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
love and union but we crosse and dishonour both In these respects true brotherly love is necessary before we communicate to fit for worthy receiving And therefore it is necessary we try and examine before-hand our Brotherly love 2. The Trial of our true Brotherly love follows True brotherly love hath these excellent properties whereby it may be examined and discovered 1. It ariseth from our love to God 2. It is pure 3. Spiritual 4. Vniversal 5. Sincere 6. Kindly-affectioned 7. Contenting in the society of the Brethren 8. Fervent 9. Constant 1. True Brotherly Love ariseth from and is accompanied with our true love to God Every one that loveth him that begat loveth him also that is begotten of him That is he loves the godly for Gods sake the spiritual Child for the Fathers sake But we love him that begat for his own sake And Iohn adds By this we know that we love the Children of God when we love God and keep his Commandments So that make sure thy love to God this makes sure thy love to the Brethren But how shall I know that I truly love God Answ. By thy chearful keeping of all Gods Commandments without grumbling and murmuring For this is the love of God saith Iohn that we keep his Commandments and his Commandments are not grievous And brotherly love is one of his Commandments And this Commandment have we from him that he who loveth God love his Brother also And how shall I know whether I truly keep Gods Commandments Answ. See formerly in the trial of New Obedience 2. True brotherly love is pure It 's seated in and flowes from a pure heart an heart purified by faith justifying and by the spirit sanctifying Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart So that a carnall unsanctified man can never so remaining truly love the brethren An impure carnal heart can afford no other then impure carnall affections 3. True brotherly love is spiritual It is carried to Gods people in spiritual not in carnal respects To love Gods people for their greatness wealth beauty wisdom learning friendliness kindred and like carnal considerations is but to love them carnally a Reprobate may so love them True love respects them spiritually and for spiritual considerations viz. It loves them 1. As Gods Children Every one that loveth him that begat loveth him also that is begotten of him By this we know that we love the children of God Then we love aright when we love the regenerate for their Regenerations sake Gods children for Gods Image in them the godly for their godliness the Saints for their Saintship Christians for their Christianity When we love them principally for God Christ Grace Godliness Holiness c. which we apprehend to be in them And when as their graces grow our love grows also more and more towards them This evidenceth the spiritualness and truth of our love What may we think of them then that most of all hate Gods people for their godliness graces c 2. As Brethren in Christ. There 's a spirituall Brotherhood in Christ wherein all his members relate to one another as Brethren Christ being the first-born among many Brethren Now we have true love to the Brethren when we love them as Brethren for their brotherhood Love the brotherhood Love as Brethren 3. As fellow-members The Apostle at large shews that all the members of Christs mysticall body are also fellow-members to one another And that they are so placed in Christs mystical body that they all have a mutuall dependence upon and need of one another Hence from this relation of member-ship he urged a double act of member-like love viz. 1. Mutuall member-like caring for one another The members should have the same care one for another being mutually aiding and assisting to one another though never so mean as the eye or hand will stoop down to help the foot that 's wounded or pained 2. Mutuall member-like sympathy and compassion to one another And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it A truly loving member not only rejoyceth with the rejoycing c. but also grieveth with the grieved smarteth with the pained suffereth with the afflicted wanteth with the necessitated is in bonds with the imprison'd c. from this sympathizing dispositioÌ„ Is thy love to the brethren such a spirituall love in these spiritual notions considerations 4. True brotherly love is universal To one Christian as well as to another to all as well as to any whether rich poor bond free male or female Philemons love was commended by Paul that it was towards all Saints And upon the same ground the Colossians love was matter of Pauls thankfulness to God We give thanks to God Since we heard of your faith in Christ Iesus and of the love which ye have to all the Saints And no wonder for he that loves one person truly for godliness and grace he will love every person wherein grace or godliness appears those most that discover most grace For the like cause will produce the like effect Those then that have the love of the brethren with respect of persons that love the rich Saints with their gold Rings and gay Cloathings but not the poor Saints with their vile raiment c. they deal not sincerely in their love For Christ is as truly precious and amiable for substance in one Christian as in another 5. True brotherly love is sincere The command is Let love be without dissimulation The practice according to this command was in these to whom Peter writes who had purifie themselves unto the unfeigned love of the Brethren The pattern of our sincere love to the Brethren is Christs sincere love to us often urged to this end Now the sincerity of our brotherly love evidenceth it self principally two wayes viz. 1. By the reality of it True brotherly love is not meerly verbal and complemental in words and shows but real and substantial in deed and truth The Hebrews not only loved the Saints but loved them really God is not unrighteous to forget your work and labour of Love which you have shewed towards his name in that ye have ministred to the Saints and do minister Iohn exhorts to this reality My lâ—ttle children let us not love in word neither in tongue but in deed and in truth Complementall love may be false love treacherous love Iob offers to kisse Amasa and strikes him under the fifth rib that he died Iudas kissed Christ and thereby betrayed him to be crucified 2. By tâ—e scope and aime of love True loâ—e to the Brethren seeks and intends their good as welâ— as our own Love seeketh not her own That is not only not
exclusively so as to shut out our Brethrens good and welfare Look not every man on his own things but every man also on the things of others When men pretend oâ—e to the brethren and intend only their own ends and to serve their own turns of them neâ—er truly minding their brethrens good they exercise not brotherly love but self-love The world is full of this counterfeit love 6. True brotherly love is kindly affectioned Be kindly affectioned one to another with brotherly love The word here rendred kindly affectioned is very emphatical and originally signifies that dear natural affection that is betwixt Parents and Children as also the loving of that affection It is as much as Be loving-kinde Now this Loving-kindness or kinde affectionateness discovers it self divers wayes viz. 1. In courteousness the Apostle urging divers Acts and expressions of brotherly love saith be courteous The Greek word here used seems to intimate such a sweet disposition as studies and endeavours things grateful acceptable to Gods people and to render it self well-pleasing to them Contrary unto which is churlishness crabbidness and crookedness of disposition 2. In compassionateness Be pittiful Or as the Greek may more exactly be rendred Easily compassionating Or Easily moved to bowels of compassion This implies both a compassionate disposition and a quickness easiness to that compassion When the heart beholding the distresses of brethren is tender over them quickly moved and melted towards them presently bleeds over them 3. In bearing one anothers burdens Bear ye one anothers burdens The Apostle having exhorted spiritual ones to restore a man overtaken in a fault with the spirit of meekness presently adds this of bearing one anothers burdens He seems to intend the slips and frailties even among the spiritual which are a burden to them They must help one another to bear these burdens not by encouraging them countenancing or conniving at them this were to burden them more but by helping them to get rid of their burdensom corruptions by wise kind meek loving reproofs admonitions instructions exhortations having tender compassion over them 7. True brotherly love is best contented in the godly society of the brethren David was a câ—mpanion of all them that feared God and kept his Commandments He counted the Saints the excellent on earth in them was all his delight Such as truly love the godly above all people desire to live with the godly above all people Contenting Society is hardly dissembled But such as are weary of the company of the gracious and delight more in the Society of the carnal they are strangers to true brotherly love 8. True brotherly love is or ought to be servent See that ye love one another with a pure heart fervently And Iohn intimates so fervently as if need require not only to part with our goods to the brethren but when we have a just call to part with our lives for the brethren Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren This is the highest expression of love this is fervent love indeed fervent love may have many inferiour degrees Generally there is such coldness and frozen-heartedness towards Gods dear children that it 's evident there 's little true love to them in the world 9. Finally True brotherly love is constant and continuing so ought to be Let brotherly love continue charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease c. True love is not like Ionas his Gourd suddenly springing and as suddenly dying but like Cedar or heart of Oak long-lasting yea ever-living Love of the brethren will continue till death yea beyond death in heaven Then the Saints shall love one another perfectly without all disaffection or corruption and they shall joyntly be swallowed up in the love of God to all eternity Thus try the truth of thy brotherly love And having found it in thy self abound and persevere therein This it that which the Apostle so pathetically urgeth upon his Philippians and in them upon us This that excellent Grace which he so commends above all gifts to the Corinthians And this is that which Christ himself so earnestly commends to his Apostles as the very badge and character of his Disciples A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another By this shall all men know that ye are my Disciples if ye have love to one another VI. THANKFVLNES is a farther qualification necessarily required to fit and prepare us for worthy receiving of the Lords Supper And touching which consequently we are to examine our selves Here understand that thankfulness which peculiarly respects Câ—rist his Death his new covenant and his Supper Now consider 1. The Necessity 2. The Discovery of this thankfulness 1. The necessity of true thankfulness for Christ his death his new Covenant and Sacrament peculiarly to fit us for worthy receâ—ving of the Lords Supper is evident upon these grounds 1. Thankfulness was used and expressed by Christ at his institution of the Lords Supper And he took the bread and gave thanks and brake it and gave unto them saying This is my body which is given for you This do in remembrance of me Likewise also the Câ—p after supper saying This cup is the new Testament in my blood which is shed for you That he gave thanks is clear What was the matter or form of his thanksgiving is not evident Yet it 's most likely that Christ who did all things properly gave thanks with reference to the Action in hand viz. not onely for the outward Elements but especially for the inward mysteries to be represented by them that now his death approached wherein his body was to be broken his blood shed for the life of the world for the nourishment of his Elect which he delighted to accomplish And the Lords Supper from Christs giving thanks at the institution is denominated by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eucharist That is The Thanksgiving It being the Christians eminent Thank-offering Now if Christ gave thanks at the first institution proportionably we are still to give thanks in all after-Administrations of the Lords Supper especially because Christ saith Do this in reference to the whole Action 2. The matter of the Lords Supper eminently calls for thankfulness viz. 1. The Inward matter signified and sealed Christ body and blood That is Christ crucified together with all the vertues benefits victories Purchases and Priviledges of his Death This the inward matter and mystery of the Lords Supper Oh whâ—â— matter of thankfulness is this Think how â—â—â—ellent Christ is Gods onely Son The Son of his love yea God himself therefore farre beyond ten thousand worlds Think what his death
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
This is of generals and universals learned out of Scripture that of particulars learned by experience Or as a Physicians theoretick skill out of his Books from his experimental skill upon his Patients Or as a Schollers knowledge of farre countreys obtained by Maps and Books differs from a Travellers knowledge of them who hath seen them with his own eyes Such is the sound knowledge of Christians it hath a sweet experimentall sense relish taste with it O taste and see that the Lord is good And in the New Testament If so be that ye have tasted that the Lord is gracious By reason of use have their senses exercised to discern both good and evill A childe of God knows God Christ the New Covenant Sacrament Pardon of sin c. not remotely speculatively or generally according to Scripture Revelation but moâ—t nearly experimentally and particularly according to his own spiritual sense and feeling He knows the wofulnesse of a sinful state the happinesse of a sanctified condition the Paradise of Communion with God the Agonies of a troubled conscience what a Father of mercies God is what a sweet All-sufficient Saviour Jesus Christ is what a reviving Comforter the Holy Ghost is how sweet Gods pardons are how sure his Covenant how precious his promises c. And all this he knowes by his own personal and particular proof of these mysteries whereupon his knowledge is more distinct clear affectionate comfortable and infallible Whereas unsound knowledge is but speculative remote general confused consisting in certain empty comfortlesse swimming notâ—ons arising from natural or artificial abilities not from spiritual experience 2. An Heart-humbling and soul-abasing Knowledge It makes a Christian vile and despicable in his own eyes The more he knows of God and divine Mysteries the more humble self-empty self-denying and self-abhorring he becomes As in Iob I have heard of thee by the hearing of the ear but now mine eye seeth thee Wherefore I abhor my self and repent in dust and ashes As with Paul who never came to have meaner thoughts of himself then after his greatest acquaintance with God abundance of Revelations and his Rapture into the third Heavens I know that in me that is in my flesh dwelleth no good thing O wretched man that I am I live yet not I but Christ in me But what things were gain to me those I counted losse for Christ yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord for whom I have suffered the losse of all things and do count them but dung that I may win Christ. He counts himself The least of the Apostles and not worthy to be called an Apostle Lesse then the least of all Saints And if this be not yet low enough he calls himself The chief of sinners O blessed Paul how hath thy true knowledge in spirituals abased thee whereas thy Pharisaical knowledge which was far inferiour did exalt thee And no wonder sanctified knowlâ—â—â—e humbles the soul for thus the more 〈…〉 knows the more he discerns Gods tranâ—cendent excellencies and perfections Christs unsearchable wisdome the Scriptures incomparable exactness and his own ignorance unworthinesse sinfulness nothingnesse As the light of the Moon borrowed from the Sun serves to render her own spots far more remarkable And all this tends to dis-robe a Christian of self-conceit Whereas carnal unsanctified knowledge swels a man with pride self-conceit self-admiration contempt of others c. Knowledge puffâ—th up The Greek word is a metaphor from bellows or bladders puffed up with wâ—nde intimating what a windie swelling Tympany of pride and vain-glory ariseth from un-sanctified knowledge yeâ— such knowledge is indeed no knowledge in Gods account If any man think that he knoweth any thing he knoweth nothing yet as he ought to know 3. A Communicative knowledge in order to others edification A sanctified knowledge is not like a candle under a bushel or shut up in a dark-Lanthorn that enlightens nothing but the Lanthorn it self but as a Candle on a Candlestick that gives light to all in the room A man that hath it loves to disperse it for the spirituall good of wife children friends servants all associates as there is occasion by way of counsel reproof exhortation comfort c. The lips of the wise disperse knowledge but the heart of the foolish doth not so Disperse the Hebrew word is a Metaphor from scattering abroad with a Fan or from Seedsmen's scattering abroad of their seed in the furrows of the field The godly wise are such Seedsmen they sowe and scatter their good counsel to others would have all acquainted with Gods wayes of salvation with themâ—elves Thus David promises when God shall give him experimental knowledge of his salvation and uphold him with his free Spirit Then will I teach transgressors thy wayes and sinners shall be converted unto thee But the foolish the ungodly and carnal ones imprison their knowledge within their own brests lock up this Jewell Or if they communicate their knowledge it is to corrupt and seduce others or to withstand and divert edifying counsel or vain-gloriously to procure to themselves popular applause and admiration or hypocritically to advance some unworthy ends rather then the spiritual benefit of Christs body and members 4. A growing and a prospering knowledge The more true gracious knowledge a man hath the more he discovers his own ignorance and discerns the excellency of spiritual mysteries to be known and this provokes him to presse on in knowledge to perfection A small taste is so sweet he longs for a full draught David knew much and yet prays Open thou mine eyes that I may behold wonderous things out of thy law Teach me O LORD the way of thy Statutes Give me understanding and I shall keep thy law yea the godly cry after knowledge and lift up their voice for understanding seek her as silver and search for her as for hid treasures They would abound yet more and more in knowledge and in all judgement or sense that they may approve things that are excellent But carnal ones are not for the increase of this knowledge yea they content themselves in darknesse are willingly ignorant of spiritual mysteries They say unto God Depart from us for we desire not the knowledge of thy wayes 5. An affectionate or heart-affecting Knowledge Sound â—anctified knowledge breeds and kindles in the heart wonderful love desire joy delight and dear affections towards God Christ Covenant Promises Communion with God and other spirituals known Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is love This the Apostle intimates in his prayer for the Philippians And this I pray that your love may abound yet more and more in all knowledge and
was so obedient that he lost his life rather then he would lose his obedience Now how can we think to meddle with this Memorial of Christs obedience for us acceptably unlesse we be truâ—y obedient unto God in Christ proportionably Or What fellowship can obedience haâ—e with disoâ—edience 2. The Tryal and Examination of New Obedience may be according to these Properties of Obedience True Obedience is 1. Consciencious 2. Cordial 3. Transforming 4. Resolved 5. Complete 6. Increasing 7. Continuing 1. True Christian Obedience is Consciencious Ariseth from a Consciencious respect to Gods Command and an awful filial fear of God commanding The End of the Commandment is Love out of a pure heart and a good conscience Such the ground of Noah's obedience who being warned of God touching things not seen as yet moved with fear prepared an Ark. Sâ—ch Abraham's who followed God not knowing whither he went meer conscience and awe to Gods call and command made him obey Such David's Mâ—ne heart trembleth for fear of thee and I am afraid of thy judgements Mâ—ne heart standeth in awe of thy Word Dost thou obey in an holy awe and conscience to Gods commands though thou hast no other Motives to obedience 2. True Obedâ—ence is cordial hearty and affectâ—onate Not an outâ—de but an inside-Obedience aâ—â—o not a meer superficial and compâ—emental shew but a reality flowing from the inward frame of the soul and the very heart-root Arising from the inscription of the Law in the heart I delight to do thy will O my God yea thy Law is within mine heart Ye have obeyed from the heart that form of Doctrâ—ne which was delivered you Is thine obedience from the heart-root But how shall I diâ—coâ—er whether my obedience be cordial and hearty Answ. Thou mayst discover the heartiness of thine obedience 1. By thy willingness to it The heart makes a man a volunteere ready and forward to all duties and performances Thy people shall be willing in the day of thy power If ye be willing and obedient I made haste and delayed not to keep thy Commandments 2. By thy chearfulness in it What is done heartily is done chearfully delightfully I delight to do thy will O my God yea thy Law is in my heart This is love that we keep his Commandments and his Commandments are not grievous Iob was so hearty in obedience that he esteemed Gods words more then his necessary food Christ so delighted in obedience that he said My meat is to do the will of him that sent me and to finish his work Dost thou go as chearfully to the doing of Gods will as to thy meat and drink when thou art hungry 3. By thy grief at contrary courses of disobedience in others and faiâ—ings of obedience in thy self Thus Paul finding that when he would do good evill was present with him and that however he delâ—ghted in the Law of God touching the inward man yet he saw another Law in his members rebellâ—ng against the Law of his minde and bringing hâ—m into captivity to the Law of sin He hereupon thus laments his failings O wretched man that I am who shall deliver me from the body of thâ—s death And as Paul grieved at his own failings of obedience So David at others disobedience Horrour hath taken hold upon me because of the wâ—cked that forsake thy Law And again Rivers of waters run down mine eyes because they keep not thy Law If thus thou art willing to obedience cheerfull in it and grieved for failings thine obedience is cordial sincere and acceptable to God 3. True Obedience is a transforming Obedience mightily altereth and changeth a man from impurity to purity from sin to sanctity from Sodomites to Saints c. As obedient children not fashioning your selves according to the former lusts in your ignorance but as he whâ—ch hath called you is holy so be ye holy in all manner of conversation Otherwise as Samuel said to Saul when he bragged of his obedience What meaneth then this lowing of the oxen and bleâ—ting of the sheep c so it may be laid to all dissemblers in obedience Are you obedient What meaneth then the noyse of your prophanation of Sabbaths of your swearing drunkennesse uncleannesse c 4. True Obedience is a fixed and resolved Obedience Like Davids Worthies will break through an host of Philistines through an Army of difficulties impediments and discouragements to the contrary For No contrary commands of man shall deter the truly obedient from their duties They wil obey God rather than man when both cannot be obeyed without crossing each other No stream of the multitude or current of corruptest times wherein they live shall bear them down from their obedience Ioshuah and his house will serve the Lord though all Israel should serve Idols And Noah was upright with God when the whole world was overspread with violence and all flesh had corrupted his wayes No worldly profits advantages or priviledges shall bribe them from their obedience Abram will obey and follow God though he forsake all the benefits and contentments of his Native Countrey and of his fathers House not knowing where his lot should fall No carnal disputes or reasonings with flesh and blood shall disswade them Noah might have raised many Objections against that strange attempt of building an Ark a work of 120 yeers continuance but Noah waves disputing and fals to building his arke which God commanded Paul lateâ—y a Persecutor and but newly converted receives command to be a Preacher to the Gentiles immediately he conferred not with flesh and blood though he might have made multitudes of objections but went into Arabia and fell close to his Masters work No flood of Natural affections which oft-times proâ—e most dangerous stumbling-blocks to well-doing shall drown or conquer their obedience As in Abraham when Sarah desired him but to cast out Ishmael the son of the bond-woman the thing was grievous in his eyes yet when God commands him to sacrifice Isaac as a burns-offering though the son of the free-woman his onâ—y son the son of his old age his sonne whom he loved the son of the promise in whom all the Nations of the earth should be blessed he goes about it readily and never acquainting Sarah lest she should hinder his obedience he travelled three dayes journey to effect it Thus the Levites did execution according to Gods command by Moses upon them that had sinned in the idolatrous Galfe of Aaron without favour or affection to brethren or kindred Hence Levi is so commended Who said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children for they have observed thy Word and kept thy Covenant Natural affection is strong but supernatural obedience is stronger Finally no terrours of threats reproaches afflictions bonds imprisonments
And elsewhere If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple And whosoever doth not bear his Crosse and come afâ—â—â— me cannot be my Disciple Not that we must properly hate our allies and liâ—â— but comparatively we must hate them That is we must love them lesse then Christ. Christ must sit in the throne of our hearts and affections and all these must sit below at his foot-stool Thus those Martyrs are commended that for the love of Jesus They loved not their lives unto the Death Excellently Ignatius Now begin I to be a Disciple I â—ealâ—â—sly affect nothing of visibles or invisibles that I may obtain Iesus Christ. Let fire and the Crosse and the joynt-rising up of wildâ— beasts the dissections separations dissipaâ—ions of my bones cuttings in pieces of my members dissolution of my whole body and the punishment of the Devil come upon me only that I may win Iesus Christ. Notably Paul 〈◊〉 ready not to be bound only buâ—â—lso to die at Ierusalem for the name of the Lord Iesus Dost thou bear such fervent transcendent warm affection to Christ that thou wouldst be content to part wiâ—h all rather then part with him 3. True love to Christ breaths after more assurance and evidence of Christs love to the Soul They who dearly love Christ long to have Christs love more confirmed sealed and manifested to them A true taste thereof is so sweet and pleasant they desire a full draught A glimps of it is so delectable they desire still a fuller view and manifestation The more they love Christ the more they desire to be loved of Christ. And they have a kinde of holy jealousie leâ—t Christ should not love them so as they desire Love is a greedy affection still covering after more love thus the Church saith to Christ Set me as a Seal upon thine heart as a Seal upon thine arme for love is strong as death jealousie is cruel as the grave The coals thereof are coals of fire which hath a most vehement flame Here 's her request and the reason of it Her request To be set as a Seal upon his heart and arme Sealing is for ratification confirmation or sure making of any thing Setting the Church as a Seal upon Christs Heart and Arm seems to imply a confirming and stablishing of her in Christs inward affection and his outward expression or manifestation thereof to her This probably alludes to the High Priest of old who did bear the names of Israel engraven on Stones upon his heart and shoulder for a mâ—morial before the Lord. She desires that she may be deeply engraven in Christs heart in Christs love and may be assured hereof also by the expression of his loâ—e to her Here 's her request The reason of her request is drawn from the vehemency of her love to Christ ready to overcome her as death to swallow her up as the grave and to consume her as a burning flame if Christ do not support and comfort her with his love bring her closer to his heart and manifest his affection to her She should even die and perish through love if she might not be beloved Dost thou thus long to be set as a Seal upon Christs heart and arm through thy love unto him 4. True love to Christ accepts of his Rebukes Peter had thrice denyed Christ a little before his death Christ appearing to his Disciples after his Resurrection thrice asks Peter Lovest thou me By this threefold question secretly as it were reproving Peter his triple denial and giving Peter occasion to testifie his repentance by his thrice professing his love to Christ whom he had thrice professedly denied As Augustine saith A threefold Confession is added to his threefold denial that his tongue might not lesse serve his love then his fear He was puffed up by presuming cast down by denying purged by weeping proved by confessing and crowned by suffering Now Peter thus proved and tacitely reproved yet hates not Christ reproving but loves him and thrice professes his love to him twice appealing to Christ who knew his heart in these professions Thus he accepts his rebukes but they that cannot bear Christs rebukes thereby they testifie their hatred to Christ. Christ said to his unbelieving Brethren The world cannot hate you but me it hateth because I testifie of it that the works thereof are evill 5. Sincere True love to Christ is upright without guil dissimulation or hypocrisie The Virgins love thee They love Christ with chaste undefiled undivided Virgin-affections And again The upright love thee Hebr. uprightness love thee Vprightnesses being put for upright ones the abstract for the concrete Or they love thee in uprightnesses that is most uprightly As the Hebrew may bear and the margin in our English Bibles intimateth Thus Peter evidenced the integrity of his love to Christ when he even appealed to Christ himself that he loved him Thou knowest all things thou knowest that I love thee The Elect love Christ for himself for his odoriferous oyntments for his fragrant name therefore they love him sincerely The love that carnall men bear to Christ is for carnall respects for his loaves c. or they love him only in word and tongue in form and complement as Iudas when he kissed him but they love him not really and cordially in deed and in truth 6. Finally Constant. True love to Christ is a long-lasting ever-living and continuing love Not like Ionas his gourd that comes up in a night and vanishes in a night but like heart of Oak or Cedar not subject to putrefaction Graâ—e be with all theâ— that love the Lord Iesus Christ in incorruption For so the Greek word may as Beza observes be more exactly translated then In sâ—â—â—â—rity Whereby the Apostle intimates that true love to Christ is not liable to corruption putrefaction or decay but still continues constant Yea the flames of true love to Christ are so hot that no waters of affliction can quench it no floods of persecution can drown it The coals thereof are coals of fire which hath a most vehement flame Many waters cannot quench love neither can the floods drown it Persecutors have taken away the Mâ—rtyrs lives for Christ but could never destroy the Mâ—rtyrs loves to Christ. Therefore that love to Christ that fadeth and â—ieth especially when trouble and persecution ariseth because of the Gospel like the withering affection of the sâ—ony ground heâ—rers is but a counterfeit love a meer empty shadow that vanisheth â—way By thesâ— properties thou mayst discover â—hy love to Christ. II. Love to Christians is another branch of that love which is requisite as a previous qualification fitting persons for worthy â—eceiving of the Lords Supper and tâ— that end to be examined before we come Touching this
to sin from Christs death That as Christ died and rose again so we should die to sin and live to God And Peter saith Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin c. Was Christ wounded for thy transgressions and bruised for thine iniquities and wilt thou wound and bruise him afresh by these iniquities Had not Christ sorrows and sufferings enough for thy sins of old that by renewed offences thou wilt tear open his wounds afresh and crucifie him again If thou knowest not what sin is go to the Garden of Gethsemane the High Priests Palace the Judgement-Hall and to the Mount Calvary and there see what it cost Christ. Oh the Worm-wood and the Gall Kill those sins that have killed thy soul let not them live that would not let thy Saviour live When thou art ready to commit sin then imagine thou didst meet thy crucified Saviour all bathed in his own blood and beseeching thee by all his wounds and blood to forbear thy sin and would not this disswade thee 2. By being crucified to the world Christ dying forsook this world and went up in his soul that day into Paradise And Christ instituted this Supper when he was now the same night readie to be betrayed Let this Supper remember thee to be crucified with Christ to the world As Paul gloried in the Crosse of Christ whereby the world was crucified to him and he unto the world Let thy spirit mount up after Christ into Paradise that thou mayst live above this world having thy conversation in Heaven Let thine heart be wholly in Heaven whilst thou art at this heavenly Feast 3. By suffering with Christ and for Christ or at least being resolved and prepared for suffering wâ—th him thou becomest conformed to Christ crucified In this Supper in the breaking of the bread for thee thou hast represented the breaking and suffering of Christ for thee Christ most worthie was broken for thee most unworthie Did Christ so willingly bear all his sorrows for thee and dost thou grudge to bear any sufferings for him was he so reproached for thy sins and dost thou think much to be reproached for Christs righteousness Art thou treacherously used by friends Christ was betrayed by his own Apostle Art thou imprisoned Christ was apprehended Art thou in bonds Christ was bound Art thou belied Christ was falsely accused Art thou unjustly censured Câ—rist was more unjustly condemned Art thou spoiled of thy good Christ was stripped of his very rayment and they cast lots for his vesture Art thou put to death Christ Jesus the Prince of life was put to death before thee Grudge not to pledge Christ in his bitter cup. He hath suffered for thee giving thee an example that thou shouldst follow his steps 5. Remember Christ and his death so as to enflame thine heart with love to Christ dying for thee Christs death for thee is the highest expression possible of his love unto thee as was before evidenced And this Sacrament is Christs Love-token to his Church for perpetuating of the memory of Christs death that high discovery of his love When therefore thou comest to the Lords Supper call to mind Christs infinite love and stir up thy self to love him again Love breeds love as fire breeds fire Shall Christ love thee so as to die for thee so as to wash thee from thy sins in his own blood And wilt not thou love him with all thine heart and soul and mind and might Was Châ—iâ—â— so fastened on the Crosse for thee and shall he not be fastened in thine heart by thee Shall thy sins pierce his heart and shall not his love pierce thine heart 6. Remember Christ and his death so as to comfort thy self in the sufficiency of Christs death and thy propriety in it As in this Supper is tendred a sufficiency of bodily nourishment both against hunger and thirst here being both bread and wine So in Christs Death hereby represented there 's a sufficiency of spiritual nourishment His flesh being meat indeed and his blood drink indeed And he that eats his flesh drinks his blood hath eternal life For by one offering he hath perfected for ever them that are sanctified and so is able to save to the utmost all that come unto God by him And as the sufficiency of Christs death is set forth in the Lords Supper so Christ endeavours by this Ordinance to assure every worthy Communicant of his particular interest and propriety in Christs death as certainly as he eats this bread and drinks this cup. Therefore at the Lords Supper thus think How all sufficient is Christs death for my salvation There 's more righteousness in it then unrighteousness in me There 's more merit and pardon in it then sin and misery in me There 's more Reconcilement Redemption and Justification in it then enmity slavery and condemnation in me His person being an infinite God I being but a finite creature And all this sufficiency is as surely mine as this bread and wine mine Therefore why art thou cast down O my soul and why art thou disquieted within me Trust in Christ and his death herein is more for thy consolation then in thy self or sins for thy disconsolation 7. Remember Christ and his death at the Lords Supper so as to provoke thy self to all true thankfulness for Christ crucified This Sacrament is called the Eucharist as was formerly noted It is the Christians solemn Thank-offering Christ gave thanks in instituting it and we should give thanks in celebrating it For what for Christ for his death for all the fruits and benefits of his death Oh what great and manifold matter of thankfulness Say with David Blesse the Lord O my soul and all that is within me blesse his holy name Blesse the Lord O my soul and forget not all his benefits who healeth all thy diseases pardoneth all thâ—ne iniquitâ—es redeâ—meth thy soul from death c. What shall I render to the Lord for all his benefits towards me â— I will take the cup of salvation and call upon the name of the Lord. I will pay my vowes unto the Lord c. Thus should we remember â—hrist and his death at the Lords Supper and this will be to communicate indeed VII Finally Carefullie avoid all dâ—straction throughout the whole Sacramental Administratâ—on From the beginning to the end keep thine heart and thoughts closely fixed on the mysteries in hand Let not thine eye wander but intentively behold the pledges and memorials of Christ crucified Let not thy thoughts rove but be glued to these heavenly objects laid before thee Here 's enough in Christ crucified fully to take up thy utmost meditations at this Feast Think upon them from point to point as the Sacrament ministreth occasion In this and all duties we should attend
discover whether we are parties to the New Covenant and have inward interest in it 1. By our New Covenant-Knowledge of the Lord evidenced three wayes p. 6 7 8. By the Inscription of Gods Law in our Hearts proved four wayes p. 8 9.10 3. By our Covenant-Relation to God p. 10 11. 4. By the pardon of our sins where five Signes of that pardon p. 11 12 13. 5. By the implantation of Gods fear in our hearts p. 13,14 The New Covenant differs four wayes from Gods Covenant with Adam in innocency p. 82 83. How it agrees and differs from the Old Covenant p. 84 85 86. Four grand Priviledges of it p. 87 88. The New Covenant-Priviledges none can actually claim without the New Covenant-Grace p. 89. Creation What it is p. 46. 4. Excellencies in Gods Creation p. 47 48. D. DEcrees What Gods Deerees are more generally and specially considered p. 42 43. 6. Perfections of Gods Decrees p. 44 45 46. How God Executes his Decrees bâ— Creation and Providence p. 46 c. E. EXamination before Communicating is publike and Private p. 1 2 Necessary upon four grounds p. 2 3. 1. We are to Examine Our Right Need and Actuall Fitnesse p. 3. 1. Our Right to the Lords Supper is Outward and Inward p. 4 5. Our Inward Right to the Lords Supper may be try'd by our inward Right to and Interest in the New Covenant and that five wayes p. 5. to 15. See Right and New Covenant 2. Our Need of the Lords Supper is great in five regards p. 15. to 29. See Supper of the Lord. 3. Our fitnesse of the Lords Supper consists in having and using Knowledge Faith Repentance New Obedience Love Thankfulnesse and a Spiritual Appetite p. 26 c. See these heads severally F. FAith Five sorts of Faith and which fits for the Lords Supper especially p. 110 111. Saving Faith is described and the description cleared by Scripture p. 111 112. The necessity of this Faith to worthy Communicating in four regards p. 113. to 116. The Properties of Faith 1. It softens the Heart and how p. 116 117. 2. It purifies the Heart three wayes p. 118 119. 3. It makes sincerely obedient and how in four respects p. 120 121. 4. It loosens the heart from the world p. 121 122. 5. It enliveueth a Christian. p. 122. 6. It 's attended with three Companions p. 123. 7. It overcomes the World Flesh and Devil p 123 124. 8. It upholds under troubles p. 124. 9. It daily grows and perseveres p. 125. Fall of Adam How happy he and we were before the fall in nine respects p. 50. to 55. How miserable Adam and we are since the fall By privation of Good nine wayes p. 55 56. By position of Evil both of Sin and Sorrow p. 56. to 63. G. GOD. Concerning God these things are cleared by Scripture 1. That God is 2. That God is one 3. That this one God subsists in three distinct persons p. 29 30. 4. That God is a Spirit p. 31. 5. That God hath made himself known by his Attributes and Works p. 31. c. His Attributes Incommunicable Communicable and Resulting from both seventeen in all are Ennumerated and cleared by Scriptures p. 31. to 42. His Works are his Decreés and the Execution thereof p. 42. What Gods Decrees are more Generally and more Specially Considered p. 42 43. 6. Excellencies or Perfections of Gods Decrees p. 44 45 46. His Execution of his Decrees is by Creation and Providence p. 46. What Creation is and how Gods Freedom Wisdom Power and Goodnesse shine forth therein p. 46 47 48. What Providence is generally considered and the three Acts thereof p. 48 49. Gods special Providence over man in his four-fold estate p. 39. Iustification p. 224. How God Christ Faith Good works justifie p. 225. K. KNnowledge Three Characters of New Covenant-knowledge p. 6 7 8. Knowledge is necessary to worthy Communicating in three respects p. 26 27. Knowledge of God our selves Christ New Covenant and Lords Supper why necessary to worthy Communicating p. 27 28 29. 1. What Knowledge of God is requisite to worthy communicating p. 29. â—o 49. 2. What Knowledge of our selves p. 49. to 69. 3. What Knowledge of Iesus Christ. p. 79. to 82. 4. What Knowledge of the New Covenant p. 82. to 90. 5. What Knowledge of the Lords Supper p. 90. to 99. True Sanctified Knowledge may be tried by eight Properties of it It is 1. Experimental p. 99 100. 2. Soul-abasing p. 101 102. 4. Communicative for others Edification p. 103. 4. Growing p. 104. 5. Heart-affecting p. 105. 6. Spiritualized p. 106 107. 7. Pure p. 107. 8. Obedientiall and that from four grounds p. 108 109. L. LAw Four Signes of Gods Law written in the Heart p. 8 9 10. Lords Supper See Supper of the Lord. Love to Christ. It is in two degrees necessary to fit for worthy Communâ—cating p. 147. to 151. Our Love to Christ may betryed 1. By the grounds of it viz. Christs Lovelinesse Faâ—th in Christ Experience of Christ. p. 151. to 154. 2. By the Degrees of it viz. Good-will to Christ Desire of Christ and Acquiescence in Christ. p. 154. to 158. 3. By the properties of it viz. It is Obedientiall â—ranscendent Breathing after more Evidence of Christs Love Accepting Christs Rebukes Sincere Constant. p. 158. to 164. Love to Christians How necessary it is to fit for worthy Communicating in five regards p. 164. to 170. How it may be tryed by these Properties It is 1. Arising from our Love to God 2. Pure 3. Spiritual 4. Vniversal 5. Sincere two wayes 9. Kindly-affectioned three wayes 7. Contenting in Society of the Brethren 8. Fervent 9. Constant. p. 170. to 178. N. NAture The Necessity of getting out of our Natural condition into a Supernatural state in Christ four wayes evidenced p. 63. to 66. New Covenant See Covenant New Obedience See Obedience O. OBedience New Obedience is necessary to Qualifie for worthy Communicating in three regards p. 139 140. Properties of true Obedience It is 1. Conscientious p. 140. 2. Cordiall in three respects p. 141 142. 3. Transforming p. 142. 4. Resolved in many regards p. 143. to 146. 5. Compleat two wayes p. 146. 6. Constant p. 146. P. PArdon of Sins Five Signes of it pag. 11 12 13. Preparation before the Lords Supper consists â—n Examination p. 1 2. It is urged upon four weighty grouâ—ds viz. From the Author Nature Benefit of the Lords Supper and Danger of unworthy Communicating p. 2 3. See Examination Providence What it is generally considered Thrâ— grand Acts of Providence p. 48 49. Gods Special Providence over man in his fourfold estate p. 49. R. Remembring How we are to Remembr Christ crucified at the Lords Supper 1. Histrically p. 214. to 218. 2. Mysteriously p. 218. to 2â—6 3. Energetically p. 226. to 234. Rendering again See Thankfulnes Repentance How necessary it is to sit for worthy Communicating in three regards â— 126 127. Repentance is described and
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
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
or death for obedience shall deter and fright them from their obedience Paul professes to worship God according to the way of Christianity though it was reproached with the brand of Heresie The Holy-Ghost in every city witnessed that bonds and afflictions abode Paul yet saith he None of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the Ministery which I have received And when for fear of bonds Paul was importuned with tears not to go up to Ierusalem He answered What mean ye to weep and to break mine heart for I am ready not to be bound oâ—ly but also to die at Jerusalem for the name of the Lord Iesus And when those three heroick-spirited Jews were threatned by King Nebuchadnezzer to be cast alive into the burning furnace seven times hotter then usual if they would not worship his golden image they answer Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship the golden image which thou hast set up Their bodies shall rather burne to ashes then they will contrary to Gods command bow to his Idols Hast thou now such a well-resolved obedience 5. True obedience is compleate It 's complete two wayes viz. 1. Partly in reâ—pect of the subject or heart obeying A man truly obedient obeys with an entire heart and perfect spirit I will keep thy Precepts with my whole heart 2. Partly in reâ—pect of the object or Commandments obeyed A man truly obedient doth not indent pick and châ—se These commands he will obey not those the first Table but not the second c. but will obey all will have a respect and a regard to all As Caleb and Ioshuah who followed the Lord fully They were thorough-paced in their obedience And as David Then shall I not be ashamed when I have respect unto all thy Commandments 6. Finally True obedâ—ence decays not but is growing and lâ—sting Growing as in Thyatira whoâ—e last works were more then the first Laâ—â—iâ—g also and constantly continuing as in David I have inclined mine heart to do thy statutes alway even unto the end My soul breaketh for the longing that it hath unto thy â—udgements at all times Teach me O LORD the way of thy statutes and I shall keep it unto the end False obedience decays and dies Thus thou mayest try the truth of thine obedience V. LOVE is another special qualification of a worthy Communicant fitting for due receiving of the Lords Supper Touching which we should aforehand examine our selves Now because in this Ordinance we have Communion not only with Christ as our Head but also with one another as fellow-members Therefore we are to be furnished with and to examine our selves of a twofold love viz. 1. Love to Christ. 2. Love to Christians Love to Christ. Touching which consider diâ—igently 1. The Need that Communicants have of it 2. The Tryal they make of it 1. The Necessity of our true love to Christ before we communicate and as a qualification for receiving the Lords Supper appears upon theâ—e following considerations 1. They that do not truly love Jesus Christ are under one of the heaviest and bittereâ—t curses of God in the whole Bible If any man love not the Lord Iesus Christ let him be Anathema Maranatha Herein note 1. The ground or cause of this curse The not loving of Iesus Christ. He saith not if any man hate the Lord Jesus Christ or reproach him or blaspheme and curse him or persecute him c. but that which is far lesse If any man love him not The bare want of this aâ—fection to Christ is enough to separate from Christ. 2. The nature of the â—urse Let him be Anathema Maranatha These two words are of two several languages both denoting a curse To intimate this is a double a peremptory and bitter curâ—e as Pharoahs dreams were doubled for the greater certainty Anathema is a Greek word and elsewhere is translated Accursed If any man preach any other Gospel to you let him be Anathema or let him be accursed as if he should say Let him be devoted viz. to the devil and separated from Christ and his Churches Communion Maranatha some learned Writers take this as Beza observes to be a Syriack word Calvin seems not so well satisfied with their judgement Others count it a Chaldee word yet used in Hebrew and known familiarly even among the Greeks It seems to be compounded of three words Mara na atha that is Our Lord cometh As intimating that such as were under this curse were given up and reâ—erved to the Lords coming to be judged by him That they are to expect nothing but the terrible coming of Christ to take vengeance of them And that prophecie of Enoch seems to allude to some such curse Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them c. Beza thinks this anâ—wers to the heaviest curse among the Jews They had first their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui Secondly their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem that is Anathema This their Cherem was either the simple and single Anathama or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schematha or Maranatha Paul therefore not contenting himself to say Let him be Anathema he addes Maranatha to denote the vehemency and grievousnesse of the curse Oh what a terrible curse is this 3. The extent of this curse If any man As if he said let it be who it will that loves not Christ Jew or Gentiâ—e bond or free Master or servant rich or poor young or old King or begger that loves not Christ understand it especially of them within the visible Church let him be utterly accurâ—ed Now if the Non-loâ—ers of Christ be thus under this curse how can they possibly come to the Lords Supper so remaining without true love to Christ but be abominâ—ble to him 2. The Lords Supper is a sweet love-token betwixt Christ and his Church Christ and his members Herein they mutually seal up their reciprocal affections to each other What love doth Christ herein signifie seal and exhibite to us As is every way evident The time of instituting this Ordinance speaks love It was in the same night in which he was betrayed How warm were his affections even then to us when within a few houres after that he was to pour out his warmest hearts blood for us even then he was so mindful of his Church as to leave her this farewel-Token and legacy of his Love that she might never forget his love The mysteries tendred in this ordinance speak love Here 's Christs body not whole but broken Christs blood not as
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
nore 1. The necessity of it 2. The Trial of it 1. The necessity of love to Christians of brotherly love in order to worthy communicating is exceeding great And when ever more necessary â—heâ— in our dayes wherein the love of many both to Christ and Christians is waxen â—old whâ—â— disaffections divisions rents revilings evill â—â—rmizings wrath clamour bitterness and odious distempers are crept â—n amongst brâ—thren in this Nation more then ever High time therefore now to cry out where is the spirit of love now to endeavour the recovery of this fainting swounding and dying affection But here the necessity of it is only to be pressed in reference to the Lords Supper To that end ponder seriously upon these ensuing considerations 1. He that truly loves not his Brother that truly loâ—es not a Christian is a meer carnall man For he is in his natural darkness and walks therein He is spiritually dead and in Gods account A Murderer of his Brotherâ— for there is hand murder by shedding mens blood Tongue-murder by cruel reproaches c. Heart-Murder by causelesse anger and hatred He that saith he is in the light and hateth his Brother is in darkness even until now He that loveth his brother abideth in the light there is none occasion of stumbling in him But he that hateth his Brother is in darkness and walketh in dâ—rkness and knoweth not whither he goeth because that darkness hath blinded his eyes And again it is said He that loveth not his brother abideth in death Whosoever hateth his Brother is a Murderer and ye know that no murderer hath eternal life abiding in him Now he that is a meer carnal man in his carnall darkness spiritually dead in sin A murderer without eternal life abiding in him Cannot possibly perform any true service unto God And consequently not rightly receive the Lords Supper which is to be managed with more then ordinary abilities God tells the Jews that all their duties and solemn services were abominable to him because their hands were full of blood And Paul saith They that are in the flesh cannot please God Wherein can they not please him Neither in their persons nor in any of their performances whatsoever They are bad Trees and cannot bring forth good fruit for such as is the Tree such is the fruit Such as is the treasury of the Heart such are the things brought out of that treasury An evil man out of the bad treasury of his heart bringeth forth evill things only 2. No gifts or duties though never so excellent in themselves are of any consequence at all in the sight of God without brotherly love Paul saith Though I speak with the tongues of mâ—n and of Aâ—gels and have not charity I am becomâ— as sounding brasse or a tinkling Cymbal And though I have the gift of prophecy understand all mysteries all knowledge And though I have all faith so that I could remove Mountains and have no charity I am nothing And though I bestowe all my goods to feed the poor And though I give my body to be burned and have not charity it profiteth me nothing Here he instanceth in three sorts of eminent gifts tongues prophecy and faith of miracles and in two sorts of most admirable acts or duties greatest liberality to the poor and even martyrdom it self for the truth yet all these nothing without charity to the Brethren So proportionably the receiving of the Lords Supper though never so often is nothing without brotherly love Remarkable is that of our Saviours to this effect having reproved unbrotherly affections and words as a kinde of murder If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee leave there thy gift before the Altar and go thy way first be reconciled to thy brother and then come and offer thy gift Christ makes no reckoning of the most religious actions if there be not true brotherly affections Therefore he requires brotherly love and reconcilement first to be endeavoured before sacrifice to God be presented 3. The Lords Supper is a Sacramental Seal and Token not only of our Communion with Christ but also of our Communion with his members of our fellowship with the Saints This the Apostle clearly intimates saying For we being many are one bread and one body for we are all partakers of that one bread That is we that partake that one bread in the Lordâ— Supper made up of many grains of Corn are mystically one with each other in Christ though we be many We all are but one bread though many grains one body though many members Such is our Vnion and Communion with one another confirmed in this Ordinance Now without true brotâ—erly Love which is the bond of perfectnesse among Brethren we shall but deal hypocritically in the Lords Supper professing Vnion and Communion with the Brethren to whom we have no true love which is the bond of this Vnion and Communion 4. The Lords Supper was ordained to confirm unto us Gods remission of our sins unto us in Christs blood For in the institution Christ saith of the Cup This is my blood of the New Testament which is shed for many for the remission of sins That is this wine in the Cup is a signe and seal of my blood of the New Testament shed for obtaining remission of sins to many even to all the Elect. So that Christs blood and remission of sins purchased thereby are signified and sealed to us in the Lords Supper Now we cannot have Gods pardon of our sins sweetly and comfortably by this Ordinance or any other assured to our Consciences unless we have true brotherly love and exerciâ—e it also in forgiving one another our trespasses and mutual injuries that may fall out Vpon those teâ—◠〈◊〉 Christ taught us to pray for pardon And forgive us our debts as we forgive our debâ—ors For confirmation of which Petition Christ addes For if ye forgive men their trespasses your heavenly Father will also forgive you But if ye forgive not men their trespasses neither will your Father forgive your trespasses And Christ farther shews in an eminent Parable to this purpose That if we forgive not to one another our small debt of an hundred pence we cannot expect that God will remit our great debt to him of ten thousand talents 5. Finally to come to the Lords Supper without true brotherly love with divided uncharitable unbrotherly hearts is most unsuitable and disgraceful both to Christ and his Supper To Christ because he is one and unites all his Members to himself as head and to each other as fellow Members in one mysticall body To the Lords Supper also for that 's a bond of our Vnion and Communion with Christ and with one another as his members Now how can we draw neer to Christ this uniting Head or to the Lords Supper this uniting Ordinance without brotherly
were tendered I was glad when they said unto me Let us go into the house of the LORD He had a lively appetite he was an hungry soul that was gladned with such spiritual invitations Hence some think the sound of the Silver Trumpets which was among other uses for calling together the Assemblies and solemnity of their sacrifices was called The joyful sound because it made them joyfull that had true appetites to the publick Ordinances Now then art thou glad when the Sabbath comes when the Sacrament approaches when they say to thee Come let us go to the Table of the Lord c Here 's a signe of a good appetite But they that say When will the Sabbath be gone the Sacrament be done c. having no kindly affectionate movings shew their appetite is extream dull and diseased if any at all 4. A good stomach retaines and closes fast with the food received that it may conâ—oct it When the stomach returnes and casts up its morsels there is not only no appetite but the Party is dangerously distempered So here the soule that 's truly a thirst for Christ when he hath received him in the Sacrament or any other Ordinance how doth he clasp and close with him that he may digest and turn him into life blood and spirits to the inner man by Faith Prayers and Meditation He holds fast his death and the benefits thereof labours to walk as one in Communion with Christ and refreshed therewith And charges all as the Church did once the daughters of Ierusalem I charge you that you stirre not up nor awake my love untill he please But when men presently disgorge the Sacrament forget Christ his Death his New Testament and Communion with him unto which they have sealed in the Lords Supper returning to their lusts covetousnesse worldlinesse drunkennesse c. as soon as they have turned their backs of the Lords Table they have no true spiritual appetites but are wofully diseased 6. Finally A man of a good appetite not only retains food received but also findes strengthening refreshment comfort and much benefit by food retained His hunger is slaked thirst quenched crudities expelled fainting spirits revived and decayed strength restored whereby he becomes active for all imployments So here he that hath a true spiritual appetite to the Lords Supper and to Christ crucified herein he will extract and derive much spiritual strength comfort and refreshing from that banquet Faith and all the graces in the inner man will be nourished â—latulencies of corruptions corrected Evidences of sin's pardon Communion with Christ and interest in the New Testament will be farther confirmed and cleared and spiritual strength improved for all heavenly services That the Communicant may walk in the strength of this food many dayes like Elijah till he come to the Mount of God This the very Scope of the Lords Supper thus to strengthen stablish nourish comfort a Christian in his inward man Perhaps for present these benefits may not be so evidently discerned at communicating as afterwards As in the corporal repast the stomack is oft-times little refreshed yea sometimes becomes more sick by eating yet afterwards the body is much advantaged by the food Thus we may examine our Communion-Appetite And hitherto of our Due Preparation by Self-examination for the Lords Supper before we communicate Next consider we of The Right use of the Lords Supper whilest we are Communicating II. Directions touching the Right Use of the Lords Supper in Communicating That thou maist rightly use and handle the Lords Supper in the Act of Communicating so as to be welcome and well-pleasing to Christ and to reap benefit thereby to thine own soul carefully observe and follow these few insuing Directions I. Approach to the Lords Table in an humble Sense of thy Self-unworthinesse rather then with uncharitable censoriousnesse of others Jesus Christ who invites us to this Feast is a great Lord and a Mighty King even Lord of Lords and King of Kings And we are but sinful lumps of dust and ashes What self-abasing thoughts therefore should dwell upon our hearts in all our approaches to him Christ was meek and lowly of heart and loves that we should learn of him to be meek and lowly also that thereby we may finde rest to our souls He justified the self-debasing Publican when he condemned the Self-applauding Pharisee Thou knowest worse by thy self then by any other have therefore meanest thoughts of thy self be vilest in thine own eyes cast the first stone at thy self say with Paul I am least of Saints but chief of sinners Say with the Canaanitish woman Truth Lord I am a dog yet the dogs eat of the crumbs that fall from their masters Tables Say not this person is ignorant that scandalous that unworthy c. but say Lord I am ignorant I am unworthy to come unto thee I am no more worthy to be called thy son make me as one of thy hired servants The Apostles at the Supper censured not one another but every one most suspected himself saying Lord is is I II. Propound to thy selfe and actually level at right not wrong ends in Communicating Good Ends cannot justifie a bad Action but bad ends will corrupt and condemne a good Action Good Ends are the crown and glory of good Actions Come not to the Lords Supper for these wrong Ends viz. 1. Not to make the Sacrament a bond of iniquity As the bloody Papists abused the Lords Supper to confirme themselves more strongly in carrying on the horrid Gunpowder-Treason To take the Lords Supper to strengthen a mans resolutions in any evil practice is blasphemously to make Christ a Patron to our sins and the Sacrament a stalking-horse to our corruptions 2. Not for Superstitious purposes as in Popery for Idolatrous Adoration of the Elements carrying them about in Procession Reservation of them for healing of diseases in man or beast for casting them into dead mens graves c. These are abominable fooleries to be abhorred utterly besides the intention of the Lords Supper 3. Not for Conversion or breeding Grace in a gracelesse heart True a man may possibly be converted at the Lords Supper by the Word then opened and applied but not be converted precisely by the Lords Supper For this sacrament was intended by Christ as a spiritual Feast The Lords Supper Therefore not to convert and give life to them that are spiritually dead but to confime and nourish them that are spiritually alive Not to breed Grace where there is none but to feed Grace where there is Again Who shall be converted by the Lords Supper either they must be Pagans from Paganisme to Christianity or professed Christians from a carnal to a spiritual state in Christ but neither of these are converted by the Lords Supper Not Pagans for they are to be converted by preaching the Gospel before they may be baptized till after
Bread And he took the Cup c. of which Cup he said I will drink no more of the fruit of the Vine untill The Lords Supper therefore must not be dispensed with any other Elements then Bread and Wine What sort of Bread or Wine is not prescribed particularly but left to liberty Papists deal sacrilegiously who deny the Cup to the people giving them only Bread 2. The Mysteries signified c. by these Elements according to Christs Institution are Christs Body and Blood immediately His Death and all the benefits thereof mediately These and no other Mysteries we are to understand by the Elements We may not devise other significations then those Christ instituted 3. The Actions instituted On Christ and his Ministers part dispensing the Lords Supper were Taking Blessing Breaking and Giving the Bread Taking Giving thanks and Giving the Cup. On the Communicants part Receiving the Lords Supper were Receiving Eating the Bread and Drinking the Wine These Sacramental Actions are to be used and no other these alone being instituted The Form or Manner of Christs Taking Blessing Tanksgiving Breaking and Giving the Elements c. is not particularly described Doubtlesse they were all most suitable and congruous to the Ordinance in hand Christ doing all things most exactly and properly And such should ours be most proper pertinent agreeable to the Nature of the Lords Supper Nor Breaking of Bread nor any other Action may be omitted or changed Nor may we super-adde new actions besides theâ—e as Sacramental and Significative for that were to usurp upon Christs Authority of instituting therefore to adde as some do The Pourâ—ng out of the Wine for the signification of the pouring out of Christs blood is not only needlesse but also unlawful Needlesse in that Chriâ—ts shedding his blood for us and the actual separating of his blood from his body is signified sufficiently according to the institution otherwise viz. Partly in the Breaking of the Bread noting the breaking and wounding of his body which could not be without shedding of his blood Partly in the actual and distinct separation of the Wine from the Bread both in Institution Distribution Vnlawful for when did Christ institute this Action of Pouring out the Wine Or where doth he require it at our hands 4. Finally the Circumstantials attending upon the institution of the Lords Supper which were not meerly accidental and occasional They also are fit to be used by us but not witâ— opinion of the like intrinsecal necessity as the essentials and integrals of the Lordâ— Supper are to be uâ—ed As 1. Tâ—e uâ—e of a Table is convenient to â—et the elements decently and â—isibâ—y upon and of vessels to put the elements in And the Apostle makes mention of The Lords Table And of the Cup of the Lord. 2. The â—itting of all the Communicants at or as neer as conâ—eniently they can round about the Lords Tabâ—e that they may not onâ—y hear the words of the Institution recited and expâ—â—ined c. but may also see the elements and actions that their eyes may more deeply affect their hearts with the mysteries in hand Such sitting being more agreable to the example of Chriâ—â— and his Apostles in tâ—e first insâ—itution who sate or sate leaning than the gesture of kneeling And being the gesture generally received and used in all the Reformed Churches and directed to be used in the Churches of England Scotland and Ireland 3. The closing up of the whole action with some suitable Psalme is agreeable to the Primitive paterne Thus Christ and his Apostles shut up the Lords Supper in the first Institution thereof And when they had sung an Hymne or Psalme they went out into the Mount of Olives To sing Psalmes therefore in the Act of administration of the elements is clearly unsuitable to the iâ—itable Practice of Christ and his Apostles at the Institution and also evidently repugnant to those General Rules for Christian worship That all things be don decently in order and to edification This singing Psalmes in the action being un-decent and disorderly whilest one part of the Congregation is receiving another part is singing which makes a grosse confusion in the Church and in the Religious exercises And also unedifying yea against edification whilest the Communicants thoughts are hereby distracted and drawn away from fruitful pondering and meditating upon the many mysteries of the Lords Supper and their graces are disturbed and hindred from their free and lively actings towards Christ crucified the benefits of his death his love therein to us our reciprocal duties to him c. enough to employ the quickest thoughts and graces throughout the whole action But as for those Circumstantials about the Lords Supper that were meerly accidentall and occasional occasioned by the Paschal Supper or otherwiâ—e extrinsecally in respect of the Lords Supper As The time in the evening not in the morning The place in a private chamber an upper room not in the place of publick worship The quality of the Bread unleavened not leavened The number sexe and office of the Communicants They being but twelve and all these men no women being amongst them and all these Apostles and Ministers of the Gospel there being no private Christians amongst them These being meerly accidental to the Lords Supper and being occasioned by something besides the Lords Supper they do not tie us to the observation of them Thus manage the whole action of the Lords Supper according to Christs Institution IV. Act and exercising lively in Communicating all those Sacramental qualifications and graces fore-mentioned viz. Knowledge Faith Repentance New Obedâ—ence Love to Christ and to Christians Thankfulnesse and a Spiritual Appetite It 's not enough to have these and bring them with us to the Lords Supper but we must use and improve them discreetly and carefully at the Lords Supper You have seen how necessary they are for a worthy Communicant Stir them up therefore and awaken them in your selves in Communicating He that 's to wrastle or run a race must not only have strength and skill but use them if he mean to prevaile He that 's cold must not only have fire raked up under the ashes but must blow it up if he means to be warm so he that means to communicate worthily must not content himself with the habit of Grace but put forth the Acts of Grace Gods children may receive unworthily by not using of Grace as wicked men receive unworthily by not having of Grace Act and use therefore every Grace pertinently and properly according to their several natures respectively 1. Act Knowledge so as to have a right apprehension Of that God with whom thou hast to do in this Ordinance Of thy selfe that dost Communicate what thy spiritual state is Of Christ and his death the chief mystery of this Supper Of the New Covenant and the tenour of it which is sealed in this Sacrament And of this Sacrament it selfe and the nature
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
fellowship with his members The Lords Supper is not onely a Seal of the Saints fellowship with Christ but also of their Communion with one another They are stones of the same building branches of the same vine members of the same body spiritual children of the same father Therefore they should mutually love one another care for one another sympathize with one another in joyes and sorrows help instruct exhort admonish and comfort one another that thus by mutual edification they may help one another on unto salvation Thus the Primitive Christians were of one heart and soul and worshipped the Lord with one accord David professeth himself to be a Companion to all them that fear God and keep his Commandments And that n the Saints the excellent ones on earth was all his Delight Oh how good and pleasant a thing it is for brethren to dwell together in unity c. Now the Lords Supper seals up strengthens and quickens this fellowship of Saints Enlinks their hearts to one another and all to Christ. Let thine affections therefore towards Gods people be incited by this feasting together at the Lords Table Shake off all carnal ungodly Society and make the liveliest Saints thy most intimate contenting companions And upon all occasions improve their fellowship 〈◊〉 the best spiritual adâ—antages 6. Chear up and comfort thy spirit against all thy discouragements temptations corruptions upon consideration of the Cordials applied in the Lords Supper Especially 1. Vpon the pardon of sin in Christs blood seated in this Ordinance This is my blood of the New Testament shed for many for remission of sins Sins unpardoned are the heaviest burthen upon the Conscience Christs blood alone can procure Sins pardon The Lords Supper most peculiarly and particularly seals unto us Christs blood and the vertue thereof beyond all outward Ordinances Hast thou duly received the Lords Supper then thou hast spiritually received the Lords blood for washing away and remission of thy sins As the Red Sea overwhelmed all Israels enemies the Egyptians so the blood of Christ hath overwhelmed and drowned all thy corruptions Sit thou down with Israel and sing praises Comfort O Comfort thy soul in this Salvation What ever be thy miseries this will be a Cordial reviving when thou canst say Yet my sins are pardoned 2. Vpon thine Interest in the New Testament confirmed In the Lords Supper the New Testament in Christs blood is ratified to thee that thou hast part and property in it and in all the Priviledges promises Comforts and Benefits of it Glorious advantages The New Testament is the Churches Great Charter for her happy state in this â—nd the world to come The Promises thereof are most great and precious The benefits and priviledges thereof are such as carnal eye hath not seen ear heard or heart of man conceived And all these are assured to thee as thine in the Lordâ— Supper Consider now why walkest thou dejectedly uncomfortably in respect of sin temptation or tribulation In the New Testament are plentiful Cordials for all thy faintings abundant remedies for all tâ—y maladies thou canst not have that sore but here 's a salve for it Be of good chear therefore in this behalf As truly as the Sacrament and the Blood of Christ is thine so truely the New Testament with all its Promises and Priviledges are thine 7. Finally After the Lords Supper is done long for new refreshments of thy Spirit by renued Sacraments Hath the Lord made bare his face to thee at his Table bidden the welcome filâ—ed thy soul as with marrow and farneâ—s staid thee with flâ—ggons feed the with hidden Mannah bread of life and water of life assur'd thee of thy sins pardon in his blood and â—olac'd thy soul with Communion with him Then let theâ—e tastes of his sweetnesse and pleasantnesse make thee pant after like opportunities Thinke with thy â—elf When will the Lords Supper come When shall I come and appear before the Lord When shall I see his power and glory taste his love and grace as sometimes in the Sacrament Lord evermore give me this bread I think the time long betwixt Sacrament and Sacrament Oh that I might still be feasting my soul with theâ—e heavenly dainties Thus fill thine heart with longing desires after Sacraments till they come so shalt thou make way for more satisfying delights therein when they come But eâ—pecially thirst and cry out for compleat enjoyment of Jesus Christ in heaven face to face which is beyond all Sacraments and all Ordinances For if a little glimpse and taste of Christ in these darksome Ordinances be so sweet how sweet and ravishing will the full Vision and immediate fruition of Christ be in the Highest heavens Say therefore in thine heart Lord Jesus thy word is sweet thy Sacraments sweet and all thine Ordinances are sweet through thy sweetness yet they satisfie not fully Thou art more sweet and soul-â—atisfying then all Therefore I love thâ—ne appearing I long for thy coming Thou hast â—aid Behold I come quickly And mine heart echo's Even so come Lord Jesus Amen FINIS An Alphabetical TABLE Directing to the Principal Matters contained in this BOOK A. ADam how happy he was before the fall and we in him in nine particulars p. 50 to 55. How miserable since the fall both by losse of Goâ—d and Presence of Evil both of Sin and Sorrow p. 55. to 63. Appetite How necessary a spiritual Appetite is before Communicating in two respects p. 191 192. A good spiritual Appetite to the Lords Supper may be tried and discovered by six properties p. 193. to 197 Attributes of God See God B. BAptisme what it is p. 94 95. Brotherly love See Love to Christians C. Christ. The Necessity of getting out of our Natural state into Christ in four particulars p. 63. to 66. The Duties to be performed by them that are in Christ in nine particulars p. 66 67. Priviledges which we enjoy by Christ in seven respects p. 68 69. Points of Knowledge necessary touching Christ viz. That 1. There is but one true Christ. p. 70. 2. Iesus Son of the Virgin Mary is this true Christ shewed three wayes p. 71 72. 2. This Christ is God-man and why p. 73 74. 4. Christ hath taken upon him the Office of Mediatorship and dischargeth it as a Prophet two wayes p. 75 76. As a Priest two wayes p. 79. As a King seven wayes p. 76 77. And all in his state of Humiliation wherein chiefly five degrees p 77 78. And in his state of Exaltation wherein are observable five degrees also p. 78 79.80 5. This Mediatoâ—r Iesus Christ is All-sufficient p. 80 81. 6. Christ save none but those to whom he is actually applyed p. 81. 7. Christ is the Substance of all Sacraments c. p. 81. Love to Christ. See Love Considerations upon which this Book was published In Ep. Ded. Covenant The Substance of the New Covenant p. 5. We may