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
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
and other Reprobates may have such faith and yet be rejected of Christ at last as Workers of Iniquity 3. It is not an imaginary faith whereby a man may imagine that Christ is his his state good c. without any due Scripture-ground for it himself mean-while continuing in his meer carnal state bringing forth no fruits of faith This Iames calls a dâ—ad faith which cannot save a man And indeed this is plain down right Presumption 4. Finally it is not a temporary faith which goes beyond all the rest whereby a formal Hypocrite Believes for a time For this faith at last vanisheth like a Comet and he that hath it falls away when temptation trouble and persecution ariseth because of the Gospel Therefore unless a man have a faith beyond all these he cannot be fit for worthy communicating Affirmatively It is onely the true saving faith in Christ the true justifying faith that will sufficiently fit and prepare a man for the Lords Supper which may be thus described what it is True saving faith is a grace of the regenerating Spirit whereby a man knowing and assenting to the truth of Gods Record touching Christ accepts him upon his own termes for salvation In this description of faith consider the generall nature and the special difference of it The Generall Nature of it wherein it agrees with all true saving grace is expressed in theâ—e words True saving faith is a grace of the regenerating Spirit See this proved Faith is Gods gift By grace are ye saved through faith and that not of your selves it is the gift of God A grace of the Spirit The fruit of the spirit is love goodness faith And also a grace of the Regenerating Spirit Them that believe on his Name which were born not of blood nor of the wâ—ll of the flesh nor of the will of man but of God So that believers are regenerate persons and believing originally flowes from Regeneration and Regeneration is the work of the Spirit The special difference whereby Faith is distinguished from all other saving graces is in these words whereby a man knowing and assenting to the truth of Gods record touching Christ accepts him upon his own terms for salvation Herein are expressed the three graduall acts of faith viz. Knowledge Assent and Application 1. Knowledge which is the first and fundamental act of faith We must know Gods Record before we can assent to it we must assent before we can apply Faith is sometimes therefore expressed by knowledge By his knowledge shall my righteous servant justifie many that is by faith in Christ whereby we know him it is by faith that we are justified This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent 2. Assent to the truth of Gods Record touching Christ. This Act is the same with Historicall faith He that believeth not God hath made him a liar because he believeth not the Record that God gave of his Son And this is the Record that God hath given to us eternal life and this life is in his Son The whole Scripture is Gods book of Record touching Christ that he will save sinners by him that will believe in him 3. Application of Christ when after knowledge and Assent a man accepts Christ upon his own terms for salvation The applying Act is accepting or receiving of Christ. To receive Christ is to believe To as many as received him gave he power to become the Sons of God to them that believe on his name The manner of this applying and accepting Christ is upon his own termes viz. Self-deniall bearing the Crosse and following Christ If any man will come after me let him deny himself and take up his Crosse daily and follow me The end of this accepting Christ is for salvation by him That believe to the saving of the soul Believe on the Lord Iesus Christ and thou shalt be saved This now is that true saving faith fitting them that have it for worthy receiving of the Lords Supper 2. How needful this true faith is to worthy communicating This saving faith is necessary before communicating 1. For due qualifying of our persons and actions 2. For discerning Christs body and other Sacramental mysteries 3. For applying Sacramental mysteries discerned 4. For enabling duely to walk afterwards And doubtless no one grace is more absolutely necessary in all these respects for the Lords Supper then this Faith is which is as a Queen among the graces 1. For due qualifying of our Persons and Actions Without faith it is impossible to please God Without faith we cannot please him in our persons nor in our actions Faith is the soul and life of our souls and duties the salt that seasons all our spiritual sacrifices 2. For discerning Christs body and other Sacramental mysteries in the Lords Supper Not to discern judge distinguish and apprehend aright of Christs body dashes upon that fearful Rock of eating and drinking damnation to our selves And a Christians principall discerning faculty in this business is his faith This faith is the Eagles eye whereby a man pierces through the Clouds and shadows of the outward Elements to those heavenly Mysteries in and beyond them Christs body and blood Faith is that acute spiritual sense whereby a Communicant can taste and relish Christ crucified in the Lords Supper Faith is tha spiritual Prospective by which the soul can behold Christ sweating drops of clotted blood in the Garden suffering many cruel things in the High-Priests Palace and dying a painful shameful and cursed death betwixt two theeves upon Mount Calvary And further faith can read and discern many strange Mysteries in Christ crucified of high concernment to Christians both in the Lords Supper and in his whole life viz. The efficacy sweetness victories triumphs satisfactions expiations purchases priviledges c. of his Crosse for our sakes Our liberty in his imprisonment Our acquital in his accusation Our peace in his perplexity Our healing in his stripes and wounds Our honour in his Reproach Our Exaltation in his Humiliation Our Comfort in his Crosse Our blessing in his Curse Our Mannah and Honey in his Vinegar and Gall Our strength in his weakness Our purity pardon and peace in his blood Our justification in his condemnation Our life in his death and in his Crown of thorns our Crown of glory Faith can discover these mysteries when all carnall reason wit and policy cannot discern them 3. For applying sacramental mysteries discerned As faith is the spiritual eye whereby we discern Christ crucified and the mysteries of his death in the Lords Supper so faith is the spirituall hand whereby we take Christ tendered in the Elements The spirituall mouth and stomack whereby we eat and digest Christ received Take ye and eat take ye and drink What must we take eat and drink in this Ordinance Answ. Not
that cloud of witnesses Try now thy faith by thy gracious works and sincere obedience But how shall I discover the truth of my faith by mine obedience Answ. Make tryal in these particulars 1. Doth faith make thee so obedient to the Word of God that it makes thee faithfully to cleave to the sincere and powerful Ministery of it though mocked despised opposed by the wicked multitude Some mocked howbeit certain men clave unto him and believed 2. Doth faith make thee set upon the strangest and hardest tasks when imposed by God As Noah upon building of his Ark which he was one hundred and twenty years in building By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark. 3. Doth faith incline and bow thine heart so unto obedience as to make thee deny thine earthly friends outward priviledges and carnal affections rather then foregoe thine obedience Abraham through faith so obeyed God as to leave his own Countrey and follow God not knowing whether he went yea as to offer up his Isaac his onely begotten Son 4. Doth faith make thee perform all thine obedience to God sweetly chearfully lovingly loving God his commands and his obedience Faith worketh by love Faith puts upon all duties and services to God in love without whimpering or murmuring 4. True saving Faith wonderfully loosens and unglues the heart of a Christian from the world and all earthly felicities By Faith Abraham Isaac and Jacob sojourned in the Land of Promise as in a strange Countrey dwelling in tents It had been much patiently to sojourn in a strange Land but to sojourn in the Land of Promise as in a strange Countrey was excellent They had not fixed Houses but moving Tents They were not dwellers but sojourners in their own inheritance because in and beyond Canaan Faith eyed and expected Heaven By Faith also Moses though a great Courtier in Egypt and the supposed son of King Pharaoh's Daughter yet preferred suffering affliction with Gods people beyond enjoying the pleasures of sin for a season And esteemed the reproach of Christ greater â—iches then the treasures in Egypt How did Moses esteem Christs riches that so esteemed Christs reproaches And no wonder that Faith thus disobligeth the heart from the World For Faith beholds in Christ the Covenant and promises Treasures beyond ten thousand Worlds Redemption Righteousnesse Adoption Holinesse Communion with God Co-operation of all things for good yea in summe Grace and Glory and upon view thereof how easily doth she slight and despise honours riches pleasures gold silver houses lands and all such low muddy perishable unsatisfying things How self-denyingly doth she desire them use them and part with them when there is occasion Doth thy faith thus make thine heart sit loose from the world 5. True saving faith is a quickening enlivening Grace yea the very life of a Christian The just shall live by his faith And Paul saith God! As the body lives by the Soul So the Soul lives by Faith Faith by the Promise and by Christ the marrow and kernel of the Promise But of this life of Faith elsewhere Dost thou live by Faith 6. True Faith is â—â—tended with Sense of its own infirmity with a Spirit of Prayer and with Divine Peace 1. With a true Sense of its own infirmity This made the man in the Gospel say I believe Lord help minâ— unbelief And the Apostles say Lord increase our faith It s a sign of life to be sensible of weaknesses the dead body feels no infirmity Art thou sensible of thy doubts c. 2. With a Spirit of Prayer Believing in God puts upon praying to God I beleived therefore have I spoken Contrariwise No Faith no Prayer How shall they call on him in whom they have not believed Canst thou pray with groans that cannot be uttered this argues true Faith 3. With a Divine Peace Faith justifies us Justification pacifies us Being justified by faith we have peace with Goâ— But there is no Peace saith the LORD to the wicked 7. True saving Faith is mightily puissant and victorious It fetches strength from Christ and conquers all a believers spiritual enemies 1. Faith conquers the world The world fights against us with the Smiles of Prosperity and with the Frowns of Adversity Faith overcomes both This is the victory that overcometh the world even our Faith 2. Faith conquers the flesh For Faith purifies the Heart Every one that hath this hope in himself purifieth â—â—m self even as he is pure Now Faith and Hope are Twin-graces and act alike 3. Faith overcomes the Devill We are commanded to resist the Devil stedfast in the Faith And for our encouragement herein we have this Promise Resist the Devil and he will flee from you Yea Faith is the Christians Buckâ—er and Shield A Shield like a door that will shelter him from top to toe whereby he quencheth all the fiery darts of the Devill Satans sudden temptations are his fierie Darts Faith quenches them all in Christs blood which is the Christians Apology against all temptations and accusations whatsoever 8. True saving Faith upholds the believers spirit from sinking and fainting under heaviest pressures and extremities of trouble The Lord propounds this to the Jewes as a support against the Babylonish 70. yeers Captivity That the just should live by his faith and this was to uphold them under all Iob was in a deep Sea of calamities and yet in midst of all as it were liâ—ts up his head above the waves with this triumphant expression Though he Slay me yet will I trust in him He also shall be my Salvation And again after a dolefull recapitulation of his miseries I know that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin wormes destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Yea Faith is of such masculine strength that it makes believers even Glory in Tribulation Yea enables them to endure tortures not accepting of deliverance We read of Martyrs so farre upheld by Faith as to smile at the Prison-doors sing in chains kisse the stake embrace the faggots and triumphantly clap their hands in flames as having gotten the victory What support and stay now hath thy faith yeelded thee in thy plunges and extremities Canst thou wait upon God though he hide his face from thee Canst thou say with Paul Troubled on every side but not distressed Perplexed but not in despaire 9. Finally True saving Faith is daily growing and constantly persevering Faith lives but because its life is imperfect it stil grows and increaseth It is said that the Righteousnesse of God is revealed in the Gospel from Faith
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
crucified before our eyes represented sealed and exhibited to the belâ—eving soul. Thou therefore O Chrâ—stâ—an Search the Scriptures that thou mayst there finde Christ Accept the Covenant that thou mayst therein embrace Christ And duly partake the Sacraments èspecâ—ally the Lords Supper that thou maâ—st more fully and undoubtedly assure thy self of Chrâ—st to thy salvation To this end serâ—ously consider 1. It is not bare partaking but due partaking of Sacraments that will commend us to God and interest us in Christ. It is possible that in a visible Church multitudes may partake Sacraments and yet be deeply displeasing to God The Israelites of old had not only the ordinary and standing Sacraments of Circumcision and the Passeover but also the extraordinary and transient Sacraments of the Cloud and Sea answering to our Baptism Of Manna and water out of the Rock answering to our Lords Supper All our Fathers were under the Cloud and all passed through the Sea And were all baptized unto Moses in the cloud and in the sea and did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ But with many of them God was not well pleaâ—ed for they were overthrown in the Wilderness Ishmael was circumcis'd as well as Isaac yet Ishmael is branded for a Persecuter Esau circumcised as well as Jacob yet Jacob loved Esau hated of God Simon Magus baptized yet his heart was not right in the sight of God and he still remained in the gall of bitternesse and bond of iniquity Judas did eat the Sacrament of the Passeover with Christ and his Disciples yet after the eating of it Satan more strongly entered into him then ever before and he died an hypocrite a murderer a devil And the Corinthians not onely were baptized but received also the Lords Supper yet notwithstanding they were judged of the Lord many were weak and sickly among them and many slept viz. were dead as is thought of the plague of Pestilence Thus we may possibly be baptized yea eat and driâ—k the Lords Supper and yet for all that through unworthy communicating incùrre the Lords displeasure 2. They that partake Sacraments in a visible Church may so farre notwithstanding be displeasing unto God As 1. That all the Sacraments and Services they take in hand may be accounted by God as Nullities as no Sacraments no Services at all This is not to eat the Lords Supper 2. That all their Sacraments and religious performances may be accounted their sins and abominations 3. That the Sacraments which were intended for spiritual benefit shall become a spiritual mischief to their souls through their abuse That the Lords Supper instead of nourishing Grace should strengthen sinne instead of sealing of Remission of our sinnes in Christs blood should render us guilty of the body and blood of the Lord even guilty of murdering the Lord of Life and Glory 4. That by unworthy handling them they may incurre many temporal afflictions and chastisements in Gods displeasure 5. Finally they may enjoy Sacraments and yet so farre displease God therein as thereby to hazard their own Judgement and eternal Damnation and lose Heaven it selfe for ever As those Iews of old notwithstanding their enjoyments of Sacraments were overthrown in the wildernesse lost Canaan the Type of Heaven and it 's to be feared Heaven it selfe thereby typified 3. Hence consequently these things are clear I. That our bare enjoyment of Sacraments is no infallible signe either of Gods special love tow or of our good spiritual state towards God II. That it is altogether unsafe for Christians to rest themselves satisfied and contented with the meere having or the meer using of Sacraments It 's the Right having and Due using of Sacraments which will commend us and our actions about them unto Goâ— III. That it singularly concerns all Gods people to endeavour so to enjoy and use all Sacraments and particularly the Lords Supper Which is often to be received as therein they may be well-pleasing and acceptable to the Lord. Now that we may acceptably and profitably manage the Lords Supper these things are peculiarly necessary 1. A due Preparation for the Lords Supper before we commmunicate 2. A right use of the Lords Supper while we are communicating 3. A Christian conversation suitable to the Lords Supper after we have commmunicated In reference to these three General Heads seriously consider and practically improve these brief Directions following PRACTICAL DIRECTIONS FOR Worthy Receiving Of the LORDS SVPPER I. Directions touching our due Preparation for the Lords Supper before we Communicate OVr due preparation for the Lords Supper before communicating consists chiefly in a judicious impartial and sincere Self-examination Let a man examine himselfe and so let him eat of that bread and drink of that Cup. There 's A publike Ecclesiastical Examination by Church-Governours preparing for fit communicating in respect of the Church And there 's alâ—o a â—rivate Self-examination preparing for worthy communicating in reâ—pecâ— of Christ. By That â—rovision iâ— made that the Lords Suppeâ— be not abused by grosse Ignorance and Scandals By This farther care is taken that the Lords Supper be not unworthily received through Carnalnâ—sse Vnbeliefe Impenitenâ—y Hypâ—crisâ—â— Vâ—â—hâ—nkâ—ulness Vnchaâ—iâ—â— blenesse c. Both are necessary and helpfull to each other but Self-Examination is more eâ—pecially needful O we have great cauâ—e to use all possiâ—â—e Preparations before â—ommunicating For 1. The Lord and Author of this Sacrament with whom we have to do hereâ—n is Iesus Christ who is most Holy Harmlesse Separate from sinners Higher then the Heavens Searching the Heart and Reins Whose eyes are as a flame of fire who 〈…〉 and all power in Heaven 〈…〉 and who will render to every man according to his works 2. The Nature of this Sacrament is sublime mysterious spiritual heavenly A 〈◊〉 of Chriâ—ts providing wheâ—â—in Chrâ—â—t is both the Master of the 〈◊〉 and â—he Mâ—â—er of the 〈◊〉 A 〈◊〉 Christ's engraâ—ing whose Supâ—rscription is Christ loâ—ing us whoâ—e Image is Christ dying for us whose 〈◊〉 is Chriâ—â—â— Nâ—w Tesâ—â—ment confirmed to his Members c. 3. The benefit of worthy comâ—unicaâ—ing 〈◊〉 surpâ—â—â—sing â—vveet Hâ—reby 〈◊〉 Soul-reviving death of Christ is a freâ—â— remembered the inward man with all the graces and abiâ—â—ties thereof is nourished Remission of sinnes through Christs blood is assured Communion with Christ crucified and all the benefits of his death is sealed our interest in the New Testament with all the Promises and Priviledges thereof is confirmed and our spiritual fellowship with Christs holy Members is established and increased 4. The danger oâ— unworthy communicating is exceeding great For hereby the guilt of Christs body and blood is â—ontraâ—ted hereby the deep displeasure of God is procured and hereby unworthy
thou art earnest with God more and more for assurance of pardon for purity of heart and stablishment in the wayes of grace for time to come it 's a good signe thy sins are pardoned God told David by Nathan The Lord hath put away thy sin thou shalt not die Vpon this David prays so pathetically Purge me with Hysope and I shall be clean wash me and I shall be whiter then Snow Make me to hear joy and gladnesse Restore unto me the joy of thy salvation and uphold me with thy free Spirit 5. Finally it 's a signe thy sins are pardoned if thy heart and soul and all within thee be singularly inlarged to blesse and praise God for his pardons So it was 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 forgiveth all thine iniquities who healeth all thy diseases If thine heart feel his pardons thy mouth will sing his praises 5. Lastly they are parties to the New Covenant that have Gods fear so implanted in the heart as not to depart from him And I will make an everlasting Covenant with them that I will not turne away from them to do them good but I will put my fear in their hearts and they shall not depart from me Apostates and Back-sliders were never truly in Covenant with God All in Covenant with God persevere for God will not forsake them and they shall not forsake him his fear in them shall be their Preservative Now then if the Lords fear in thee keep thee from falling away thou art in Covenant with God Thus thou mayest from the substance and nature of the New Covenant discover wâ—ether thou beest a Party to the New Covenant having true inward interest therein and consequently having true inward Right to the New Covenant-Seale the Lords Supper in respect of God himselfe Now if this be thy case thou hast a childes portion in the Lords Supper and mayst lay claim to it and all the benefits of it beyond any carnal man in the world Thou shalt be no usurper in â—hat regard come and well-come Thus examine What right thou hast to the Lords Supper What need we have of the Lords Supper As we should examine our Right to it that we be not usurpers so we should search what need we have of it that we be not despisers of the Lords Supper The full soul loatheth an Honey-combe Sense of want excites desire and enlivens the appetite after what we want And Hunger we say will break stone-walls Now Christians have need urgent pressing need of the Lords Supper in many reâ—pects Examine thou whether thou hast not great need of it in all these respects 1. Hast thou not great need often to nourish strengthen and comfort thine inward man with all the graces and spiritual abilities thereof Consider 1. Thy whole new man when at perfectest is but imperfect We see now but through a glasse darkly we know but in part and so we love but in part obey but in part c. Paul himself durst not challenge perfection to himself in this life saying Not as though I had already attained or were already perfect but I follow after that I may apprehend that for which I am apprehended of Christ Iesus 2. Consequently thy new man all thy gracious endowments are but weak when at strongest for every thing that 's imperfect is comparatively weak 3. Thy inward man is assaulted with many temptations adversaries and difficulties tending to enfeeble and discourage it especially with the reliques of the flesh The flesh lusteth against the Spirit Paul saith in the Person of the Regenerate I finde a law that when I would do good evil is present with me For I delight in the Law of God after the inward man But I see another law in my members warring against the law of my minde and bringing me into Captivity to the law of sin Hast thou not need now to nourish thine imperfect graces that they may grow up to perfection thy weake graces that they may be strong thine assaulted graces that they may not faile Behold now what need thou hast of the Lords Supper to these ends For what nourishing ordinance is this Sacrament for all these purposes For it 's stiled The Lords Supper It 's A Supper therefore suitable to nourish the inward man The Lords Supper therefore sufficient to nourish it effectually As the body and all its strength decays without due corporal food so the soul and its graces without due spiritual food Here is meat indeed Christs body and drink indeed Christ blood and both tendred most familiarly in this Ordinance and most effectually When the Lord Christ prepares a Supper for his members he provides like himself They that truly eat with Christ eat of Christ in this Supper shall never die never totally hunger or mortally thirst more 2. Hast thou not need to have the pardon of thy sins often testified to thee and to have thy faith apprehension and assurance thereof conâ—irmed to thee There are many things may daily make thee question and doubt whether thy sins be pardoned or at least may darken and dimme thine evidence of pardon As 1. Multitudes of sinfull infirmities that still hang upon thee invincibly makes thee fear sin is not pardoned Hence for clearing the assurance of pardon daily we are taught daily to pray Forgive us our debts 2. Lapses into grosser sins obscure the evidence of our pardon David by his fall lost in great measure the joy of Gods salvation which he prayes to have restored 3 Sharp trials and severe afflictions are wont to revive sin unto the conscience and to bring in scruples about the pardon of them Iob himself in the great storms of his afflictions somewhat dazeled in his sence of pardon complains How many are mine iniquities sins make mee to know my transgression my sin wherefore hidest thou thy face and holdest me for thine enemy Thou writest bitter things against me and makest me possess the iniquities of my youth Thou numberest my steps dost thou not watch over my sin my transgression is sealed up in a bag and thou sowest up mine iniquities Thus here 's great need to have thy senâ—e and apprehension of thy sins pardon assured to thee Consequently thou hast great need of the Lords Supper which notably tends to relieve thee in this case This is saith Christ in the Inâ—â—itution my blood of the New Testament which is shed for many for Remission of sins That is this wine in this Ordinance is a Signe Seal and Conveyance of my blood ratifying the New Testament which blood is shed for many viz. for all the Elect for all Christs sheep for remission of sins Christs blood then was shed meritoriously to procure our sins remission and the Lords Supper is appointed
is long then the earth and broader then the Sea Eternal Because God is infinite anâ— boundless in respect of time and duration Gods essence never had beginning never succession or change and never shall have end The everlasting God the LORD Of old â—hast thou laid the foundation of the Earth and the Heavens are the work of thy hands They shall perish but thòu shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy years shall have no end Before the mountains were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God And these are commonly stiled Gods Incommunicable Attributes as being peculiar onely to God and no way attributed or Communicable to any thing besides God The Communicable Attributes follow so called because â—ometimes in some sense they are communicated to câ—eatures 5. The living God That hath heard the voice of the living God My soul â—hirsteth for God for the living God Thou 〈◊〉 Christ the Son of the living God It 〈◊〉 a fearful thing to fall into the hands of the â—â—ving God God lives most properly and perâ—â—ctly All imperfections of created life must 〈◊〉 removed from him God liâ—es eteâ—nally â—od faith of himâ—elf I live for ever God 〈◊〉 eternal life it self his own eternal life And shew unto you that eternal life which was with the Father Yea he gives life to all living Seeing he giveth to all Life and Breath and all things For in him we live and move and have our Being 6. Most wise The onely wise God God! To this purpose are ascribed to God Counsel Great in Counsel Who worketh all things according to the Counsel of his own Will Knowledge Known unto God are all his works from the beginning of the world Vnderstanding His understanding is infinite God in one individed Act most absolutely eternally perfectly infallibly immutably Knows himself as the most adequate object of his Vnderstanding Knows all things knowable besides himself whether possible or actually existing Knows all things existing whether in time past present or future God knows all mans wayes works words thoughts imaginations all mens sins with all the kinds degrees circumstances aggravations of them All mens states in this and the world to come all future contingencies before they come to pass though to us never so casual accidental or uncertain Yea he absolutely knows all things in the world 7. Of most absolute perfect and righteous Will Who worketh all things after the Counsel of his own Will Having predestinated us according to the good pleasure of his Will We are taught to pray to God Thy will be done Gods Will is perfectly one yet in respect of our divers notions in apprehending of it is either Approving all that 's good Effecting all that 's wrought Prescribing all that 's duty or Permitting all that comes to passe yea he even permits or suffers sin to be in the world himself and his Will being neither directly indirectly nor any way the Cause or Author of sin 8. Most true God is most true in himself his works and words Most true in himself A God of truth or as the Hebrew phrase will well beat it God is Truth This is life eternal that they might know thee the onely true God All other gods and Idols are but false gods lies vanities nothing in the world Most true in his works They are not shadows and fictions but realities All his works are done in truth Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints True in his words Sanctifie them through thy Truth thy word is Truth Thy Law is the Truth All thy Commandments are Truth For all the Promises of God in him are yea and in him Amen In hope of eternal life which God that cannot lie promised 9. Most good yea â—upreme goodnesse it self without all evil or imperfection Good in himself and Author of all good to his creatures I will make all my goodness passe before thee Christ said Why callest thou me good There is none good save one that is God Not Man Saint Angel or Christ himself as man are good as God is good essentially infinitely immutably c. That our God would fulfill all the good pleasure of his goodness The riches of his goodness The Lordâ—s good to all Every good gift and every perfect gift is from abvoe and cometh down from the Father of lights In this goodness of God are â—is Graciousnesse Love Mercy Patience Graciousness God is most gracious incomparable in free grace The LORD the LORD God merciful and gracious Gracious is the Lord and righteous Love God is most loving yea all love He that loveth not knoweth not God for God is love And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him Mercy God is most merciful yea all mercy it self and loving kindness it self Our God is merciful Plenteous in mercy The Lord is good to all and his tender mercies are over all his works His mercy or loving kindness endureth for ever Patience God is most patient long-suffering slow to anger The Lord is gracious and full of compassion slow to anger and of great mercy Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance 10. Most Just and Righteous Vniversally righteous as God should be righteous and the Author of all Righteousness in the world eternally and immovably disposed to give to himself and to all creatures their due The righteous LORD loveth Righteousness The LORD is upright and there is no unrighteousness in him That will by no means clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens children unto the third and to the fourth Generation Thou art righteous O Lord which aâ—â— and wast and shalt be The LORD is righteous in all his wayes 11. Most Holy God is not onely infinitely holy and pure but holiness it self But thou art holy O thou that inhabitest the praises of Israel Holy Holy Holy is the LORD of Hosts The four Beasts rest not day and night saying Holy Holy Holy Lord God Almighty which was and is and is to come Once have I sworn by mine Holiness He is all holiness Without
in being and well-being He that made the world is still upholding all things by the word of his power 2. Governing and disposing all Creatures and all their actions even the least and smallest of them all The LORD hath prepared his Throne in the Heavens and his Kingdome ruleth over all Are not two sparrows sold for a farthing and one of them shall not fall on the ground without your Father but the very hairs of your head are all numbred 3. Oâ—dering and directing all creatures and al their actions to his own glory and his peoples good Ioseph said to his brethren God sent me before you to preserve you a posterity on earth and to save your lives by a great deliverance So now it was not you that sent me hither but God Ye thought evil against me but God mean't it unto good c. So didst thou lead thy people to make thy self a glorious name For of him and through him and to him are all things As for Gods special Creation of man and Providence over man in his fourefold state viz. of 1. Creation 2. Corruption 3. Restitution and 4. Perfection They will come farther to be considered in the next branch the knowledge of our selves Hitherto of the first branch of knowledge requisite in some competent sort before communicating viz. The Knowledge of God 2. Knowledge of our selves Knowledge of our selves is the next point of Knowledge necessary to a worthy Communicant Christians eyes and apprehensions should be like the windowes of the Temple widest inward narrowest outward far more dispoâ—ed to look home then abroad better acquainted with themselves then with others And not like Plutarch's Lamiae or Witches that put on their eyes when they went abroad but put up their eyes in boxes when they came home The necessity of this Self-Knowledge hath before been evidenced The particulars of Self-Knowledge follow We are principally to know our selves 1. What we were in Adam before the fall 2. What we are in Adam since the fall 3. What we should and may be in Iesus Christ the second Adam I. What were we in Adam before the fall Answ. Before the fall Adam was the happiest creature under the Sun enjoying many surpassing Priviledges And all mankind being then in his loyns enjoyed in him the same happinesse and Priviledges viz. 1. A reasonable and immortall soul personally joyned with a suitable body both of them fearfully and wonderfully made yea curiously wrought according to divine Consultation of the blessed Trinity Adams soul was so rationall that he knew the nature of all the creatures which God brought before him and named them accordingly And so immortal that it cannot die a natural death as many Scriptures intimate But the souls of all other sublunary creatures besides man are irrationall and die with their bodies 2. A most pleasant Habitation God planted a Garden Eastward in Eden and there he put the man A garden is the glory of the fields A garden of Gods planting the glory of all gardens Herein grew every tree pleasant to the sight and good for food And a Quadripartite or four-streamed river to water the garden Oh what a garden of delights what an earthly Paradise Here man was placed to dresse this Garden Man must not be idle no not in Paradise 3. Liberall Provision Man was allowed freely to eat of every herb and of the fruit of every tree in the Garden except only the tree of Knowledge of good and evil His food therefore was most various and delicious 4. Vniversal dominion over the creatures Let them have dominion over the fish of the Sea and over the fowle of the air and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth This dominion was not supreme but subordinate to Gods dominion Adam was Monarch of the earth God the sole Monarch of all the world Lord what is man that thou art mindfull of him the Son of man that thou visitest him Thou hast made him to have dominion over the works of thy hands thou hast put all things under his feet So that all sublunary creatures were to do homage unto Adam 5 Conjugal society with his wife created out of Adams side while he was asleep She was thus taken out of man that she might be a meet help for man and become affectionately dear to man as bone of hâ—s bone and flesh of his flesh Man is naturally a sociable creature and loves society And Marriage-society is the sweetest of all natural societies 6. Innocency God made man upright As man came at first out of Gods hands he was spotlesse undefiled and wholly without sin Hence that state is stiled The state of innocency Except Christ never man on earth was perfectly without sin as Adam was in his first Creation The holiest Saints in this life have sinne in them though sin reigne not over them We were without sinne in the earthly Paradise and shall be without sin in the heavenly Paradise How happy is a sin-less state 7. The image of God God created man in his own image in the image of God created he him There was not only an utter absence of all sinfulnesse but also a presence of all due righteousnesse in him in which regard he was perfectly conformable to the will of God This image of God in man seems principally to consist in 1. Knowledge 2. Rigâ—teousnesse and 3. True holinesse or as the Greek phrase is Holinesse of truth This image of God in Adam made him ful of divine beauty whereby he was all glorious within surpassing all sublunary creatures 8. A Covenant-state with God In all times and states of the Church God hath pleased to deal with his people by way of Covenant Adam before the fall being perfect and without sin had perfect ability given him to keep that Covenant with God in which he was naturally enstated The Covenant into which Adam was admitted with God was the Covenant of Works the substance whereof is the Morall Law or Ten Commandements The Morall Law was perfectly written in Adams heart for the substance of it so that he was fully able to know and keep it for even since the fall the Gentiles which have not the written Law do by nature the things contained in the Law which shew the work of the Law written in their hearts Much more was the Law written in Adams heart before the fall This Covenant of Works the substance whereof is contained in the Morall Law required personal perfect and perpetual obedience under the severest penalties Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Vnto this Covenant of Works with Adam seem to be annexed two Sacraments viz. The Tree of Life assuring him of life upon his keeping Covenant and eating of that
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
most great and precious All Yea and Amen in Christ And all the godly mans peculiar inheritance That soul cannot be poor that hath faith to trade with God in his promises 6. All things are ours if we be Christs whether the world or life or death or things present or things to come All are ours if not in actual possession yet in Evangelical right unto them in Christ and we shall actually enjoy all that shall be good for us 7. Finally Co-operation of all things for our good crosses and comforts losses and gains pains and ease sicknesse and health c. life and death Every winde shall blow us profit We know that all things work together for good to them that love God to them that are she called according to his purpose These and the like are their Priviledges that obtain Jesus Christ. Hitherto of the second point of knowledge viz. The Knowledge of our selves requisite to prepare for worthy communicating 3. Knowledge of Iesus Christ. Knowledge of Iesus Christ our Mediatour is the next branch of knowledge requisite to a worthy Communicant How necessary a competent knowledge of Jesus Christ is hath been formerly shewed Christ being the Author Matter and End of the Lords Supper without due knowledge of whom we cannot possibly discern the Lords body But what are we principally to know touching Jesus Christ in order to worthy communicating Answ. We should especially know these seven particulars 1. That there is but only one true Christ and Mediatour 2. That Iesus the Son of the Virgin Mary is the only true Messiah true Christ. 3. That this Iesus Christ is God and man in one Person 4. That Iesus Christ God-man hath in order to sinners salvation taken upon himself the office of Mediatourship betwixt God and man 5. That Iesus Christ is a Mediatour All-sufficient 6. That this All-sufficient Mediatour Iesus Christ saves none but those to whom he is actually applyed 7. That Iesus Christ is the substance and marrow of all Sacraments Promises Ordinances and of the whole Sâ—riptures I. That there is but one only true Christ and Mediatour and no more There are many counterfeit Christs false Christs fore-prophesied of able if it were possible to deceive the very Elect. But if any shall say lo here is Christ or lo there is Christ believe them not For unto us as there is but one God so there is but one Lord Iesus Christ. There is one God and one Mediatour between God and man the man Christ Iesus Neâ—ther is there salvation in any other for there â—s none other name under Heaven given among men whereby we must be saved II. That Jesus the Son of the Virgin Mary is this onely true Messiah true Christ and Mediatour that should come into the worâ—d to save sinners according to the prophecies and promiâ—es of God in the whole Old Testament This is evident three wayes 1. By certain Testimonies As To him that is to Iesus of Nazareth give all the Prophets witnesse that through his name whosoever believeth in him shall receive remissâ—â—â— of sins But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And Paul professeth himself to be separated unto the Gospel of God Concerning his Son Iesus Christ our Lord which was made of the seed of David decording to the flesh and deâ—â—â—red to be the Son of God with power c. By the Genealogie of Jesus Christ. The â—ine or Pedigree of Jesus Christ the Son of the Virgin Mary is described by Matthew and Luke and drawn down from David Abraham yea Adam himself to Ioseph and Mary from generation to generation and principally for this end to evidence That thiâ— Iesus is the onely true Messiah promised under the Old Testament Matthew describes Iosephs line the supposed father of Christ because he was the Virgins husband and shews that he came from David for it 's said Iacob begat Ioseph the husband of Mary Luke delineates Maries line the mother of Christ how she also descended from David c. So that Matthew sets down Christs legal Luke Christs natural line For he saith Iesus being as was supposed the son of Ioseph which was the Sun of Eli. Ioseph was the natural son of Iacob who begat him as Matâ—hew shewes the legal son or son in law of Eli by marrying Mary the daughter of Eli as Luke imports Iosephs name is put in both the Genealogies because the Iews were wont to reckon their Genealogies by the men and not by the women So that Jesus descended of Abraham and David according to Gods promise both by father and mother c. therefore is the very Christ. 3. By the Histories of the four Evangelists describing Christs Birth Life and Death in all points so exactly agreeing with the prophecies and promises of Christ of old as may appeare by comparing the Prophets and Evangelists together it's clear that Jesus the sonne of the Virgin Mary is the very and only Christ indeed If we hold not fast this point That Iesus the Son of the Virgin Mary is the only promised Messiah we overthrow all the New Testament and the whole frame of Christian Religion III. That this Iesus Christ the onely true Messiah is God-man that is is true God and perfect man in one person The humane nature of Christs soul and body being personally united to the Sonne the second person in the God-head The Word viz. the substantial Word the Son by whom God makes his will known to us as man utters his minde by a word was God There 's his Divinity And the Word was made flesh and dwelt among us there 's his humanity When the fulnesse of time was come God sent forth his Son made of a woman This is The great Mystery of godlinesse God manifest in the flesh A great Mystery indeed that the most glorious God infinitely above all created beings should stoop so low as to become personally one with dust and ashes and that frail dust and ashes should be advanced so far above Angels as to become personally one with the onely blessed God We cannot fully comprehend this Mystery let us faithfully apprehend it Consider here three things 1. Why was it needful Christ should be God and Man in one person Answ. Christ became a middle person betwixt God man 1. That he might be a fit Mediator reconciling God and man His office is founded in his person 2. That God might accept and the godly apply to themselves the properties and peculiar works of each nature as the properties and works of Christs whole person 2. Why was it requisite that Iesus Christ â—hould be man Answ. Christ our Mediator must needs be man 1. That he might exalt and sanctifie our nature which we had debaâ—ed and polluted 2. That he might be our Kinsman
come in the flesh are two viz. 1 Baptisme or washing with water in the Name of Father Son and Holy Ghost whereby we are solemnly admitted into Christs mystical body visible signifying and sealing the souls spiritual washing from the guilt and filth of sin by the blood and Spirit of Christ. 2 The Lords Supper or eating bread and drinking Wine in reâ—embrance of Christs body broken and blood shed according to the Institution whereby oâ—r spirituall nourishment and growth in Christs mystical body is sealed Baptisme answers to Circumcision the Cloud and Sea The Lords Supper to the Paschal Supper Mannah and Water out of the Rock The Sacraments of the New Testament are for number more few for observation more easie for signification more excellent VI. In all Sacraments are two parts and a Sacramental union betwixt them 1. The Two Parts are 1 The outward signe or signes signifying as water and washing with it in Baptism Bread and Wine with the actions belonging thereto in the Lords Supper 2 The inward mysteries signified by those signes as the washing away of our sins by the blood and Spirit of Christ in Baptisme and the nourishing of our souls by the benefits of Christs death in the Lords Supper 2. There is a Sacramental union betwixt the Signes and things signified founded in Chriâ—ts Institution Whence the signe is sometimes said to be the thing signified As This is my body This is my blood This is the New Testament in my blood And theâ— thing signified is called the signe As Christ our Passeover is sâ—crificed This Sacramental union consists in a Sacramental relation which the signes have to the things in signifying sealing and exhibiting them Hence flows another union â—etwixt the worthy Communicant and the Sacrament So that he who truly partakes the signe according to Christs Institution partakes also the thing signified This is to be well obâ—erved as a special ground of comfort in communicating VII Finally The particuâ—ar nature of the Lords Supper may be notably discerned in the causes of it viz Efficient Material Formal and Final 1. The Efficient cause or Author of it is The Lord Iesus in the same night in which he was betrayed All power was given to him as Mediatour therefore to institute what Ordinances he pleased for his Church He first gave Being to the Lords Supper and he also can give a Blessing and vertue to it in the right use In that night he instituted it 1. To shew the abrogation of the Paâ—chal-Supper and the succession of the Lords Supper in the room thereof 2. To imprint more notably a living and lasting character of his death and sufferings upon this Supper 3. To restifie his singular care and love to his Church in that when he knew he was now ready to be betrayed and crucified he would leave this Legacy and Love-Token of his Supper to his Church Now if Christ be the Author of the Lords Supper we should highly esteem it Christianly partake it and walk accordingly knowing that all abuse of the Lords Supper reâ—â—ects and terminates upon the Lord Christ. 2. The Material cause or matter of it is Outward and Inward 1. Outward is 1. Partly the Elements viz. Bread and Wine Complete Provision against hunger and thirst Christ gives his Church full nourishment Bread is expressed Wine is figuratively implyed in the Cup because immediately after Christ said Henceforth I will not drink of the fruit of the Vine c. 2 Partly the Sacramental actions which are either on the Ministers part as Taking Blessing and Giving Thanks Breaking and Giving to the Communicants Or on the Communicants part as Receiving Eating and Drinking 2. The Inward matter are the Mysteries signified by the outward As by the Elements of Bread and Wine Christs Body and blood Christ crucified our spiritual nourishment By the actions Christs separation and Consecration to his Mediatory office Christs brokennesse and sufferings for his Elect Christs free Tender and bestowing himself for spiritual nourishment upon the true Believer And the believers Accepting and applying of Christ thus tendred particularly 3. The Formal cause or Forme of the Lords Supper understand not the outward but the inward Form is that Sacramental union that is betwixt the outward and inward matter betwixt the signes and things signified viz. such a Sacramental relation betwixt them in signifying sealing and exhibiting and this by vertue of Christs institution that he who duly receives the signes receives the things signified as was said before As the law of the land makes such a relation betwixt a twig and a turfe and the lands whence they are taken that he who in due form of law takes liâ—ery and seizin of them is also as fully seized and possessed of the whole Lands or Mannour 4. The Final cause or End of the Lords Supper is manifold viz. 1. The solemn Remembrance of Christ crucified and shewing forth of Christs death to the worlds end 2. The spiritual nourishment of our inward man of our faith and all our graces for strength and growth 3. The Confirmation and individual Application of the New Testament and all the Promiâ—es Comforts Benefits and Priviledges thereof to us 4. The Sealing up unto our heâ—rts the pardon of our sins in Christs blood 5. The Ratification and Augmentation of our Communion with Christ crucified in all the benefits of his death 6. Finally the publike Testification of our true loâ—e to and Communion with the Saints as Christs members and fellow-members with us in him For these ends especially was the Lords Supper instituted by Christ and ought to be celebrated by us Hitherto of those Points of knowledge principally necessary to qualifie a man for worthy communicating whereupon we are to examine our selves Next of the Properties of true sanctified knowledge and of our self-Examination therein II. The Properties of true sanctified knowledge are the second way whereby we may examine and try our Knowledge In the particular points of Knowledge forementioned an Hypocrite may possibly go as far as a true Believer but in these following Properties of sanctified Knowledge the true Believer goes beyond an Hypocrite What are the Properties of sound sanctified Knowledge Answ. Sanctified Knowledge is 1. Experimental 2. Heart-humbling 3. Communicative for others edification 4. Growing 5 Affectionate 6. Spiritualized 7. Pure 8. Obedientiall 1. An Experimental Knowledge whereby a Christian hath a particulal taste savour and relish of the divine things which he knows And this I pray that your love may abound yet more and more in Knowledge and in all judgement The Greek word rendred judgement properly signifies sense Not a corporal but a spiritual â—ense whereby we have a spiritual and experimental sensiblenesse feeling and taste of the things of God in our own spirits This sense differs from Knowledge thinks Zanchy as the Knowledge of the sense differs from that of the understanding
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
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