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
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
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
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
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
Vera Effigies FRANCISCI ROBERTS in â— Magistri Pastoris Ecclesiae apud Augustinian LOND Tho Cross Sculpâ— A COMMVNICANT INSTRVCTED OR Practicall Directions FOR Worthy Receiving OF THE LORDS-SUPPER By Francis Roberts M. A. Pastor of the Church of Chriâ—t at Wrâ—ngton in the County of Sommerset The third Edition reâ—ised and corrected by the AVTHOR 1 Cor. 11.28 29. Let a man examine himseâ—f and so let him â—at of that Bread and drink oâ— that cup. For he that eateth and drinketh unworthâ—ly eateth drinkâ—th damnâ—tâ—on to himself not diâ—câ—rning the Lâ—rds Body London Printed by I. Streâ—ter â—or G. Calveâ—t and are to be â—oâ—d at the Sâ—gn of the Half-Moon in the new Buildings in Pauâ—s Church yard neer the little North-Door 1656. To the Church of Christ in the Parish of Wrington in the County of Somerset Grace Mercy and Peace from the Father of Mercies and the God of all Consolation Men Brethren and Fathers entirely beloved in the Lord. THe substance of these practical Directions for worthy receiving of the Lords Supper I have represented to your eares in preaching That before I administred unto you this heavenly Communion I might according to my duty instruct you in right Communicating Now I offer them to your eyes in Printing And by both Preaching and Printing to your Hearts that they may be unto you as a continual Sermon before every Sacrament When first I treated of this Subject I had no thoughts of printing it in any other Book than in your breasts O that your hearts and lives were living Books wherein the whole Doctrine of Christ were printed in Capitall Letters that he that runs might read Then should â—ou be The Epistle of Christ written not with â—nk but with the Spirit of the living God Yet since that I have been induced to make these familiar Directions more publique upon these Considerations 1. That I might gratifie your pious request in publique to me That these Instructions might be printed which you apprehend might be of such frequent use and advantage to you and yours before in and after every Lords Supper 2. That I might help on your Edification and Consolation and happily others also in reference to that sweet fellowship which Christ affords his Members with Himself and his Death in this Ordinance For hereby your understandings may be farther cleared your memories confirmed your Hearts affections raised upwards your Graces acted unto higher perfections your Sacramental Duties regulated so as to seek the Lord herein in a right Order And I perswade my self that those things which were so acceptable to you in my Sermons will be the more profitable to you in my Book If your souls prosper my heart shall rejoyce I shall count it my Crown and glory to promote your Grace and Glory It will be my Heaven here to help you forward towards Heaven hereafter And in order hereunto I hope I shall willingly preach print and bestow my pains in publique or private amongst you that I may more and more endeare you and espouse you unto Iesus Christ For I trust I may truly say with the Apostle God is my record how greatly I long after you all in the bowels of Iesus Christ. And this I pray that your love may abound yet more and more in knowledge and in all sense That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ Being filled with the fruits of righteousness which are by Iesus Christ unto the glory and prayse of God 3. That I may preach unto you not onely whilest I am with you but even after the Lord shall have taken me from you As Abel by his faith he being dead yet speaketh So these lines may live when I shall be dead and they may speak to you when I shall be silent in the Grave I am here but a Pilgrim and my abode with you can be but momentany at the longest for our life is but a vanishing vapour our dayes a declining shadow our years as nothing we have here no continuing City but seek one to come Therefore by this publication I will endeavour that you and yours may be able after my decease to have these things alwayes in remembrance Thus Moses the ProPhets Christ and his Apostles preach unto us the whole Church of Christ still though they are all in Heaven by their Doctrines writings left behinde them 4. That I may testifie this way my true love and affection to you in the Lord Iesus And to let you know that ye are in mine heart to live and die with you For you have not only loved deservedly honoured my Reverent learned and pious Predecessor now sleeping in the Lord thereby shewing your selves very eminently exemplary to all the Congregations round about you but you have also declared your singular respect affection unto me the unworthiest Labourer in the Lords Vineyard ever since my first entrance amongst you both in your ready accepting of my Ministery diligent attending upon the Ordinances willing compliance with such pious proposals as I have laid before you and in other demonstrations of your kinde dispositions towards me to this day And therefore I have cause to be the more affectionately desirous of you and I am willing to impart unto you not the Gospel of God onely but also mine own Soul because ye are dear unto me The Lord maintain and increase the Spirit of love still betwixt us whilest we have a day or an houre to live together Upon these Motives especially I have been inclined to commit theâ—e ensuing Meditations to the Presse And I dedicate them unto you especially most earnestly beseeching the Lord that they may be abundantly useful and beneficiall both to you and others Now our Lord Iesus Christ himself and God even our Father which hath loved us hath given us everlasting consolation good hope through grace comfort your hearts and stablish you in every good word and work And fill you with all grace that may fit you for everlasting glory So prayeth Your truly loving Pastor who longs for your salvatition FRAN ROBERTS From my Study in Wrington in Somersetshire June 12. 1651. The INTRODVCTION or PREFACE to the DIRECTIONS GOds Covenant of Grace for salvation of lapsed sinners by Iesus Christ is the principal Subject of the Holy Scriptures The New Covenant and Testament is the Complement or compleat fulness of the Covenant of Grace Baptisme and the Lords Supper are the Lords nâ—w Covenant Tokens or Great Seals of his New Testament And Jesus Christ is the Kernel Marrow and Soul of them all In the whole Scriptures Chrâ—st is reâ—eâ—led In the Covenant of Grace Christ is tendered vâ—z As promised under the Old Testament As performed under the New In the Sacraments of the New Testament especially in the Lords Supper Chrâ—st is evidently as it were
of Jesus Christ Consider well 1. That the Spiritual Vnion and Communion of Saints is by all means to be preserved and increased For This is most agreeable to that spiritual Relation wherein they stand one to another in Christ being fellow-branches in the same Vine Christ Living stones in the same spiritual building upon Christ and fellow-members in the same mystical body of Christ that should have the same care one of another And whether one member suffer all the members should suffer with it or one member be honoured all the members should rejoyce with it For theâ—e should be no schisme in the body This is much urged and that with pathetical Arguments and importunity by the Apostle I therefore the prisoner of the Lord beseech you that ye walke worthy of the vocation wherewith ye are called with all lowlinesse and meeknesse with long-suffering forbearing one another in love Endeavouring to keep the unity of the Spirit in the bond of Peace There is one body and one Spirit even as ye are called in one hope of your Calling One Lord One Faith One Baptisme One God and Father of all who is above all and through â—ll and in you all All these Vnities should perswade the Saints to unity And elsewhere Now I beseech you brethren by the Name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you but that you be perfectly joyned together in the same minde and in the same judgement This is much commended by the Spirit of God Behold how good and how pleasant it is for brethreâ— to dwell even together in unity c. There also it 's compared to Aarons precious Oyntment and Hermon's fruitfull dew This also was practised by Believers in the purest Primitive times And the multitude of them that believed were of one heart and of one soul c. 2. That Divisions Schismes Fractions Dis-unions among Christs members is by all means to be avoided For Christ is not Divided Divisions are a fruit of the flesh not of the Spirit Divisions evidence professors to be carnal and to walk as men not as Christians And at last divisions will prove their Destruction that nourish them If ye bite and devoure one another take heed that ye be not consumed one of another In these regardâ— there 's great need of maintaining and confirming Vnion and Communion of Saints and especially in such times as these are wherein professors of Christ have by their unparalleâ—'d Divisions both in Iudgment Affection and Practice brought such reproach upon the Gospel and way of truth prejudice upon their own souls hazard to the Kingdome of Christ and advantage to the Kingdome of Satan In this regard what need is there of the Lords Supper which in the nature of it tends so much to unite cement knit and sodder together the disjoynted members of Christs body For as the Apostle saith We being many are one bread and one body for we are all partakers of that one bread As many grains of Wheat make up one loaf so many members make up one body of Christ. And as we all partake that one bread so we all thereby professe to be one walk as fellow-members in Christ with all Christian love union and mutual tendernesse one towards anotheâ— and if we dissolve communion with our fellow-members how can we maiâ—tain communion with Christ our head Thus you may examine what need you have of the Lords-Supper which is the second Generâ—al branch of Preparation What present fitnesse we have for the Lords Supper is the third and last but not the least Particular whereupon by way of preparation we are to examine our selves before we communicate Wherein doth our present fitnesse for the Lords Supper consist and how may we examine our selves about it Answ. Our present fitnesse for the Lords Supper consists principally in having and exercising of 1. A competent Knowledge 2. Faith 3. Repentance 4. New Obedience 5. Love to Christ and his Members 6. Thankfulnesse 7. A spiritual Appetite to this Feast Theâ—e are qualifications peculiarly necessary to fit us for the Lords Supper How necessary they are and how we are to examine our selves about them comes now to be declared I. KNOWLEDGE This is an inlet and foundation to all the rest therefore begin we with it Touching Knowledge Consider 1. The Necessity of it to worthy Communicating 2. Thâ— Triall of it What necessity is there of Knowledge before we receive the Lords Supper Answ. A competent Knowledge in Spirituals is necessary before we communicate 1. For the diâ—cerning of the Lords Body in this Ordinance How can the Lords body be discerned here but by Knowledge and Faith Theâ—e are the spiritual eyes of the soul. And whosoever discerneth not the Lords body he eats and drinks unworthily eates and drinks damnation to himself 2. For Directing Communicants in the due managing of the Lords Supper This Sacrament is a part of Divine Worship without due Knowledge thereabouts we shall worship we know not what and run into the error of the Athenians who erâ—cted an Altar to the Vnknown God whom therefore they ignorantly worshipped Grosse ignorance herein will make men guilty of the body and blood of the Lord and to stand in need of the like prayer that Christ put up for them that crucified him Father forgive them for they know not what they do 3. For the leading on and inciting of all the other Communion-Graces Knowledge will stir up Faith Repentance Obedience Love Thankfulness and Spiritual Desire to their proper objects and actions whereas gross ignorance will either withstand them or mislead them How is Knowledge to be tryed Answ. Knowledge may be tryed whether it be â—ound and competent 1. By the Particular points of Knowledge which are more peculiarly requisite to worthy communicating 2. By the properties of true sanctified knowledge I. The particular points of Knowledge requisite to prepare Christians for worthy communicating are eâ—pecially these viz. A competent knowledge 1. Of God For in the Lords Supper we come to renew Covenant with God and to have the New Testament with all the Promises Priviledges and Benefits thereof confirmed and assured to us The Lords Supper being a Pledge and Seal of the New Testament in Christs blood Now one clause of this New Covenant is That The Lord will be to us a God and we shall be to him a People If therefore we have not a due knowledge of this God how can we acceptably renew and re-establish Covenant with him 2. Of our selves For we are to be the Communicants And tâ—erefore it 's necessary we be well known to our selves thoroughly acquainted with our own state and condition whether it be carnal or spiritual and if spiritual whether we be weaker or stronger in a state of grace c. Otherwiâ—e 1. How can we discover our right to the
the race set before us 4. The fleâ—h The flesh lusteth against the spirit and the spirit lusteth against the flesh It 's called flesh to set forth the baâ—enesse of sinne the flesh being â—he base part of man 5. The old man â—o called Partly because of the long continuance of it in us it 's an inâ—eterate diâ—ease as old as our selves Partly because of the corruptness and deceitfulness of it Put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts 6. The law of sin in our members becauâ—e it as it were commands compels and even necessitates us to sin As a law rules them that are under it 7. Finally Original corruption is stiled A body of death because As the naturall body hath many members so Original sin hath mâ—ny lusts as limbs thereof And because this body of sin exposeth unto death These and such like are the denominations of Original sin by all which the vilenesse of it may in some measure appear The nature of Original sin seems especially to consist in theâ—e three particulars vâ—z 1. In a totall privaâ—ion of the Image of God and of all that Original righteousnesse and integrity wherein we were at first created 2. In an utter inability to any true spiritual good yea in an absolute enmity thereunto For when we were yet without strength When we were enemâ—es we were reconciled to God The carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be 3. In an universall and continual pronenesse to all evil God saw that every imagination of the thoughts of mens hearâ—s was onely evill continually Their throat is an open Sepulchre c. And our Saviour tels us A corrupt tree cannot brings forth good fruit This is the nature of Original corruption Oh how deadly is the Poison of it to the Nature of man The Aggravations of Originall corruption whereby it appears to be extreamly sinfull are these viz. 1. Original sin is Naturall and Hereditary It 's bred and born with us it 's propagated with our very natures and rooted in our bones and inmost principles and consequently more dangerous and desperate As those corporal diseases which are not accidental and occasional onely but Hereditary and natural are most perilous and remediâ—esse 2. Original sin is univerâ—all And the more universally extended the more bitterly to be lamented As epidemicall univerâ—al diseases are the most terrible diseases as oâ—â—e in Egypt when There was not an house wherein there was not one dead Now Original sin is universal Partly in that All men men ordinarily descended of Adam are defiled with it Iewes Gentiles bond free male female all are involved in it All are sinners by it Partly in that All of all men are tainted hereby soul bodie all the faculties and affections of the one all the senses parts and members of the other Minde Conscience Memory Will Love Hatred c. mouth hands feet c. all are wholly depraved and unclean I know that in me that is in my flesh dwelleth no good thing 3. Original sin is reigning over all the sons of Adam it reigns whilst they continue in the first Adam And it reigns most cruelly and tyrannically It enthrals men unto Saâ—â—n at his Will unto actual fulfilling the lusts and wills of the flesh and unto death That as sin hath reigned unto death c. The Turkish slavery Spanish Inquisition Eâ—yptian cruelty â—abylonian captivity are all â—â—ort of this tyranny and dominion of sin Thiâ— reign of sin is evidenced Partly by our beinâ— Servants of sin Partly by our obâ—ying 〈◊〉 in the lusts thereof Partly by our yielâ—ing 〈◊〉 members as weapons of unrighteousness◠〈…〉 to take sins part to fight for it defend it justifie it c. against opposers 4. Oriâ—â—nal sin whilst we are in this body is in some sort incurable The reign of it cannot be â—ured till Christ come to reign in thee and pluck thee out of â—hy carnal state And the â—â—-dwelling or in-being of Original sin cannot 〈◊〉 fully cured no not in a believer whilst he 〈◊〉 here on earth As the Canaanitâ—s though tributaries and slaves yet would dwell â—mong the Israelites or as Ivie will remain in an old wall till it be utterly pull'd down to the ground â— We are all by nature wholly disposed and proâ—e to run headlong into all Actual sins for kindâ— and degree Into all impiety against God all unrighteousnesse against man and intemperance againâ—t our selves contrary to all the Commandments of the first and second Table and this in thought word and work Into open and secret sins Omissions of good and Commissions of evil Wilfulnesses and Weaknesses c. Against lighâ— of mind checks of conâ—cience motions of Gods Spirit means of grace professions and promiâ—es of better waâ—king multitudes of mercies terribâ—enesse of judgements c. and this in youth and age in â—oâ—iety and â—olitarinesse yea by Original corruption we are fundamentally dispoâ—ed to that unpâ—rdonable sinne against the Holy Ghost Oh who can understand hâ—s errours who can comprehend his sinfulnesse who can chuse but admire the patience and mercy of God to such masses of all corruption and abominâ—â—â—â—â— 2. The evil of punishment whereunto we 〈◊〉 continually liabâ—e by reason of this evil o◠〈◊〉 is manifold and unâ—peakable both for this world and the world to come In thiâ— world the soul is expoâ—ed to â—â—â—â—â—tual judgeâ—ents viâ— bâ—indnesse of â—ind gâ—dâ—iness 〈◊〉 infatuation and strong 〈◊〉 horrour searednesse and senslesnesse of Conscience A reprobate sense c. The body name and state lies open to all external and temporal miâ—eries and curâ—es In the world to come both soul and body are liable to endlesse easelesse and remedilesse torments in hell fire wherein they shall be ever dying and never dead ever burning and never consumed ever tortured but never eased or pittied The worme of conscience ever gnawing blacknesse of darknesse ever amazing the infernall fiends ever torturing the wrath of God ever devouring and swallowing up the whole man c. Oh the misery of a meer carnall man is extreamly miserable III. What should we and what may we be in Iesus Christ the second Adam For clearing of this consider chiefly theâ—e three things viz. 1. The necessity of Getting out oâ— our naturall state into a supernaturall condâ—tion in Christ. 2. The Duties we are to performe when once we are brought into Christ 3. The Priviledges which we shall enjoy in Christ. 1. The necessity of our getting out of our naturall into a supernaturall state in Christ is â—o great that we cannot otherwise possibly be saved For 1. The proper adequate wages of every sin is eternâ—ll death Much more the state of sin must needs be most deadly and damnable 2. Every man that remains in
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
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
upon the Lord without distraction Distractions will deprive us of all the sweetness of this Ordinance As the Fowls that fell upon Abrahams sacrifices would have pickt torn and â—poiâ—ed his Sacrifices had he not driven them away So will Distractions and wandrings deface and spoil this spiritual Sacrifice therefore driâ—e them all away Be thou wholly with Christ crucified whilest thou art at the Sacrament of Christ crucified Hitherto of the right use of the Lords Supper in Communicating In the last place consider we of that Christian Course of life suitable to the Lords Supper after we have Communicated III. Directions touching our Christian Conversation suitable to the Lords Supper after we have Communicated When the Lords Supper is ended all the worthy Communiâ—ant's work is not ended Nay he hath stronger obligations upon him unto all Christian duties then before For the Lords Supper is not onely on Christs part a pledge and Seal of his benefits to us but also on our part a bond and obligation of our duties towards him It 's not enough that we duely Prepare before Worthily Act in but we must also Suitably walk after Communicating How are we to converse and walk suitably to the Lords Supper after we have Communicated Answ. We should carefully order our conversation as followeth viz. 1. Rest not in the work done Think not that Sacraments will work like Physick such a Receit will have such an effect whether we wake or sleep c. The bare act of Receiving doth not confirm or convey Grace but the right Receiving with Gods blessing Rest not therefore in the bare work done Nay rest not in the work done though done never so well Applaud not flatter not thy self therein through a secret pang of spiritual pride If thy heart be lifted up hereby take heed thou losest not all that thou hast wrought When thou hast done all say I am an unprofitable servant I have done no more then was my duty nay I have come far short of duty How many wayes have I failed before and at the Lords Supper O let not the Lord lay to my charge the iniquity of my holy things Oh I can no way answer him for all my Sacrament-sins 2. Abâ—â—ndon and crucifie all sin more then ever At the Lords Table thou hast beheld as it were Christs body broken and his blood shed for thy Sins Return not therefore after the Sacrament to thy sins and lusts afresh to thy cursing swearing Sabbath-breaking adultery uncleannesse injustice drunkennesse c. like the dog to the vomit or the Sow that was washed to her wallowing in the mire But hate thy sins for which Christ was hated deny thy sins for which Christ was denied crucifie thy sins for which Christ was crucified Shall Christ bleed and die for thy drunkenness c. and wilt thou wallow and live in thy drunkenness c Hast thou received the Lords Supper as a Seal of the remission of thy sins and dost thou after the Lords Supper fall afresh to the commission of the same sins Is not this to prophane the blood of the Covenant as an unholy thing What Is the Lords Supper a Protection or Toleration for thy sins Rather contrariwise As it is a Memorial of Christ crucified so let it be a Remembrancer to thee for hating abhorring and crucifying all thy corruptions and abstaining from all appearance of evil for which Christ was crucified 3. Walk on in the strength of this Spiritual food continually till thou comest to perfection Grow stronger and stronger in all Grace and exacter in all gracious exercises This is stiled The Lords Supper therefore a Feast able through the Lords blessing to nourish sustain and strengthen the Lords people both in habits and acts both in graces and duties and with all might both in the inward man and outward life That the weak may become as the house of David and the house of David as the Angel of the Lord. Therefore 1. Be strong in the Lord and in the power of his might in the inward man Labour after growth in every Grace after this Sacrament That Faith may be more strong and lively Hope more full of expectation Love more ardent and affectionate Patience more able to endure Integrity more upright Humilâ—ty more humble and every Grace more gracious 2. Be more active and exact in all spiritual duties and performances As corporal food makes the body able and active for all corporal imployments So should this Sacramental Spiritual food make the Soul strong and active for all Spiritual exercises After thou hast been at the Lords Table Hear the Word more heedfully Pray more fervently Keep the Sabbaths more exactly Watch over thine own heart and wayes more diligently c. In a word shew thy self more holy pious towards God more just and righteous towards man more sober and temperate in thy self Improve thy times more profitably imploy thy Talents more fruitfully Give up thy self soul and body more cheerfully unto God as a living Sacrifice in all Christian obedience Think nothing too dear for him that thought not the onely Son of his love too dear for thee But walk worthy of Christ of the Coâ—enant of tâ—e Sacrament of the Kingdom Gospel and Grace of God unto all well-pleasing 4. Maintain and cherish Dear Communion with Christ crucified In the Lords Supper thou hadst Communion with Christ crucified and all the blessed fruits of his Death signified sealed and exhibited to thee Walk on in this Communion from day to day Endear thine heart and affections unto him more and more and draw vertue and benefits from him and his death more and more He bare thy diseases Take thou his healing He endured thy wounds drink thou the Spiritual balsome that sprang out of his wounds He took upon him thy sins clothe thou thy self with his righteousness He endured thy pains and torments come thou to him and take his rest to thy soul. He embraced thy Curse and condemnation do thou embrace his blessing justification and salvation Let there be a reciprocal communication of affairs betwixt Christ and thee This Communion with Christ is the Saints Heaven on Earth It 's good for thee to be here Delight still to be sitting under his shadow still to be tasting his sweet fruites still to be eating hidden Mannah still to be drinking the water of life from this Rock still to be solacing thy self in his banquetting-house and Galleries of love and still to be lodging in his bosome of dearest love If he hide his face by desertions rest not till thou findest him If thou findest him hold him fast let him not go disturb him not out of thine heart by thy corruptions Highly prize his presence deeply lament his absence joyfully entertain his return and speedily open to him at every knock at the door of thine heart He lives like a worthy Communicant that thus maintains Communion with Christ. 5. Delight thy self in spiritual
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