thomas saying Reach hither thy finger and behold my hands reach hither thy hand and thrust it into my side and be not faithlesse but believing 4. Hast thou not great need to maintaine increase and evidence to thy selfe more and more thy spiritual Communion with Jesus Christ and him Crucified Behold 1. This Fellowship Communion with Christ is the Saints spiritual Paradise their Heaven on Earth Therein we enjoy his person and all sweet relations to his person his Death and all the saving fruits priviledges and influences of his death Hereby we are brought into Christs banqueting house held in his Gallerâ—es his Banner over us being love are carried up into the Mount with Christ as it were to behold Christ trasfigured and may say with Peter Master it 's good for us to be here and let us build Tabernacles Oh thrice happy soul that may thus lodge in Christs bosome and Christ dwell in their hearts 2. This dear Communion with Christ may be much obscured and interrupted Sometimes by carnal security creeping upon the Church which causeth Christ to withdraw himself from her Sometimes by a Churches decay in her first love to Christ and his wayes which provokes Christ to remove her Candlestick that is to un-Church her if she repent not And when the Candlestick removes Christ removes for he walks among the golden Candlesticks Sometimes by the grosse falls and sins of Gods own people which causeth the Lord to break their bones as it were and to take away the joy of his salvation as in Davids case 3. When this sweet Communion with Christ is interrupted how grievous painful and intolerable is it to the Church and Members of Christ Then the soul of the Church failed even fainted away then she sought Christ but could not finde him she called him but he gave her no answer then she became love-sick then she was restlesse till she found him whom her soul loved These things considered there 's great need of preserving improving and clearing to thy self more and more thy Communion with Christ. Now therefore to this purpose thou hast great need of the Lords Supper which to thy Soul to thy Faith yea even to thy outward senses signifies seals and instrumentally exhibits this Communion with Christ and his Death The Cup of blessing which we blesse is it not the Communion of the blood of Christ the bread which we break is it not the Communion of the body of Christ His Question whether it be so puts it out of question that doubtlesse it is so That as verily as we partake that Bread and Cup so verily we partake and are strengthened in this fellowship with Christ. 5. Finally Hast thou not great need to confirme and increase spiritual union and communion with the Saints and members
iniquity There 's no unrighteousness in him â—hou art of purer eyes then to behold evil and canst not look on iniquity That is not vvith the least approbation God is light and in him is no darkness at â—â—l 12. Most Powerful Strong Omnipotent He can do beyond all that we are able to ask or think He can do everything that argues or implies power The LORD appeared to Abraham and said unto him I am the Almighty God Then Job answered the Lord and said I know that thou canst do every thing With God all things are possible 13. All-ruling God hath absolute Authority Dominion and Power to dispose of all creatures as he pleaseth for their present or perpetual estate without any their check or controle His Kingdom rulleth over all His Dominion is an everlasting Dominion and his Kingdom is from generaâ—ion to generation And all the inhabitants of the earth are â—eputed as nothing and he doth according to his Will in the army of Heaven and among the inhabitants of the earth and none can stay his hand or say unto him What dost tâ—ou To the onely wise God our Saviour be Glory and Majesty Dominion and Poâ—er now and ever Amen And in respect of all these former essential Perfections of God whether Incommunicable or Communicable God is most Perfect Excellent Blessed and Glorious 14. Most perfect God is so perfect that in him thâ—re is no want defect or need of any thing He is perfect in all his former essential Attributâ—s Be ye thâ—refore perfect as your Father which is in heaven is perfect God that made the world and all things therein seeing he is Lord of Heaven and Earth dwelleth not in Temples made with hands neither is worshippâ—d with mens hands as though he needed any thing seeing he giâ—eth to all life and breath and all thiâ—gs 15. Most Excellent God absolutely surpasseth all Beings in his Being and all their Perfections and in that respect is the most excellent Hence High-excellency is ascribed to him The LORD hath sworn by the High-excellency of Jacob that is by Himself for God swears by himself O LORD our Lord how excâ—llent is thy name in all the earth In the greatnesse of thine excellency thou hast ovâ—rthrown them that rose up against thee Touching the Almighty we cannot finde â—im out He is excellent in Power and in â—udgement and in plenty of Iustâ—ce 16. Most blessed God is the most blessed Being hath infinitâ— happinesse in himself is fully satisfied in hiâ— own blessedness yea he is his own happinesse depending on â—one other Hence those expressions Blessed art thou O LORD teach me thy staâ—iâ—â—es Worshipped and served the creature more then the Creator who is blessed for ever Amen According to the glorious Gospel of the blessed God Hence the Father is by way of Excellency called The Blessed Art thou the Christ the Son of the blessed And Christ is stiled in like manner The blessed and onely Potentate Of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Yea God is so blessed that all blessedness in the creatures is originally from him they being only so far happy indeed as they enjoy God to be their God their supreme happiness Happy is the people that are in such a case yea happy is that people whose God is the Lord. That 's the true happiness indeed 17. Finally God is most glorious Infinite in his Highnesse Majesty Greatnesse Splendor Beauty and Renown Herein none may compare with him Thine is the Kingdome and the Power and the Glory for ever Hereupon God is stiled The King of Glory The glorious LORD and the God of Glory To this effect his Name and his essential Attributes are declared to be glorious Blessed be thy glorious name which is exalted above all blessing and praise Who is like unto thee O LORD amongst the gods Who is like thee glorious in Holinesse To the Praise of the glory of his Grace From the presence of the Lord and from the glory of his Power These are Gods essential attributes revealed in Scripture whereby he hath made himselfe known And without a competent knowledge of these we cannot truly know God as we ought before we come to the Lords Supper The next way whereby God makes himself known to us is by his works or Acts. II. Gods works or Acts are either 1. Before all time as his Decree Or 2. In time as the execution of his Decree 1. The works of God before all time are his Decrees Gods Decrees may be considered 1. More generally in reference to all creatures 2. More specially in reference to the intellectual creatures only viz. Angels and Men. 1 Gods decrees more generally considered are Gods purposes in himself according to the Counsel of his own Will whereby he hath fore-ordained whatsoever comes to passe for the praise of his glory Gods Decrees are his purpose in himâ—elfe according to the Counsel of his own Will That the purpose of God according to Election might stand According to his good pleasure which he hath purposed in himself Being predestinated according to the purpose of him who worketh all things after the Counsel of his own Will According to this purpose God hath fore ordained for the praise of his Glory whatsoever comes to passe For whom he did foreknow he also did predestinate That we should be to the praise of his glory For of him and through him and to him are all things 2. Gods Decrees more specially considered are Gods purpose according to the Counsel of his own Will whereby he hath fore-ordained for the praise of his glory whatsoever comes to passe touching Angels and Men. I call it Purpose because Scripture stiles it The purpose of God according to Election Who worketh all things according to the Counsel of his own Will According to this purpose God hath fore-ordained for the praise of his glory whatsoever comes to passe touching Angels and Men. And this especially in respect of their eternal state For some he hath predestinated to the Adoption of children electing and choâ—sing them in Christ as vessels of mercy Others he hath in his eternal Counsel passed by and rejected as vessels of wrath That is stiled in Scripture sometimes Predestination sometimes Election This is termed by learned men sometimes Preterition or passing-by sometimes Reprobation Of both the Scripture saith What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction and that he might make known the riches of his glory on the vessels of mercy which he had a fore prepared unto glory Though this be spoken only of men yet elsewhere the Scripture mentions the Elect Angels therfore there are rejected
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-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
and so the right of our Redemption might belong unto him 3. That in our nature which had offended he might fulfill all righteousnesse both in his actiâ—e and passive obedience suffering and interceding for us 4. That he might be a merciful and compassionate Hâ—gh Priest for us in things pertaining unto God Haâ—ing an experimental fellow-feeling of our temptations and infirmities 5. That as Christ became the Son of man by Nature â—o we in him might become the Sons of God by Adoption and Grace 6. That he being our Mediatour and Advocate in our flesh we may come boldly to the Throne of grace for obtaining mercy and findâ—ng grace to help in time of need 3. Why was it necessary Christ our Mediatour should be God Answ. It was necessary our Mediatour should be God as well as man 1. That his Godhead might uphold his manhood from being swallowed up with Gods infinite wrath and the fruits thereof for our sins which wrath no meer creatures no not Angels could undergo and not be utterly overwhelmed 2. That his obedience Active and Passive his Intercession and other acts of his Mediatorship might be filled with such excellency worth and efficacy as to be every way satisfactory and well-pleasing to God and sufficient for the salvation of all his Elect. IV. That Jesus Christ God-man hath taken upon him the office of a Mediator betwixt God and man in order to the salvation of his Elect. There is one God and one Mediator betwixt God and man the man Christ Iesus Consider here 1. How 2. In what state Christ executes his Mediatorship 1. How doth Christ discharge and execute this his office of Mediatorship Answ. Christ executes his office of Mediatorship chiefly three ways Viz. 1. As a Prophet 2. Priest and 3. King And these are the three branches or parts of Mediatorship 1. Christ is the Prophet which Moses foretold the Jews God should raiâ—e up like unto him and charged them to hear him in all things under penalty of destruction As a Prophet he in all ages makes known to his Church his Fathers Will for his Elects salvation Hence he is stiled Counsellor The Shepheard and Bishop of our souls He is made unto us wisdom And he is fully acquainted with all his Fathers counsels and bosom secrets therefore able to discover to us the whole counsel of God The onely begotten Son which is in the bosom of the Father he hath declared him Christ reveals Gods Will to his Church 1. Outwardly in his Word and Ordinances wherein the summe of all divine mysteries necessary to salvation are contained compleatly This is the light without us even the Word of Christ. 2. Inwardly by his Spirit opening and illuminating our dark mindes that we may spiritually and savingly understand the counsels of God in his Word This is the Anointing from Chrâ—st which teacheth all things 2. Christ is our Priest Our great High Priest A Priest of a far more perfect order then Aarons even A Priest for over after the order of Meâ—chizedech Christ as our Priest 1. Made satisfaction for us purging our sins by his own blood once for all when he was on earth In which act himself was both Sacrifice Altar and Priest Sacrifice as Man Altar as God Priest as God-man 2. Makes continual intercession for us in heaven appearing there as our Advocate with the Father 3. Christ is our King Our King of Righteousness Our King of Peace Yet have I set my King upon my Holy Hill of Sion Châ—ist acts and executes his Kingly Authority and Power 1. By calâ—ing his Elect effectually 2. By goâ—erning them visibâ—y and inâ—isibly 3. By recompencing their obedience with gracious rewards their failings with just fatherly chasâ—isements 4. By supporting them under all their trials afflictions and persecutions 5 By over powring and ordering all even the worst and most unlikely occurrents for his own glory and his peoples good 6. By restraining subduing and crushing all his and his peoples enemies 7. And finally by judging and justly rewarding all men and Angels at the great day Thus Christ executed his Mediatory Office as a Prophet Priest and King for us 2. In what state or condition did Christ thus execute this his Office Answer Christ executed his Medâ—atory office in a double condition 1. Partly in a state of ignominious Humiliation 2. Partly in a state of glorious Exaltation Christs Humiliation he being the eternal Son of God was exceeding deep and ignominious that principally in these five degrees 1. In his Conception in that he was in fullnesse of time made of a woman conceived by the Holy Ghost in the wombe of a Virgin of low estate and degree He that comprehends heaven and earth is comprehended in the narrow wombe of a Virgin Who can sufficiently admire his disvesting himselfe of such Majestie and investing himselfe with such meannesse 2. In his Birth in that he who is eternall before all time should be borne in time He who brought forth the whoâ—e worâ—d should be broughâ— sorth in the world And that so meany But at home but abroad not in a Palace but in a common Inne not in the best room in the Inne but in a Stable there being no room for him in the Inne There he was borne wrapped in swadling-cloaths and laid in a manger O wonderfull abâ—sement 3. In his whole life In that he was made under the Law to do and endure it Coorsely entertained and used in the worâ—d impudently tempted by Satan and continually subject to humane sin-lesse infirmities and in some fort below us therein 4. In his death in that he who was Truth was betrayed by Iudas and falsely accused by the Jews He who was Safety was forsaken by his Disciples denied by Peter He who was Love was hated and rejected of the world He who was Righteousnesse was condemned by Pilate and abused by the souldiers He who was Holiness and the Son of Gods love wrastled under Gods wrath And he who was Life died shamefully painfully and curâ—edly on the Cross as the Evangelists abundantly testifie 5. Finally In his Burial In that he who was the Resurrection should be buried and remain in the state of the dead three days as a bond man under the grave 2. Christs Exaltation after this his Humiliation was great and gâ—orious And that especially in fiâ—e other degrees also 1. In his Revâ—ving in the grave He who was dead and bâ—ried quickned himself in the grave by his God-head loosing the bands of death when he was fastest bound by them His Reviving in order of nature must go before his Rising and he rose alive not dead Conâ—equently his Reviving the first degree of his Exaltation began in the grave wherein was the last and lowest degree of his Humiliatâ—on 2. In his
sense The more knowledge we have of spirituals the more we love them because the more we know them the more we know their excellency and amiablenesse But the more we know temporals the more we contemn them because the more we know them the more we know their emptinesse and despicablenesse Who can know Christ aright in his person offices excellencies sufferings love pardons power truth comforts graces priviledges c. which indeed passe knowledge and not to be enamoured with him When the Churth had described Christ to the daughters of Ierusalem who were afore ignorant of his excellencies how are their affections stirred afâ—er him and they enquire Whether is thy beloved gone O thou fairest among women whither is thy beloved turned aside that we may seek him with thee After Paul came once truly to know Christ he counts all things losse and dung for the excellency of the knowledge of Iesus Christ his Lord. And he determined to know nothing among his Corinthians but Iesus Christ and him crucified Looking breeds liking Knowledge is the inlet to love We so far love as we know what we know not we love not This holds especially true in spirituals knowledge of them sweetly scrues and raps up the heart unto them yea transports it with surpassing delight and contentment in them Doth thy knowledge thus affect thine heart 6. A spiritualized knowledge True sanctified knowledge is a spark of heavenly not of earthly light It 's elevated above the pitch of nature flesh and blood and is of a divine spiritual temper Looks upon all things both in this and the world to come especially spirituals not carnally but spiritually Doth not judge and value persons or things according to outward carnal respects as beauty wealth honour wit learning countrey c. which commend not to God but according to inward spiritual respects of grace holinesse c. yea knows not Christ in carnal respects Henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Not as wicked Servetus denied Christ to have true flesh But we know not Christ according to outward carnall respects and relations as they did who conversed with him when once on earth but according to his spiritual and heavenly state now in Heaven This knowledge spiritually discerns spirituals and spirituallizeth carnals Yea it dives and pierceth into the kernel pith marrow mystery of the things of God To you its given to know the mysteries of the Kingdom We speak the wisdom of God in a mystery There 's a secret mystery in Christ Covenant Justification Adoption Godliness c. which no eye but a piersing spiritual eye can discern Contrariwise unsound knowledge is carnal earthly natural c. as the person knowing is and it apprehends all things even those that are most spiritual carnally yea and it looks upon the counsels and wayes of God as foolishness riddles paradoxes The Gospel is sealed up and hid from them that are lost 7. A pure knowledge Sound sanctified knowledge is a sin-purging knowledge It will not suffer a man habitually to wallow in the puddle of any known sin but puts a man upon denying mortifying and abhorring of all filthiness The wisdom that is from above is first pure then peaceable c. And the Apostle Iohn is very positive Whosoever sinneth viz. habitually and as carnal men sin hath not seen him neither known him And no wonder for true knowledge discovers the odious sinfulness of sin the severe justice of God against it the manifold mischief of it c. and so sets the soul against it But men of meer carnal knowledge continue in their sin notwithstanding that knowledge Who knowing the judgement of God that they who commit such things are worthy of death not only do the same but have pleasure in them that do them 8. Finally A true sanctified Knowledge is obediential practical and fruitful in all good works Iames saith The wisdom that is from above is full of mercy and good works Iohn makes obedience a sure character of true knowledge indeed Hereby we do know that we know him if we keep his Commandements He that saith I know him and keepth not his Commandements is a liar and the truth is not in him Again We are of God he that knoweth God heareth us he that is not of God heareth not us Christ saith The sheep follow the good Shepherd for they know his voice And he intimates elsewhere that it 's onely the practicall knowledge that renders happy If ye know these things happy are ye if ye do them And David commends to us the excellency of his knowledge by the uprightnesse of his obedience Thou through thy Commandements hast made me wiser then mine enemies for they are ever with me I have more understanding then all my teachers for thy testimonies are my meditation I understand more then the Ancieâ—ts because I keep thy Precepts The doing Christian is the knowing Christian He knows best that obeys best He that obeyes not knowes nothing as he ought to know though he seem to know never so much Yea He is a liar that saith he knows God and yet is not obedient to him True knowledge cannot chuse but make obedient For 1. Knowledge of God and his wayes fills with love to them And love sweetly compells to obedience 2. True knowledge discovers the excellency of the spiritual path wherein we are to walk and that moves to obedience 3. True knowledge considers the excellency of Gods commands being holy just and good and this makes us delight in them 4. True knowledge discerns that in keeping Gods statutes there shall be great reward and this quickens to the observance of them Consider now is thy knowledge resolved into obedience that 's right knowledge indeed A disobedient non-practising knowledge is no knowledge at all Hitherto of the tryal of knowledge 1. By the particular Points of it 2. By the Properties of it Such knowledge comfortably fits for worthy communicating II. FAITH This the next grace fitting for worthy communicating whereof every Communicant is to examine himself Touching faith Consider 1. What faith this is 2. How necessary this faith is to worthy communicating 3. How this faith may be tryed and examined 1. What faith this is about which we are to examine our selves before communicating Answ. This may be resolved Negatively and Affirmatively Negatively 1. It is not a meer Historicall faith whereby a man barely assents to the truth of Scripture-History that every thing in Scripture is true Such a faith Agrippa had the Devils have 2. It is not a Faith of Miracles or Miracle-working faith whereby a man believes without doubting the particular concurrence of God with him to bring to passe some extraordinary effect beyond the ordinary power and activity of natural causes Iudas
life from sin to God This is the truth and life of Repentance when it brings us to a converting change Vnchanged men are impenitent men In repentance there 's a double conversion and change wrought viz. 1. Of a mans Heart and Person 2. Of his life and Conversation His person and heart is brought to a new state Make you a new heart and a nâ—w spirit His life and conversation is brought to a new course That we should walk in newnesse of life A mans peâ—son and heart is changed when he is brought from a state of sin to a state of grace Now a man is brought from his carnal to a spiritual state 1. When he is converted from the darknesse of sin ignorance and spiritual misery to the light of holinesse knowledge and spiritual happinesse To turn them from darknesse to light Ye were sometimes darknesse but now are ye light in the Lord. 2 When he is conâ—erted and raised from death in sin to life in Christ. You hath he quickned who were dead in trespasses sins wherein in time past ye walked The father said of the repenting Prodigal This thy brother was dead and is alive again was lost and is found 3. When he is converted from the reign of sin and power of Satan to God and Christ and brought under his dominion To turn them from the power of Satan unto God Ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered you Being then made free from sin ye became the servants of righteousnesse Now we are free from the reign of sin 1 When we obey it not in its lusts 2 When we yield not our members as weapons or instruments of unrighteousness unto sin And we are delivered from the power of Satan 1 When The Prince of the air works not in us as in the children of disobedience 2 When we are not led captive by Satan at his will but resist him and fight against him and yield up our selves wholly as spiritual sacrifices to God Try whether thine heart and person be thus changed from the state of sin to a state of grace A Mans life and Conversation is changed when he is brought from a sinfull to a gracious course Now a man is then truly and effectually brought from a sinful to a gracious course of life 1. When he converts from sin to Sanctity sincerely forsaking sin because it is sin and contrary to God and his holy Law â— following holinesse for holinesse sake because it is most agreeable to God and his Will As Ioseph How shall I do this greâ—t wickednesse and so sin against God 2. When he converts from sinfulnesse to holinesse of life compleatly He that hates sin because sin hates all sin and he that follows holinesse because holinesse follows all holinesse Repent and turn from all your transgressions Cast away from you all your transgressions As obedient childrenâ— not fashioning your selves according to the former lusts in your ignorance But as he that hath called you is holy so be ye holy in all manner of conversation Yea he that truly turnes from all sin turns from every special sin whereunto he is inclined by Nature Calling or Temptation more peculiarly I was also upright before him and I kept my self from mine iniquity 3. When he turnes from sinfulnesse to holinesse of life continually Hypocrites though they seem to repent yet they are again intangled and overcome of their corruptions turning from the holy Commandment as the Dog turneth to his own vomit again and the Sow that was washed to her wallowing in the mire But the true Convert returns not to his vomit but becomes dead to sin and alive to God through Christ. Whereupon the Apostle thus argues How shall we that are dead to sin live any longer herein And where there 's no living in sin any longer there 's a continual converting from sin to sanctity of life Both heart and life are converted truly unto God 1. When we accept God as our God in Covenant and we become his people according to the tenouâ— of the New Covenant as was formerly shewed 2. When heart and life are acted ruled and guided by God inwardly and outwardâ—y by his Spirit and Word Then we yeeld our selves unto God as servants of God And being led by the Spirit of God we are the Sons of God Gods Testimonies also being our delight and Counsellers 3. When heart and life tend to God as their ultimate End When our desires love delight c. are towards God more then to any thing in Heaven or Earth Whom have I in Heaven but thee and in Earth there is none that I desire besides thee And when our hearts and affections desire love or delight in other things in order and subordination unto God And when both heart and life Persons and Conversations are devoted unto God and to his Glory Ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods None of us liveth to himself and no man dâ—eth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords This is to be truly converted in heart and life from sinne to God IV. NEW OBEDIENCE which is an immediate fruit effect of Repentance is another qualification requisite in a worthy Communicant And therefore in the next pâ—ace consider 1. The Necessity of it 2. The Tryall of it 1. The Necessitie of New Oâ—edience to Qualifie a Christian for worthy communicating appears divers wayes For 1. Without true Obedience All outward Professions of Religion seeming love to Gods Ordinances and outward performances of service are dis-regarded of God as vain hypocritical and abominaâ—â—e They profess that they know God but in works they deny him being abominable and dâ—sobedient and unto every good work reprobate Conâ—equently Receiving of the Lords Supper will be in vain without new obedience 2. The Lords Supper being a Token and Seal of the New Covenant The New Testament in Christs blood is also a Bond and Obligation to New Obedience whereby we solemnly engage our selves to fear and obey God for ever as his Covenant-people And so oft as we renew the Lords Supper so oft we renew this Bond of Obedience without true Obedience communicating is but dissembling 3. In the Lords Supper we have a solemn Record and Memorial of the rarest and highest obedience in the world viz. The Obedience of Jesus Christ the only begotten Son of God and that to the Death for our sakes Such obedience of such a person to such a death even the death upon the Crosse and all for such sinners as we are How admirable and incomparable is that obedience Christ herein
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
iniquity of us all For the transgression of my people was he stricken By his knowledge shall my righteous Servant justifie many for he shall bear their iniquities And he was numbered with the transgressors and he bare the sin of many Thus Christ who in himself had no sin was crucified for the sins of his Elect who had nothing but sin The guiltless for the guilty the innocent for the nocent the Pastor for the flock the Master for the servant the Captain for the Souldier the Physician for the Patient the King for the people the workman for the work and he that was God himself for man Christ was betrayed but our sins the Iudas that betrayed him Christ was condemned but our sins the Pilate that condemned him Christ was crucified but our sins the nails that fastned him to the Crosse Christ had Gall and Vineger given him to drink but our sins were the Vineger and the Gall Christ was pierced but our sins were the Thorns and Spear that pierced his head and heart Remember these things when thou receivest the Sacrament of Christs death call to minde thy sins the procuring causes of Christs death Say in thine own heart to Christ as Augustine I am the stroke of thy grief I am the fault of thy killing I am the desert of thy death I am the offence of thy revenge I am the grievousness of thy passion I am the toil of thy torment O wonderfull condition of censure and ineffaeble disposition of the mystery The unjust sins and the just is punished the guilty transgresseth and the guiltless is beaten the impious offends and the pious is condemned What the bad deserves the good suffereth what the servant perpetrates the Lord payeth what man commits â—od undergoeth Whither O Son of God whithe◠〈…〉 humility whither flamed thy charity whither proceeded thy piety whither increased thy benignity whethtr reached thy love whither came thy compassion For I have done unjustly thou art punished I have dealt heinously thou art â—evengefully smitten I have committed the fault thou art tortured I have been proud thou hast been humbled c. Thus remember that thy sins were the procuring causes of Christs sorrows 2. Impulsive or inward moving causes of Christs Death were only the free grace self-propension and love of God Christ to sinners The Souldiers had never fast'ned Christ to the Crosse had not our sins first fast'ned him there our sins had never fixed him to the tree if his Love had not first fixed him Love moved God to give his Son Love moved Christ to give himself Love brought him down from Heaven râ—frus Love brought him upon the Crosse foâ—ous Love made him pray sweat and bleed and die for us God so loâ—ed us as to give his Son for us God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perâ—sh but have everlasting life Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins But God commendeth his love towards us in that while we were â—et sinners Christ died for us And Christ so loveâ— us as to give himself to death for us I am the good Shepherd The good Shepherd gâ—veth his life for the sheep No man tâ—keth it from me but I lay it down of my self Greater love hath no man then this that a maâ— lay down hâ—s life for his friends Ye are my friends if you do whatsoever I command you Hereby perceive we the love of God because he laid down hâ—s lâ—fe for us Vnto him that loved us and washed us from our sins in hâ—s own blood Hence Paul experimentally saith The life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me In Communicating remember this love of God and Christ to thee But for this love God had never died for thee 2. Effects fruits and benefits of Christs Death are manifold and most excellent In this memorial of Christs Death especially remember these fruits of his death viz. 1. Redemption We by the first Adams fall were utterly enslaved and enthralled under sin the curse of the Law Death and all the powers of darkness By the second Adam's Death we are redeemed from them all But Christ by his own blood entered in once into the holy place having obtained eternal Redemption for us Ye were not redeemed with corruptible things as silver and gold from your vain conversation c. but with the precious blood of Christ as of a Lamb without blemish and without spot Christ hath redeemed us from the curse of the Law being made a curse for us and Christ hath by his death triumphed over all our enemies and deliâ—ered us from them Hence Christ is said to be made of God to us Redemption 2. Reconciliation By the first Adam's Apostasie we are not only enthralled under sin death Satan and all our spiritual enemies But we are become utter Enemies to God and to all true spiritual goodness yea the carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be So then they that are in the flesh cannot please God And being at enmity with God we are consequently at enmity with all his creatures every thing is against us But by the blood and death of Christ the second Adam we are reconciled again to God For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life It pleased the Father that in him should all fulness dwell And having made peace through the blood of his Crosse by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven And you that were sometimes alienated and enemies in your minde by wicked works yet now hath he reconciled in the body of his flesh through death c. Hence God is said to be in Christ reconciling the world unto himself not imputing their trespasses unto them And the Gospel is called The word of Reconciliation 3. Iustification and Pardon of sin By reason of our fall in Adam we have lost all our original righteousness our persons are become sinners our natures principles and actions unrighteous and our selves are become guilty of death before God Now Christ is made of God righteousness unto us He is The Lord our righteousness For God imputing all our unrighteousness to Christ and all Christs righteousnesse active and passive to us through the merit of Christs death and obedience our sins are freely remitted our guilt removed and our persons are accepted as righteous before God Christ was offered to bear the sins of many While we were yet sinners Christ
died for us Much more then being now justified by his blood we shall be saved from wrath through him For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Hence Christ in the Institution of the Supper saith This is my blood of the New Testament which is shed for many for the remission of sins God justifies us efficiently Christ justifies us by his blood and obedience meritoriously by his Resurrection evidentially evidencing the full vertue and victory of his death Faith justifies us instrumentally good works justifie us declaratively in the sight of men declaring our faith to be lively and true that brings forth good works 4. Victorie over our spiritual enemies Naturally by the fall we are in the bond of iniquity and through fear of death all our life-time subject to bondage and led captive by Satan at his will Israels bondage and slavery in Egypt or Babylon no way comparable to this spiritual bondage But Christ by his death Hath condemned sin in the flesh Hath overcome death and destroyed him that had the power of death the Devil having spoâ—led principalities and powers and triumphed over them openly by his Crosse. 5. Finally Entrance into Heaven Though our sin had cast us out of Paradise and from all hope of Heaven yet Christ by his death and blood hath opened to us the gate of the heavenly Paradise We have boldness to enter into the holiest by the blood of Iesus by a new livâ—ng way which he hath consecrated for us through the vail that is to say his flesh Theâ—e are some of the glorious fruits of Christs death Redemption Reconciliation Justification Victory over our spiritual enemies and entrance into the holiest of all Remember theâ—e at the Lords Supper that sweet Memorial of Christs death Thus remember the Mystery of his death 3. Energetically Remember Christ and his death the History Mystery of his death so as to work this remembrance with energy force and efficacy upon thine heart and spirit Let this remembrance of Christ make some savory practical impressions upon thy soul which may dwell and fix there for thy good How may that be done Answ. Thus 1. Remember Christ and his death so as to lay to heart the deep sinfulness and misery into which the first Adam plunged us by his fall Judge of the extremity of the malady by the eminency of the remedy No lesse then death then such a death and that of such a person as Christ who was God-man could eâ—er have expiated that sinfulness or haâ—e remoâ—ed that misery If all the men on earth and all the Angels in heaven had died and that eternally they could never have satisfied Gods justice for one sin For Gods justice offended is infinite and all that mere creatures can do or endure are as themselves meer finite but Christs person being of infinite worth in respect of his God-head satisfied to the full Think not Adams sin to be small It murdered himself and all his posterity It cost Christ his dearest hearts blood And Adams first sin was thy sin for thou wast in his loyns when he fell Lay this to heart proportionably 2. Remember Christ and his death so as to admire Gods infinite 1. Wisdom 2. Iustice and 3. Love therein toward sinners 1. Admire his wisdom in contriving this strange way for saving of sinners which men and Angels could not have contrived or imagined That the eternal Son of God should become man personally uniting the humane nature to his divine person That as man he might suffer as God he might satisfie for sinners Here 's Chrâ—st crucified the wisdom of God indeed God! 2. Admire his justice Christ his dear and only Son must be sacrificed that we his utter enemies might be spared Christ his spotless Son who knew no sin must be condemned that we sinners who knew nothing but sin might be cleared Christ who was thâ— life it self must die that we who were dead in sins might live Who would not count it an unrighteous Act if any King should put to death his own obedient Son to save the life of a Traytor or condemn the innocent knowingly for the nocent Oh then how infinite is this Justice of God in giving Christ the righteous to die for us unrighteous It is such justice as seems to have a shew of injustice but that God is so righteous that he can do nothing unrighteously 3. Finally Admire his love God so loved us as to give his own Son his only Son his righteous Son the Son of his love to die a painful shameful and cursed death for us worthless loveless sinners dead in sins enemies enmity it self against God O the depth and heighth and length and breadth of this love of God in Christ which passeth knowledge Say be astonished O my soul at this love which passed all love 3. Remember Christ and his death so as to lament and hate those sins for which Christ thus suffered When thou seest the bread broken think how Christs body was broken wounded for thy sins And then fill thine heart with grief and indignation against those sins Shall Christs body be so broken and his heart pierced for thy sins and shall not thy heart be pricked and broken for thine own sins Shall thy sins derive Gods wrath upon Christ and shall not thine hatred and wrathful indignation be kindled against thine own sins Dost thou count those sins small or light which Christ found so heavy and heynous that he sweat great drops of blood falling down to the ground and cryed out My God my God why hast thou forsaken me Dost thou think much to shed a few penitential tears for those sins for which Christ shed all his hearts blood Canst thou love or be reconciled to those corruptions for which Christ was so hated to the very death Say to thy soul O my soul consider thy sins aright For those Christ bled wilt thou not bleed for them for those Christ died and wilt thou live in them â— c. 4. Remember Christ and his death so as to resolve more effectually to conform to Christ and to his death Then we aright remember Christ crucified when we resolve and endeavour to resemble Christ crucified In this Supper so think upon Christ dying as to be willing to die with him But how shall I die with him or be conform to Christ crucified Answ. By dying to sin By being crucified to the world And by suffering for Christ. 1. By dying unto sin Christ died for sin that we who are dead in sin might die unto sin Whilest we are dead in sin we can do nothing else but sin but when we die to sin we habitually live not any longer therein nor thenceforth serve sin How should we that are dead to sin live any longer therein Hence the Apostle urges our death