Vera Effigies FRANCISCI ROBERTS in [...] Magistri, Pastoris Ecclesiae apud Augustinian: LOND

Tho: Cross Sculp [...]

A COMMVNICANT INSTRVCTED. OR, Practicall Directions FOR Worthy Receiving OF THE LORDS-SUPPER.

By Francis Roberts, M. A. Pastor of the Church of Chri [...]t, at Wr [...]ngton, in the Coun­ty of Sommerset.

The third Edition, re [...]ised and corrected by the AVTHOR.

1 Cor. 11.28, 29. ‘Let a man examine himse [...]f, and so let him [...]at of that Bread, and drink o [...] that cup. For he that eateth and drinketh unworth [...]ly, eateth & drink [...]th dam­n [...]t [...]on to himself, not di [...]c [...]rning the L [...]rds Body.’

London, Printed by I. Stre [...]ter, [...]or G. Calve [...]t and are to be [...]o [...]d at the S [...]gn of the Half-Moon in the new Buildings in Pau [...]s Church yard, neer the little North-Door. 1656.

To the Church of Christ in the Parish of Wrington, in the County of Somerset. Grace, Mercy, and Peace, from the Father of Mercies, and the God of all Consolation.

Men, Brethren and Fathers, entirely beloved in the Lord.

THe substance of these practical Directions for worthy receiving of 1 [...]or. 11.20. the Lords Supper, I have re­presented to your eares in preaching; That before I administred unto you this heavenly 1 cor. 10.16. Communion, I might (according to my duty) instruct you in right Communicating: Now I offer them to your eyes in Printing; And, by both Preaching and Printing, to your Hearts; that they [Page] may be unto you as a con­tinual Sermon before e­very Sacrament.

When first I treated of this Subject, I had no thoughts of printing it in any other Book, than in your breasts. (O that your hearts and lives were li­ving Books, wherein the whole Heb. 6.1. Doctrine of Christ were printed in Capitall Letters, that he that runs might read: Then should [...]ou be 2 Cor. 3.2, [...] The Epistle of Christ▪ written not with [...]nk, but with the Spi­rit [Page] of the living God) Yet since that, I have been induced to make these familiar Directi­ons more publique, up­on these Considerati­ons;

1. That I might gra­tifie your pious request in publique to me, That these Instructions might be printed, which you apprehend might be of such frequent use and advantage to you and yours, before, in, and after every Lords Sup­per.

[Page]2. That I might help on your Edification and Consolation, and happi­ly others also, in refe­rence to that sweet fel­lowship which Christ affords his Members with Himself and his Death, in this Ordi­nance. For hereby your understandings may be farther cleared, your me­mories confirmed, your Hearts & affections rais­ed upwards, your Graces acted unto higher per­fections, & your Sacra­mental Duties regulated [Page] so as to seek the Lord herein, in a right Order. And I perswade my self that those things which were so acceptable to you in my Sermons; will be the more profitable to you in my Book. If your souls prosper, my heart shall rejoyce. I shall count it my Crown and glory, to promote your Grace and Glory. It will be my Heaven here, to help you forward to­wards Heaven hereaf­ter. And in order here­unto, I hope I shall wil­lingly [Page] preach; print, and bestow my pains in pub­lique or private amongst you, that I may more and more endeare you and es­pouse you unto Iesus Christ; For I trust I may truly say with the A­postle, Phi. 1.8. to 12. God is my re­cord, how greatly▪ I long after you all, in the bowels of Iesus Christ. And this I pray that your love may a­bound yet more and more in knowledge and in all sense.

[Page]That ye may approve things that are excel­lent, that ye may be sin­cere and without of­fence till the day of Christ: Being filled with the fruits of righ­teousness, which are by Iesus Christ unto the glory and prayse of God.

3. That I may preach unto you, not onely whilest I am with you, but even after the Lord shall have taken me from you.

[Page]As Heb. 11.4 Abel by his faith (he being dead) yet speaketh: So these lines may live, when I shall be dead; and they may speak to you, when I shall be si­lent in the Grave. I am here but Ps. 39.12. a Pilgrim, and my abode with you can be but momentany at the lon­gest, for Jam. 4.24 our life is but a vanishing vapour, Ps. 102. ii our dayes a declining sha­dow, our Ps. 39.5. years as no­thing, Heb. 13.14. we have here no continuing City, but seek one to come: There­fore by this publicati­on, [Page] 2 Pet. 1.15. I will endeavour that you and yours may be able after my decease to have these things al­wayes in remembrance. Thus Moses & the Pro­Phets, Christ and his A­postles, preach unto us & the whole Church of Christ still (though they are all in Heaven,) by their Doc­trines & writings left be­hinde them.

4. That I may testifie this way my true love and affection to you in the Lord Iesus: And to let you know, 2 Cor. 7.3 that ye are in [Page] mine heart to live and die with you. For you have not only loved & de­servedly honoured my Re­verent, learned, and pious Predecessor, now sleeping in the Lord, thereby shew­ing your selves very emi­nently exemplary to all the Congregations round about you: but you have also de­clared your singular re­spect & affection unto me, the unworthiest Labourer in the Lords Vineyard, e­ver since my first entrance amongst you, both in your ready accepting of my [Page] Ministery, diligent at­tending upon the Ordi­nances, willing compliance with such pious proposals as I have laid before you, and in other demonstrati­ons of your kinde disposi­tions towards me to this day. And therefore I have cause to be 1 Thes. 2.8. the more af­fectionately desirous of you, and I am willing to impart unto you not the Gospel of God onely, but also mine own Soul, because ye are dear unto me.

[Page] The Lord maintain and increase the Spirit of love still betwixt us, whilest we have a day or an houre to live together.

Upon these Motives es­pecially I have been incli­ned to commit the [...]e ensu­ing Meditations to the Presse: And I dedicate them unto you especially, most earnestly beseeching the Lord, that they may be abundantly useful and beneficiall both to you and others. 2 Thes. 2.16, 17. Now our Lord Iesus Christ himself, and God even our Father, [Page] which hath loved us, & hath given us everlast­ing consolation, & good hope through grace, comfort your hearts, and stablish you in every good word and work. And fill you with all grace, that may fit you for ever­lasting glory, So prayeth

Your truly loving Pastor, who longs for your salvati­tion. FRAN: ROBERTS.
From my Study in Wrington in Somersetshire June 12. 1651.

The INTRODVCTION, or PREFACE to the DIRECTIONS.

GOds Covenant of Grace, for salvation of lapsed sinners by Iesus Christ, is the prin­cipal Subject of the Holy Scriptures: The New Covenant and Testament is the Complement, or compleat fulness of the Covenant of Grace▪ Bap­tisme and the Lords Supper, are the Lords n [...]w Covenant Tokens or Great Seals of his New Te­stament: And Jesus Christ is the Kernel, Mar­row and Soul of them all. In the whole Scrip­tures Chr [...]st is re [...]e [...]led; In the Covenant of Grace Christ is tendered v [...]z. As promised un­der the Old Testament: As performed under the New: In the Sacraments of the New Testament, especially in the Lords Supper, Chr [...]st is evident­ly, as it were, crucified before our eyes▪ repre­sented, sealed, and exhibited to the bel [...]eving soul. Thou therefore O Chr [...]st [...]an Joh. 5.19 Search the Scriptures, that thou mayst there finde Christ: Accept the Covenant, that thou mayst therein embrace Christ; And duly partake the Sacra­ments, èspec [...]ally the Lords Supper, that thou ma [...]st more fully and undoubtedly assure thy self of Chr [...]st to thy salvation. To this end ser [...]ously consider,

[Page]1. It is not bare partaking, but due partaking of Sacraments, that will commend us to God, and interest us in Christ. It is possible that in a visible Church multitudes may partake Sacraments, and yet be deep­ly displeasing to God. The Israelites of old had not only the ordinary and standing Sacraments of Circumcisi­on and the Passeover, but also the extraordinary and transient Sacra­ments of the Cloud and Sea, an­swering to our Baptism; Of Man­na and water out of the Rock, answering to our Lords Supper. 1 Cor. 10.1. to 6. All our Fathers were under the Cloud, and all passed through the Sea: And were all baptized unto Moses in the cloud, and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink (for they drank of that spiritual Rock that followed them, and that Rock was Christ:) But with [Page] many of them God was not well plea [...] ­ed, for they were overthrown in the Wilderness. Ishmael was circumcis'd as well as Isaac; yet Ishmael is branded for Gal. 4.29. a Persecuter: Esau circumcised as well as Jacob; yet Rom. 9.13. Jacob loved, Esau hated of God▪ Simon Magus baptized, yet Act. 8.13.21, 23. his heart was not right in the sight of God, and he still remained in the gall of bitternesse, and bond of iniquity. Ju­das did eat the [...]oh. 13.2, 21, 16, 27. Sacrament of the Passe­over with Christ and his Disciples; yet after the eating of it, Satan more strongly en­tered into him then ever before: and he died an hypocrite, a murderer, a devil. And the Corinthians not onely were baptized, but received also the Lords Supper: yet notwith­standing they were 1 Cor. 11 30, 31, 32. judged of the Lord: many were weak and sickly among them and many slept, viz. were dead (as is thought of the plague of Pestilence.) Thus we may possibly be baptized, yea eat and dri [...]k the Lords Supper; and yet for all [Page] that, through unworthy communicating in­cùrre the Lords displeasure.

2. They that partake Sacraments in a vi­sible Church, may so farre notwithstanding be displeasing unto God: As 1. That all the Sacraments and Services, they take in hand may be accounted by God as Nullities, as no Sacraments, no Services at all. 1 Cor. 11.20. This is not to eat the Lords Supper. 2. That all their Sacraments and religious performances may be accounted their Isa. 1.13▪ 14. sins and abominations, 3. That the Sa­craments which were intended for spiritual benefit, shall become a spiritual mischief to their souls through their abuse. That the Lords, Supper instead of nourishing Grace 1 Cor. 11.27, 28, 29. John 13 2, 27.36. should strengthen sinne; instead of sealing of Remission of our sinnes in Christs blood, should render us guilty of the body and blood of the Lord, even guilty of murdering the Lord of Life and Glory. 4. That by unworthy handling them, they may incurre many 2 Chron. 30, 18, &c. 1 Cor. 10.5, 7, 8, 9, 10. & 11.30. temporal afflictions [Page] and chastisements in Gods displeasure. 5. Finally, they may enjoy Sacraments; and yet so farre displease God therein, as thereby to hazard 1 Cor. 11.29. their own Judge­ment, and eternal Damnation, and lose Heaven it selfe for ever. As those Iews of old, notwithstanding their enjoyments of Sa­craments 1 Cor. 10.1, to 6 were overthrown in the wildernesse, lost Canaan the Type of Hea­ven, and, it's to be feared, Heaven it selfe thereby typified.

3. Hence consequently these things are clear. I. That our bare enjoyment of Sacra­ments, is no infallible signe, either of Gods special love tow, or of our good spiritual state towards God. II. That it is altogether un­safe for Christians to rest themselves satisfied and contented with the meere having, or the meer using of Sacraments. It's the Right having and Due using of Sacraments, which will commend us, and our actions about them unto Go [...]. III. That it singularly concerns all Gods people to endeavour so to enjoy and [Page] use all Sacraments, and particularly the Lords Supper. Which is often to be receiv­ed, as therein they may be well-pleasing and acceptable to the Lord.

Now that we may acceptably and profita­bly manage the Lords Supper, these things are peculiarly necessary. 1. A due Pre­paration for the Lords Supper before we commmunicate. 2. A right use of the Lords Supper while we are communica­ting. 3. A Christian conversation suit­able to the Lords Supper, after we have commmunicated. In reference to these three General Heads, seriously consider, and practically improve these brief Directions following.

PRACTICAL DIRECTIONS FOR Worthy Receiving Of the LORDS SVPPER.

I. Directions touching our due Prepa­ration for the Lords Supper▪ before we Communicate.

OVr due preparation for the Lords Supper before commu­nicating, consists chiefly in a judicious, impartial and sin­cere Self-examination. 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, [Page 2] 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 1 Cor. 11.23. Iesus Christ, who is most Heb. 7.26. Holy Harmlesse, Separate from sinners, Higher, then the Heavens, Rev. 2.23. Searching the Heart and Reins; Rev. 1.14. Whose eyes are as a flame of fire, who John 5.22. with Mat. 28.18. [...], and all power in Heaven [...] and Rev. 22.12. who will render to every man according to his works. 2. The Nature of this Sacrament is sublime, mysterious, spiritual, heavenly. 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 [Page 3] com [...]unica [...]ing [...] surp [...]sing [...]vveet. H [...]reby [...] Soul-reviving 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 1 Cor. 11.20, 24, 25. nou­rished; Mat. 26.28. Remission of sinnes through Christs blood is assured; 1 Cor. 10.16. Communion with Christ crucified, and all the benefits of his death is sealed; our interest in the Mat. 26.28.New Testament, with all the Promises and Priviledges there­of is confirmed; and our spiritual 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 1 Cor. 11.27. guilt of Christs body and blood is [...]ontra [...]ted; hereby the deep 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 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.

[Page 4]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 [Page 5] 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, Mat. 26.28. This is my blood of the New Testament; Or 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 [Page 6] 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? 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 Gal. 4.1, 2. Children in Minority they stuck in principles, stood in need of Tutors and Governours, &c. But now the 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 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 [Page 7] 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, 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, 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 [Page 8] taught of God till they come to Christ by faith. 3. Thou so 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. 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, [Page 9] 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; 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 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 [Page 10] with him▪ he takes this stony heart away and gives him a supple, f [...]eshy, soft, tender heart. 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, 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. 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 [Page 11] 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; Jer. 31.34 & 33.8. I will forgive their iniquity, and I will re­member their sin no more. Or, as the Apostle alledged it, 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 [Page 12] 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. Prov. 28.13. He that covereth his sins shall not prosper; but who so confesseth and forsaketh them, shall have mercy.— 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; 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: 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 [Page 13] 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 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; 2 Sam. 12.13. The Lord hath put away thy sin, thou shalt not die. Vpon this David prays so pathetically, 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; 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 [Page 14] 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. 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.

[Page 15] 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; 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. 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, 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 [Page 16] enfeeble and discourage it: especially with the reliques of the flesh. Gal. 5.17. The flesh lusteth against the Spirit. Paul saith in the Person of the Regenerate; 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 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.

[Page 17]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, 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 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, 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? Vers. 26. Thou writest bitter things against me, and makest me possess the iniquities of my youth. — 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 [Page 18] thee. Consequently thou hast great need of the Lords Supper, which notably tends to relieve thee in this case. 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 [Page 19] forget one another, nor can endure to be forgotten one of another. Hence the Church desires Christ, to 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? 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, 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 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 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 Cant. 1▪ 7 soul loves, and loves to remember. Christ is the Christi­ans sole Mediatour, King, Priest and Pro­phet; his 1 Cor. 1.30. Wisdome, Righteousnesse, Sancti­fication, and Redemption; His Head, Hus­band; elder Brother, Life, and Hope of glo­ry [Page 20] And Christs death is that whereby Rev. 1.5. our sins are washed away and purged, Col. 1.20.21▪ 22. our re­concilement with God is obtained, Gal. 3.13. Gods Curse is removed from us; Col. 2.14, 15. Heb. 2.14, 15. all the enemies of our salvation are subdued; Heb. 9.12. Our eternall Redemption is wrought; and 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 Luke 22.19. Do this in Remembrance of me. And of the Cup, 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 [Page 21] (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; 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 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, Mat. 17.1, 2, 3.4. Master, it's good for us to be [Page 22] 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 Cant. 5.2, 3, 4▪ 5. carnal security creeping upon the Church, which causeth Christ to withdraw himself from her: Sometimes by a Churches 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 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 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 [Page 24] thy Soul, to thy Faith, yea even to thy out­ward senses, signifies, seals, and instrumen­tally exhibits this Communion with Christ and his Death. 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 Joh. 15.1 fellow-branches in the same Vine Christ, 1 Pet. 2.4, 5. Eph. 2.19.20, 21, 22. Living stones in the same spiri­tual building upon Christ, and 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. Eph. 4.1. to 7. I therefore the prisoner of the Lord beseech you, [Page 24] 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 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; 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. 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, 1 Cor. 1.11, 12, 13 Christ is not Di­vided. Gal. 5.19 20, 21, 22. Divisions are a fruit of the flesh, not of the Spirit. 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; Gal. 5.15 If ye bite, [Page 25] 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? 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.

[Page 26] 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 1 Cor. 11.29. whosoever discerneth not the Lords body, he eats and drinks [Page 27] 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 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; 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 [Page 28] 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 Mat. 26.28. New Testa­ment in Christs blood. Now one clause of this New Covenant is, That, 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. 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 [Page 29] one eminent end of the Lords Supper, 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 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.

[Page 30]1. That God is, or, That there is a God 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. Deu [...]. 6.4 The LORD our God, the LORD is One. 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 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. Joh. 5.7. There are three that beare Record in Heaven, the Father, the Word, and the Holy Ghost: and these three are one. 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, [...]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. 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 [Page 31] 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. Joh. 4.24 2 Cor. 3.17 God is a Spirit, and they that worship him, must worship him in Spirit and Truth. — 1 Tim. 1. The King invisible. — 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. 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.— Deut. 4.15, 16. Ye saw no man­ner of similitude on the day that the Lord spake [Page 32] to you out of Horeb, &c.— 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; Acts 14. [...]1. with 15. Sirs, Why do ye these things? we also are men of like pas­sions with you.

2. All-sufficient. [...]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. Mal. 3.6. I am the Lord, I change not. — [...]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. 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. [...]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. — 1 Kings 8. [...]7. But will [Page 33] 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 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. [...] & 16. [...] 6.10 The everlasting God, the LORD. — Ps. 25, 26, Of old [...]hast thou laid the foundation of the Earth; [Page 34] 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. — 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. [...] — That hath heard the voice of the living God. — [...] My soul [...]hirsteth for God, for the living God. [...] Thou [...] Christ, the Son of the living God. — [...] It [...] a fearful thing to fall into the hands of the [...]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, [...] I live for ever. God [...] eternal life it self; his own eternal life; — [...] And shew unto you that eternal life, which was with the Father. Yea, he gives life to all living. — [...] Seeing he giveth to all Life, and Breath, and all things. — [...] For in him we live, and move, and have our Be­ing.

[Page 35]6. Most wise. 1 Tim. 1.17. — The onely wise God, — Rom. 11.33. O the depth of the Riches both of th [...] wis­dome, and knowledge of God! To this purpose are ascribed to God, Counsel, Jer. 32.19 — Great in Counsel. Eph. 1.11 — Who worketh all things ac­cording to the Counsel of his own Will. Know­ledge Act. 15.18. Known unto God are all his works from the beginning of the world. Vnderstanding: 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. Eph. 1.11. Who worketh all things after the Counsel of his own Will: — Verse 5. Having pre­destinated us, — according to the good plea­sure of his Will. We are taught to pray to God; Mat. 6.10 Thy will be done. Gods Will is perfectly one, yet in respect of our divers notions in [Page 36] apprehending of it, is either Approving all thats 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; Deut. 32.4. A God of truth; or, (as the Hebrew phrase will well beat it) God is Truth; 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. Ps. 33.4. All his works are done in truth. — 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; Joh. 17.17. Sanctifie them through thy Truth thy word is Truth.— Ps. 119.142, 151. Thy Law is the Truth. — All thy Commandments are Truth. — 2 Cor. 1.20. For all the Promises of God in him are yea and in him Amen. — 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. — Ex. 33.19 I will make all my goodness passe before thee. Christ said; Mat. 19.17. Mark. 10.18. Luk. 18.19. Why callest thou me good? There is none good save one, that is God. [Page 37] Not Man, Saint, Angel, or Christ himself as man are good as God is good, essentially, infinitely, immutably, &c. — 2 Thes. 1.12. That our God would fulfill all the good pleasure of his goodness. — Rom. 2.4 The riches of his goodness. Ps. 1 45.9. — The Lord [...]s good to all. 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. Ex. 3 4.6 The LORD the LORD God, merciful and gracious. Ps. 116.5 — Gra­cious is the Lord, and righteous.

Love. God is most loving, yea all love. 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. Ps. 116.5. — Our God is merciful. Ps. 103.8. — Plenteous in mercy, — 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. Psal. 136. through­out. — His mercy, (or, loving kindness) endureth for ever.

Patience. God is most patient, long-suf­fering, slow to anger. Ps. 145.9. The Lord is gracious, and full of compassion: slow to anger, and of great mercy. Rom: 2.4 — Despisest thou the riches of his goodness, and forbearance, and long-suffer­ing, [Page 38] not knowing that the goodness of God lead­eth thee to repentance? — 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. Psal. 11.7 The righteous LORD loveth Righteous­ness. — Ps. 92.25 The LORD is upright, — and there is no unrighteousness in him. — 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.— Rev. 19.5 Thou art righteous, O Lord, which a [...], and wast, and shalt be. — 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. Psal. 22.8 But thou art holy, O thou that inhabitest the praises of Israel. — Isa. 6.3. Holy, Holy, Holy is the LORD of Hosts. — 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. — Ps. 89.35. Once have I sworn by mine Ho­liness. He is all holiness. Deut. 32.4. Without iniquity, — Ps. 92.15. There's no unrighteousness in him.— Hab. 1.13 [...]hou art of purer eyes then to behold evil, and [Page 39] canst not look on iniquity. That is, not vvith the least approbation. — 1 Joh. 1.5. God is light; and in him is no darkness at [...]l.

12. Most Powerful, Strong, Omnipotent. 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. — Gen. 17.1 The LORD appeared to Abraham, and said unto him, I am the Al­mighty God. — Job 42.1, 2. Then Job answered the Lord, and said, I know that thou canst do every thing. — 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. Psal. 103.19. His Kingdom rulleth over all. — 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? — 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 [Page 40] him th [...]re is no want, defect, or need of any thing. He is perfect in all his former essential Attribut [...]s. Mat. 5.48 Be ye th [...]refore perfect, as your Father which is in heaven is perfect, — 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: Am. 8.7. The LORD hath sworn by the High-excellency of Jacob: that is, by Himself, for God swears by himself. Ps. 8.1, 9. O LORD, our Lord, how exc [...]llent is thy name in all the earth? — Exod. 15.7. In the greatnesse of thine excellen­cy thou hast ov [...]rthrown them that rose up a­gainst thee.— 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; Ps. 119.12 Blessed art thou, O LORD, teach me thy sta­ [...]i [...]es, — Rom. 1.25. Worshipped and served the crea­ture more then the Creator, who is blessed for [Page 41] ever; Amen. — 1 Tim. 1.11. According to the glorious Gospel of the blessed God. Hence the Father is by way of Excellency called, The Blessed; Mat. 14.61. Art thou the Christ, the Son of the blessed? And Christ is stiled in like manner, 1 Tim. 6.15. The blessed and onely Potentate. — 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 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. — Mat. 6.13 Thine is the Kingdome, and the Power, and the Glory for ever. Hereupon God is stiled, Ps. 24.7, 9, 10. The King of Glory; Isa. 3 3.21 The glorious LORD; and Ps. 29.3. Act. 7.2. the God of Glory. To this effect his Name and his es­sential Attributes are declared to be glo­rious.— Neh. 9.5 Blessed be thy glorious name, which is exalted above all blessing and praise — Ex. 15.11 Who is like unto thee, O LORD, amongst the gods? Who is like thee, glorious in Holi­nesse? — Eph. 1.6. To the Praise of the glory of his Grace.— 2 Thes. 1.9. From the presence of the Lord, and from the glory of his Power.

These are Gods essential attributes reveal­ed [Page 42] 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; — Rom. 9.11. That the purpose of God ac­cording to Election might stand. — Eph. 1.9. Accord­ing to his good pleasure which he hath purposed in himself. — 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; — Rom. 8.29. For whom he did foreknow, he also did predestinate. — Eph. [...].12 That [Page 43] we should be to the praise of his glory. — 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, Rom. 9.11. The purpose of God according to Election. 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 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 1 Tim. [...].21. Elect Angels, therfore there are [Page 44] rejected & reprobate Angels, even Jude 6. The An­gels that kept not their first estate: 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 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, 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; Eph. 1, 4. According as he hath chosen us in him before the foundation of the world, &c. 2. Vnchangeable, for it is said, 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, — 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 [Page 45] cause moving him thereunto, but the good pleasure of his Will; not foreseen Faith, Works, Freedome of Will, Perseverance, &c. Eph. 1.5. Having predestinated us to the Adoption of children, by Iesus Christ to himself, according to the good pleasure of his Will.— 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.— 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, Eph. 1.11. We are predestinated according to the purpose of him, who worketh all things according to the Counsell of his own Will.— 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, 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: [Page 46] 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 fore­appoints 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;— 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 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. 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.— 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. [Page 47] 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— Gen. 1.31 And God saw everything that he had made, and behold, it was very good.— 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 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. Rom. 9.20. Shall the thing formed say to him that formed it, Why hast thou made me thus? 2. Wis­dome; for he 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 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. Ps. 104.24. O LORD how ma­nifold are thy works! in wisdom hast thou made them all. In the distinct Natures and Proper­ties [Page 48] of all those varieties. 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; Gen. 1.3. He said, Let there be light, and there was light, &c. He spake works more easily then we can speak words. Psal. 33.9 He spake, and it was done; he commanded, and it stood fast.— 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 Heb. 1.2, 3. with Ps. 3 [...]7.8.9. that made the world, —is still upholding all things [Page 49] by the word of his power. 2. Governing and disposing all Creatures and all their actions, even the least and smallest of them all. Ps. 103.19. The LORD hath prepared his Throne in the Hea­vens, and his Kingdome ruleth over all.— 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; 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.— Isa 63.14 So didst thou lead thy people, to make thy self a glorious name,— 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 [Page 50] 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, Ps. 139.14, 15. fearfully and wonderfully made, yea 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 Gen. 2.20, 23. named them accordingly. And so immortal, that it cannot die a natural death, [Page 51] as many Ps. 49.15 Eccles. 12.9. 1 King. 17.21. Mat. 10 28. Phil. 1.22, 23. 1 Pet. 3.19. 2 Cor. 5.1Scriptures intimate. But the souls of all other sublunary creatures, besides man, are irrationall: and die with their bo­dies.

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

3. Liberall Provision. Man was allowed, 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. 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.— 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 [Page 52] 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, 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. 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 Eph. 5.27 without sin in the heavenly Paradise. How happy is a sin-less state!

7. The image of God. 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 Compare Col. 3.10. with Eph. 4.24. and weigh them well.in, 1. Knowledge, 2. Rig [...] ­teousnesse. [Page 53] 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, 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 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. Gen. 2.9.16.17. The Tree of Life, assuring him of life upon [Page 54] 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 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 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 [Page 55] 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; 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 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, 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; Gen. 31.6 The wives [Page 56] 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 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 Gen. 6.5. sinful­nesse. 7. We are disrobed of Gods beau­teous image, 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 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, 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 [Page 57] 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, 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,— 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: 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; 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, Job. 14.4 Who can bring a clean [Page 58] 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.— 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; Rom. 7 17. It is no more I that do it, but sin that dwelleth in me. 3. The easily-encompassing-sin,— 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 [Page 59] we cannot run the race set before us. 4. The fle [...]h; 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.— Eph. 4.22 Put off concerning the former conversation the old man, which is corrupt according to the deceitfull lusts. 6. The 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 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. — Rom. 5.6 For when we were yet without strength. — Vers. 10. When we were enem [...]es, we were reconci­led [Page 60] to God.— 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; 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, 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 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 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▪ Rom. 5.12.19. & 3.10. &c.All are sinners by it. Partly in that All of all men [Page 61] are tainted hereby, 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 Eph. 2.2, 3. with 2 Tim. 2.26. fulfilling the lusts, and wills of the flesh: and unto death. 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 [...], Rom. 6.20. Servants of sin. Partly by our Rom. [...].20. ob [...]y­ing [...] in the lusts thereof. Partly by our 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 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 [Page 62] 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 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 [...]. E [...]. 4. [...]8 2 Cor. 3.4. Rom 1.28. 2 Thes. 2.11. b [...]indnesse of [...]ind, g [...]d [...]iness, [...], infatuation and strong [...] [Page 63] Mat. 27.3 5. 1 Tim. 4.2. Rom. 1.28. horrour, searednesse, and senslesnesse of Conscience. A reprobate sense, &c. 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 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 Mat. 9.44, 46, 48. worme of con­science ever gnawing, 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 Rom. 6.23 wages of every sin is etern [...]ll death: Much more the state of sin must needs be most deadly and damnable.

[Page 64]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 Gal. 3.10personal, 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 Rom. 8. [...]3. infirmity of the flesh; nor avoid the curse for not keeping it. For Christ alone, 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. 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, Mat. 18.3 Ex­cept ye be converted, and become as little children, ye cannot enter into the Kingdome of God.—And, Joh. 3.3. [...]. except a man be born again of water and the holy Ghost, he cannot enter into th [...] Kingdome of God. — Mar. 16. [...]6. He that believes not shall be damned.—Yea, 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 Luke 15. throughout. lost, and in the way of perishing for ever; but in Christ we that were lost, are found.

[Page 65]By nature we are 1 Cor. [...].14. Eph. 4.17, 18. & 5.8. dark and blinde in spiri­tual [...]; but of Christ we Revel. 3.18. buy eye-salve that we may see, and by him we are 1 Pet. 2.9 called out of darkness into his marvellous light.

By nature we are 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 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, 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 Joh. 3.3.5, 6. born again.

By nature we are full of spots and defor­mities: but in Christ we shall 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 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.

[Page 66] The Duties which we are to perform, being once brought unto Christ, are many, and of high importane. Generally, we are to Rom. 6.4, 5, 6, 7. walk in newnesse of life, this comprehends all. Par­ticularly, we are to walk.

1, In [...] 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 Luk. 9.23 deny our selves, In all our Tit. 2.11. Self-sinfulnesse, In all our Phil. 3.7 8, 9. Self-righteousnesse, In all our 1 Cor. 3.1 [...]. Self-wisdom, In all our Matth. 16 10. Self-will, In all our 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 Heb. 6.1 fa [...]th towards God and Jesus Christ. This is a fundamental duty. And 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. Tit. 3.8. They that believe in God should be carefull to maintain good works: and to be 1 Cor. 15.58, alwayes abounding in the work of the Lord. For they are Eph. 2.10 His workmanship cre­ated in Iesus Christ unto good works, which God hath before ordained, that they should walk in them.

[Page 67]5. In all piety to God, righteousnesse to­wards men, and sobriety towards our selves. For the Gospel of 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 Act. 2.3.1 & 24.16. Apostle Paul lived: and so should we.

7. In all Purity and Holinesse. Heb. 12.14. Without ho­linesse no man shall see the Lord. 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: 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 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 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. 'Tis no small pit­tance [Page 68] of grace that will serve turn for such performances.

3. The Priviledges which we shall enjoy in Christ, are generally such as carnal 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 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 Eph. 2.19 of Gods houshold, and partake of Rom. 8.15. the Spirit of Adoption whereby we cry Abba father. And we are Gal. 4. [...]. Rom. 8.17. not onely sons, but heirs of God, coheirs with Christ. 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, Eph. 4.23 24. with Col. 3.11. renewing our whole man af­ter Gods image, with all kindes of Grace; and Rom. 8.2, 14. mortifying more and more all the reliques of sin in us:

3. Justification of our persons, Rom. 3.13, 24, [...]5. freely of Gods meer grace, through Christs 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, 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 [Page 69] in heaven. They 1 John 4.16. dwell in God, and God in them, Rev. 3.20. Sup with Christ, and Christ with them.

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

6. 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. 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.

[Page 70]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, Math. 24.23, 24. Mar. 13.21 Luk. 17.23 false Christs, fore­prophesied 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 1 Cor. 8.6 unto us, as there is but one God, so there is but one Lord Iesus Christ. — 1 Tim. 2.5. There is one God, and one Mediatour [Page 71] between God and man, the man Christ Iesus, — 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, — 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. — 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, 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 Mat. 1.1. to 18. Matthew and 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 [Page 72] he was the Virgins husband) and shews that he came from David, for it's said, 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, 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.

[Page 73]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. 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. — Joh. 1.14 And the Word was made flesh, and dwelt among us; there's his humanity. — Gal. 4.4. When the fulnesse of time was come, God sent forth his Son, made of a woman. This is 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 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 Acts 20.28. Heb. 9.14. Mat. 3.17. properties and pe­culiar works of each nature, as the 1 Pet. 2.5.6, 7. proper­ties and works of Christs whole person.

[Page 74]2. Why was it requisite that Iesus Christ [...]hould be man? Answ. Christ our Media­tor must needs be man; 1. That he might Heb. 2.16 exalt and sanctifie our nature which we had deba [...]ed and polluted. 2. That he might be our 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 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 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 Gal. 4.4. Sons of God by Adoption and Grace. 6. That he being our Mediatour and Advocate in our flesh, we may 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 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 [Page 75] acts of his Mediatorship might be 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. 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, 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 Isa. 9.6. Counsellor; 1 Pet. 2.25. The Shepheard and Bishop of our souls. He 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. John 1.18. The onely begotten Son, which is in the bosom of the Father, he hath [Page 76] declared him. Christ reveals Gods Will to his Church, 1. Outwardly in his 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 Col. 3.16 the Word of Christ. 2. Inwardly by his 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 1 Job. 2.20, 27. the Anointing from Chr [...]st, which teach­eth all things.

2. Christ is our Priest. Our Heb. 4.14. great High Priest. A Priest of a far more perfect order then Aarons, even Heb. 7.17. A Priest for over after the order of Me [...]chizedech. Christ as our Priest, 1. Made satisfaction for us, 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, 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 Heb. 7.2. King of Righ­teousness: Our King of Peace. 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 Ps. 110.3 cal [...]ing his Elect effectually, 2. By 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 Rev. 3.19. chas [...]isements. 4. By supporting them un­der [Page 77] all their 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 Rom. 11. last. & 8.28. his own glory and his peoples good. 6. By Psal. 110. 1 Cor. [...]5.25. restraining, subduing, and crushing all his and his peoples enemies. 7. And fi­nally, by 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 Gal. 4.4. in fullnesse of time made of a woman: 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 [Page 78] at home, but abroad; not in a Palace, but in a common 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 Gal. 4.4. & 3.13. made under the Law to do and endure it: John 15.18. Coorsely enter­tained and used in the wor [...]d: Mat. 4.1. &c. impudently tempted by Satan; and continually 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 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 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, Luk. 24.5. with Rom. 1.4. Acts 2.24. Rev. 1.18. & John 10 18. quickned himself in the [Page 79] 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 1 Cor. 15.4, &c. third day. He both revived and rose again, 1 Cor. 15.21, 22 Eph. 1.20, 21, 22.23. As a second Adam, and Head of his Church for our Rom. 4.25. Iu­stification, Col. 2.12, & 3.1. Spiritual raising of our souls out of sin, and 1 Cor. 15.20. Corporal raising of our bodies out of the grave at the last day, declaring hereby, his infinite Rom. 1.4 God-head: His Rom. 14.9 Lord­ship over quick and dead; His Rom. 8.34. full satisfa­ction of Gods justice for us, and his abso­lute Heb. 2.14 victory o [...]er sinne death, and the devil. 3. In his 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 Eph. 4.8.9, 10. lead Captivity Cap­tive most triumphantly; To receive, and give gifts for men. To cause our hearts, and Col. 3.1, 2. Af­fections spiritually to ascend after him: To prepare a place for us, John 14.2, 3. that where he is we might be also. 4. In his Session, or 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 Eph. 1.21, 22. over all things in the whole world for the good of his Church; Eph. 4.10, 11, 12. Pouring his Spirit upon his people▪ & con­tinually [Page 80] Rom. 8.34. Heb, 9.12.24. making intercession for them. 5. Finally, In his coming again at the last day, to 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 Luk. 9.26. Mat. 25.31. His own and his Fathers glo­ry, 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, 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 Heb. 9.12 obtained eternal Redemption for his Elect.—And Heb. 10.14. by one offering he hath perfected for ever them that are sanctified. Is it reconciliation to God? Rom. 5.10. When we were enemies we were reconciled to God by the death of his Son. Is it Justification? He 1 Cor. 1.30. is made unto us righteousness: He is Jer. 23.6. The LORD our Righteousnesse. 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 Mat. 6.33. the Righteousnesse of God, viz. which God hath [Page 81] 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 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 Col. 1.19. & 2.9.10. all fulnesse in h [...]mself, that we may be compleat in him. And he is 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. 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 Rom. 3.23, to 27. beleeve in him. He Mat. 11.28. gives soul-rest to wearied souls: but onely to tho [...]e wearied and heavy-laden [...]ouls that come unto him. He 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. 2 Cor. 1.2 [...]. And the very marrow of all the Scriptures. They that know not [Page 82] Christ aright, know nothing of the Holy Scriptures to purpose: for they principally 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, 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 Gen. 2.16, 17. made with Adam in Inno­cency: [Page 83] 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 2 Cor. [...]5.19, 20. re­conciliation made by God as a Redeemer with the sinner.

2. The Covenant with Adam was upon 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 Rom. 3.36. & 4.5. & [...].33▪ Faith and new obedience, as the fruit thereof, and testifica­tion of our thankfulness. The 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, Eccle. 7.29. perfectly able to fulfil the Covenant in his own pe [...]son alone: The New Covenant is with persons, 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 He. 8.6. Med [...]ator Jesus Christ, most nec [...]ssary [Page 84] 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 Eph. 2.12 The Covenant of pro­mise; That is to say, all the Covenants and Promises touching Christ, from the first pro­mise of 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 Gen. 17.1 2, &c. Abram, Ex. 34.27.28. Deut. 5.2, 3, 4, 5, 6, &c. and 29.1. Moses, 2 Sam. 23.5. with Psal. 89.3, to 38. David, and 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 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 [Page 85] 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 Heb. 12.18. came unto black­nesse and darknesse. But the new Covenant is 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 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 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 [Page 86] earthly Ierusalem. But the New Covenant is dispenced spiritually bringing us to the spiri­tual Canaan, Heb. 12.22. To Mount Sion, and unto the City of the living God, the heavenly Jerusalem; That we may 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 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 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 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 [Page 87] was limited and restrained to the peo­ple of the Jews onely, and to those that be­came Jewish Proselytes: Gentiles were all Eph. 1.12. Strangers to the Covenant of Promise, But the New Covenant is unlimited, universally extended both to 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, 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, 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, [Page 88] 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 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 He [...]. 10.1, 2, 3. yearly and daily remembrance of their sins, by their yearly and daily sacrifices repeat­ed, [Page 89] 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 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 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, 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 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 [Page 91] Egypts first-born that they might let Is­rael go, he appointed the Sacrament of the 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 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, 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 [Page 92] 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 [Page 93] 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 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 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. Col. 2.11.12. Circumcision, a pledge of our heart-Circumcision through Christs blood The 1 Cor. 5.7. Passeover, a token and type of Christ our Passeover sacrificed for us. The 1 Cor. 10 1, 2, 3.extraor­dinary Sacraments, Signes of Christ and his sufferings. By Rom. 6.3, 4, 5. Baptisme we are said to be [Page 94] baptized into Christ, and into his death. And by the 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 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 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 Mat. 2 [...].19. w [...]th Joh. 1.33. washing with water in the Name of Father, Son, and Holy Ghost; [Page 95] 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 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, Mat. 26.26, 28. 1 Cor. 11.25. This is my body: This is my blood; This is the New Te­stament [Page 96] in my blood; And the [...] thing signi­fied is called the signe▪ As 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 1 Cor. 11 23. The Lord Iesus in the same night in which he was betrayed 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 [Page 97] 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. 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, 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 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 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.

[Page 98]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 1 Cor. 11 24, 25, 26. solemn Remembrance of Christ crucified, and shew­ing forth of Christs death to the worlds end. 2. The 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 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 Mat 26.28. pardon of our sins in Christs blood. 5. The Ratification and Augmentation of our 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 1 Cor 10 [...]7. Communion with [Page 99] 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. [...]. 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, [Page 100] but a spiritual [...]ense, whereby we 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. Psal. 34, 8 O taste and see that the Lord is good. And in the New Testament, 1 Pet, 2.3. If so be that ye have tasted that the Lord is gracious. — 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, [Page 101] 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; 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, Rom. 7.18, 24. I know that in me, that is, in my flesh dwelleth no good thing — O wretched man that I am! — Gal. 2.20. I live, yet not I, but Christ in me. — Phil. 337.8. But what things were gain to me, those I counted losse for Christ, yea doubtlesse [Page 102] 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 Christ. —He counts himself, 1 Cor. 15.9. The least of the Apostles, and not worthy to be called an A­postle.— Eph. 3.8. Lesse then the least of all Saints. And if this be not yet low enough, he calls himself, 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. 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 [Page 103] knowledge is indeed no knowledge, in Gods account. 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. 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; 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 [Page 104] 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 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; 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, 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 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; Job 21.14. They say unto God, Depart from us: for we desire not the knowledge of thy wayes.

[Page 105]5. An affectionate, or heart-affecting Know­ledge. Sound [...]anctified 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. 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: 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, Cant. 6.1. Whether is thy beloved gone? O thou fairest among women, whither is thy beloved turned aside? that we [Page 106] may seek him with thee. After Paul came once truly to know Christ, he Phil. 3.8 counts all things losse and dung for the excellency of the knowledge of Iesus Christ his Lord. And he 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; 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 [Page 107] 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 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. Mat. 13.11. To you its given to know the mysteries of the King­dom. — 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 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. Jam. 3.17 The wisdom that is from above is first pure, then peaceable, &c. And the Apostle Iohn is very positive; 1 Joh. 3.6 Whoso­ever sinneth, viz. habitually, and as carnal men sin) hath not seen him, neither known him. [Page 108] 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. 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, 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. 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, 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, 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. 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; 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 [Page 109] 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, 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 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 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 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 [Page 110] 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 Acts 26.27. Agrip­pa had: the 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 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 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, [Page 111] whereby a formal Hypocrite 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 Jam. 2.14 Mar. 16.16 saving faith in Christ, the true 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; 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; Gal. 5.22 The fruit of the spirit is love, — goodness, faith. And also a grace of the Regenerating Spirit; — 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 [Page 112] that believers are regenerate persons, and be­lieving originally flowes from Regeneration, and 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, 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. 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, 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 [Page 113] 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: 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, 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. — Heb. 10.39. That be­lieve to the saving of the soul, 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. Heb. 11.6 Without faith it is impossible to please [Page 114] God. Without faith, we cannot please him in our persons, nor in our actions. Faith is the 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: 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 [Page 115] imprisonment: Our acquital in his accusati­on: Our peace in his perplexity: 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 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, 1 Cor. 11.26. A lively memorial of Christs death, 1 Cor. 11.20. A rich banquet for our inward man; Mat. 26. A seal­ed pardon of our sins; 1 Cor. 10.16. A blessed bond of our communion with Christ crucified; [...] Cor. [...]1.25. A sensible ratification of the New [Page 116] 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 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 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. 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, [Page 117] [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. 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. — 2 Cor. 5.21. He was made sin for us who knew no sin. Oh how this strikes to the believers heart! How this [Page 118] 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? Joh. 15.13. Greater love then this hath no man. — Oh 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: 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 [Page 119] 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. Joh. 17.17. Sanctifie them through thy truth: thy word is truth. 2. By application of Christs blood and death. Christs blood is that 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 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 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 [Page 120] 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; 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, Gal. 5.6. To work by love: and 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 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 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, [Page 121] despised, opposed by the wicked multi­tude?— 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. 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? 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? 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. 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 [Page 122] 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 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. Rom. 1.17. The just shall live by his faith, — And Paul saith, Gal. 2.20 The life that I now live in the flesh, I live by the faith of the Son of God! As the body lives by the Soul; So the Soul lives by [Page 123] 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; Mark 9.24. I believe, Lord, help min [...] unbe­lief. And the Apostles say; Luk. 17. [...]. Lord▪ increase our faith. Its 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. Psal. 116.10. I beleived there­fore have I spoken. Contrariwise, No Faith; no Prayer. Rom. 10.14. How shall they call on him, in whom they have not believed? Canst thou 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. Rom. 5.1. Being justified by faith, we have peace with Go [...]. But 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. 1 Joh. 5.4. This is the victory that o­vercometh the world, even our Faith. 2. Faith [Page 124] conquers the flesh. For, Act. 15.9 Faith purifies the Heart.— 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 1 Pet. 5.9 resist the Devil, stedfast in the Faith. And for our encouragement herein, we have this Promise; Jam. 4.7 Resist the Devil, and he will flee from you. Yea 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, 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; 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, 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 [Page 125] 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 Rom. 5.1, 2, 3. Glory in Tribulation: Yea enables them to endure 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 Psal. 8.17 wait upon God though he hide his face from thee? Canst thou say with Paul? 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 2 Cor. 10.15. grows and increaseth. It is said that 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 2 Thes. 1, 3. Faith groweth exceedingly. And faith so growes, as that it perseveres. It's fails not. It Heb. 10.39. draws not back to perdition, Luk. 22.32. but believes to the saving of the soul. It makes Rev. 2.10 faithfull to the death, and so the believer receives the crown of [Page 126] 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 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. 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 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, Psal. 26.6 I will wash mine hands in innocency, so will I compasse thine Altar, O LORD.

2. Purging of Exod. 12. leaven out of their Houses, and cleansing themselves from all Numb. 9.6. & Ez [...]. 6.21.Ceremo­nial defilements, was a necessary Preparative of the Jewes under the Law before they did [Page 127] 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. 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 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 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. [Page 128] 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; Act. 11.18. Then hath God also to the Gentiles granted repentance unto life. — 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; 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; 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 [Page 129] to Idols, that they should be convinced of the mischief of those wayes, which should move them to return again to God; 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 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 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 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 Joel 2.13 Renting the heart. Both this conviction and contriti­on may be observed in 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 [Page 130] in Scripture; Jer. 31.18, 19, Turn thou me, and I shall be turned. — After that I was turned, I re­pented. — Matth. 18.3. Except ye be converted, and be­come as little children, — 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. 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, 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. Acts 26.18. To open their eyes, and to turn them from darknesse to light: and from the power of Satan unto God.— Isa. 1.16, 17. Cease to do evill: learn to do well.— 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.

[Page 131]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. 1 Joh. 1. [...], 6. God is light, sin is darkness Joh. 1.4 Eph. 2.1. God is life, sin is death. God cannot do it in himself, nor endure it or Hab. 1.13. T [...]t. 1.2. look upon it with the least approbation in any his creatures. Men become Eph. 4.1 [...] Col. 1.21. enemies in their mindes against God through wicked works. Yea Rom. 8.7 the carnall minde is enmity it self against God. (2) How repugnant sin is to Gods holy, just, and good Laws. 1 Joh. 3.4. Sin is the transgression of the Law 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 Rom. 7.23. a Law in thy members; A Rom. 6.12. re [...]gn [...]ng King A 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 Jer. 13.23 Ethiopians black skin. To Iam. 1.21 the filth under the nailes, or Arm-holes, as the Greek word signifies: To the Zec. 13.1. uncleannesse of a menstruous woman: To the filthinesse of the Isa. 1.10. Sodomites: To the stinking purrified deadly [Page 132] steam of an Rom. [...].13. opened grave; To the Rom. 3.13. poison of Aspes and Serpents: to the 2 Pet. 2.22. vomit of a dog: To the myre and puddle wherein a swine wal­lows; yea it's called 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 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 Gal. 3.10.13. curses, and every moment liable to death temporal, spiritual, and eternal. How not onely man, but Rom. 8.22, 23. the whole Creation groans under the bur­den of it. How by reason of sin thou art na­turally in a Luke 15 32. John 3.18, 26. lost, undone, damned state, in the very Act. 8.23 gall of bitternesse, being 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 [Page 133] 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, 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. 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 Isa. 53.5.6. He was wounded [Page 134] 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, 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, 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. 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 [Page 135] 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. Ezek. 18.31. Make you a new heart and a n [...]w spirit. His life and conversa­tion is brought to a new course; 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. — Acts 26.18. To turn them from darknesse to light. — 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. — 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, Luk. 15.32. This [Page 136] 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.— Acts 26.18. To turn them from the power of Satan unto God.— 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 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 Eph. 2.2. The Prince of the air works not in us, as in the children of disobedience. (2) When 2 Tim. 2.25. we are not led captive by Satan at his will: but resist him, and fight against him, 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, Gen. 39.9 How shall I do this gre [...]t [Page 137] 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. Ezek. 18.30, 31 Re­pent and turn from all your transgressions.— Cast away from you all your transgressions. —As 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; 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 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 Rom. 6.11. dead to sin, and alive to God through Christ. Whereupon the Apostle thus argues; 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 [Page 138] Covenant, and we become his people, accord­ing to the tenou [...] of the New Covenant, as was 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 Rom. 6.13, 16, 22. we yeeld our selves unto God as servants of God. And Rom. 8.14.being led by the Spirit of God, we are the Sons of God. Gods 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; 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▪ 1 Cor. 6.20. Ye are bought with a price: there­fore glorifie God in your body, and in your spirit, which are Gods.— 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, w ch is an immedi­ate fruit & effect of Repentance, is another qua­lification requisite in a worthy Communicant. [Page 139] 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, 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. Tit 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, 1 Cor. 11.25. The New Testa­ment in Christs blood, is also a Bond and Ob­ligation to Compare [...]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 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 [Page 140] all for such sinners as we are: How admira­ble and incomparable is that obedience! 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. 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 Heb. 11.7 being warned of God touching things not seen as yet, moved with fear, prepared an Ark. S [...]ch Abraham's; who 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; 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?

[Page 141]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. Ezek. 11.19.20 and 36 26.27. Arising from the inscription of the Law in the heart. Ps. 40.8. I delight to do thy will O my God yea thy Law is within mine heart. — 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. Ps. 110.3 Thy people shall be willing in the day of thy power. — Isa. 1.19. If ye be willing and obedient. — 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. Ps. 4 [...].8. I delight to do thy will, O my God, yea thy Law is in my heart. 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 Job 23.12. words more then his necessary food. Christ so delighted in obedience, that he said, 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 [Page 142] 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 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: 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. 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 [Page 143] 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 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. Josh. 24.15. Ioshuah and his house will serve the Lord, though all Is­rael should serve Idols. And Noah was 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 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. 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 [Page 144] disputing, and fals to building his arke, which God commanded. 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 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 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; 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 [Page 145] 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 Act. 24.14 professes to worship God according to the way of Christianity, though it was reproached with the brand of Heresie. 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, 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 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 [Page 146] (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: 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 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, 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 Rev. 2.19. last works were more then the first, La [...]i [...]g also and constantly continuing; as in David 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.

[Page 147]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 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. 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; [Page 148] 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 Gen. 41.32. Pharoahs dreams were doubled for the greater certainty. Anathema is a Greek word, and elsewhere is translated; Accursed: 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; [...]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. [Page 149] 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 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: [Page 150] 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 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 [Page 151] 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 Ps. 45.2. fairer then the sons of men grace is pour­ed into his lips.—, Cant. 2.3 As the apple-tree among the trees of the wood: so is Christ among the Sons.— Cant. 2.1 He is the Rose of Sharon, the sweet­est: The Lilly of the valleys, the fairest. — 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; Cant. 6.1. Whither is thy beloved [Page 152] 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; 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.

[Page 153](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. 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 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 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, 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 [Page 154] woman in the Gospel had much experience of Christs rich grace and mercy to her in pardon­ing her many sins: therefore 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; 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 [Page 155] 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. 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; 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 [Page 156] heaven is above all: himself being of the earth is earthly, and speaketh of the earth. Thus Ni­codemus 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 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; Cant. 1 2 Let him kisse me with the kisses of his mouth: for thy love is bet­ter then wine. And again; 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, Cant. 8.14. Make haste my beloved, and be thou like to a Roe, on to [...] [Page 157] 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 2 Tim. 4.7. that they love his appearing, they love and long for his coming to judgement. 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, 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 [Page 158] 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: 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; Joh. 14.15. If ye love me keep my Commandments. And again, Vers. 21. He that hath my Commandments, and keep­eth them, he it is that loveth me. And farther; 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. [Page 159] 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? 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 Luk. 19.14.27. them his enemies, that would not have him to raign over them. And saith; 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; 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; 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 [Page 160] 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, 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, 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. [Page 161] 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, 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. 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 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 [Page 162] 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, 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. [Page 163] 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, Joh. 7.7. without guil, dissimulation or hypocrisie. Cant. 1.3. The Virgins love thee. They love Christ with chaste, undefiled, undivided Virgin-affections. And again, 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; Joh. 21.16, 17. Thou knowest all things, thou knowest that I love thee. The E­lect love Christ for himself, for his 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, 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. [Page 164] 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. 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 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, [Page 165] 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. 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, 1 Joh. 3.14, 15. He that loveth not his brother, abideth in death. Whosoever ha­teth his Brother, is a Murderer: and ye know, [Page 166] 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 Isa. 1.15. their hands were full of blood. And Paul saith, 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 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, 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 [Page 167] 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; 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, 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 [Page 168] 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 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, 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 [Page 169] those te [...] [...] Christ taught us to pray for par­don; Mat. 6.12 Luk. 11.4. And forgive us our debts, as we for­give our deb [...]ors. For confirmation of which Petition Christ addes; 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, 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.

[Page 170]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. 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, 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. 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. 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 [Page 171] in, and flowes from a pure heart: an heart Act. 15.9 purified by faith justifying, and by the 1 Cor. 6.11. spirit sanctifying. 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. 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 [Page 172] 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. 1 Pet. 2.17. Love the brotherhood, — 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 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. 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. 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 [Page 173] 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 dispo­sitiō. 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 Philem. Vers. 5. towards all Saints. And upon the same ground, the Colossians love was matter of Pauls thankfulness to God; 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, Rom. 12.9. Let love be without dissimula­tion. The practice according to this command was in these to whom Peter writes, who had [Page 174] 1 Pet. 1.22. purifie themselves unto the unfeigned love of the Brethren. The pattern of our sincere love to the Brethren, is 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. 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; 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. 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. 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 [Page 175] good, they exercise not brotherly love, but self-love. The world is full of this coun­terfeit love.

6. True brotherly love is kindly affection­ed. 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, 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. [...]. 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. Gal. 6.1, 2. Bear ye one ano­thers burdens. — The Apostle having [Page 176] 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. Psa. 119.63. He counted the 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. 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. 1 Joh. 3.16, 17. Hereby perceive we the love of God because he laid down his life for us: and we [Page 177] 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. Heb. 131 Let bro­therly love continue—, 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 long­lasting, 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 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 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. Joh. 13.34.3. A new Commandment I give unto you, that ye love one another, as I [Page 178] 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; 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 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 [Page 179] 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 Joh. 3.16 onely Son, Col 1.13 The Son of his love, yea 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 & Isa. 53.6. sins of all the Elect did meet in him at once. And think what we worthless sinners [Page 180] 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 Luk. 22.19. 1 Cor. 11.26. remembrance of Christs Death, never to be forgotten: The 1 Cor. 11.20. nourishing of the in­ward man, of faith and all our graces: The Mat. 26.28. confirmation and application of the New Te­stament with all the Promises thereof to us: The Ratification of the Mat. 26.28. pardon of our sins in Christs blood. And the sealing up unto us that sweet priviledge of 1 Cor. 1 [...] 16.17. Communion with Christ and with one another. Not one of these but deserves much thankfulnesse; [Page 181] 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; 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, 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 [Page 182] it's a point of deep ingratitude not to observe and acknowledge the benefits, and whence they come. Israel is blamed for this, 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 [Page 183] Giver, the meanness of the Receiver, and the Greatness of the Gift; 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, 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 1 Cor. 2.2 Know nothing but Christ. That he Phil. 3. counted all things losse for the excellency of the knowledge of Christ: yea all things dung that he might win [Page 184] Christ. The Church so esteemed Christ, as to count him, 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; 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 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 1 Pet. 3.10. Received no mercy, that are not parta­kers of this mercy of mercies. He is Joh. 3.16. the Son of God, the only begotten Son of God, Heb. 1.3. the brightnesse of his Fathers glory, the expresse cha­racter of his person. Col. 1.13. The Son of his Love; 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 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 Rom. 5.6.8.10. yet without strength, when sinners, whilest enemies, whilest Rom. 8.7 enmity it self against God: when they were Eph. 2.1. dead in trespasses and sins, Act. 8.23. in the gall of bitterness and bond of iniquity: Even then when there was no­thing [Page 185] 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 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 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 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? 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. 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:) 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 [Page 186] 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 Eph. 5.2. an Odour of a sweet smell, most acceptable to God. 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 Rom. 3.25. Sinners are justified & sins purged away: Hereby Rom. 5.10. Enemies to God are reconciled: Hereby 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 Heb. 9.12 eternal Redemption from spiritual thraldom [Page 187] is obtained. In a word, hereby we 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 [Page 188] unto thankfulnesse, he saith, 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, 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; 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 1 Tim. 1.11, 12, 15.16, 17. thanks Christ, not only for calling him to the Apostolical Ministery, but [Page 189] 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 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 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; 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 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. Act. 9.20. He straightway preached Christ in the [Page 190] 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 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 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 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, 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 [Page 191] 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 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,

[Page 192]1. This Sacrament is a blessed feast, and spiritual banquet. It is called A Supper. yea 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: 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 [Page 193] this banquet. Pro. 17. [...]. The full soul loatheth an honey­combo, 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 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;— 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 [Page 194] brows to get his bread, and not grudge to lay out his money for necessary sustenance. Hunger made Iacob 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; 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! Ps. 122.1. I was glad [Page 195] 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 Num. 10 2, to 11. Silver Trumpets (which was among other uses for calling to­gether the Assemblies, and solemnity of their sacrifices) was called 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 [Page 196] with Christ, and refreshed therewith. And charges all as the Church did once the daughters of Ierusalem; 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 [Page 197] 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 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 [Page 198] Christ who invites us to this Feast, is a great Lord and a Mighty King; even 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 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 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, Joh. 8.7 cast the first stone at thy self; say with Paul, Eph. 3.8. I am least of Saints, but 1 Tim. 1.15. chief of sinners; Say with the Canaanitish woman 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 Luk. 7.7. unworthy to come unto thee 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, 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.

[Page 199] 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, 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 [Page 200] 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 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, Luk. 22. [...]. This do in Remembrance of me. Paul reciting the Institution, annexes this remem­brance [Page 201] of Christ not only to the Bread, but also to the Cup;— 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 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.— 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 [Page 202] 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. — Mat. 26.28. This is my blood of the New Te­stament, which is shed for many for the remissi­on of sins. Heb. 9.22. Without shedding of blood is no re­mission; because otherwise Divine justice had no satisfaction. And 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 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. 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 [Page 203] 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. 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 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 mēbers 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.

[Page 204]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; 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, 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 [Page 205] Receiving the Lords Supper, keep close to the Institution: then thou walkest safely.

1. The Elements which Christ used, were Bread and Wine. 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 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, 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, [Page 206] &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 [Page 207] 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 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 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 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; 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 [Page 208] those General Rules for Christian worship; 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, [Page 207] 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, John 20.28. My Lord and my God. With Paul Gal. 2.20. Christ loved me, and gave h [...]m­self [Page 211] 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 Isa. 53.4, 5, 6. wounded, and his blod shed and separated from his body, and this for thy sins. Then 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 Phil. 2.8. obedient to the death for thee, even to the death of the Crosse? Did he count it Joh. 4.34 meat and drink to do the will of him that sent him, and to finish his work? Did he 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 [Page 212] 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 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, Psal. 103.1, 2. Blesse the Lord, O my soul, —And 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 [Page 213] 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 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 [Page 214] 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 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 Luk. 22.19. 1 Cor. 11.24, 25. remembrance of him. And Paul explaining this remembrance of Christ, interprets it e­specially in reference to 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 [Page 215] 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 Luk. 2.7. laid in a Manger. He was no sooner born, but Matt. 2.1 to 19. Herod seeks to murder him, murdering many poor Infants lest he should misse him. He is no sooner 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 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 [Page 216] 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 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 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 [Page 217] Apostle into the hands of his enemies.

2. In the High Priests Palace and the judge­ment-Hall; 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 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 [Page 218] 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 [Page 219] 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 Heb. 4.15. with­out sin; Isa. 53.8. no guil was found in his mouth; He was 1 Pet. 1.19. a Lamb without blemish, & without spot: He was Heb. 7.26 Holy, harmless, undefiled, and sepa­rate from sinners: Pilate his Judge cleared him, saying, Joh. 18.28. & 19.4.6. Luk. 23.4.14. I finde in him no fault at all; The condemned thief justified him, Luk. 23.41. We indeed justly but this man hath done nothing amisse. But Christ becomming 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 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; 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.— Gal. 3.13 Christ hath redeemed us from the curse of the Law, being made a curse for us. Ad­mirably the Evangelical Prophet, Isa. 53.4, 536. Surely he hath born our griefs, and carried our sorrows: [Page 220] 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. — V [...]rs. 8. For the transgression of my people was he stricken. — Vers. 11. By his knowledge shall my righteous Servant justifie many, for he shall bear their iniquities. — 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 [Page 221] 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.

[Page 222]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; 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. — 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. — 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; Joh. 10.11. I am the good Shepherd, The good Shepherd g [...]veth his life for the sheep. — Vers. 18. No man t [...]keth it from me, but I lay it down of my self. — 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. — 1 Joh. 3.16. Hereby perceive we the love of God because he laid down h [...]s l [...]fe for us.— Rev. 1.5 Vnto him that loved us, and washed us from our sins in h [...]s own blood. Hence Paul experi­mentally saith, Gal. 2.20 The life which I now live in [Page 223] 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. Heb. 9.12. But Christ by his own blood entered in once into the holy place, having obtained eternal Redemp­tion for us.— 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. — Gal. 3.3 Christ hath redeemed us from the curse of the Law, being made a curse for us; and Christ hath 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 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 Rom. 5.10. Col. 1.21. Enemies to God, and to all true spiritual goodness; yea the Rom. 8.7, 8. carnal minde is enmity against God, for it is [Page 224] 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. 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. — 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 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 1 Cor. 1.30. Christ is made of God righteousness unto us. He is Jer. 23.8. & 33.16. The Lord our righteousness. For God imputing Isa. [...]3.6. all our unrighteousness to Christ, and all Christs righteousnesse active and passive to us: through the merit of [Page 225] Christs death and obedience, our sins are free­ly remitted, our guilt removed, and our per­sons are accepted as righteous before God. Christ was offered, Heb. 2.8 to bear the sins of many. — 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. — 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, Mat. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. Rom. 8.33.God justifies us efficiently▪ 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; Rom. 3.28. Faith justifies us in­strumentally, 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 Act. 8.23 in the bond of in­iquity; and Heb. 2.14, 15. through fear of death all our life-time subject to bondage: and 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 Rom 8.3 Hath condemned sin in the flesh, 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.

[Page 226]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. 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, [Page 227] 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 1 Cor. 1.23, 24. Chr [...]st crucified the wisdom of God indeed. 1 Cor. 2.7. The wisdom of God in a mystery, even the hidden wisdom which God ordained before the world un­to our glory. Oh the depth of the riches, both of the wisdom and knowledge of 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 [Page 228] 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. 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, 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 [Page 229] 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. Rom. 6.2 How should we that [Page 230] are dead to sin, live any longer therein? Hence the Apostle urges our death to sin from Christs death: 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, 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 Cor. 11.23. in­stituted this Supper when he was now the same night readie to be betrayed. Let this Sup­per [Page 233] remember thee to be crucified with Christ to the world: As Paul 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 [Page 232] thee. Grudge not to pledge Christ in his bit­ter cup. 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 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 Joh. 6.55, 56. flesh being meat indeed, and his blood drink indeed, And he that [Page 233] eats his flesh, & drinks his blood hath eternal life. For Heb. 10.14. by one offering he hath perfected for ever them that are sanctified; and so 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 1 Cor. 11.24. Luk. 22.19 gave thanks in insti­tuting [Page 234] 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, 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. 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 [Page 235] sweetness of this Ordinance. As the 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.

[Page 236]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 2 Joh. 8. losest not all that thou hast wrought, 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 Sacrament­sins.

2. Ab [...]ndon and crucifie all sin more then ever. At the Lords Table thou hast beheld, as it were, 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. [Page 237] 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 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, [Page 283] 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 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 [Page 239] 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 [Page 240] with his members. The Lords Supper is not onely a Seal of the Saints fellowship with Christ, but also of their 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 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 Psal. 119.63. Companion to all them that fear God and keep his Commandments: And, that Psal. 16.23. n the Saints, the excellent ones on earth was all his Delight. 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, [Page 241] upon consideration of the Cordials applied in the Lords Supper. Especially 1. Vpon the pardon of sin in Christs blood seated in this Ordinance. 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 2 Pet. 1.4. Promises thereof are most great and precious. The benefits and priviledges thereof, are such 1 Cor. 2.9. as carnal eye [Page 242] 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 [Page 243] 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 2 Tim. 4.8. I love th [...]ne appearing, I long for thy coming. Thou hast [...]aid. Rev. 22.20, 2 [...]. Behold, I come quickly; And mine heart echo's, Even so come, Lord Jesus. Amen.

FINIS.

An Alphabetical TABLE, Directing to the Principal Matters con­tained in this BOOK.

A.
ADam, how happy he was before the fall, and we in him, in nine particulars,
p. 50 to 55.
How miserable since the fall both by losse of Go [...]d, and Presence of Evil both of Sin and Sorrow.
p. 55. to 63.
Appetite. How necessary a spiritual Appetite is before Communicating, in two respects.
p. 191, 192.
A good spiritual Appetite to the Lords Supper, may be tried and discovered by six properties.
p. 193. to 197
Attributes, of God. See God.
B.
BAptisme, what it is.
p. 94 95.
[Page] Brotherly love. See Love to Christians.
C.
Christ. The Necessity of getting out of our Natural state into Christ in four particulars.
p. 63. to 66.
The Duties to be performed by them that are in Christ, in nine particulars.
p. 66, 67.
Priviledges which we enjoy by Christ, in seven respects.
p. 68, 69.
Points of Know­ledge necessary touching Christ, viz. That 1. There is but one true Christ.
p. 70.
2. Iesus Son of the Virgin Mary is this true Christ, shewed three wayes.
p. 71, 72.
2. This Christ is God-man, and why.
p. 73, 74.
4. Christ hath taken upon him the Office of Mediatorship, and dischar­geth it, as a Prophet two wayes.
p. 75, 76.
As a Priest two wayes.
p. 79.
As a King seven wayes.
p. 76, 77.
And all, in his state of Humiliation, wherein chiefly five degrees.
p▪ 77 78.
And in his state of Exaltation, wherein are ob­servable five degrees also.
p. 78, 79.80.
5. This Medi­ato [...]r Iesus Christ is All-sufficient.
p. 80, 81.
6. Christ save none but those to whom he is actually applyed,
p. 81.
7. Christ is the Substance of all Sacraments, &c.
p. 81.
Love to Christ. See Love.
Considerations upon which this Book was published.
In Ep. Ded.
Covenant. The Substance of the New Covenant.
p. 5.
We may discover whether we are parties to the New Co­venant, and have inward interest in it.
1. By our New Covenant-Knowledge of the Lord, evidenced three wayes.
p. 6, 7, 8.
By the Inscription of Gods Law in our Hearts, proved four wayes.
p. 8, 9.10,
3. By our Cove­nant-Relation to God.
p. 10, 11.
4. By the pardon of our [Page] sins, where, five Signes of that pardon.
p. 11, 12, 13.
5. By the implantation of Gods fear in our hearts,
p. 13,14.
—The New Covenant differs four wayes from Gods Covenant with Adam in innocency.
p. 82, 83.
How it agrees and differs from the Old Covenant.
p. 84, 85, 86.
Four grand Priviledges of it.
p. 87, 88.
The New Cove­nant-Priviledges none can actually claim without the New Covenant-Grace.
p. 89.
Creation. What it is.
p. 46.
4. Excellencies in Gods Creation.
p. 47, 48.
D.
DEcrees. What Gods Deerees are, more generally and specially considered.
p. 42, 43.
6. Perfections of Gods Decrees.
p. 44, 45, 46.
How God Executes his Decrees b [...] Creation and Providence.
p. 46, &c.
E.
EXamination before Communicating, is publike and Private.
p. 1, 2,
Necessary upon four grounds
p. 2, 3.
1. We are to Examine Our Right, Need, and Actuall Fitnesse.
p. 3.
1. Our Right to the Lords Sup­per, is Outward and Inward.
p. 4, 5.
Our Inward Right to the Lords Supper may be try'd by our in­ward Right to, and Interest in the New Covenant, and that five wayes.
p. 5. to 15.
See Right and New Covenant.
2. Our Need of the Lords Supper, is great, in five regards.
p. 15. to 29.
See Supper of the Lord.
3. Our fitnesse of the Lords Supper, consists in ha­ving and using Knowledge, Faith, Repentance, New [Page] Obedience, Love, Thankfulnesse, and a Spiritual Appe­tite.
p. 26, &c.
See these heads severally.
F.
FAith. Five sorts of Faith, and which fits for the Lords Supper especially.
p. 110, 111.
Saving Faith is de­scribed and the description cleared by Scripture.
p. 111, 112.
The necessity of this Faith to worthy Communica­ting in four regards.
p. 113. to 116.
The Properties of Faith.
1. It softens the Heart, and how.
p. 116, 117.
2. It purifies the Heart, three wayes.
p. 118, 119.
3. It makes sincerely obedient, and how, in four respects.
p. 120, 121.
4. It loosens the heart from the world.
p. 121, 122.
5. It enliveueth a Christian.
p. 122.
6. It's attended with three Companions.
p. 123.
7. It overcomes the World, Flesh, and Devil.
p: 123, 124.
8. It upholds un­der troubles.
p. 124.
9. It daily grows and perseveres.
p. 125.
Fall of Adam. How happy he and we were before the fall, in nine respects.
p. 50. to 55.
How miserable Adam and we are since the fall. By privation of Good, nine wayes.
p. 55, 56.
By position of Evil, both of Sin and Sorrow.
p. 56. to 63.
G.
GOD. Concerning God these things are cleared by Scripture.
1. That God is.
2. That God is one
3. That this one God subsists in three distinct persons.
p. 29, 30.
4. That God is a Spirit.
p. 31.
5. That God hath made himself known by his Attributes and Works.
p. 31. &c.
[Page]His Attributes Incommunicable, Communicable, and Resulting from both, seventeen in all are Ennumera­ted and cleared by Scriptures.
p. 31. to 42.
His Works are his Decreés and the Execution thereof.
p. 42.
What Gods Decrees are, more Generally, and more Specially Consider­ed.
p. 42, 43.
6. Excellencies or Perfections of Gods De­crees.
p. 44, 45, 46.
His Execution of his Decrees is by Creation and Providence,
p. 46.
What Creation is, and how Gods Freedom, Wisdom, Power, and Goodnesse shine forth therein.
p. 46, 47, 48.
What Providence is, ge­nerally considered, and the three Acts thereof.
p. 48, 49.
Gods special Providence over man in his four-fold estate.
p. 39.
Iustification.
p. 224.
How God, Christ Faith, Good works justifie.
p. 225.
K.
KNnowledge. Three Characters of New Covenant-knowledge.
p. 6, 7, 8.
— Knowledge is necessary to worthy Communicating in three respects.
p. 26, 27.
Know­ledge of God, our selves, Christ, New Covenant, and Lords Supper, why necessary to worthy Communicating.
p. 27, 28, 29.
1. What Knowledge of God is requisite to worthy communicating.
p. 29. [...]o 49.
2. What Knowledge of our selves,
p. 49. to 69.
3. What Knowledge of Iesus Christ.
p. 79. to 82.
4. What Knowledge of the New Covenant.
p. 82. to 90.
5. What Knowledge of the Lords Supper.
p. 90. to 99.
True Sanctified Knowledge may be tried by eight Properties of it. It is, 1. Expe­rimental,
p. 99, 100.
2. Soul-abasing.
p. 101, 102.
4. Communicative for others Edification.
p. 103.
4. Growing.
p. 104.
5. Heart-affecting.
p. 105.
6. Spi­ritualized.
p. 106, 107.
7. Pure.
p. 107.
8. Obedientiall, and that from four grounds,
p. 108, 109.
L.
LAw. Four Signes of Gods Law written in the Heart.
p. 8, 9, 10.
Lords Supper. See Supper of the Lord.
Love to Christ. It is in two degrees necessary to fit for worthy Commun [...]cating.
p. 147. to 151.
Our Love to Christ may betryed, 1. By the grounds of it, viz. Christs Lovelinesse, Fa [...]th in Christ, Experience of Christ.
p. 151. to 154.
2. By the Degrees of it, viz. Good-will to Christ, Desire of Christ, and Acquiescence in Christ.
p. 154. to 158.
3. By the properties of it, viz. It is, Obedientiall, [...]ranscendent, Breathing after more Evidence of Christs Love, Accepting Christs Rebukes, Sincere, Constant.
p. 158. to 164.
Love to Christians. How necessary it is to fit for wor­thy Communicating in five regards.
p. 164. to 170.
How it may be tryed by these Properties. It is, 1. Arising from our Love to God. 2. Pure. 3. Spiritual. 4. Vniver­sal. 5. Sincere, two wayes. 9. Kindly-affectioned, three wayes. 7. Contenting in Society of the Brethren. 8. Fer­vent. 9. Constant.
p. 170. to 178.
N.
NAture. The Necessity of getting out of our Natu­ral condition into a Supernatural state in Christ four wayes evidenced.
p. 63. to 66.
New Covenant. See Covenant.
New Obedience. See Obedience.
O.
OBedience. New Obedience is necessary to Qualifie for worthy Communicating, in three regards.
p. 139, 140.
Properties of true Obedience. It is, 1. Consci­entious.
p. 140.
2. Cordiall, in three respects.
p. 141, 142.
3. Transforming.
p. 142.
4. Resolved, in many regards▪
p. 143. to 146.
5. Compleat, two wayes.
p. 146.
6. Con­stant.
p. 146.
P.
PArdon of Sins. Five Signes of it.
pag. 11, 12, 13.
Preparation before the Lords Supper, consists [...]n Examination.
p. 1, 2.
It is urged upon four weighty grou [...]ds, viz. From the Author, Nature, Benefit of the Lords Supper, and Danger of unworthy Communicating.
p. 2, 3.
See Examination.
Providence. What it is, generally considered. Thr [...] grand Acts of Providence.
p. 48, 49.
Gods Special Providence over man in his fourfold estate.
p. 49.
R.
Remembring. How we are to Remembr Christ cru­cified at the Lords Supper.
1. Histrically.
p. 214. to 218.
2. Mysteriously.
p. 218. to 2 [...]6.
3. Energe­tically.
p. 226. to 234.
Rendering again. See Thankfulnes.
Repentance. How necessary it is to sit for worthy Communicating, in three regards.
[...] 126, 127.
[Page]Repent­ance is described. and the description of it cleared by Scri­pture.
p. 128. to 131.
Repentance Tried.
1. By Convicti­on and Sense of sin, two wayes.
p. 131, 132.
2. By Contri­tion and sorrow for sin, three wayes.
p. 132, 133, 134.
3. By Conversion of heart and life from Sin to God, divers wayes.
p. 135. to 138.
Right to the Lords Supper, is Outward and Inward.
p. 4, 5.
May be tryed by our Right and Interest in the New Covenant.
p. 5. &c.
See Covenant.
S.
SAcraments. Men may partake them, and yet be dis­pleasing to God, five wayes.— Preface. God in all ages deals with his people by way of Sacraments, and that for three Reasons.
p. 90, 91.
Sacraments are not Natural, but Instituted worship.
p. 92.
All Sacraments since the fall Seals of the Covenant of Grace, and Re­presen Christ as crucified.
p. 93.
Sorts of Sacraments.
p. 94.
2. Parts in Sacraments, and a Sacramental union.
p. 95. [...]5)
Supper of the Lord. 3 Sorts of Directions for right managing of it, viz. 1. By Preparation. 2. By Right use. 3. By suitable Conversation. Preface. 1. Di­rections for due Preparation before Communicating.
p. 1. to 197.
[...]. For Right use of the Lords Supper in Com­municating.
p. 197. to 235.
3. For suitable walking af­ter Communicating.
p. 235. to 243.
See Preparation and Examination. Our Right to the Lords Supper cleared.
p. 4. to 1 [...].
Our Need of it in five respects.
p. 14. to 26.
Our F [...]tn [...]ss for the Lords Supper, Tried by 7. Qualifications.
p. 26. to 197.
—What the Lords Sup­per is
p. 95.
The Author, Matter, Form and Ends of [Page] the Lords Supper particularly described.
p. 69. to 99.
Four false Ends of the Lords Supper to be avoided.
p. 199.
Six right Ends of the Lords Supper to be intended by worthy Communicants.
p. 200. to 203.
The Institution opened.
p. 204. to 209.
Sin original. 7. Names given it in Scripture.
p. 58, 59.
The Nature of it consists in three things.
p. 59, 60.
our Ag­gravations of it.
p. 60, 61.
Sin Actual. Our proneness to it.
p. 62.
Sins pardon. Five Signes that our sins are pardoned.
p. 11, 12, 13.
T.
THankfulness. How necessary it is to sit for worthy Receiving of the Lords Supper, in three regards.
p. 178. to 181.
How it may be tried by three eminent Acts or Degrees of it, viz. 1. Acknowledgement of mer­cies rec [...]ived.
p. 181.
2. Estimation of benefits acknow­ledged.
p. 182. &c.
Here, how we are to esteem Christ in four regards.
p. 183. to 185.
Christs Death in three re­gards.
p. 185, 186.
The Lords Supper in three regards.
p. 187.
3. Retribution, or rendring again for mercies esteemed. Here, of six things to be rendred again by way of thankfulness.
p. 187. to. 191.
W.
VVRiting Gods law in our hearts. See Law, Works of God. See God.
FINIS.

Books Printed, and are to be sold by G. Calvert.

CLavis Bibliorum, The Key of the Bible, un­locking the richest Treasury of the holy Scripture, By Francis Roberts.

Believers Evidences for Eternal life, Taken out the first Epistle of St. Iohn, By the same Author.

Ius Divinum Regiminis Ec­cl [...]siastici: Or, the Divine [Page] Right of Church Govern­ment, to prove the Presby­terian Government to be ac­cording to the Word of God; By the London Ministers.

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