onely bread and wine these the least matters But also Christs body and blood and all the benefits thereof So that we must here take A lively memorial of Christs death A rich banquet for our inward man A sealed pardon of our sins A blessed bond of our communion with Christ crucified A sensible ratification of the New Testament with all its promises and priviledges These things we must take eat and drink in the Lords Supper and wherewith shall they possibly be thus taken and applied but by true saving Faith alone 4. Finally faith is necessary for enabling us duely to walk after communicating This Sacrament affords heavenly nourishment Conâ—equently after it we should walk as nourished strengthened comforted enlivened c. Now it 's faith especially that acts moves ruleâ—+ doth all in a Christian from Christ assisting Faith in Christ being the very Lâ—fe of a Christian. Thus of the necessity of faith before communicating â— How this saving faith thus necessary may be typed and examined before we come to the Lords Supper This is the last branch to be considered touching Faith We may try and examine whether we have true saving faith or no Partly by the former description of true saving faith See if thou hast such a faith Partly by these ensuing properties and qualities of faith 1. True saving faith notably softens supples and melts the heart It thawes and dissolves the most stony hard adamantine spirit into streams and floods of penitential sorrow I wâ—ll pour upon the house of David the spirit of grace and of supplications and they shall look upon me whom they have pierced there 's faith and they shall mourn for him as one mourneth for his onely son and shall be in bitterness for him as one that is in bitternesse for his first-born In that day shall there be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon c. The Spirit of grace shall make men look upon Christ by faith as Israel looked upon the type of Christ the brazen Serpent in the wilderness and looking shall melt them make them mourn How mourn Mourn with a witness for their sins whereby they pierced Christ They shall mourn they shall be in bitterness there shall be a great mourning As for an only Son As for a first-born as for that peerelesse King Iosiah in Hadadrimmon Emphaticall expressions Naturally mans heart is closed up as a compacted Rock of Flint or Marble Faith comes as another Moses smites this Rock and brings forth Rivers of waters Faith brings the soul to Christ crucified sets him as it were with Mary under his Crosse in Golthotha makes him view the transcendent anguish agonies bitterness and torments of his sufferings and all this for our sins his thy my sins in particular For he was wounded for our transgressions he was bruised for our iniquities c. The Lord hath made to meet on him the iniquities of us all He was made sin for us who knew no sin Oh how this strikes to the believers heart How this makes him sigh with Christ lament with him smart with him bleed with him cry out with him as it were die with him nothing melts the heart so kindly as faith looking on Christ pierced for our sins particularly Here faith reads the intolerable sinfulness of sin that could not be expiated but at so dear a rate Here in Christs sufferings faith reads the sinners doom If this befell the surety what was due to the principal If sin imputed be so plagued what might have been expected for sin inherent If this be done to the green tree what would have be fallen the dry Here faith reads the boundless Ocean of Gods matchless love in Christ What such a God give sitch a Jewel as his only Son to such a death and that for such worthless loveless hopeless godless sinners Greater love then this hath no man Oh the breadth and length and depth and height of Christs love passing knowledge Oh how do these and like considerations of faith pierce the heart break the spirit imprint contrition and overcome the soul 2. True saving faith having pierced the heart purifies the heart Purifying their hearts by faith Faith cleanses not only the outward but the inward man not onely the actions but the fountain of those actions the heart and affections washes not onely the outside but the inside of the cup and platter makes a man forbear not only outward grosse acts of sin but inward imaginations and impure inclinations to sin A true believer as truly makes conscience of and laments for the vileness of his heart and thoughts in the sight of God as the enormity of his life and actions in the sight of men But how doth faith cleanse and purifie the heart Answ. 1. By Augmentation from the word against sin which discerns the odiousness and danger of sin How shall I do this wickedness which God so forbids and abhors c. In this respect the Word hath a sanctifying efficacy Sanctifie them through thy truth thy word is truth 2. By application of Christs blood and death Christs blood is that Fountain opened for sin and for uncleannesse to wash in And faith is that hand which puts us into this Fountain applies Christs death and makes us conformable thereunto That as Christ died for sin so we die to sin 3. By inward efficacy and operation Faith is not only an Instrument of Justification but an eminent part of Sanctification and so doth of its own nature purge out sin as wine works out the Dregs Honey the Drosse or as fire purifieth unwholsome aire Shew now thy faith by thy purity A faithfull soul cannot have a foul heart As that soul that by faith looks upon Christ pierced for his sins cannot chuse but be wounded and pierced with Christ so that soul that 's pierced for piercing Christ by sin cannot but abandon and abhorre all those sins for which Christ was pierced Faith having endeared the heart to Christ embitters the heart against sin Sin being the Iudas that betrayed Christ the Pilate that condemned him the Crown of Thorns nails and spear that pierced him 3. True saving faith makes a man sincerely obedient and fruitful in good works This is a duty charged upon the faithful This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works This is an intrinsecal property of faith To work by love and Love is the fulfilling of the Law therefore the nursing-Mother of all good works And that faith that is without works is dead as a body without a soul. A workless faith is a worthless faith And this the faithful in all ages have practised the alacrity of their obedience hath born witness to the integrity of their faith as in
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
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
the race set before us 4. The fleâ—h The flesh lusteth against the spirit and the spirit lusteth against the flesh It 's called flesh to set forth the baâ—enesse of sinne the flesh being â—he base part of man 5. The old man â—o called Partly because of the long continuance of it in us it 's an inâ—eterate diâ—ease as old as our selves Partly because of the corruptness and deceitfulness of it Put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts 6. The law of sin in our members becauâ—e it as it were commands compels and even necessitates us to sin As a law rules them that are under it 7. Finally Original corruption is stiled A body of death because As the naturall body hath many members so Original sin hath mâ—ny lusts as limbs thereof And because this body of sin exposeth unto death These and such like are the denominations of Original sin by all which the vilenesse of it may in some measure appear The nature of Original sin seems especially to consist in theâ—e three particulars vâ—z 1. In a totall privaâ—ion of the Image of God and of all that Original righteousnesse and integrity wherein we were at first created 2. In an utter inability to any true spiritual good yea in an absolute enmity thereunto For when we were yet without strength When we were enemâ—es we were reconciled to God The carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be 3. In an universall and continual pronenesse to all evil God saw that every imagination of the thoughts of mens hearâ—s was onely evill continually Their throat is an open Sepulchre c. And our Saviour tels us A corrupt tree cannot brings forth good fruit This is the nature of Original corruption Oh how deadly is the Poison of it to the Nature of man The Aggravations of Originall corruption whereby it appears to be extreamly sinfull are these viz. 1. Original sin is Naturall and Hereditary It 's bred and born with us it 's propagated with our very natures and rooted in our bones and inmost principles and consequently more dangerous and desperate As those corporal diseases which are not accidental and occasional onely but Hereditary and natural are most perilous and remediâ—esse 2. Original sin is univerâ—all And the more universally extended the more bitterly to be lamented As epidemicall univerâ—al diseases are the most terrible diseases as oâ—â—e in Egypt when There was not an house wherein there was not one dead Now Original sin is universal Partly in that All men men ordinarily descended of Adam are defiled with it Iewes Gentiles bond free male female all are involved in it All are sinners by it Partly in that All of all men are tainted hereby soul bodie all the faculties and affections of the one all the senses parts and members of the other Minde Conscience Memory Will Love Hatred c. mouth hands feet c. all are wholly depraved and unclean I know that in me that is in my flesh dwelleth no good thing 3. Original sin is reigning over all the sons of Adam it reigns whilst they continue in the first Adam And it reigns most cruelly and tyrannically It enthrals men unto Saâ—â—n at his Will unto actual fulfilling the lusts and wills of the flesh and unto death That as sin hath reigned unto death c. The Turkish slavery Spanish Inquisition Eâ—yptian cruelty â—abylonian captivity are all â—â—ort of this tyranny and dominion of sin Thiâ— reign of sin is evidenced Partly by our beinâ— Servants of sin Partly by our obâ—ying 〈◊〉 in the lusts thereof Partly by our yielâ—ing 〈◊〉 members as weapons of unrighteousness◠〈…〉 to take sins part to fight for it defend it justifie it c. against opposers 4. Oriâ—â—nal sin whilst we are in this body is in some sort incurable The reign of it cannot be â—ured till Christ come to reign in thee and pluck thee out of â—hy carnal state And the â—â—-dwelling or in-being of Original sin cannot 〈◊〉 fully cured no not in a believer whilst he 〈◊〉 here on earth As the Canaanitâ—s though tributaries and slaves yet would dwell â—mong the Israelites or as Ivie will remain in an old wall till it be utterly pull'd down to the ground â— We are all by nature wholly disposed and proâ—e to run headlong into all Actual sins for kindâ— and degree Into all impiety against God all unrighteousnesse against man and intemperance againâ—t our selves contrary to all the Commandments of the first and second Table and this in thought word and work Into open and secret sins Omissions of good and Commissions of evil Wilfulnesses and Weaknesses c. Against lighâ— of mind checks of conâ—cience motions of Gods Spirit means of grace professions and promiâ—es of better waâ—king multitudes of mercies terribâ—enesse of judgements c. and this in youth and age in â—oâ—iety and â—olitarinesse yea by Original corruption we are fundamentally dispoâ—ed to that unpâ—rdonable sinne against the Holy Ghost Oh who can understand hâ—s errours who can comprehend his sinfulnesse who can chuse but admire the patience and mercy of God to such masses of all corruption and abominâ—â—â—â—â— 2. The evil of punishment whereunto we 〈◊〉 continually liabâ—e by reason of this evil o◠〈◊〉 is manifold and unâ—peakable both for this world and the world to come In thiâ— world the soul is expoâ—ed to â—â—â—â—â—tual judgeâ—ents viâ— bâ—indnesse of â—ind gâ—dâ—iness 〈◊〉 infatuation and strong 〈◊〉 horrour searednesse and senslesnesse of Conscience A reprobate sense c. The body name and state lies open to all external and temporal miâ—eries and curâ—es In the world to come both soul and body are liable to endlesse easelesse and remedilesse torments in hell fire wherein they shall be ever dying and never dead ever burning and never consumed ever tortured but never eased or pittied The worme of conscience ever gnawing blacknesse of darknesse ever amazing the infernall fiends ever torturing the wrath of God ever devouring and swallowing up the whole man c. Oh the misery of a meer carnall man is extreamly miserable III. What should we and what may we be in Iesus Christ the second Adam For clearing of this consider chiefly theâ—e three things viz. 1. The necessity of Getting out oâ— our naturall state into a supernaturall condâ—tion in Christ. 2. The Duties we are to performe when once we are brought into Christ 3. The Priviledges which we shall enjoy in Christ. 1. The necessity of our getting out of our naturall into a supernaturall state in Christ is â—o great that we cannot otherwise possibly be saved For 1. The proper adequate wages of every sin is eternâ—ll death Much more the state of sin must needs be most deadly and damnable 2. Every man that remains in
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
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
in his veins but shed and actually severed from his body and these represented under the familiar elements of bread broken and wine severed from the bread and all this for us sinners What greater love can be imagined then to die for sinners The benefits intended us by this ordinance also speak love abundantly For why was it appointed but for nourishing our faith and all the graces of the inward man for assuring us of the remission of our sins for stablishing our interest in the New Testament and all its promiâ—es and priviledges for endearing us more and more to Christ and to one another in spiritual Communion and for perpetuating the memorial of Christ's death and love to us till his second coming O what a torrent of love flows towards us from Jesus Christ in this sacred channel of the Lords Supper Now shall we come to a Banquet of love a true love-feast and have no love Shall Christ come to â—eal such love to us and shall not we reciprocally seal love to him Surely then we shall be but dissemblers and Iudas's when we come to his Table Thus of the Necessity of our true love to Christ for worthy communicating 2. The tryall and Examination of the truth of our love to Christ may be dispatched 1. By the grounds 2. By the degrees 3. By the properties of true love to Christ. 1. The grounds and causes of our true love to Christ are especially these three viz. 1. Christ Aâ—â—ablenesse 2. Faith in him 3. Experience of him 1. The Amiableness and Lovelinesse of Christ is that attractive loadstone that draws the hearts and affections of his people after him Christ is most lovely both in his person offices and the benefits of his offices He is fairer then the sons of men grace is poured into his lips As the apple-tree among the trees of the wood so is Christ among the Sons He is the Rose of Sharon the sweetest The Lilly of the valleys the fairest He is white and ruddy the chief among ten thousand See there how admirably the Church paints him our and concludes with theâ—e words as if all particulars came short of him His mouth is sweetnesses yea whole He is delights as the Hebrew phrase signifies This is my beloved and this is my friend O daughters of Jerusalem Now as lovlinesse breeds and inciteth love â—o Christ's most of all Because his lovlinesse surpasseth all No sooner had tâ—e Church described and laid open Christs beauty and lovelinesse to the daughters of Ierusalem but presently they are taken and enflamed with him and they enquire after him Whither is thy beloved gone O thou fairest among women whither is thy beloved turned aside that we may seek him with thee Dost thou love Christ for his loâ—eliness not for his loaves or for his bag or for the worldly advantages thou mayâ—t haâ—e by him but for his excellency beauty amiableness c. This is to loâ—e Christ aright for this is to love Christ for Christ this is to love Christ for himself 2. Faith in Christ is another cause of true love to Christ. Peter speaking of Christ â—aith Whom having not seen ye love in whom though now ye see him not yet believing ye reâ—oyce with â—oy unspeakable and full of glory Seeing breeds loving but here 's a loâ—ing without corporal seeing A loving of Christ which ariseth from believing in him And such a loving as increaseth to rejoycing and that rejoycing both unspeakable and gâ—orious Faith sees not at all and yet best of all Not at all corporally best of all spâ—ritually Faith sees Christ enthroned at Gods right hand sending down his Spirit ruling all things for his Churches good preparing heaven for us and hastening to come to judgement and fetch his Church and members home to himself to be eâ—er with the Lord. Christ was alwayes loâ—eâ—y even in his humiliation but thrice so loâ—ely now in his exaltation Faith eyes this inâ—isible loâ—elineâ—s of Chrâ—st clearly and drawes the heart to love him entirely 3 Experience of Christ or experimental acquaintance with him enkindleth true love unto him A spirituall savour of Christs fragrancy a spirituall taste of his sweetnesse is enough to ravish the soul with him Because of the savour of thy good ointments thy name is as ointment poured forth therefore do the Virgins love thee Christs good ointments are the graces and gifts of the Spirit wherewith as Mediator he was anointed above all his fellows which oyle of gladness in some sort runs down to all his members yea to the very border of his garment His Name is either his doctrine or any other attributes titles c. of Christ whereby he makes himself known as a man is known by his name Now these ointments poured forth made known do send abroad such a sweet sent and savour of Christ that all who experimentally savour them indeed cannot chuse but love Christ with a chaste Virgin-love The Church saith I sate down under his shadow with great delâ—ght and his fruit was sweet unto my taste He brought me to the banquetting-house and his banner over me was love Here 's her heavenly experiences of Christ. Stay me with Flaggons comfort me with Apples for I am sick of love Here 's her love to Christ flowing from that experience Yea she is so tranâ—ported with loâ—e to him that she calls hastily for cordials to keep her from â—ainting and wouning being love-sick for Christ. Thus the Penitent woman in the Gospel had much experience of Christs rich grace and mercy to her in pardoning her many sins therefore she loved him much and she testified it most affectionately she stood at his feet behinde him weeping and began to wash his feet with tears and did wipe them with the hairs of her head and kissed his feet and anointed them with oyntment But the Pharisee that at that time had invited Christ having no such spiritual experience of Christ testified no such love to Christ. Christ saith to him Simon seest thou this woman I entred into thine house thou gavest me no water for my feet but she hath washed my feet with teares and wiped them with the hairs of her head Thou gavest me no kisse but this woman since the time I came in hath not ceased to kisse my feet Mine head with oyle thou didst not annoâ—nt but this woman hath annointed my feet with oyntment Wherefore I say to thee her sins which are many are forgiven For she loved much Without spirituall experience of Christ who can love him And who can chuâ—e but love him that have true experience of him Doth thy love to Christ arise from these grounds Thou lovest Christ because he is lovely because thou believest in him because thou hast such experience of him This is well-grounded love to Christ. 2. The Degrees or Gradual steps by which our true love to Christ riseth and by which it may be tryed
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 it which thou takest in hand Rouse up therefore thy judgement and spiritual senses to eye and discern these things truly that so all thine other Graces may be helped and quickened Knowlede being the inlet guide and enlivener of them all 2. Act Faith In discerning and tasting spiritually Christs body and blood how sweet and precious nourishment they are In assenting to the truth of the New Covenant and all the promises thereof to the truth of Christs death and all the benefits thereof to the certainty of this Sacramental comfort and that to the worthy Communicant The bread and wine are Christs body and blood indeed Sacramentally especially in Applying the Covenant and Promiâ—es Christ his love death and all the fruits of his death particularly to thine own soul as certainly undoubtedly as the outward elements are applied to thy body Say with Thomas â—â—â—ling Christs wounds My Lord and my God With Paul Christ loved me and gave hâ—mself for me Say as certainly as this Bread and this wine are mine so the New Testament and all the Promises thereof are mine pardon of sin mine Christ and his death with all the advantages thereof are mine c. Thus to act faith is to eat and drink indeed to communicate indeed 3. Act Repentance and godly Sorrow When thou seest the bread broken and the wine separated from the bread think how Christs body was wounded and his blod shed and separated from his body and this for thy sins Then look upon Christ by faith whom thou hast pierced and be in bitternesse for him by godly sorrow as one is in bitternesse for his first borne c. Fill thine heart with shame and confusion for those sins and with hatred iudignation and holy revenge against those sins of thine that cost Christ so dear and would have cost thee damnation And resolve for future to abominate thy corruptions as the thorns scourges nails and spear that did murder the Lord of glory 4. Act New Obedience Say to thy self O my soul was Christ thus obedient to the death for thee even to the death of the Crosse Did he count it meat and drink to do the will of him that sent him and to finish his work Did he delight to do yea and to suffer the Will of God in being sacrificed for thee How obedient then shouldst thou be to Christ live not to the world or to sinne or to thy selfe but to Christ willingly do any thing he commands forbear any thing he forbids and bear any thing he inflicts that Christ in all may be glorified 5. Act Love sincerely to Christ and his Members This Sacrament is Christs Love-token to his Church A Memorial of his death for us which was his greatest expression of love to us Behold how his love streamed forth to sinners out of every stripe and wound of head back hands feet and heart Behold how he loved thee wilt not thou love him again warme thy frozen affections at this fire of Christs love and melt them into reciprocal love to Christ. Love him in his Person Offices Ordinances and in his Image in whomsoever it appeares 6. Act Thankfulnesse Christ crucified represented here is highest matter of Thankfulnesse Acknowledge this mercy of mercies esteem it according to its worth and resolve to render again to Christ thy praises service affections sufferings and thy self both soul and body in way of Thankfulnesse Say with David Blesse the Lord O my soul And What shall I render to the Lord for all his benefits towards me c. 7. Act Finally a true spiritual Appetite Eagerly hunger and thirst after this bread and drink indeed the flesh and blood of Christ. These will so fully satisfie the soul that it shall never totally hunger or thirst more but shall live for evermore And as the hungry stomach delightfully closeth with corporal food extracting the nutritive juyce out of it so let thine hungring soul contentingly close with Christ drawing all hearty juyce and nourishment from him V. Improve thy corporal Senses discerning the outside of the Lords Supper to help thy spiritual Senses and Graces to discerne the inside of the Lords Supper As windows casements let in the light heat and influence of the Sun into an house so these windows and casements of the outward senses let in the light heat and spiritual influence of Jesus Christ the Sun of righteousnesse into the heart and soul. As in the Word preached Christ enters into the heart by the Sense of Hearing the Organ of Discipline so in the Lords Supper Christ comes into the heart by the senses of Seeing Touching and Tasting Doth Christ make use of thy Senses to condescend to thee do thou improve thy Senses to ascend up unto him Thomas would not believe that Christ was alive till he put his fingers into his wounds after he revived and then he cries out My Lord and my God so thou that doubtest of Christs love to thee and dying for thee cast hither thine eye to the bread broken and wine severed from it To the elements and actions and see the Lords dying for thee reach hither thine hand take and apply this bread broken to thine own self and as it were feel his wounded hands and feet and heart use here thy taste and discern what nourishment Christ is And be no longer faithlesse but believing O fix thy senses stedfastly upon the Supper of the Lord till thou hast fixed thine heart firmly upon the Lord of the Supper Let thy senses be acted towards the bread and wine till thy soul be affected with the bread and water of life VI Remember Iesus Chrâ—st and him crucified throughout the whole action This is Christs command in the Institution that we both eat the Bread and drink the Cup in remembrance of him And Paul explaining this remembrance of Christ interprets it especially in reference to his Death and the shewing of it forth The Lords Supper then was intended for a solemne Memorial of Christ crucified and as it were a Marble-Monument or piller upon Christs Sepulchre that Christ and his death might never be forgotten but that Christ dying might be everliving in his peoples hearts Therefore at the Lords Supper remember Christ remember his love to thee remember his death for thee think often and meditate much upon these things Quest. But how shall I remember Christ crucified at the Lords Supper for greatest advantage and benefit to my soul Answ. Remember Christ crucified three wayes vâ—z 1. Historically remembring the History of Christ and his death 2. Mysteriously remembring the spiritual mystery of Chrâ—st and his death 3. Energetically so remembring both as to imprint them with energy effect and effâ—cacy upon the soul. This will be remembring Christ crucified indeed 1. Historically Remember the History of Christ and of his death as it is recorded in holy Scriptures especially as it is delineated by the four
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