A Communicant Instructed — Francis Roberts

A Communicant Instructed · Francis Roberts

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 hGen. 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 iGen. 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, kGen. 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 lGen. 17.10, 11.Circumcision as a Token or Sacrament of the Covenant. 3. With Israel, when God by the hand of Moses brought them out of Egypt, destroying Egypts first-born that they might let Israel go, he appointed the Sacrament of the mEx. 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 n1 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, oMat. 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 p1 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 onelyonly some pos…tive divine Institution. Now Sacraments are not of Gods Natural, but onelyonly of his Instituted worship. No light of nature can intimate to us, that under the Old Testament God would be worshipped with Ci…umcision and the Passeover, and under the New Testament with Baptisme and the Lords Supper had not God by expresse and positive In…itution appointed both. Whatsoever Sacraments are they are wholly by Institution. We have no other particular ground, or foundation for them at all. Therefore in the administration of the Lords Supper, and of every Sacrament, both Ministers and People respectively must cleave close to the Institution. The neerer we come up thereto, the more acceptable we are to the Lord. As q1 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. AsrGen. 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. sCol. 2.11.12.Circumcision, a pledge of our heart-Circumcision through Christs blood The t1 Cor. 5.7.Passeover, a token and type of Christ our Passeover sacrificed for us. The u1 Cor. 10 1, 2, 3.extraordinary Sacraments, Signes of Christ and his sufferings. By xRom. 6.3, 4, 5.Baptisme we are said to be baptized into Christ, and into his death. And by the yCor. 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 thezCol. 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 a1 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 bMat. 2….19. w…th Joh. 1.33.washing with water in the Name of Father, Son, and Holy Ghost; whereby we are solemnly admitted into Christs mystical body visible, signifying and sealing the souls spiritual washing from the guilt and filth of sin by the blood and Spirit of Christ. (2) The Lords Supper, or cMat. 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,dMat. 26.26, 28. 1 Cor. 11.25. This is my body: This is my blood; This is the New Testament in my blood; And the… thing signified is called the signe▪ As e1 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 f1 Cor. 11 23.The Lord Iesus in the same night in which he was betrayed gMat. 28.18.All power was given to him as Mediatour, therefore to institute what Ordinances he pleased for his Church. He first gave Being to the Lords Supper, and he also can give a Blessing and vertue to it, in the right use. In that night he instituted it, 1. To shew the abrogation of the Pa…chal-Supper, and the succession of the Lords Supper in the room thereof. 2. To imprint more notably a living and lasting character of his death and sufferings upon this Supper. 3. To restifie his singular care and love to his Church, in that when he knew he was now ready to be betrayed and crucified, he would leave this Legacy and Love-Token of his Supper to his Church, Now if Christ be the Author of the Lords Supper, we should highly esteem it, Christianly partake it, and walk accordingly; knowing that all abuse of the Lords Supper re…ects and terminates upon the Lord Christ.

2. The Material cause, or matter of it, is Outward and Inward. 1. Outward, is, (1.) Partly the Elements. viz. hMat. 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, iMat. 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 k1 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 lMat. 26.26, 28.Body and blood Christ crucified, our spiritual nourishment. By the actions, Christs separation and Consecration to his Mediatory office, Christs brokennesse and sufferings for his Elect, Christs free Tender, and bestowing himself for spiritual nourishment upon the true Believer; And the believers Accepting and applying of Christ thus tendred particularly.

3. The Formal cause, or Forme of the Lords Supper (understand not the outward, but the inward Form) is that Sacramental union that is betwixt the outward and inward matter, betwixt the signes and things signified viz. such a Sacramental relation betwixt them, in signifying, sealing, and exhibiting, and this by vertue of Christs institution, that he who duly receives the signes, receives the things signified, as was said before. As the law of the land makes such a relation betwixt a twig and a turfe, and the lands whence they are taken, that he who in due form of law takes li…ery and seizin of them, is also as fully seized and possessed of the whole Lands or Mannour.

4. The Final cause, or End of the Lords Supper is manifold, viz. 1. The m1 Cor. 11 24, 25, 26.solemn Remembrance of Christ crucified, and shewing forth of Christs death to the worlds end. 2. Then1 Cor. 11 20, 24, 25.spiritual nourishment of our inward man, of our faith and all our graces for strength and growth. 3. TheoMat. 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 pMat 26.28.pardon of our sins in Christs blood. 5. The Ratification and Augmentation of our qCor. 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 r1 Cor 10 …7.Communion with the Saints, as Christs members, and fellow-members with us in him. For these ends especially was the Lords Supper instituted by Christ, and ought to be celebrated by us.

Hitherto of those Points of knowledge, principally necessary to qualifie a man for worthy communicating, whereupon we are to examine our selves. Next, of the Properties of true sanctified knowledge, and of our self-Examination therein.

II. The Properties of true sanctified knowledge are the second way, whereby we may examine and try our Knowledge. In the particular points of Knowledge forementioned, an Hypocrite may possibly go as far as a true Believer: but in these following Properties of sanctified Knowledge, the true Believer goes beyond an Hypocrite.

What are the Properties of sound sanctified Knowledge? Answ. Sanctified Knowledge is, 1. Experimental. 2. Heart-humbling. 3. Communicative, for others edification. 4. Growing. 5, Affectionate. 6. Spiritualized. 7. Pure. 8. Obedientiall.

1. An Experimental Knowledge, whereby a Christian hath a particulal taste, savour, and relish of the divine things which he knows. sforeign. Phil. 1.9.And this I pray, that your love may abound yet more and more, in Knowledge, and in all judgement. The Greek word rendred judgement, properly signifies sense. Not a corporal, but a spiritual …ense, whereby we tHeb. 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. uPsal. 34, 8O taste and see that the Lord is good. And in the New Testament, x1 Pet, 2.3.If so be that ye have tasted that the Lord is gracious. — yHeb. 5.14.By reason of use have their senses exercised to discern both good and evill. A childe of God knows God, Christ, the New Covenant, Sacrament, Pardon of sin, &c. not remotely, speculatively, or generally, according to Scripture Revelation: but mo…t nearly, experimentally, and particularly, according to his own spiritual sense and feeling. He knows the wofulnesse of a sinful state, the happinesse of a sanctified condition, the Paradise of Communion with God, the Agonies of a troubled conscience, what a Father of mercies God is, what a sweet All-sufficient Saviour Jesus Christ is, what a reviving Comforter the Holy Ghost is, how sweet Gods pardons are, how sure his Covenant, how precious his promises, &c. And all this he knowes by his own personal and particular proof of these mysteries; whereupon his knowledge is more distinct, clear, affectionate, comfortable, and infallible. Whereas unsound knowledge is but speculative, remote, general, confused consisting in certain empty, comfortlesse, swimming not…ons, arising from natural or artificial abilities, not from spiritual experience.

2. An Heart-humbling, and soul-abasing Knowledge. It makes a Christian vile and despicable in his own eyes. The more he knows of God and divine Mysteries, the more humble, self-empty, self-denying, and self-abhorring he becomes. As in Iob; zJob 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, aRom. 7.18, 24.I know that in me, that is, in my flesh dwelleth no good thing — O wretched man that I am! —bGal. 2.20. I live, yet not I, but Christ in me. —cPhil. 337.8. But what things were gain to me, those I counted losse for Christ, yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord: for whom I have suffered the losse of all things; and do count them but dung, that I may win Christ. —He counts himself, d1 Cor. 15.9.The least of the Apostles, and not worthy to be called an Apostle.— eEph. 3.8.Lesse then the least of all Saints. And if this be not yet low enough, he calls himself, f1 Tim. 1.13.15The 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. g1 Cor. 8.1 foreignKnowledge puff…th up. The Greek word is a metaphor, from bellows or bladders, puffed up with w…nde; intimating what a windie swelling Tympany of pride and vain-glory, ariseth from un-sanctified knowledge; ye… such knowledge is indeed no knowledge, in Gods account. h1 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. iPro. 15.7. foreign à foreign 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; kPsal. 51.12, 13.Then will I teach transgressors thy wayes, and sinners shall be converted unto thee.

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

4. A lPhil. 1.9. Col. 1.10. 2 Pet. 3.18growing 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; mPsal. 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, nPro. 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 oPhil. 1.9.10abound 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; pJob 21.14.They say unto God, Depart from us: for we desire not the knowledge of thy wayes.

5. An affectionate, or heart-affecting Knowledge. Sound …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.q1 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:rPhil. 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,sCant. 6.1. Whether is thy beloved gone? O thou fairest among women, whither is thy beloved turned aside? that we may seek him with thee. After Paul came once truly to know Christ, he tPhil. 3.8counts all things losse and dung for the excellency of the knowledge of Iesus Christ his Lord. And he n1 Cor. 2.2determined 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;x2 Cor. 5.16. Henceforth know we no man after the flesh: yea though we have known Christ after the flesh, yet now henceforth know we him no more. Not, as wicked Servetus denied Christ to have true flesh: But, we know not Christ according to outward carnall respects and relations, as they did who conversed with him when once on earth; but according to his spiritual and heavenly state now in Heaven. This knowledge y1 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. zMat. 13.11.To you its given to know the mysteries of the Kingdom. — a1 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 b2 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. cJam. 3.17The wisdom that is from above is first pure, then peaceable, &c. And the Apostle Iohn is very positive; d1 Joh. 3.6Whosoever sinneth, viz. habitually, and as carnal men sin) hath not seen him, neither known him. And no wonder; for true knowledge discovers the odious sinfulness of sin, the severe justice of God against it, the manifold mischief of it, &c. and so sets the soul against it.

But men of meer carnal knowledge continue in their sin notwithstanding that knowledge. aRom. 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, bJam. 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. c1 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, d1 Joh. 4.6We are of God, he that knoweth God, heareth us: he that is not of God, heareth not us. Christ saith, eJoh. 10.4The sheep follow the good Shepherd, for they know his voice. And he intimates elsewhere, that it's onelyonly the practicall knowledge that renders happy. fJoh. 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; gPsal. 119 98.99, 100Thou through thy Commandements hast made me wiser then mine enemies: for they are ever with me, I have more understanding then all my teachers: for thy testimonies are my meditation. I understand more then the Ancie…ts: because I keep thy Precepts. The doing Christian, is the knowing Christian. He knows best, that obeys best. He that obeyes not, knowes nothing as he ought to know, though he seem to know never so much. Yea, h1 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 iJoh. 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 kRom. 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 lPs. 19.11.in keeping Gods statutes, there shall be great reward: and this quickens to the observance of them. Consider now, is thy knowledge resolved into obedience? that's right knowledge indeed. A disobedient non-practising knowledge, is no knowledge at all.

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

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

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

Negatively, 1. It is not a meer Historicall faith, whereby a man barely assents to the truth of Scripture-History, that every thing in Scripture is true. Such a faith mActs 26.27.Agrippa had: the nJam. 2.19Devils 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 oMat. 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 pJam. 2.14▪17, 20, 26.d…ad faith, which cannot save a man. And indeed this is plain down right Presumption. 4. Finally, it is not a temporary faith, which goes beyond all the rest, whereby a formal Hypocrite qLuk. 8.13. with Mat. 13.20, 21. Mar. 16.17Believes 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 onelyonly the true rJam. 2.14 Mar. 16.16saving faith in Christ, the true sRom. 5.1justifying 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; tEph. 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; uGal. 5.22The fruit of the spirit is love, — goodness, faith. And also a grace of the Regenerating Spirit; — xJoh. 1.12, 13.Them that believe on his Name, which were born, not of blood, nor of the w…ll of the flesh, nor of the will of man, but of God. So that believers are regenerate persons, and believing originally flowes from Regeneration, and yJoh. 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, zIsa. 53.11By 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. aJoh. 17.3This 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, b1 Joh. 5.10, 11.He that believeth not God, hath made him a liar, because he believeth not the Record that God gave of his Son. And this is the Record, that God hath given to us eternal life, and this life is in his Son. The whole Scripture is Gods book of Record touching Christ, that he will save sinners by him, that will believe in him. 3. Application of Christ, when after knowledge and Assent a man accepts Christ upon his own terms for salvation. The applying Act, is accepting or receiving of Christ. To receive Christ is to believe: cJoh. 1.12To 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, dLuke 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. — eHeb. 10.39.That believe to the saving of the soul, fActs 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. gHeb. 11.6Without faith it is impossible to please God. Without faith, we cannot please him in our persons, nor in our actions. Faith is the hGal. 2.20soul 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: i1 Cor. 11.2….Not to discern, judge, distinguish, and apprehend aright of Christs body, dashes upon that fearful Rock, of eating and drinking damnation to our selves. And a Christians principall discerning faculty in this business is his faith, This faith is the Eagles eye, whereby a man pierces through the Clouds and shadows of the outward Elements, to those heavenly Mysteries in and beyond them, Christs body and blood. Faith is that acute spiritual sense, whereby a Communicant can taste and relish Christ crucified in the Lords Supper.

Faith is tha spiritual Prospective, by which the soul can behold Christ sweating drops of clotted blood in the Garden, suffering many cruel things in the High-Priests Palace, and dying a painful, shameful, and cursed death, betwixt two theeves upon Mount Calvary. And further, faith can read and discern many strange Mysteries in Christ crucified, of high concernment to Christians, both in the Lords Supper, and in his whole life, viz. The efficacy, sweetness, victories, triumphs, satisfactions, expiations, purchases, priviledges, &c. of his Crosse for our sakes. Our liberty, in his imprisonment: Our acquital in his accusation: Our peace in his perplexity: kIsa. 53.5Our 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 l1 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 onelyonly bread and wine: these, the least matters. But also Christs body and blood, and all the benefits thereof. So that we must here take, m1 Cor. 11.26.A lively memorial of Christs death, n1 Cor. 11.20.A rich banquet for our inward man; oMat. 26.A sealed pardon of our sins; p1 Cor. 10.16.A blessed bond of our communion with Christ crucified; … Cor. …1.25.A sensible ratification of the New Testament, with all its promises and priviledges. These things we must take, eat and drink in the Lords Supper; and wherewith shall they possibly be thus taken and applied, but by true saving Faith alone?

4. Finally, faith is necessary for enabling us duely to walk after communicating. This Sacrament affords r1 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 sGal. 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. tZach. 12.10, &c.I w…ll pour upon the house of David, — the spirit of grace and of supplications; and they shall look upon me whom they have pierced, [there's faith] and they shall mourn for him as one mourneth for his onelyonly 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. uIsa. 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. — x2 Cor. 5.21.He was made sin for us who knew no sin. Oh how this strikes to the believers heart! How this makes him sigh with Christ, lament with him, smart with him, bleed with him, cry out with him, & as it were die with him! nothing melts the heart so kindly, as faith looking on Christ pierced for our sins particularly. Here faith reads the intolerable sinfulness of sin, that could not be expiated but at so dear a rate. Here in Christs sufferings, faith reads the sinners doom: If this befell the surety, what was due to the principal? If sin imputed be so plagued, what might have been expected for sin inherent? If this be done to the green tree, what would have be fallen the dry? Here faith reads the boundless Ocean of Gods matchless love in Christ: What? such a God, give sitch a Jewel as his only Son, to such a death, and that for such worthless, loveless, hopeless, godless sinners? yJoh. 15.13.Greater love then this hath no man. — Oh zEph. 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: aAct. 15.9.Purifying their hearts by faith. Faith cleanses not only the outward, but the inward man; not onelyonly the actions, but the fountain of those actions, the heart and affections; washes not onelyonly the outside, but the inside of the cup and platter; makes a man forbear not only outward grosse acts of sin: but inward imaginations, and impure inclinations to sin. A true believer as truly makes conscience of, and laments for the vileness of his heart and thoughts in the sight of God, as the enormity of his life and actions in the sight of men.

But how doth faith cleanse and purifie the heart? Answ. 1. By Augmentation from the word against sin, which discerns the odiousness and danger of sin. How shall I do this wickedness which God so forbids and abhors? &c. In this respect the Word hath a sanctifying efficacy. bJoh. 17.17.Sanctifie them through thy truth: thy word is truth. 2. By application of Christs blood and death. Christs blood is that cZech. 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 dPhil. 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 eGal. 5.22.part of Sanctification: and so doth of its own nature purge out sin, as wine works out the Dregs, Honey, the Drosse; or as fire purifieth unwholsome aire.

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

3. True saving faith makes a man sincerely obedient, and fruitful in good works. This is a duty charged upon the faithful; fTit. 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, gGal. 5.6.To work by love: and hRom. 13 8, 9, 10.Love is the fulfilling of the Law, therefore the nursing-Mother of all good works: And that faith that is iJam. 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 kHeb. 11. throughout.cloud of witnesses. Try now thy faith by thy gracious works and sincere obedience.

But how shall I discover the truth of my faith by mine obedience? Answ. Make tryal in these particulars. 1. Doth faith make thee so obedient to the Word of God, that it makes thee faithfully to cleave to the sincere and powerful Ministery of it, though mocked, despised, opposed by the wicked multitude?— lActs 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. mHeb. 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? nHeb. 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 onelyonly begotten Son. 4. Doth faith make thee perform all thine obedience to God sweetly, chearfully, lovingly; loving God, his commands and his obedience? oGal. 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. pHeb. 11.9.By Faith Abraham, Isaac and Jacob sojourned in the Land of Promise, as in a strange Countrey, dwelling in tents. It had been much, patiently to sojourn in a strange Land: but to sojourn in the Land of Promise, as in a strange Countrey, was excellent. They had not fixed Houses, but moving Tents. They were not dwellers, but sojourners in their own inheritance: because in and beyond Canaan. Faith eyed and expected Heaven. By Faith also qHeb. 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. rRom. 1.17.The just shall live by his faith, — And Paul saith, sGal. 2.20The 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 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; tMark 9.24.I believe, Lord, help min… unbelief. And the Apostles say; uLuk. 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. xPsal. 116.10.I beleived therefore have I spoken. Contrariwise, No Faith; no Prayer. yRom. 10.14.How shall they call on him, in whom they have not believed? Canst thou zRom. 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. aRom. 5.1.Being justified by faith, we have peace with Go…. But bIsa. 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. c1 Joh. 5.4.This is the victory that overcometh the world, even our Faith. 2. Faith conquers the flesh. For, dAct. 15.9Faith purifies the Heart.— e1 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 f1 Pet. 5.9resist the Devil, stedfast in the Faith. And for our encouragement herein, we have this Promise; gJam. 4.7Resist the Devil, and he will flee from you. Yea hEph. 6.16. foreignFaith 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, iHab. 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; kJob 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, lJob 19.25, 26, 27.I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin wormes destroy this body, yet in my flesh shall I see God, whom I shall see for my self, and mine eyes shall behold, and not another, though my reins be consumed within me. Yea Faith is of such masculine strength, that it makes believers even mRom. 5.1, 2, 3.Glory in Tribulation: Yea enables them to endure nHeb. 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 oPsal. 8.17wait upon God though he hide his face from thee? Canst thou say with Paul? p2 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 q2 Cor. 10.15.grows and increaseth. It is said that rRom. 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 s2 Thes. 1, 3.Faith groweth exceedingly. And faith so growes, as that it perseveres. It's fails not. It uHeb. 10.39.draws not back to perdition,Luk. 22.32. but believes to the saving of the soul. It makes xRev. 2.10faithfull to the death, and so the believer receives the crown of life. If thy faith grow and persevere, that's true Faith indeed. False Faith is like the picture of a man on a wall that growes not: and like a blazing-star, ityLuk. ….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. zTit. 1.15VntoUnto them that are defiled and unbelieving, is nothing pure: but even their mind and conscience is defiled. Hence the Lord so aIsa. 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. VponUpon this consideration, David saith,bPsal. 26.6 I will wash mine hands in innocency, so will I compasse thine Altar, O LORD.

2. Purging of cExod. 12.leaven out of their Houses, and cleansing themselves from all dNumb. 9.6. & Ez…. 6.21.Ceremonial defilements, was a necessary Preparative of the Jewes under the Law before they did eat the Passeover: So proportionably the purging of the old leaven of sin out of our hearts by Repentance is as necessary a Preparative of Christians under the Gospel before they eat the Lords Supper. e1 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 fExod. 12.8. Ainsw. in Ex. 12.8sowr herbs, wherewith the Passeover was to be eaten under the Law, did not onelyonly 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 theg1 Cor. 11 25.New Covenant, or New Testament, we come to renew Covenant with God in Jesus Christ, and to set to our Seal. Therefore it's convenient and necessary we renew our Repentance for all our unfaithfulnesses and failings against our Covenant with God from time to time. Thus of the necessity of Repentance before Communicating.

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

In this description note, I. The general nature of Repentance, wherein it agrees with all saving graces; It is a Grace of God. So the Scripture intimates; hAct. 11.18.Then hath God also to the Gentiles granted repentance unto life. — i2 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; kActs. 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;lEzek. 36.31. Then shall ye remember your own evil wayes, and your doings that were not good, and shall loath your selves in your own sight for your iniquities, and for your abominations. Partly of the mi…chievousness and dangerou…nesse of sin, how harmeful it is unto the sinner. Thus God foretels his people falling to Idols, that they should be convinced of the mischief of those wayes, which should move them to return again to God; mHos. 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 nLuke 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. AndsJoh. 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, Fort2 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 calleduJoel 2.13 Renting the heart. Both this conviction and contrition may be observed inxActs 2.36, 3…. Peters hearers, the Jewes; They were convinced of the sinfulnesse of their sin in betraying and murthering of Christ: and they were contrite, pricked in their hearts, stabbed as it were to the very soul with grief for it. These the Preparatories to Repentance. 2. The Substance of Repentance hath in it three things, viz. The Act, the subject, and the Terms. (1) The formal Act of repentance; it's a changing and converting. Hence so often set forth by turning in Scripture; yJer. 31.18, 19,Turn thou me, and I shall be turned. — After that I was turned, I repented. — zMatth. 18.3.Except ye be converted, and become as little children, —aAct. 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. bIsa. 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, cEzek. 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. dActs 26.18.To open their eyes, and to turn them from darknesse to light: and from the power of Satan unto God.—eIsa. 1.16, 17. Cease to do evill: learn to do well.—fIsa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord. Thus of the Nature of true Repentance.

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

1. Hast thou a true Conviction and sense of sin? A true sight of sin, is the first step to Repentance. No man will come to the Physician till he feell himself sick. To this effect, 1. Art thou convinced and sensible of sins sinfullness? (1) How extreamly opposite and contrary sin is to God. g1 Joh. 1.…, 6.God is light, sin is darkness hJoh. 1.4 Eph. 2.1.God is life, sin is death. God cannot do it in himself, nor endure it oriHab. 1.13. T…t. 1.2. look upon it with the least approbation in any his creatures. Men become kEph. 4.1… Col. 1.21.enemies in their mindes against God through wicked works. Yea lRom. 8.7the carnall minde is enmity it self against God. (2) How repugnant sin is to Gods holy, just, and good Laws.m1 Joh. 3.4. Sin is the transgression of the Law nRom. 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 oRom. 7.23.a Law in thy members; A pRom. 6.12.re…gn…ng King A qAct. 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 rJer. 13.23Ethiopians black skin. To sIam. 1.21the filth under the nailes, or Arm-holes, as the Greek word signifies: To the tZec. 13.1.uncleannesse of a menstruous woman: To the filthinesse of the uIsa. 1.10.Sodomites: To the stinking purrified deadly steam of anxRom. ….13. opened grave; To theyRom. 3.13. poison of Aspes and Serpents: to the z2 Pet. 2.22.vomit of a dog: To the myre and puddle wherein a swine wallows; yea it's called aJam. 1.21superfluity 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 itbGen, 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. 2.25dead in sin, slaves of Satan, children of wrath, heirs of all Gods dGal. 3.10.13.curses, and every moment liable to death temporal, spiritual, and eternal. How not onelyonly man, buteRom. 8.22, 23. the whole Creation groans under the burden of it. How by reason of sin thou art naturally in a fLuke 15 32. John 3.18, 26.lost, undone, damned state, in the very gAct. 8.23gall of bitternesse, beinghEph 2.22 godlesse Christlesse, and hopelesse in this present World, &c. Hast thou such apprehensions of sins mischief and danger, that thou seest plainly thou art but a dead and damned wretch if thou gettest not out of thy sinful state? &c. This is to be truly sensible of sin.

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

Thou sayst, I mourn for sin: but how may I know that I mourn aright, and that my sorrow is not carnal, but godly sorrow? Answ. Thou mayst discover the truth of thy godly sorrow for sin, by these particulars. 1. True godly sorrow is sincere. It is for sin, as it is sin, especially. More for the sinfulnesse of sin, then for the dangerousnesse of sin. Hence the godly mourning soul is most wounded for offending God, and piercing Christ by sin. For offending God; So David, iPsal. 51.4Against thee, thee onelyonly 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. kZech. 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 lIsa. 53.5.6.He was wounded for our transgressions, &c. What (thinks the bleeding soul) were my sins the Iudas that betrayed him, the Pilat… that condemned him, the nails, spear, and thorns that pierced him, the gall and vineger given him to drink? him that so loved me as to pray, sigh▪ weep▪ bleed, and die for my redemption▪ Weep bitterly for this, oh my soul, let thine eyes run down with floods of tears. 2. True godly …orrow is great: the greatest sorrow in the world. Hence it's called, mZe…h. 12 10, 11, 12.A Mourning as for an onelyonly 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, nMatth. 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. o2 Cor. 7.10Godly sorrow worketh repentance not to be repented of, but the sorrow of the world worketh death. Try now, is thy sorrow such a sorrow? Is it sincere? more for offending God, and wounding Christ, then for any other respect. Is it transcendent? thou canst mourn more for sin then any worldly occasion. Is it p…nitential? it hath never left thee; till it hath reformed thee. Doubtlesse this is true godly sorrow indeed.

3. Hast thou a true change and conversion of thine heart and life from sin to God? This is the truth and life of Repentance, when it brings us to a converting change. Vnchanged men are impenitent men. In repentance there's a double conversion and change wrought, viz. 1. Of a mans Heart and Person. 2. Of his life and Conversation. His person and heart is brought to a new state. pEzek. 18.31.Make you a new heart and a n…w spirit. His life and conversation is brought to a new course; qRom. 6.2That 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. — rActs 26.18.To turn them from darknesse to light. — sEph. 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. — tEph. 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, uLuk. 15.32.This thy brother was dead, and is alive again; was lost, and is found. 3. When he is converted from the reign of sin and power of Satan to God and Christ, and brought under his dominion.—xActs 26.18. To turn them from the power of Satan unto God.— yRom. 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 zRom. 6.12, 13we 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 aEph. 2.2.The Prince of the air works not in us, as in the children of disobedience. (2) Whenb2 Tim. 2.25. we are not led captive by Satan at his will: but resist him, and fight against him, cRom. 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, dGen. 39.9How shall I do this gre…t wickednesse, and so sin against God? 2. When he converts from sinfulnesse to holinesse of life compleatly. He that hates sin, because sin, hates all sin: and he that follows holinesse, because holinesse, follows all holinesse.eEzek. 18.30, 31 Repent and turn from all your transgressions.— Cast away from you all your transgressions. —As f1 Pet. 1.14, 15obedient 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; gPs. 18.22I 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 h2 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 iRom. 6.11.dead to sin, and alive to God through Christ. Whereupon the Apostle thus argues; kRom. 6.2How shall we that are dead to sin, live any longer herein? And where there's no living in sin any longer, there's a continual converting from sin to sanctity of life.

Both heart and life are converted truly unto God; 1. When we accept God as our God in Covenant, and we become his people, according to the tenou… of the New Covenant, as waslSee 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. ThenmRom. 6.13, 16, 22. we yeeld our selves unto God as servants of God. AndnRom. 8.14.being led by the Spirit of God, we are the Sons of God. GodsoPsal. 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; 91 Cor.6.20Whom 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▪ q1 Cor. 6.20.Ye are bought with a price: therefore glorifie God in your body, and in your spirit, which are Gods.— rRom. 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. 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,sSee 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. tTit 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, u1 Cor. 11.25.The New Testament in Christs blood, is also a Bond and Obligation toxCompare …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 yCompare 1 Cor. 10.16. and 1….24, 25 with Phil. 2.7, 8Obedience of Jesus Christ the only begotten Son of God, and that to the Death, for our sakes. Such obedience, of such a person, to such a death, even the death upon the Crosse, and all for such sinners as we are: How admirable and incomparable is that obedience! zIta 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.a1 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 bHeb. 11.7being warned of God touching things not seen as yet, moved with fear, prepared an Ark. S…ch Abraham's; who cHeb. 11.8followed God, not knowing whither he went; meer conscience and awe to Gods call and command, made him obey. Such David's; dPsa… 11▪ 120.161.M…ne heart trembleth for fear of thee, and I am afraid of thy judgements. — M…ne heart standeth in awe of thy Word. Dost thou obey in an holy awe and conscience to Gods commands, though thou hast no other Motives to obedience?

2. True Obed…ence is cordial, hearty and affect…onate. Not an out…de but an inside-Obedience a…o: not a meer superficial and comp…emental shew, but a reality, flowing from the inward frame of the soul, and the very heart-root. eEzek. 11.19.20 and 36 26.27.Arising from the inscription of the Law in the heart. fPs. 40.8.I delight to do thy will O my God yea thy Law is within mine heart. — gRom. 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. hPs. 110.3Thy people shall be willing in the day of thy power. — iIsa. 1.19.If ye be willing and obedient. — kPs. 119.60I made haste and delayed not, to keep thy Commandments. 2. By thy chearfulness in it. What is done heartily, is done chearfully, delightfully. lPs. 4….8.I delight to do thy will, O my God, yea thy Law is in my heart. m1 Joh. 5.3This is love that we keep his Commandments, and his Commandments are not grievous. Iob was so hearty in obedience, that he esteemed Gods nJob 23.12.words more then his necessary food. Christ so delighted in obedience, that he said, oJoh. 4.32 34.My meat is to do the will of him that sent me, and to finish his work. Dost thou go as chearfully to the doing of Gods will, as to thy meat and drink when thou art hungry? 3. By thy grief at contrary courses of disobedience in others, and fai…ings of obedience in thy self. Thus Paul, finding that pRom. 7.21, 22, 23, 24when 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: qPsal. 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. r1 Pet. 1.14 15.As obedient children, not fashioning your selves according to the former lusts in your ignorance; but as he wh…ch hath called you is holy, so be ye holy in all manner of conversation. Otherwise, as Samuel said to Saul, when he bragged of his obedience: 1 Sam. 15.What meaneth then this lowing of the oxen, and ble…ting of the sheep. &c? so it may be laid to all dissemblers in obedience, Are you obedient? What meaneth then the noyse of your prophanation of Sabbaths, of your swearing, drunkennesse, uncleannesse, &c?

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

No contrary commands of man shall deter the truly obedient from their duties. They wil tAct. 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. uJosh. 24.15.Ioshuah and his house will serve the Lord, though all Israel should serve Idols. And Noah was xGen. 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 yHeb. 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. zHeb. 11.7.Noah might have raised many Objections against that strange attempt of building an Ark, a work of 120 yeers continuance: but Noah waves disputing, and fals to building his arke, which God commanded. aGal. 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 bGen. 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 cExod. 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; dDeut. 339Who said unto his father, and to his mother I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy Word, and kept thy Covenant. Natural affection is strong: but supernatural obedience is stronger.

Finally, no terrours of threats, reproaches, afflictions, bonds, imprisonments, or death for obedience, shall deter and fright them from their obedience. Paul eAct. 24.14professes to worship God according to the way of Christianity, though it was reproached with the brand of Heresie. fActs 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, gActs 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 thosehDan. 3.14 10, 19. three heroick-spirited Jews were threatned by King Nebuchadnezzer to be cast alive into the burning furnace, seven times hotter then usual, if they would not worship his golden image; they answer, Our God whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand▪ O King. But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden image which thou hast set up. Their bodies shall rather burne to ashes, then they will (contrary to Gods command) bow to his Idols.

Hast thou now such a well-resolved obedience?

5. True obedience is compleate. It's complete two wayes, viz. 1. Partly in re…pect of the subject or heart obeying. A man truly obedient, obeys with an entire heart and perfect spirit: iPsal. 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. AskNumb. 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, lPsal. 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 mRev. 2.19.last works were more then the first, La…i…g also and constantly continuing; as in David nPsal. 119 112, 20 33I have inclined mine heart to do thy statutes alway even unto the end.—My soul breaketh for the longing that it hath unto thy …udgements at all times. — Teach me, O LORD, the way of thy statutes, and I shall keep it unto the end. False obedience decays and dies. Thus thou mayest try the truth of thine obedience.

V. LOVE is another special qualification of a worthy Communicant, fitting for due receiving of the Lords Supper. Touching which we should aforehand examine our selves. Now because in this Ordinance we have o1 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. p1 Cor. 16.22.If any man love not the Lord Iesus Christ, let him be Anathema Maranatha. Herein note, 1. The ground or cause of this curse; The not loving of Iesus Christ. He saith not, if any man hate the Lord Jesus Christ, or reproach him, or blaspheme and curse him, or persecute him, &c. but that which is far lesse, If any man love him not. The bare want of this a…fection to Christ, is enough to separate from Christ. 2. The nature of the …urse; Let him be Anathema Maranatha. These two words are of two several languages, both denoting a curse; To intimate, this is a double, a peremptory, and bitter cur…e: as qGen. 41.32.Pharoahs dreams were doubled for the greater certainty. Anathema is a Greek word, and elsewhere is translated; Accursed: rGal. 1…8, 9.If any man preach any other Gospel to you,—let him be Anathema; or, let him be accursed; as if he should say; Let him be devoted, viz. to the devil, and separated from Christ and his Churches Communion. Maranatha; some learned Writers take this (as *Bez. Annot. in 1 Cor. 16.22.Beza observes) to be a Syriack word. *Calvin. Com. ibid.Calvin seems not so well satisfied with their judgement. *Buxtorf. Lexic.Others count it a Chaldee word, yet used in Hebrew, and known familiarly even among the Greeks. It seems to be compounded of three words. Mara na atha, that is, Our Lord cometh. As intimating that such as were under this curse, were given up and re…erved to the Lords coming, to be judged by him. That they are to expect nothing but the terrible coming of Christ to take vengeance of them. And that prophecie of Enoch seems to allude to some such curse; s…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 foreign Niddui. Secondly, their foreign Cherem, that is, Anathema. This their Cherem was either the simple and single Anathama: or their foreign 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 t1 Cor. 11 23.in the same night in which he was betrayed. How warm were his affections even then to us, when within a few houres after that, he was to pour out his warmest hearts blood for us? even then he was so mindful of his Church, as to leave her this farewel-Token, and legacy of his Love: that she might never forget his love. The mysteries tendred in this ordinance speak love; Here's Christs body, not whole but broken; Christs blood, not as in his veins, but shed and actually severed from his body; and these represented under the familiar elements of bread broken, and wine severed from the bread: and all this for us sinners. What uRom. 5.6. John 3.16. Rom. 8.32.3.16.greater love can be imagined then to die for sinners▪ The benefits intended us by this ordinance also, speak love abundantly. For, why was it appointed? but for nourishing our faith, and all the graces of the inward man; for assuring us of the remission of our sins; for stablishing our interest in the New Testament, and all its promi…es and priviledges; for endearing us more and more to Christ; and to one another in spiritual Communion; and for perpetuating the memorial of Christ's death, and love to us, till his second coming? O what a torrent of love flows towards us from Jesus Christ, in this sacred channel of the Lords Supper! Now, shall we come to a Banquet of love, a true love-feast, and have no love? Shall Christ come to …eal such love to us: and shall not we reciprocally seal love to him? Surely then we shall be but dissemblers, and Iudas's when we come to his Table.

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

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

(1.) The Amiableness and Lovelinesse of Christ, is that attractive loadstone that draws the hearts and affections of his people after him. Christ is most lovely, both in his person, offices, and the benefits of his offices. He is xPs. 45.2.fairer then the sons of men grace is poured into his lips.—, yCant. 2.3As the apple-tree among the trees of the wood: so is Christ among the Sons.— zCant. 2.1He is the Rose of Sharon, the sweetest: The Lilly of the valleys, the fairest. — aCant. 5.10. to the endHe 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; bCant. 6.1.Whither is thy beloved gone▪ O thou fairest among women: whither is thy beloved turned aside? that we may seek him with thee. Dost thou love Christ for his lo…eliness? not for his loaves, or for his bag, or for the worldly advantages thou may…t ha…e by him: but for his excellency, beauty▪ amiableness, &c. This is to lo…e Christ aright for this is to love Christ for Christ, this is to love Christ for himself.

2. Faith in Christ is another cause of true love to Christ. Peter speaking of Christ …aith; c1 Pet. 1.8Whom having not seen, ye love: in whom, though now ye see him not, yet believing ye re…oyce with …oy unspeakable, and full of glory. Seeing breeds loving, but here's a lo…ing without corporal seeing: A loving of Christ which ariseth from believing in him; And such a loving as increaseth to rejoycing, and that rejoycing both unspeakable and g…orious. Faith sees not at all: and yet best of all. Not at all, corporally; best of all, sp…ritually. Faith sees Christ enthroned at Gods right hand, sending down his Spirit, ruling all things for his Churches good preparing heaven for us, and hastening to come to judgement, and fetch his Church and members home to himself, to be e…er with the Lord. Christ was alwayes lo…e…y, even in his humiliation: but thrice so lo…ely now in his exaltation. Faith eyes this in…isible lo…eline…s of Chr…st clearly: and drawes the heart to love him entirely.

(3) Experience of Christ, or experimental acquaintance with him, enkindleth true love unto him. A spirituall savour of Christs fragrancy, a spirituall taste of his sweetnesse; is enough to ravish the soul with him. dCant. 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 ePsal. 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 fCompare 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, gCant. 2.3, 4, 5.I sate down under his shadow with great del…ght, and his fruit was sweet unto my taste. He brought me to the banquetting-house, and his banner over me was love. (Here's her heavenly experiences of Christ.) Stay me with Flaggons, comfort me with Apples, for I am sick of love. (Here's her love to Christ flowing from that experience: Yea she is so tran…ported with lo…e to him, that she calls hastily for cordials to keep her from …ainting and wouning, being love-sick for Christ.) Thus the Penitent woman in the Gospel had much experience of Christs rich grace and mercy to her in pardoning her many sins: therefore hLuke 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; iVer. 44.45.46.47.Simon, seest thou this woman? I entred into thine house, thou gavest me no water for my feet: but she hath washed my feet with teares, and wiped them with the hairs of her head. Thou gavest me no kisse; but this woman, since the time I came in, hath not ceased to kisse my feet Mine head with oyle thou didst not anno…nt; but this woman hath annointed my feet with oyntment. Wherefore I say to thee, her sins, which are many, are forgiven: For she loved much. Without spirituall experience of Christ, who can love him? And who can chu…e but love him, that have true experience of him?

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

2. The Degrees or Gradual steps by which our true love to Christ riseth, and by which it may be tryed, are principally these three, viz.

1. A benevolent affection, or Good-will to Christ.

2. A fervent desire, and longing after Christ.

3. A contented Acquiescence or Delight in Christ.

1. A Benevolent affection, or Good-will to Christ, is a first degree of love to Christ. Christs excellency and loveliness aright apprehended makes us have high and precious thoughts of him, and bear great good-will to him, to his Glory, to his Truth, to his cause, to his Ordinances, to his church, &c. to have them ad…anced, promoted, and exalted every where. Yea makes us content to be abased, that Christ alone may be exalted; to be disgraced, that Christ alone may be honoured; to be eclipsed, that Christ alone may shine; to be as nothing, that Christ alone may be all. Thus Iohn Baptist testified his love and respect to Christ, when the Jews came to Iohn, and seemed to be troubled that Christ should be so followed. kJoh. 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; lJoh. 3.27 to 30.That Christs Authority was from Heaven. That himself was not the Christ, but his Harbinger sent before him. That Christ was the Bridegroom, and Iohn but the Bridegrooms friend, rejoycing greatly at the Bridegrooms voice. That Christ must increase: himself must decrease. That Christ coming from above, from heaven is above all: himself being of the earth is earthly, and speaketh of the earth. Thus Nicodemus mJoh. 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 nPhil. 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; oCant. 1 2Let him kisse me with the kisses of his mouth: for thy love is better then wine. And again; pCant. 8.1Oh 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, qCant. 8.14.Make haste my beloved, and be thou like to a Roe, on to … young Hart upon the Mountain of spices. Make all haste upon the heavenly Mountains, to come and fetch me home to thy self, th…t I may ever be with the Lord. And it is the periphra…is of Christs lovers r2 Tim. 4.7.that they love his appearing, they love and long for his coming to judgement. sRev. 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, tCant. 3.1 2, 3, 4, 5.I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my Mothers house, & into the chamber of him that conceived me. I charge you O ye Daughters of Jerusalem, by the Roes & by the hindes of the field that ye stir not up nor awake my love till he please. Having regained Christ, she holds him fast in the arms of her affections, she brings him into the Chambers of more intimate Communion, she forbids all disturbance to her enjoyment of him. All which expresse her Complacency and sweet contentment in him: her restless desires were now stilled and satisfied. And after another desertion, finding Christ, she thus declares her acquiescence in him found: uCant. 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; xJoh. 14.15.If ye love me keep my Commandments. And again, yVers. 21.He that hath my Commandments, and keepeth them, he it is that loveth me. And farther; zJoh. 15.10.14.If ye keep my Commandments, ye shall abide in my love: even as I have kept my Fathers Commandments, and abide in his love. — Ye are my friends, if you do whatsoever, I command you. What Child can truly love his Father, what Servant his Master, &c. but he will be obedient to him? What Christian can truly love Christ, but he will chearfully and universally obey Christ? a2 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 bLuk. 19.14.27.them his enemies, that would not have him to raign over them. And saith; cJob. 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; dMat. 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; eLuk. 14.26, 27, to 34.If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own life also, he cannot be my Disciple. And whosoever doth not bear his Crosse and come af… me, cannot be my Disciple. Not that we must properly hate our allies and li…: but comparatively we must hate them: That is, we must love them lesse then Christ. Christ must sit in the throne of our hearts and affections, and all these must sit below at his foot-stool. Thus those Martyrs are commended, that for the love of Jesus, fRev. 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, gAct. 21.31.… ready not to be bound only, bu… …lso to die at Ierusalem for the name of the Lord Iesus. Dost thou bear such fervent, transcendent, warm affection to Christ, that thou wouldst be content to part wi…h all, rather then part with him?

3. True love to Christ, breaths after more assurance and evidence of Christs love to the Soul. They who dearly love Christ, long to have Christs love more confirmed, sealed, and manifested to them. A true taste thereof is so sweet and pleasant: they desire a full draught. A glimps of it is so delectable they desire still a fuller view, and manifestation. The more they love Christ, the more they desire to be loved of Christ. And they have a kinde of holy jealousie, le…t Christ should not love them so as they desire. Love is a greedy affection, still covering after more love, thus the Church saith to Christ, hCant. 8.6Set 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. i2 Tim. ….19. Neh. 9.38 Rom. 4.11Sealing 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 kExod. 28.11, 12, 21▪ 29.bear the names of Israel, engraven on Stones upon his heart and shoulder, for a m…morial before the Lord. She desires that she may be deeply engraven in Christs heart, in Christs love; and may be assured hereof also by the expression of his lo…e to her. Here's her request. The reason of her request is drawn from the vehemency of her love to Christ, ready to overcome her as death: to swallow her up as the grave: and to consume her, as a burning flame: if Christ do not support and comfort her with his love, bring her closer to his heart, and manifest his affection to her. She should even die and perish through love, if she might not be beloved. Dost thou thus long to be set as a Seal upon Christs heart and arm, through thy love unto him?

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

5. Sincere. True love to Christ is upright, mJoh. 7.7.without guil, dissimulation or hypocrisie. nCant. 1.3.The Virgins love thee. They love Christ with chaste, undefiled, undivided Virgin-affections. And again, oCant. 1.4The 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; pJoh. 21.16, 17.Thou knowest all things, thou knowest that I love thee. The Elect love Christ for himself, for his qCant. 1.3odoriferous oyntments, for his fragrant name: therefore they love him sincerely. The love that carnall men bear to Christ, is for carnall respects, rJoh. 6.26for 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. sEph. 6.24Gra…e be with all the… that love the Lord Iesus Christ in incorruption. For so the Greek word may,Benz. Anot. in loe. foreign (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. tCant. 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 uMat. 13.21. Luk. 10 13.s…ony ground he…rers, is but a counterfeit love, a meer empty shadow that vanisheth … way.

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

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

1. He that truly loves not his Brother▪ that truly lo…es not a Christian, is a meer carnall man. For he is in his natural darkness▪ and walks therein. He is spiritually dead, and in Gods account A Murderer of his Brother… for there is hand murder, by shedding mens blood: Tongue-murder, by cruel reproaches, &c. Heart-Murder, by causelesse anger and hatred. x1 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, y1 Joh. 3.14, 15.He that loveth not his brother, abideth in death. Whosoever hateth his Brother, is a Murderer: and ye know, that no murderer hath eternal life abiding in him. Now he that is a meer carnal man, in his carnall darkness, spiritually dead in sin, A murderer, without eternal life abiding in him ▪ Cannot possibly perform any true service unto God: And consequently, not rightly receive the Lords Supper; which is to be managed with more then ordinary abilities. God tells the Jews, that all their duties and solemn services were abominable to him, because zIsa. 1.15.their hands were full of blood. And Paul saith, aRom. 8.8They 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 bMat. 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, c1 Cor. 13.1, 2, 3.Though I speak with the tongues of m…n and of A…gels, and have not charity, I am becom… as sounding brasse, or a tinkling Cymbal. And though I have the gift of prophecy & understand all mysteries, & all knowledge. And though I have all faith, so that I could remove Mountains, and have no charity, I am nothing. And though I bestowe all my goods to feed the poor. And though I give my body to be burned, and have not charity, it profiteth me nothing. Here he instanceth in three sorts of eminent gifts; tongues, prophecy, and faith of miracles: and in two sorts of most admirable acts or duties, greatest liberality to the poor, and even martyrdom it self for the truth, yet all these nothing without charity to the Brethren. So proportionably, the receiving of the Lords Supper, though never so often, is nothing without brotherly love. Remarkable is that of our Saviours to this effect, having reproved unbrotherly affections and words, as a kinde of murder; dMat. 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, e1 Cor. 10.16, 17.For we being many are one bread, and one body: for we are all partakers of that one bread. That is, we that partake that one bread in the Lord… Supper, made up of many grains of Corn: are mystically one with each other in Christ, though we be many. We all are but one bread, though many grains: one body, though many members. Such is our Vnion and Communion with one another, confirmed in this Ordinance. Now without true brot…erly fCol. 3.14Love 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, gMat. 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. VponUpon those te… … Christ taught us to pray for pardon; hMat. 6.12 Luk. 11.4.And forgive us our debts, as we forgive our deb…ors. For confirmation of which Petition Christ addes; iMat. 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, kMat. 18.23. to the end of the Chapter.That if we forgive not to one another our small debt of an hundred pence, we cannot expect that God will remit our great debt to him of ten thousand talents.

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

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

1. True Brotherly Love ariseth from, and is accompanied with our true love to God. l1 Joh. 5.1Every 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, mVers. 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. nVers. 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. o1 Joh. 4.21.And this Commandment have we from him, that he who loveth God love his Brother also. And how shall I know whether I truly keep Gods Commandments? Answ. See formerly in the trial of New Obedience.

2. True brotherly love is pure. It's seated in, and flowes from a pure heart: an heart dAct. 15.9purified by faith justifying, and by the e1 Cor. 6.11.spirit sanctifying. f1 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. g1 Joh. 5.1, 2.Every one that loveth him that begat, loveth him also that is begotten of him. By this we know that we love the children of God. — Then we love aright, when we love the regenerate for their Regenerations sake: Gods children for Gods Image in them: the godly for their godliness: the Saints for their Saintship: Christians for their Christianity. When we love them principally for God, Christ, Grace, Godliness, Holiness, &c. which we apprehend to be in them. And when, as their graces grow, our love grows also more and more towards them. This evidenceth the spiritualness and truth of our love. What may we think of them then, that most of all hate Gods people for their godliness, graces, &c?

2. As Brethren in Christ. There's a spirituall Brotherhood in Christ, wherein all his members relate to one another as Brethren, Christ being the first-born among many Brethren. Now we have true love to the Brethren, when we love them as Brethren, for their brotherhood. h1 Pet. 2.17.Love the brotherhood, — i1 Pet. 3.8Love as Brethren.

3. As fellow-members. The Apostle at large shews, that all the members of Christs mysticall body are also k1 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. lVers. 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. mVers. 16.And whether one member suffer, all the members suffer with it: or one member be honoured, all the members rejoyce with it. A truly loving member not only rejoyceth with the rejoycing, &c. but also grieveth with the grieved, smarteth with the pained, suffereth with the afflicted, wanteth with the necessitated, is in bonds with the imprison'd, &c. from this sympathizing 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 nPhilem. Vers. 5.towards all Saints. And upon the same ground, the Colossians love was matter of Pauls thankfulness to God; oCol. 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, pRom. 12.9.Let love be without dissimulation. The practice according to this command was in these to whom Peter writes, who had q1 Pet. 1.22.purifie themselves unto the unfeigned love of the Brethren. The pattern of our sincere love to the Brethren, is rJoh. 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. sHeb. 6.10God 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; t1 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. u1 Cor. 13.5.Love seeketh not her own, That is, not only: not exclusively, so as to shut out our Brethrens good and welfare. xPhil. 2.2, 3, 4.Look not every man on his own things, but every man also on the things of others. When men pretend o…e to the brethren, and intend only their own ends, and to serve their own turns of them, ne…er truly minding their brethrens good, they exercise not brotherly love, but self-love. The world is full of this counterfeit love.

6. True brotherly love is kindly affectioned. yRom. 12.10. foreignBe 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, z1 Pet. 3.8 foreign tanquam foreign 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. aforeign. 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. bGal. 6.1, 2.Bear ye one anothers burdens. — The Apostle having exhorted spiritual ones to restore a man overtaken in a fault, with the spirit of meekness: presently adds this of bearing one anothers burdens. He seems to intend the slips and frailties, even among the spiritual, which are a burden to them. They must help one another to bear these burdens, not by encouraging them, countenancing or conniving at them, this were to burden them more: but by helping them to get rid of their burdensom corruptions, by wise, kind, meek, loving reproofs, admonitions, instructions, exhortations, having tender compassion over them.

7. True brotherly love is best contented in the godly society of the brethren. David was a c…mpanion of all them that feared God and kept his Commandments. cPsa. 119.63.He counted the dPs. 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. e1 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. f1 Joh. 3.16, 17.Hereby perceive we the love of God because he laid down his life for us: and we gIn 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.hHeb. 131 Let brotherly love continue—, i1 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 kPhil. 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 l1 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. mJoh. 13.34.3.A new Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my Disciples, if ye have love to one another.

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

1. Thankfulness was used and expressed by Christ at his institution of the Lords Supper; nLuk. 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 oSome 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 onelyonly for the outward Elements, but especially for the inward mysteries to be represented by them, that now his death approached, wherein his body was to be broken, & his blood shed for the life of the world, for the nourishment of his Elect, which he delighted to accomplish. And the Lords Supper from Christs giving thanks at the institution, is denominated by the Greek Fathers foreign, 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 pJoh. 3.16onelyonly Son, qCol 1.13The Son of his love, yea rJoh. 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 & sIsa. 53.6.sins of all the Elect did meet in him at once. And think what we worthless sinners gain by this Death of Christ? What pardons, Reconciliation, Peace with God, &c. And all these confirmed to us in the Lords Supper, that lasting Monument of Christ crucified: Oh what manifold cause of thankfulness is here: 2. The outward matter of the Lords Supper, viz. the Elements of Bread and Wine, together with the actions of taking, blessing, breaking, giving, eating and drinking them; affords also much cause of thankfulness, that Christ would thus condescend to our weakness, as to represent such heavenly mysteries to us by such homely elements and actions. He deals herein with us, as once with doubting Thomas, makes us (as it were) thrust our finger into the print of his nails, that we may believe, helps our inward graces by our outward senses.

3. The ends of the Lords Supper are such, that they notably challenge manifold thankfulness from us, whensoever we partake the Lords Supper. These ends are; The solemn tLuk. 22.19. 1 Cor. 11.26.remembrance of Christs Death, never to be forgotten: The u1 Cor. 11.20.nourishing of the inward man, of faith and all our graces: The xMat. 26.28.confirmation and application of the New Testament with all the Promises thereof to us: The Ratification of the yMat. 26.28.pardon of our sins in Christs blood. And the sealing up unto us that sweet priviledge of z1 Cor. 1… 16.17.Communion with Christ and with one another. Not one of these but deserves much thankfulnesse; How great thankfulness then is due for all of them together in the Lords Supper?

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

1. Notice-taking or acknowledgement of benefits received, is a first degree or Act of thankfulness. Till a man take notice of a benefit; and whence it comes, he can neither esteem it, nor render again for it as he ought. Thus when David would express his thankfulness to God for enabling him and his people to offer so willingly and liberally towards the building of the Temple, He takes notice of the benefit and whence it came, even all from God alone; a1 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, bPs. 105.1. and 106.1. & 107.1. & 136.1. and frequently in the B. of Psalms.Confessing to the Lord. For confessing and acknowledging what good we receive, and whence we have it, is a prime point of thankfulness. Contrariwise it's a point of deep ingratitude not to observe and acknowledge the benefits, and whence they come. Israel is blamed for this, cHos. 2.8.She did not know that I gave her corn and new wine, and oil, and multiplied her silver and gold. Such, like Swine, eat up and devoure the Acorns or mast, but never look up to the Oak whence they fall.

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

2. Estimation of Benefits received and acknowledged, is a second Act or Degree of thankfulness. The Virgin Mary thankfully magnifying the Lord for that extraordinary mercy to her, Her Conception of Christ by the Holy Gho…t: She notably estimates and amplifies the Mercy, by the M…jesty of the Giver, the meanness of the Receiver, and the Greatness of the Gift; dLuk. 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, eNumb. 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 f1 Cor. 2.2Know nothing but Christ. That he gPhil. 3.counted all things losse for the excellency of the knowledge of Christ: yea all things dung that he might win Christ. The Church so esteemed Christ, as to count him, hCant. 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; iJoh. 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 kJoh. 4.10The Gift of God, That is, The Gift of Gifts. No other Gift being comparable to him. And therefore they are said to have l1 Pet. 3.10.Received no mercy, that are not partakers of this mercy of mercies. He is mJoh. 3.16.the Son of God, the only begotten Son of God, nHeb. 1.3.the brightnesse of his Fathers glory, the expresse character of his person. oCol. 1.13.The Son of his Love; pHeb. 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 qJoh. 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 rRom. 5.6.8.10.yet without strength, when sinners, whilest enemies, whilest sRom. 8.7enmity it self against God: when they were tEph. 2.1.dead in trespasses and sins, uAct. 8.23.in the gall of bitterness and bond of iniquity: Even then when there was nothing but unworthiness and abominableness in them, was Christ given for them. And this, whilst Christ was not given for the Reprobates of the world, (for whom Christ would not so much as xJoh. 17.9Pray, 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 yJoh. 3.16.Love of God. VponUpon 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 z1 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? aJoh. 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. b1 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:) cEph. 3.18, 19.That they may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth: and to know the love of Christ, which passeth knowledge. He measures Christs love by 4 Dimensions. Philosophy knows but three, Length, Breadth and Depth: Divinity adds a fourth Heighth; intimating that Christs love is far beyond all ordinary measures and dimensions. There's Depth in it without bottom Heighth in it, without top: Breadth in it, without side: and Length in it, without end. Yea, it utterly passeth knowledge. Christs warmest love to sinners flowed with his blood out of all his wounds. Esteemest thou his Death, according to Christs love in dying? 2. Esteemest thou Christs death, according to the sufficiency of it? Christs death was dEph. 5.2.an Odour of a sweet smell, most acceptable to God. eHeb. 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 fRom. 3.25.Sinners are justified & sins purged away: Hereby gRom. 5.10.Enemies to God are reconciled: HerebyhHeb. 2.14 Col. 2.14, 15.death, & he that had the power of death, the Devil, with all Principalities and powers are subdued. Hereby iHeb. 9.12eternal Redemption from spiritual thraldom is obtained. In a word, hereby wekHeb. 10.19.20.have accesse with boldnesse and entrance into the Holiest of all, Heaven it self. *Sanguis Christi Clavis C…eli.Christs blood is Heavens Key. Oh what soul can truly taste these saving purchases of Christs death; and not admire it!

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

3. Retribution, or rendring again according to the benefit received, acknowledged and esteemed is the third and highest act or degree of thankfulnesse. When David was most enlarged unto thankfulnesse, he saith, lPsal. 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, m2 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; nPs…. 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 o1 Tim. 1.11, 12, 15.16, 17.thanks Christ, not only for calling him to the Apostolical Ministery, but also and especially for coming into the world to save sinners, and himselfe chief of sinners, making him a pattern of his grace, to all that after should believe.

(2) Indeared affections. Christ pardons the womans many sinnes; this was one fruit of his Death. Hereupon pLuk. 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 qGal. 2.20loved 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; rLuk. 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 s1 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.tAct. 9.20. He straightway preached Christ in the Synagogues, that he is the Sonne of God. Of a Persecutor he becomes a Preacher of Christ and his Gospel. This was a thankful return indeed. Thy true thankfulnesse for Christ and his death, will make thee render to him the like repentance and reformation.

(4.) The life of faith and new obedience, is another thankful returne for Christ and his death. Paul apprehending that Christ uGal. 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 xGal. 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 yRom. 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, zPsa. 116.12, 14.What shall I ren…er to the Lord, &c? He answers himself presently, I will pay my vows unto the Lord. We all of us have the vows of God upon us, according to the tenour of the New Covenant, confirmed by Baptisme and the Lords Supper, Therein we promised to become Gods People, and to walk as Children of our heavenly F…ther, as members of Christ, as Temples of the Holy Ghost, being baptized into their name.

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

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

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

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

1. This Sacrament is a blessed feast, and spiritual banquet. It is called A Supper. yea b1 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: c1 Cor. 11.29.Discerne and relish him more sweetly: Be satisfied with him more contentedly: Be affected with him more joyfully and thankfully: and be mightily cheared up and strengthened for all sacred employments. Whereas if we come without appetites, or with dull, weak, crazy appetites, we shall have small or no delight in this banquet.dPro. 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 e1 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;—fAct. 20.7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them. Had we such hunger and thirst after Christ as they had, we should desire the Lords Supper, as often as conveniently it might be had. What weak and bad appetites have they, that can content themselves with once communicating in the year, at Easter: yea perhaps with once in five or six yeares?

2. Such as have good appetites will be at paines and cost to obtaine food. Hunger (we say) breakes the stone walls; will make a man labour early and late, with sweat of his brows to get his bread, and not grudge to lay out his money for necessary sustenance. Hunger made Iacob gGen. 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;hIsa. 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! iPs. 122.1.I was glad when they said unto me, Let us go into the house of the LORD. He had a lively appetite, he was an hungry soul; that was gladned with such spiritual invitations. Hence (some think) the sound of the kNum. 10 2, to 11.Silver Trumpets (which was among other uses for calling together the Assemblies, and solemnity of their sacrifices) was called lPs. 89.15.The joyful sound: because it made them joyfull that had true appetites to the publick Ordinances. Now then art thou glad when the Sabbath comes, when the Sacrament approaches, when they say to thee, Come, let us go to the Table of the Lord, &c? Here's a signe of a good appetite. But they that say, When will the Sabbath be gone, the Sacrament be done, &c. having no kindly affectionate movings? shew their appetite is extream dull, and diseased, if any at all.

4. A good stomach retaines and closes fast with the food received, that it may con…oct it. When the stomach returnes and casts up its morsels, there is not only no appetite, but the Party is dangerously distempered: So here, the soule that's truly a thirst for Christ, when he hath received him in the Sacrament, or any other Ordinance, how doth he clasp and close with him, that he may digest and turn him into life, blood and spirits to the inner man, by Faith, Prayers, and Meditation? He holds fast his death and the benefits thereof, labours to walk as one in Communion with Christ, and refreshed therewith. And charges all as the Church did once the daughters of Ierusalem; mCant. 2.7I charge you— that you stirre not up, nor awake my love untill he please. But when men presently disgorge the Sacrament, forget Christ, his Death, his New Testament and Communion with him unto which they have sealed in the Lords Supper, returning to their lusts, covetousnesse, worldlinesse, drunkennesse, &c. as soon as they have turned their backs of the Lords Table, they have no true spiritual appetites, but are wofully diseased.

6. Finally, A man of a good appetite not only retains food received, but also findes strengthening, refreshment, comfort and much benefit by food retained. His hunger is slaked; thirst quenched, crudities expelled, fainting spirits revived, and decayed strength restored, whereby he becomes active for all imployments: So here, he that hath a true spiritual appetite to the Lords Supper, and to Christ crucified herein, he will extract and derive much spiritual strength, comfort and refreshing from that banquet. Faith and all the graces in the inner man will be nourished, …latulencies of corruptions corrected▪ Evidences of sin's pardon, Communion with Christ, and interest in the New Testament will be farther confirmed and cleared, and spiritual strength improved for all heavenly services: That the Communicant may walk in the strength of this food many dayes, like Elijah till he come to the Mount of God. This the very Scope of the Lords Supper thus ton1 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.

A Communicant Instructed, Part 1 · Section 5

p. 905. Knowledge of the Lords Supper it self.

5. Knowledge of the Lords Supper it self.