A communicant instructed, or, Practicall directions for worthy receiving of the Lords Supper by Francis Roberts.

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 . o o 1 Cor. 12.28 . 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 al●o a ●rivate Self-examination , preparing for worthy communicating in re●pec● of Christ . By That , ●rovision i● made that the Lords Suppe● be not abused by grosse Ignorance and Scandals : By This , farther care is taken that the Lords Supper be not unworthily received , through Carnaln●sse , Vnbeliefe , Impeniten●y , Hyp●cris●● , V●●h●nk●ulness , Vncha●i●● blenesse , &c. Both are necessary and helpfull to each other : but Self-Examination is more e●pecially needful . O , we have great cau●e to use all possi●●e Preparations before ●ommunicating . For , 1. The Lord and Author of this Sacrament , with whom we have to do here●n is p p 1 Cor. 11.23 . Iesus Christ , who is most q q Heb. 7.26 . Holy Harmlesse , Separate from sinners , Higher , then the Heavens , r r Rev. 2.23 . Searching the Heart and Reins ; s s Rev. 1.14 . Whose eyes are as a flame of fire , who t t John 5.22 . with Mat. 28.18 . 〈…〉 , and all power in Heaven 〈…〉 and u u Rev. 22.12 . who will render to every man according to his works . 2. The Nature of this Sacrament is sublime , mysterious , spiritual , heavenly . x x 1 Cor. 11.20 . A 〈◊〉 of Chri●ts providing , whe●●in Chr●●t is both the Master of the 〈◊〉 , and ●he M●●er of the 〈◊〉 A 〈◊〉 Christ's engra●ing ▪ whose Sup●rscription is Christ lo●ing us ; who●e Image is Christ dying for us ; whose 〈◊〉 is Chri●●● N●w Tes●●ment confirmed to his Members , &c. 3. The benefit of worthy com●unica●ing 〈◊〉 surp●●●sing ●weet . H●reby 〈◊〉 Soul-reviving y y 1 Cor. 11.24 , 25 , 26. death of Christ is a fre●● remembered ▪ the inward man with all the graces and abi●●ties thereof is z z 1 Cor. 11.20 , 24 , 25. nourished ; a a Mat. 26.28 . Remission of sinnes through Christs blood is assured ; b b 1 Cor. 10.16 . Communion with Christ crucified , and all the benefits of his death is sealed ; our interest in the c c Mat. 26.28 . New Testament , with all the Promises and Priviledges thereof is confirmed ; and our spiritual d d 1 Cor. 10.17 . fellowship with Christs holy Members is established and increased . 4. The danger o● unworthy communicating is exceeding great . For , hereby the e e 1 Cor. 11.27 . guilt of Christs body and blood is ●ontra●ted ; hereby the deep f f 1 Cor. 11.30 , 31 , 32. with 1 Cor. 10.5 . displeasure of God is procured ; and hereby unworthy Communicants do as it were set Seal to their g g 1 Cor. 11.29 . own judgement and damnation . All these considerations should mightily move us to prepare and examine ourselves , with all industry and integrity before we communicate .

But upon what particulars are we chiefly to examine our selves ?

Answ. We are principally to examine our selves touching these three particulars , viz. 1. What right we have to the Lords Supper . 2. What need we have of it . 3. What actual fitnesse we have for it . If we have no Right we shall but usurp it , if we feel no Need we shall but despi●e it ; if we be not Fit , we shall but abu●e it .

I. What Right we have to the Lords Supper . We should carefully examine our Right ; for without a due Right and claime to the Lords Supper , receiving it , the Lord may justly count us intruders and usurpers upon the Childrens bread , and say , Friends How came you in hither , &c. Now as the Matter of the Lords Supper is two fold , viz. Outward , the Elements and Actions ; and Inward , the spiritual mysteries represented by them : So there is a twofold Right to the Lords Supper , viz. Outward and Inward , 1. Outward and Visible , in respect of the visible Church of Christ wherein this visible Ordinance is dispensed , when we outwardly professe to be Federates of the New Covenant , whereof the Lords Supper is a Seal . And this outward Right , is either More Remote and Mediate , when by vertue of our Membership ( being baptized though we be but Infants ) we have a Ius ad rem , a remote Right to the Lords Supper , though no present capacity and fitnesse for it : More Near and Immediate , when by reason of our Qualifications , of competent knowledge , and unblameablenesse of life we have Ius in re , a Right in the Lords Supper , in respect of the Church , so that the Church may not exclude us , but ought to admit us . Now of this outward Right the Chu●ch takes Cognizance , examineth and judgeth . 2. Inward and Invisible Right , in re●pect of God and the Lord Jesus Christ . And this Inward Right is , when we not only outwardly professe to be , but inwardly and indeed are , Federates with God in Christ in the New Covenant , sealed by the Lords Supper ; for of the Cup in the Lords Supper , it 's said , h h Mat. 26.28 . This is my blood of the New Testament ; Or i i Luke 22.20 . 1 Cor. 25. This is the New Testament in my blood ; That is , This wine in the Cup is the Signe and Seal of my blood and death , whereby the New Testament is ratified and established . Now of this our Inward Right to the Lords Supper in respect of God , we our selves are peculiarly to take knowledge , examine and judge .

But how may we try and know , whether we have this Inward Right to the Lords Supper , in respect of God ? Answ. Our true Inward Right to the Lords Supper , we may discover by our inward Right to , and actual Interest in the New Covenant , or New Testament : for the Lords Supper is the Token and Seale of the New Covenant ; Such therefore as is our Right to the New Covenant , such is our Right to the Lords Supper . Clear thine inward Right to the New Covenant , and thine Inward Right to the Lords Supper , is consequently evident . The New Covenant is summarily described by Ieremy and Paul . Compare Ier. 31.31 . to 3● . with Heb. 8.7 . to 13. and Ier. 32.38.39.40 . According to the tenor of this New Covenant , examine thy Right to the Sacraments . Art thou a Party to this New Covenant ?

1. All that are Parties to the New Covenan● are clearly taught to know the Lord . Art thou clearly taught of God savingly to know the Lord ? k k Jer. 31.34 . Heb. ● . 11 . And they shall teach no more every man his neighbour , and every man his brother , saying , Know the LORD : for they sh●ll all know me , from the least of them unto the greatest of them , saith the Lord . This clause of the New Covenant peculiarly concerns the Elect under the New Testament , they all shall be taught as it were with open face to k●ow the Lord , far more clearly then the Jewes were under the Old Testament . The Jewes knew the Lord darkly a● under a veile : and being as l l Gal. 4.1 , 2. Children in Minority they stuck in principles , stood in need of Tutors and Governours , &c. But now the m m 2 Cor. 3.24 . veile is done away in Christ , and the Elect , as children come to riper age , know not only Principles , but many abstruse mysteries of Religion , the Lord opening Col. 2.3 . All treasures of wisdom and knowledge in Christ , and bestowing a o o John 7.38 , 39. greater measure of his Spirit . And yet this Text doth not countenance Enth●siasms , nor annul and lay aside the publike Ministery , or private brotherly instructions , &c. under the New Testament ; but this phrase , ( They shall not teach every man his neighbour , &c. ) is an Hyperbolical expression , to show ( as * * I● . Calv. Com. in Ier. 31.34 . & ●n Heb. 8.11 . Calvin well notes ) how farre the knowledge of the Lord under the New Testament shall surpasse that under the Old . Private instru●tion and publik● Ministery are appointed under the New Testament , and are subordin● 〈◊〉 the Spirits teaching . And ( as * * Dav. Pareus in Heb. 8.11 . Parae●● observes ) We may as well ●rgue ; The Lord feeds all ; therefore there 's no more need of 〈◊〉 or husbandry : as thus reason , The Long ●aches all his people ▪ therefore they need no more humane instruction , private or publick . And though under the New Covenant all shall more fully and clearly know the Lord then the Jewes , from the least to the greatest : yet shall not all under the New Testament , have an equal knowledge of the Lord , but every one according to the measure of the gift of Christ .

Hast thou now this cleare New-Covenant-knowledge of the Lord , beyond Jewes of old , beyond all carnal men now ? Then , 1. Thou art translated from natural darknesse , to supernatural light , p p Eph. 5.8 Ye were sometimes darknesse , but now ye are light in the Lord . Is thy night of carnal ignorance past , and thy day of spiritual knowledge come ? Hath the day dawned to thee , and is the day-starre risen in thine heart ? 2. Thou art so savingly taught of God , as by his teaching to be effectually brought to Christ to believe in him , q q John 6.45 . It is written in the Prophets , and they shall be all taught of God . Every man therefore that hath heard , and hath learned of the Father , ( saith Christ ) cometh unto me . So that none are taught of God till they come to Christ by faith . 3. Thou so r r 2 Co● . 3.18 . behold●st , as in a Glasse , the Glory of the Lord ▪ ( his New-Covenant Glory ) th●t thou art ch●●ged into the same image from Glory to Glory , even as by the Spirit of the Lord . Is the Image of Christs spiritual Glory , spiritual light in thee ? Dost thou grow therein from glory to glory , from one glorious degree to another ?

2. They that are parties to the New Covenant , have the Law and Covenant of God written in their hearts . s s Jer. 31.33 . Heb. 8.10 . This shall be the Covenant that I will make with the House of Israel , after those dayes , saith the LORD , I will put my Law in their inward parts , ( or , into their minde , as Paul hath it ) and write it in their hearts . Hast thou now the Laws of God put into thy minde , into thine inward parts ? are they written in thine heart ?

But how shall I know whether Gods laws be written in mine heart , & c ? Answ. Thou mayst know God hath written his Law in thine heart and inward parts , by these ensuing discoveries . 1. By the conformity of thine heart and inwards to the Law of God . When Gods law is writ in thine heart , thou wilt have a Law within thy brest , exactly answering to Gods Law written without , in the Scriptures ; even as Tally answers to Tally , Indenture to Indenture , the face in the glasse to the face of a man , or as the Counterpain exactly answers to the principal Deed or Conveyance ; there 's Article for Article , Clause for Clause , Covenant for Covenant , Word for Word , so will thine heart be to the Law of God . Thine heart will forbid thee every thing Gods law forbids thee , thine heart will command thee every thing Gods Law commands thee , thine heart will comply to the whole Law . 2. By the newnesse of thy heart and spirit . The writing of Gods Law in the heart brings in a spiritual newnesse into the heart ; t t Ezek. 36.26 . A new heart also will I give you ( saith God ) and a new spirit will I put within you . New , not for substance , but for Qualities and Qualifications . A new minde , illuminated : A new memory , strengthened and sanctified : A new Conscience , quickened and purified : A new Will , subdued to the obedience of Christ ; New affections ; new grief for sinne ; new desires of grace ; new love of God , Christ , and his Members ; new joyes in the Holy Ghost ; and in a word , the whole man is become u u 2 Cor. 5.17 . a new Creature . Old things are past away , and all things are become new . If thou findest this newnesse of heart , then the new Covenant , the Law of God is in thine heart . 3. By the spiritual softnesse and tendernesse of thine heart . Naturally every mans heart is stony , a meer Stone , hard , inflexible and impenetrable : when God writes his law in mans heart , and admits him into Covenant with him ▪ he takes this stony heart away and gives him a supple , f●eshy , soft , tender heart . x x Ezek. 36.26 . And I will take away the stony heart out of your flesh , and I will give you an heart of flesh . An heart of flesh is of a tender temper , flexible and easily wrought upon by God , quickly wounded for sinne , facile to melt and dissolve into penitential sorrows ; is thine heart such ? 4. By the Obedientialnesse of thine heart . Where the Law is written in the heart , there the heart becomes obedient to Gods Will , and delights in that obedience . So saith David , y y Psal , 40.5 I delight to do thy Will , O my God , yea thy Law is within mine heart : or , ( according to the Hebrew phrase , ) thy law is in the midst of my bowels . Because the Law was graven in his heart , therefore he so delighted to do the Will of God . Dost thou delight now to do thine own Will , the Will of the flesh ? or the Will of the Lord ?

3. They that are Parties to the New Covenant , have a Covenant-relation to God , and a Covenant-interest in God , and God in them . z z Jer. 31.33 . & 24.7 . & 30.27 . &c. 32.38 . with Heb. 8.10 . This shall be the Covenant , — I will be their God , and they shall be my people . What greater blessing can God covenant to bestow on us , then to give himselfe to be our God ? Had God covenanted to give Earth , Heaven , Grace , Glory , the whole world , ten thousand worlds ; that were nothing comparable to God himselfe . This then is the greatest promise in the World . And on the other hand , what greater duty can lie upon us , then to ingage our selves to be Gods Covenant-people ? Consider now , hath God given himselfe to thee as thy God in Covenant ? then thou art in Co●enant with God . But how shall I know whether God is my God in Covenant ? Answ. By this . Art thou one of Gods people by Co●enant ? Art thou thy whole selfe , not on●y some part of thy selfe given up to God ? Thou must be wholly not partially his . Is thy tongue his , to praise him : Thy hands his , to work his Will : thy feet his , to walk in his paths : thy Mind his , to know him : thy Conscience his , to accuse or excuse under him : thy Will his , to obey him : thy memory his , to retain him : thy heart his , to desire and love him , yea to embrace him with most ravish't affections beyond all : and in a word , is thy whole selfe , soul and body , with all that is within thee , wholly his sincerely to serve him , and to be a spiritual sacrifice to him ? Then thou art in New Covenant with God indeed , and hast inward Right to the Lords Supper .

4. They that are Parties to this New Covenant , have their iniquities forgiven and forgotten of God . So the Lord covenanteth ; a a Jer. 31.34 & 33.8 . I will forgive their iniquity , and I will remember their sin no more . Or , as the Apostle alledged it , b b Heb. 8.12 & 10 , 16.17 . I will be merciful to their unr●ghteousnesse , and their sins and their iniquities will I remember no more . Hath the Lord now forgiven thine iniquities ? then thou art in Covenant with him indeed .

Thou wilt say , O that mine iniquities were pardoned , then should I be an happy soul. But how may I know that the Lord hath pardoned my sins , and will remember mine iniquities no more ? Answer . Thou majest know that God hath forgiven thy sins , 1. If thou hast sincerely confessed , bewailed , and forsaken thy sins , and turned from all thine evil wayes ; for thus hath God promised . c c Prov. 28.13 . He that covereth his sins shall not prosper ; but who so confesseth and forsaketh them , shall have mercy . — d d Isa. 1.16 , 17 , 18. Wash ye , make ye clean , put away the evil of your doings from before mine eyes , cease to doe evil . — Come now , and let us reason together , saith the LORD ; though your sins be as Scarlet , they shall be as white as Snow ; though they be red like Crimson , they shall be as Wool . And elsewhere most sweetly ; e e Isa. 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts : and let him returne unto the LORD , and he will have mercy upon him ; and to our God , for he will multiply to pardon . 2. If thine heart be calmed and quieted through faith in Christ , so that thereby thou art at peace with God . When we through faith have pardon and justification from God , we consequently have peace with God : f f Rom. 5.1 . Being justified by faith , we have peace with God . Is God pacified towards thee ? doth he smile upon thee ? doth he still thy soul with true peace ? this is an Argument of thy sins pardon . 3. If thine heart be singularly inflamed with the love of Christ , through whom thy sins are pardoned , it 's a great evidence thy sins are forgiven . The woman that g g Luke 7.38 , 47. had many sins forgiven her by Christ , she loved him much ; upon that account , She wept and washed his feet with tears , she wiped them with the hairs of her head , she kissed his feet , and anointed them with oyntment . Nothing was too good , too dear for Christ , that had paid all her debts , forgiven all her sins . 4. If 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 ; h h 2 Sam. 12.13 . The Lord hath put away thy sin , thou shalt not die . Vpon this David prays so pathetically , i i Ps. 51.1.2 , 7 ▪ 8 , 12. 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 ; k k Ps. 103.1 2 , 3. 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 . l l Jer. 32.40 . 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 w●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 ●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 ; m m Pro. 27.7 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 re●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 . n n 1 Cor. 13.12 . 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 , o o Phil. 3.12 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 . p p Gal. 5.17 . The flesh lusteth against the Spirit . Paul saith in the Person of the Regenerate ; q q Rom. 7.21 , 22 , 23. 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 r r 1 Cor. 11.20 . 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 , con●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 , s s Mat. 6.12 . Forgive us our debts . 2. Lapses into grosser sins obscure the evidence of our pardon . David by his fall , lost in great measure t t Ps. 51.12 . 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 , u u Job . 13.23 , 24. 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 ? x x Vers. 26. Thou writest bitter things against me , and makest me possess the iniquities of my youth . — y y Job 14.16 , 17. 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 sen●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 . z z Mat. 26.28 . This is ( saith Christ in the In●●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 , 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 a a Cant. ● . ● 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 se● 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 ? b b John 15.13 . 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 , c c Rom. 5.6 , 8.10 . 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 d d Ps. 103.1 , 2. not to forget all Gods benefits , lest he thereby should be unthankful . And Pharohs Butler was unthankful to Ioseph , in that e e Gen. 40.23 . He remembred him not , but forgat● 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 f f Cant. 1 ▪ 7 soul loves , and loves to remember . Christ is the Christians sole Mediatour , King , Priest and Prophet ; his g g 1 Cor. 1.30 . Wisdome , Righteousnesse , Sanctification , and Redemption ; His Head , Husband ; elder Brother , Life , and Hope of glory And Christs death is that whereby h h Rev. 1.5 . our sins are washed away and purged , i i Col. 1.20.21 ▪ 22. our reconcilement with God is obtained , k k Gal. 3.13 . Gods Curse is removed from us ; l l Col. 2.14 , 15. Heb. 2.14 , 15. all the enemies of our salvation are subdued ; m m Heb. 9.12 . Our eternall Redemption is wrought ; and n n Heb. 10.19 , 20. 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 o o Luke 22.19 . Do this in Remembrance of me . And of the Cup , p p 1 Cor. 11.25 . 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 ; r r Joh. 20.27 . 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 s s Cant. 2.4 . brought into Christs banqueting house ; held in his Galler●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 , t t Mat. 17.1 , 2 , 3.4 . 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 u u Cant. 5.2 , 3 , 4 ▪ 5. carnal security creeping upon the Church , which causeth Christ to withdraw himself from her : Sometimes by a Churches x x Rev. 2.4 , 5 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 y y Ps. 51. ● , 12. 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 z z Cant. 5.6 7 , 8. &c. 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 . a a 1 Cor. 10.16 . 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 Jesus Christ ? Consider well , 1. That the Spiritual Vnion and Communion of Saints is by all means to be preserved and increased . For , This is most agreeable to that spiritual Relation wherein they stand one to another in Christ , being b b Joh. 15.1 fellow-branches in the same Vine Christ , c c 1 Pet. 2.4 , 5. Eph. 2.19.20 , 21 , 22. Living stones in the same spiritual building upon Christ , and d d 1 Cor. 12.25 , 26 , 27. fellow-members in the same mystical body of Christ , that should have the same care one of another . And whether one member suffer , all the members should suffer with it : or one member be honoured , all the members should rejoyce with it . For the●e should be no schisme in the body . This is much urged , and that with pathetical Arguments and importunity by the Apostle . e e Eph. 4.1 . to 7. I therefore the prisoner of the Lord beseech you , that ye walke worthy of the vocation wherewith ye are called ; with all lowlinesse and meeknesse , with long-suffering , forbearing one another in love . Endeavouring to keep the unity of the Spirit in the bond of Peace . There is one body , and one Spirit , even as ye are called in one hope of your Calling ; One Lord , One Faith , One Baptisme , One God and Father of all , who is above all , and through ●ll , and in you all . All these Vnities should perswade the Saints to unity . And elsewhere f f 1 Cor. 1.10 . Now I beseech you ; brethren , by the Name of our Lord Iesus Christ , that ye all speak the same thing , and that there be no divisions among you : but that you be perfectly joyned together in the same minde , and in the same judgement . This is much commended by the Spirit of God ; g g Ps. 133.1 , &c. Behold , how good and how pleasant it is , for brethre● to dwell even together in unity , &c. There also it 's compared to Aarons precious Oyntment , and Hermon's fruitfull dew . This also was practised by Believers in the purest Primitive times . h h Act. 4.32 . And the multitude of them that believed were of one heart , and of one soul , &c. 2. That Divisions , Schismes , Fractions ▪ Dis-unions among Christs members is by all means to be avoided ; For , i i 1 Cor. 1.11 , 12 , 13 Christ is not Divided . k k Gal. 5.19 20 , 21 , 22. Divisions are a fruit of the flesh , not of the Spirit . l l 1 Cor. 3.1 , 3. Divisions evidence professors to be carnal , and to walk as men , not as Christians . And at last divisions will prove their Destruction that nourish them ; m m Gal. 5.15 If ye bite , and devoure one another , take heed that ye be not consumed one of another . In these regard● there 's great need of maintaining and confirming Vnion and Communion of Saints , and especially in such times as these are , wherein professors of Christ have , by their unparalle●'d Divisions both in Iudgment , Affection and Practice , brought such reproach upon the Gospel and way of truth , prejudice upon their own souls , hazard to the Kingdome of Christ , and advantage to the Kingdome of Satan .

In this regard what need is there of the Lords Supper , which in the nature of it tends so much to unite , cement , knit and sodder together the disjoynted members of Christs body ? n n 1 Cor. 10.17 . For ( as the Apostle saith ) We being many are one bread , and one body : for we are all partakers of that one bread . As many grains of Wheat make up one loaf ; so many members make up one body of Christ . And as we all partake that one bread ; so we all thereby professe to be one , & walk as fellow-members in Christ , with all Christian love , union , and mutual tendernesse one towards anothe● : and if we dissolve communion with our fellow-members , how can we mai●tain communion with Christ our head ?

Thus you may examine what need you have of the Lords-Supper , which is the second Gener●al branch of Preparation .

What present fitnesse we have for the Lords Supper , is the third and last , but not the least Particular ; whereupon by way of preparation , we are to examine our selves , before we communicate .

Wherein doth our present fitnesse for the Lords Supper consist , and how may we examine our selves about it ? Answ. Our present fitnesse for the Lords Supper consists principally in having and exercising of , 1. A competent Knowledge . 2. Faith . 3. Repentance , 4. New Obedience . 5. Love to Christ and his Members . 6. Thankfulnesse . 7. A spiritual Appetite to this Feast . The●e are qualifications peculiarly necessary to fit us for the Lords Supper . How necessary they are , and how we are to examine our selves about them comes now to be declared .

I. KNOWLEDGE . This is an inlet and foundation to all the rest : therefore begin we with it . Touching Knowledge Consider

1. The Necessity of it to worthy Communicating . 2. Th● Triall of it .

What necessity is there of Knowledge before we receive the Lords Supper ? Answ. A competent Knowledge in Spirituals is necessary before we communicate , 1. For the di●cerning of the Lords Body in this Ordinance . How can the Lords body be discerned here but by Knowledge and Faith ? The●e are the spiritual eyes of the soul. And o o 1 Cor. 11.29 . whosoever discerneth not the Lords body , he eats and drinks unworthily , eates and drinks damnation to himself . 2. For Directing Communicants in the due managing of the Lords Supper . This Sacrament is a part of Divine Worship : without due Knowledge thereabouts , we shall worship we know not what , and run into the error of the Athenians , who er●cted an p p Act. 17.23 . Altar to the Vnknown God , whom therefore they ignorantly worshipped . Grosse ignorance herein will make men guilty of the body and blood of the Lord : and to stand in need of the like prayer that Christ put up for them that crucified him ; q q Luk. 23.34 . Father forgive them ; for they know not what they do . 3. For the leading on and inciting of all the other Communion-Graces . Knowledge will stir up Faith , Repentance , Obedience , Love , Thankfulness , and Spiritual Desire , to their proper objects and actions : whereas gross ignorance will either withstand them , or mislead them .

How is Knowledge to be tryed ? Answ. Knowledge may be tryed whether it be ●ound and competent . 1. By the Particular points of Knowledge which are more peculiarly requisite to worthy communicating . 2. By the properties of true sanctified knowledge .

I. The particular points of Knowledge , requisite to prepare Christians for worthy communicating , are e●pecially these , viz. A competent knowledge .

1. Of God . For in the Lords Supper we come to renew Covenant with God , and to have the New Testament with all the Promises , Priviledges , and Benefits thereof confirmed and assured to us . The Lords Supper being a Pledge and Seal of the r r Mat. 26.28 . New Testament in Christs blood . Now one clause of this New Covenant is , That , s s Heb. 8.10 The Lord will be to us a God , and we shall be to him a People . If therefore we have not a due knowledge of this God , how can we acceptably renew and re-establish Covenant with him ?

2. Of our selves . For we are to be the Communicants . And t●erefore it 's necessary we be well known to our selves , thoroughly acquainted with our own state and condition , whether it be carnal or spiritual , and if spiritual , whether we be weaker or stronger in a state of grace , &c. Otherwi●e , 1. How can we discover our right to the Lords Supper ? 〈◊〉 How can we di●cern our need of the Lords Supper ? 3. How can we judge of our ●i●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 1 Cor. 11.23 . 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 . u u 1 Cor. 11 . 2● ▪ ●5 . 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 , x x 1 Cor. 21.26 . 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 y y Mat. 26.28 . This Cup is the New Testament in my blood . So that when we renew t●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 o● 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 especi●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 z z Heb. 11.6.30 . 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 . a a Deu● . 6.4 The LORD our God , the LORD is One. b b 1 Cor. 8.4 , 5 , 6. We know that there is none other God but one . — But to us there is but one God , He onely c c Thes. 1.9 Jer. 10.10 . is the living and true God .

3. That this one God subsisterh in three distinct Persons ; Father , Son , and Holy Ghost . d d Joh. 5.7 . There are three that beare Record in Heaven , the Father , the Word , and the Holy Ghost : and these three are one . e e Mat. 28.10 . See also Mat. 3.16 , 1● . 2 Cor. 13.13 . Ps. 33.6 . Go teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . The Father is ●f none , neither begotten , nor proceeding . The Son is begotten of the Father eternally . Hence called , f f ●oh. 1.14 , 18. The onely begotten of the Father . — And , The onely begotten Son , which is in the bosome of the Father . The Ho●y Ghost eternally proceedeth from the Father and the Son . g g Joh. 15.26 . & 14.6 . But when the Comforter is come whom I will send unto you from the Father , the Spirit of truth , which proceedeth from the Father . The●e three are Co-essentia● , 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 re●embled , by the light of Sun , Moon and Stars , united in the Arre . O● , by the light of three di●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 . h h Joh. 4.24 2 Cor. 3.17 God is a Spirit , and they that worship him , must worship him in Spirit and Truth . — i i 1 Tim. 1. The King invisible . — k k 1 Tim. 6.16 . 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 . l l Joh. 4.24 . God is a Spirit . The highest Spirit . The most spiritual Spirit . The Spirit of spirits , therefore absolutely uncompounded , without body ▪ parts , or passions . — m m Deut. 4.15 , 16. Ye saw no manner of similitude on the day that the Lord spake to you out of Horeb , &c. — n n Luk. 24.39 . A Spirit hath not flesh and bones . And Paul proving to the Heathens that himself and Barnabas were no gods , as they imagined said ; o o Acts 14. ●1 . with 15. Sirs , Why do ye these things ? we also are men of like passions with you .

2. All-sufficient . p p ●en. 17.1 See also Gen. 35.11 & 28.3 . & ●8 . 3 . Ex. ● . 3 . 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 . q q Mal. 3.6 . I am the Lord , I change not . — r r ●am . 1.17 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 . s s Ps. 147.5 . 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 unmeasurab●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 . t t ●er . 23. ●3 , 24. 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 . — u u 1 Kings 8. ●7 . But will God indeed dwell on the Earth ? Behold● , the Heaven , and Heaven of Heavens cannot contain the● ; 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 x x Ps. 139.7 . to 13. 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 searchin● finde out God ? Canst thou finde out the A●●mighty unto Perfection ? It is as high as Heav●● . what canst thou do ? Deeper then Hell , 〈◊〉 canst thou know ? The measure thereof is long then the earth , and broader then the Sea .

Eternal ▪ Eph. 1.11 . Because God is infinite an● boundless in respect of time and duration . Verse 5. Gods essence never had beginning , never succession or change , and never shall have end . a a 〈…〉 & 16. 〈◊〉 6.10 The everlasting God , the LORD . — b b Ps. 25 , 26 , Of old ●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 . — c c Ps. 90.2 . 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 ●ometimes in some sense they are communicated to c●eatures .

5. The living God . d d 〈…〉 — That hath heard the voice of the living God . — e e 〈…〉 My soul ●hirsteth for God , for the living God . f f 〈…〉 Thou 〈◊〉 Christ , the Son of the living God . — g g 〈…〉 It 〈◊〉 a fearful thing to fall into the hands of the ●●ving God . God lives most properly and per●●ctly ; All imperfections of created life must 〈◊〉 removed from him . God li●es ete●nally . ●od faith of him●elf , h h 〈…〉 I live for ever . God 〈◊〉 eternal life it self ; his own eternal life ; — i i 〈…〉 And shew unto you that eternal life , which was with the Father . Yea , he gives life to all living . — k k 〈…〉 Seeing he giveth to all Life , and Breath , and all things . — l l 〈…〉 For in him we live , and move , and have our Being .

6. Most wise . m m 1 Tim. 1.17 . — The onely wise God , — n n Rom. 11.33 . God! To this purpose are ascribed to God , Counsel , o o Jer. 32.19 — Great in Counsel . p p Eph. 1.11 — Who worketh all things according to the Counsel of his own Will. Knowledge q q Act. 15.18 . Known unto God are all his works from the beginning of the world . Vnderstanding : r r Ps. 147.5 . 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. s s Eph. 1.11 . Who worketh all things after the Counsel of his own Will : — t t Verse 5. Having predestinated us , — according to the good pleasure of his Will. We are taught to pray to God ; u u Mat. 6.10 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 ; x x Deut. 32.4 . A God of truth ; or , ( as the Hebrew phrase will well beat it ) God is Truth ; y y Joh. 17.3 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 . z z Ps. 33.4 . All his works are done in truth . — a a Rev. 15.3 . Great and marvellous are thy works , Lord God Almighty , just and true are thy wayes , thou King of Saints . True in his words ; b b Joh. 17.17 . Sanctifie them through thy Truth thy word is Truth . — c c Ps. 119.142 , 151. Thy Law is the Truth . — All thy Commandments are Truth . — d d 2 Cor. 1.20 . For all the Promises of God in him are yea and in him Amen . — e e Tit. 1.2 . In hope of eternal life , which God that cannot lie , promised .

9. Most good , yea ●upreme goodnesse it self , without all evil or imperfection . Good in himself , and Author of all good to his creatures . — f f Ex. 33.19 I will make all my goodness passe before thee . Christ said ; g g Mat. 19.17 . Mark . 10.18 . Luk. 18.19 . 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. — h h 2 Thes. 1.12 . That our God would fulfill all the good pleasure of his goodness . — i i Rom. 2.4 The riches of his goodness . k k Ps. 1 45.9 . — The Lord●s good to all . l l Jam. 1.17 Every good gift , and every perfect gift is from abvoe , and cometh down from the Father of lights .

In this goodness of God are ●is Graciousnesse , Love , Mercy , Patience .

Graciousness . God is most gracious , incomparable in free grace . m m Ex. 3 4.6 The LORD the LORD God , merciful and gracious . n n Ps. 116.5 — Gracious is the Lord , and righteous .

Love . God is most loving , yea all love . o o 1 Joh. 4.8.16 . 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 . p p Ps. 116.5 . — Our God is merciful . q q Ps. 103.8 . — Plenteous in mercy , — t t Ps. 145.8 . Ex. 34.6 , 7 Ps. ● 13.8 , 9 The Lord is good to all ; and his tender mercies are over all his works . s s Psal. 136. throughout . — His mercy , ( or , loving kindness ) endureth for ever .

Patience . God is most patient , long-suffering , slow to anger . r r Ps. 145.9 . The Lord is gracious , and full of compassion : slow to anger , and of great mercy . u u Rom: 2.4 — Despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of God leadeth thee to repentance ? — x x 2 Pet. 3.9 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 . y y Psal. 11.7 The righteous LORD loveth Righteousness . — z z Ps. 92.25 The LORD is upright , — and there is no unrighteousness in him . — a a Ex. 34.7 . 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 . — b b Rev. 19.5 Thou art righteous , O Lord , which a●● , and wast , and shalt be . — c c Ps. 145.17 . The LORD is righteous in all his wayes .

11. Most Holy , God is not onely infinitely holy and pure , but holiness it self . d d Psal. 22.8 But thou art holy , O thou that inhabitest the praises of Israel . — e e Isa. 6.3 . Holy , Holy , Holy is the LORD of Hosts . — f f Rev. 4.8 . The four Beasts rest not day and night , saying , Holy , Holy , Holy , Lord God Almighty , which was , and is , and is to come . — g g Ps. 89.35 . Once have I sworn by mine Holiness . He is all holiness . h h Deut. 32.4 . Without iniquity , — i i Ps. 92.15 . There 's no unrighteousness in him . — k k Hab. 1.13 ●hou art of purer eyes then to behold evil , and canst not look on iniquity . That is , not with the least approbation . — l l 1 Joh. 1.5 . God is light ; and in him is no darkness at ●●l .

12. Most Powerful , Strong , Omnipotent . m m Eph. 3.20 He can do beyond all that we are able to ask or think . He can do everything that argues or implies , power . — n n Gen. 17.1 The LORD appeared to Abraham , and said unto him , I am the Almighty God . — o o Job 42.1 , 2. Then Job answered the Lord , and said , I know that thou canst do every thing . — p p Mat. 19.26 . With God all things are possible .

13. All-ruling . God hath absolute Authority , Dominion , and Power to dispose of all creatures as he pleaseth , for their present or perpetual estate without any their check or controle . q q Psal. 103.19 . His Kingdom rulleth over all . — r r Dan. 4.34 , 35. His Dominion is an everlasting Dominion , and his Kingdom is from genera●ion to generation . And all the inhabitants of the earth are ●eputed as nothing ; and he doth according to his Will in the army of Heaven , and among the inhabitants of the earth ; and none can stay his hand , or say unto him , What dost t●ou ? — s s Jude 25. To the onely wise God our Saviour , be Glory and Majesty , Dominion , and Po●er , now and ever . Amen .

And in respect of all these former essential Perfections of God , whether Incommunicable or Communicable , God is most Perfect , Excellent , Blessed , and Glorious .

14. Most perfect . God is so perfect , that in him th●re is no want , defect , or need of any thing . He is perfect in all his former essential Attribut●s . t t Mat. 5.48 Be ye th●refore perfect , as your Father which is in heaven is perfect , — u u Acts 17.24 , 25. God that made the world , and all things therein , seeing he is Lord of Heaven and Earth , dwelleth not in Temples made with hands , neither is worshipp●d with mens hands , as though he needed any thing , seeing he gi●eth to all life , and breath , and all thi●gs .

15. Most Excellent . God absolutely surpasseth all Beings in his Being , and all their Perfections ; and in that respect is the most excellent . Hence High-excellency is ascribed to him : x x Am. 8.7 . The LORD hath sworn by the High-excellency of Jacob : that is , by Himself , for God swears by himself . y y Ps. 8.1 , 9. O LORD , our Lord , how exc●llent is thy name in all the earth ? — z z Exod. 15.7 . In the greatnesse of thine excellency thou hast ov●rthrown them that rose up against thee . — a a Job 37.23 . Touching the Almighty we cannot finde ●im out . He is excellent in Power , and in ●udgement , and in plenty of Iust●ce .

16. Most blessed . God is the most blessed Being , hath infinit● happinesse in himself ; is fully satisfied in hi● own blessedness ; yea he is his own happinesse , depending on ●one other . Hence those expressions ; b b Ps. 119.12 Blessed art thou , O LORD , teach me thy sta●i●●es , — c c Rom. 1.25 . Worshipped and served the creature more then the Creator , who is blessed for ever ; Amen . — d d 1 Tim. 1.11 . According to the glorious Gospel of the blessed God . Hence the Father is by way of Excellency called , The Blessed ; e e Mat. 14.61 . Art thou the Christ , the Son of the blessed ? And Christ is stiled in like manner , f f 1 Tim. 6.15 . The blessed and onely Potentate . — g g Rom. 9.5 Of whom as concerning the flesh Christ came , who is over all , God blessed for ever , Amen . Yea God is so blessed , that all blessedness in the creatures is originally from him ; they being only so far happy indeed as they enjoy God to be their God , their supreme happiness h h Ps. 144.15 . Happy is the people that are in such a case ; yea happy is that people whose God is the Lord . That 's the true happiness indeed .

17. Finally , God is most glorious . Infinite in his Highnesse , Majesty , Greatnesse , Splendor , Beauty , and Renown ; Herein none may compare with him . — i i Mat. 6.13 Thine is the Kingdome , and the Power , and the Glory for ever . Hereupon God is stiled , k k Ps. 24.7 , 9 , 10. The King of Glory ; Isa. 3 3.21 The glorious LORD ; and m m Ps. 29.3 . Act. 7.2 . the God of Glory . To this effect his Name and his essential Attributes are declared to be glorious . — n n Neh. 9.5 Blessed be thy glorious name , which is exalted above all blessing and praise — o o Ex. 15.11 Who is like unto thee , O LORD , amongst the gods ? Who is like thee , glorious in Holinesse ? — p p Eph. 1.6 . To the Praise of the glory of his Grace . — q q 2 Thes. 1.9 . From the presence of the Lord , and from the glory of his Power .

These are Gods essential attributes revealed in Scripture , whereby he hath made himselfe known . And without a competent knowledge of these , we cannot truly know God as we ought before we come to the Lords Supper . The next way whereby God makes himself known to us , is by his works , or Acts.

II. Gods works , or Acts are either 1. Before all time , as his Decree . Or , 2. In time , as the execution of his Decree .

1. The works of God before all time , are his Decrees . Gods Decrees may be considered , 1. More generally , in reference to all creatures . 2. More specially , in reference to the intellectual creatures only , viz. Angels and Men.

(1) Gods decrees more generally considered , are , Gods purposes in himself according to the Counsel of his own Will , whereby he hath fore-ordained whatsoever comes to passe ▪ for the praise of his glory . Gods Decrees are his purpose in him●elfe according to the Counsel of his own Will ; — r r Rom. 9.11 . That the purpose of God according to Election might stand . — s s Eph. 1.9 . According to his good pleasure which he hath purposed in himself . — t t Eph. 1.11 Being predestinated according to the purpose of him , who worketh all things after the Counsel of his own Will. According to this purpose God hath fore ordained , for the praise of his Glory , whatsoever comes to passe ; — u u Rom. 8.29 . For whom he did foreknow , he also did predestinate . — x x Eph. ● . 12 That we should be to the praise of his glory . — y y Rom. 11.36 . For of him , and through him , and to him are all things .

( 2. ) Gods Decrees more specially considered are , Gods purpose according to the Counsel of his own Will , whereby he hath fore-ordained for the praise of his glory whatsoever comes to passe touching Angels and Men. I call it Purpose : because Scripture stiles it , z z Rom. 9.11 . The purpose of God according to Election . a a Eph. 1.11 Who worketh all things according to the Counsel of his own Will. According to this purpose , God hath fore-ordained for the praise of his glory whatsoever comes to passe touching Angels and Men. And this especially in respect of their eternal state . For some he hath predestinated to the Adoption of children , electing and cho●sing them in Christ as vessels of mercy : Others he hath in his eternal Counsel passed by and rejected , as vessels of wrath . That , is stiled in Scripture sometimes Predestination , sometimes Election : This , is termed by learned men , sometimes Preterition or passing-by , sometimes Reprobation . Of both , the Scripture saith b b Rom. 9.22 , 23 , 24. What if God willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath , fitted to destruction ; and that he might make known the riches of his glory on the vessels of mercy ; which he had a fore prepared unto glory ? Though this be spoken only of men ; yet elsewhere the Scripture mentions the c c 1 Tim. ● . 21 . Elect Angels , therfore there are rejected & reprobate Angels , even d d Jude 6. The Angels that kept not their first estate : e e Mat. 25. the Devil and his Angels , for whom everlast●ng fire is prepared . God intending more especially to glorifie himself in the intellectuall cre●tures ▪ Angels and Men , hath more especially decreed their final state , & all things concerning them , tending thereunto . This the Apostle calls f f Eph. 1.5 , 9. Predestinating us to the Adoption of ch●ldren , by Iesus Christ to himself according to the good pleasure of his Will , to the praise of the glory of his grace . And in order to this end , g g Rom. 8.30 . Whom he did predestinate , them he also called , and whom he called , them he also justified : and whom he justified them he also glorified .

This Decree of God , whether more Generally or more Specially considered , hath the●e excellencies and perfections in it . It is Eternal , Vnchangeable , Free , Wise , Iust , and the Cause of Causes . 1. Eternal ; h h Eph. 1 , 4. According as he hath chosen us in him before the foundation of the world , &c. 2. Vnchangeable , for it is said , i i Rom. 9.11 . w●th Jam. 1.17 That the purpose of God according to Election might stand — with whom is no variablnesse neither shadow of turning . And , — k k 2 Tim. 2 19. The foundation of God standeth sure , having this Seale , The Lord knoweth them that are his ; and there is a determinate number of them , which cannot be increased , nor di●inished . 3. Free , Gratuitous , and meerly ●ndependent on the creature , or any thing in the creature : ha●ing no inward impulsive cause moving him thereunto , but the good pleasure of his Will ; not foreseen Faith , Works , Freedome of Will , Perseverance , &c. l l Eph. 1.5 . Having predestinated us to the Adoption of children , by Iesus Christ to himself , according to the good pleasure of his Will . — m m 2 Tim. 1.9 . Who hath saved us , and called us with an holy calling ; not according to our works , but according to his own purpose and grace , which was given us in Christ before the world began . — n n Rom. 9.15 , 16. I will have mercy on whom I will have mercy ; and I will have compassion on whom I will have compassion . 4. Wise For , o o Eph. 1.11 . We are predestinated according to the purpose of him , who worketh all things according to the Counsell of his own Will . — p p Rom. 11.33 , 34. O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgements , and his ways past finding out ! for who hath known the minde of the Lord , or who hath been his Counsellor ? 5. Just and most equal . Gods Decrees may be secret and mysterious , cannot be unjust or injurious ; God is so just , yea such infinite justice , that he can do or decree nothing but what is just and equal . It is written , q q Rom. 9.13 , 14 , 31 , 22 , 23. Jacob have I loved , but Esau have I hated . What shall we say then ? is there unrighteousness with God ? God forbid . — Hath not the Potter power over the Clay , of the same lump to make one vessel unto honour , and another unto dishonour ? And hath not God greater power to dispose by his decree , of his creatures ? yet God no way wrongs the cr●ature : nor the Potter the Clay . 6. Finally , Gods Decree is the Cause of Causes . All inferiour Causes and Means conducing to the ends whereunto God decrees any thing , are subordinate to Gods decree as the supreme cause of them all . Gods Decree not onely fore-appoints the end , but also all the secondary causes and means tending and conducing to that end . Hence that Concatenation of the causes of our salvation ; — r r Rom. 8.30 . Whom he did predestinate , them he also called : and whom he called , them he also justified : and whom he justified , them he also glorified .

Thus of Gods works before all time : His Decrees .

2. The works of God in time , are , His executions of his Decrees . God executeth his Decrees , 1. Partly in the beginning of Time , by Creation . 2. Partly in the succession and continuance of time , by Providence . By both which God makes himself most gloriously known to his creatures , Discovering s s Rom. 1.19 , 20. his invisible perfections by his visible works .

1. Creation is Gods making the world and all things therein , of nothing , in the space of the first six dayes , very good , by the word of his power , for himself . t t Heb. 11. ● Through faith we understand , that the worlds were framed by the Word of God so that things which are seen , were not made of things which do appear . — u u Ex. 20.11 Gen. 1. throughout In six dayes the Lord made heaven and earth , the sea , and all that in them is , and rested the seventh day . Man was reserved to the last place , as Gods most accurate and curious piece ; being by reason of his heavenly soul , and earthly body , as an Epitome or Abstract of Heaven and Earth , and thence justly styled the Microcosme , or Little-worlds — x x Gen. 1.31 And God saw everything that he had made , and behold , it was very good . — y y Pro. 16 ● The LORD hath made all things for himself , yea even the wicked for the day of evil .

In this work of Creation , Gods Freedome , Wisdome , Power , and Goodnesse shine forth most gloriously . 1. Freedome ; in that he z z Ps. 115.3 hath done whatsoever he pleased . He made one world and no more : such creatures and no other : in such sort and not otherwise ; because he pleased . None may controll his work . a a Rom. 9.20 . Shall the thing formed say to him that formed it , Why hast thou made me thus ? 2. Wisdome ; for he b b Eph. 1.11 worketh all things according to the Counsel of his own Will. How many ways hath God discovered his wisdome herein ! As , in the c c See Gods excellent order in creating . Gen. 1. & Psal. 104. Order of Creation . He made all things in six days . He could have made them in one day , in one houre as easily ; but he would shew himself a God of Order ; He first made the Creatures containing , then the contained ; and from the more imperfect proceeds to the more perfect Creatures . In the variety of Creatures . d d Ps. 104.24 . O LORD how manifold are thy works ! in wisdom hast thou made them all . In the distinct Natures and Properties of all those varieties . e e 1 Cor. 15.41 . Ther 's one glory of the Sun , another glory of the Moon , another glory of the Stars , and one Star differeth from another Star in glory . Some of the Elements are hot , some cold ; some moist , some dry ; some light , some heavy . The vertues of plants , fruits , &c. are innumerable . In the sweet Harmony of the whole Vnivere , though consisting of such different creatures , the wisdome of God also wonderously appears . 3. Power , in that he could frame all things of nothing , without any pre-existent matter : and all most easily , by his word ; f f Gen. 1.3 . He said , Let there be light , and there was light , &c. He spake works more easily then we can speak words . g g Psal. 33.9 He spake , and it was done ; he commanded , and it stood fast . — h h Ps. 148.5 He commanded , and they were created . It was but A word , and A work . 4. Goodnesse , in that God , ( though infinitely happy and satisfied in himself , ) was pleased to create the world , especially Men and Angels , to communicate himself and his goodnesse to them .

2. Providence is Gods sustaining , governing , and ordering all Creatures together with all their actions to his own glory . So that in Gods Providence generally considered , there are three grand acts , viz. 1. Sustaining , upholding or preserving of the Creatures in being and well-being . He i i Heb. 1.2 , 3. with Ps. 3●7 . 8.9 . 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 . k k Ps. 103.19 . The LORD hath prepared his Throne in the Heavens , and his Kingdome ruleth over all . — l l Mat. 10.29 , 30. 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. O●dering and directing all creatures and al their actions to his own glory , and his peoples good . Ioseph said to his brethren ; m m Gen. 45.7 , 8. and 50.20 . 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. — n n Isa 63.14 So didst thou lead thy people , to make thy self a glorious name , — o o Rom. 11.36 . 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 dispo●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 , p p Ps. 139.14 , 15. fearfully and wonderfully made , yea q q Gen. 1.26 . & Ps. 139.15 . 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 r r Gen. 2.20 , 23. named them accordingly . And so immortal , that it cannot die a natural death , as many s s Ps. 49.15 Eccles. 12.9 . 1 King . 17.21 . Mat. 10 28. Phil. 1.22 , 23. 1 Pet. 3.19 . 2 Cor. 5.1 Scriptures intimate . But the souls of all other sublunary creatures , besides man , are irrationall : and die with their bodies .

2. A most pleasant Habitation . t t Gen. 2.8.9 . 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 , u u Gen. 2.15 to dresse this Garden . Man must not be idle , no not in Paradise .

3. Liberall Provision . Man was allowed , x x Gen. 1.29 . & 2.16 17 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 . y y Gen. 1.26 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 . — z z Ps. 8.4 , 6 7 , 8. 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 , a a Gen. 2.21 22 , 23 , 24 , 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 h●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 . b b E●cles. 7.29 . 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 c c Eph. 5.27 without sin in the heavenly Paradise . How happy is a sin-less state !

7. The image of God . d d Gen. 1.27 . 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 e e Compare Col. 3.10 . with Eph. 4.24 . and weigh them well . in , 1. Knowledge , 2. Rig●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 , f f Rom. 2.14.15 , 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 g g Gal , 3 . 1● 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. h h Gen. 2.9.16.17 . The Tree of Life , assuring him of life upon his keeping Covenant and eating of that tree : And the Tree of Knowledge of good and evill , assuring him of death upon breach of Covenant , and tasting of that Tree .

9. Finally , Adam enjoyed sweet Peace and Communion with God , all the while he continued in this his pure primitive state . God i i Gen. ch. 1 & ch. 2. familiarly conversed with him , & he with God in the Garden of Eden , receiving from God no expressions but of love and favour . This Peace and Communion with God was the Eden of Eden , the Paradise of Adams Paradise .

Object . These were Adams Priviledges before the fall , and they were excellent . But what is all this to us ? Asw. All this is very much to us . For , all Adams Priviledges were our Priviledges : Adam being a publick person , the generall Parent , Root and Stock of Mankinde ; and we all at that time in his loyns . Therefore as k k Heb. 7.9 , 10. Levi is said to pay Tithes in Abram unto Melchizedech , because Levi was in his father Abram's loyns , when Melchizedech met him : So we may be truly said to enjoy all the Priviledges of the state of innocency in Adam , because at that time we all were in Adams loynes when he injoyed them , Oh therefore , How happy a man was Adam ! and how happy were all we in Adam before the fall !

Thus we should know our selves and our primitive state , what once we were in Adam before the fall . Next we should know what we now are by nature since the fall .

II. What are we now in Adam by nature , since the fall ? Answ. As the pillar of cloud between the Israelites and Egyptians had a light side , and a dark side ; l l Ex. 14.19 , ●● . Giving light by night to Israel , but being darknesse to the Egyptians : So our state before and after the fall , had a bright side , and a dark side . I have already shewed you the bright side of the cloud ; Now I shall represent unto you the dark side . We were not once so happy before the fall ; but we are now as miserable since the fall . And this chiefly two ways , 1. Through the Privation and Absence of all good which we had . 2. Through the Position or presence of all evil which we had not .

1. By the fall of Adam , we have lost all the good we had , all the happinesse we enjoyed in our first estate . ( 1. ) Our reasonable and immortall soules , are become brutish in the things of God ; and liable to die everlastingly . (2) . We are m m Gen. 3.24 , banished out of Paradise our pleasant Habitation . (3) . We are deprived of Edens liberall Provision . In the sweat of our browes we must now get our bread ; and though we toyle never so much , n n Vers. 18. Yet the earth yields not its strength , but brings forth thorns & thistles . (4) We have lost much of our dominion over the creatures , many of them rebeling against us . (5) The sweetness of Marriage-society is imbittered ; o o Gen. 31.6 The wives subjection to her husband becoming grievous ; Her sorrows in Conception and bringing forth , being greatly multiplied , and both of them being exercised with cares and p p 1 Cor. 7.28 , 32 , 33. troubles in the flesh touching their children & one another . 6. Our innocency and spotlesnesse is swallowed up with nocency and q q Gen. 6.5 . sinfulnesse . 7. We are disrobed of Gods beauteous image , r r Eccles. 7.29 . Co● . 3 10. Eph. 4.24 . Having sought out many inventions , till Christ the second Adam repair Gods image in us . 8. We have brok Covenant with God , by s s Gen. 3.6.22.24 . eating the forbidden fruit : and so have debar'd our selves of all benefit of the Tree of Life . 9. And finally , we lost our sweet Peace and Communion with God ; sin defiling our consciences with guilt , t t Gen. 3.7.8 , 9 , 10 , &c clothing us with shame , and filling our hearts with fear and horrour at the presence of God ; our ●irst Parents , and we in them , endeavouring to hide our selves from Gods presence among the trees of the Garden . Thus by the fall we are quite stript of all our glory and happinesse ▪ wherein we were created .

2. By the fall of Adam we are also implunged into all manner of evil , which we had not before , viz. 1. Evil of sin . 2. Evil of punishment .

(1) . The evil of sin is most grievous upon us divers wayes . Principally in regard , 1. Of Adams sin , whereof we are guilty . 1. Of Original sin , wherein we are naturally drowned . 3. Of Actual sin , of all sorts and degrees , whereunto we are naturally disposed .

1. We are all guilty of Adams sin , of Adams fall . For we all being in the loyns of Adam the publick Root of mankind , we stood with him , and we fell with him . Hence it is said , u u Rom. 5.12 . By one man sin entred into the World , and death by sin ; and so death passed upon all men for that all have sinned . And again , — x x Vers. 19 By one mans disobedience many were made sinners . So that Adams fall and first sin , together with all the sinfull ingredients , & aggravations thereof ; As Vnbelief , Pride , Disobedience , Rebellion Vnthankfulnesse , Intemperance , Murder , Apostacy , Hypocrisie , &c. may all most justly be laid to our charge . And this is sin enough , were we guilty of no more , to sink us into everlasting death .

2. We are all drowned in Original corruption . For even Infants from Adam to Moses , that lived not so long as to sin Actually , as Adam in his Apostacy did , even they were brought under death for their guilt of Adams sin , and of Originall corruption of their natures : y y Rom. 5.14 . Death reigned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression . And David thus laments him●elf ; z z Psal. 5●5 Behold , I was shapen in iniquity , and in sin did my mother conceive me . This , the common lot of all Adams posterity , & even of David among the rest . Yea Iob long before David , said , a a Job . 14.4 Who can bring a clean thing out of an unclean ? not one . So then , Adam by the fall becoming unclean : all Adams children , naturally , and by ordinary propagation descending from him , are naturally unclean also . This sinful uncleannesse of nature , we call Original sin , or Original corrup●ion . That we may the better discern the venome and sinfulnesse of Original sinne , Let us a little consider . 1. The names . 2. The Nature . 3. Th● Aggravations of it .

Th● Names given to Original sin , in Scripture are divers , and very observeable . It is called , 1. Sin , by way of Emphasis ; as being the sin of sins , the mother sin . — b b P● . 51.5 , In sin did my mother conceive me . 2. Sin-dwelling-in-us ; Because it hath its continual abode in our natures while we continue in these Tabernacles , whether we wake or sleep , &c. As Ivy abides in an old wall , till the wall be pulled down . Hence Paul ; c c Rom. 7 17. It is no more I that do it , but sin that dwelleth in me . 3. The easily-encompassing-sin , — d d Heb. 12.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let us lay aside every weight , and the sin that doth so easily-beset us . By weight , * * ●●z . Annot. in Heb. 12.1 . Beza seems rightly to understand all burdensome worldly impediments , which hinder us in our Christian course : By Sin easily-encompassing , Original corruption of our natures , that like snares besets us before , behinde , and on every side ; tangels our Mindes , Consciences , Wills , Affections , and all our members ; is as fetters to our feet , manacles to our hands , &c. so that we cannot run the race set before us . 4. The fle●h ; e e Gal. 5.17 The flesh lusteth against the spirit , and the spirit lusteth against the flesh . It 's called flesh to set forth the ba●enesse of sinne , the flesh being ●he base part of man . 5. The old man ; ●o called , Partly because of the long continuance of it in us ; it 's an in●eterate di●ease , as old as our selves . Partly because of the corruptness and deceitfulness of it . — f f Eph. 4.22 Put off concerning the former conversation the old man , which is corrupt according to the deceitfull lusts . 6. The g g Rom. 7.23 . law of sin in our members : becau●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 h h Rom. 7.24 . A body of death ; because . As the naturall body hath many members , so Original sin hath m●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 the●e three particulars , v●z . 1. In a totall priva●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 . — i i Rom. 5.6 For when we were yet without strength . — k k Vers. 10. When we were enem●es , we were reconciled to God . — l l Rom. ● . 7 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 ; m m Gen. 6 . ● with Rom 3.10 . to 20 God saw that every imagination of the thoughts , of mens hear●s was onely evill , continually — Their throat is an open Sepulchre , &c. And our Saviour tels us , n n Mat. 7.18 & ●● , 3● . 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 o o Psal. 51.5 with John ● . 6 . 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 remedi●esse . 2. Original sin is univer●all . And the more universally extended , the more bitterly to be lamented : As epidemicall , univer●al diseases are the most terrible diseases ▪ as o●●e in Egypt , when p p Ex. 12.30 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 ▪ q q Rom. 5.12.19 . & 3.10 &c. All are sinners by it . Partly in that All of all men are tainted hereby , r r Rom. 3.13 , 14 , 15. Gen. 6.5 , Rom. 7 . 1● Tit. 1. ●5 . 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 Sa●●n at his Will : unto actual s s Eph. 2.2 , 3. with 2 Tim. 2.26 . fulfilling the lusts , and wills of the flesh : and unto death . t t Rom. 5.21 . & 6.12 13 , 14. That as sin hath reigned unto death , &c. The Turkish slavery , Spanish Inquisition , E●yptian cruelty , ●abylonian captivity , are all ●●ort of this tyranny and dominion of sin . Thi● reign of sin is evidenced , Partly by our bein● , u u Rom. 6.20 . Servants of sin . Partly by our x x Rom. ● . 20 . ob●ying 〈◊〉 in the lusts thereof . Partly by our y y Rom. ● . 13 . yiel●ing 〈◊〉 members as weapons of unrighteousness● 〈…〉 , to take sins part , to fight for it , defend it , justifie it , &c. against opposers . 4. Ori●●nal sin , whilst we are in this body , is in some sort incurable . The reign of it cannot be ●ured till Christ come to reign in thee , and pluck thee out of ●hy carnal state : And the z z Rom. 7.18 &c. ●●-dwelling or in-being of Original sin cannot 〈◊〉 fully cured , no not in a believer , whilst he 〈◊〉 here on earth ; As the Canaanit●s ( though tributaries and slaves , yet ) would dwell ●mong the Israelites , or as Ivie will remain in an old wall , till it be utterly pull'd down to the ground .

● . We are all by nature wholly disposed : and pro●e to run headlong into all Actual sins for kind● and degree . Into all impiety against God , all unrighteousnesse against man , and intemperance again●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 ligh● of mind , checks of con●cience , motions of Gods Spirit , means of grace , professions and promi●es of better wa●king , multitudes of mercies , terrib●enesse of judgements ; &c. and this in youth and age , in ●o●iety and ●olitarinesse ; yea , by Original corruption , we are fundamentally dispo●ed to that unp●rdonable sinne against the Holy Ghost . Oh a a Ps. 19.12 who can understand h●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 abomin●●●●● ▪

( 2. ) The evil of punishment , whereunto we 〈◊〉 continually liab●e by reason of this evil o● 〈◊〉 is manifold and un●peakable , both for this world and the world to come . In thi● world the soul is expo●ed to ●●●●●tual judge●ents , vi● . b b E●● . 4. ●8 2 Cor. 3.4 . Rom 1.28 . 2 Thes. 2.11 . b●indnesse of ●ind , g●d●iness , 〈◊〉 , infatuation and strong 〈◊〉 c c Mat. 27.3 5. 1 Tim. 4.2 . Rom. 1.28 . horrour , searednesse , and senslesnesse of Conscience . A reprobate sense , &c. d d See Deut. 28.15 . ●0 the end The body , name and state , lies open to all external and temporal mi●eries and cur●es . In the world to come , both soul and body are liable to e e Math ▪ 25.46 , 41. Mar. 9.43 . to 48. Luk. 16.24 , 26. 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 f f Mat. 9.44 , 46 , 48. worme of conscience ever gnawing , g g 2 Peter 2.17 . 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 the●e three things ; viz. 1. The necessity of Getting out o● our naturall state into a supernaturall cond●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 ●o great , that we cannot otherwise possibly be saved . For ,

1. The proper adequate h h Rom. 6.23 wages of every sin is etern●ll death : Much more the state of sin must needs be most deadly and damnable .

2. Every man that remains in his ca●●all condition in the first Adam , not having accepted Christ , lyes under the Covenant of works , requiring i i Gal. 3.10 personal , perfect , and perpetual obedience , under pain of death and the curse . And since the Fall , no man can keep this Covenant by reason of the k k Rom. 8. ●3 . infirmity of the flesh ; nor avoid the curse for not keeping it . For Christ alone , l l Gal. 3.13 . redeems us from the curse , becoming a curse for us . Hence every carnal Christlesse man is a cursed man .

3. There 's no possibility of escaping damnation , or obtaining salvation , but onely by Jesus Christ and spiritual interest in him . m m Act. 4.11.12 . There is not salvation in any other . For there is no other name under heaven given , whereby we may be saved . — Hence it is ●aid , n n Mat. 18.3 Except ye be converted , and become as little children , ye cannot enter into the Kingdome of God . — And , o o Joh. 3.3 . ● . except a man be born again of water and the holy Ghost , he cannot enter into th● Kingdome of God . — p p Mar. 16. ●6 . He that believes not shall be damned . — Yea , q q Joh. 3.18 He that believes not , is condemned already , because he hath not believed in the name of the only begotten Son of God .

4. Our natural condition without Christ is most mi●erable : but our supernatural condition in Christ will be most happy . For ,

By nature we are utterly r r Luke 15. throughout . lost , and in the way of perishing for ever ; but in Christ we that were lost , are found .

By nature we are s s 1 Cor. ● . 14 . Eph. 4.17 , 18. & 5.8 . dark and blinde in spiritual● ; but of Christ we t t Revel. 3.18 . buy eye-salve that we may see , and by him we are u u 1 Pet. 2.9 called out of darkness into his marvellous light .

By nature we are x x Eph. 2.1 . &c. Phil. 4 11 , 12 , 13. dead in sins and trespasses , and c●nnot acceptably act or move at all in spiritual courses : but when we come to Christ , we shall be quickned and inabled to do all things .

By nature we are y y Col. 1.21 . Rom. 8.7 . enemies , yea enmity against God , and against all goodnesse : but in Christ we shall be reconciled to God , and made freinds by the blood of his Crosse.

By nature we are old and corrupt : but in Christ , z z 2 Cor. 5.17 . Old things shall passe away , and we shall become new Creatures .

By nature we are unregenerate ; but by Christ we shall be a a Joh. 3.3.5 , 6. born again .

By nature we are full of spots and deformities : but in Christ we shall b b 1 Cor. 6.11 . Eph. 5.27 . be washed and purified , at last , from every spot and wrinkle , through his blood , and by his grace become full of beauty .

Finally , by nature we c c 1 Pet. 2.9 . are not a people , having not obtained mercy : but when we shall come to Christ , we shall become the People of the living God , and shall obtain in him the Mercy of mercies . Now therefore unlesse we resolve to die in this natural misery ; and to despise all this supernatural felicity , it is most necessary that we hasten unto Jesus Christ , and the acceptance of him .

The Duties which we are to perform , being once brought unto Christ , are many , and of high importane . Generally , we are to d d Rom. 6.4 , 5 , 6 , 7. walk in newnesse of life , this comprehends all . Particularly , we are to walk .

1 , In e e 〈◊〉 b. 6. Luk. 13 , 1 , 2. Act. 17.30.31 . repentance from all dead works , not onely bewailing , but hating and forsaking them .

2. In Self-denyal . We must f f Luk. 9.23 deny our selves , In all our g g Tit. 2.11 . Self-sinfulnesse , In all our h h Phil. 3.7 8 , 9. Self-righteousnesse , In all our i i 1 Cor. 3 . 1● . Self-wisdom , In all our k k Matth. 16 10. Self-will , In all our l l Mat. 10.37 . Self-love . Our self-sinfulnesse is abominable , our self-righteousnesse is as filthy rags and rottennesse , our self-wisdome is but folly , our self-will is but a crooked Rule , our self-love is but self-hatred , and all the carnal worldly objects of self-love , but losse and dung in comparison of Jesus Christ .

3. In m m Heb. 6.1 fa●th towards God and Jesus Christ . This is a fundamental duty . And n n Rom. 1.17 . Gal. 2.20 Hab. 2.4 by faith we must live , drawing all vital supplies from Christ , depending upon Gods all-sufficiency , and his never-failing promi●es .

4. In all Christian obedience , and in all manner of good works . o o Tit. 3.8 . They that believe in God should be carefull to maintain good works : and to be p p 1 Cor. 15.58 , alwayes abounding in the work of the Lord . For they are q q Eph. 2.10 His workmanship created in Iesus Christ unto good works , which God hath before ordained , that they should walk in them .

5. In all piety to God , righteousnesse towards men , and sobriety towards our selves . For the Gospel of r r Titus 2.11 , 1● . Gods grace teacheth us , that denying all ungodlinesse and worldly lusts , we should live soberly , righteously , and godlily in this present world .

6. In all good conscience and inoffensivenesse towards both God and men . Thus the s s Act. 2.3.1 & 24.16 . Apostle Paul lived : and so should we .

7. In all Purity and Holinesse . t t Heb. 12.14 . Without holinesse no man shall see the Lord . u u 1 Pet. 1 15. As he therefore that hath called you is holy , so be ye holy in all manner of conversation .

8. In all exactnesse , strictnesse , accuratenesse of conversation : x x Eph. 5.15 Walk circumspectly ; ( Greec accurately , exactly ) &c. We must walk closely with God , looking narrowly to our thoughts , words and works .

9. In a word , we must constantly walk on unto Perfection , labouring to y y 2 Peter 3 . 1● . grow in grace and in the knowledge of the Lord Iesus Christ . As he that swims , if he presse not forward , the stream carries him backward : so in Christianity ; if we presse not on to perfection , the stream of corruption and temptation will drive us back again . Therefore z z Phil. 3.13 , 14. Forgetting what is behind , let us reach forth to those things which are before , and presse towards the mark , for the price of the high calling of God in Christ Iesus .

These and many like duties we are to perform , if we be in Christ . 'T is no small pittance of grace that will serve turn for such performances .

3. The Priviledges which we shall enjoy in Christ , are generally such as carnal a a 1 Cor. ● . 9 Eye hath not seen , ear heard , nor the heart of carnal man hath conceived . More particularly these that follow especially , viz.

1. Adoption b b Eph. 1.5 . John 1.12 , 13. into the family of God , as his sons and daughters in Jesus Christ . So that now we are c c Eph. 2.19 of Gods houshold , and partake of d d Rom. 8.15 . the Spirit of Adoption whereby we cry Abba father . And we are e e Gal. 4. ● . Rom. 8.17 . not onely sons , but heirs of God , coheirs with Christ . f f 1 Joh. ● . 1 , ● . Behold what manner of love the father hath manifested to us , that we should he called the sons of God . This is a grand fundamental Priviledge .

2. Sanctification of our natures by the Spirit of Christ , g g Eph. 4.23 24. with Col. 3.11 . renewing our whole man after Gods image , with all kindes of Grace ; and h h Rom. 8.2 , 14. mortifying more and more all the reliques of sin in us :

3. Justification of our persons , i i Rom. 3.13 , 24 , ●5 . freely of Gods meer grace , through Christs k k Rom. 4.6 , 7 , 8 , & 5.17 , 18.19 . obedience and death imputed to us by faith whereby all our sins are pardoned , and our persons accepted as righteous before God . O thrice blessed are they that are thus pardoned and justified !

4. Sweet Communion with God , l l Joh. 1.3 . 2 Cor. 13.14 . Father Son , and Holy Ghost . This fellowship is the Saints heaven-on-earth . Such walk with God , converse with God , have their conversation in heaven . They m m 1 John 4.16 . dwell in God , and God in them , n n Rev. 3.20 . Sup with Christ , and Christ with them .

5. All the promises of this and the world to come . o o 2 Pet. 1.4 The promises of God are most great and precious . p p 2 Cor. 1.20 . All Yea and Amen in Christ : And all the q q 1 Tim. 4.8 godly mans peculiar inheritance . That soul cannot be poor that hath faith to trade with God , in his promises .

6. r r Compare . 1 Cor. 3 . 2● , 22 , 23. wit● Psal. 34.9 , 10. 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 . s s Rom. 8.28 . 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 S●riptures .

I. That there is but one only true Christ and Mediatour , and no more ; There are many counterfeit Christs , t t Math. 24.23 , 24. Mar. 13.21 Luk. 17.23 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 u u 1 Cor. 8.6 unto us , as there is but one God , so there is but one Lord Iesus Christ . — x x 1 Tim. 2.5 . There is one God , and one Mediatour between God and man , the man Christ Iesus , — y y Act. 4 . 1● Ne●ther is there salvation in any other , for there ●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 wor●d to save sinners , according to the prophecies and promi●es of God in the whole Old Testament . This is evident three wayes .

1. By certain Testimonies ; As , — z z Act. 10.38.43 . To him , ( that is , to Iesus of Nazareth ) give all the Prophets witnesse , that through his name , whosoever believeth in him shall receive remiss●●● of sins . — a a Act. 3.18 . See also v. 20 , to the end of the Chap. 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 , b b Rom. 1.1 , 3 , 4. — Concerning his Son Iesus Christ our Lord , which was made of the seed of David decording to the flesh ; and de●●●red to be the Son of God with power , &c.

By the Genealogie of Jesus Christ . The ●ine or Pedigree of Jesus Christ , the Son of the Virgin Mary , is described by c c Mat. 1.1 . to 18. Matthew and d d Luk. 3.23 to the end of the Chap. 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 thi● 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 , e e Matth. ● . ●6 . 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 , f f Luk. 3.23 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 Mat●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 . g g Joh. 1.1 . 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 . — h h Joh. 1.14 And the Word was made flesh , and dwelt among us ; there 's his humanity . — i i Gal. 4.4 . When the fulnesse of time was come , God sent forth his Son , made of a woman . This is k k 1 Tim. 3.16 . 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 l l 1 Tim. 2.5 Mediator reconciling God and man . His office is founded in his person . 2. That God might accept , and the godly apply to themselves the m m Acts 20.28 . Heb. 9.14 . Mat. 3.17 . properties and peculiar works of each nature , as the n n 1 Pet. 2.5.6 , 7. properties and works of Christs whole person .

2. Why was it requisite that Iesus Christ ●hould be man ? Answ. Christ our Mediator must needs be man ; 1. That he might o o Heb. 2.16 exalt and sanctifie our nature which we had deba●ed and polluted . 2. That he might be our p p Heb. 2.14 15. Gal. 4 , 4 , 5. Kinsman , and so the right of our Redemption might belong unto him . 3. That in our nature which had offended ▪ he might q q Rom. 5.17 . to the end . Heb. 2 14. & ● . 14 25. fulfill all righteousnesse both in his acti●e and passive obedience , suffering and interceding for us . 4. That he might be r r Heb. 2.17 18 , 〈…〉 16. 〈…〉 a merciful and compassionate H●gh Priest for us in things pertaining unto God , Ha●ing an experimental fellow-feeling of our temptations and infirmities . 5. That as Christ became the Son of man by Nature : ●o we in him might become the s s Gal. 4.4 . Sons of God by Adoption and Grace . 6. That he being our Mediatour and Advocate in our flesh , we may t t Heb. 4.15 , 16. come boldly to the Throne of grace , for obtaining mercy and find●ng grace to help in time of need .

3. Why was it necessary Christ our Mediatour should be God ? Answ. It was necessary our Mediatour should be God as well as man , 1. That his Godhead might u u Heb. 9.14 . Rom. 1.4 . Acts 24 , 25. uphold his manhood from being swallowed up with Gods infinite wrath , and the fruits thereof for our sins ; which wrath no meer creatures , no not Angels could undergo and not be utterly overwhelmed . 2. That his obedience Active and Passive , his Intercession , and other acts of his Mediatorship might be x x Compa●e●Acts 20.28 . with Heb. 7.25 , 26 , 27. Rom. 3.24 , 25. T●t. 2.13 , 14. He●r . 5.8 , 9. & 9.14 , 15. filled with such excellency , worth , and efficacy : as to be every way satisfactory and well-pleasing to God , and sufficient for the salvation of all his Elect.

IV. That Jesus Christ God-man , hath taken upon him the office of a Mediator betwixt God and man , in order to the salvation of his Elect. y y 1 Tim. 2.5 . There is one God , and one Mediator betwixt God and man , the man Christ Iesus . Consider here , 1. How . 2. In what state Christ executes his Mediatorship .

1. How doth Christ discharge and execute this his office of Mediatorship ? Answ. Christ executes his office of Mediatorship , chiefly three ways , Viz. 1. As a Prophet , 2. Priest , and 3. King . And these are the three branches or parts of Mediatorship .

1. Christ is the Prophet which Moses foretold the Jews , z z Acts 3.22 . God should rai●e up like unto him ; and charged them to hear him in all things under penalty of destruction . As a Prophet , he in all ages makes known to his Church , his Fathers Will for his Elects salvation . Hence he is stiled a a Isa. 9.6 . Counsellor ; b b 1 Pet. 2.25 . The Shepheard and Bishop of our souls . He c c 1 Cor. 1.30 . is made unto us wisdom . And he is fully acquainted with all his Fathers counsels and bosom secrets , therefore able to discover to us the whole counsel of God . d d John 1.18 . The onely begotten Son , which is in the bosom of the Father , he hath declared him . Christ reveals Gods Will to his Church , 1. Outwardly in his e e Acts 20.27 . with 2 Tim. 3.16 , 17. Word and Ordinances , wherein the summe of all divine mysteries necessary to salvation are contained compleatly . This is the light without us , even f f Col. 3.16 the Word of Christ . 2. Inwardly by his g g 1 Cor. 2.10 , 11 , 12. with 2 Cor. 3.18 . Spirit , opening and illuminating our dark mindes , that we may spiritually and savingly understand the counsels of God in his Word . This is h h 1 Job . 2.20 , 27. the Anointing from Chr●st , which teacheth all things .

2. Christ is our Priest . Our i i Heb. 4.14 . great High Priest . A Priest of a far more perfect order then Aarons , even k k Heb. 7.17 . A Priest for over after the order of Me●chizedech . Christ as our Priest , 1. Made satisfaction for us , l l Heb. 10.10 , 12 , 13 , 14 , and 7.27 . purging our sins by his own blood once for all , when he was on earth ; In which act himself was both Sacrifice , Altar , and Priest . Sacrifice , as Man : Altar , as God : Priest , as God-man . 2. Makes continual intercession for us in heaven , m m Heb. 7.25 . and 9.24 . 1 John 2.1 , 2. appearing there as our Advocate with the Father .

3. Christ is our King . Our n n Heb. 7.2 . King of Righteousness : Our King of Peace . o o Isal. 2.6 . Yet have I set my King upon my Holy Hill of Sion . Ch●ist acts and executes his Kingly Authority and Power , 1. By p p Ps. 110.3 cal●ing his Elect effectually , 2. By q q Eph. 4.11.12 . 1 Cor. 12.28 . Isa. 33.22 . Mat. 18 17 , 18. go●erning them visib●y and in●isibly . 3. By recompencing their obedience with gracious rewards , their failings with just fatherly r r Rev. 3.19 . chas●isements . 4. By supporting them under all their s s Isa. 43.2 . &c. & 63.9 . trials , afflictions , and persecutions . 5 , By over powring and ordering all , even the worst and most unlikely occurrents for t t Rom. 11. last . & 8.28 . his own glory and his peoples good . 6. By u u Psal. 110. 1 Cor. ●5 . 25 . restraining , subduing , and crushing all his and his peoples enemies . 7. And finally , by x x Act. 17.31 . judging and justly rewarding all men and Angels at the great day . Thus Christ executed his Mediatory Office , as a Prophet , Priest , and King for us .

2. In what state or condition did Christ thus execute this his Office ? Answer . Christ executed his Med●atory office in a double condition . 1. Partly in a state of ignominious Humiliation . 2. Partly in a state of glorious Exaltation .

Christs Humiliation ( he being the eternal Son of God , ) was exceeding deep and ignominious , & that principally in these five degrees . 1. In his Conception , in that he was y y Gal. 4.4 . in fullnesse of time made of a woman : z z Luke 1.35 , 48 , 52 , 53. conceived by the Holy Ghost in the wombe of a Virgin of low estate and degree . He that comprehends heaven and earth , is comprehended in the narrow wombe of a Virgin . Who can sufficiently admire his disvesting himselfe of such Majestie , and investing himselfe with such meannesse ? 2. In his Birth in that he who is eternall before all time should be borne in time . He who brought forth the who●e wor●d , should be brough● sorth in the world . And that so meany ; But at home , but abroad ; not in a Palace , but in a common a a Luk 2.4 , 3 , 6 , 7. Inne : not in the best room in the Inne , but in a Stable , there being no room for him in the Inne . There he was borne , wrapped in swadling-cloaths , and laid in a manger . O wonderfull ab●sement ! 3. In his whole life . In that he was b b Gal. 4.4 . & 3.13 . made under the Law to do and endure it : c c John 15.18 . Coorsely entertained and used in the wor●d : d d Mat. 4.1 . &c. impudently tempted by Satan ; and continually e e Heb. 2 . 16●ct 4.15 Isa. 53.2 , 3 , 4 , 5 , 6. subject to humane sin-lesse infirmities , and in some fort below us therein . 4. In his death , in that he who was Truth , was betrayed by Iudas , and falsely accused by the Jews : He who was Safety , was forsaken by his Disciples , denied by Peter ; He who was Love , was hated and rejected of the world : He who was Righteousnesse , was condemned by Pilate , and abused by the souldiers : He who was Holiness , and f f Col. 1.13 . the Son of Gods love , wrastled under Gods wrath : And he who was Life , died shamefully , painfully , and cur●edly on the Cross , as the Evangelists abundantly testifie . 5. Finally , In his Burial . In that he who was the Resurrection should be buried , and remain in the state of the dead three days as a bond man under the grave .

2. Christs g g Act. 2.33 . Exaltation ( after this his Humiliation ) was great and g●orious . And that especially in fi●e other degrees also . 1. In his Rev●ving in the grave . He who was dead and b●ried , h h Luk. 24.5 . with Rom. 1.4 . Acts 2.24 . Rev. 1.18 . & John 10 18. quickned himself in the grave by his God-head ; loosing the bands of death , when he was fastest bound by them . His Reviving in order of nature must go before his Rising : and he rose alive , not dead ; Con●equently his Reviving , the first degree of his Exaltation , began in the grave , wherein was the last and lowest degree of his Humiliat●on . 2. In his Resurrection , from the dead out of the grave the i i 1 Cor. 15.4 , &c. third day . He both revived and rose again , k k 1 Cor. 15.21 , 22 Eph. 1.20 , 21 , 22.23 . As a second Adam , and Head of his Church for our l l Rom. 4.25 . Iustification , m m Col. 2.12 , & 3.1 . Spiritual raising of our souls out of sin , and n n 1 Cor. 15.20 . Corporal raising of our bodies out of the grave at the last day , declaring hereby , his infinite o o Rom. 1.4 God-head : His p p Rom. 14.9 Lordship over quick and dead ; His q q Rom. 8.34 . full satisfaction of Gods justice for us , and his absolute r r Heb. 2.14 victory o●er sinne death , and the devil . 3. In his s s Act. 1.2 , 3. Heb. 2.20 . Ascension up into heaven , fourty days a●ter his Resurrection as our Head and Fore-runner . Thereby to t t Eph. 4.8.9 , 10. lead Captivity Captive most triumphantly ; To receive , and give gifts for men . To cause our hearts , and u u Col. 3.1 , 2. Affections spiritually to ascend after him : To prepare a place for us , x x John 14.2 , 3. that where he is we might be also . 4. In his Session , or y y Heb. 8.1 . Phil. 2.9 . sitting down at Gods right hand , as God-man , our Mediatour , in highest Majesty and Glory farre above all Angels . Having compleat dominion , not only over his Church , but z z Eph. 1.21 , 22. over all things in the whole world for the good of his Church ; a a Eph. 4.10 , 11 , 12. Pouring his Spirit upon his people ▪ & continually b b Rom. 8.34 . Heb , 9.12.24 . making intercession for them . 5. Finally , In his coming again at the last day , to c c Acts 17.31 . judge the whole world in righteousnesse . In his Humiliation at his first coming , he was judged and condemned by sinners unjustly : In his Exaltation at his second coming , he shall judge both men and Angels justly . And he shall come in d d Luk. 9.26 . Mat. 25.31 . His own and his Fathers glory , e e 1 Thes. 4.1.6 . descending from heaven with a shout , and the voice of the Arch-Angel , and the Trumpet of God , attended most gloriously , with the triumphant train of innumerable Saints and Angels , f f Rom. 2.6 . Rev. 22.12 . to render to every one according to his works . Thus we are to know that Christ di●charged his office of Mediatourship , as Prophet , Priest , and King , both in his state of Humiliation and Exaltation .

V. That this Mediatour Jesus Christ is an absolutely All-sufficient Mediatour . There can be nothing required for sinners salvation , which is not compleatly to be had in Christ . Is it Redemption ? He hath g g Heb. 9.12 obtained eternal Redemption for his Elect. — And h h Heb. 10.14 . by one offering he hath perfected for ever them that are sanctified . Is it reconciliation to God ? i i Rom. 5.10 . When we were enemies we were reconciled to God by the death of his Son . Is it Justification ? He k k 1 Cor. 1.30 . is made unto us righteousness : He is l l Jer. 23.6 . The LORD our Righteousnesse . m m 2 Cor. 5.21 . He who knew no sin became sin for us , that we might become the Righteousnesse of God in h●m ; for he is n n Mat. 6.33 . the Righteousnesse of God , viz. which God hath devised and will accept So that Christ hath more righteousnesse than we have unrighteousnesse : more pardons than we have debts : more justification than we have condemnation . Is it Holinesse ? He is o o John 1.14 , 16. full of grace and truth , that out of his fulnesse we might receive , and grace for grace . Is it any thing ? He hath p p Col. 1.19 . & 2.9.10 . all fulnesse in h●mself , that we may be compleat in him . And he is q q Heb. 7.25 able to save to the utmost all that come unto God by him , seeing he ever liveth to moke intercession for them .

VI. That though Jesus Chri●t be such an All-sufficient Mediatour and Sa●iour , yet he will sa●e none at all , but them onely to whom he is actually applied . r r 1 Joh. 5.12 . He that hath the Son hath life , but he that hath not the Son hath not l●fe . He justifies sinners : but onely tho●e sinners that s s Rom. 3.23 , to 27. beleeve in him . He t t Mat. 11.28 . gives soul-rest to wearied souls : but onely to tho●e wearied and heavy-laden ●ouls that come unto him . He u u John . ● . 12 . g●ves Priviledge to become the sons of God : But this Priviledge he onely gives to them that rece●ve him , &c. Our union to Christ is the found●tion of all our Communion with Christ . No Vnion , no Communion .

VII . Finally , we are to know touching Christ that he is the sub●tance of all the Sacraments both of Old and New Testament . The Centre of the Covenant of grace , and of all the Promises . v v 2 Cor. 1 . 2● . And the very marrow of all the Scriptures . They that know not Christ aright , know nothing of the Holy Scriptures to purpose : for they principally y y John . 5.3.9 . Act. 10.43 . testifie of him . They are as the ●tarres that lead to Christ : They are as the Sun-beams that discover this Sunne of Righteousnesse : They are the secret swadling-clothes of the childe Jesus .

These things we should know touching Christ , before we come to the Lords Supper .

4. Knowledge of the New Covenant .

Knowledge of the New Covenant is the fourth point of knowledge , requisite to a worthy Communicant before receiving of the Lords Supper . In the Institution of the Lords Supper , it is said of the Cup , z z Mat. 26.28 . This is my blood of the New Testament . That is , this Wine in the Cup is a Signe and Seal of my blood by which the New Testament is ratified . So that by the Lords Supper the New Testament or New Covenant is confirmed to us ; and in receiving the Lords Supper , we renew Co●enant with God . This we cannot do judiciously , unle●s we competently understand the nature of the New Covenant .

Now for the opening of the New Covenant in some measure : Consider these following Propositions , which may afford some true taste of the nature of the New Covenant .

1. The New Covenant is not the same Covenant which God a a Gen. 2.16 , 17. made with Adam in Innocency : but far different from it , and that in divers particulars . For ,

1. The Covenant with Adam , was a Covenant of amity or friendship made by God with him , as by a Creator with his creature : But the new Covenant is a Covenant of b b 2 Cor. ●5 . 19 , 20. reconciliation made by God as a Redeemer with the sinner .

2. The Covenant with Adam was upon c c Gen. 2.16 , 17. Gal. 3.10 . tearms of personal , perfect , and perpetual Obedience to the Moral Law written in his heart , the curse and death being threatned to the least transgression thereof : But the New Covenant is upon tearms of d d Rom. 3.36 . & 4.5 . & ● . 33 ▪ Faith and new obedience , as the fruit thereof , and testification of our thankfulness . The e e Zech. 12.10 . Spirit of Grace , being promised to work that faith and obedience whereunto eternal lif● is promised , &c.

3. The Covenant with Adam , was with a person , f f Eccle. 7.29 . perfectly able to fulfil the Covenant in his own pe●son alone : The New Covenant is with persons , g g Rom. ● . 6 . 2 Cor. 3.5 . unable of themselves to do any thing acceptably before God without divine Grace assisting , and therefore performing Covenant onely in Jesus Christ their Surety .

4. The Covenant with Adam was w●●hout a Mediator ; Adam in his innocency n●eding no Mediator of Redemption or Reconciliation : But the New Covenant is with a h h He. 8.6 . Med●ator Jesus Christ , most nec●ssary unto sinners for their salvation .

II. The New Covenant is the same in substance and essential constitution ; but far different in circumstance and manner of administration from the Old Covenant . By ( Old Covenant ) I understand i i Eph. 2.12 The Covenant of promise ; That is to say , all the Covenants and Promises touching Christ , from the first promise of k k Gen. 3.15 . The seed of the woman immediately after the fall , till Christs incarnation , which were made first to Adam , and renewed after to l l Gen. 17.1 2 , &c. Abram , m m Ex. 34.27.28 . Deut. 5.2 , 3 , 4 , 5 , 6 , &c. and 29.1 . Moses , n n 2 Sam. 23.5 . with Psal. 89.3 , to 38. David , and o o Ezek. 11.16 , to 21. and 36.24 . to the end . Israel . These are called The Covenants of promise , because they were made in Christ as then only promised , not actually performed ; and Covenants , not Covenant ; because though but one Covenant , yet severall times renewed , & that with considerable enlargements from time to time .

Now this New Covenant is the same for substance with that Old Covenant , called p p Eph. 2.1 , 2 The Covenant of promise . For , 1. They are both of them the Covenant of ●race , not of Nature . 2. They are both of them the Covenant of Reconciliation with corrupted mankind , not of amity and friendship with incorrupted mankind . 3. Jesus Christ was the Mediatour of them both : though with some difference . Typically he was Mediatour of the Old Testament or Covenant , but Truly of the New . 4. The termes or conditions of them both were the same , viz. faith in Jesus Christ the Mediatour , not works . 5. The benefits and spirituall advantages of both were the same in the blood of Christ . viz. Pardon of sinne ; Sanctification of our natures ; Enjoyment of gracious interest in , and Communion with God ; & Eternal happinesse at last with Christ in heaven , as the tenour of them clearly evidenceth . Herein the Old and New Couenant do notably agree .

But they differ only in some Circumstances , and the manner of Administration . For 1. The Old Covenant was dark and obscure . All the spiritual mysteries therein being clouded in types and shadowes : A typicall Priesthood , typical Sacrifices , typical Altar and Tabernacle , typical blood , typical Mediatour , typical Sacraments , typical Canaan , all typical . Hence in the promulgation of this Old Covenant in Sinai , the Jews q q Heb. 12.18 . came unto blacknesse and darknesse . But the new Covenant is r r 2. Cor. 3.7 , to the end . bright and clear , being administred without all types and shadowes , ( Christ the body being comn already ) in open spiritual glory . The Mosaical s s 2 Cor 3.14.18 . veile is done away in Christ , — And we all with open face beholding as in a glasse the glory of the Lord . 2. The Old Covenant was carnal and earthly in the administration of it : They t t Heb. 12.18 , 19. came to the Mount , that m●ght be touched , and to the sound of a Trumpet , and the voice of words : And it brought them to an earthly Canaan , and an earthly Ierusalem . But the New Covenant is dispenced spiritually bringing us to the spiritual Canaan , u u Heb. 12.22 . To Mount Sion , and unto the City of the living God , the heavenly Jerusalem ; That we may x x John . 4.23 , 24. worship God , the God of Spirits , in Spirit and Truth 3. The Old Covenant was more imperfect , according to the imperfect state of the Church in those times , ( which the Apostle compares to y y Gal. 4.1.2 , 3. A child in his non-age and minority . ) And so it was revealed more and more clearly by degrees , as the Church grew riper and riper till Christs coming . But the New Covenant is perfect and full , never more to be enlarged or encreased till the end of the world , it being revealed , in Christ fulfilled , and comne in the flesh already . 4 The Old Covenant was terrible in the manner of its dispensation , making not only the z z Heb. 12.19 , 20 , 21. People tremble but even Moses himselfe exceedingly to fear and quake . But the New Covenant is dispensed with all inviting amiableness , and alluring sweetness , every thing herein being sweet , pleasant , and delectable nothing at all terrible : As appears in that admirable passage to the a] a] Heb. 12.22 , to 25. Hebrews . And if it be said ; God the judge of all there mentioned is terrible . I answer , No ; God the judge of all is not terrible to them that come into Covenant with him ; for he is a Iudge absolv●ng them , & only a Iudge condemning His and all their enemies ; and that is most comfortable . 5. That Old Covenant was limited and restrained to the people of the Jews onely , and to those that became Jewish Proselytes : Gentiles were all b b Eph. 1.12 . Strangers to the Covenant of Promise , But the New Covenant is unlimited , universally extended both to c c Eph. 2.14 , to 20. Jews and Gentiles ●f all sorts . Thus the Old and New Covenant especially differ .

III. The New Covenant gloriously assures them that embrace it , d d Heb. 8.10 , 11 , 12. That God will write his law in their mindes and heart ; That he will be to them a God , and they shall be to him a people ; That they all shall know him from the least to the greatest ; And that he will be merciful to their unrighteousness , and remember their sins and iniquities no more . This is the chief tenor and substance of the New Covenant . Glorious Priviledges ! Here consider and admire them , viz.

1. Gods Inscription of his Law , e e 2 Cor. 3.3 . Not in Tables of stone , as of old , but in the fleshy living Tables of his peoples mindes and hearts . That writing was without , this within . That was broken , this shall not be broken : Hereby they shall be kept from back-sliding .

2. Gods new relation to his people , and theirs to him , covenanted and promised , He will be to them a God : not onely a Portion , a Protection , a Friend , a Redeemer , a Savior , a Comforter , a Father , an Hushand , &c. but beyond all these , A God ; and beyond God , there can be nothing . This is the excellentest bl●ssing that can be promised ; and the highest promise that can be made . If God will be a God to his People , consequently he will be All to his people . And they shall be to him a People : not only their thoughts , words , and actions , his ; nor only their minds , or wils , or affections , his ; nor only their sen●es , or members , or bodies , his , &c. But they , whole they , whatsoever they are , can do , or endure for him , must be wholly his . This is the greatest duty , and the highest obligation that can be upon any people . But this is the comfort : God here undertakes for both sides , for both Parties to the Covenant ; for Himself , that he will be theirs ; for his people , that they shall be his . So that th●●e shall be no failing on either side .

3. Gods univers●● 〈◊〉 ●ore perfect illumination of his people , with the knowledge of himself . They shall not be so dull of understanding as the Jewes of old , nor divine knowledge be so restrained to one sort of people ; but more generally to all sorts of people , and more compleatly in all degrees of knowledge The f f Isa. 11.9 . Knowledge of the Lord shall fill the earth , as the waters cover the Sea .

4. Gods merciful and eternal Act of oblivion , past upon their sins and iniquities . There shall not be , as of old under the Old Covenant , a g g He● . 10.1 , 2 , 3. yearly and daily remembrance of their sins , by their yearly and daily sacrifices repeated , which in effect was a re-iteration , or continuation of their arreignment , indictment and condemnation for their sins : But an utter blotting out of their iniquities , by the blood of Christ once offered for ever ; so that they shall never be remembred more to their condemnation .

IV. The New Covenant-Priviledges can actually be claimed by none but those that are effectually made Partakers of the New Covenant-Grace . None can say , That God is their God in Covenant , and he will remember their sins no more : till they can truly say , The Lord hath written his law in their hearts , and made them know him . For , carnal unregenerate men who seek not for a saving interest in Christ the second ●●am , according to the tenour of the New 〈◊〉 , they do evidently content the● 〈◊〉 with their lapsed condition in the first Adam , and so remaine still under the forfeit , penalty , and curse of the first Covenant of Works , broken by Adams fall .

These things are principally to be known touching the New covenant by worthy Communicants , that they may have a true notion or apprehension of that Covenant which is sea●ed unto them by t●e Lords Supper .

5. Knowledge of the Lords Supper it self .

Finally , the fifth and last point of Knowledge , especially necessary to qualifie a person for worthy communicating , is , The knowledge of the true nature of Sacraments , and particularly of the Lords Supper it self . For , How can that be duly managed which is not truly understood . To this end we are to know :

1. That the Lord hath been wont to deal with his Church and people by way of Sacraments in all times and ages . As , 1. With Adam and his posterity in a sort . For it is supposed by the learned , that when God h h Gen. 3.21 . cloathed Adam and Eve with skins , he taught them also to sacrifice the bodys of those beasts , with whose skins they were cloathed , and this is the more probable , because the Scripture declaring Abels Religion , makes mention only of his i i Gen. 4.4 . Sacrificing the firstlings of his flock and the fat thereof . These Sacrifices were types of Christ ; yea pledges , tokens , and as it were Sacraments confirming the first promise , k k Gen. 3.15 . of the seed of the woman Jesus Christ . 2. With Abram , when God stablished his Covenant with him and his seed , he annexed l l Gen. 17.10 , 11. Circumcision as a Token or Sacrament of the Covenant . 3. With Israel , when God by the hand of Moses brought them out of Egypt , destroying Egypts first-born that they might let Israel go , he appointed the Sacrament of the m m Ex. 12.1 , to 14. Passeover , as a pledge of the preservation of all Israels first-born from Gods wrath . 4. When God brought them through the wildernesse in an extraordinary sort , Israel also had n n 1 Cor. 10 1 , 23 , 4. four extraordinary Sacraments , signifying to them spiritual Mysteries in Christ , viz. (1) Baptizing in the cloud , that both sheltred them from the heat , and guided them in their way . (2) Baptizing in the Sea , which saved them when the Egyptians were drowned . (3) Mannah , that spiritual meat . (4) Water out of the Rock , that spiritual drink . These four Sacraments were extraordinary , and continued but a while , viz. during Israels abode in the wildernesse : The other lasted till Christs coming in the flesh . 5. With the people of God under the New Testament , the Lord dealeth also by way of Sacraments , o o Mat. 28.19.20 . 1 Cor. 11 23 , 26. ordaining Baptisme and the Lords Supper , as standing Sacraments till the end of the world .

But why doth the Lord thus deal with his people by way of Sacraments in all ages ? Answ. This comes to passe , 1. From Gods familiar love and condescension to his people , delighting most plainly and easily to make known spirituals unto them . 2. From the abstrusenesse and mysteriousnesse of Christ , and the things of Christ , which are sublime , high , heavenly , worthy of the quickest p p 1 Pet. 1.12 . in●pection of Angels themselves , and therefore so far above humane ●pprehension in their heavenly ●u●●re , that God represents them in earthly resemblances . 3. From the dulnesse of our understandings , in conceiving aright of the great Mysteries of Christ ; therefore God ●●oops to us , ●etting them forth in sensible and visible Elements . He descends to our Carnalnesse , that we may a●cend to his Spiritualnesse . He helps our outward senses , that they may help our inward graces .

II. Sacraments are part , not of Gods naturall but of his instituted worship . Gods Naturall worsh●p is that which is required in the first Commandment , and which the light of Nature dictates to be due unto him . Instituted worship is that which is contained in the second Commandment , which light of nat●re cannot particularly lead us unto , but onely some pos●tive divine Institution . Now Sacraments are not of Gods Natural , but onely of his Instituted worship . No light of nature can intimate to us , that under the Old Testament God would be worshipped with Ci●●umcision and the Passeover , and under the New Testament with Baptisme and the Lords Supper had not God by expresse and positive In●●itution appointed both . Whatsoever Sacraments are they are wholly by Institution . We have no other particular ground , or foundation for them at all . Therefore in the administration of the Lords Supper , and of every Sacrament , both Ministers and People respectively must cleave close to the Institution . The neerer we come up thereto , the more acceptable we are to the Lord . As q q 1 Cor. 11 23 , &c. Paul both in planting Sacraments at first ; and reforming Sacrament-abuses afterwards , precisely followed the Lords Institution .

III. All the Sacraments that ever were instituted since Adam's fall to this day , were Tokens , Pledges , or Seals of the Covenant of grace . As r r Gen. 17.11 . Rom. 4 11. Circumcision was a Token of this Covenant : a Seal of the righteousnesse of faith , &c. For since the fall , God never set on foot any other Covenant , but the Covenant of Grace . The Old and New Covenant are both the Covenant of Grace . When therefore we come to the Lords Supper , we come to renew Covenant with God , and to have his gratious New Testament sealed to us .

IV. Every Sacrament both ordinary and extraordinary , of Old or New Testament , represents principally Jesus Chrst , and him as crucified . Adam's sacrifices , types of Christ the true sacrifice . s s Col. 2.11.12 . Circumcision , a pledge of our heart-Circumcision through Christs blood The t t 1 Cor. 5.7 . Passeover , a token and type of Christ our Passeover sacrificed for us . The u u 1 Cor. 10 1 , 2 , 3. extraordinary Sacraments , Signes of Christ and his sufferings . By x x Rom. 6.3 , 4 , 5. Baptisme we are said to be baptized into Christ , and into his death . And by the y y Cor. 11.26 . Lords Supper , we , so oft as we eat and drink it , are said to shew forth the Lords death until he come . So that Christ and his death , Christ as crucified , is the golden thread that runs along through every Sacrament , and is the substance and mystery of all Sacraments . When therefore we come to the Lords Supper , we come to partake a Seal and solemn Memorial of Christ crucified , and of all the benefits of his death .

V. Sacraments are of severall sorts , viz.

1. Sacraments of the Old Testament , signifying Christ crucified to come afterwards : and these were either ordinary or extraordinary . Ordinary Sacraments of the Old Testament were chiefly two ; (1) Circumcision , the initiating Sacrament , denoting the z z Col. 2.11 12. cutting off of the corruption of the heart by Christ and his grace . (2) The Passeover , the consummating Sacrament , signifying spiritual nourishment by Christ , and pre●ervation from Gods wrath through him . Extraordinary Sacraments of the Old Testament were a a 1 Cor. ●● . 1 , 2 , 3 , 4. four . (1) The Cloud . ( 2. ) The Sea . (3) Mannah from Heaven . (4) Water out of the Rock . All these were Sacraments of the Old Testament . 2. Sacraments of the New Testament , signifying Chri●t crucified already come in the flesh , are two , viz. (1) Baptisme ; or b b Mat. 2● . 19 . w●th Joh. 1.33 . 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 c c Mat. 26.26 , 27 , 28. eating bread , and drinking Wine in re●embrance of Christs body broken , and blood shed , according to the Institution ; whereby o●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 Chri●ts Institution . Whence the signe is sometimes said to be the thing signified ; As , d d Mat. 26.26 , 28. 1 Cor. 11.25 . This is my body : This is my blood ; This is the New Testament in my blood ; And the● thing signified is called the signe ▪ As e e 1 Cor. 5.7 . Christ our Passeover is s●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 ●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 ob●erved as a special ground of comfort in communicating .

VII . Finally , The particu●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 f f 1 Cor. 11 23. The Lord Iesus in the same night in which he was betrayed g g Mat. 28.18 . 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 Pa●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 re●●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. h h Mat. 26.26 , 27. 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 , i i Mat. 26.29 . 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 k k 1 Cor. 11 23 , 24 , 25 , Mat. 26.26 , 27. 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 l l Mat. 26.26 , 28. 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 li●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 m m 1 Cor. 11 24 , 25 , 26. solemn Remembrance of Christ crucified , and shewing forth of Christs death to the worlds end . 2. The n n 1 Cor. 11 20 , 24 , 25. spiritual nourishment of our inward man , of our faith and all our graces for strength and growth . 3. The o o Mat. 26.28 . 1 Cor. 11.25 . Confirmation and individual Application of the New Testament , and all the Promi●es , Comforts , Benefits , and Priviledges thereof to us . 4. The Sealing up unto our he●rts the p p Mat 26.28 . pardon of our sins in Christs blood . 5. The Ratification and Augmentation of our q q Cor. 10.16 . Communion with Christ crucified , in all the benefits of his death . 6. Finally , the publike Testification of our true lo●e to , and r r 1 Cor 10 ●7 . 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 . s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 1.9 . 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 ●ense , whereby we t t Heb. 5.14 . have a spiritual and experimental sensiblenesse , feeling , and taste of the things of God in our own spirits . This sense differs from Knowledge , thinks * * Zanch. Com. in loc. Zanchy , as the Knowledge of the sense differs from that of the understanding . This , is of generals and universals learned out of Scripture : that of particulars , learned by experience , Or as a Physicians theoretick skill out of his Books , from his experimental skill upon his Patients . Or as a Schollers knowledge of farre countreys , obtained by Maps and Books , differs from a Travellers knowledge of them , who hath seen them with his own eyes . Such is the sound knowledge of Christians ; it hath a sweet experimentall sense , relish , taste with it . u u Psal. 34 , 8 O taste and see that the Lord is good . And in the New Testament , x x 1 Pet , 2.3 . If so be that ye have tasted that the Lord is gracious . — y y Heb. 5.14 . By reason of use have their senses exercised to discern both good and evill . A childe of God knows God , Christ , the New Covenant , Sacrament , Pardon of sin , &c. not remotely , speculatively , or generally , according to Scripture Revelation : but mo●t nearly , experimentally , and particularly , according to his own spiritual sense and feeling . He knows the wofulnesse of a sinful state , the happinesse of a sanctified condition , the Paradise of Communion with God , the Agonies of a troubled conscience , what a Father of mercies God is , what a sweet All-sufficient Saviour Jesus Christ is , what a reviving Comforter the Holy Ghost is , how sweet Gods pardons are , how sure his Covenant , how precious his promises , &c. And all this he knowes by his own personal and particular proof of these mysteries ; whereupon his knowledge is more distinct , clear , affectionate , comfortable , and infallible . Whereas unsound knowledge is but speculative , remote , general , confused consisting in certain empty , comfortlesse , swimming not●ons , arising from natural or artificial abilities , not from spiritual experience .

2. An Heart-humbling , and soul-abasing Knowledge . It makes a Christian vile and despicable in his own eyes . The more he knows of God and divine Mysteries , the more humble , self-empty , self-denying , and self-abhorring he becomes . As in Iob ; z z Job 42.5 , 6. I have heard of thee by the hearing of the ear , but now mine eye seeth thee . Wherefore I abhor my self , and repent in dust and ashes . As with Paul , who never came to have meaner thoughts of himself , then after his greatest acquaintance with God , abundance of Revelations , and his Rapture into the third Heavens , a a Rom. 7.18 , 24. I know that in me , that is , in my flesh dwelleth no good thing — O wretched man that I am ! — b b Gal. 2.20 . I live , yet not I , but Christ in me . — c c Phil. 337.8 . But what things were gain to me , those I counted losse for Christ , yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord : for whom I have suffered the losse of all things ; and do count them but dung , that I may win Chris . — He counts himself , d d 1 Cor. 15.9 . The least of the Apostles , and not worthy to be called an Apostle . — e e Eph. 3.8 . Lesse then the least of all Saints . And if this be not yet low enough , he calls himself , f f 1 Tim. 1.13.15 The chief of sinners . O blessed Paul , how hath thy true knowledge in spirituals abased thee : whereas thy Pharisaical knowledge , which was far inferiour , did exalt thee ! And no wonder sanctified knowl●●●e humbles the soul ; for , thus the more 〈…〉 knows , the more he discerns Gods tran●cendent excellencies and perfections , Christs unsearchable wisdome , the * * Non solùm in alius innumerabilibus reb●● mu●●● me latenet sed etiamin ipses sanctis Scripturis multò plura● nescio , qu●m scio . Aug. Scriptures incomparable exactness , and his own ignorance , unworthinesse , sinfulness , nothingnesse : As the light of the Moon borrowed from the Sun , serves to render her own spots far more remarkable . And all this tends to dis-robe a Christian of self-conceit .

Whereas carnal unsanctified knowledge swels a man with pride , self-conceit , self-admiration , contempt of others , &c. g g 1 Cor. 8.1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Knowledge puff●th up . The Greek word is a metaphor , from bellows or bladders , puffed up with w●nde ; intimating what a windie swelling Tympany of pride and vain-glory , ariseth from un-sanctified knowledge ; ye● such knowledge is indeed no knowledge , in Gods account . h h 1 Cor. 8.2 . If any man think that he knoweth any thing , he knoweth nothing yet as he ought to know .

3. A Communicative knowledge in order to others edification . A sanctified knowledge is not like a candle under a bushel , or shut up in a dark-Lanthorn , that enlightens nothing but the Lanthorn it self : but as a Candle on a Candlestick , that gives light to all in the room . A man that hath it loves to disperse it , for the spirituall good of wife , children , friends , servants , all associates , as there is occasion , by way of counsel , reproof , exhortation , comfort , &c. i i Pro. 15.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ventilavit , dispers●● . The lips of the wise disperse knowledge : but the heart of the foolish doth not so . [ Disperse ; ] the Hebrew word is a Metaphor from scattering abroad with a Fan , or from Seedsmen's , scattering abroad of their seed in the furrows of the field . The godly wise are such Seedsmen , they sowe and scatter their good counsel to others ; would have all acquainted with Gods wayes of salvation , with them●elves . Thus David promises when God shall give him experimental knowledge of his salvation , and uphold him with his free Spirit ; k k Psal. 51.12 , 13. Then will I teach transgressors thy wayes , and sinners shall be converted unto thee .

But the foolish , the ungodly and carnal ones imprison their knowledge within their own brests , lock up this Jewell . Or if they communicate their knowledge , it is , to corrupt and seduce others ; or to withstand and divert edifying counsel ; or vain-gloriously to procure to themselves popular applause and admiration , or hypocritically to advance some unworthy ends , rather then the spiritual benefit of Christs body and members .

4. A l l Phil. 1.9 . Col. 1.10 . 2 Pet. 3.18 growing and a prospering knowledge . The more true gracious knowledge a man hath , the more he discovers his own ignorance , and discerns the excellency of spiritual mysteries to be known , and this provokes him to presse on in knowledge to perfection . A small taste is so sweet ; he longs for a full draught . David knew much , and yet prays ; m m Psal. 119 18. Vers. 33. Vers. 34. Open thou mine eyes , that I may behold wonderous things out of thy law ; — Teach me , O LORD , the way of thy Statutes ; — Give me understanding , and I shall keep thy law ; yea the godly , n n Pro. 2.2 , 3 , 4. cry after knowledge , and lift up their voice for understanding , seek her as silver , and search for her as for hid treasures . They would o o Phil. 1.9.10 abound yet more and more in knowledge , and in all judgement , or sense : that they may approve things that are excellent .

But carnal ones are not for the increase of this knowledge , yea they content themselves in darknesse , are willingly ignorant of spiritual mysteries ; p p Job 21.14 . They say unto God , Depart from us : for we desire not the knowledge of thy wayes .

5. An affectionate , or heart-affecting Knowledge . Sound sanctified knowledge breeds and kindles in the heart wonderful love , desire , joy , delight , and dear affections towards God , Christ , Covenant , Promises , Communion with God , and other spirituals known . q q 1 Joh. 4.7 , 8. Beloved , let us love one another ; for love is of God , and every one that loveth is born of God , and knoweth God . He that loveth not , knoweth not God , for God is love . This the Apostle intimates in his prayer for the Philippians : r r Phil. 1.9 . And this I pray , that your love may abound yet more and more in all knowledge and sense . The more knowledge we have of spirituals , the more we love them ; because the more we know them , the more we know their excellency and amiablenesse . But the more we know temporals , the more we contemn them , because the more we know them , the more we know their emptinesse and despicablenesse . Who can know Christ aright in his person , offices , excellencies , sufferings , love , pardons , power , truth , comforts , graces , priviledges ▪ &c. which indeed passe knowledge , and not to be enamoured with him ? When the Churth had described Christ to the daughters of Ierusalem , who were afore ignorant of his excellencies ; how are their affections stirred af●er him ! and they enquire , s s Cant. 6.1 . Whether is thy beloved gone ? O thou fairest among women , whither is thy beloved turned aside ? that we may seek him with thee . After Paul came once truly to know Christ , he t t Phil. 3.8 counts all things losse and dung for the excellency of the knowledge of Iesus Christ his Lord . And he n n 1 Cor. 2.2 determined to know nothing among his Corinthians , but Iesus Christ and him crucified . Looking breeds liking . Knowledge is the inlet to love . We so far love as we know : what we know not , we love not . This holds especially true in spirituals , knowledge of them sweetly scrues and raps up the heart unto them , yea transports it with surpassing delight and contentment in them . Doth thy knowledge thus affect thine heart ?

6. A spiritualized knowledge . True sanctified knowledge is a spark of heavenly , not of earthly light . It 's elevated above the pitch of nature , flesh and blood ; and is of a divine spiritual temper . Looks upon all things both in this , and the world to come , especially spirituals , not carnally , but spiritually . Doth not judge and value persons or things , according to outward carnal respects , as beauty , wealth , honour , wit , learning , countrey , &c. which commend not to God , but according to inward , spiritual respects of grace , holinesse , &c. yea knows not Christ in carnal respects ; x x 2 Cor. 5.16 . Henceforth know we no man after the flesh : yea though we have known Christ after the flesh , yet now henceforth know we him no more . Not , as wicked Servetus denied Christ to have true flesh : But , we know not Christ according to outward carnall respects and relations , as they did who conversed with him when once on earth ; but according to his spiritual and heavenly state now in Heaven . This knowledge y y 1 Cor. 2.14 . spiritually discerns spirituals : and spirituallizeth carnals . Yea it dives and pierceth into the kernel , pith , marrow , mystery of the things of God . z z Mat. 13.11 . To you its given to know the mysteries of the Kingdom . — a a 1 Cor. 2.7 . We speak the wisdom of God in a mystery . There 's a secret mystery in Christ , Covenant , Justification , Adoption , Godliness , &c. which no eye but a piersing spiritual eye can discern .

Contrariwise unsound knowledge is carnal , earthly , natural , &c. as the person knowing is : and it apprehends all things , even those that are most spiritual , carnally ; yea , and it looks upon the counsels and wayes of God as b b 2 Cor. 2.14 . and 2 Cor. 4.3 . foolishness , riddles , paradoxes . The Gospel is sealed up and hid from them that are lost .

7. A pure knowledge . Sound sanctified knowledge , is a sin-purging knowledge . It will not suffer a man habitually to wallow in the puddle of any known sin : but puts a man upon denying , mortifying , and abhorring of all filthiness . c c Jam. 3.17 The wisdom that is from above is first pure , then peaceable , &c. And the Apostle Iohn is very positive ; d d 1 Joh. 3.6 Whosoever sinneth , viz. habitually , and as carnal men sin ) hath not seen him , neither known him . And no wonder ; for true knowledge discovers the odious sinfulness of sin , the severe justice of God against it , the manifold mischief of it , &c. and so sets the soul against it .

But men of meer carnal knowledge continue in their sin notwithstanding that knowledge . a a Rom. 1.32 . Who knowing the judgement of God , ( that they who commit such things are worthy of death ) not only do the same , but have pleasure in them that do them .

8. Finally , A true sanctified Knowledge is obediential , practical , and fruitful in all good works . Iames saith , b b Jam. 3.17 . The wisdom that is from above , — is full of mercy and good works . Iohn makes obedience a sure character of true knowledge indeed . c c 1 Joh. 2.3 , 4. Hereby we do know that we know him , if we keep his Commandements . He that saith I know him , and keepth not his Commandements , is a liar , and the truth is not in him . — Again , d d 1 Joh. 4.6 We are of God , he that knoweth God , heareth us : he that is not of God , heareth not us . Christ saith , e e Joh. 10.4 The sheep follow the good Shepherd , for they know his voice . And he intimates elsewhere , that it 's onely the practicall knowledge that renders happy . f f Joh. 13.17 . If ye know these things , happy are ye if ye do them . And David commends to us the excellency of his knowledge , by the uprightnesse of his obedience ; g g Psal. 119 98.99 , 100 Thou through thy Commandements hast made me wiser then mine enemies : for they are ever with me , I have more understanding then all my teachers : for thy testimonies are my meditation . I understand more then the Ancie●ts : because I keep thy Precepts . The doing Christian , is the knowing Christian . He knows best , that obeys best . He that obeyes not , knowes nothing as he ought to know , though he seem to know never so much . Yea , h h 1 Joh. 2.3 , 4. He is a liar that saith he knows God , and yet is not obedient to him .

True knowledge cannot chuse but make obedient . For , 1. Knowledge of God and his wayes , fills with love to them . And i i Joh. 14.14 . 2 Cor. 5.14 1 Joh. 5.3 . love sweetly compells to obedience . 2. True knowledge discovers the excellency of the spiritual path wherein we are to walk , and that moves to obedience . 3. True knowledge considers the excellency of Gods commands , being k k Rom. 7.12 . Psal. 19.7 , &c. Ps. 119 throughout . holy , just , and good , and this makes us delight in them . 4. True knowledge discerns , that l l Ps. 19.11 . in keeping Gods statutes , there shall be great reward : and this quickens to the observance of them . Consider now , is thy knowledge resolved into obedience ? that 's right knowledge indeed . A disobedient non-practising knowledge , is no knowledge at all .

Hitherto of the tryal of knowledge , 1. By the particular Points of it . 2. By the Properties of it . Such knowledge comfortably fits for worthy communicating .

II. FAITH . This the next grace fitting for worthy communicating , whereof every Communicant is to examine himself . Touching faith , Consider ▪ 1. What faith this is . 2. How necessary this faith is to worthy communicating . 3. How this faith may be tryed and examined .

1. What faith this is , about which we are to examine our selves before communicating ? Answ. This may be resolved , Negatively and Affirmatively .

Negatively , 1. It is not a meer Historicall faith , whereby a man barely assents to the truth of Scripture-History , that every thing in Scripture is true . Such a faith m m Acts 26.27 . Agrippa had : the n n Jam. 2.19 Devils have . 2. It is not a Faith of Miracles , or Miracle-working faith , whereby a man believes without doubting the particular concurrence of God with him , to bring to passe some extraordinary effect , beyond the ordinary power and activity of natural causes . Iudas and other Reprobates may have such o o Mat. 7.22 , 23. 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 p p Jam. 2.14 ▪ 17 , 20 , 26. d●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 q q Luk. 8.13 . with Mat. 13.20 , 21. Mar. 16.17 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 r r Jam. 2.14 Mar. 16.16 saving faith in Christ , the true s s Rom. 5.1 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 the●e words ; True saving faith is a grace of the regenerating Spirit . See this proved . Faith is Gods gift ; t t Eph. 2.8 . By grace are ye saved through faith , and that not of your selves , it is the gift of God . A grace of the Spirit ; u u Gal. 5.22 The fruit of the spirit is love , — goodness , faith . And also a grace of the Regenerating Spirit ; — x x Joh. 1.12 , 13. Them that believe on his Name , which were born , not of blood , nor of the w●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 y y Joh. 3.5 . 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 , z z Isa. 53.11 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 . a a Joh. 17.3 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 , b b 1 Joh. 5.10 , 11. 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 : c c Joh. 1.12 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 , d d Luke 9.23 . 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 . — e e Heb. 10.39 . That believe to the saving of the soul , f f Acts 16.31 . 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 . g g Heb. 11.6 Without faith it is impossible to please God . Without faith , we cannot please him in our persons , nor in our actions . Faith is the h h Gal. 2.20 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 : i i 1 Cor. 11 . 2● . 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 : k k Isa. 53.5 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 l l 1 Joh. 1.12 . with 1 Cor. 11.24 , 25. 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 onely bread and wine : these , the least matters . But also Christs body and blood , and all the benefits thereof . So that we must here take , m m 1 Cor. 11.26 . A lively memorial of Christs death , n n 1 Cor. 11.20 . A rich banquet for our inward man ; o o Mat. 26. A sealed pardon of our sins ; p p 1 Cor. 10.16 . A blessed bond of our communion with Christ crucified ; ● Cor. ●1 . 25 . A sensible ratification of the New Testament , with all its promises and priviledges . These things we must take , eat and drink in the Lords Supper ; and wherewith shall they possibly be thus taken and applied , but by true saving Faith alone ?

4. Finally , faith is necessary for enabling us duely to walk after communicating . This Sacrament affords r r 1 Cor. 11.20 . heavenly nourishment : Con●equently after it we should walk as nourished , strengthened , comforted , enlivened , &c. Now it 's faith especially that acts , moves , rule●+ , doth all in a Christian from Christ assisting . Faith in Christ , being the very s s Gal. 2.20 Rom. 1. ●● . L●fe of a Christian. Thus of the necessity of faith before communicating .

● . How this saving faith , thus necessary , may be typed and examined before we come to the Lords Supper . This is the last branch to be considered touching Faith . We may try and examine whether we have true saving faith or no , Partly by the former description of true saving faith . See if thou hast such a faith . Partly by these ensuing properties and qualities of faith .

1. True saving faith notably softens , supples , and melts the heart . It thawes and dissolves the most stony , hard , adamantine spirit into streams and floods of penitential sorrow . t t Zach. 12.10 , &c. I w●ll pour upon the house of David , — the spirit of grace and of supplications ; and they shall look upon me whom they have pierced , [ there 's faith ] and they shall mourn for him as one mourneth for his onely son ; and shall be in bitterness for him , as one that is in bitternesse for his first-born . In that day shall there be a great mourning in Jerusalem , as the mourning of Hadadrimmon , in the valley of Megiddon , &c. The Spirit of grace shall make men look upon Christ by faith , as Israel looked upon the type of Christ , the brazen Serpent in the wilderness : and looking shall melt them , make them mourn . How mourn ? Mourn with a witness for their sins , whereby they pierced Christ ; They shall mourn ; they shall be in bitterness ; there shall be a great mourning ; As for an only Son ; As for a first-born ; as for that peerelesse King Iosiah , in Hadadrimmon . Emphaticall expressions !

Naturally mans heart is closed up as a compacted Rock of Flint or Marble : Faith comes as another Moses , smites this Rock , and brings forth Rivers of waters . Faith brings the soul to Christ crucified , sets him , as it were with Mary , under his Crosse in Golthotha : makes him view the transcendent anguish , agonies , bitterness and torments of his sufferings , and all this for our sins ; his , thy , my sins in particular . u u Isa. 53.5.6 . For he was wounded for our transgressions , he was bruised for our iniquities , &c. — The Lord hath made to meet on him the iniquities of us all . — x x 2 Cor. 5.21 . He was made sin for us who knew no sin . Oh how this strikes to the believers heart ! How this makes him sigh with Christ , lament with him , smart with him , bleed with him , cry out with him , & as it were die with him ! nothing melts the heart so kindly , as faith looking on Christ pierced for our sins particularly . Here faith reads the intolerable sinfulness of sin , that could not be expiated but at so dear a rate . Here in Christs sufferings , faith reads the sinners doom : If this befell the surety , what was due to the principal ? If sin imputed be so plagued , what might have been expected for sin inherent ? If this be done to the green tree , what would have be fallen the dry ? Here faith reads the boundless Ocean of Gods matchless love in Christ : What ? such a God , give sitch a Jewel as his only Son , to such a death , and that for such worthless , loveless , hopeless , godless sinners ? y y Joh. 15.13 . Greater love then this hath no man . — Oh z z Eph. 3.17 , 18. the breadth , and length , and depth , and height of Christs love passing knowledge ! Oh how do these and like considerations of faith pierce the heart , break the spirit , imprint contrition , and overcome the soul !

2. True saving faith having pierced the heart , purifies the heart : a a Act. 15.9 . Purifying their hearts by faith . Faith cleanses not only the outward , but the inward man ; not onely the actions , but the fountain of those actions , the heart and affections ; washes not onely the outside , but the inside of the cup and platter ; makes a man forbear not only outward grosse acts of sin : but inward imaginations , and impure inclinations to sin . A true believer as truly makes conscience of , and laments for the vileness of his heart and thoughts in the sight of God , as the enormity of his life and actions in the sight of men .

But how doth faith cleanse and purifie the heart ? Answ. 1. By Augmentation from the word against sin , which discerns the odiousness and danger of sin . How shall I do this wickedness which God so forbids and abhors ? &c. In this respect the Word hath a sanctifying efficacy . b b Joh. 17.17 . Sanctifie them through thy truth : thy word is truth . 2. By application of Christs blood and death . Christs blood is that c c Zech. 13.1 . Fountain opened for sin , and for uncleannesse to wash in . And faith is that hand which puts us into this Fountain , applies Christs death , and makes us d d Phil. 3.9.10 . conformable thereunto . That as Christ died for sin ; so we die to sin . 3. By inward efficacy and operation . Faith is not only an Instrument of Justification , but an eminent e e Gal. 5.22 . part of Sanctification : and so doth of its own nature purge out sin , as wine works out the Dregs , Honey , the Drosse ; or as fire purifieth unwholsome aire .

Shew now thy faith by thy purity . A faithfull soul cannot have a foul heart . As that soul that by faith looks upon Christ pierced for his sins , cannot chuse but be wounded and pierced with Christ : so that soul that 's pierced for piercing Christ by sin , cannot but abandon and abhorre all those sins for which Christ was pierced . Faith having endeared the heart to Christ , embitters the heart against sin . Sin being the Iudas that betrayed Christ , the Pilate that condemned him , the Crown of Thorns , nails , and spear that pierced him .

3. True saving faith makes a man sincerely obedient , and fruitful in good works . This is a duty charged upon the faithful ; f f Tit. 3.8 . This is a faithful saying , and these things I will that thou affirm constantly , that they which have believed in God , might be careful to maintain good works . This is an intrinsecal property of faith , g g Gal. 5.6 . To work by love : and h h Rom. 13 8 , 9 , 10. Love is the fulfilling of the Law , therefore the nursing-Mother of all good works : And that faith that is i i Jam. 2 , 17.20.26 . without works is dead , as a body without a soul. A workless faith is a worthless faith . And this the faithful in all ages have practised : the alacrity of their obedience , hath born witness to the integrity of their faith ; as in that k k Heb. 11. throughout . 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 ? — l l Acts 17.32 , 34. 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 . m m Heb. 11.7 . 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 ? n n Heb. 11.8 , 9 , 17. 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 ? o o Gal. 5.6 . 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 . p p Heb. 11.9 . 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 q q Heb. 11.24 , 25 , 26. 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 ●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 . r r Rom. 1.17 . The just shall live by his faith , — And Paul saith , s s Gal. 2.20 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 ●●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 ; t t Mark 9.24 . I believe , Lord , help min● unbelief . And the Apostles say ; u u Luk. 17. ● . 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 . x x Psal. 116.10 . I beleived therefore have I spoken . Contrariwise , No Faith ; no Prayer . y y Rom. 10.14 . How shall they call on him , in whom they have not believed ? Canst thou z z Rom. 8.26.27 . pray with groans that cannot be uttered ? this argues true Faith . 3. With a Divine Peace : Faith justifies us , Justification pacifies us . a a Rom. 5.1 . Being justified by faith , we have peace with Go● . But b b Isa. 48.22 . 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 . c c 1 Joh. 5.4 . This is the victory that overcometh the world , even our Faith . 2. Faith conquers the flesh . For , d d Act. 15.9 Faith purifies the Heart . — e e 1 Joh. 3.2 , 3. Every one that hath this hope in himself , purifieth ●●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 f f 1 Pet. 5.9 resist the Devil , stedfast in the Faith . And for our encouragement herein , we have this Promise ; g g Jam. 4.7 Resist the Devil , and he will flee from you . Yea h h Eph. 6.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Faith is the Christians Buck●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 , i i Hab. 2.4 . 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 li●ts up his head above the waves , with this triumphant expression ; k k Job 13.15 , 16. 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 , l l Job 19.25 , 26 , 27. 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 m m Rom. 5.1 , 2 , 3. Glory in Tribulation : Yea enables them to endure n n Heb. 11.35 . 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 o o Psal. 8.17 wait upon God though he hide his face from thee ? Canst thou say with Paul ? p p 2 Cor. 4.8 , 9. 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 q q 2 Cor. 10.15 . grows and increaseth . It is said that r r Rom. 1.17 . the Righteousnesse of God is revealed in the Gospel , from Faith to Faith . That is , as Faith grows more and more capacious and quick-sighted , so Gods righteousness is more and more discovered to it . The Apostle commends his Thessalonians , and thanks God for this ; That , their s s 2 Thes. 1 , 3. Faith groweth exceedingly . And faith so growes , as that it perseveres . It 's fails not . It u u Heb. 10.39 . draws not back to perdition , Luk. 22.32 . but believes to the saving of the soul. It makes x x Rev. 2.10 faithfull to the death , and so the believer receives the crown of life . If thy faith grow and persevere , that 's true Faith indeed . False Faith is like the picture of a man on a wall that growes not : and like a blazing-star , it y y Luk. ● . 13 . continues but for a time .

III. REPENTANCE is another Grace that fits us for worthy communicating . Examine thy self therefore , whether thou hast true Repentance or no , before thou communicatest . To this end consider , 1. The Necessity of it . 2. The Nature of it . 3. The Notes of it .

1. The Necessity of Repentance to fit for worthy communicating , appears divers wayes .

For 1. No duty can be performed acceptably to God by impenitent sinners . z z Tit. 1.15 Vnto them that are defiled and unbelieving , is nothing pure : but even their mind and conscience is defiled . Hence the Lord so a a Isa. 1.11 . to 29. See also Isa. 66.3 . Psal. 66.18 . abhorred all the Jewes Religious performances , because their hands were full of blood . But withal added , Wash ye , make ye clean , put away the evill of your doings , cease to do evill , learn to do well : ( here 's Repentance , ) Come and let us reason together , though your sins be as scarlet , they shall be white as snow , &c. here 's Acceptance . Vpon this consideration , David saith , b b Psal. 26.6 I will wash mine hands in innocency , so will I compasse thine Altar , O LORD .

2. Purging of c c Exod. 12. leaven out of their Houses , and cleansing themselves from all d d Numb. 9.6 . & Ez● . 6.21 . Ceremonial defilements , was a necessary Preparative of the Jewes under the Law before they did eat the Passeover : So proportionably the purging of the old leaven of sin out of our hearts by Repentance is as necessary a Preparative of Christians under the Gospel before they eat the Lords Supper . e e 1 Cor. 5.7 , 8. Christ our Passeover is sacrificed for us . Therefore let us keep the Feast , not with old leaven , neither with the leaven of malice and wickednesse : but with the unleavened bread of Sincerity and Truth . All this time of the Gospel , is as a continued Feast and Christian Passeover : and this whole time is to be managed holily and sincerely ; much more the duties of Religion . And some observe , that the f f Exod. 12.8 . Ainsw . in Ex. 12.8 sowr herbs , wherewith the Passeover was to be eaten under the Law , did not onely point out the bitternesse of Christs suffering our true Passeover , but also the bitternesse of our sorrow , mortification and repentance for our sins the cause of Christs sufferings .

3. When we come to the Lords Supper , which is the token of the g g 1 Cor. 11 25. New Covenant , or New Testament , we come to renew Covenant with God in Jesus Christ , and to set to our Seal . Therefore it 's convenient and necessary we renew our Repentance for all our unfaithfulnesses and failings against our Covenant with God from time to time . Thus of the necessity of Repentance before Communicating .

2. The nature of Repentance may be set forth in this brief Description of it . Repentance is a grace of God , whereby a sinner after true sense of sin , and godly sorrow for sin , is changed and converted in heart and life from sin to God .

In this description note , I. The general nature of Repentance , wherein it agrees with all saving graces ; It is a Grace of God . So the Scripture intimates ; h h Act. 11.18 . Then hath God also to the Gentiles granted repentance unto life . — i i 2 Tim. 2.25 . If God per adventure will give them repentance to the acknowledging of the truth . II. The special difference of repentance from all other saving graces ; whereby a sinner after true sense of sin , and godly sorrow for sin , is changed and converted in heart and life from sin to God . Wherein consider the Preparatives to Repentance , and the Substance of Repentance 1. The Preparatives to Repentance that as Harbingers and Inlets to it , make way for it into the soul , are two , viz. (1) Conviction or true sense of sin ; k k Acts. 26.18 . To open their eyes , and turn them from darknesse to light . There can be no repentance and conversion from sin , till first there be a true sense of sin , and thorough conviction , Partly of the sinfulnesse of sin , how grie●ous and odious it is ; l l Ezek. 36.31 . Then shall ye remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations . Partly of the mi●chievousness and dangerou●nesse of sin , how harmeful it is unto the sinner . Thus God foretels his people falling to Idols , that they should be convinced of the mischief of those wayes , which should move them to return again to God ; m m Hos. 2 , 6.7 . Then shall she say , I will go and return to my first Husband , for then it was better with me then now . Thus the n n Luke 15.17 , 18 , 19 , Prodigal had a true sense of his misery whereunto his sin had brought him , that he was perishing with hunger ; and then resolves penitentially to return to his Father . And s s Joh. 16.8 , 9. convincing the world of sin , is one of the first works of the Spirit . (2) Contrition or godly sorrow for sin , follows upon conviction , and is another Harbinger to Repentance , as Iohn Baptist was the Harbinger of Christ , For t t 2 Cor. 7 , 10. Godly sorrow worketh repentance to salvation , not to be repented of : but the sorrow of the world worketh death . Godly sorrow then in propriety of speaking , is not repentance , but works repentance , makes way for it , as the needle for the thread . This is called u u Joel 2.13 Renting the heart . Both this conviction and contrition may be observed in x x Acts 2.36 , 3● . Peters hearers , the Jewes ; They were convinced of the sinfulnesse of their sin in betraying and murthering of Christ : and they were contrite , pricked in their hearts , stabbed as it were to the very soul with grief for it . These the Preparatories to Repentance . 2. The Substance of Repentance hath in it three things , viz. The Act , the subject , and the Terms . (1) The formal Act of repentance ; it 's a changing and converting . Hence so often set forth by turning in Scripture ; y y Jer. 31.18 , 19 , Turn thou me , and I shall be turned . — After that I was turned , I repented . — z z Matth. 18.3 . Except ye be converted , and become as little children , — a a Act. 26.18 . To turn them from darknesse to light . — This is the Act of Repentance wherein it consists . (2) The Subject changed and converted , is both the sinners Heart and Life . First his heart , then his life . First his person , then his practice and Conversation . b b Isa. 1.16 . W●●h ye , make you clean ; There 's th● change of their persons : Put away the evil of your doings from before mine eyes , cease to do evil ; There 's the change of their practices . So , c c Ezek. 18.31 . Cast away from you all your transgressions , whereby ye have transgressed ; There 's the change of the life . And make you a new heart and a new spirit ; There 's the change of the heart . ( 3. ) The Terms of this change and conversion , From which , and To which , both heart and life must be changed ; From sin , to God . The heart must be changed from the state and power of sin : the life from the acts of sin ; but both , unto God The heart to be under his power in a state of grace : The life to be under his rule , in all new obedience . d d Acts 26.18 . To open their eyes , and to turn them from darknesse to light : and from the power of Satan unto God . — e e Isa. 1.16 , 17. Cease to do evill : learn to do well . — f f Isa. 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts ; and let him return unto the Lord . Thus of the Nature of true Repentance .

3. The Notes of true Repentance follow . The Nature of Repentance thus described and opened , may be a rule of tryal , and that chiefly in three particulars , viz. Conviction , and Contrition , Conversion .

1. Hast thou a true Conviction and sense of sin ? A true sight of sin , is the first step to Repentance . No man will come to the Physician till he feell himself sick . To this effect , 1. Art thou convinced and sensible of sins sinfullness ? (1) How extreamly opposite and contrary sin is to God . g g 1 Joh. 1. ● , 6. God is light , sin is darkness h h Joh. 1.4 Eph. 2.1 . God is life , sin is death . God cannot do it in himself , nor endure it or i i Hab. 1.13 . T●t. 1.2 . look upon it with the least approbation in any his creatures . Men become k k Eph. 4 . 1● Col. 1.21 . enemies in their mindes against God through wicked works . Yea l l Rom. 8.7 the carnall minde is enmity it self against God . (2) How repugnant sin is to Gods holy , just , and good Laws . m m 1 Joh. 3.4 . Sin is the transgression of the Law n n Rom. 8.7 . The carnal mind is not subject to the Law of God , nor indeed can be . ( 3. ) What power sin hath over thy self and every man by nature : It is o o Rom. 7.23 . a Law in thy members ; A p p Rom. 6.12 . re●gn●ng King A q q Act. 8.23 . bond of iniquity , &c. (4) In a word how filthy , odious , ●oul , and abominable sin is in it self . Scripture in this re●pect resembles it to the r r Jer. 13.23 Ethiopians black skin . To s s Iam. 1.21 the filth under the nailes , or Arm-holes , as the Greek word signifies : To the t t Zec. 13.1 . uncleannesse of a menstruous woman : To the filthinesse of the u u Isa. 1.10 . Sodomites : To the stinking purrified deadly steam of an x x Rom. ● . 13 . opened grave ; To the y y Rom. 3.13 . poison of Aspes and Serpents : to the z z 2 Pet. 2.22 . vomit of a dog : To the myre and puddle wherein a swine wallows ; yea it 's called a a Jam. 1.21 superfluity of naughtinesse , or ( as the Greek signifies , ) the excrement of malice . The Holy Ghost useth such coorse expressions in describing of sin , to let us see no language is bad enough for it . Yea sin is farre more ugly , black , filthy , then the devil himself ; for through sin he becomes a devil ; so , ugly and abominable . Art thou thus sensible of sins sinfulnesse , as the glasse of Scripture represents it ? 2. Art thou convinced and sensible of sins mischievousnes ? How it b b Gen , 2.22 23 , 24. cast Adam and all his posterity out of Paradise and Communion with God there , depriving all of Gods Image . How it makes all men by nature spiritually Eph. 2.1 , 2 , 3. with ● Tim. 2.25 dead in sin , slaves of Satan , children of wrath , heirs of all Gods d d Gal. 3.10.13 . curses , and every moment liable to death temporal , spiritual , and eternal . How not onely man , but e e Rom. 8.22 , 23. the whole Creation groans under the burden of it . How by reason of sin thou art naturally in a f f Luke 15 32. John 3.18 , 26. lost , undone , damned state , in the very g g Act. 8.23 gall of bitternesse , being h h Eph 2.22 godlesse Christlesse , and hopelesse in this present World , &c. Hast thou such apprehensions of sins mischief and danger , that thou seest plainly thou art but a dead and damned wretch if thou gettest not out of thy sinful state ? &c. This is to be truly sensible of sin .

2. Hast thou true Contrition of heart , and godly sorrow for sin thus discovered ? Art thou so sensible of thy sins , as that thine heart , is broken with sighs and sobs , and thine eyes run down with tears ? who can aright discern his sins , and refrain from sorrows ?

Thou sayst , I mourn for sin : but how may I know that I mourn aright , and that my sorrow is not carnal , but godly sorrow ? Answ. Thou mayst discover the truth of thy godly sorrow for sin , by these particulars . 1. True godly sorrow is sincere . It is for sin , as it is sin , especially . More for the sinfulnesse of sin , then for the dangerousnesse of sin . Hence the godly mourning soul is most wounded for offending God , and piercing Christ by sin . For offending God ; So David , i i Psal. 51.4 Against thee , thee onely have I sinned , and done this evil in thy sight . He had sinned also against Vriah , shedding his blood : against the Church , giving them offence and cause of mourning : against the enemies of God , giving great occasion to them of blaspheming : and against his own soul , wounding it with all this guilt , and doubtlesse he mourned for all these ; but nothing so stabbed him to the heart , as that he had offended against such a God . For piercing Christ by sin . This also most deeply pierceth the soul of him that mourns for sin . k k Zech. 11.10 , 11. They shall look upon him whom they have pierced , and they shall mourn for him , and be in bitternesse for him , &c. for l l Isa. 53.5.6 . He was wounded for our transgressions , &c. What ( thinks the bleeding soul ) were my sins the Iudas that betrayed him , the Pilat● that condemned him , the nails , spear , and thorns that pierced him , the gall and vineger given him to drink ? him that so loved me as to pray , sigh ▪ weep ▪ bleed , and die for my redemption ▪ Weep bitterly for this , oh my soul , let thine eyes run down with floods of tears . 2. True godly ●orrow is great : the greatest sorrow in the world . Hence it 's called , m m Ze●h. 12 10 , 11 , 12. A Mourning as for an onely son : being in bitternesse , as one that 's in bitternesse for his first-born : A great mourning , as the mourning of Hadadrimmon in the valley of Megiddo : A mourning * * Ille dolet verè , qui sine teste dolet . apart . All this to shew that godly sorrow for sin is beyond all worldly sorrow . When Peter wept for his sins , n n Matth. 26.75 . he wept bitterly . True , there may be such a sudden push of worldly sorrow for a wife , child , &c. that may seem greater then godly sorrow : but this sorrow lasts not like godly sorrow . So godly sorrow is greatest intensively , for degree ; or extensively , for continuance . A land-flood may have a greater stream for present , than a Spring : but the Spring sends forth more waters , because it 's still arunning . 3. True godly sorrow is penitential , it never leaves a man till it reform him of his sins . o o 2 Cor. 7.10 Godly sorrow worketh repentance not to be repented of , but the sorrow of the world worketh death . Try now , is thy sorrow such a sorrow ? Is it sincere ? more for offending God , and wounding Christ , then for any other respect . Is it transcendent ? thou canst mourn more for sin then any worldly occasion . Is it p●nitential ? it hath never left thee ; till it hath reformed thee . Doubtlesse this is true godly sorrow indeed .

3. Hast thou a true change and conversion of thine heart and life from sin to God ? This is the truth and life of Repentance , when it brings us to a converting change . Vnchanged men are impenitent men . In repentance there 's a double conversion and change wrought , viz. 1. Of a mans Heart and Person . 2. Of his life and Conversation . His person and heart is brought to a new state . p p Ezek. 18.31 . Make you a new heart and a n●w spirit . His life and conversation is brought to a new course ; q q Rom. 6.2 That we should walk in newnesse of life .

A mans pe●son and heart is changed , when he is brought from a state of sin to a state of grace . Now a man is brought from his carnal to a spiritual state ; 1. When he is converted from the darknesse of sin , ignorance and spiritual misery ; to the light of holinesse , knowledge , and spiritual happinesse . — r r Acts 26.18 . To turn them from darknesse to light . — s s Eph. 5.8 . Ye were sometimes darknesse , but now are ye light in the Lord . 2 When he is con●erted and raised from death in sin , to life in Christ . — t t Eph. 2.1 , 2. You hath he quickned , who were dead in trespasses & sins : wherein in time past ye walked . The father said of the repenting Prodigal , u u Luk. 15.32 . This thy brother was dead , and is alive again ; was lost , and is found . 3. When he is converted from the reign of sin and power of Satan to God and Christ , and brought under his dominion . — x x Acts 26.18 . To turn them from the power of Satan unto God . — y y Rom. 6.17 , 18. Ye were the servants of sin , but ye have obeyed from the heart that form of doctrine which was delivered you . Being then made free from sin , ye became the servants of righteousnesse . Now we are free from the reign of sin , (1) When z z Rom. 6.12 , 13 we obey it not in its lusts . (2) When we yield not our members as weapons or instruments of unrighteousness unto sin . And we are delivered from the power of Satan , (1) When a a Eph. 2.2 . The Prince of the air works not in us , as in the children of disobedience . (2) When b b 2 Tim. 2.25 . we are not led captive by Satan at his will : but resist him , and fight against him , c c Rom. 12 1 , and yield up our selves wholly as spiritual sacrifices to God . Try whether thine heart and person be thus changed from the state of sin to a state of grace .

A Mans life and Conversation is changed , when he is brought from a sinfull to a gracious course . Now a man is then truly and effectually brought from a sinful to a gracious course of life ; 1. When he converts from sin to Sanctity , sincerely forsaking sin , because it is sin , and contrary to God and his holy Law ● following holinesse for holinesse sake , because it is most agreeable to God and his Will. As Ioseph , d d Gen. 39.9 How shall I do this gre●t wickednesse , and so sin against God ? 2. When he converts from sinfulnesse to holinesse of life compleatly . He that hates sin , because sin , hates all sin : and he that follows holinesse , because holinesse , follows all holinesse . e e Ezek. 18.30 , 31 Repent and turn from all your transgressions . — Cast away from you all your transgressions . — As f f 1 Pet. 1.14 , 15 obedient children● not fashioning your selves according to the former lusts in your ignorance : But as he that hath called you is holy , so be ye holy in all manner of conversation . Yea he that truly turnes from all sin , turns from every special sin , whereunto he is inclined by Nature , Calling or Temptation more peculiarly ; g g Ps. 18.22 I was also upright before him , and I kept my self from mine iniquity . 3. When he turnes from sinfulnesse to holinesse of life continually . Hypocrites though they seem to repent , yet they h h 2 Pet. 2.20 , 21 , 22. are again intangled and overcome of their corruptions , turning from the holy Commandment ; as the Dog turneth to his own vomit again , and the Sow that was washed , to her wallowing in the mire . But the true Convert returns not to his vomit , but becomes i i Rom. 6.11 . dead to sin , and alive to God through Christ . Whereupon the Apostle thus argues ; k k Rom. 6.2 How shall we that are dead to sin , live any longer herein ? And where there 's no living in sin any longer , there 's a continual converting from sin to sanctity of life .

Both heart and life are converted truly unto God ; 1. When we accept God as our God in Covenant , and we become his people , according to the tenou● of the New Covenant , as was l l See the ●ryal of our right ●o the Lords Supper , by our interest in the New Covenant . formerly shewed . 2. When heart and life are acted , ruled , and guided by God inwardly and outward●y , by his Spirit and Word . Then m m Rom. 6.13 , 16 , 22. we yeeld our selves unto God as servants of God . And n n Rom. 8.14 . being led by the Spirit of God , we are the Sons of God . Gods o o Psal. 11.24 . Testimonies also being our delight and Counsellers . 3. When heart and life tend to God as their ultimate End . When our desires , love , delight , &c. are towards God more then to any thing in Heaven or Earth ; 9 9 1 Cor. 6.20 Whom have I in Heaven but thee : and in Earth there is none that I desire besides thee . And when our hearts and affections , desire , love , or delight in other things in order and subordination unto God . And when both heart and life , Persons and Conversations are devoted unto God and to his Glory ▪ q q 1 Cor. 6.20 . Ye are bought with a price : therefore glorifie God in your body , and in your spirit , which are Gods . — r r Rom. 14 7 , 8. None of us liveth to himself , and no man d●eth to himself . For whether we live , we live unto the Lord : and whether we die , we die unto the Lord : whether we live therefore or die , we are the Lords . This is to be truly converted in heart and life from sinne to God .

IV. NEW OBEDIENCE , which is an immediate fruit & effect of Repentance , is another qualification requisite in a worthy Communicant . And therefore in the next p●ace consider : 1. The Necessity of it . 2. The Tryall of it .

1. The Necessitie of New O●edience , to Qualifie a Christian for worthy communicating , appears divers wayes . For ,

1. Without true Obedience , s s See Ezek 33 31 , 32. 1 Sam. 15.22 . Matt. 7.26 &c. All outward Professions of Religion , seeming love to Gods Ordinances , and outward performances of service are dis-regarded of God , as vain ; hypocritical , and abomina●●e . t t T it 1 ▪ 16. They profess that they know God , but in works they deny him : being abominable , and d●sobedient , and unto every good work reprobate . Con●equently , Receiving of the Lords Supper will be in vain , without new obedience .

2. The Lords Supper , being a Token and Seal of the New Covenant , u u 1 Cor. 11.25 . The New Testament in Christs blood , is also a Bond and Obligation to x x Compare●er ●er. 31.33.34 , and 32.38 , 39 , 40. with Ezek. 11.19.20 . and 36.26 , 27. New Obedience , whereby we solemnly engage our selves to fear and obey God for ever , as his Covenant-people . And so oft as we renew the Lords Supper , so oft we renew this Bond of Obedience ; without true Obedience , communicating is but dissembling .

3. In the Lords Supper we have a solemn Record and Memorial of the rarest and highest obedience in the world , viz. The y y Compare 1 Cor. 10.16 . and 1● . 24 , 25 with Phil. 2.7 , 8 Obedience of Jesus Christ the only begotten Son of God , and that to the Death , for our sakes . Such obedience , of such a person , to such a death , even the death upon the Crosse , and all for such sinners as we are : How admirable and incomparable is that obedience ! z z Ita obediens ●uit , ut vitam perd●derit , ne obedientiamperderet . Christ herein was so obedient , that he lost his life rather then he would lose his obedience . Now how can we think to meddle with this Memorial of Christs obedience for us , acceptably : unlesse we be tru●y obedient unto God in Christ , proportionably ? Or , What fellowship can obedience ha●e with diso●edience ?

2. The Tryal and Examination of New Obedience may be according to these Properties of Obedience . True Obedience is , 1. Consciencious . 2. Cordial . 3. Transforming . 4. Resolved . 5. Complete . 6. Increasing . 7. Continuing .

1. True Christian Obedience is Consciencious . Ariseth from a Consciencious respect to Gods Command , and an awful filial fear of God commanding . a a 1 Tim. 1.5 The End of the Commandment is Love , out of a pure heart and a good conscience . Such the ground of Noah's obedience ; who b b Heb. 11.7 being warned of God touching things not seen as yet , moved with fear , prepared an Ark. S●ch Abraham's ; who c c Heb. 11.8 followed God , not knowing whither he went ; meer conscience and awe to Gods call and command , made him obey . Such David's ; d d Psa● 11 ▪ 120.161 . M●ne heart trembleth for fear of thee , and I am afraid of thy judgements . — M●ne heart standeth in awe of thy Word . Dost thou obey in an holy awe and conscience to Gods commands , though thou hast no other Motives to obedience ?

2. True Obed●ence is cordial , hearty and affect●onate . Not an out●de but an inside-Obedience a●●o : not a meer superficial and comp●emental shew , but a reality , flowing from the inward frame of the soul , and the very heart-root . e e Ezek. 11.19.20 and 36 26.27 . Arising from the inscription of the Law in the heart . f f Ps. 40.8 . I delight to do thy will O my God yea thy Law is within mine heart . — g g Rom. 6.17 . Ye have obeyed from the heart that form of Doctr●ne , which was delivered you . Is thine obedience from the heart-root ?

But how shall I di●co●er whether my obedience be cordial and hearty ?

Answ. Thou mayst discover the heartiness of thine obedience , 1. By thy willingness to it . The heart makes a man a volunteere , ready and forward to all duties and performances . h h Ps. 110.3 Thy people shall be willing in the day of thy power . — i i Isa. 1.19 . If ye be willing and obedient . — k k Ps. 119.60 I made haste and delayed not , to keep thy Commandments . 2. By thy chearfulness in it . What is done heartily , is done chearfully , delightfully . l l Ps. 4● . 8 . I delight to do thy will , O my God , yea thy Law is in my heart . m m 1 Joh. 5.3 This is love that we keep his Commandments , and his Commandments are not grievous . Iob was so hearty in obedience , that he esteemed Gods n n Job 23.12 . words more then his necessary food . Christ so delighted in obedience , that he said , o o Joh. 4.32 34. My meat is to do the will of him that sent me , and to finish his work . Dost thou go as chearfully to the doing of Gods will , as to thy meat and drink when thou art hungry ? 3. By thy grief at contrary courses of disobedience in others , and fai●ings of obedience in thy self . Thus Paul , finding that p p Rom. 7.21 , 22 , 23 , 24 when he would do good evill was present with him : and that , however he del●ghted in the Law of God touching the inward man yet he saw another Law in his members , rebell●ng against the Law of his minde , and bringing h●m into captivity to the Law of sin : He hereupon thus laments his failings ; O wretched man that I am , who shall deliver me from the body of th●s death ! And as Paul grieved at his own failings of obedience : So David at others disobedience : q q Psal. 119.53 , 136. Horrour hath taken hold upon me , because of the w●cked that forsake thy Law . — And again , Rivers of waters run down mine eyes because they keep not thy Law . If thus thou art willing to obedience , cheerfull in it , and grieved for failings ; thine obedience is cordial , sincere and acceptable to God .

3. True Obedience is a transforming Obedience , mightily altereth and changeth a man from impurity to purity , from sin to sanctity , from Sodomites to Saints , &c. r r 1 Pet. 1.14 15. As obedient children , not fashioning your selves according to the former lusts in your ignorance ; but as he wh●ch hath called you is holy , so be ye holy in all manner of conversation . Otherwise , as Samuel said to Saul , when he bragged of his obedience : 1 Sam. 15. What meaneth then this lowing of the oxen , and ble●ting of the sheep . & c ? so it may be laid to all dissemblers in obedience , Are you obedient ? What meaneth then the noyse of your prophanation of Sabbaths , of your swearing , drunkennesse , uncleannesse , & c ?

4. True Obedience is a fixed and resolved Obedience . Like Davids Worthies , will break through an host of Philistines : through an Army of difficulties , impediments and discouragements to the contrary . For ,

No contrary commands of man shall deter the truly obedient from their duties . They wil t t Act. 4.19 . and 5.29 . obey God rather than man : when both cannot be obeyed , without crossing each other .

No stream of the multitude , or current of corruptest times wherein they live , shall bear them down from their obedience . u u Josh. 24.15 . Ioshuah and his house will serve the Lord , though all Israel should serve Idols . And Noah was x x Gen. 6.9 . and 7.1 . upright with God , when the whole world was overspread with violence , and all flesh had corrupted his wayes .

No worldly profits , advantages , or priviledges shall bribe them from their obedience y y Heb. 11.8 . Abram will obey and follow God , though he forsake all the benefits and contentments of his Native Countrey , and of his fathers House : not knowing where his lot should fall .

No carnal disputes or reasonings with flesh and blood shall disswade them . z z Heb. 11.7 . Noah might have raised many Objections against that strange attempt of building an Ark , a work of 120 yeers continuance : but Noah waves disputing , and fals to building his arke , which God commanded . a a Gal. 1.15.16.17 . Paul late●y a Persecutor and but newly converted , receives command to be a Preacher to the Gentiles : immediately he conferred not with flesh and blood , ( though he might have made multitudes of objections ) but went into Arabia , and fell close to his Masters work .

No flood of Natural affections ( which oft-times pro●e most dangerous stumbling-blocks to well-doing , ) shall drown or conquer their obedience . As in b b Gen. 22. throughout with Heb. 11.17.18.19 . Abraham ; when Sarah desired him but to cast out Ishmael the son of the bond-woman , the thing was grievous in his eyes : yet when God commands him to sacrifice Isaac as a burns-offering , ( though the son of the free-woman , his on●y son , the son of his old age , his sonne whom he loved , the son of the promise , in whom all the Nations of the earth should be blessed : ) he goes about it readily , and never acquainting Sarah , lest she should hinder his obedience , he travelled three dayes journey to effect it . Thus the c c Exod. 31. Levites did execution , according to Gods command by Moses , upon them that had sinned in the idolatrous Galfe of Aaron , without favour or affection to brethren or kindred . Hence Levi is so commended ; d d Deut. 339 Who said unto his father , and to his mother I have not seen him ; neither did he acknowledge his brethren , nor knew his own children ; for they have observed thy Word , and kept thy Covenant . Natural affection is strong : but supernatural obedience is stronger .

Finally , no terrours of threats , reproaches , afflictions , bonds , imprisonments , or death for obedience , shall deter and fright them from their obedience . Paul e e Act. 24.14 professes to worship God according to the way of Christianity , though it was reproached with the brand of Heresie . f f Acts 20.23 , 24. The Holy-Ghost in every city , witnessed that bonds and afflictions abode Paul ; yet , saith he , None of these things move me , neither count I my life dear unto my self so that I might finish my course with joy , and the Ministery which I have received . And when for fear of bonds , Paul was importuned with tears not to go up to Ierusalem ; He answered , g g Acts 21.12.13 . What mean ye to weep and to break mine heart ? for I am ready not to be bound o●ly , but also to die at Jerusalem , for the name of the Lord Iesus . And when those h h Dan. 3.14 10 , 19. three heroick-spirited Jews were threatned by King Nebuchadnezzer to be cast alive into the burning furnace , seven times hotter then usual , if they would not worship his golden image ; they answer , Our God whom we serve , is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand ▪ O King . But if not , be it known unto thee , O King , that we will not serve thy gods , nor worship the golden image which thou hast set up . Their bodies shall rather burne to ashes , then they will ( contrary to Gods command ) bow to his Idols .

Hast thou now such a well-resolved obedience ?

5. True obedience is compleate . It 's complete two wayes , viz. 1. Partly in re●pect of the subject or heart obeying . A man truly obedient , obeys with an entire heart and perfect spirit : i i Psal. 119.34 , 69. I will keep thy Precepts with my whole heart . 2. Partly in re●pect of the object or Commandments obeyed . A man truly obedient , doth not indent , pick , and ch●se : These commands he will obey , not those : the first Table , but not the second , &c. but will obey all , will have a respect and a regard to all . As k k Numb. 14.24 . & 32.12 . Deut. 1.36 Josh. 14.8 , 9 , 14. Caleb and Ioshuah , who followed the Lord fully . They were thorough-paced in their obedience . And as David , l l Psal. 119.6 . Then shall I not be ashamed when I have respect unto all thy Commandments .

6. Finally , True obed●ence decays not , but is growing and l●sting . Growing , as in Thyatira , who●e m m Rev. 2.19 . last works were more then the first , La●●i●g also and constantly continuing ; as in David n n Psal. 119 112 , 20 33 I have inclined mine heart to do thy statutes alway even unto the end . — My soul breaketh for the longing that it hath unto thy ●udgements at all times . — Teach me , O LORD , the way of thy statutes , and I shall keep it unto the end . False obedience decays and dies . Thus thou mayest try the truth of thine obedience .

V. LOVE is another special qualification of a worthy Communicant , fitting for due receiving of the Lords Supper . Touching which we should aforehand examine our selves . Now because in this Ordinance we have o o 1 Cor. 10 16 , 17. Communion , not only with Christ , as our Head , but also with one another , as fellow-members : Therefore we are to be furnished with , and to examine our selves of a twofold love , viz. 1. Love to Christ . 2. Love to Christians .

Love to Christ . Touching which , consider di●igently , 1. The Need that Communicants have of it . 2. The Tryal they make of it . 1. The Necessity of our true love to Christ before we communicate , and as a qualification for receiving the Lords Supper , appears upon the●e following considerations .

1. They that do not truly love Jesus Christ , are under one of the heaviest and bittere●t curses of God , in the whole Bible . p p 1 Cor. 16.22 . If any man love not the Lord Iesus Christ , let him be Anathema Maranatha . Herein note , 1. The ground or cause of this curse ; The not loving of Iesus Christ . He saith not , if any man hate the Lord Jesus Christ , or reproach him , or blaspheme and curse him , or persecute him , &c. but that which is far lesse , If any man love him not . The bare want of this a●fection to Christ , is enough to separate from Christ . 2. The nature of the ●urse ; Let him be Anathema Maranatha . These two words are of two several languages , both denoting a curse ; To intimate , this is a double , a peremptory , and bitter cur●e : as q q Gen. 41.32 . Pharoahs dreams were doubled for the greater certainty . Anathema is a Greek word , and elsewhere is translated ; Accursed : r r Gal. 1●8 , 9. If any man preach any other Gospel to you , — let him be Anathema ; or , let him be accursed ; as if he should say ; Let him be devoted , viz. to the devil , and separated from Christ and his Churches Communion . Maranatha ; some learned Writers take this ( as * * Bez. Annot. in 1 Cor. 16.22 . Beza observes ) to be a Syriack word . * * Calvin . Com. ibid. Calvin seems not so well satisfied with their judgement . * * Buxtorf . Lexic. Others count it a Chaldee word , yet used in Hebrew , and known familiarly even among the Greeks . It seems to be compounded of three words . Mara na atha , that is , Our Lord cometh . As intimating that such as were under this curse , were given up and re●erved to the Lords coming , to be judged by him . That they are to expect nothing but the terrible coming of Christ to take vengeance of them . And that prophecie of Enoch seems to allude to some such curse ; s s ●ude ver. 14 , 15. Behold , the Lord cometh with ten thousand of his Saints , to execute judgement upon all , and to convince all that are ungodly among them , &c. * * Bez. An●not . in 1 Cor. 16.22 . Beza thinks this an●wers to the heaviest curse among the Jews ; They had first their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Niddui . Secondly , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherem , that is , Anathema . This their Cherem was either the simple and single Anathama : or their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schematha , or Maranatha . Paul therefore not contenting himself to say , Let him be Anathema , he addes , Maranatha , to denote the vehemency and grievousnesse of the curse : Oh what a terrible curse is this ! 3. The extent of this curse , If any man . As if he said , let it be who it will that loves not Christ Jew or Genti●e , bond or free , Master or servant , rich or poor , young or old , King or begger , that loves not Christ , ( understand it especially of them within the visible Church ) let him be utterly accur●ed . Now if the Non-lo●ers of Christ be thus under this curse , how can they possibly come to the Lords Supper , so remaining without true love to Christ , but be abomin●ble to him ?

2. The Lords Supper is a sweet love-token betwixt Christ and his Church : Christ and his members . Herein they mutually seal up their reciprocal affections to each other . What love doth Christ herein signifie , seal , and exhibite to us ? As is every way evident . The time of instituting this Ordinance speaks love : It was t t 1 Cor. 11 23. in the same night in which he was betrayed . How warm were his affections even then to us , when within a few houres after that , he was to pour out his warmest hearts blood for us ? even then he was so mindful of his Church , as to leave her this farewel-Token , and legacy of his Love : that she might never forget his love . The mysteries tendred in this ordinance speak love ; Here 's Christs body , not whole but broken ; Christs blood , not as in his veins , but shed and actually severed from his body ; and these represented under the familiar elements of bread broken , and wine severed from the bread : and all this for us sinners . What u u Rom. 5.6 . John 3.16 . Rom. 8.32.3.16 . greater love can be imagined then to die for sinners ▪ The benefits intended us by this ordinance also , speak love abundantly . For , why was it appointed ? but for nourishing our faith , and all the graces of the inward man ; for assuring us of the remission of our sins ; for stablishing our interest in the New Testament , and all its promi●es and priviledges ; for endearing us more and more to Christ ; and to one another in spiritual Communion ; and for perpetuating the memorial of Christ's death , and love to us , till his second coming ? O what a torrent of love flows towards us from Jesus Christ , in this sacred channel of the Lords Supper ! Now , shall we come to a Banquet of love , a true love-feast , and have no love ? Shall Christ come to ●eal such love to us : and shall not we reciprocally seal love to him ? Surely then we shall be but dissemblers , and Iudas's when we come to his Table .

Thus of the Necessity of our true love to Christ , for worthy communicating . 2. The tryall and Examination of the truth of our love to Christ , may be dispatched , 1. By the grounds . 2. By the degrees . 3. By the properties of true love to Christ .

1. The grounds and causes of our true love to Christ , are especially these three , viz. 1. Christ A●●ablenesse . 2. Faith in him . 3. Experience of him .

( 1. ) The Amiableness and Lovelinesse of Christ , is that attractive loadstone that draws the hearts and affections of his people after him . Christ is most lovely , both in his person , offices , and the benefits of his offices . He is x x Ps. 45.2 . fairer then the sons of men grace is poured into his lips . — , y y Cant. 2.3 As the apple-tree among the trees of the wood : so is Christ among the Sons . — z z Cant. 2.1 He is the Rose of Sharon , the sweetest : The Lilly of the valleys , the fairest . — a a Cant. 5.10 . to the end He is white and ruddy , the chief among ten thousand . See there how admirably the Church paints him our , and concludes with the●e words , ( as if all particulars came short of him , ) His mouth is sweetnesses , yea whole He is delights , ( as the Hebrew phrase signifies . ) This is my beloved , and this is my friend O daughters of Jerusalem . Now as lovlinesse breeds and inciteth love : ●o Christ's most of all ; Because his lovlinesse surpasseth all . No sooner had t●e Church described and laid open Christs beauty and lovelinesse to the daughters of Ierusalem , but presently they are taken and enflamed with him : and they enquire after him ; b b Cant. 6.1 . Whither is thy beloved gone ▪ O thou fairest among women : whither is thy beloved turned aside ? that we may seek him with thee . Dost thou love Christ for his lo●eliness ? not for his loaves , or for his bag , or for the worldly advantages thou may●t ha●e by him : but for his excellency , beauty ▪ amiableness , &c. This is to lo●e Christ aright for this is to love Christ for Christ , this is to love Christ for himself .

2. Faith in Christ is another cause of true love to Christ . Peter speaking of Christ ●aith ; c c 1 Pet. 1.8 Whom having not seen , ye love : in whom , though now ye see him not , yet believing ye re●oyce with ●oy unspeakable , and full of glory . Seeing breeds loving , but here 's a lo●ing without corporal seeing : A loving of Christ which ariseth from believing in him ; And such a loving as increaseth to rejoycing , and that rejoycing both unspeakable and g●orious . Faith sees not at all : and yet best of all . Not at all , corporally ; best of all , sp●ritually . Faith sees Christ enthroned at Gods right hand , sending down his Spirit , ruling all things for his Churches good preparing heaven for us , and hastening to come to judgement , and fetch his Church and members home to himself , to be e●er with the Lord . Christ was alwayes lo●e●y , even in his humiliation : but thrice so lo●ely now in his exaltation . Faith eyes this in●isible lo●eline●s of Chr●st clearly : and drawes the heart to love him entirely .

(3) Experience of Christ , or experimental acquaintance with him , enkindleth true love unto him . A spirituall savour of Christs fragrancy , a spirituall taste of his sweetnesse ; is enough to ravish the soul with him . d d Cant. 1.3 . Because of the savour of thy good ointments , thy name is as ointment poured forth , therefore do the Virgins love thee . Christs good ointments are the graces and gifts of the Spirit , wherewith as Mediator he was e e Psal. 45. anointed above all his fellows , which oyle of gladness in some sort runs down to all his members , yea to the very border of his garment . His Name is either his f f Compare Isa. 42.4 . with Mat. 12.21 . doctrine : or any other attributes , titles , &c. of Christ , whereby he makes himself known , as a man is known by his name . Now these ointments poured forth , made known , do send abroad such a sweet sent and savour of Christ , that all who experimentally savour them indeed , cannot chuse but love Christ with a chaste Virgin-love . The Church saith , g g Cant. 2.3 , 4 , 5. I sate down under his shadow with great del●ght , and his fruit was sweet unto my taste . He brought me to the banquetting-house , and his banner over me was love . ( Here 's her heavenly experiences of Christ ) Stay me with Flaggons , comfort me with Apples , for I am sick of love . ( Here 's her love to Christ flowing from that experience : Yea she is so tran●ported with lo●e to him , that she calls hastily for cordials to keep her from ●ainting and wouning , being love-sick for Christ ) Thus the Penitent woman in the Gospel had much experience of Christs rich grace and mercy to her in pardoning her many sins : therefore h h Luke 7.38 . she loved him much , and she testified it most affectionately ; she stood at his feet behinde him weeping , and began to wash his feet with tears , and did wipe them with the hairs of her head , and kissed his feet , and anointed them with oyntment . But the Pharisee , that at that time had invited Christ , having no such spiritual experience of Christ , testified no such love to Christ . Christ saith to him ; i i Ver. 44.45.46.47 . Simon , seest thou this woman ? I entred into thine house , thou gavest me no water for my feet : but she hath washed my feet with teares , and wiped them with the hairs of her head . Thou gavest me no kisse ; but this woman , since the time I came in , hath not ceased to kisse my feet Mine head with oyle thou didst not anno●nt ; but this woman hath annointed my feet with oyntment . Wherefore I say to thee , her sins , which are many , are forgiven : For she loved much . Without spirituall experience of Christ , who can love him ? And who can chu●e but love him , that have true experience of him ?

Doth thy love to Christ arise from these grounds ? Thou lovest Christ , because he is lovely ; because thou believest in him ; because thou hast such experience of him . This is well-grounded love to Christ .

2. The Degrees or Gradual steps by which our true love to Christ riseth , and by which it may be tryed , are principally these three , viz. 1. A benevolent affection , or Good-will to Christ . 2. A fervent desire , and longing after Christ . 3. A contented Acquiescence or Delight in Christ .

1. A Benevolent affection , or Good-will to Christ , is a first degree of love to Christ . Christs excellency and loveliness aright apprehended makes us have high and precious thoughts of him , and bear great good-will to him , to his Glory , to his Truth , to his cause , to his Ordinances , to his church , &c. to have them ad●anced , promoted , and exalted every where . Yea makes us content to be abased , that Christ alone may be exalted ; to be disgraced , that Christ alone may be honoured ; to be eclipsed , that Christ alone may shine ; to be as nothing , that Christ alone may be all . Thus Iohn Baptist testified his love and respect to Christ , when the Jews came to Iohn , and seemed to be troubled that Christ should be so followed . k k Joh. 3.16 . Rabbi he that was w●th thee beyond Jordan , to whom thou bearest witness , behold , the same baptizeth , and all men come to him . Hereupon Iohn answered , to this effect ; l l Joh. 3.27 to 30. That Christs Authority was from Heaven . That himself was not the Christ , but his Harbinger sent before him . That Christ was the Bridegroom , and Iohn but the Bridegrooms friend , rejoycing greatly at the Bridegrooms voice . That Christ must increase : himself must decrease . That Christ coming from above , from heaven is above all : himself being of the earth is earthly , and speaketh of the earth . Thus Nicodemus m m Joh. 3.1 . to 11. though a stranger to the mystery of Regeneration , yet having some seeds thereof sown in his heart , expresses his benevolent affection to Christ , in that he came to Iesus by n●ght , acknowledging him to be a Teacher come from God , because of his Miracles . Thus Paul shewed his good will to Christ , counting n n Phil. 3. ● , 8 , 9. all his Pharisaical excellencies and perfections losse , yea and all things but dung for the excellency of the knowledge of Christ , and for the winning of Christ .

2. A ●ervent desire and longing after Christ , is a second degree of true love to Christ . Love pants after enjoyment of the object beloved : so lo●e to Christ breaths after union to him , and more f●ll communion with him . This is called love of union , as the former love of benevolence or well-willing . Thus the Church of the Jews lo●ing Christ , longs for his incarnation , and the sweet kisses of his Gospel-Doctrine and dispensation ; o o Cant. 1 2 Let him kisse me with the kisses of his mouth : for thy love is better then wine . And again ; p p Cant. 8.1 Oh that thou wert as my Brother , that sucked the breasts of my Mother ! that is , O that thou wert my naturall Brother , revealed in humane nature ! And because her love to Christ was impatient of delay , and thirsting after full enjoyment of him in Heaven , she cries to him , q q Cant. 8.14 . Make haste my beloved , and be thou like to a Roe , on to ● young Hart upon the Mountain of spices . Make all haste upon the heavenly Mountains , to come and fetch me home to thy self , th●t I may ever be with the Lord . And it is the periphra●is of Christs lovers r r 2 Tim. 4.7 . that they love his appearing , they love and long for his coming to judgement . s s Rev. 22.17 , 20. The spirit and the Bride say , come — Christ ●aith , Surely I come quickly . Every true Christian answers in the desires of his soul , Amen , Even so come Lord Iesus .

3. A Contented Complacency , and satisfied delight in Christ enjoyed is the third and highest degree of love to him . And as the enjoyment of Christ is more or lesse perfect : proportionably the complacency or resting satisfied in him , is more or lesse compleat . There is true delight in Christ enjoyed in Heaven . When the Church after a desertion , found Christ again , how was she contented and satisfied with him ! she saith , t t Cant. 3.1 2 , 3 , 4 , 5. I found him whom my soul loveth : I held him , and would not let him go , until I had brought him into my Mothers house , & into the chamber of him that conceived me . I charge you O ye Daughters of Jerusalem , by the Roes & by the hindes of the field that ye stir not up nor awake my love till he please . Having regained Christ , she holds him fast in the arms of her affections , she brings him into the Chambers of more intimate Communion , she forbids all disturbance to her enjoyment of him . All which expresse her Complacency and sweet contentment in him : her restless desires were now stilled and satisfied . And after another desertion , finding Christ , she thus declares her acquiescence in him found : u u Cant. 5. compared with Cant. ● . 3 . I am my beloved's , and my beloved is mine . As if she had said ; Now that I have found Christ whom my soul loves , I have enough , my heart is filled brim full with him , I desire no more .

Hast thou now such A Good-will to Christ : Such a fervent restless desire after him , that thou mayst enjoy him : and such an Acquiescence ▪ complacency and satisfying delight in the enjoyment of him ? how can it be other then sincere love to him ?

3. Finally , the properties of true love to Christ , are the best way whereby you may examine your love unto him . True love to Christ is , 1. Obediential . 2. Transcendent . 3. Breathing after more evidence and assurance of Christs love . 4. Accepting Christs rebukes . 5. Sincere . And 6. constant ,

1. Obedential . True love to Christ , makes obedient to Christs commands in his word : yea to all his commands . Christ saith ; x x Joh. 14.15 . If ye love me keep my Commandments . And again , y y Vers. 21. He that hath my Commandments , and keepeth them , he it is that loveth me . And farther ; z z Joh. 15.10.14 . If ye keep my Commandments , ye shall abide in my love : even as I have kept my Fathers Commandments , and abide in his love . — Ye are my friends , if you do whatsoever , I command you . What Child can truly love his Father , what Servant his Master , &c. but he will be obedient to him ? What Christian can truly love Christ , but he will chearfully and universally obey Christ ? a a 2 Col. 5.14 . The love of Christ constrains us , saith the Apostle . Both Christs love to us , and our love to Christ , compel us with a sweet force , that we obey him , and cannot chuse but obey him . Dost thou thus obey Christ and keep all his Commandments ? then thou truly lovest him . But contrariwise they who are not obedient and subject to Christ , are farre from loving Christ indeed . Christ counts b b Luk. 19.14.27 . them his enemies , that would not have him to raign over them . And saith ; c c Job . 14.24 . He that loveth me not , keepeth not my sayings .

2. Transcendent . True love to Christ transcendeth and surpasseth all other love . The love of Father , Mother , Wife , Son , Daughter , Brother , Sister , yea and of a mans own life also , must give place to this love of Christ . Christ must be loved above them all : yea , all they must be hated in comparison of Christ . Christ himself saith ; d d Mat. 10.37.38 . He that loveth Father or Mother more then me , is not worthy of me : and he that loveth Son or Daughter more then me , is not worthy of me . And he that taketh not his crosse , and followeth after me , is not worthy of me . And elsewhere ; e e Luk. 14.26 , 27 , to 34. If any man come to me , and hate not his Father , and Mother , and Wife , and Children , and Brethren , and Sisters , yea and his own life also , he cannot be my Disciple . And whosoever doth not bear his Crosse and come af●●● me , cannot be my Disciple . Not that we must properly hate our allies and li●● : but comparatively we must hate them : That is , we must love them lesse then Christ . Christ must sit in the throne of our hearts and affections , and all these must sit below at his foot-stool . Thus those Martyrs are commended , that for the love of Jesus , f f Rev. 12.11 . They loved not their lives unto the Death . Excellently Ignatius ▪ * * Ignat. Epist. ad Roman . p. 86. Edit. Oxon. 1644. Now begin I to be a Disciple . I ●eal●●sly affect nothing of visibles or invisibles , that I may obtain Iesus Christ . Let fire and the Crosse , and the joynt-rising up of wild● beasts , the dissections , separations , dissipa●ions of my bones , cuttings in pieces of my members , dissolution of my whole body , and the punishment of the Devil come upon me , only that I may win Iesus Christ . Notably Paul , g g Act. 21.31 . 〈◊〉 ready not to be bound only , bu●●lso to die at Ierusalem for the name of the Lord Iesus . Dost thou bear such fervent , transcendent , warm affection to Christ , that thou wouldst be content to part wi●h all , rather then part with him ?

3. True love to Christ , breaths after more assurance and evidence of Christs love to the Soul . They who dearly love Christ , long to have Christs love more confirmed , sealed , and manifested to them . A true taste thereof is so sweet and pleasant : they desire a full draught . A glimps of it is so delectable they desire still a fuller view , and manifestation . The more they love Christ , the more they desire to be loved of Christ . And they have a kinde of holy jealousie , le●t Christ should not love them so as they desire . Love is a greedy affection , still covering after more love , thus the Church saith to Christ , h h Cant. 8.6 Set me as a Seal upon thine heart , as a Seal upon thine arme ; for love is strong as death , jealousie is cruel as the grave ; The coals thereof are coals of fire , which hath a most vehement flame . Here 's her request : and the reason of it . Her request , To be set as a Seal upon his heart and arme . i i 2 Tim. ● . 19 . Neh. 9.38 Rom. 4.11 Sealing is for ratification , confirmation , or sure making of any thing . Setting the Church as a Seal upon Christs Heart and Arm , seems to imply a confirming and stablishing of her in Christs inward affection , and his outward expression or manifestation thereof to her . This probably alludes to the High Priest of old , who did k k Exod. 28.11 , 12 , 21 ▪ 29. bear the names of Israel , engraven on Stones upon his heart and shoulder , for a m●morial before the Lord . She desires that she may be deeply engraven in Christs heart , in Christs love ; and may be assured hereof also by the expression of his lo●e to her . Here 's her request . The reason of her request is drawn from the vehemency of her love to Christ , ready to overcome her as death : to swallow her up as the grave : and to consume her , as a burning flame : if Christ do not support and comfort her with his love , bring her closer to his heart , and manifest his affection to her . She should even die and perish through love , if she might not be beloved . Dost thou thus long to be set as a Seal upon Christs heart and arm , through thy love unto him ?

4. True love to Christ accepts of his Rebukes , Peter had thrice denyed Christ a little before his death ▪ Christ appearing to his Disciples after his Resurrection , l l John 21.15 , 16 , 17. thrice asks Peter , Lovest thou me ? By this threefold question , secretly ( as it were ) reproving Peter his triple denial , and giving Peter occasion to testifie his repentance by his thrice professing his love to Christ whom he had thrice professedly denied . As Augustine saith . * * ●edd tur n●gationi , trinae trina confessio , ne minus amori lingua serviat , quam timori : & plus vocis ●liouisse videatur mors quam vita praesens . — ●inc invenit exit 〈◊〉 ille negator & amator , praesumendo elatus , negando prostratus , flendo ●u●gatus , confilendo probatus , patiendo coronatus hunc invenit exitum , ut proejus nomine perfecta dilectione moreretur , cum quo se moriturum perversa festinatione promiserat . Aug. Tract. 123. in Evang. Joan. p. 566. A. C. Basil. 1569. A threefold Confession is added to his threefold denial that his tongue might not lesse serve his love then his fear . — He was puffed up by presuming , cast down by denying , purged by weeping , proved by confessing , and crowned by suffering . Now Peter thus proved , and tacitely reproved , yet hates not Christ reproving , but loves him , and thrice professes his love to him , twice appealing to Christ ( who knew his heart ) in these professions . Thus he accepts his rebukes , but they that cannot bear Christs rebukes , thereby they testifie their hatred to Christ . Christ said to his unbelieving Brethren ; The world cannot hate you , but me it hateth , because I testifie of it , that the works thereof are evill .

5. Sincere . True love to Christ is upright , m m Joh. 7.7 . without guil , dissimulation or hypocrisie . n n Cant. 1.3 . The Virgins love thee . They love Christ with chaste , undefiled , undivided Virgin-affections . And again , o o Cant. 1.4 The upright love thee . Hebr. uprightness love thee , Vprightnesses , being put for upright ones : the abstract for the concrete . Or , they love thee in uprightnesses , that is , most uprightly ; As the Hebrew may bear , and the margin in our English Bibles intimateth . Thus Peter evidenced the integrity of his love to Christ , when he even appealed to Christ himself , that he loved him ; p p Joh. 21.16 , 17. Thou knowest all things , thou knowest that I love thee . The Elect love Christ for himself , for his q q Cant. 1.3 odoriferous oyntments , for his fragrant name : therefore they love him sincerely . The love that carnall men bear to Christ , is for carnall respects , r r Joh. 6.26 for his loaves , &c. or they love him only in word and tongue , in form and complement , as Iudas when he kissed him : but they love him not really and cordially , in deed and in truth .

6. Finally , Constant. True love to Christ is a long-lasting , ever-living , and continuing love . Not like Ionas his gourd , that comes up in a night , and vanishes in a night , but like heart of Oak or Cedar , not subject to putrefaction . s s Eph. 6.24 Gra●e be with all the● that love the Lord Iesus Christ in incorruption . For so the Greek word may , Benz. Anot . in loe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Beza observes ) be more exactly translated , then , In s●●●●rity . Whereby the Apostle intimates that true love to Christ is not liable to corruption , putrefaction or decay ▪ but still continues constant . Yea the flames of true love to Christ are so hot , that no waters of affliction can quench it , no floods of persecution can drown it . t t Cant. 8.6 , 7. The coals thereof are coals of fire , which hath a most vehement flame , Many waters cannot quench love , neither can the floods drown it . Persecutors have taken away the M●rtyrs lives for Christ , but could never destroy the M●rtyrs loves to Christ . Therefore that love to Christ , that fadeth and ●ieth , especially when trouble and persecution ariseth because of the Gospel , like the withering affection of the u u Mat. 13.21 . Luk. 10 13. s●ony ground he●rers , is but a counterfeit love , a meer empty shadow that vanisheth ●way .

By thes● properties , thou mayst discover ●hy love to Christ .

II. Love to Christians is another branch of that love which is requisite as a previous qualification , fitting persons for worthy ●eceiving of the Lords Supper , and t● that end , to be examined before we come . Touching this , nore , 1. The necessity of it . 2. The Trial of it . 1. The necessity of love to Christians , of brotherly love , in order to worthy communicating , is exceeding great . And , when ever more necessary ●he● in our dayes , wherein the love of many , both to Christ and Christians , is waxen ●old wh●● disaffections , divisions , rents revilings , evill ●●rmizings , wrath , clamour , bitterness , and odious distempers , are crept ●n amongst br●thren in this Nation more then ever ! High time therefore now to cry out , where is the spirit of love ? now to endeavour the recovery of this fainting , swounding and dying affection . But here the necessity of it is only to be pressed in reference to the Lords Supper . To that end ponder seriously upon these ensuing considerations .

1. He that truly loves not his Brother ▪ that truly lo●es not a Christian , is a meer carnall man . For he is in his natural darkness ▪ and walks therein . He is spiritually dead , and in Gods account A Murderer of his Brother● for there is hand murder , by shedding mens blood : Tongue-murder , by cruel reproaches , &c. Heart-Murder , by causelesse anger and hatred . x x 1 Joh. 2.9 , 10 , 11. He that saith he is in the light , and hateth his Brother is in darkness , even until now . He that loveth his brother abideth in the light , & there is none occasion of stumbling in him . But he that hateth his Brother is in darkness , and walketh in d●rkness , and knoweth not whither he goeth ; because that darkness hath blinded his eyes . — And again it is said , y y 1 Joh. 3.14 , 15. He that loveth not his brother , abideth in death . Whosoever hateth his Brother , is a Murderer : and ye know , that no murderer hath eternal life abiding in him . Now he that is a meer carnal man , in his carnall darkness , spiritually dead in sin , A murderer , without eternal life abiding in him ▪ Cannot possibly perform any true service unto God : And consequently , not rightly receive the Lords Supper ; which is to be managed with more then ordinary abilities . God tells the Jews , that all their duties and solemn services were abominable to him , because z z Isa. 1.15 . their hands were full of blood . And Paul saith , a a Rom. 8.8 They that are in the flesh cannot please God . Wherein can they not please him ? Neither in their persons , nor in any of their performances whatsoever . They are b b Mat. 12.33 , 34 , 35. bad Trees , and cannot bring forth good fruit ; for such as is the Tree , such is the fruit . Such as is the treasury of the Heart , such are the things brought out of that treasury . An evil man out of the bad treasury of his heart bringeth forth evill things only .

2. No gifts or duties , though never so excellent in themselves , are of any consequence at all in the sight of God without brotherly love . Paul saith , c c 1 Cor. 13.1 , 2 , 3. Though I speak with the tongues of m●n and of A●gels , and have not charity , I am becom● as sounding brasse , or a tinkling Cymbal . And though I have the gift of prophecy & understand all mysteries , & all knowledge . And though I have all faith , so that I could remove Mountains , and have no charity , I am nothing . And though I bestowe all my goods to feed the poor . And though I give my body to be burned , and have not charity , it profiteth me nothing . Here he instanceth in three sorts of eminent gifts ; tongues , prophecy , and faith of miracles : and in two sorts of most admirable acts or duties , greatest liberality to the poor , and even martyrdom it self for the truth , yet all these nothing without charity to the Brethren . So proportionably , the receiving of the Lords Supper , though never so often , is nothing without brotherly love . Remarkable is that of our Saviours to this effect , having reproved unbrotherly affections and words , as a kinde of murder ; d d Mat. 5.23 , 24. If thou bring thy gift to the Altar , and there remembrest that thy Brother hath ought against thee : leave there thy gift before the Altar , and go thy way , first be reconciled to thy brother , and then come and offer thy gift . Christ makes no reckoning of the most religious actions ; if there be not true brotherly affections . Therefore he requires brotherly love and reconcilement first to be endeavoured , before sacrifice to God be presented .

3. The Lords Supper is a Sacramental Seal and Token not only of our Communion with Christ , but also of our Communion with his members , of our fellowship with the Saints . This the Apostle clearly intimates , saying , e e 1 Cor. 10.16 , 17. For we being many are one bread , and one body : for we are all partakers of that one bread . That is , we that partake that one bread in the Lord● Supper , made up of many grains of Corn : are mystically one with each other in Christ , though we be many . We all are but one bread , though many grains : one body , though many members . Such is our Vnion and Communion with one another , confirmed in this Ordinance . Now without true brot●erly f f Col. 3.14 Love which is the bond of perfectnesse among Brethren , we shall but deal hypocritically in the Lords Supper , professing Vnion and Communion with the Brethren , to whom we have no true love , which is the bond of this Vnion and Communion .

4. The Lords Supper was ordained to confirm unto us Gods remission of our sins unto us in Christs blood . For in the institution Christ saith of the Cup , g g Mat. 26 . 2● . This is my blood of the New Testament , which is shed for many for the remission of sins . That is , this wine in the Cup is a signe and seal of my blood of the New Testament , shed for obtaining remission of sins to many , even to all the Elect. So that Christs blood and remission of sins purchased thereby , are signified and sealed to us in the Lords Supper . Now we cannot have Gods pardon of our sins sweetly and comfortably by this Ordinance , or any other assured to our Consciences , unless we have true brotherly love , and exerci●e it also in forgiving one another our trespasses , and mutual injuries that may fall out . Vpon those te●● 〈◊〉 Christ taught us to pray for pardon ; h h Mat. 6.12 Luk. 11.4 . And forgive us our debts , as we forgive our deb●ors . For confirmation of which Petition Christ addes ; i i Mat. 6.14 15. For if ye forgive men their trespasses , your heavenly Father will also forgive you . But if ye forgive not men their trespasses , neither will your Father forgive your trespasses . And Christ farther shews in an eminent Parable to this purpose , k k Mat. 18.23 . to the end of the Chapter . That if we forgive not to one another our small debt of an hundred pence , we cannot expect that God will remit our great debt to him of ten thousand talents .

5. Finally , to come to the Lords Supper , without true brotherly love , with divided , uncharitable , unbrotherly hearts , is most unsuitable and disgraceful both to Christ and his Supper . To Christ , because he is one , and unites all his Members to himself as head , and to each other as fellow Members , in one mysticall body : To the Lords Supper also , for that 's a bond of our Vnion and Communion with Christ , and with one another as his members . Now how can we draw neer to Christ this uniting Head , or to the Lords Supper this uniting Ordinance , without brotherly love and union ; but we crosse and dishonour both ? In these respects true brotherly love is necessary before we communicate , to fit for worthy receiving . And therefore it is necessary we try and examine before-hand our Brotherly love .

2. The Trial of our true Brotherly love follows . True brotherly love hath these excellent properties , whereby it may be examined and discovered . 1. It ariseth from our love to God . 2. It is pure . 3. Spiritual . 4. Vniversal . 5. Sincere . 6. Kindly-affectioned . 7. Contenting in the society of the Brethren . 8. Fervent . 9. Constant .

1. True Brotherly Love ariseth from , and is accompanied with our true love to God . l l 1 Joh. 5.1 Every one that loveth him that begat , loveth him also that is begotten of him : That is , he loves the godly for Gods sake , the spiritual Child for the Fathers sake . But we love him that begat for his own sake . And Iohn adds , m m Vers. 2. By this we know that we love the Children of God , when we love God and keep his Commandments . So that , make sure thy love to God : this makes sure thy love to the Brethren . But how shall I know that I truly love God ? Answ. By thy chearful keeping of all Gods Commandments without grumbling and murmuring . n n Vers. 3. For this is the love of God , ( saith Iohn ) that we keep his Commandments , and his Commandments are not grievous . And brotherly love is one of his Commandments . o o 1 Joh. 4.21 . And this Commandment have we from him , that he who loveth God love his Brother also . And how shall I know whether I truly keep Gods Commandments ? Answ. See formerly in the trial of New Obedience .

2. True brotherly love is pure . It 's seated in , and flowes from a pure heart : an heart d d Act. 15.9 purified by faith justifying , and by the e e 1 Cor. 6.11 . spirit sanctifying . f f 1 Pet. 1.22 . Seeing ye have purified your souls in obeying the truth through the Spirit , unto unfeigned love of the brethren , see that ye love one another with a pure heart . So that a carnall unsanctified man can never , so remaining , truly love the brethren . An impure carnal heart can afford no other then impure carnall affections .

3. True brotherly love is spiritual . It is carried to Gods people in spiritual , not in carnal respects . To love Gods people for their greatness , wealth , beauty , wisdom , learning , friendliness , kindred , and like carnal considerations , is but to love them carnally ; a Reprobate may so love them . True love respects them spiritually , and for spiritual considerations , viz. It loves them ,

1. As Gods Children . g g 1 Joh. 5.1 , 2. Every one that loveth him that begat , loveth him also that is begotten of him . By this we know that we love the children of God . — Then we love aright , when we love the regenerate for their Regenerations sake : Gods children for Gods Image in them : the godly for their godliness : the Saints for their Saintship : Christians for their Christianity . When we love them principally for God , Christ , Grace , Godliness , Holiness , &c. which we apprehend to be in them . And when , as their graces grow , our love grows also more and more towards them . This evidenceth the spiritualness and truth of our love . What may we think of them then , that most of all hate Gods people for their godliness , graces , & c ?

2. As Brethren in Christ . There 's a spirituall Brotherhood in Christ , wherein all his members relate to one another as Brethren , Christ being the first-born among many Brethren . Now we have true love to the Brethren , when we love them as Brethren , for their brotherhood . h h 1 Pet. 2.17 . Love the brotherhood , — i i 1 Pet. 3.8 Love as Brethren .

3. As fellow-members . The Apostle at large shews , that all the members of Christs mysticall body are also k k 1 Cor. 12.12 . &c. fellow-members to one another And that they are so placed in Christs mystical body , that they all have a mutuall dependence upon , and need of one another . Hence from this relation of member-ship , he urged a double act of member-like love , viz. 1. Mutuall member-like caring for one another . l l Vers. 25. The members should have the same care one for another , being mutually aiding and assisting to one another , though never so mean : as the eye or hand will stoop down , to help the foot that 's wounded or pained . 2. Mutuall member-like sympathy and compassion to one another . m m Vers. 16. And whether one member suffer , all the members suffer with it : or one member be honoured , all the members rejoyce with it . A truly loving member not only rejoyceth with the rejoycing , &c. but also grieveth with the grieved , smarteth with the pained , suffereth with the afflicted , wanteth with the necessitated , is in bonds with the imprison'd , &c. from this sympathizing disposition . Is thy love to the brethren such a spirituall love in these spiritual notions & considerations ? 4. True brotherly love is universal : To one Christian , as well as to another , to all as well as to any , whether rich , poor , bond , free , male or female . Philemons love was commended by Paul , that it was n n Philem. Vers. 5. towards all Saints . And upon the same ground , the Colossians love was matter of Pauls thankfulness to God ; o o Col. 1.3.4 . We give thanks to God , — Since we heard of your faith in Christ Iesus , and of the love which ye have to all the Saints . And no wonder ; for he that loves one person truly for godliness and grace , he will love every person , wherein grace or godliness appears ; those most , that discover most grace . For the like cause will produce the like effect . Those then that have the love of the brethren with respect of persons ; that love the rich Saints with their gold Rings , and gay Cloathings , but not the poor Saints with their vile raiment , &c. they deal not sincerely in their love . For Christ is as truly precious and amiable for substance , in one Christian as in another .

5. True brotherly love is sincere . The command is , p p Rom. 12.9 . Let love be without dissimulation . The practice according to this command was in these to whom Peter writes , who had q q 1 Pet. 1.22 . purifie themselves unto the unfeigned love of the Brethren . The pattern of our sincere love to the Brethren , is r r Joh. 13.34 , 35. & 15.12 . Eph. 5.2 . Christs sincere love to us , often urged to this end . Now the sincerity of our brotherly love , evidenceth it self principally two wayes , viz.

1. By the reality of it . True brotherly love is not meerly verbal and complemental , in words and shows ; but real and substantial , in deed and truth , The Hebrews not only loved the Saints , but loved them really . s s Heb. 6.10 God is not unrighteous to forget your work and labour of Love , which you have shewed towards his name , in that ye have ministred to the Saints , and do minister . Iohn exhorts to this reality ; t t 1 Joh. 3.17 , 18. My l●ttle children , let us not love in word , neither in tongue , but in deed and in truth . Complementall love may be false love , treacherous love . Iob offers to kisse Amasa , and strikes him under the fifth rib that he died . Iudas kissed Christ , and thereby betrayed him to be crucified .

2. By t●e scope and aime of love . True lo●e to the Brethren seeks and intends their good as wel● as our own . u u 1 Cor. 13.5 . Love seeketh not her own , That is , not only : not exclusively , so as to shut out our Brethrens good and welfare . x x Phil. 2.2 , 3 , 4. Look not every man on his own things , but every man also on the things of others . When men pretend o●e to the brethren , and intend only their own ends , and to serve their own turns of them , ne●er truly minding their brethrens good , they exercise not brotherly love , but self-love . The world is full of this counterfeit love .

6. True brotherly love is kindly affectioned . y y Rom. 12.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Be kindly affectioned one to another with brotherly love . The word here rendred , kindly affectioned , is very emphatical , and originally signifies that dear natural affection that is betwixt Parents and Children : as also the loving of that affection . It is as much as , Be loving-kinde . Now this Loving-kindness , or kinde affectionateness , discovers it self divers wayes , viz. 1. In courteousness , the Apostle urging divers Acts and expressions of brotherly love , saith , z z 1 Pet. 3.8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tanquam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui sapit amica h. e. studet facere ea que alteri amica sunt . Pisc. in loc. be courteous . The Greek word here used , seems to intimate such a sweet disposition , as studies and endeavours things grateful & acceptable to Gods people , and to render it self well-pleasing to them . Contrary unto which is churlishness , crabbidness , and crookedness of disposition . 2. In compassionateness . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet. 3.8 . Be pittiful . Or as the Greek may more exactly be rendred ; Easily compassionating . Or , Easily moved to bowels of compassion . This implies both a compassionate disposition , and a quickness , easiness to that compassion . When the heart beholding the distresses of brethren is tender over them , quickly moved and melted towards them , presently bleeds over them . 3. In bearing one anothers burdens . b b Gal. 6.1 , 2. Bear ye one anothers burdens . — The Apostle having exhorted spiritual ones to restore a man overtaken in a fault , with the spirit of meekness : presently adds this of bearing one anothers burdens . He seems to intend the slips and frailties , even among the spiritual , which are a burden to them . They must help one another to bear these burdens , not by encouraging them , countenancing or conniving at them , this were to burden them more : but by helping them to get rid of their burdensom corruptions , by wise , kind , meek , loving reproofs , admonitions , instructions , exhortations , having tender compassion over them .

7. True brotherly love is best contented in the godly society of the brethren . David was a c●mpanion of all them that feared God and kept his Commandments . c c Psa. 119.63 . He counted the d d Ps. 16 3. Saints the excellent on earth : in them was all his delight . Such as truly love the godly above all people , desire to live with the godly above all people . Contenting Society is hardly dissembled : But such as are weary of the company of the gracious , and delight more in the Society of the carnal , they are strangers to true brotherly love . 8. True brotherly love is or ought to be servent . e e 1 Pet. 1.22 . See that ye love one another with a pure heart fervently . And Iohn intimates so fervently , as if need require , not only to part with our goods to the brethren , but when we have a just call , to part with our lives for the brethren . f f 1 Joh. 3.16 , 17. Hereby perceive we the love of God because he laid down his life for us : and we g g In what cases we are to lay down our lives for the brethren . th●en . See in my believers Evidences . Chap. 8. Sect. 5. ought to lay down our lives for the brethren . This is the highest expression of love : this is fervent love indeed , & fervent love may have many inferiour degrees . Generally there is such coldness and frozen-heartedness towards Gods dear children , that it 's evident , there 's little true love to them in the world .

9. Finally , True brotherly love is constant and continuing , & so ought to be . h h Heb. 131 Let brotherly love continue — , i i 1 Cor. 13.8 . charity never faileth ; but whether there be Prophecies , they shall fail ; whether there be tongues , they shall cease , &c. True love is not like Ionas his Gourd , suddenly springing , and as suddenly dying : but like Cedar or heart of Oak long-lasting , yea ever-living . Love of the brethren will continue till death , yea & beyond death in heaven . Then the Saints shall love one another perfectly without all disaffection or corruption ; and they shall joyntly be swallowed up in the love of God to all eternity .

Thus try the truth of thy brotherly love . And having found it in thy self , abound and persevere therein . This it that which the Apostle so pathetically urgeth upon his k k Phil. 2.1 , 2 , 3 , 4 , 5. Philippians , and in them upon us . This that excellent Grace which he so commends above all gifts to the l l 1 Cor. 13.1 . to 9. Corinthians . And this is that which Christ himself so earnestly commends to his Apostles , as the very badge and character of his Disciples . m m Joh. 13.34.3 . A new Commandment I give unto you , that ye love one another , as I have loved you , that ye also love one another . By this shall all men know that ye are my Disciples , if ye have love to one another .

VI. THANKFVLNES is a farther qualification , necessarily required to fit and prepare us for worthy receiving of the Lords Supper . And touching which consequently we are to examine our selves . Here understand that thankfulness which peculiarly respects C●rist , his Death , his new covenant , and his Supper . Now consider , 1. The Necessity . 2. The Discovery of this thankfulness . 1. The necessity of true thankfulness for Christ , his death , his new Covenant , and Sacrament peculiarly , to fit us for worthy rece●ving of the Lords Supper , is evident upon these grounds .

1. Thankfulness was used and expressed by Christ at his institution of the Lords Supper ; n n Luk. 22.19 , 20. & 1 Cor. 11.24 , 25. And he took the bread and gave thanks , and brake it , and gave unto them , saying , This is my body which is given for you ; This do in remembrance of me . Likewise also the C●p after supper , saying , This cup is the new Testament in my blood which is shed for you . That he gave thanks is clear . What was the o o Some think that Heavenly Prayer in Joh. 17. was the Prayer which Christ used ●n ●nstituting the Lords S. 1. Partly f●om the suitableness of the matter of it . 2. Partly from the agreeableness of the time of it . s●e Joh. 18.1 . matter or form of his thanksgiving , is not evident . Yet it 's most likely that Christ who did all things properly , gave thanks with reference to the Action in hand , viz. not onely for the outward Elements , but especially for the inward mysteries to be represented by them , that now his death approached , wherein his body was to be broken , & his blood shed for the life of the world , for the nourishment of his Elect , which he delighted to accomplish . And the Lords Supper from Christs giving thanks at the institution , is denominated by the Greek Fathers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Eucharist ; That is , The Thanksgiving . It being the Christians eminent Thank-offering . Now if Christ gave thanks at the first institution : proportionably we are still to give thanks in all after-Administrations of the Lords Supper , especially because Christ saith , Do this , in reference to the whole Action .

2. The matter of the Lords Supper eminently calls for thankfulness , viz. 1. The Inward matter signified and sealed , Christ body and blood ; That is , Christ crucified , together with all the vertues , benefits , victories , Purchases and Priviledges of his Death . This the inward matter and mystery of the Lords Supper . Oh wh●● matter of thankfulness is this ! Think how ●●●ellent Christ is , Gods p p Joh. 3.16 onely Son , q q Col 1.13 The Son of his love , yea r r Joh. 1.1 . Phil. 2.6 . God himself ; therefore farre beyond ten thousand worlds . Think what his death was ! Such a death , as ( all things considered ) never was endured : wherein malice of men , rage of all the powers of darkness , the wrath of God & s s Isa. 53.6 . sins of all the Elect did meet in him at once . And think what we worthless sinners gain by this Death of Christ ? What pardons , Reconciliation , Peace with God , &c. And all these confirmed to us in the Lords Supper , that lasting Monument of Christ crucified : Oh what manifold cause of thankfulness is here : 2. The outward matter of the Lords Supper , viz. the Elements of Bread and Wine , together with the actions of taking , blessing , breaking , giving , eating and drinking them ; affords also much cause of thankfulness , that Christ would thus condescend to our weakness , as to represent such heavenly mysteries to us by such homely elements and actions . He deals herein with us , as once with doubting Thomas , makes us ( as it were ) thrust our finger into the print of his nails , that we may believe , helps our inward graces by our outward senses .

3. The ends of the Lords Supper are such , that they notably challenge manifold thankfulness from us , whensoever we partake the Lords Supper . These ends are ; The solemn t t Luk. 22.19 . 1 Cor. 11.26 . remembrance of Christs Death , never to be forgotten : The u u 1 Cor. 11.20 . nourishing of the inward man , of faith and all our graces : The x x Mat. 26.28 . confirmation and application of the New Testament with all the Promises thereof to us : The Ratification of the y y Mat. 26.28 . pardon of our sins in Christs blood . And the sealing up unto us that sweet priviledge of z z 1 Cor. 1● 16.17 . Communion with Christ and with one another . Not one of these but deserves much thankfulnesse ; How great thankfulness then is due for all of them together in the Lords Supper ?

2. The Tryal of our thankfulness , which is thus necessary for worthy communicating , comes next to be considered : and we may try the truth of our thankfulness , by the three eminent Acts or degrees of thankfulness , viz. 1. Notice-taking or acknowledgement of blessings received . 2. Estimation of mercies received and acknowledged . 3. Retribution or rendering again for mercies received , acknowledged and esteemed .

1. Notice-taking or acknowledgement of benefits received , is a first degree or Act of thankfulness . Till a man take notice of a benefit ; and whence it comes , he can neither esteem it , nor render again for it as he ought . Thus when David would express his thankfulness to God for enabling him and his people to offer so willingly and liberally towards the building of the Temple , He takes notice of the benefit and whence it came , even all from God alone ; a a 1 Chron. 29.13 , 14 , 16. Our God , we thank thee , and prayse thy glorious name . But who am I , and what is my people , that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee . And in the Hebrew phrase , Giving of thanks , is most usually expressed by , b b Ps. 105.1 . and 106.1 . & 107.1 . & 136.1 . and frequently in the B. of Psalms . Confessing to the Lord . For confessing and acknowledging what good we receive , and whence we have it , is a prime point of thankfulness . Contrariwise it 's a point of deep ingratitude not to observe and acknowledge the benefits , and whence they come . Israel is blamed for this , c c Hos. 2.8 . She did not know that I gave her corn and new wine , and oil , and multiplied her silver and gold . Such , like Swine , eat up and devoure the Acorns or mast , but never look up to the Oak whence they fall .

Dost thou now duly take notice of that mercy of mercies , Jesus Christ and his Death ? how mysteriously the saving of sinners by him is contrived in Gods eternal Counsel , and revealed in the Scriptures ? How Chri●t his death , and all his benefits , originally flow from Gods meer grace ▪ and the good pleasure of his will ? Dost thou duly observe and acknowledge the mercy of the Lords Supper , tendering and applying Christ and his death , and how it was from Christs tender love and care of his Church that he instituted it ? This is some degree of gratitude . But alas , how many come to the Lords Supper , who do not considerately take notice of this Mystery of saving sinners by Christ , which is the sum of all the Bible ! &c.

2. Estimation of Benefits received and acknowledged , is a second Act or Degree of thankfulness . The Virgin Mary thankfully magnifying the Lord for that extraordinary mercy to her , Her Conception of Christ by the Holy Gho●t : She notably estimates and amplifies the Mercy , by the M●jesty of the Giver , the meanness of the Receiver , and the Greatness of the Gift ; d d Luk. 1.46.48 , 49. My soul doth magnifie the Lord , — For , he hath regarded the low estate of his hand-maid ; — for he that is mighty hath done to me great things . God had done great things for Mary , in that Christ according to the flesh was conceived in her womb : but he hath done greater for thee , in that Christ according to the Spirit is conceived in thy soul. She was happy in bearing Christ , much happier in believing in Christ . She was happy in being Christs natural Mother : Happier in being Christs spiritual member . Now as true thankfulness esteems and values mercies , turns them over and over , views them on every side &c. so unthankfulnesse debases , vi●ifies , discommends , twits , fleights the mercies , as Israel the Mannah , e e Numb. 21.5 . and 11.6 . Our soul loatheth this light-light Bread , as the Hebrew phrase is .

Art thou now qualified with thankfulness for the Lords Supper , where then is thy due estimation of 1. Christ , 2. His Death , 3. His Supper ? All the●e are thankfully to be esteemed according to their respective worth , by thankful Communicants .

1. Dost thou esteem Christ , the Matter of the Lords Supper , according to his worth ? Paul so esteemed him , that he desired to f f 1 Cor. 2.2 Know nothing but Christ . That he g g Phil. 3. counted all things losse for the excellency of the knowledge of Christ : yea all things dung that he might win Christ . The Church so esteemed Christ , as to count him , h h Cant. 5.10 . &c. The chief among ten thousand . How dost thou estimate Christ ? Dost thou amplifie and commend Christ to thy self by such consideration , as may raise up greatest estimation of him ? As , 1. The greatnesse of the Giver ; i i Joh. 3.16 . Gal. 4.4 . Gen. 1● . 1 . the all-sufficient , self-●ufficient God . Having all happinesse , fulne●s and perfection in himself , and no way needing any of his creatures . Yet he gave Christ for us . 2. The eminency of the Gift or Benefit . Christ is k k Joh. 4.10 The Gift of God , That is , The Gift of Gifts . No other Gift being comparable to him . And therefore they are said to have l l 1 Pet. 3.10 . Received no mercy , that are not partakers of this mercy of mercies . He is m m Joh. 3.16 . the Son of God , the only begotten Son of God , n n Heb. 1.3 . the brightnesse of his Fathers glory , the expresse character of his person . o o Col. 1.13 . The Son of his Love ; p p Heb. 7.26 . Holy , harmless , undefiled , separate from sinners , and higher then the Heavens ; &c. Who can truly know Christ , and not highly esteem Christ ? 3. The indignity of them for whose sakes Christ was given . He was intentionally indeed given q q Joh. 10.11.15 . Eph. 5.25 . for his elect sheep , and for his Church : But these all undone by the fall of the first Adam , and whilest in that wretched state . Whilest r r Rom. 5.6.8.10 . yet without strength , when sinners , whilest enemies , whilest s s Rom. 8.7 enmity it self against God : when they were t t Eph. 2.1 . dead in trespasses and sins , u u Act. 8.23 . in the gall of bitterness and bond of iniquity : Even then when there was nothing but unworthiness and abominableness in them , was Christ given for them . And this , whilst Christ was not given for the Reprobates of the world , ( for whom Christ would not so much as x x Joh. 17.9 Pray , much lesse die , ) & yet these in no worse condition by nature , then those for whom Christ died . How doth this heighten the mercy ! 4. The motive or impulsive why Christ was bestowed , was not any thing at all in the creature : but meerly the free Grace and y y Joh. 3.16 . Love of God . Vpon these and like considerations what estimation hast thou of Christ ?

2. Dost thou esteem Christs Death , The Mystery of the Lords Supper ? Christ is the matter , but how ? Christ as crucified , as z z 1 Cor. 11.24 . Broken , as slain for us : in that respect Christ is the matter , his Death therefore is the Mystery of it . How dost value Christs Death ? Dost thou estimate it , according to the true valuableness of it ? viz. 1. Esteemest thou Christs death according to the love evidenced in it ? a a Joh. 15.13 . Greater love then this hath no man , then that a man lay down his life for his friends . But greater then this Christ shewed , in laying down his life for enemies . b b 1 Joh. 3.16 . Hereby perceive we the love of God , because he laid down his life for us . Was ever love like this love ? The Apostle prayes for the Ephesians , ( and his expressions are admirable : ) c c Eph. 3.18 , 19. That they may be able to comprehend with all Saints , what is the breadth , and length , and depth , and heighth : and to know the love of Christ , which passeth knowledge . He measures Christs love by 4 Dimensions . Philosophy knows but three , Length , Breadth and Depth : Divinity adds a fourth Heighth ; intimating that Christs love is far beyond all ordinary measures and dimensions . There 's Depth in it without bottom Heighth in it , without top : Breadth in it , without side : and Length in it , without end . Yea , it utterly passeth knowledge . Christs warmest love to sinners flowed with his blood out of all his wounds . Esteemest thou his Death , according to Christs love in dying ? 2. Esteemest thou Christs death , according to the sufficiency of it ? Christs death was d d Eph. 5.2 . an Odour of a sweet smell , most acceptable to God . e e Heb. 10.14 . He by once offering up of himself hath for ever perfected them that are sanctified . So that there needs now no more Sacrifice for sins . The infinite dignity of his person , so infinitely dignified his passion . Hence Christ by his short suffering prevailed more for our salvation then all men on earth or Angels in Heaven could have done , if they should have suffered to eternity . 3. Esteemest thou Christs death according to the many inestimable benefits of it ? Hereby f f Rom. 3.25 . Sinners are justified & sins purged away : Hereby g g Rom. 5.10 . Enemies to God are reconciled : Hereby h h Heb. 2.14 Col. 2.14 , 15. death , & he that had the power of death , the Devil , with all Principalities and powers are subdued . Hereby i i Heb. 9.12 eternal Redemption from spiritual thraldom is obtained . In a word , hereby we k k Heb. 10.19.20 . have accesse with boldnesse and entrance into the Holiest of all , Heaven it self . * * Sanguis Christi Clavis C●eli . Christs blood is Heavens Key . Oh what soul can truly taste these saving purchases of Christs death ; and not admire it !

( 3. ) Finally , doest thou aright esteem the Lords Supper it self ? It deserves high estimation : 1. For the mysteries in it : Christs death and all the benefits of it : The New Covenant and all the promises of it : Communion with Christ , and all the comforts of it . 2. For the familiarity of it . Herein Christ deals familiarly with his members . He stoops to their senses below , that their senses may lift up their faith to him above . He represents highest mysteries under meanest elements and actions . Thus he condescends to our earthliness that we may aseend to his heavenlinesse . 3. For the Firmnesse of it . In right use , the Lords Supper doth as surely signifie , seale , and exhibit Christ crucified and all his benefits to us , as we partake the outward elements ; there being such a Sacramental union betwixt signes and things signified . Do these and like considerations raise up thy thoughts to an high estimation of this Ordinance ?

3. Retribution , or rendring again according to the benefit received , acknowledged and esteemed is the third and highest act or degree of thankfulnesse . When David was most enlarged unto thankfulnesse , he saith , l l Psal. 116.12 . What shall I render unto the Lord , for all his benefits towards me ? And because King Hezekiah , recovered of his ●●knesse at his prayer , m m 2 Chro. 32.25 . rendered not again according to the benefit done unto him , therefore there was wrath upon him , and upon Judah and Jerusalem . If non-rendring be ●o dangerous , then how dangerous is it to render to God evil for good ;

But what can we , or ought we , to render again for Christ , for his Death , for his Supper , which are the eminent benefits that immediately call for thankful returns or rendrings when we communicate ? Answ. What should we not render again for these benefits ? All we can render is farre too little . We should r●nder .

(1) Triumphant praises . Thus David resolved to render ; n n Ps● . 116.13 . I will take up the cup of salvations , and call on the name of the Lord . That is , I will take up the Cup of Thanksgivings for Gods salvations and deliverances ; and will pray and praise God , or preach abroad Gods mercies . For Israel offered for mercies receied Thank-offerings , eating thereof with joy before the Lord , and in their eating were wont to take up the Cup of wine , and blesse God ; to this custome David alludes . In like sort we should be much in Praises and Thanksgivings for Christ , his death , &c. As Paul notably o o 1 Tim. 1.11 , 12 , 15.16 , 17. thanks Christ , not only for calling him to the Apostolical Ministery , but also and especially for coming into the world to save sinners , and himselfe chief of sinners , making him a pattern of his grace , to all that after should believe .

(2) Indeared affections . Christ pardons the womans many sinnes ; this was one fruit of his Death . Hereupon p p Luk. 7.37 38 , 47. She loved him much , and testified the same by washing his feet with her teares , wiping them with the hairs of her head , kissing them , and anointing them with oyntment ; She hath nothing too good , nothing good enough for Christ . Hath Christ q q Gal. 2.20 loved thee , and given himself for thee , leaving this Sacrament , as a legacy of his love ? Oh how should'st thou love him again , that thus loved thee first .

(3) True hearted repentance and reformation . Christ came into Zacheus's house to dine with him , yea rather into Zacheus his heart , there spiritually to feast his soul : presently Zacheus the Arch-publican penitentially reformes ; r r Luk. 19.2 , to 11. Behold , Lord , the halfe of my goods I give to the poor , and if I have taken any thing from any man by false accusation , I restore him fourefold . And Christ testifies , This day is salvation come to this house , forasmuch as he also is the sonne of Abraham . S●ul was a most cruel s s 1 Tim. 1.12 . Acts 26.9 , &c. & 9 , 1 , 2 , &c. Persecuter of Christ and his Members , as even himselfe testifies : but Christ no sooner appears to him in his circuit of persecution , and converts him , but he wonderfully reformes . t t Act. 9.20 . He straightway preached Christ in the Synagogues , that he is the Sonne of God . Of a Persecutor he becomes a Preacher of Christ and his Gospel . This was a thankful return indeed . Thy true thankfulnesse for Christ and his death , will make thee render to him the like repentance and reformation .

( 4. ) The life of faith and new obedience , is another thankful returne for Christ and his death . Paul apprehending that Christ u u Gal. 2.20 . loved him , and gave himself for him ; lived by fa●th . — yea not so much he , as Christ lived in him . — Yea Christ being x x Gal. 1.15 16. revealed in him , how immediately obedient was he in that extraordinary ser●ice of preaching Christ among the Gentiles , not consulting with flesh and blood ! and this new obedience is the return that Christ expects from us , for giving himself for us . That we y y Rom. 6.4 . &c. with Rom. 14.7 , 8.9 . should neither live , nor die to our selves , but to the Lord , who therefore died , rose again , and revived for us , that he might be Lord both of quick and dead .

5. Performance of vows and promises is another thankful returne . When David had questioned with himself , z z Psa. 116.12 , 14. What shall I ren●er to the Lord , & c ? He answers himself presently , I will pay my vows unto the Lord . We all of us have the vows of God upon us , according to the tenour of the New Covenant , confirmed by Baptisme and the Lords Supper , Therein we promised to become Gods People , and to walk as Children of our heavenly F●ther , as members of Christ , as Temples of the Holy Ghost , being baptized into their name .

6. Finally , a willing chearful readiness , if we be called thereto , to suffer for Christ , who so willingly suffered for us . Christ spared not his blood for us , nor should we spare our blood for him . Vpon this account a a Act. 20.23 , 24. & 21.13 . Paul counted not his life dear unto him . — Yea he was ready , not only to be bound , but also to die at Jerusalem for the name of the Lord Iesus .

These are suitable returnes for the great benefits of Christ and his death . Try now whether thou canst and dost render such Praises , Affections , Reformation , Life of Faith , and New Obedience , Performance of Vows , and ( i● need be ) Sufferings for Christ and for Righteousnesse sake . Thus examine thy Thankfulnesse .

VII . A SPIRITVAL APPETITE to this heavenly banquet , and to Jesus Christ therein , is the next and last Communion qualification ; touching which we are to examine our selves before communicating . By spiritual appetite , I understand that spiritual hunger and thirst , those holy desires , vehement pantings , breathings & longings of soul after these heavenly dainties , and especially after Jesus Christ therein .

1. The Necessity of this spiritual Appetite before we come to the Lords Supper , is evident . For ,

1. This Sacrament is a blessed feast , and spiritual banquet . It is called A Supper . yea b b 1 Cor. 11.20 . The Lords Supper . Christ is the Master of the Feast : and Christ is the Matter of the Feast . His precious body is here tendered as bread of life : and his blood as water of life , to satisfie , strengthen , and enliven for ever every believing soul. Now a Feast and an Appetite are Relatives : and so a spiritual Feast and a sp●ritual Appetite . What good doth the best Feast to him that hath no appetite ? or what advantage is the keenest appetite to him that can come at no food to satisfie it ? it torments him but so much the more : So here . And if ever dainties will stirre up dul appetites , these rarest provisions will excite spiritual hungrings and thirstings after them . What ? feed upon Christs body , blood , merits , righteousnesse , pardons , purchases , victories , and all other benefits of his death ? who would not long for this Supper ?

2. No small advantage will redound to us , by the sharpnesse and livelinesse of our appetites to this Ordinance . Hereby we shall feed upon Christ more heartily : c c 1 Cor. 11.29 . Discerne and relish him more sweetly : Be satisfied with him more contentedly : Be affected with him more joyfully and thankfully : and be mightily cheared up and strengthened for all sacred employments . Whereas if we come without appetites , or with dull , weak , crazy appetites , we shall have small or no delight in this banquet . d d Pro. 17. ● . The full soul loatheth an honey-combo , but to the hungry soul every bitter thing is sweet .

2. The trial of a right spiritual Appetite to the Lords Supper follows . Examine it by these insuing properties .

1. A good sharp lively Communion-Appetite would be often eating . Hunger bites and gnaws the sound stomack if but one meal be miss'd : The misse of this ordinance , paines and grieves the soul of an hunger-bitten Christian. The Primitive Christians had lively Appetites after this Supper ; they desired it often , yea they had it often . Paul e e 1 Cor. 11.25.26 . once and again , intimates a frequency of their communicating . And Luke seemes to insinuate , that it was their accustomed manner to communicate every Lords day , which is the first day of the week ; — f f Act. 20.7 . And upon the first day of the week , when the disciples came together to break bread , Paul preached unto them . Had we such hunger and thirst after Christ as they had , we should desire the Lords Supper , as often as conveniently it might be had . What weak and bad appetites have they , that can content themselves with once communicating in the year , at Easter : yea perhaps with once in five or six yeares ?

2. Such as have good appetites will be at paines and cost to obtaine food . Hunger ( we say ) breakes the stone walls ; will make a man labour early and late , with sweat of his brows to get his bread , and not grudge to lay out his money for necessary sustenance . Hunger made Iacob g g Gen. 42.23 . & 43.13 , 14. send his sons into Egypt to buy bread , and at last made him willing to lend Benjamin , his darling with them . Isaiah in his prophecy of Christ , saith ; h h Isa. 55.1 . Ha , every one that thirsteth , ( there 's appetite , ) come ye to the waters : ( there 's paines-taking ; ) Come ye buy and eat ; yea come , buy wine and milk ; that is all variety of spiritual Provisions in Christ ; for to him is this invitation : ( There 's cost . ) Consider now , what pains wilt thou be at for this Sacramental Feast ; wilt thou search and examine thy self aforehand diligently , as hath been directed ? what cost and charge wilt thou be at● wilt thou sell all that thou hast to purchase that pearle ? wilt thou penitentially part with all , even thy dearest corruptions , thy pride , covetousnesse , &c. that thou mayest ●e a welcome guest at this Table ?

3. He that hath a good spiritual appetite to this Feast , will be glad when Christ by his Ministers invites him thereunto . Meal-time is a gladning time to such as have good appetites , because then their hunger and thirst shall be satisfied . It holds both in the corporal and spiritual appetite . David had many a sweet meal in Gods house , by Prayer , Hearing , and other Ordinances : therefore how was he affected , when opportunities of such refreshing were tendered ! i i Ps. 122.1 . 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 k k Num. 10 2 , to 11. Silver Trumpets ( which was among other uses for calling together the Assemblies , and solemnity of their sacrifices ) was called l l Ps. 89.15 . 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 con●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 ; m m Cant. 2.7 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 , ●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 n n 1 Cor. 10.16 , 17. & 11.23 , 24. &c. Mat. 26 , 26 , 27.28 . 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 o o Rev. 19.19 . 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 p p Mat. 11.28 . 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 q q Luk. 18.9 , to 15. 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 , r r Joh. 8.7 cast the first stone at thy self ; say with Paul , s s Eph. 3.8 . I am least of Saints , but t t 1 Tim. 1.15 . chief of sinners ; Say with the Canaanitish woman u u Mat. 15.27 . 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 x x Luk. 7.7 . unworthy to come unto thee y y Luke 1.16 . 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 , z z Mat. 26.21 , 22 , 25. 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 , a a 1 Cor. 11.20 . 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 b b Mat. 28.18 , 19. converted by preaching the Gospel before they may be baptized , & till after they be baptized they cannot be admitted to the Lords Supper . Not professed Christians , for when they come to the Lords Supper , they either come worthily or unworthily ; if worthily , then they are true believers already and need no conversion : if unworthily , then they are so farre from being converted , that they eat and drink their own condemnation . 4. Not for improving of Grace where Grace is , ex opere operato , by the bare work done in communicating . The Lords Supper is not like Physick or Medicine that works a cure by a natural property therein whether the Patient sleep or wake , &c. but it is a spiritual Ordinance that through Gods blessing , in the right use of it , improves and increaseth Grace . Rest not therefore in the meer work done , but look to the well-doing of it .

But come to the Lords Supper actually scoping and aiming at these right ends in communicating , for which the Lords Supper was indeed instituted , viz.

1. For the solemne Remembring of Christ and lively shewing forth of his Death . Christ saith in the Institution in reference to the Bread , c c Luk. 22. ●● . This do in Remembrance of me . Paul reciting the Institution , annexes this remembrance of Christ not only to the Bread , but also to the Cup ; — d d 1 Cor. 11 , 24 , 25 , 26. Take , eat , this is my body which is broken for you : This do in remembrance of me . — This Cup is the New Testament in my blood : This do ye , as oft as ye drink it , in remembrance of me . And he addes , in reference to both joyntly ; For ●s oft as ye eat this Bread , and drink this Cup , ye do shew the Lords Death till he come . This remembrance of Christ and his Death therefore , is one eminent and principal End for which the Lords Supper was ordained , and is to be celebrated .

2. For the spiritual nourishment , support and strengthening of the inward man , Faith and all saving Graces . Hence it 's called e e 1 Cor. 11.20 . & ver. 24.25 . The Lords Supper , And in this Supper here 's spiritual food , The body of Christ broken , and his blood shed . As also spiritual eating and drinking of this heavenly provision . This is an other true End and use of it : for repairing the wants , weaknesses , decayes , &c. of the inward man , the Regenerate part in a Christian .

3. For Ratification of the New Testament or New Covenant to us . — f f 1 Cor. 11.25 . This Cup is the New Testament in my blood . That is , This wine in the Cup is a Signe and Seal of my blood and death whereby the New Testament is confirmed . For A Will , or Testament is confirmed and becomes of force by the Testators Death . So that this Sacrament being a pledge of Christs Death : Ratifies to us the New Testament in Christs Death , together with all the Promises , Priviledges and Comforts of the New Testament , as being all ours .

4. For Sealing up to our hearts , and helping on our Assurance of the Remission of our sins . — g g Mat. 26.28 . This is my blood of the New Testament , which is shed for many for the remission of sins . h h Heb. 9.22 . Without shedding of blood is no remission ; because otherwise Divine justice had no satisfaction . And i i Heb. 10.4 , & 9.9.10 , 12 , 13 , 14. no blood could satisfie Gods justice fully , and obtain remission of sins ▪ but the blood of Christ , God-man . Now as Christ k k Rev. 1.5 . hath loved us , and washed us from our sins ●n his own blood : So he ordained this Love-token , his Supper , to assure us that as certainly as we aright partake this Sacrament so certainly our sinnes are pardoned , and our persons justified through his blood . How sweet an use is this of the Lords Supper to every soul that hath experimentally felt the bitternesse of his sins , the Wormwood and the Gall !

5. For confirmation and increase of our Communion with Christ and him crucified . l l 1 Cor. 10 16. 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 ? The double Question doth eleg●ntly and vehemently put it out of que●tion , and beyond all doubt , that the Sacramental Bread and Cup are pledges of our Communion with Christs body and blood , That is , with Christs Death , and with all the Benefits , Victories , Purchases and Priviledges of his Death : That they are all ours , as truly as this Bread we eat , and this Cup we drink , are ours . This communion of the Saints with Christ crucified , is as sweetest Honey out of the Rock , as the Tree of life in the Garden of Eden , even their spiritual Parad●se and Heaven on Earth . Who ever truly tasted the sweetnesse of this communion with Christ : but must highly prize , and earnestly long for this Sacramental Seale of that Communion ?

6. Finally , For testification and improvement of our Communion with Christs Members . m m 1 Cor. 10.17 . For we being many are one Bread , and one Body : for we are all partakers of that one Bread , The Saints have not only communion with Christ as their head joyntly , but also n n 1 Cor , 12.12 , &c. with one another as fellow-members mutually : loving , pittying , helping and taking care one of another . This reciprocal fellowship of Saints is signified , sealed , &c. in the Lords Supper . As many grains of wheat make one bread and many grapes one cup of wine : So they being many members yet are but all one mystical body in Christ . And therefore from this spiritual and mystical union and communion among them , sealed in this Ordinance , they ought to be more and more dear to one another , every way careful ●or the spiritual good of one another .

These are the right Ends & uses of the Lords Supper . In the Act of communicating , still keep thine eye intentively upon them : As he that shoots keeps his eie steadily on the mark or as he that runs directs his aims still to the Goal .

III. In order to these excellent Ends manage the whole Sacramental Action according to Christs Institution . Sacraments are not Natural , but Instituted worship , and therefore wholly depend upon Institution in their Being , and are wholly to be regulated by Institution in their use . Bread doth not naturally & in it self signifie Christs body , more then the flesh of Beasts doth : Nor wine his blood , more then water or the blood of Sacrifices doth : But by positive institution bread and wine in the Lords Supper so signifie Chr●sts body and blood , as no other Elements can , because these alone were instituted to that purpose . Therefore the institution must be the Rule and Standard for regulating the whole Action of communicating . So Christ commandeth ; o o Luk. 22.19 . Do this , That is , Do this that I command , that I do in this Institution : follow ye my Precept , & my Patterne herein all-a-long . Hence Paul intending to reform the grosse abuses and prophanations of the Lords Supper in the Church of Corinth calls them back to the first Institution thereof by Christ , from which they had turned aside , p p 1 Cor. 11.23 , &c. For I have received of the Lord , that which also I delivered unto you , &c. Therefore in thy Giving , or Receiving the Lords Supper , keep close to the Institution : then thou walkest safely .

1. The Elements which Christ used , were Bread and Wine . q q Mak. 14.22.23.24 , 25. Mat. 26.27 , 28.29 . Iesus took Bread . — And he took the Cup , &c. of which Cup he said , — I will drink no more of the fruit of the Vine , untill . — The Lords Supper therefore must not be dispensed with any other Elements then Bread and Wine . What sort of Bread or Wine , is not prescribed particularly : but left to liberty . Papists deal sacrilegiously , who deny the Cup to the people , giving them only Bread .

2. The Mysteries signified &c. by these Elements , according to Christs Institution , are r r Mat. 26.26 , 27 , 28. Christs Body and Blood immediately , His Death and all the benefits thereof mediately . These and no other Mysteries we are to understand by the Elements . We may not devise other significations , then those Christ instituted .

3. The Actions instituted , On Christ and his Ministers part dispensing the Lords Supper were , s s Mat. 26.26 , &c. Mark . 14.22 , 23 , Luk. 22.19 20 1 Cor. 11.23 , 24 , 25. Taking , Blessing , Breaking and Giving the Bread : Taking , Giving thanks , and Giving the Cup. On the Communicants part Receiving the Lords Supper were , Receiving Eating the Bread , and Drinking the Wine . These Sacramental Actions are to be used , and no other : these alone being instituted . The Form or Manner of Christs Taking , Blessing , Tanksgiving , Breaking and Giving the Elements , &c. is not particularly described . Doubtlesse they were all most suitable and congruous to the Ordinance in hand , ( Christ doing all things most exactly and properly : ) And such should ours be , most proper , pertinent & agreeable to the Nature of the Lords Supper . Nor Breaking of Bread , nor any other Action , may be omitted or changed . Nor may we super-adde new actions besides the●e , as Sacramental and Significative ; for that were to usurp upon Christs Authority of instituting : therefore to adde ( as some do , ) The Pour●ng out of the Wine , for the signification of the pouring out of Christs blood , is not only needlesse , but also unlawful . Needlesse in that Chri●ts shedding his blood for us , and the actual separating of his blood from his body , is signified sufficiently according to the institution , otherwise : viz. Partly in the Breaking of the Bread , noting the breaking and wounding of his body , which could not be without shedding of his blood : Partly in the actual and distinct separation of the Wine from the Bread ; both in Institution & Distribution . Vnlawful , for when did Christ institute this Action of Pouring out the Wine ? Or where doth he require it at our hands ?

4. Finally , the Circumstantials attending upon the institution of the Lords Supper , ( which were not meerly accidental and occasional , ) They also are fit to be used by us , but not wit● opinion of the like intrinsecal necessity , as the essentials and integrals of the Lord● Supper are to be u●ed . As 1. T●e u●e of a Table is convenient , to ●et the elements decently and ●isib●y upon , and of vessels to put the elements in . And the Apostle makes mention of t t 1 Cor. 10.21 . The Lords Table : And of the Cup of the Lord . 2. The ●itting of all the Communicants at , or as neer as con●eniently they can , round about the Lords Tab●e that they may not on●y hear the words of the Institution recited and exp●●ined , &c. but may also see the elements and actions : that their eyes may more deeply affect their hearts with the mysteries in hand . Such sitting being more agreable to the u u Mat. ●6 . 20 , &c. Mark . 14.18 , 22. Luk. 22.14 19. Joh. 13 12 , 23. & 21.20 . example of Chri●● and his Apostles in t●e first ins●itution , ( who sate , or sate leaning , ) than the gesture of kneeling : And being the gesture generally received and used in all the Reformed Churches , and x x See The Directory for publique worship . directed to be used in the Churches of England , Scotland , and Ireland . 3. The closing up of the whole action with some suitable Psalme , is agreeable to the Primitive paterne . Thus Christ and his Apostles shut up the Lords Supper in the first Institution thereof ; y y Mat. 26.30 . Mark . 14.26 . And when they had sung an Hymne or Psalme , they went out into the Mount of Olives . To sing Psalmes therefore in the Act of administration of the elements , is clearly unsuitable to the i●itable Practice of Christ and his Apostles at the Institution ; and also evidently repugnant to those General Rules for Christian worship ; z z 1 Cor. 14 40 , 26. That all things be don decently , in order , and to edification . This singing Psalmes in the action being un-decent and disorderly , whilest one part of the Congregation is receiving , another part is singing , which makes a grosse confusion in the Church , and in the Religious exercises . And also unedifying , yea against edification , whilest the Communicants thoughts are hereby distracted , and drawn away from fruitful pondering and meditating upon the many mysteries of the Lords Supper : and their graces are disturbed and hindred from their free and lively actings towards Christ crucified , the benefits of his death , his love therein to us , our reciprocal duties to him , &c. enough to employ the quickest thoughts and graces throughout the whole action .

But as for those Circumstantials about the Lords Supper , that were meerly accidentall and occasional ; occasioned by the Paschal Supper , or otherwi●e extrinsecally in respect of the Lords Supper ; As , The time , in the evening , not in the morning : The place , in a private chamber , an upper room , not in the place of publick worship : The quality of the Bread , unleavened , not leavened : The number , sexe , and office of the Communicants ; They being but twelve ; and all these men , no women being amongst them ; and all these Apostles and Ministers of the Gospel , there being no private Christians amongst them : These being meerly accidental to the Lords Supper , and being occasioned by something besides the Lords Supper , they do not tie us to the observation of them . Thus manage the whole action of the Lords Supper according to Christs Institution .

IV. Act and exercising lively , in Communicating , all those Sacramental qualifications and graces fore-mentioned , viz. Knowledge Faith , Repentance , New Obed●ence , Love to Christ and to Christians , Thankfulnesse , and a Spiritual Appetite . It 's not enough to have these , and bring them with us to the Lords Supper , but we must use and improve them discreetly and carefully at the Lords Supper . You have seen how necessary they are for a worthy Communicant . Stir them up therefore , and awaken them in your selves in Communicating . He that 's to wrastle or run a race , must not only have strength and skill , but use them if he mean to prevaile . He that 's cold must not only have fire raked up under the ashes , but must blow it up , if he means to be warm : so he that means to communicate worthily , must not content himself with the habit of Grace , but put forth the Acts of Grace . Gods children may receive unworthily , by not using of Grace : as wicked men receive unworthily by not having of Grace . Act and use therefore every Grace pertinently and properly according to their several natures respectively .

1. Act Knowledge , so as to have a right apprehension , Of that God , with whom thou hast to do in this Ordinance : Of thy selfe , that dost Communicate , what thy spiritual state is : Of Christ and his death , the chief mystery of this Supper : Of the New Covenant and the tenour of it , which is sealed in this Sacrament : And of this Sacrament it selfe , and the nature 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 Promi●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 , ●●●ling Christs wounds , a a John 20.28 . My Lord and my God . With Paul b b Gal. 2.20 . Christ loved me , and gave h●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 c c Isa. 53.4 , 5 , 6. wounded , and his blod shed and separated from his body , and this for thy sins . Then d d Zech. 12.9 , 10 , 11. 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 e e Phil. 2.8 . obedient to the death for thee , even to the death of the Crosse ? Did he count it f f Joh. 4.34 meat and drink to do the will of him that sent him , and to finish his work ? Did he g g Psal. 40.6 7 , 8. with Heb. 10.51 to 11. 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 h h Gal. 2.20 Rev. 1.5 . 1 Joh. 3.16 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 , i i Psal. 103.1 , 2. Blesse the Lord , O my soul , — And k k Ps. 116.12 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 l l John 20.25 , 27 , 28. 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 m m Joh. 20.27 . 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 Chr●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 n n Luk. 22.19 . 1 Cor. 11.24 , 25. remembrance of him . And Paul explaining this remembrance of Christ , interprets it especially in reference to o o 1 Cor. 11.26 . 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 , v●z . 1. Historically , remembring the History of Christ and his death . 2. Mysteriously , remembring the spiritual mystery of Chr●st and his death . 3. Energetically , so remembring both , as to imprint them with energy , effect , and eff●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 Evangelists . Read the History of Christs passion in them before thou commest to the Lords Table : that the memory thereof may be fresh and lively in thy thoughts at the Lords Table . Think with thy self how Christs life was as it were a continued Passion , and a daily dying . He was very meanly brought forth into the world , borne in a stable , wrapped in swadling cloathes , and p p Luk. 2.7 . laid in a Manger . He was no sooner born , but q q Matt. 2.1 to 19. Herod seeks to murder him , murdering many poor Infants lest he should misse him . He is no sooner r r Mat. 3.13 , to the end , with 4●1 , to 12. baptized , but Satan assaults him , Tempting him to Despaire , Self-murder & worshipping of the Devil in per●on ; but prevailed nothing . Is he in his publick Ministery ? How is s s Joh. 7.5 , 7. & 9.16 24. Matt. 12.24 Joh. 11.47 , 48 , 53. & 12.10 , 11. & 18. & 19. throughout he hated reviled , bla●phemed and persecuted by Scribes and Phari●es ▪ by his own people the Jew● , yea by his own kindred ! And when he was nigh the period of his Minis●ery , what torrent of sorrows & sufferings flow'd in upon him ! Remember what he endured , in the Garden , in the High Priests Hall , and in Mount Calvary : and then behold and consider if any sorrows were like his sorrows .

1. In the Garden ; How was his soul surrounded with sorrows even to the Death ! How bitter was the Cup which he then began to drink , which set him into an Agony , so that he t t Luk. 22.41 , 42 , 43 , 44. Matt. 26.42 . prayed thrice most earnestly to his Father to let that Cup passe from him , if possible : and his sweat was as it were great drops of blood falling down to the ground , hereby his spirits being brought so low , that there appeared an Angel from heaven strengthening him ! ( With this Agony probably Christ was so weakened , that the next day he was not able to bear his Cross but Simon was compelled to bear it after him ) And immediatly u u Luk. 22.47 , 48 , &c compared with Mat. Mark , and John . after his Agony Iudas betrayes him to the multitude of the Jews with a kisse , who apprehended him , bound him , and led him away to the High Priests House . Thus as the first Adam sinned in a Garden , the second Adam suffered in a Garden . Now then when thou art at the Lords Table , Remember Christs Garden-sufferings , think so lively of them as if thy self hadst been in the Garden with the Disciples , imagine thou hadst heard him pray so earnestly against his bitter Cup , thou hadst seen him sweat drops of clotted blood so lamentably in his woful Agony , that the earth was all besprinkled with his blood , and that thou hadst lookt on to see him betrayed so villainously by Iudas his own Apostle into the hands of his enemies .

2. In the High Priests Palace and the judgement-Hall ; x x Luk. 22.54 , to the end ; & 23.1 , to 33. comparded with the other three Evangelists How was Christ denyed by Peter ! How was he mocked , ●mitten , blindfolded , buffetted , spit upon , crowned with Thornes , having a Reed in his hand , being scornfully bow'd unto and derided with haile King of the Iews , cruelly scourged , blasphemously intreated , falslely accused , causelesly exclaimed against by the people , and unjustly condemned by Pilate , against his own conscience ! When thou art at the Lords Table , Remember those passions of thy Saviour . Imagine thou hadst stood by all the while , and sadly beheld all these passages , his cheeks swoln with buffetting , his face defiled with spitting on , his head wounded with thornes , his back torn with scourges , &c. Oh behold , what a woful spectacle !

3. In Mount Calvary , in that filthy Golgotha how woful and tragical was his y y Luke . 23 33 , &c. See also the Hist. of Mat. Mark and John . end ! His body was stripped of his garments ; His limbs were cruelly stretched upon the Cross ; His hands and feet pierced with rugged nails , and fastened to the cursed tree ; He was ranked betwixt two crucified thieves , as if he were the Arch-malefactor ; he hanged from the sixth till the ninth houre most painfully upon the tender wounds of his hands and feet : He was forsaken by his disciples and friends , derided by his enemies , & by the very thieves that were crucified with him ; & being a thirst in his pains , abused with gall and vineger given him to drink ; And which was heaviest of all , he was in a sort deserted of God , so that he bitterly cryed out , My God , my God , why hast thou forsaken me , and so he yielded up the Ghost : after which , a souldier with a spear piercing his side and heart ; there gushed out water and blood . Now when thou art at the Lords Supper , ●emember all those sad passages . Think thou hadst stood with Mary and Iohn under ●is Crosse , and hadst seen and heard his intolerable repro●ches , his bleeding wounds , his tortured body , his bitter cries , his dying groans ; think thou hadst his dead body , all besmeared in his own blood , like Ioseph of Arimathea , in thine armes .

Remember this story of Christs death , and remember it seriously , pathetically . Imagine The Sacrament-day , to be as Christs Agony-day , His Condemning-day , His Crucifying-day : The Lords Table to be as the Crosse whereon he was crucified : And the breaking of the bread as the breaking of his body with all these mortal Sufferings . This is the first Act or degree of thy Remembring Christ crucified : to remember him Historically .

2. Mysteriously ; Remember the Mystery of Christ and of his Death . This is a farther and an higher degree of remembring Christ crucified , at the Lords Supper Christs Death was not a common and ordinary Death full of miseries only : but a speciall and extraordinary Death full of Mysteries also . Among other Mysteries of Christs death , The Causes and Effects of his death are singularly mysterious . Remember them in communicating .

1. Causes of Christs death were either , 1. meritorious , or 2. impulsive .

1. Meritorious procuring causes of Christs death , were the sins of Gods Elect imputed to him . Christ in himself was totally z z Heb. 4.15 . without sin ; a a Isa. 53.8 . no guil was found in his mouth ; He was b b 1 Pet. 1.19 . a Lamb without blemish , & without spot : He was c c Heb. 7.26 Holy , harmless , undefiled , and separate from sinners : Pilate his Judge cleared him , saying , d d Joh. 18.28 . & 19.4.6 . Luk. 23.4.14 . I finde in him no fault at all ; The condemned thief justified him , e e Luk. 23.41 . We indeed justly but this man hath done nothing amisse . But Christ becomming f f Heb. 7.22 . Surety for sinners , even for all his Elect that were ruined by Adam's sin , stood charged with their whole debt , which they were no way able to satisfie for in the least degree . And so g g Isa. 53.6 . all their sins were at once imputed to him : and death the due wages of their sins was inflicted upon him , that his Elect might be fully acquitted and discharged . Hence those passages ; h h 2 Cor. 5.21 . He hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him . — i i Gal. 3.13 Christ hath redeemed us from the curse of the Law , being made a curse for us . Admirably the Evangelical Prophet , k k Isa. 53.4 , 536. Surely he hath born our griefs , and carried our sorrows : yet we did esteem him strieken , smitten of God & afflicted . But he was wounded for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was upon him , and with his stripes we are healed . All we like she●p have gone astray : we have turned every man to his own way , and the Lord hath laid on him ( Heb. hath made to meet on him ) the iniquity of us all . — l l V●rs . 8. For the transgression of my people was he stricken . — m m Vers. 11. By his knowledge shall my righteous Servant justifie many , for he shall bear their iniquities . — n n Vers. 12. And he was numbered with the transgressors , and he bare the sin of many . Thus Christ who in himself had no sin , was crucified for the sins of his Elect who had nothing but sin . The guiltless for the guilty , the innocent for the nocent , the Pastor for the flock , the Master for the servant , the Captain for the Souldier , the Physician for the Patient , the King for the people , the workman for the work , and he that was God himself for man . Christ was betrayed , but our sins the Iudas that betrayed him : Christ was condemned but our sins the Pilate that condemned him : Christ was crucified , but our sins the nails that fastned him to the Crosse : Christ had Gall and Vineger given him to drink , but our sins were the Vineger and the Gall : Christ was pierced , but our sins were the Thorns and Spear that pierced his head and heart . Remember these things ; when thou receivest the Sacrament of Christs death , call to minde thy sins the procuring causes of Christs death . Say in thine own heart to Christ , as Augustine , * * Quid commisisti , dulcissime puer , ut sic judicareris ? quid comnnsifti , amantissime juvenis , ut adeo tractareris ? quod scelus tuum , quae noxatua , quae causa mortis , quae occ●s●o tuae damnationis ? Ego enim sum tui plag● doloris , tuae cul pa occisionis . Ego tuae mortis meritum , tuae vindictae flagitium . Ego tuae passionis livor , tui cruciatus labor . O mirabilis censurae conditio : & ineffabilis Mysterii dispositio : Peccat iniquus , & punitur justus : delinquit reus , & vapulat innocens : offendit impius , & damnatur pius : quod meretur malus , patitur bonus , quod perpetrat servus , exolvit Dominus , quod committ●t homo , sustinet Deus : quonat● dei , quo tua descendit humilitas ; quo tua flagravit charitas , &c. Aug. lib. Meditat. 67. p. 698. Tom. 9. Basil. 1569. I am the stroke of thy grief , I am the fault of thy killing , I am the desert of thy death , I am the offence of thy revenge , I am the grievousness of thy passion , I am the toil of thy torment . O wonderfull condition of censure , and ineffaeble disposition of the mystery ! The unjust sins , and the just is punished , the guilty transgresseth , and the guiltless is beaten : the impious offends , and the pious is condemned : What the bad deserves , the good suffereth : what the servant perpetrates , the Lord payeth : what man commits , ●od undergoeth ▪ Whither , O Son of God , whithe● 〈…〉 humility ? whither flamed thy charity ? whither proceeded thy piety ? whither increased thy benignity ? whethtr reached thy love ? whither came thy compassion ? For I have done unjustly , thou art punished : I have dealt heinously , thou art ●evengefully smitten : I have committed the fault , thou art tortured : I have been proud , thou hast been humbled , &c. Thus remember that thy sins were the procuring causes of Christs sorrows .

2. Impulsive or inward moving causes of Christs Death were only the free grace , self-propension and love of God & Christ to sinners . The Souldiers had never fast'ned Christ to the Crosse , had not our sins first fast'ned him there : our sins had never fixed him to the tree , if his Love had not first fixed him . Love moved God to give his Son : Love moved Christ to give himself . Love brought him down from Heaven r●frus ; Love brought him upon the Crosse fo●ous ; Love made him pray , & sweat , and bleed , and die for us . God so lo●ed us , as to give his Son for us ; o o Joh. 3.16 God so loved the world that he gave his only begotten Son : that whosoever believeth in him should not per●sh , but have everlasting life . — p p 1 Joh. 4.9 , 10. Herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins . — q q Rom. 5.6 , 7 , 8. But God commendeth his love towards us , in that while we were ●et sinners Christ died for us . And Christ so love● us , as to give himself to death for us ; r r Joh. 10.11 . I am the good Shepherd , The good Shepherd g●veth his life for the sheep . — s s Vers. 18. No man t●keth it from me , but I lay it down of my self . — t t Joh. 15.13.1 . Greater love hath no man then this , that a ma● lay down h●s life for his friends . Ye are my friends , if you do whatsoever I command you . — u u 1 Joh. 3.16 . Hereby perceive we the love of God because he laid down h●s l●fe for us . — x x Rev. 1.5 Vnto him that loved us , and washed us from our sins in h●s own blood . Hence Paul experimentally saith , y y Gal. 2.20 The life which I now live in the flesh , I live by the faith of the Son of God , who loved me and gave himself for me . In Communicating , remember this love of God and Christ to thee : But for this love God had never died for thee .

2. Effects , fruits , and benefits of Christs Death are manifold and most excellent . In this memorial of Christs Death , especially remember these fruits of his death , viz.

1. Redemption . We by the first Adams fall , were utterly enslaved and enthralled under sin , the curse of the Law , Death and all the powers of darkness : By the second Adam's Death we are redeemed from them all . z z Heb. 9.12 . But Christ by his own blood entered in once into the holy place , having obtained eternal Redemption for us . — a a 1 Pet. 1.18 , 19. Ye were not redeemed with corruptible things , as silver and gold , from your vain conversation , &c. but with the precious blood of Christ , as of a Lamb without blemish , and without spot . — b b Gal. 3.3 Christ hath redeemed us from the curse of the Law , being made a curse for us ; and Christ hath c c Heb. ● . 14 15. ●ol. 2.15 Luk. 1.74 , 75. by his death triumphed over all our enemies , and deli●ered us from them . Hence Christ is said to be d d 1 Cor. 1.30 . made of God to us , Redemption .

2. Reconciliation . By the first Adam's Apostasie we are not only enthralled under sin , death , Satan and all our spiritual enemies : But we are become utter e e Rom. 5.10 . Col. 1.21 . Enemies to God , and to all true spiritual goodness ; yea the f f Rom. 8.7 , 8. carnal minde is enmity against God , for it is not subject to the Law of God , neither indeed can be . So then they that are in the flesh cannot please God . And being at enmity with God we are consequently at enmity with all his creatures , every thing is against us . But by the blood and death of Christ the second Adam we are reconciled again to God . g g Rom. 5.10 . with Heb. 2.17 . For if when we were enemies we were reconciled to God by the death of his Son : much more being reconciled we shall be saved by his life . — h h Col. 1.19 20 , 21 , 22. It pleased the Father , that in him should all fulness dwell . And ( having made peace through the blood of his Crosse , ) by him to reconcile all things unto himself , by him I say , whether they be things in earth , or things in heaven . And you that were sometimes alienated , and enemies in your minde by wicked works , yet now hath he reconciled in the body of his flesh through death , &c. Hence God is said to i i 2 Cor. 5 . 1●.20 . be in Christ , reconciling the world unto himself , not imputing their trespasses unto them : And the Gospel is called The word of Reconciliation . 3. Iustification , and Pardon of sin . By reason of our fall in Adam , we have lost all our original righteousness , our persons are become sinners ; our natures , principles and actions unrighteous ; and our selves are become guilty of death before God . Now k k 1 Cor. 1.30 . Christ is made of God righteousness unto us . He is l l Jer. 23.8 . & 33.16 . The Lord our righteousness . For God imputing m m Isa. ●3 . 6 . all our unrighteousness to Christ , and all Christs righteousnesse active and passive to us : through the merit of Christs death and obedience , our sins are freely remitted , our guilt removed , and our persons are accepted as righteous before God . Christ was offered , n n Heb. 2.8 to bear the sins of many . — o o Rom. 5.8 , 9. While we were yet sinners , Christ died for us . Much more then being now justified by his blood , we shall be saved from wrath through him . — p p Vers. 19. For as by one mans disobedience , many were made sinners : so by the obedience of one shall many be made righteous . Hence Christ in the Institution of the Supper , saith , q q Mat. 26.28 . This is my blood of the New Testament , which is shed for many for the remission of sins . r r Rom. 8.33 . God justifies us efficiently ▪ s s Rom. 4.25 . Christ justifies us by his blood and obedience meritoriously , by his Resurrection evidentially , evidencing the full vertue and victory of his death ; t t Rom. 3.28 . Faith justifies us instrumentally , u u Jam. 2.14 . to the end . good works justifie us declaratively in the sight of men , declaring our faith to be lively and true , that brings forth good works .

4. Victorie over our spiritual enemies . Naturally by the fall we are x x Act. 8.23 in the bond of iniquity ; and y y Heb. 2.14 , 15. through fear of death all our life-time subject to bondage : and z z 2 Tim. 2.25 . led captive by Satan at his will . Israels bondage and slavery in Egypt or Babylon , no way comparable to this spiritual bondage . But Christ by his death a a Rom 8.3 Hath condemned sin in the flesh , b b Heb. 2.14 15. with Col. 2.14 , 15. Hath overcome death , and destroyed him that had the power of death , the Devil ; having spo●led principalities and powers , and triumphed over them openly by his Crosse.

5. Finally , Entrance into Heaven . Though our sin had cast us out of Paradise , and from all hope of Heaven : yet Christ by his death and blood , hath opened to us the gate of the heavenly Paradise . c c Heb. 10.19 , 20. We have boldness to enter into the holiest by the blood of Iesus , by a new & liv●ng way , which he hath consecrated for us , through the vail , that is to say , his flesh .

The●e are some of the glorious fruits of Christs death , Redemption , Reconciliation , Justification , Victory over our spiritual enemies , and entrance into the holiest of all . Remember the●e at the Lords Supper , that sweet Memorial of Christs death . Thus remember the Mystery of his death .

3. Energetically ; Remember Christ and his death the History & Mystery of his death , so as to work this remembrance with energy , force and efficacy upon thine heart and spirit . Let this remembrance of Christ make some savory practical impressions upon thy soul , which may dwell and fix there for thy good . How may that be done ? Answ. Thus ,

1. Remember Christ and his death , so as to lay to heart the deep sinfulness and misery , into which the first Adam plunged us by his fall . Judge of the extremity of the malady , by the eminency of the remedy . No lesse then death , then such a death , and that of such a person as Christ , who was God-man , could e●er have expiated that sinfulness , or ha●e remo●ed that misery . If all the men on earth , and all the Angels in heaven had died , and that eternally , they could never have satisfied Gods justice for one sin . For Gods justice offended is infinite , and all that mere creatures can do or endure , are as themselves meer finite ; but Christs person being of infinite worth in respect of his God-head , satisfied to the full . Think not Adams sin to be small . It murdered himself and all his posterity . It cost Christ his dearest hearts blood . And Adams first sin was thy sin , for thou wast in his loyns when he fell . Lay this to heart proportionably .

2. Remember Christ and his death , so as to admire Gods infinite , 1. Wisdom . 2. Iustice , and 3. Love therein toward sinners . 1. Admire his wisdom , in contriving this strange way for saving of sinners , which men and Angels could not have contrived or imagined . That the eternal Son of God should become man , personally uniting the humane nature to his divine person : That as man he might suffer , as God he might satisfie for sinners . Here 's d d 1 Cor. 1.23 , 24. Chr●st crucified the wisdom of God indeed . e e 1 Cor. 2.7 . God! 2. Admire his justice . Christ his dear and only Son must be sacrificed , that we his utter enemies might be spared . Christ his spotless Son , who knew no sin must be condemned , that we sinners who knew nothing but sin , might be cleared . Christ who was th● life it self must die : that we who were dead in sins might live . f f Vid. Salvian . de Gubern . Dei lib. 4. Who would not count it an unrighteous Act : if any King should put to death his own obedient Son , to save the life of a Traytor ? or condemn the innocent knowingly for the nocent ? Oh then , how infinite is this Justice of God in giving Christ the righteous to die for us unrighteous ! It is such justice , as seems to have a shew of injustice , but that God is so righteous , that he can do nothing unrighteously . 3. Finally , Admire his love , g g Joh. 3.16 Rom. 5.6 , 7 , 8. &c. & 8.7 . Eph. 3.18 . God so loved us as to give his own Son , his only Son , his righteous Son , the Son of his love , to die a painful , shameful and cursed death , for us worthless , loveless sinners , dead in sins , enemies , enmity it self against God . O the depth , and heighth , and length , and breadth of this love of God in Christ , which passeth knowledge : Say , be astonished , O my soul , at this love which passed all love .

3. Remember Christ and his death , so as to lament and hate those sins for which Christ thus suffered . When thou seest the bread broken , think how Christs body was broken & wounded for thy sins . And then fill thine heart with grief and indignation against those sins . Shall Christs body be so broken , and his heart pierced for thy sins : and shall not thy heart be pricked and broken for thine own sins ? Shall thy sins derive Gods wrath upon Christ : and shall not thine hatred and wrathful indignation be kindled against thine own sins ? Dost thou count those sins small , or light ; which Christ found so heavy and heynous , that he sweat great drops of blood falling down to the ground , and cryed out , My God , my God , why hast thou forsaken me ? Dost thou think much to shed a few penitential tears , for those sins for which Christ shed all his hearts blood ? Canst thou love or be reconciled to those corruptions , for which Christ was so hated to the very death ? Say to thy soul ; O my soul , consider thy sins aright . For those Christ bled , wilt thou not bleed for them ? for those Christ died , and wilt thou live in them ● &c.

4. Remember Christ and his death , so as to resolve more effectually to conform to Christ , and to his death . Then we aright remember Christ crucified , when we resolve and endeavour to resemble Christ crucified . In this Supper so think upon Christ dying , as to be willing to die with him . But how shall I die with him , or be conform to Christ crucified ? Answ. By dying to sin . By being crucified to the world . And by suffering for Christ . 1. By dying unto sin . Christ died for sin , that we who are dead in sin , might die unto sin . Whilest we are dead in sin , we can do nothing else but sin ; but when we die to sin , we habitually live not any longer therein , nor thenceforth serve sin . h h Rom. 6.2 How should we that are dead to sin , live any longer therein ? Hence the Apostle urges our death to sin from Christs death : i i Rom. 6.2 to 12. &c. That as Christ died and rose again , so we should die to sin , and live to God . And Peter saith , k k 1 Pet. 4.1 , 2. Forasmuch then as Christ hath suffered for us in the flesh , arm your selves likewise with the same minde : for he that hath suffered in the flesh , hath ceased from sin , &c. Was Christ wounded for thy transgressions , and bruised for thine iniquities : and wilt thou wound and bruise him afresh by these iniquities ? Had not Christ sorrows and sufferings enough for thy sins of old : that by renewed offences thou wilt tear open his wounds afresh , and crucifie him again ? If thou knowest not what sin is ; go to the Garden of Gethsemane , the High Priests Palace , the Judgement-Hall , and to the Mount Calvary , and there see what it cost Christ . Oh the Worm-wood and the Gall ! Kill those sins that have killed thy soul : let not them live that would not let thy Saviour live . When thou art ready to commit sin , then imagine thou didst meet thy crucified Saviour , all bathed in his own blood , and beseeching thee by all his wounds and blood to forbear thy sin : and would not this disswade thee ? 2. By being crucified to the world , Christ dying forsook this world , and went up in his soul that day into Paradise . And Christ l l Cor. 11.23 . instituted this Supper when he was now the same night readie to be betrayed . Let this Supper remember thee to be crucified with Christ to the world : As Paul m m Gal. 6.14 gloried in the Crosse of Christ , whereby the world was crucified to him , and he unto the world . Let thy spirit mount up after Christ into Paradise ; that thou mayst live above this world , having thy conversation in Heaven . Let thine heart be wholly in Heaven , whilst thou art at this heavenly Feast . 3. By suffering with Christ , and for Christ , or at least being resolved and prepared for suffering w●th him , thou becomest conformed to Christ crucified . In this Supper , in the breaking of the bread for thee , thou hast represented the breaking and suffering of Christ for thee . Christ most worthie was broken for thee most unworthie . Did Christ so willingly bear all his sorrows for thee , and dost thou grudge to bear any sufferings for him ? was he so reproached for thy sins : and dost thou think much to be reproached for Christs righteousness ? Art thou treacherously used by friends ? Christ was betrayed by his own Apostle . Art thou imprisoned ? Christ was apprehended . Art thou in bonds ? Christ was bound . Art thou belied ? Christ was falsely accused . Art thou unjustly censured ? C●rist was more unjustly condemned . Art thou spoiled of thy good ? Christ was stripped of his very rayment , and they cast lots for his vesture . Art thou put to death ? Christ Jesus the Prince of life was put to death before thee . Grudge not to pledge Christ in his bitter cup. n n 1 Pet. 2.22 . &c. He hath suffered for thee , giving thee an example that thou shouldst follow his steps .

5. Remember Christ and his death , so as to enflame thine heart with love to Christ dying for thee . Christs death for thee is the highest expression possible of his love unto thee , as was before evidenced . And this Sacrament is Christs Love-token to his Church , for perpetuating of the memory of Christs death , that high discovery of his love . When therefore thou comest to the Lords Supper ; call to mind Christs infinite love : and stir up thy self to love him again . Love breeds love , as fire breeds fire . Shall Christ love thee so as to die for thee , so as to o o Rev. 1.5 . wash thee from thy sins in his own blood : And wilt not thou love him with all thine heart , and soul , and mind , and might ? Was Ch●i●● so fastened on the Crosse for thee ? and shall he not be fastened in thine heart by thee ? Shall thy sins pierce his heart ▪ and shall not his love pierce thine heart ?

6. Remember Christ and his death , so as to comfort thy self in the sufficiency of Christs death , and thy propriety in it . As in this Supper is tendred a sufficiency of bodily nourishment , both against hunger and thirst , here being both bread and wine : So in Christs Death hereby represented , there 's a sufficiency of spiritual nourishment , His p p Joh. 6.55 , 56. flesh being meat indeed , and his blood drink indeed , And he that eats his flesh , & drinks his blood hath eternal life . For q q Heb. 10.14 . by one offering he hath perfected for ever them that are sanctified ; and so r r Heb. 7.25 is able to save to the utmost all that come unto God by him . And as the sufficiency of Christs death is set forth in the Lords Supper : so Christ endeavours by this Ordinance to assure every worthy Communicant of his particular interest , and propriety in Christs death , as certainly as he eats ▪ this bread , and drinks this cup. Therefore at the Lords Supper thus think ; How all sufficient is Christs death for my salvation ! There 's more righteousness in it , then unrighteousness in me . There 's more merit and pardon in it , then sin and misery in me . There 's more Reconcilement , Redemption and Justification in it , then enmity , slavery and condemnation in me ; His person being an infinite God , I being but a finite creature . And all this sufficiency is as surely mine , as this bread and wine mine . Therefore why art thou cast down , O my soul , and why art thou disquieted within me ! Trust in Christ and his death , herein is more for thy consolation , then in thy self or sins for thy disconsolation .

7. Remember Christ and his death at the Lords Supper , so as to provoke thy self to all true thankfulness for Christ crucified . This Sacrament is called the Eucharist , as was formerly noted . It is the Christians solemn Thank-offering . Christ s s 1 Cor. 11.24 . Luk. 22.19 gave thanks in instituting it : and we should give thanks in celebrating it . For what ? for Christ , for his death , for all the fruits and benefits of his death , Oh what great and manifold matter of thankfulness ! Say with David , t t Ps. 103.1 , 2 , 3. Blesse the Lord , O my soul , and all that is within me blesse his holy name . Blesse the Lord , O my soul , and forget not all his benefits , who healeth all thy diseases , pardoneth all th●ne iniquit●es rede●meth thy soul from death , &c. u u Psa. 116 12. &c. What shall I render to the Lord for all his benefits towards me ● I will take the cup of salvation , and call upon the name of the Lord . — I will pay my vowes unto the Lord &c.

Thus should we remember ●hrist , and his death at the Lords Supper , and this will be to communicate indeed .

VII . Finally , Carefullie avoid all d●straction throughout the whole Sacramental Administrat●on , From the beginning to the end keep thine heart and thoughts closely fixed on the mysteries in hand . Let not thine eye wander , but intentively behold the pledges and memorials of Christ crucified . Let not thy thoughts rove , but be glued to these heavenly objects laid before thee . Here 's enough in Christ crucified fully to take up thy utmost meditations at this Feast . Think upon them from point to point , as the Sacrament ministreth occasion . In this and all duties we should attend upon the Lord without distraction . Distractions will deprive us of all the sweetness of this Ordinance . As the x x Gen. 15.11 . Fowls that fell upon Abrahams sacrifices , would have pickt , torn and ●poi●ed his Sacrifices , had he not driven them away : So will Distractions and wandrings deface and spoil this spiritual Sacrifice ; therefore dri●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 Communi●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 y y 2 Joh. 8. losest not all that thou hast wrought , z z Luk. 17.10 . 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. Ab●●ndon and crucifie all sin more then ever . At the Lords Table thou hast beheld , as it were , a a Mat. 26.26 , 27 , 28. 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 b b 1 Cor 11.20 . 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 ; Humil●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 Co●enant , of t●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 c c 1 Cor. 10.10 . Communion with Christ crucified and all the blessed fruits of his Death signified , sealed and exhibited to thee : Walk on in this Communion from day to day . Endear thine heart and affections unto him more and more : and draw vertue and benefits from him and his death more and more . He bare thy diseases : Take thou his healing . He endured thy wounds : drink thou the Spiritual balsome that sprang out of his wounds . He took upon him thy sins : clothe thou thy self with his righteousness . He endured thy pains and torments : come thou to him , and take his rest to thy soul. He embraced thy Curse and condemnation : do thou embrace his blessing , justification and salvation . Let there be a reciprocal communication of affairs betwixt Christ and thee . This Communion with Christ , is the Saints Heaven on Earth . It 's good for thee to be here . Delight still to be sitting under his shadow , still to be tasting his sweet fruites , still to be eating hidden Mannah , still to be drinking the water of life from this Rock , still to be solacing thy self in his banquetting-house and Galleries of love , and still to be lodging in his bosome of dearest love : If he hide his face by desertions ; rest not till thou findest him : If thou findest him , hold him fast , let him not go , disturb him not out of thine heart by thy corruptions . Highly prize his presence , deeply lament his absence ▪ joyfully entertain his return , and speedily open to him at every knock at the door of thine heart . He lives like a worthy Communicant , that thus maintains Communion with Christ .

5. Delight thy self in spiritual fellowship with his members . The Lords Supper is not onely a Seal of the Saints fellowship with Christ , but also of their d d 1 Cor. 10.17 . 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 e e Act. 4.32 . & 2.46 , 47 were of one heart and soul , and worshipped the Lord with one accord . David professeth himself to be a f f Psal. 119.63 . Companion to all them that fear God and keep his Commandments : And , that g g Psal. 16.23 . n the Saints , the excellent ones on earth was all his Delight . h h I●al . 133.1 , &c. 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 ad●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 . i i Mat. 26.27 , 28. 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 ●nd the world to come . The k k 2 Pet. 1.4 . Promises thereof are most great and precious . The benefits and priviledges thereof , are such l l 1 Cor. 2.9 . as carnal eye hath not seen ▪ ear heard , or heart of man conceived . And all these are assured to thee as thine in the Lord● 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 t●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 fil●ed thy soul as with marrow and farne●s : staid thee with fl●ggons , feed the with hidden Mannah . bread of life , and water of life : assur'd thee of thy sins pardon in his blood : and ●olac'd thy soul with Communion with him ? Then let the●e tastes of his sweetnesse and pleasantnesse , make thee pant after like opportunities . Thinke with thy ●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 the●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 e●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-●atisfying then all . Therefore m m 2 Tim. 4.8 . I love th●ne appearing , I long for thy coming . Thou hast ●aid . n n Rev. 22.20 , 2● . Behold , I come quickly ; And mine heart echo's , Even so come , Lord Jesus . Amen .

FINIS .