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
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
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
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
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
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
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