Lords Supper 〈◊〉 How can we diâ—cern our need of the Lords Supper 3. How can we judge of our â—iâ—ness for the Lords Supper Ignorance of our selves will render us ignorant in all these things 3. Of Iesus Christ. For 1. Jesus Christ is the Author of this Ordinance that at first gave Being to it and still gives Benefit by it 2. Jesus Christ is the Matter the inward Matter and Marrow of the Lords Supper to be fed upon Take eat this is my body which is broken for you This Cup is the New Testament in my blood 3. Jesus Christ and the solemn remembrance of his death is one eminent end of the Lords Supper As often as ye eat this bread and drink this Cup ye shew forth the Lords death till he come Consequently without a competent knowledge of Jesus Christ it 's altogether impossible to communicate worthily 4. Of the New Covenant or New Testament For this is one of Christs great Seals and solemn tokens of his New Testament This Cup is the New Testament in my blood So that when we renew tâ—e Lords Supper we renew the Lords Covenant And how can we renew that Covenant whereof we are grosly ignorant 5. Of the Lords Supper it self For should we intrude upon this Ordinance and not competently understand what is the nature oâ— Sacraments in general and of this in particular we should but give God a blinde and a lame service and offer the sacrifice of fools These are the principal points more peculiarly necessary to be known in some competent sort before communicating and these are the reasons why they are so necessary to be known Next consider what ought to be known of them severally in order I. Knowledge of God These things especiâ—lly ought to be known touching God in some competent maner before a man come to the Table of the Lord viz. 1. That God is or That there is a God He that cometh to God must believe that he is 2. That God is one or that there is only one true God and no more The LORD our God the LORD is One. We know that there is none other God but one But to us there is but one God He onely is the living and true God 3. That this one God subsisterh in three distinct Persons Father Son and Holy Ghost There are three that beare Record in Heaven the Father the Word and the Holy Ghost and these three are one Go teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost The Father is â—f none neither begotten nor proceeding The Son is begotten of the Father eternally Hence called The onely begotten of the Father And The onely begotten Son which is in the bosome of the Father The Hoâ—y Ghost eternally proceedeth from the Father and the Son But when the Comforter is come whom I will send unto you from the Father the Spirit of truth which proceedeth from the Father Theâ—e three are Co-essentiaâ— Co-equal and Co-eternal This deep mystery cannot be fully comprehended by our understandings must be truely apprehended by our faith It may darkly be reâ—embled by the light of Sun Moon and Stars united in the Arre Oâ— by the light of three diâ—tinct Torches united in one flame Or by one of your Bibleleases in three folds The first fold is not the second nor the second the third nor the third either of the other and yet all those three folds are that one leaf Thus the Father is not the Son the Son is not the Holy Ghost the Holy Ghost neither the Father nor the Son and yet all these three are that one most Holy God 4. That this one God is a most pure invisible Spirit God is a Spirit and they that worship him must worship him in Spirit and Truth The King invisible Whom no man hath seen nor can see 5. That this one God Father Son and Holy Ghost hath made himself gloriously known Partly by his essential Attributes or Properties Partly by his Works I. Gods essential Attributes or Properties are the high perfections of his Essence which are all one both with his Essence and with one another yet are revealed to us and apprehended by us as many and different because our weak understandings cannot comprehend this one infinite Act in one Act God is 1. Most absolutely simple No way compounded in himself or with any other thing God is a Spirit The highest Spirit The most spiritual Spirit The Spirit of spirits therefore absolutely uncompounded without body parts or passions Ye saw no manner of similitude on the day that the Lord spake to you out of Horeb c. A Spirit hath not flesh and bones And Paul proving to the Heathens that himself and Barnabas were no gods as they imagined said Sirs Why do ye these things we also are men of like passions with you 2. All-sufficient The LORD appeared to Abraham and said unto him I am God All-sufficient or God Almighty The Hebrew word according to its several derivations may signifie either of these 3. Immutable or Vnchangeable I am the Lord I change not Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shaddow of turning 4. Infinite without and beyond all bounds and limits His understanding is infinite Now Gods understanding is God himself Gods essence is infinite and boundlesse in all respects imaginable Whereupon God is Immense or unmeasurabâ—e Because he cannot be determined or described by any Dimensions of Height Depth Length or Breadth and because he cannot be limited confined or circumscribed with any place Am I a God at hand saith the Lord and not a God afar off Do not I fill Heaven and Earth saith the LORD But will God indeed dwell on the Earth Beholdâ— the Heaven and Heaven of Heavens cannot contain theâ— how much less this House that I have builded Omni-present or present in all places Gods essence filling all places yet not comprehended in any place is consequently in all places Whither shall I go from thy Spirit or whither shall I flee from thy presence If I asscend up into heaven thou art there if I make my bed in hell behold thou art there If I take the wings of the morning and dwell in the utmost parts of the Sea even there shall thine hand lead me and thy right hand shall hold me c. Incomprehensible Because God is boundless in respect of all created knowledge and understanding No man nor Angel can fully understand or comprehend him Great is the LORD And of his greatnesse ther is no search Canst thou by searchinâ— finde out God Canst thou finde out the Aâ—â—mighty unto Perfection It is as high as Heavâ—â— what canst thou do Deeper then Hell 〈◊〉 canst thou know The measure thereof
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
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