risen c. Here you haue a great many of testimonies together God and Christ and the Angels Dauid and the Prophets Iohn Baptist and the Apostles and the Euangelists all ioyne together acknowledging him to be the Lord that is an absolute Lord it is an vsuall speech in the Apostles writings to call him The Lord Iesus or the Lord Iesus Christ and this title is so proper to him that whē the other Persons are spoken of together with him they oft-times are called by some other titles he by this 1 Cor. 8.6 For there is but one God which is the Father and one Lord Iesus Christ c. The Apostle calles the Father God and Iesus Christ Lord not but that Christ is God also and the Father is Lord but so it pleaseth the Holy Ghost to speake of them for causes best knowne to himselfe and so in the 1 Cor. 12.4 5 6. The same Spirit the same Lord God is the same c. and in Ephes 4.4 5 6. One Spirit one Lord one God and Father of all c. Now that none may thinke this to be a bare title onely it is sometimes giuen him with addition of diuers Royalties such as are peculiar onely to the Lord of Heauen and Earth as The Lord of Life Act. 3.15 The Lord of Power 2 Thes 3.16 The Lord of Glory 1 Cor. 2.8 Secondly He is such an absolute Lord as that he is Lord of Lords Reuel 19.16 and he hath vpon his Garments and vpon his Thigh a name written The King of Kings and Lord of Lords not onely as he being greater then they but also as they being at his command and whatsoeuer power and authoritie they haue they haue it from him Thirdly He is such a Lord as that he is the sole Ruler and Gouernor of the World 1 Cor. 15.27 For he hath put downe all things vnder his Feet Math. 28.18 And Iesus came and spake vnto them saying All power is giuen me in Heauen and Earth Lastly He is such a Lord as that he is specially the Lord and sole Gouernor of his Church and of the Faithfull for that is specially intended in the New Testament for as they are the speciall Iewels of the World so Christ Iesus who is Lord of all the World is by speciall relation the Lord ouer them Ephes 3.14 15. the Apostle in the fourteenth Verse hauing spoken of the Lord Iesus Christ in the fifteenth Verse he saith Of whom is named the whole Family in Heauen and Earth all the Faithfull receiue their denomination from him and therefore they challenge him by particular claime as their Lord 1 Cor. 16.23 The grace of our Lord Iesus Christ be with you and euerie one of them too as his Lord So did Dauid Psal 110.1 The Lord said vnto my Lord c. And so did Mary Magdalene Iohn 20.13 They haue taken away my Lord. And in Verse 28 so did Thomas My Lord and my God Nothing more frequent then this So you see the point is plainly proued by Scripture the Reasons are many Reas 1 First He is so in respect of his Being and Nature as he is the Sonne of God in the forme of God equall with God Phil. 2.6 He was God himselfe as the Scripture shewes and therefore he is truly and rightly the Lord of Lords if he had beene but the Sonne of God the reason would hold for if the Sonnes of Earthly Princes are Earthly Lords then the Sonne of God who is Lord of Heauen and Earth must needs be the Heauenly Lord the Lord of all Lords But in that it is said that he was in the forme of God equall with God it takes away all colour of exception and puts the matter out of all doubt that he is an absolute Lord. Reas 2 The second Reason is in respect of his Might whereby God hath manifested his Power Dominion and Maiestie visibly and sensibly to vs in the Person of Christ more then in any of the other Persons for howsoeuer God the Father is Lord and the Holy Ghost is Lord yet in God the Sonne the Lord hath visibly and sensibly manifested his power to vs more then in any of the other Persons and so he hath beene most plainly declared to bee the Lord 1 Cor. 15.47 Reas 3 Thirdly His workes proue him to be a Lord whatsoeuer belongs to a Lord that he hath done and he hath done that which none could doe but the Lord of Lords Who could haue done such Miracles as he did but the Lord onely And what belongs to a Lord to doe but to ouercome his Enemies and tryumph ouer them to rule and raigne ouer all as he will himselfe This the Lord Iesus Christ hath done he hath ouercome Death and destroyed him that had the power of Death that is the Diuell and tryumphed ouer Sinne and Hell and all the powers of Darkenesse vpon the Crosse and made his Enemies his Footstoole therefore he is an absolute Lord. His Resurrection Ascention sitting at the right hand of God his Father his quickning whom he will executing Iudgement by his power his sending downe of the Holy Ghost and returning to Iudgement at the last day to giue sentence on all Flesh All these are so many Cognisances and badges that Christ Iesus is the Lord of all Reas 4 Fourthly He is the Lord by the appointment and assignement of his Father Act. 2.36 God hath made him both Lord and Christ c. which is not to be vnderstood of his Nature but of his Lordly Office the Office of his Mediatorship and hence he hath a large Patent and an absolute authoritie giuen him Math. 28.18 All power is giuen me both in Heauen and Earth and in Iohn 5.22.27 The Father iudgeth no Man but hath committed all Iudgement to the Sonne and hath giuen him power to execute Iudgement in that he is the Sonne of Man And that which agrees most to this in hand is in Phil. 2.9 10 11. Wherefore God hath highly exalted him and giuen him a name aboue euerie name that at the Name of Iesus euerie Knee should bow both of things in Heauen and things in Earth and things vnder the Earth and that euerie tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father He obtained this Lordship by his Mediatorship and it is such a Lordship as all in Heauen and Earth and vnder the Earth doe acknowledge Reas 1 Now the particular Reasons why he is Lord specially of his Church are these two First because he redeemed them He bought the Church with his owne Blood Act. 20.28 The reason of the name Lord is this when any were taken Prisoners and Captiues he that redeemed and ransomed them was called their Lord and they were his Seruants We were Captiues vnto Sinne and Hell and Damnation and Christ he redeemed and ransomed vs and therefore he is our Lord and we are his Seruants Reas 2 Secondly because the Church is giuen by God
that Christ must suffer and rise againe there it is said that he must doe thus and thus That repentance and remission of sinnes might be preached in his Name giuing vs to vnderstand that repentance and remission of sinnes they are not purchased by Christ nor haue no power from Christ nor are not to be preached in his Name but onely so as they come from Christ suffering and being punished for vs Christ must first suffer that repentance and remission of sinnes might be preached in his Name 1 Pet. 3.18 Christ must suffer and dye for sinne that he might bring vs to God So it appeares in the last part of the Verse that he suffered and was put to death faith the Text And what was it for Why it was for sinne For the taking away of sinnes and the bringing of vs to God that is to say the making good of this new Couenant that is to say That God would be our God and we his People that he would forgiue vs our sinnes and remember our iniquities no more these haue their power vertue and efficacie from Christ as he being punished for vs. Hebr. 13.12 Our Sanctification there is ascribed to the suffering of Christ that is to say to the death of Christ For Christ that he might sanctifie the People with his owne Blood hath suffered or dyed without the Gate Secondly Christ in his Offering or Christ sacrificed for vs Ephes 5.2 Christ hath loued vs and gaue himselfe for vs to be an Offering and a Sacrifice of a sweet-smelling sauour to God He is a sweet-smelling sauour to God generally in respect of his sacred Person and he is a sweet sauour in respect of his blessed Nature and in respect of his holy life but more especially in respect of his pretious death wherein he gaue himselfe as a sweet-smelling sauour to God Hebr. 9.28 Christ was once offered to take away sinnes insinuating vnto vs that Christ was powerfull for the taking away of sins How as he was Christ offered or as he was Christ sacrificed Hebr. 10.10 So likewise our Sanctification is by the offering of Christ Christ by that one offering of his hath sanctified vs. So likewise in the twelfth Verse there is our Iustification and in the fourteenth Verse there is our Consecration by one Offering and in the fifteenth and sixteenth Verses there is the New Testament confirmed by name by the verie offering of Christ So the Apostle implyes the reason by the offering of Christ Thirdly Christ in his Obedience or Christ humbled for vs In Hebr. 10. from the sixth Verse to the ninth there you shall find that the worke of the New Testament and of our Redemption is ascribed to Christ his doing of the will of God He tooke away the first and established the second he put away the Sacrifices of the Law of burnt Offerings and established the New Testament that is by doing the will of God by his obedience and humiliation Rom. 5.19 For as by one Mans disobedience many were made sinners so by the obedience of one shall many also be made righteous It is the obedience of Christ that iustifies vs and makes good vnto vs the Couenant of Grace And that we may know that it was not all the obedience of his life which was most holy that could serue the turne the Apostle telles vs Phil. 2.8 9. That he became obedient euen to the Death of the Crosse The lowest degree of his Humiliation was the highest degree of his Obedience and thereby he became a perfect Mediator Fourthly Christ on the Crosse or Christ crucified for vs And this intends more then the rest This intends not onely a bare dying of Christ but a violent a shamefull and a cursed Death Coloss 1.20 Christ hath made our peace by the Blood of his Crosse that is to say by the suffering that he did endure specially vpon the Crosse Likewise in Coloss 2.14 15. He fastned our sinnes vpon the Crosse and there tryumphed ouer the Powers of Darkenesse which is the verie matter of our Redemption And in Iohn 12.31 Now saith Christ is the Prince of the World cast out What speakes he there of his Crosse And if I be lift vp then will I draw others after me Now are the Faithfull to be drawne vnto Christ after that he had dyed vpon the Crosse It was Christ vpon the Crosse that vanquished the Diuell Death and Hell and drew the Faithfull to him And in Iohn 19.30 Now it is finished saith Christ when he was vpon the Crosse the last breath that Christ fetched When all his humiliation was finished then the worke of our Redemption was fully accomplished Hence it is that the ioy of the Faithfull is not so much in knowing Christ as in knowing Christ crucified 2 Cor. 5.16 I know no Man saith the Apostle after the Flesh no not Christ himselfe What not Christ himselfe No not after the Flesh not as a Man not as a holy Man not as a Iew not as one of my owne Blood but Christ crucified I esteeme to know nothing saith the Apostle but Christ and him crucified 1 Cor. 2.2 And indeed this is the verie substance of the Gospell Christ crucified 1 Cor. 1.23 We preach vnto you saith the Apostle not simply Christ but Christ crucified and therefore in the eighteenth Verse it is called The preaching of the Crosse and suffering of Christ All this shewes that Christ in his Crosse and Christ crucified he is the Person by whom the New Testament and the worke of our Redemption is established Then fifthly The Death of Christ or Christ dying for vs Rom. 5.10 We are reconciled to God by the death of Christ There you see our reconciliation is ascribed to the death of Christ So also our Sanctification is ascribed to the death of Christ in Coloss 2.22 likewise in Hebr. 3.14 15. there it is said That Christ hath vanquished the Diuell by Death and hath deliuered vs from Death and the bondage that we were in All this was by the death of Christ by Christ his dying for vs. So in Hebr. 9.15 it is said that Christ is the Mediator of the New Testament thorough Death Then the sixth and the last point is the Blood of Christ or Christ killed and slaine for vs. True Christ layd down himselfe willingly in obedience to God for vs vpon the Crosse and in loue to vs his People He gaue himselfe for vs and he shed his owne Blood for vs Yet in regard of the Act and the Instrument he was no better then slaine killed and murdered and his Blood and Life was taken from him verie wrongfully But yet notwithstanding howsoeuer it be his willingnesse on the one side and the Iewes crueltie on the other side yet so it was that his Blood was shed and the shedding of his Blood is that whereupon the New Testament and the worke of our Redemption is stablished Rom. 5.9 We are iustified by the Blood of Christ there our Iustification
as thou shouldest remember him he that can once speake by experience in his owne heart as the Apostle doth Gal. 1.20 that Christ hath loved mee and gave himselfe for me will empty himselfe also and say as the Apostle did I live and yet not I now but Christ Iesus lives within me his love to us in dying for us stirres up our love to him in dying with him and as the nature of true love is to transanimate or transforme the lover into the thing loved so we are turned as it were into Christ we live not but he lives in us and surely we can never be perswaded to give over our selves thorowly to God service till wee be brought unto it by the thorow meditation and remembrance of Christs death Thirdly therein Christ hath beene most beneficiall to us and wherein is he most worthy of our remembrance but in that whereby we have most benefit by him and that is his blood or his death We have reconciliation by his blood Rom. 3.23 Redemption by his blood Heb. 9.12 and forgivenesse of sinnes by his blood 1 Iohn 1.7 all good things temporall and eternall are purchased to us by the merit of his death and contrary all evill things are thereby turned away Why doe wee remember Christ Not because of any good that he receives from us but because of the good that we receive from him now his death is that whereby we receive greatest good from him yea in some sort all the benefit that ever we enjoy by him his Incarnation Resurrection Ascension are so farre forth beneficiall unto us as they have reference to his Death and therefore except we remember Christ in his death howsoever we remember him otherwise it is no true remembrance of him at all Lastly therein he shewed himselfe most powerfull and victorious over his and our enemies Heb. 2.14 He hath destroyed through death him that had the power over death that is the Devill 2 Col. 14 15. He hath nailed our sinnes upon the Crosse and there hath spoiled principalities and powers how can we remember him better than in state wherein he gave the utter overthrow and deadly stroke to all our enemies he told them that it was then their very houre and power of darknesse and it is true to doe what they could but not what they would for that was but as it were a mocke to them for indeed it was their very houre to be destroyed and his very houre to triumph over them as our Saviour himselfe speaking of his death shewes plainly Iohn 12.31 Now is the judgement of this world now shall the Prince of this world be cast out If there were a Champion that should undertake a combat for us and overcome our enemies wee would not consider so much other circumstances of his person or state but specially his cariage and behaviour in managing our combat and his act of overcomming Christ our Champion hath overcome all our enemies in his death upon the Crosse and therefore that is the fittest object for our hearts to be set upon in the remembrance of Christ The Vses The first use serves for reproofe of those that are so nice and dainty that they cannot endure to meditate on Christs death the matter of his resurrection and ascension and glorification are pleasing unto them but the matter of his death that is harsh and distastfull all of us could be content to goe with Christ to Mount Tabor where he was transfigured that we might see his glory but we are loth to goe with him to mount Calvery where hee was crucified to taste of his sufferings the Iewes bewrayed this humour in the corrupt nature of man when they said Let him come downe from the Crosse and we will beleeve in him If Christ could be separated from his crosse and sufferings and from his death generally all would be forward enough to take hold upon but let us know that except we have our part in Christ crucified we shall never have our part in Christ glorified the crosse of Christ was his way to glorie and our due meditation and participation on his Crosse is the onely way for us to come to the participation of his glory But some will say to thinke upon Christ crucified and slaine and murdered and tormented these be bloody thoughts how should we digest them I answer First it is needfull for us that we should bee possessed with such bloody thoughts that thereby we may bee brought to see and take notice of the uglinesse and fearfulnesse of our sinne but secondly wee doe not dwell in the grosse and carnall meditation of his wounds and blood-shedding as the Papists doe but we are spiritually minded in the meditatiō of his death and therein we behold Gods decree in giving his Son for our redemptiō his wrath against sinne and his mercy to us in the forgivenesse of our sins and this is it that makes our meditations and thoughts of Christs death to be most comfortable and heavenly thoughts Secondly this teacheth us that wee should labour to bee skilfull and well practised in the meditation of Christs death and to have our eye continually upon Christ crucified That which our Saviour said to Thomas Iohn 20.27 Put thy finger here and see my hands and put it forth and put it into my sides though it were spoke there of his materiall wounds yet every one of us must take it spiritually to be spoken to our selves wee must put our fingers our hands into the holes of his sides we must dive deep by our meditatiōs into the secret mysteries of his death that therby we may become his true beleeving Disciples the death of Iesus Christ is of all other things most serviceable and profitable and comfortable to us even in respect of all the parts of Religion Wouldest thou behold the love of God towards thee and know how dearly hee loves thee See it in the death of Christ God hath given his Sonne not onely to become man for us but even to dye for us and to endure the greatest extremities for us that ever could be thought upon here is a cleere glasse wherein we may behold the height and the depth and the length and the bredth of Gods love towards us touching the forgivenesse of our sinnes every one would faine bee perswaded of it but we can never attaine to any sound perswasion thereof till wee search and see thorowly into the death of Christ Gods wrath against sin is infinite and it passeth all our apprehension to conceive how hee being so just and righteous can possibly forgive a sinner till by our thorow acquaintance with the death of Christ we finde therein infinite matter of satisfaction to Gods infinite justice so in our hatred to sinne we can never loath sinne as we should doe but by looking into the death of Christ where we see that it was so loathsome and so odious to God that it did kindle Gods infinite wrath even against
Belzebub himselfe Principalities and Powers and if there be any stronger and mightier and greater than the rest Christ hath subdued them all And how hath hee subdued them He hath spoiled them saith the Text he hath subdued them even as a man should take away all that a man hath so Christ he hath spoyled these Principalities and Powers he hath taken away their weapons their forces and power from them yea and their hearts too in some sort they know they shall never overcome Gods children He hath spoiled Principalities and Powers and made shew of them openly It is speech that is drawn from a Conqueror and hath beene in warre and gotten the victory and comming into the Citie hee brings thofe that hee hath taken captives with him and he rides in great jollity up and downe as who should say these are my captives that I have overcome so hath Christ spoiled Principalities and Powers and made shew of them openly and triumphed over them saith the Text he hath gotten himselfe agreat victory Christ did not onely overcome them but hee triumphed over them that is to say he trode them under foot as a base thing never able to rise up againe But where how and when and by what meanes was all this done Why upon the Crosse saith the Text So then Christ shewed himselfe to be a Lord in his death upon the crosse Consider the state of the businesse as then it was consider Satan and all the powers of darknesse they were then in the greatest hope that could bee as they thought when they had once gotten Christ upon the cross the greatest possibility that ever they had against him On the other side Christ was in the most unlikeliest condition to overcome and to deliver us and most likeliest to have beene overcome and to be made a prey unto them Consider againe in the next place the Devill and his instruments were in the height of their malicious pride and power as Christ saith Now is the very houre and power of darknesse and Christ on the otherside he was in the deepest of his insirmitie forsaken of God in his apprehension forsaken of all the world made a prey to his enemies no way to acquit himselfe or to raise up himselfe his soule being heavie euen to the death consider these things I say they being in this faire hope and upon the top of their pride and Christ in the deepest of his misery now that Christ should free himselfe from them all so that not a bone of him was broken nor a haire off his head did perish and not onely so that he should so acquit himselfe from the Devill but should acquit all Gods children and that this hee should doe to the utter breaking of the power of Satan for all those that have true right and interest into the death of Christ oh what a glorious Lord did Christ shew himselfe to bee when hee was upon the Crosse there he did breake the Serpents head Iudges 16.12 13. when the Philistimes had gotten Samson and had him in their power that they could doe with him what they list and had plucked out his eyes and insulted over him in that miserable desolation now were the Princes of the Philistims in their greatest jollity the servant of God at least for that businesse he was the servant of God what doth he in this case He said unto the servant that led him by the hand Lead mee that I may touch the pillars that the house standeth upon and that I may leane to them and after his prayer he bowed himselfe with all his might saith the Text and the house fell upon them all and so they were slaine and he killed more at his death than in all his life So Christ hee was in the hands of Satan and his instruments and they had him upon the crosse they mocked and scoffed at him and did unto him as they would but then he bowed himselfe upon the Crosse and yeelded up the ghost and brought destruction upon them all and those that he slew at the houre of his death were infinitly more than those whom he overthrew all his life time Reason 3 The third Reason is in respect of death it selfe death we know is the commander of every creature that it hath any power over no creature could ever overcome it Christ overcame death by death therfore he was the Lord no creature that is subject to death can rid himselfe from death but Christ hee by death overcame death and therefore he is the Lord of death Act. 2.24 marke what the Text saith He loosed the sorrowes of death because it was unpossible that he should be holden of death There is no creature in the world that is subject to death that can possibly bee rid of death but Christ being subject to death cannot be held of death and therefore he was Lord even in his death Heb. 2.14 Christ through death hath overcome him that had the power of death that is the Devill Hosea 13.14 O death I will bee thy death 1 Cor. 15.54 Oh death where is thy sting Mark the triumphing of Christ upon the crosse by his death that he suffered upon the crosse hee overcame Death none can overcome Death but the Lord of Life Death and Deaths sting that is sin Death and Deaths master that is the Devill Christ hath overcome them all together upon the crosse and triumphed over them through the power of his humiliation Reason 4 The fourth Reason as it was so that Christ was the Lord and Christ shewed himselfe to be the Lord in his death upon the crosse so we will adde one reason to prove the necessity of it that it must be so namely because of his office he must be the head of the Church hee must be our Mediator and Redeemer and that in his very death therefore he must be the Lord. It is true that there be some things that he was to performe as he was man and belonged to him as he was a Redeemer but yet there were some things belonging to him as Redeemer that could not be performed but as he was the Lord of heaven and earth it was part of our Saviours office as hee was Mediator to reveale the will of the Lord unto us who knowes the will of the Lord but the Lord himselfe It was part of our Saviours office to forgive sinnes who can forgive sinnes but God alone It is a part of his office to redeeme us and deliver us out of the power of damnation except he had beene the Lord he could not have done it who can redeeme us but the Lord to deliver himselfe out of that great extremity that he was in was more than the worke of a man but if hee could have rid himselfe as being a man of extraordinary grace and strength to passe thorough such pikes as never any other man could yet he could not have beene our Redeemer by delivering himselfe to deliver us without he
beleeuers Math. 26.28 This is my Blood shed for you for the remission of sinnes it was the shedding of his Blood it is the remission of our sinnes the smart was his the sweetnesse is ours he is wounded we are cured he is punished we are acquitted he dyes for vs and by his death we are made aliue Thirdly and lastly the acceptablenesse to God it was infinitely pleasing to God his Father there is God and Christ and Man Christ enduring the bitternesse of death Man redeemed and deliuered by it God himselfe therewithall infinitely pleased Man had sinned and thereby enthralled himselfe to Death and Hell and Damnation and except he be redeemed he perisheth without recouerie God was offended and his wrath did burne like fire against Mankind for their sinnes and except he be pacified they are all damned without mercie Christ Iesus came and tooke our Nature vpon him and dyed for our sinnes and by the bitternesse hath redeemed vs and pacified God His offering himselfe for vs was a Sacrifice of a sweet smelling sauour to God Ephes 5.2 Alwayes the beloued Sonne of God but then best-beloued if we may esteeme according to our apprehension when he was performing the highest and vtmost act of his filiall obedience Obedient to the death euen to the death of the Crosse Phil. 2.8 When is a Child best-beloued of his Father but when he is most obedient The Lord was alwayes well-pleased in him Math. 3.17 but then most of all if we may iudge by the effects when he was vpon the Crosse for then and thereby was the Lord well-pleased thorough him with all the Faithfull Col. 1.20 the Lord then smelling a sauour of rest whereby as in the dayes of Noah Gen. 8.21 he was pacified towards the World Spices are sweetest when they are broken and pounded and so was Christ when his Body was broken and pounded vpon the Crosse And as when Mary brake the Boxe of Oyntment the whole House was filled with the fauour of it Iohn 12.3 So when Christ who was full of good Oyntments Cant. 1.2 had his Body broken on the Crosse Heauen and Earth were filled with the sweet sauour thereof and many reasons may be alleaged why it should be so well pleasing to God First it was Gods pleasure and ordinance that Christ should dye for vs and he ordained it in the heighth of his loue to vs God so loued the world c. And he cannot chuse but be infinitely pleased with his owne worke specially the worke of his greatest loue Secondly he delights not in the death of a sinner but rather that they should be conuerted and liue therefore this being the Life and Saluation of sinfull beleeuers it must needs be delightfull and pleasing to God Thirdly it was as it were Gods owne Blood Act. 20.28 For howsoeuer God is not as Man made of Flesh and Blood yet the Person of Christ who was our Mediator being God and Man the Blood that came from him as he was Man by reason of the personall Vnion of both Natures in that his owne Person may iustly be said to be the Blood of God and how can it chuse but the Blood of God should be infinitely pleasing to God Lastly it must make amends for all the sinnes of all Beleeuers now all our sinnes euen the best of them are maruailous filthy and loathsome before the Lord our verie righteousnesse is as a filthy Clout before the pure Eyes of Gods Iustice and therefore there being so many Beleeuers to be saued and euerie Beleeuer hauing so many sinnes and euerie sinne being so loathsome and odious before the Lord it must needs be a verie sweet Sacrifice that must take away all that filthinesse and that obedience must needs be infinitely pleasing to God which makes perfect satisfaction and recompence for our infinite sinnes Now if it be so sweet and infinitely pleasing to God shall we neglect it Or come like Stockes and Stones vnto it without feeling and without life without a liuely and a sensible apprehension of the infinite excellencie of this sweet smelling Sacrifice Let vs stirre vp our selues to esteeme reuerently of it as it well deserues and to take delight in it as God delights in it and accordingly let vs be fitted to the celebration and memoriall of it in this Sacrament In my vnfained affection therefore to the Lord and our Sauiour Iesus Christ and to his precious Death and Blood-shedding so bitter to himselfe so comfortable to vs so pleasing to God that the honour thereof may be rightly and worthily aduanced in our Hearts as at all times so especially in the liuely commemoration of it in the Sacrament of the Lords Supper I haue vndertaken this taske of preparation earnestly desiring that the precious death of the Lord Iesus Christ may be preciously and graciously entertained answerable in some measure to the excellent worthinesse of that great Mysterie Let vs therefore labour to make some vse of these things Let vs consider first that it is one of the greatest parts of our Christian dutie to be well instructed and furnished for this Sacrament Secondly what daunger it is to our Soules if we come vnprepared for then we eat and drinke our owne damnation when we are eating and drinking the Diuell is blind-folding of vs and carrying our Soules to Hell Thirdly let vs looke withall to Gods glorie Is God most glorified by this Then let vs be best prepared to it Lastly let vs consider the preciousnesse of the death of Christ the greatest worke that euer was performed since the World began that Christ the Sonne of God should shed his Blood for the sinne of Man It ought therefore to be prepared vnto with much eleuation and with much affection of mind And when we haue it before our Eyes and come to shew forth the Lords death we must bring with vs all preparation reuerence faith and eleuation that we can by Prayer or any good endeuour attaine vnto and we must further consider the bitternesse of the death of Christ and must come as if then we were to be crucified with him euerie one of vs that looke for a part in his death for the forgiuenesse of sinnes the bitternesse of his death must goe to our Hearts we must looke vnto him whom we haue pierced by our sinnes with mourning Eyes and drouping Hearts and then we must consider how comfortable this his death is to vs it is the greatest blessing that euer can befall vs in this World Life Remission of Sinnes Saluation and what not It is all in all Lastly consider how infinitely pleasing it is to God and know that if it be so pleasing to him if we prophane it he will be infinitely displeased with vs. Let these things therefore stirre vs vp to a reuerent partaking of this holy Mystery Thus you haue some seasoning before hand see how you can profit by it in the weeke you haue some-what now to put you in mind what you are
of the world after our lusts and corruptions but when once we are truly partakers of Christ crucified then we are crucified to the World and the World to vs and then we scorne the things of the World the great riches and high promotion and the beautifullest things we account them as Dung of the Earth Againe when we consider Christ crucified there we behold how patient we should be in affliction euen to the death there is the picture of our whole life which must be a continuall course of mortification and there is the seasoning of our death looking thoroughly vpon Christ crucified it is that which seasons our death that whensoeuer death commeth and seaseth vpon vs it shall be a sweet passage to a better life Againe when we see Christ crucified we see all euils turned to good they are seasoned to vs in the sufferings of the Lord Iesus and if we haue any comforts we enioy them so farre forth as they are seasoned vnto vs in the Blood of Christ Lastly when we consider Christ crucified there we find all good things purchased for vs Grace and Mercie and Peace and eternall Saluation There is a World yea a Heauen of Treasure and riches gathered for vs and that we are made partakers of by a due view and Faith in the meditation of Christ crucified and therefore whosoeuer would haue any true rellish of Christ he must labour for the rellish of the Blood of Christ Vse 2 The second Vse teacheth vs the difficultie of the worke of our Redemption it was a maruelous difficult and a hard thing which could not be effected but by the Blood of the Sonne of God Oh how deepely had we plunged our selues into a bottomlesse Sea of miserie that nothing could plucke vs out but the Death and Blood of Iesus Christ How fast did the filth of sinne sease vpon vs both in our Bodyes and in our Soules that nothing could wash and cleanse vs from it but the Blood of Christ How desperately were we entangled in the Snares of the Diuell that nothing could loose vs but the Death and Blood of Christ How fearefully had we enthrall'd our selues to Death Hell and Destruction that nothing could deliuer and free vs but the Blood of Christ How infinitely had we exposed our selues to the wrath and vengeance of God that he being a God of compassion and of himselfe most gracious and ready to forgiue sinnes yet he could not be moued to haue pittie and companion vpon vs but onely by the cruell and cursed death of the Lord Iesus The more difficult the worke on his part the greater was his loue to vs and therefore the more thankfulnesse we are to render vnto him Vse 3 The third Vse It teacheth vs the certaintie of the worke of our Redemption and the certaintie of the state of the Children of God It is confirmed by Blood and therefore it shall stand sure and firme for euer If so be that our sinnes can be more powerfull to destroy vs then the Blood of Christ to saue vs then is our Redemption vncertaine If so be that Death and the Diuell which haue beene already ouercome and trampled vnder Foot by Christ if these Principallities and Powers can recouer themselues and get vp in Armes againe and make Warre against Christ and bring him downe from Heauen againe and crucifie him the second time then is our Saluation and Redemption vncertaine But if that be impossible then it is impossible that those that haue part in this Couenant should faile of Saluation and Redemption Vse 4 The fourth Vse It teacheth vs the preciousnesse of the worke of our Redemption you see it hath cost the verie Blood of the Sonne of God himselfe How preciously and highly did the Lord value our Soules who was pleased himselfe that knew the worth of euerie thing to set our Soules at such a high rate as the Blood of Christ How deerely did he esteeme and loue vs when he would come and purchase these poore Soules of ours and pay so high a price for them And how preciously ought we to carrie and behaue our selues and possesse these Vessels of ours in holinesse and honour and giue vp our Soules a liuing Sacrifice to our Lord Iesus 1 Cor. 6.20 You are bought with a price saith the Apostle therefore glorifie God in your Bodyes and in your Soules for they are Gods God hath esteemed so highly of you as to set you at the rate of his own Sonne And Christ hath esteemed so highly of you to buy you so deerely and therefore doe not commit sinne filthinesse and vncleanenesse but giue your selues to holinesse and pietie that God may be glorified and honored by you Vse 5 The fifth Vse It teacheth vs the sufficiencie and perfection of the worke of our Redemption All that euer was and could be done was done of Christ What could he haue done but to be holy all his life and to be subiect to the Death euen to the Death of the Crosse Who can add any thing more perfect to this worke of our Redemption What can any Man adde vnto this worke of our Redemption No no it colt more then so to redeeme our Soules What can we doe any thing of our felues if we doe either it must be some holy doings or some holy sufferings What are our doings to Christ his doing Surely nothing and therefore nothing that we can doe can add any thing Then for our suffering what is the shedding of the Blood of Men to the shedding of the Blood of Christ Infinitely incomparable is the one to the other Therefore seeing our Redemption is accomplished by his Blood it is not the Blood of Man that can add any thing thereunto And therefore you see Christ hath done all in all and so let him be acknowledged our perfect Redeemer Vse 6 The sixth and last Vse It teacheth vs what an vnrecouerable losse they doe sustaine that doe prophane this worke of Redemption that haue had some shew of interest in it yet gaue it ouer and prophaned the Blood of the New Testament and counted it an vnholy thing and fell away from God and that holy profession that they tooke vpon them Alas what shall become of them that fall from God If their sinnes be not forgiuen them then they must needs goe to Hell and be damned Whither shall they fly to haue their sinnes forgiuen And where shall they plead for mercie They must plead it in Christ and in none else In Christ they cannot plead it for they cannot plead the pardon of sinne but in the Blood of Christ Christ dyed but once he suffered and was crucified but once and cannot dye againe and therefore as many of vs as haue taken the professsion of Christ vpon vs looke that we doe not let goe this holy and heauenly profession but let vs labour to sticke fast to Christ to his Death and Blood and then thou mayst be sure that the worke of thy Redemption
his owne Sonne having taken our sinnes upon him when we consider this right then wee begin to fall out with sinne and to hate it and to defie this cursed brat of the Devill that hath brought the Sonne of God to such a cursed and shamefull death so in our mortification we can never attaine to any true measure of it till we have toyled our selves in the due meditation of Christs death when we see and consider that Christ himselfe hath suffered such things afflictions temptations infirmities death it selfe then we begin to dispence with our owne mindes and are contented to suffer together with him and to mortifie our flesh and to crucifie the old man and with patience to undergoe and endure all the fiery tryalls It is the Apostles rule 1 Pet. 4.1 2. so in the matter of temptation the best helpe and strength wee have is Christ crucified Rev. 12.11 they overcame Satan in the blood of the Lambe When the Tempter comes our faith presently takes hold upon the blood of the Lambe upon the death of Christ we know that by that Satan was overcome and so by that we have comfort against temptation we consider we have crucified Christ by our sins already and therefore we will not harken to him to crucifie him the second time we consider that all the promises of God are sealed up unto us in the blood of Christ and thereby wee stand fast striving and suffering and waiting upon God in faith and patience and so we overcome the enemie in the blood of the Lambe so in our expectance of any good thing to come from God first wee are perswaded that Christ died for us that God spared not his owne Sonne but gave him to death for us and thence we doe comfortably conclude how shall he not with him give us all things also Rom. 8.32 In the matter of our perseverance we still are fearfull and faine we would be comforted how we should persevere Meditate soundly upon the death of Christ and there thou shalt have sound comfort for thy perseverance Rom. 5.9 10. If God reconcile us to himselfe by the death of Christ when we were his enemies much more now being reconciled by his blood we shall bee saved by his life the Lord that hath shewed us so great mercy as to bring us out of the state of sin and damnation when wee were his enemies will surely so uphold us being reconciled unto him that wee shall never finally fall into that cursed state againe Lastly for the matter of our repentance we can never truly repent till we meditate soundly upon the death of Christ Zach. 12.10 They looke upon him whom they have pierced and then they lament and be sory as for their first borne when they see him pierced and consider that they have pierced him then they shall lament In that Sermon of Peter Acts 2. whereby so many were converted unto God though many powerfull and profitable instructions were delivered yet they were never thereby stung till hee tells them in verse 36. This is Iesus whom you have crucified this went as a dagger to their hearts for presently they were pricked in their hearts and cryed out Men and brethren what shall we doe verse 37. here beginnes repentance when they see they have crucified the Lord of life and so it is with us when once the Holy Ghost takes us along into the meditation of Christs death and presseth it soundly upon our hearts that we be they that have crucified the Lord of life then we are astonied and at our wits end and then we repent and forethinke our selves of the evill we have done we can never understand what a broken heart is till we find our owne hearts broken with the meditation of the death of Christ when we consider advisedly with our selves concerning Christs sufferings what an agony he endured in the garden where he sweat water as it were drops of blood and was faine to be comforted by the Angels and when we thinke with our selves that we heare him complaine as though we were present with him My soule is heavie unto the death when wee consider him how his hands and feet and sides were wounded and nailed and pierced upon the Crosse and how tender his pretious body was one goring to him in his sinlesse body being more to him than many thousands to our bodies that are hardned with sinne and when we consider what a fearfull complaint came from him in the anguish of his soule My God my God why hast thou forsaken me how can we chuse if wee have any tendernesse of bowells in us in the world but melt and bee broken in our hearts and spend our spirits in the compassionate meditation of such a wofull spectacle but then if we consider further that all this was endured for us Innocent Lambe hee had done nothing amisse but it was all for us and for our sinnes This should make us more broken hearted at the thought of these things yea if wee had but good nature in us for who is there among us who being condemned to dye if any other should take our death upon him but wee would bee wonderfully moved in the thought of his death how much more then ought we to be compassionately moved at the thought of that cruell and shamefull death which the Sonne of God endured for us I say if we had but good nature in us But consider lastly how that he hath not only endured these things for us but that wee in a despitefull manner have brought all these things upon him and see if we have not just cause to breake our hearts asunder with griefe at the thought of Christs death the Iewes hands were the outward instruments our sinnes the actors they cryed out on earth to Pilate Crucifie him crucifie him but our sinnes cryed our in heaven to God much lowder Crucifie him crucifie him and that was the voice that prevailed and brought him to that shamefull death when the sinfull soule considers this with it selfe I have crucified the Lord of glory I have killed the Lord of life then the heart melts and relents and is gored and pierced with these thoughts as sensibly as our Saviours body was with the nailes and speare and the blood did not more freely gush out of his sides and body than bleeding teares doe gush out of a broken heart and wounded spirit of a poore wretched sinner thus affected with the meditation of the death of CHRIST Lastly this teacheth us what manner of remembrance of Christs death it is wee must labour for it must bee both religious and affectionate the Iewes remember Christs death but not religiously they doe it in scorne and hatred of him Hypocrites remember Christs death and that as a matter of religion as they professe but it is without affection and without truth but thou that desirest to remember Christ rightly and savingly thou must labour and see that thou remember him religiously and affectionately
should wee love the glorious Lord of heaven and earth seeing the Lord of heaven and earth hath so loved us as to dye for us Also it teacheth us patience seeing Christ the Lord hath dyed for us therefore we must not thinke much to suffer temptation and affliction yea death it selfe Christ the Lord hath gone through these before and therefore no doubt but he will bring us through the like with joy and with comfort Christ the Lord hath dyed for us this will breed and worke faith and boldnesse in us we may be bold to hazard our soules upon Christ knowing that our salvation is sure and firme it is the Lord that hath wrought it by his death and it is not all the Devills in hell can disanull that salvation which the Lord hath wrought for us Againe it ministers matter of rejoycing that we doe not onely beleeve in Christ crucified but we rejoyce in Christ crucified Gal. 6.14 God forbid that I should rejoyce but in the crosse unto me and I unto the world this Crosse I oppose against all my feares afflictions and temptations and persecutions against all that ever can come I am crucified to the world and the world to me because the Lord hath dyed for me Lastly this is a matter of excellent comfort to Gods children for hereby we may discerne the infinite worthinesse of the death of Christ and the infinite preciousnesse of his death Why was the death of Christ so precious why because it was the death of Christ the Lord not the death of Christ as he was man but of Christ the Lord of life and glorie When wee consider that so many thousand shall be saved wee thinke with our selves how shall these bee saved why the infinite blood of the Lord is sufficient for us al this death being the Lords death it must needs be of force and power and vertue and merit to procure mercy and grace and forgivenesse of sinnes to all those that have a true faith and doe earnestly endeavour and desire to be conformable to this death of Christ The end of the sixteenth Lecture THE SEVENTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER NOw wee are to proceed as God shall inable us in the handling of the 26. verse of the 11. chapter of the first Epistle to the Corinthians because this afternoones exercise we must spend in the matter of preparation against the next Sabbath for the receiving of the Lords Supper 1 Cor. 11.26 For as often as ye shall eate this bread and drink this cup ye shew forth the Lords death till hee come We divided this Scripture as you may remember into these two parts first an action to bee performed in the former part of the verse namely the receiving of the Sacrament of the Lords Supper set forth here by the name of eating this bread and drinking this cup. Secondly the caution that this action is to bee performed withall that we have in the latter part of the verse ye shew forth the Lords death till he come In this caution in the latter part of the verse we observed the caution it selfe namely to shew forth the Lords death secondly the often using or the often observing of this caution For though that be not here expressed yet it is to be supplyed out of the former part of the verse and is in common understanding to be read thus As often as ye shall eat this bread and drinke this cup so often yee shew forth the Lords death till he come Thirdly and lastly here is the continuance of it how long this is to continue why till the end of the world till the day of Iudgement till the comming of our Lord Iesus Christ ye shew forth the Lords death till he come In the caution first we observed the matter that is to be remembred that is the Lords death then secondly we told you here wee must consider of the manner of the remembring of it how must it be remembred by a shewing forth by a lively and a kinde of sensible expressing of it yee shew forth the Lords death till he come Concerning the matter to bee remembred namely the Lords death there wee shewed you first what is meant by the death of the Lord namely both the act of his death in respect of himselfe and likewise the benefit of his death in respect of us for that also must be remembred in the receiving of the Sacrament Then when as it is said here it is the Lords death I shewed you that howsoever Christ as he was Lord could not dye yet notwithstanding the death that Christ did suffer is rightly called the death of the Lord because Christ being man was also God and Lord yet by reason of the union of both these natures in one and the same person therefore that which is proper to Christ as he is man is rightly affirmed of him as being God and Lord. And thence we drew this observation in that it is here called the Lords death namely that howsoever Christ Iesus was cruelly and shamefully crucified and put to a most cruel and ignominious death upon the Crosse as ever any man could bee put unto yet notwithstanding even in that state of his death he was the Lord and shewed himself to be the glorious Lord of heaven and earth It followes now that we are to goe on Wee have spoken hitherto touching the Lords death as it is considered absolutely in it selfe we are yet further to speake of the Lords death by way of application or by way of reference of it to the Sacrament of the Lords Supper for so you see here the Apostle speakes of it respectively unto this Supper As often as ye shall eate this bread and drinke this cup ye shew forth the Lords death till he come where by it is plaine that looke what the Apostle speakes here concerning the Lords death the same is confined expressety to the reference of the Lords death to the Lords Supper we must alwayes remember the death of the Lord Christ Iesus every one of us that looke to have any part or to have any benefit by it must remember it at all times but yet when as we come to communicate in the Sacrament of the Lords Supper then there is required of us a more speciall meditation thereof than generally at other times Again even in the participation of the Sacrament of the Lords Supper we must meditate upon whole Christ Christ borne Christ living Christ dying Christ buried Christ risen againe for Christ was given wholly for us upon the Crosse and Christ is given wholly unto us in the Lords Supper and therfore there we must receive Christ wholly and meditate upon whole Christ I but yet in this case when wee come to receive the Sacrament then wee must more meditate and our hearts and our mindes must more runne upon the death of Christ than upon any thing else that ever Christ did or suffered for us it is the death
come and so expect a blessing from God but if thou have a veile before thee and thou canst not see and behold the death of Christ that is to say Christ Iesus crucified for the taking away of thy sinnes surely thou art not in case to come to the Table of the Lord. Vse 2 The second Vse of this Doctrine is matter of instruction and it serves to instruct us in many good Christian duties Is it so that the very substance and the chiefest matter of the Lords Supper is the death of Christ Iesus then this should teach us in the first place that wee should hunger and thirst long after this Sacramēt we must hunger thirst after grace we must hunger thirst after righteousnesse the death of Iesus Christ is our grace and our righteousnesse and the same also is the substance of this Sacrament therefore wee must hunger and thirst after this Sacrament Oh beloved that wee could but consider with our selves the worth of the death of Iesus Christ which was as great a matter as the whole world besides or if we could but consider the necessity of the death of Christ that without the sense and feeling of it in our hearts it is impossible that any man can be saved or if we could but consider the power of the death of Christ what a force it hath to beat downe the power of sinne hell and death and if we could consider the sweetnesse of Christ crucified the crucifying of Christ is the very life of a man that is truly regenerate and converted to God if wee could but consider the benefit of Christ Iesus crucified all grace and all glory belongs unto us by the death of Christ lastly if we could but consider the glory of Christ crucified Christ was most glorious upon the Crosse when he was in the height of his obedience and so God beheld him and then indeed did he procure most glory to us as it was his glory so it is our chiefest glory I rejoyce in nothing but in Christ crucified saith the Apostle If wee could soundly taste of these things the worthinesse of Christ crucified the necessity of Christ crucified the power of Christ crucified the sweetnesse of Christ crucified the benefit of Christ crucified the glory of Christ crucified we would hunger againe and againe after the Sacrament of the Lords Supper after the death of Christ therein tendred unto us it should whet us on to a spirituall appetite to this heavenly banquet This teacheth us in the second place what bee the graces that every one of us must be furnished withall when we doe come to the Lords Table What be the speciall graces why all graces that are any way respective to the death of Christ it is the death of Christ that there we come to celebrate now because every grace is in some sort or other respective to the death of Christ therefore every one of us shold come furnished in some measure or other with every grace but yet there be some graces that be more proper and nearer respective to the death of Christ than others are and these we must all be furnished withall when we come to the Sacrament they be so necessary that if we come not with them it is damnable for us to come at all There bee many I will but touch these five Knowledge Faith Love Obedience Thankfulnesse The first grace is knowledge we must bee indued with knowledge the knowledge of God generally and likewise of all other matters that be necessary to salvation but more specially the knowledge of Christ Iesus crucified we must know the story of his crucifying the benefit and power of his crucifying but yet more particularly we must know Christ Iesus crucified in reference to the Lords Supper there is the particular knowledge required of us the presence of Christ in that Sacrament the power of Christ in that Sacrament the benefits of Christ in that Sacrament these bee the things that wee must be well acquainted withall except we know these things wecome in a miserable case I shewed you that the death of Christ must bee meditated upon in the Sacrament of the Lords Supper here is the eye whereby wee doe discerne Christ crucified in these holy mysteries even the knowledge of Christ crucified in reference to the Sacrament of the Lords Supper and therefore as ever thou lookest to have any benefit by the Sacrament of the Lords Supper whosoever thou art see that thou be experienced and well seene and well grounded in the knowledge of Christ crucified be not to seeke of this when thou doest come see that thou have this knowledge before thou commest hee that hath his money to seeke when he should pay for his meat is like to fast so if we have not this knowledge before we come to the Lords Supper if we be not well experienced in this grace we are like to fast we are like to him that hath his weapons to seeke when hee should goe to fight he is like to be beaten Secondly we must bring Faith with us that is the second grace faith to apprehend the death of Christ to apprehend Iesus Christ crucified and this is as it were the hand whereby we doe apply and lay hold upon Iesus Christ for it is but in vaine for us to know Christ crucified except we doe apply him to our selves the eie of knowledge cannot save us without we doe apply him with the hand of faith by faith we doe as it were lay hold upon Christ in the Sacrament and lay his death upon our sores as a plaister to cure them and as a cordiall to our soules to comfort them Thirdly there must be Love in us love to God love to Christ and love to our brethren for Gods cause for the death of Iesus Christ being first wel knowne and understood then secondly well beleeved and applyed by faith worketh in us a kind of sensible feeling of the love of God towards us in Christ Iesus and thereby kindles in us a love to God himselfe and to Christ and then consequently to our brethren if God hath so loved us we must also love him and if Christ have so loved us as to give himselfe for us how ought we to love Christ and to love one another for his sake This is the heart as a man would say whereby we do give entertainment unto Iesus Christ crucified whereby we doe embrace him within us and surely whosoever can come to this that our hearts be seasoned with a love to God and to Christ and to our brethren for his sake out of question the Lord Iesus Christ dwells in us and lives in us and we dwell and live in him The fourth grace is Obedience even obedience to the whole will of God here comes in the whole duty of a Christian as well repentance as new obedience This is a grace specially respective to the death of Iesus Christ Iesus Christ he was perfectly obedient
better inabled and the more quickned to the performance of this duty First I will give you a taste of the meanes whereby wee may attaine to make the death of Christ so familiar to us and then I will shew the benefits that we shall receive hereby if we conscionably travell in this course The means of it are these in few words If we would have the death of Christ familiar unto us we must be sure that we doe never passe it over with a sleight meditation but let it be soundly taken to heart doe not thinke upon it as an ordinary common thing but conceive of it as a matter that doth concerne us and our good most of all let us thinke upon the death of Christ in that which he suffered and endured in his soule and body for our sinnes how hard it went with him in the Garden when hee sweat water and blood when his soule was heavy even unto death and how much more harder it went with him when hee was upon the Crosse when he said My God my God why hast thou forsaken me That he that was in singular favour with God should be made the very marke of Gods wrath to light upon that he who was the worlds Redeemer should bee exposed to the obloquy and reproch of the whole world that he who was the Lord of heaven and earth should be now in the hands of the powers of darknesse wee should yearne in our very bowels and be much troubled in our inmost affections at the thoughts of these things Secondly we must be frequent in the use of the meanes in the hearing of the Word in the receiving of the Sacrament and prayer for by this meanes wee shall make this death of Christ our owne there God tenders unto us the death of Christ let us come thither with hearts desirous ready and willing to receive it and there we shall be sure to have it Let it be our reach in all these duties to have an eye upon the death of Iesus Christ seeking to have that soundly fixed and fastened upon us whatsoever we faile in else still let that above all other sticke most close to us Then againe wee must labour to worke the remembrance of Christs death into our affections this is the right memory of heavenly things when the heart affects them the heart will surely remember that which it doth much affect When I see any thing that causeth deepe affection within me either much sorrow or much joy or the like I will remember that soundly then let us labour to worke the remembrance of the death of Christ into our affections let it still worke love in us because Christ loved us to die for us and let it worke hatred in us against sinne because it was sinne that brought him to his death and let it worke sorrow in us that he should bee so cruelly murthered and put to death for us And let it worke rejoycing in us that wee for our parts by his death are saved and by his stripes are healed Let the death of Christ worke these affections in us and then it shall be our owne never to forget it Lastly let us put our selves to the power and the rule and the directions of it let us suffer our selves to be swayed by the death of Iesus Christ in all our courses let it beare rule with us the counsell that our Saviour gives in the like case Iohn 7.17 If any doe my will the same shall know my doctrine any Christian that labours to be well acquainted with any duty the best way to bee acquainted with it is to labour for the obedience to that duty so if wee would remember Christ his death then let us labour to submit our selves to the power and obedience of it Whatsoever we doe let us examine it whether it be agreeable to the death of Christ if it be not then to say with our selves wee will not doe it though we may gaine all the world by it these are the meanes whereby wee may attaine to the habit of this grace namely to the continuall remembring of the death of Christ Iesus a saving remembrance The other point is the benefits that hereby will arise unto us If wee remember continually the death of Christ in our hearts we shall have many and great blessings The first blessing is this By this means we shall have a Book alwayes ready in our bosome alwaies a book about us to teach us every Christian duty for the death of Iesus Christ is such a Booke that will instruct us in every duty that belongs unto us To give you an instance in two or three Would you learne humility and meeknesse looke into the death of Christ Philip 2.5 6. that shall be sufficient to teach you humility and meeknesse and obedience Would you learne patience the death of Christ is a book to teach you patience Heb. 12.1 2 3. Looke to the author and finisher of your faith who for the joy that was set before him endured the Crosse and despised the shame c. consider him therefore that yee faint not Would you learne love to the brethren Christ his death teacheth you this duty in the highest degree 1 Iohn 3.16 If Christ so loved us that he laid downe his life for us then how ought wee also to lay downe our lives for the brethren Lastly to deny our selves is a speciall lesson that all Christians are to learne this is effectually taught us by the death of Christ 1 Pet. 4.1 2. Christ hath suffered in the flesh that we should not live to our selves but to him and this is a lively teacher if the death of Iesus Christ be soundly layd up in thy heart it will both teach thee the duties to bee performed and also inable thee to performe them A second benefit is this thou shalt have wonderfull peace and unspeakable comfort from God by this meanes Our sinnes they accuse us our consciences they accuse us the devill hee accuseth us daily before the Lord O but if thou have a remembrance of the death of Christ in thy heart there is a Supersedeas for them all that pacifies and appeaseth them all and that is a generall release and acquittance from all that ever they can charge thee withall Thirdly we shall have much spirituall growth and increase by the word and the Sacrament and much spirituall growth if once our hearts be seasoned with the death of Christ What doth the word and the sacrament teach but the death of Christ that is the substance of them all Then if once the death of Christ be grafted in thy heart before Oh with what comfort and chearfulnesse and with what great profit shalt thou heare the word and receive the sacrament When our stomacke hath some liking to our meate and our meate hath some affinitie to our stomacke then there is a quicke digesture Why so if so bee our hearts be seasoned with the death of Christ why then
honoured by vs in the performance of this businesse He will be sanctified in all that come neere him Leuit. 10.3 In this action we approach nearest to God euen to become one with Christ Iesus and hereby to be incorporated into his Body as Bone of his Bone and Flesh of this Flesh and therefore we must sanctifie and glorifie God in this exercise aboue all other It grieues me to see the Transgressors in this kind how horribly the Lord is dishonoured amongst Men euen in this most glorious and sanctified Ordinance some comming onely for fashion sake few for consciences not one amongst a great many with that due preparation that may make their seruice herein acceptable to God and Gods holy Sacrament comfortable and profitable to their owne Soules In zeale therefore for the Lord of Hoasts that his great Name and Maiestie may be rightly and truly glorified in the right and true vse of this his sauing Ordinance I desire to fit you to a reuerent and faithfull participation of this holy Sacrament as not knowing wherein either I or you may honor God more and doe him better seruice The fourth Reason is the preciousnesse of the death of the Lord Iesus Christ the greatest and weightiest and most vnualuable businesse that euer was performed since the Worlds Creation He the Lambe vndefiled and without spot a sinlesse Man the Holy One of God his owne glorious Sonne the Liquor that is prest out of such goodly Grapes must needs be a sweet and pleasant Iuice the Blood that issues out of his blessed Body and from his sacred Wounds must needs be most pure and most precious euerie drop of this heauenly Dew is worth a worlds ransome therefore not to be thought or spoken of much lesse to be purposely remembred and solemnely represented in the Sacrament but with all holy preparation and affection and eleuation of Spirit For the deepe impression of the death of Iesus Christ into our Hearts let vs consider rightly these three things which will be as so many spurres vnto vs to stirre vs vp to a more reuerent estimation and embracing of this Sacrament First the bitternesse of his death to him Secondly the sweetnesse of it to vs Thirdly the acceptablenesse of it to God First the bitternesse of it to himselfe It was exceeding bitter to him it cost him many a deepe sigh and groane many teares and strong cryings Hebr. 5.7 A sore Agony in the Garden with a bloody sweat in his Body Luke 22.44 And a deadly heauinesse in his Soule Math. 26.38 A hard conflict with the terrors of Death and the wrath of God vpon him for our sinnes for that grieuous trouble spoken of Math. 26.37 could not arise from any bodily feares or paines but he was then coping and closing with the very terrors of God due to vs but to be endured by him God set him as a Marke before him to shoot at him and to spend vpon him all the Arrowes of his Vengeance which were prepared for all beleeuing sinners from the beginning to the end of the World For many Men haue suffered a bodily death without any such daunting Christ is of a more valorous spirit then so many a sore blow did he receiue both from God and Man Men smot him and buffeted him Math. 26.67 They platted a Crowne of Thornes and put it on his Head and smot him on the Head Math. 27.29 30. And all this and a great deale more came vpon him yet there was none to pitty him Ps 69.20 The Lord from Heauen he smot him and brake him and layd vpon him Esay 53.6.10 as it were stroake vpon stroake till he had reuenged himselfe to the full vpon him He did not spare him though he were his owne Sonne Rom. 8.32 For when Christ was vpon the Crosse then he was reputed the common sinner of the World and so all the Vials of the wrath of God were to be poured out and emptied vpon him Was this Death so bitter to him and shall we be lightly affected toward it Shall we come coldly and vnpreparedly to the memoriall of it Shall we see this bitter Death of his acted as it were in a holy Tragedy before our Eyes and shall not we be much moued and yearne in our Bowels at the sight and thought and memoriall of it Put the case we should be condemned to dye and another Man in loue should take our death vpon him for vs how compassionately would wee bee affected towards him and the death that hee suffers for vs Wee would goe into our Chambers and mourne and waile and melt in our selues at the thought of his suffering for vs and his loue to vs and our wretchednesse that hath brought him to such a death much more should we be stirred vp to a thorough feeling of the sufferings and death of Christ Iesus which we wretched sinners haue brought vpon him For it was more that the Sonne of God should dye then if the whole World should dye The bitternesse of his death was caused by the bitternesse of our sins and therefore the thought of his death should alwayes stirre vs vp to true repentance to a hatred and detestation of our sins and to looke vpon the Lord Iesus with a broken Heart and a mourning Spirit and a wounded Conscience and a sighing Soule whom we haue so grieuously pierced with our sinnes Zach. 12.10 They shall looke vpon him whom they haue pierced they shall mourne for him c. Secondly the sweetnesse of it to vs it is maruailous cordiall and comfortable to vs Gaule and Vineger to him but Milke and Hony to vs his abasing is our exalting his sufferings are our victorie his torments our ease his wounds our cure his crosse our crowne his shame our glorie his death our life he dying in our stead looke how bitter our death was to him so comfortable is his death to vs looke how much he was disparaged by our death so much are we aduantaged by his it was but one death in it selfe but it is double in effect as our death that is being due to vs so it was a bitter death to Christ but as his death that is to say as being endured in his Person for vs so it is to vs most comfortable We were healed by his stripes Esay 53.5 He bore our stripes and thereby are we healed we changed states with our Sauiour and he with vs he receiued our sinnes we receiue his righteousnesse he our miserie we his happinesse he our death we his life a blessed change for vs that in stead of Sinne Death and Hell thereby deserued we should find Righteousnesse and Life and Heauen purchased by the death of Christ Iesus when the Life and Blood of Christ Iesus gusht out of his Body by his wounds then were all the Fountaines of Heauen as it were all the Flood-gates of Gods Mercie set wide open and then was all Grace and Comfort and Life and Saluation showred downe vpon all
the Father to Christ by a peculiar donation Iohn 6.37 All that the Father giueth me shall come to me And Hebr. 2.13 Behold here am I and the Children which God hath giuen me And hence ariseth many relations betwixt Christ and his Church He is their God and they are his People He is their Head and they are his Members He is their Husband and they are his Spouse He their King and they his Subiects and he their Sauiour and they his Redeemed The Vses are these Vse 1 First this teacheth vs and doth sufficiently proue vnto vs that Christ is not meerely a Man but true and verie God and that not a pettie God as some Arians imagine as who should say He is God indeed but yet subordinate and inferiour to his Father But he is an absolute Lord euen as God the Father is Lord and whosoeuer doth not so acknowledge him shall haue no part in him The Iewes and the Turkes that doe in their kind verie religiously acknowledge and inuocate God the Father doe but deceiue themselues and dishonour God They shall neuer find grace and mercie with God the Father because they acknowledge not the Lord Iesus Christ The greater is Gods goodnesse to vs that hath not onely so reuealed him to vs but also perswaded vs to receiue him It is not a matter of course but the speciall working of the Holy Ghost but of Faith whereby we are thus perswaded 1 Cor. 12.3 No Man can say that Iesus is the Lord but by the Holy Ghost In word a Man may say as much but he cannot in deed and in truth he cannot come to be perswaded of it and to rest in that perswasion is onely from the Holy Ghost Vse 2 Secondly Is Christ Iesus the Lord specially of his Church Then he is to be reuerenced and worshipped as the Lord of his Church Mal. 1.6 If I be a Lord where is my feare Seeing Christ Iesus is the Lord we must feare him and worship him Psal 45.11 He is thy Lord and reuerence thou him it is spoken of Pharaohs Daughter that Solomon was her Lord and therefore she must worship him If this be true in the shaddow it is much more so in the substance For behold a greater then Solomon is here a greater Lord and therefore more necessarily and more reuerently to be worshipped Euerie one of vs should enlarge our Hearts to the furthest extent of reuerence and worship that possibly we can attaine vnto whensoeuer we doe but heare the name of the Lord Iesus it should strike a reuerence into our Hearts Doe not the Diuels tremble at the sight of the Lord Iesus Did not they worship him in the dayes of his Flesh Marke 5.6 7. How much more then when they behold his glorie And shall not we be stirred vp to worship the Lord Iesus as the Lord when we see the verie Diuels worship him All the Angels worship him Hebr. 1.6 Now we are more bound vnto him in respect of this verie title the Lord then they are He is their Lord as being their Creator Head Gouernour Preseruer but to vs he is more then all this He is the Lord our Redeemer which is the most proper and most beneficiall bond and this he neuer was to them therefore we are to worship him by dutie much more All Creatures worship him Phil. 2.10.11 At the Name of Iesus euerie Knee shall bow both of things in Heauen and things in Earth and things vnder the Earth and euerie tongue shall confesse that Iesus is the Lord c. Then let vs not stand like a dead Center in the midst like Stockes and stones without the sence of the Lordly power and authoritie of Christ Iesus we are to be quickned thereby to worship him when all the Creatures round about vs in Heauen and Earth doe bow and humble themselues with all feare and reuerence and seruice to his Maiestie There is nothing in our Sauiour but if it be beheld with a spirituall Eye it carries a Lord-like Maiestie in it deseruing and requiring the highest A worship Not onely his Transfiguration Miracles Resurrection Ascention and such other workes plainly declaring him to be the Lord but euen in his basest and meanest estate he was discerned and acknowledged to be the Lord. When he was in the Wombe Luke 1.43 44. Elizabeth acknowledged him to be so Whence commeth this to me that the Mother of my Lord should come to me c. And in the Cratch he was so acknowledged by the Angels and heauenly Souldiers Luke 2.11.13 And after that he was worshipped by the Wisemen as the Lord Math. 2.11 And vpon the Crosse euen then when he was in the greatest abasement when it was the houre and power of Darkenesse he spoyled Principalities and Powers and shewed himselfe to be the Lord and the Theefe hanging with him by the Eye of Faith discerned him to be the Lord and so worshipped him Luke 23.42 Lord remember me when thou commest into thy Kingdome Euen then when he was in the Enemies hands when they were taking away his life from him yet then was he the Lord and so shewed himselfe and was so acknowledged and worshipped called vpon Now as he is to be worshipped in all other cases so especially in the vse of the Sacrament of the Lords Supper when we come to be partakers of the Bread and Wine and by them of the Body and Blood of Christ we must be raysed vp to the consideration of his Lordly power and authoritie that thereby we may be stirred vp to worship him and honour him and to bow downe the Knees of our Hearts to him with all humblenesse and submission I say not that we should worship the Sacrament as the Papists nor Christen the Sacrament as some of the Lutherans but in the vse of the Sacrament as being the speciall memoriall of him and of his Death and as we worship him in hearing of the Word and his sauing Ordinances we must haue our Hearts to be lifted vp in the reuerent imbracing of these pledges of his loue and in thankes-giuing for the benefits of his Death and to be cast downe in detestation of our sinnes that hath brought this death vpon him Vse 3 The third Vse Is he the Lord Then we must beleeue in him Iohn 14.1 If ye beleeue in God beleeue in me also as who should say ye beleeue in God I being God beleeue also in me so Christ being Lord as the Father is is therefore to be beleeued in the vse is as naturall and the reason as effectuall here is the proper obiect for the Eye of our Faith to be fastned vpon his Lordly power and authoritie Christ-Man is to be beleeued in in some sort but Christ the Lord that is the true and right and proper obiect here is full hold and as it were a full handfull for the hand of our Faith to seize vpon We lay hold on him as Lord therefore all-sufficient to supply all out
with an eie and respect to his Death on the Crosse his Body broken his Blood shed yet notwithstanding that is not all we are not to stay there but it hath a further reach otherwise those that stood by our Sauiour Christ when he was crucified put the case that one of them had sprinkled his Body with the Blood of Christ should he haue had a Communion then with Christ Certainly no. Therefore our Faith must reach further and not stay in the Body and Blood of Christ but it must reach to the fruit and comfort that comes thereby to sanctification and eternall life For so Christ spake Math. 26.28 This is my Blood which is shed for many for the remission of sinnes Consider of Christ his Death his Body broken his Blood shed we must haue a further reach to discerne the sauing fruits and benefits of his Death as forgiuenesse of sinnes sanctification and eternall life So then we see what is meant by the Body and Blood of Christ The Communion of the Body and Blood of Christ Now the third point to be spoken of is the manner of the performing and accomplishment of those things in the Sacrament or Supper of the Lord. We must vnderstand it to be thus performed that is to say that this Communion with Christ or the Communion that we haue among our selues we must not so vnderstand it as if it were begun or made but so performed as according to the nature of the Sacrament will reach vnto it that is to say it is there confirmed ratified and sealed vp vnto vs the Body and Blood of Christ is communicated vnto vs by the way of Seale of Pledge of Ratification the Sacraments doe not beget Faith in vs but they confirme Faith where it is begotten already Rom. 4.11 After he receiued the signe of Circumcision as the Seale of the righteousnesse of Faith which he had when he was vncircumcised c. The Sacrament that comes and seconds it and ratifies it vnto vs. Then here is the case at our first conuersion when God gaue vs an effectuall calling God drawed vs neere to himselfe and worked Faith in vs and touched our Hearts by his Spirit and so makes this holy Communion betweene Christ and vs and so makes vs one with him and he with vs. Well Faith being thus begotten in vs by the preaching of the Word the Vnion being thus made then God admits vs to his Table to the Sacrament of the Lords Supper the point now in hand He admits vs there that so this Communion already made betweene Christ and vs might be further confirmed and ratified The Sacrament doth this not as an efficient cause but as an outward instrumentall cause It is not done by the deed done as the Papists say the deed done is not enough to conferre grace no it is no such matter the Sacrament of the Lords Supper is the Communion of the Body and Blood of Christ The meanes that Gods children are conuerted by and effectually called is the Word thereby Faith is wrought in them and a holy Communion made betweene Christ and them after they are admitted to the participation of the Sacrament by which Sacrament as an outward instrumentall cause this Communion being already begun and made is further ratified and confirmed This is the meaning of those words that it is the Communion of the Body and Blood of Christ Now we come to the obseruations that here ariseth for our instruction First concerning the Communion betweene Christ and the Faithfull and then the Communion between the Faithfull and themselues The Communion that is betweene Christ and the Faithfull is confirmed vnto vs in the participation of the Lords Supper that is it is an effectuall Bond Pledge and Seale of that holy and blessed Communion that the Faithfull haue with Christ and Christ with them In Math. 26.26 the Text saith there that our Sauiour tooke Bread and gaue it to his Disciples that is Christ communicated himselfe to vs in the Sacrament Now we are to proue that Christ communicated himselfe to vs in the Sacrament He gaue it to his Disciples what freer then the guift And withall he presseth it vpon them and bids them take eat this is my Body What can be spoken more frankly and more freely And therefore being spoken by him that neuer spake any thing that he meant not in his Heart it must needs be a verie franke and free bestowing of himselfe Yet as you will say here is Bread and here is Wine frankly and freely giuen but what is this to Christ his owne Body Yes that Bread in a Sacramentall sence is the Body of Christ he giues the name of the Signe to the thing signified this Bread is his Body whatsoeuer he speakes and performes concerning the one he doth concerning the other He was not so franke free and liberall in giuing Bread as he was in giuing his Body to feed vpon So the like is concerning the Cup in Vers 27.28 First here you see then that the Sacrament of the Lords Supper in regard of the first institution is a Bond and Seale of the blessed Communion that we haue with Christ He gaue himselfe to vs. In Iohn 6.51 52. there Christ tels them that He it the liuing Bread which came downe from Heauen if any Man eat of this Bread he shall liue The meaning is that Christ gaue vs his Flesh to eat spiritually In Vers 53. it is said Except ye eat the Flesh of the Sonne of Man and drinke his Blood ye haue no Communion with Christ But that which is most pregnant for our purpose is in Vers 56. where it is said He that eats my Flesh and drinkes my Blood dwelleth in me and I in him What neerer Communion can there be then this that we dwell in him and he in vs Who are they that partake of this He that eats my Flesh and drinkes my Blood dwelleth in me and I in him And is not this his Flesh eaten and his Blood drunken In the participation of the Lords Supper is ratified the sweet Communion that is betweene Christ and vs. I doe not say that that in the sixth of Iohn is vnderstood properly of the Sacrament of the Lords Supper but is mystically applyed to this of eating Christ by Faith and therefore iustly agrees with this of the Lords Supper when we meditate vpon Christs workes in the Sacrament or out of the Sacrament not eating his Flesh and drinking his Blood after a spirituall manner that is in the generall there if we doe this in the vse of the Sacrament we doe it in a particular manner So then it is so in all our spirituall eating of Christ and drinking of his Blood we dwell in him and he in vs then much more in the participation of the Sacrament of the Lords Supper when our Faith is lift vp to Christ that we feed vpon him more thoroughly and earnestly and therefore much more doth that place take hold of our
is ascribed to the Blood of Christ so our Redemption is ascribed to the Blood of Christ Ephes 1.7 Reuel 5.9 and in the 1 Pet. 1.19 all runs vpon the Blood of Christ Reuel 1.5 We are washed from our sinnes in his Blood 1 Iohn 1.7 The Blood of Christ cleanseth vs from all our sinnes The fetching of vs within the Couenant of Grace is by the Blood of Christ Ephes 2.13 and so indeed is the whole worke of our Redemption ascribed to the Blood of Christ You see then how rich and plentifull the Scripture is in this Argument all tending wholly to this effect to teach vs that the verie matter whereupon the New Testament and the worke of our Redemption is founded and stablished is the Blood of the Lord Iesus I am bold to insist so long vpon the proofe of this point because the Scripture is so plentifull in it Wee will come now to the Reasons Reas 1 The first Reason may be drawn from the nature of a Couenant amongst Men Wherein stands it Not in the making and writing of it but in the sealing of it Here is a Couenant made betweene God and Man that he will forgiue vs our sinnes and that he will sanctifie vs and it is sealed by the Blood of Christ and therefore it is called the Blood of the New Testament It is true indeed that all the Couenants and Promises of God are firme and sure in themselues because God hath made them and they need no Seale yet because God hauing made this Couenant respectiuely that he would haue it sealed and confirmed by the Blood of Christ Iesus Therefore looke whatsoeuer force and benefit it is of to vs it is by vertue of the Blood of Christ And hence it is that whosoeuer can shew this Seale for themselues that they haue part in this Blood of Christ they may challenge that they haue their part in the Couenant and whosoeuer cannot they haue no part in it Reas 2 The second Reason is drawne from the nature of a Testament which must alwayes be confirmed by the death of the Testator and is not of force before the partie be dead the Apostle applyes it so in Hebr. 9.16 17. Reas 3 The third Reason is drawne from the nature of a Sacrifice a burnt Offering a propitiatorie Sacrifice a Sacrifice for sinne No Sacrifice that was to be offered for sinne but it was to be killed and offered in Blood Leuit. 1.7 and therefore Christ comming to be a Sacrifice for the sinnes of the World he must be killed and slaine Reas 4 The fourth Reason it holds by way of proportion betweene the New Testament and the Old The Old Testament was confirmed by Blood and so must the New In the Old Testament the Pascall Lambe must be slaine and killed and so in the New Testament Christ must be killed and slaine Likewise the Sacrifice of the Law must be killed slaine and Blood shed so the Sacrifice of the New Testament Christ must be slaine and shed his Blood Reas 5 The fifth Reason is drawne from the rigour of the Law which did necessarily require it and could not be dispenced withall but whosoeuer sinnes must dye the death and therefore Christ being our Redeemer he must endure that death which we must haue suffered else the Law could neuer haue beene satisfied Reas 6 Againe it stands with the Iustice of God which must haue an absolute and perfect satisfaction It cannot be satisfied with any thing in the World but with the Blood of the Sonne of God Acts 20.28 Take heed therefore vnto your selues and to all the Flocke ouer the which the Holy Ghost hath made you Quer-seers to feed the Church of God which he hath purchased with his owne Blood Marke now this stands with the Iustice of God God was offended and he must receiue full satisfaction therefore when Christ came to satisfie he could not satisfie but onely by his Blood Nay I say more Christ could not haue satisfied but that it was by the Blood of the Sonne of God that the infinitenesse of the Person satisfying might be answerable to the infinitenesse of the Person offended and that is the chiefe reason of the Doctrine Reas 7 Then another Reason is the haynousnesse of sinne The reward of sinne is death and where is no shedding of Blood there is no remission and therefore whosoeuer comes as a Mediator of the New Testament to procure for vs the remission of our sinnes his Blood must be shed else our sinnes still remaine vnpardoned And so much for the Reasons The Vses Vse 1 First It teacheth vs what it is that the Eye of our Faith should principally respect and looke vpon Christ and the hand of our Faith principally lay hold on when we doe imbrace Christ namely the Blood of Christ the Crosse of Christ the Obedience and Suffering of Christ c. in a word Christ crucified that is the subiect that our Faith must take hold vpon Christ crucified is the obiect of our knowledge 1 Cor. 2.2 I desire to know nothing but Christ and him crucified And the same is the matter of our reioycing Gal. 6.14 God forbid that I should reioyce but in the Crosse of Christ The Blood of Christ is the ground and verie foundation of our Faith Rom. 3.25 Through Faith in his Blood c. What is it that the Faith of a beleeuing Man doth most properly embrace but the Blood of Christ The Iewes reuile vs because we beleeue in a crucified God and the Gentiles they deride and mocke vs because we trust to be saued in him that could not saue himselfe but sufrered such a cruell death Well howsoeuer it be saith the Apostle that he is to the Iewes a stumbling blocke and to the Grecians foolishnesse yet vnto vs he is the power of God and the wisedome of God He is the verie power of God without which God cannot ordinarily saue a Man And the verie wisedome of God without which God will not ordinarily saue a Man It is a world of heauenly comforts that a spirituall minded Man may gather vnto himselfe in the meditation and the beholding of the death of Christ when we thinke of Christ crucified and of Christ shedding his Blood there you may see First our sinnes punished to the full Secondly there we may see our sinnes pardoned to the full Thirdly there we may see our sinnes crucified and mortified and subdued by his Blood and by the power of the death of Christ soundly applyed to our Soules and Considences our sinnes begin to dye and to be mortified and to be crucified in vs. Fourthly in Christ crucified we may behold the Flesh crucified Gal. 5.24 we may see our wicked humors to be mortified and to be beaten downe and crucified within vs. Againe when as we thinke vpon Christ crucified why there we doe find indeed the verie crucifying of our selues to the World and the World to vs Gal. 6.14 Before we were caried after the things
indebted to God when they are discharged then we are no further debtors that is to say God is a Friend to vs he is reconciled to vs and we to him Our sinnes are our foulnesse when they are washed we are clensed Our sinnes are our hatred when they are abolished God loues vs and we loue him Our sinnes are our separation take away this wall of separation and God is a Father to vs and we dutifull Children to him To conclude we are one with him and he is one with vs. Reas 2 The second Reason is drawne from the intirenesse of Christ Christ our Mediator is our Sanctification as well as our Righteousnesse and our Righteousnesse as well as our Redemption and our Redemption as well as our Wisedome 1 Cor. 1.30 He is our Wisedome Righteousnesse Sanctification and Redemption Is Christ diuided No surely and therefore whosoeuer hath part in him for his Righteousnesse hath also part in him for his Wisedome Sanctification and Redemption Reas 3 The third Reason is drawne from the necessarie dependance of the whole worke of Saluation and of all the Graces and Mercies that God bestowes vpon vs they are all inseparable they goe all together and are neuer sundred Iustification being the first If that once be obtained all the rest necessarily follow Those whom he iustifies he sanctifies If any Man be in Christ he is a new Creature 2 Cor. 5.19 If we be once reconciled to God whereby our sinnes are forgiuen we are new Creatures So that where there is Iustification there is Sanctification and where there is Iustification there is also Glorification Rom. 8.30 Whom he iustifies them also he glorifies There is a necessarie dependance betwixt the matter of Iustification consisting in the forgiuenesse of sinnes and the matter of our Sanctification and Glorification Whosoeuer bath interest in one hath also right interest to all the rest Reas 4 The fourth Reason is drawne from the Office of our Sauiour Christ He came for sinne Rom. 8.3 To saue his People from their sinnes Math. 1.21 To sane sinners 1 Tim. 1.15 His Office is to take away sinne and to saue sinners If therefore our sinnes are taken away and forgiuen we are interested into the worke of our Saluation It is made sure vnto vs howsoeuer the Glorie is respited to another World Vse 5 The last Reason is drawne from the comparison of the state we were in before our sinnes were forgiuen with that which we doe after inioy Before we were Enemies to God after we are reconciled to God and made his Friends If God vouchsafe vs this fauour to forgiue vs our sinnes when wee were his Enemies shall hee not also vouchsafe vs this loue according as he hath promised to accomplish and worke vpon vs the whole worke of our Saluation to saue vs being now reconciled to him It is the Apostles reason Rom. 5 10. For if when we were Enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life Vse 1 The Vses First this shewes vs what we must specially labour for in all our practise of Religion namely to obtaine remission of sinnes that is the maine That being obtained all the rest be obtainned But some will say there be other things to be laboured for It is true But that is the first and principall and till we haue that we can haue no other mercie from God and when we haue that we haue all Without that no fauour at all can be expected from God either for Soule or Body It was Dauids case and practise when he was sicke or persecuted or whatsoeuer occasion befell him still he labours for the forgiuenesse of his sinnes O Lord be mercifull to my sinnes This also was the practise of our Sauiour some came to him about one Disease some about another the Leprosie the Palsie and the like His answer is Thy sinnes are forgiuen thee Sinne no more c. By which tender he teacheth vs what we must specially labour for and chiefely ayme at in the practise of Religion namely for the forgiuenesse of our sinnes But some will say how shall we come by this I answer we must seeke for it pray for it and vse the meanes which God hath appointed to obtaine the same heare the Word and meditate vpon it receiue the Sacraments and labor to profit by these things to get the knowledge of Christ And this we must vnderstand that howsoeuer we can doe nothing to procure the forgiuenesse of our sinnes but the Lord must first forgiue before our workes can be acceptable yet notwithstanding God hath appointed meanes wherein he hath promised to meet vs Let vs humble our selues before him and by that meanes we shall be made capable of the forgiuenesse of our sinnes let vs labour for Faith and by that we shall receiue forgiuenesse of sinnes let vs labour for newnesse of life and so we shall walke worthy of this Grace let vs vse the meanes wherein God hath promised to meet vs and this is to labour for remission of sinnes and doubt not but he that doth this out of a Heart vnfaigned shall find the blessing of God vpon it But where shall we find this I answer In the Blood of Christ there this Treasure lyes Digge deepe into his wounds by the Hand of Faith diue into this euer-liuing Fountaine the Blood of Christ by the worke of Faith so shalt thou be sure to find forgiuenesse of sinnes and then though thou be neuer so loathsome in thy selfe yet his Blood is verie precious and will make amends for all though thou be vnable to go forward one Foot in the way of Saluation yet his Blood is all-sufficient though thy Prayers be weake thy desires feeble thy Faith and Hope faint yet his Blood is a strong and a mightie Intercessor that calles for forgiuenesse though our sinnes be like the Blood of Abel that calles for vengeance yet the Blood of Christ speakes better things for vs then the Blood of Abel it calles continually for mercie for vs though our sinnes be great and grieuous as red as Scarlet deepely dyed by our continuance in them or by our relapsing or by our much hardnesse of Heart against Gods warnings yet diue thou deepe into the Fountaine of Christs Blood and that will put thee into another hugh his Scarlet Blood will put downe thy Scarlet sinnes though neuer so deepely dyed and procure thee Mercie and present thee faultlesse before the Lord. But how shall I know that I haue forgiuenesse of sinnes I answer his is the mercie of God that he not onely forgiues vs our sinnes but also telles vs they are forgiuen To forgiue vs our sinnes is a great mercie but to tell vs that they are forgiuen is a greater mercie If a Man be neuer so well prouided for so that he shall neuer want it is well but yet vnlesse he know so much he will still feare and stand in
doubt and therefore because we should not be thus perplexed and in despaire he giues vs his Spirit to witnesse to our Spirits that he hath in the Blood of Christ smelt a sweet Sauour of rest that our sinnes are pardoned and we reconciled Againe we may know it by peace of Conscience Rom. 5.1 Being instified by Faith we haue peace towards God He giues vs peace of Conscience when he forgiues vs our sinnes all is then pacified our Consciences which before were like the Surges of the Sea tumultuous and raging are then layd into a sweet calme I doe not say that this shall be alwayes so but we shall know it some times or other and find it to be as the pledge of the forgiuenesse of our sinnes and howsoeuer by reason of our sinne and weakenesse that may faile for a time in our sence yet the truth of God stands sure for euer Againe we may know it by the dying of sinne in vs for it is effectuall to kill sinne as the shedding of Christs Blood was the death of himselfe so his Blood is the death of our sinne This is one sure token that our sinnes are pardoned when we find this bond of sinne loosed and that we are set at libertie Vse 2 The second Vse teacheth vs the excellencie of the state of Gods Children that the Faithfull are aduanced to they are freed and haue remission of all their sinnes A Man that liues and lyes in his sinne vnpardoned is in a wofull case his sinne is bound that is he stands obliged therein to abide the danger and penaltie of eternall death and condemnation but when he is once forgiuen his sinne is loosed that is he is loosed from his sinne before he was hampered in the Snares of Sathan in continuall subiection to the terrors of Gods wrath fast held in the Fetters of an accusing Consocience linked in the Chaines of eternall death and condemnation But when God releaseth him he deliuers him from all these he quits him of this bond and breakes it in peeces and sets him free from all danger and not onely so but he bestowes a contrarie state of happinesse vpon him as he deliuers him from the power of Sinne and Sathan so he translates him into the glorious libertie of the Sonnes of God as it is said Thus shall it be done to the Man whom the King will honour So shall it be said of him whom the King of kings shall honour whose sinnes are pardoned in the Blood of Christ Vse 3 Thirdly This serues to reproue the Doctrine of Merit which generally is taught in the Popish Church howsoeuer many of them in priuate conference will not confesse it yet in their life and practise they shew as much There is a perfect contradiction betwixt Mans Merit and forgiuenesse of sinnes Mans Merit is a matter of Iustice Remission of sinnes is a matter of Mercie Mans Merit is a matter of Debt Remission of sinnes is a matter of Grace Mans Merit challengeth Saluation of dutie Remission of sinnes puts it wholly vpon Gods bountie all our Merit is Gods Mercie We thorough Grace are interested into the Merits of Christ without which no manner of Merrit doth concerne Mankind no not the name of it I am perswaded that the Children of God can neuer heare mention of Mans Merit but presently they thinke of eternall condemnation They that thinke they can merit I aske them did they euer sinne or no If they say no they lye For no Man liueth and sinneth not If they say they haue sinned Then I answer before euer they can merit any thing this sinne must first be forgiuen and tell me canst thou merit the pardon of this sinne No that must be remitted in the Blood of Christ for so the Papists themselues will coufesse If thou canst not fatisfie for one sinne much less for many and much lesse canst thou merrit newnesse of Life Grace and Saluation Whosoeuer challengeth this to themselues they detract from God and incroach vpon Christs Office and the power of his Blood which onely is meritorious But if these two could stand together yet they debarre themselues of the benefit of Christs Blood by which comes remission of sinnes So that these magnifiers of the Merit of Man while they thinke they goe the high way to Heauen they tread the high way to Hell and euerlasting destruction Vse 4 The last Vse teacheth vs the singular wisedome of God in working by contrarie meanes by destroying Sinne and Sathan by Death We despightfully shed Christs Blood and yet of this Blood the Lord made a soueraigne Plaster to take away our sinnes The shedding of his Blood was the grossest sinne that euer was heard of and yet see his admirable wisedome that by this he tooke away our sinnes Sinne and Sathan thought to haue destroyed Christ by Death by Death he vanquished and ouer-came them both We crucified him by our sinnes by Death he crucified and ouer-came our finnes We shed his Blood by our sinnes God in mercie and Christ in mercie made it to be a Salue for our Sores Our shedding of his Blood by his ouer-ruling Hand ouercame our wickednesse and was a meanes to take away our sinnes and to saue our Soules The end of the eighth Lecture THE NINTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day we are now to make digression into the Argument of the Lords Supper Let this course not see me tedious to any nor let it not be vnprofitable to any for if we labour to be prepared and fitted against those dayes we shall receiue that profit and comfort by the Lords Supper that will make vs amends for all our labours We haue entred as you see into a place in Math. 26.28 where the Sacrament is called The Blood of the New Testamens which is shed for many c. I haue shewed you first concerning the New Testament which is the first thing in nature to be handled Secondly haue shewed you concerning the Blood of Christ which is the second thing in nature The third particular is the Remission of sinnes which is the benefit that comes by this New Testament and the Blood of Christ this point was handled last Now remaines the fourth and last particular and that is the Persons that are made partakers of this benefit Remission of sinnes by the Blood of the New Testament This is my Blood of the New Testament which is shed for many c. Here is no particular description of the Persons by their Place Qualitie Degree Nation State or any such matter of speciall note but onely in a generallitie by their number Many If we confider it well we shall find that it carries the force and intendment of a double exception The first is of restraint Not all but many The second is of inlargement Not few but many First of the exception of restraint Many
not all to be partakers of this benefit this precious Treasure Remission of sins is not euerie Mans portion it is not euerie Man that can reach forth his Hand and take it at this owne pleasure but it is restrained to some certaine sort of Men as we may say Though the Lord be exceeding bountifull and free of his sauing Grace that he imparts it to many yet he is not prodigall and lauish of it to expose it to all not euerie one that liues after the Death of Christ shall be saued by his Death nor euerie one that knowes of the shedding of Christ Blood shall haue the benefit of it no nor euerie one that us perswaded that the Blood of Christ is auaileable for the taking away of sinne shall haue remission of sinnes by it nay I add further that not euerie one that comes to partake of this Sacrament which Christ saith Is his Blood of the New Testament shed for many for the Remission of sinnes shall be made partakers of the benefit and comfort of this Sacrament many of these shall all shall not it is restrained to some certaine kind of People and that is to Beleeuers on whom God bestowes the Grace of Faith they and none but they are partakers of this benefit we must not thinke that the Hand of God is shorthed that he cannot saue all Men nor we must not thinke but that the Blood of Christ is in it owne worthinesse and power as sufficient for one as for another for all as for few if Christ had so intended it and God so accepted it but this restraint is chiefely to be ascribed to the Decree and purpose of God who forgiues and saues whom he will and consequently to the Grace of Faith which God freely bestowes on all those that receiue it sauingly these and none but these are the Many here spoken of according to that in the 1 Iohn 12. As many as receiued him to them be gaue power to be the Sons of God euen to them that beleeue in his Name How comes it to passe that some beleeue and some doe not It must be ascribed to the Decree of God Acts 13.48 As many as were ordained to eternall life beleeued The second exception is of inlargement though it be restrained to some yet it is to no small some there is many of them it is spoken and to be vnderstood respectiuely First of the Disciples for howsoeuer they onely were present at this Action and to them onely these words and mysteries were then deliuered and howsoeuer Luke reports Luke 22.19 20. that it is a thing appropriated to them Which is shed for you and howsoeuer it did belong to them by a speciall Prerogatiue as well because they were the first that euer did partake of these Mysteries in that kind as also because they were to be the Publishers and Ministers of this Grace to others yet it is not so restrayned to them but that it is intended and inlarged to many others as who should say Which is shed for you and for many more as well as you Secondly it is to be vnderstood respectiuely of the whole Nation of the Iewes It is true that it is said Saluation is of the Iewes Ioh. 4.22 and Christ himselfe was a Iew borne and he himselfe saith He is not sent but to the lost Sheepe of the House of Israel Math. 15.24 Therefore Himselfe his Saluation Word Sacraments and all his sauing Ordinances were first to be tendred to them as their proper right and yet not so proper to them but that at the second hand they were to be tendred to many more besides them euen to many of all sorts of People in the World according to that in Math. 8.11 Many shall come from the East and west and shall sit downe with Abraham and Isaac and Iacob in the Kingdome of Heauen So then this indefinite number giues intimation of an expresse difference betwixt this New Testament here mentioned and the Old Testament whereto this is opposed that Testament was made with the Iewes onely for howsoeuer some Gentiles were then saued as Iob and others yet that was extraordinarie but this New Testament is made with the Gentiles also so that hereby the Gentiles are saued as ordinarily as the Iewes without any difference So then it is not inlarged to all but confined to some neither is it confined to a few but inlarged to many not to the Disciples onely but to the Iewes and not to the Iewes onely but to the Gentiles and to many of the Gentiles of all Nations This is the reach of this particular Now because this last point is of greatest moment in it selfe and principally intended in the Text we will further insist vpon it by way of obseruation Take it thus Doct. 1 The New Testament or the Couenant of Grace sealed by the Blood of Iesus Christ is not scantled to any one People or State or sort of Men as the former Testament was but is common to many euen to the whole Many of the World to all sorts whatsoeuer that doe receiue it First It was so promised by God Secondly It was so fore-told by the Prophets Thirdly It was performed by our Sauiour Fourthly It was so witnessed by the Apostles First It was so promised by God Gen. 12.3 I will also blesse them that blesse thee and curse them than curse thee and in thee shall all the Families of the Earth be blessed Here God makes a Couenant with Abraham and it was this verie Couenant of Grace as the Apostle shews Gal. 3.8 where he calles it expresly The Gospel for the Couenant of the Law was not then in being till 430 yeeres after as we may see in Verse 17 and this Couenant was then effectually sealed by the Blood of Christ though not actually till Christ came in the Flesh What is the tenor of this Couenant That in him all the Families of the Earth shall be blessed All farre or neere ciuill or barbarous Iew or Gentile But that is spoken to Abraham what is that to Christ Yes for it is not spoken of the person of Abraham but of the Seed of Abraham Gen. 22.18 In thy Seed shall all the Nations of the Earth be blessed And who is that Seed It is Christ saith the Apostle Gal. 3.16 The Apostle Peter Acts 3.25 expounds the Couenant so and applyes it to the Iewes And the Apostle Paul Gal. 3.8 14.16 expounds the verie same Couenant so to and applies it to the Gentiles Now all the Nations of the Earth are either Iewes or Gentiles so that it is not restrained to one Nation but inlarged generally to the whole Many of the World Secondly It was so prophesied Esay 40.5 And the Glorie of the Lord shall be reuealed and all Flesh shall see it together What is the Glorie of the Lord It is the Saluation of God Luke 3.6 All Flesh shall see the Saluation of God And what is this Saluation of God It is Christ
We left in Math 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes which place as I shewed you doth most copiously and plainly proue vnto vs this title that belongs to the Sacrament of the Lords Supper namely that it is called the New Testament for that is the head we did reduce this place vnto Wherein we haue shewed you First concerning the New Testament the Matter and Subiect here spoken of Secondly we haue shewen concerning the Blood of the New Testament whereby this the Testament is confirmed and sealed This is the Blood of the New Testament Thirdly the benefite both of this Testament and of the Blood of Christ Remission of sinnes Lastly the Persons that are partakers of this benefit That is many The whole World of Beleeuers This is the Blood of the New Testament shed for many So much then shall suffice to be spoken of these words as they are considered absolutely in themselues so as they concerne the death of Christ We are now further to consider of them as they are respectiuely intended and applyed to the Sacrament of the Lords Supper for you shall vnderstand that our Sauiour here performed two businesses in one First he sheweth the redemption of the beleeuing World by his sauing Death This is my Blood shed c. This Blood of the New Testament it is the onely procuring cause of remission of sinnes and of the Saluation of you and of all that are or shall be saued and to this effect tends all that hitherto hath beene spoken The second thing our Sauiour performes here in this case is the confirmation or applycation of this his sauing Death to the Disciples and the rest of the beleeuing World in and by the Sacrament of the Lords Supper This is the Blood of the New Testament c. That is to say This Sacrament which I now haue in hand is a speciall and excellent meanes whereby to apply this my sauing Death to you and to euerie beleeuing Receiuer And thus and in this sence we are now to treat vpon it This is the Blood c. As it is spoken respectiuely by applycation to the Sacrament of the Lords Supper Thus we must conceiue of it that it is vttered by our Sauiour by a kind of maiestie and speciall grace of speech This these Elements this Bread and Wine this Sacrament this Action we now haue in hand For indeed it imports an institution of a new Sacrament and of a most excellent Sacrament As if he should say All the Faithfull that euer haue liued from the beginning of the World haue had some Sacrament or other as the Cognisance of their profession as the nourishment of their Faith as outward testifications of the mutuall Couenant betwixt God and them But this saith our Sauiour is the Blood of the New Testament This is a new Sacrament such as none of them euer had this is a more liuely and sensible representation of your reconciliation vnto God then euer the Faithfull before you were made partakers of This is the Blood of the New Testament To make our Sauiour his meaning plaine and perfect to euerie Mans vnderstanding we must supply two Rules that are here implied and presumed vpon The first is this That euerie Couenant betwixt God and Man must be confirmed by some outward signe and Sacrament The second that there must be a due proportion betwixt the Couenant that is confirmed and the Sacrament that doth confirme the Couenant The first Rule euerie Couenant betwixt God and Man must be ratified and confirmed by some Sacrament and outward signe God deales with vs herein in great wisedome and mercie meeting both with our Infidelitie and with our Apostacie our slipperinesse to fall from him with our Infidelitie because we hardly will beleeue him vnlesse he bind himselfe to vs by some outward signe with our slipperinesse to fall from him because we easily start and budge from him except we be bound to him by some outward signe as by a continual remembrancer calling vpon vs to hold fast our hope we haue in him The second Rule There must be a due proportion betwixt the Couenant that is sealed and the Sacrament which ratifies and seales it Old and weake Couenants and well enough if they be sealed with old and weaker Sacraments But saith our Sauiour This is a New Testament and then here must be a new Sacrament An old Couenant an old Sacrament A new Couenant a new Sacrament A new Sacrament and a new Couenant agree But a new Sacrament and an old Couenant are mis-matcht they must be sorted in their kind our Sauiour giues the Rule Marke 2.21 22. which by application may be alleaged in the case No Man puts new wine into an old Vessell c. Old Sacraments doe not agree with the New Testament let them goe with the old This New Testament must haue new Sacraments This Testament saith our Sauiour which I come to make and to seale with my Blood Is the New Testament and therefore here is also anew Sacrament The Testament being better then the former the Sacrament must therefore be better then the former And here it is that he speakes with such a maiestie as if he should say This is such as neuer any of the Faithfull had before my comming in the Flesh And so much for the fitting of this speech of our Sauiours to the Sacrament of the Lords Supper For in the words there is no difference Apply them to the Death of Christ and then the case is plaine This is my Blood c. That is My Blood of the New Testament is effectuall for the forgiuenesse of sins Apply them to the Sacrament and in a Sacramentall sence It is the very Blood of Christ shed for the remission of sinnes We come to such obseruations as here arise for our instruction when it is said This is my Blood speaking of the Sacrament hence obserue that Doct. The Sacrament of the Supper is proper to the state of the New Testament onely This is my Blood of the New Testament Our Sauiour appropriates this Sacrament to this Testament onely 1 Cor. 10.21 It is called there by the name of the Lords Table which very name proues the point in hand the Lords Table that is the Table of the Lord Iesus not onely such a Table as where in Christ was the Food fed vpon for so he was in some sort in the Sacraments of the former Testament but such as wherein the Lord Iesus himselfe was bodily present in his Flesh such as he himselfe with his bodily presence did speed ordaine and institute for a memoriall of those things he had done and suffered alreadie for the worke of our Redemption as a Mediator and therefore may well be called the Table of the New Testament as Luke 22.20 Christ already come Christ bodily present amongst vs this belongs to the New Testament Hebr. 10.7 c. Loe I come In the
partake of it and consequently that where this shall be administred there must be many Luke he saith It is for you that is wheresoeuer it is administred it must be done with particular applycation to the Parties and they must be Beleeuers such as of whom it may be said It is for you Doct. 3 First Here we are to obserue that the Death of Christ as it is alwayes to be apprehended in it selfe so specially in the partaking of the Lords Supper it is to be apprehended with particular applycation to euerie Receiuer The words of the institution proues this Eat ye drinke ye and doe this in remembrance of me 1 Cor. 11.28 Let a Man examine himselfe and so let him eat of this Bread and drinke of this Cup. Euerie Man that comes to the Lords Table must examine himselfe and so must eat that is with particular applycation after examination when he hath found himselfe fit to lay hold on these Ordinances for his owne The action of the Minister proues the same his taking eating c. and likewise his speech to the Receiuers Take this feed on him in thy Heart with Faith and Thankesgiuing The action of the Receiuer intends as much euerie Man receiues for himselfe he hath Hands of his owne Mouth and Stomacke of his owne Faith is the Hand Mouth and Stomacke whereby he layes hold feeds and digests it Thus euerie Man must haue a particular applycation of it to himselfe when he comes to receiue the Lords Supper Reas 1 The Reason is First because God so decreed it in giuing his Sonne for vs whosoeuer beleeues in him shall not perish that is to say Euerie particular Man Now the Sacrament that comes to seale vp that promise and therefore must be receiued with particular applycation All Men must lay their hold on Christ for themselues and answerably must communicate in the Sacrament Reas 2 It is the nature of all generally that they haue no subsisting but what they haue in the particular and therefore if the Sacrament be to be giuen to all the Faithfull then euerie particular Faithfull is to receiue it with particular applycation Reas 3 It is more plaine in the other Sacrament of Baptisme for that is conferred with particular applycation to the partie baptized I baptize thee And though here be many together there but one notwithstanding it is as well to be administred with particular applycation as that of Baptisme The nature and vse of the Sacraments is alike Reas 4 The last Reason is this The danger that comes to vnworthy Receiuers is by their particular prophanation of this Sacrament because they eat and drinke vnworthily therefore they eat and drinke Iudgement to themselues and therefore by consequent it holds that the benefit that comes to the Faithfull that eat worthily it comes by their particular applycation of it to themselues yea the want of this particular applycation is that which makes them eat Iudgement to themselues 1 Cor. 11. For they are guiltie not because the Lords Body is not there tendred but because they discerne it not by and for themselues Vse 1 The Vse of the Point It should teach vs First that therefore the Sacrament cannot be beneficiall to any but to them that partake of it themselues much lesse as the Papists appropriate Sacraments for the quicke and the dead their impudencie in this kind is horrible that they hold it beneficiall to them that are absent nay to them that are dead and in Purgatorie The naming of these things shall be sufficient refutation of them I aske them Can a dead Man eat and drinke or receiue benefit by eating and drinking No And much lesse by the eating of others And againe when our Sauiour bids them eat it is flat agaist this error the benefit is to them that eat and therefore if the dead can eat they may haue benefit if otherwise they can expect no good in this businesse Vse 2 Another Vse teacheth vs what meditation we must bring with vs to this Sacrament namely we must grow vpon particular tearmes with the Lord Iesus Euerie Man for himselfe I must come and say Lord here am I I haue killed thee crucified thee and slaine thee I haue brought thee to this shamefull death I come for the forgiuenesse of my sinne wash it away with thy most precious Blood It is a heauenly passage that stands between the religious Soule and our Sauiour in this case He offers it particularly we receiue it in particular as if he should say Here thou poore Soule I deliuer this vnto thee for thy comfort to assure thee that I haue dyed for thee that I haue reconciled thee and will increase the grace of Sanctification in thee and will performe my whole Couenant vnto thee And the poore Soule answereth I so receiue it I thanke thee for my owne particular and in particular bind my selfe to yeeld all obedience vnto thee to become a new Creature endeauouring my selfe for the grace of Sanctification that I may walke worthy of this thy great mercie vouchsafed vnto me This is the gracious passage that goes betwixt the Faithfull Soule and our Sauiour or the Spirit of God in this case This is the meditation we must bring with vs. Doct. 4 The last Point is this They must be such as must be Beleeuers Then obserue hence that none ought to communicate in the Sacrament of the Lords Supper but Beleeuers onely Persons so quallified as the Disciples were of whom it may be truly said This is for you In the 1 Cor. 11.28 you know the Apostle saith And so let him eat that is after examination as he finds Faith in his Heart In the 1 Cor. 5.11 Eat not with such c. It is a prohibition that we should not communicate with vngodly Men much lesse then in the Sacrament if we can auoyd them But the prohibition stands for the parties themselues that being such as is there mentioned they should not therefore come to eat with Gods children in the things they haue nothing to doe Obiect But you will say Was not Iudas present and yet he not a Beleeuer Answ I answer If he were present and was of the number of them to whom our Sauiour said Drinke ye all of this though he was not a Beleeuer yet he was a Professor and made as goodly a shew as the best of them as we know Hypocrites are not behind-hand with Gods Children in that point and without question Iudas did this as appeareth by the Text when our Sauiour said One of you shall betray me Iudas as well as the rest answered Is it I So said all the rest of the Disciples amongst which Iudas was one Though all forsake thee yet will not I forsake thee So that he was a professed Beleeuer though not a true Beleeuer we cannot see the Heart If they make profession and we see nothing to the contrarie we are so to esteeme of them Obiect But our Sauiour knew Iudas was
mee the conferrence of both these speeches together ministers this profitable observation namely that the true and right remembrance of our Saviour IESVS CHRIST is our affectionate and religious remembrance of the death of our Saviour Christ Remember me saith Christ verse 25. that is saith Paul the Lords death verse 26. Remember it so that you shew it forth that is religiously and affectionately Zach. 12.10 I will poure upon the house of David and upon the Inhabitants of Ierusalem the spirit of grace c. there is a promise of the Spirit to be poured downe on the faithfull under the Gospell and one principall effection of it there mentioned is this that they shall looke on Christ that is they shall remember him and meditate upon him Well what is the principall object in Christ that they shall set their meditations upon his piercing that is his death and sufferings when he was pierced with thornes and nailes and Speare and how shall they be touched with this remembrance of him Surely very religiously and affectionately grieving and lamenting as for their first borne Here then is the right remembrance of Christ that is our affectionate and religious remembrance of the piercing and death of Christ Rev. 13.8 Christ Iesus is the Lambe of God that takes away the sinnes of the world But how doe the faithfull whose names are written in the Lambes booke of life apprehend him Not simply as a Lambe but as a Lambe slaine that is in his death and crucifying that is the true and right apprehending of him Gen. 3.15 The seed of the woman c. when the Lord himselfe first published the Gospell he propounds the seed of the woman to be beleeved in that is CHRIST but with speciall reference to his death for that is the very bruising of the Serpents head CHRIST on his Crosse spoiled principalities and powers Col. 2.14 and the bruising of his heele there spoken of is an intimation of the death and sufferings that the Devill and his Instruments should bring upon CHRIST and yet these very sufferings of Christ shall break and destroy all their power this was Adam and all the faithfull to beleeve of Christ and this is their true and right remembrance of Christ This was shadowed in the sacrifices before the Law as in the Passeover Exod. 12.6 7. they should kill it and strike the blood on the two posts c. what is the meaning of this wee must carry the streames of our meditations on Christ towards his killing and death and blood And so under the Law Heb. 9.22 almost all things are by the Law purged with blood What is the meaning of this That all that beleeve in Chritst are thereby admonished still to have the eye of their mindes setled on the meditation of the blood of Christ if ever they looke to bee purged from their sinnes by Christ they must bee purged by the blood of Christ so the Prophets set forth Christ in this manner Esay 53. from the first to the seventh verse hee that of all the Prophets spake most plainly of him sets him forth principally in regard of his death as he was wounded and broken and oppressed and afficted the Prophet leaves them the best memoriall of Christ and therefore he acquaints them with the death of Christ The Apostles observed the same rule 1 Cor. 17.3 First of all I delivered unto you how that Christ dyed for our sinnes no doubt but hee would teach them Christ so as hee might worke a most affectionate impression and remembrance of Christ in their hearts and how doth he this By teaching them Christs death first of all as the chiefe and maine ground of all the rest And looke how he taught them so hee practised himselfe 1 Cor. 2.2 I esteemed not to know any thing amongst you save Iesus Christ and him crucified for his knowledge he esteemed to know nothing else and so Gal. 6.14 for his rejoycing God forbid that I should rejoyce in any thing but in the crosse of our Lord Iesus Christ and both these are spoken by way of exclusion disclaiming all other knowledge and rejoycing in comparison of that because that is the rise and ground of all the rest To conclude the Word and the Sacraments are purposely fitted to worke this remembrance in us 1 Cor. 1.18 the word is called the preaching of the Crosse that is it the Minister must specially preach and the people learne Gal. 3.1 the Apostle taught Christ and his death to them so plainly as if hee had beene crucified amongst them and so the Sacraments are fitted to this end first Baptisme Rom. 6.3 4. we are baptised into his death and buried with him in baptisme and so the Lords Supper as you see here is to set forth the Lords death c. The reasons First Christ in his death was most pleasing to God and wherein should wee or can wee bee better affected with the remembrance of Christ than in that state wherein hee was most pleasing to his and our heavenly Father God cannot properly be said to be pleased with his Sonne at any one time more than another but we speake it after the manner of men and by way of supposall if ever God could be better pleased with him at one time than at another it was at his death Ephes 5.2 then he was an offering and a sacrifice of a sweet smelling savour to God I but you will say then God was most angry with him pouring on him his fierce wrath and vengeance from heaven True he was most angry with him in regard of our sinnes which he beheld on him and punished in him but in regard of his owne decree thereby accomplished and Christ his perfect obedience therein yeelded and the absolute satisfaction for our sinnes there made by his precious blood even then God was best pleased with him we feele it through Gods mercy for we are sure it was his death and blood that we are reconciled to God by and that God was pleased with us for and therefore Christ himselfe must needs be most pleasing to him in that estate Secondly therein Christ shewed his greatest love and affection to us and how shall we remember him with our best affections but in that state wherein hee shewed most love and affection towards us Iohn 15.13 Greater love than this can no man shew than to give his life for his friend this love Christ hath shewed us he gave his whole state for us he spared not his precious body his precious blood his precious life his precious soule for us all these are precious yea infinitely precious in themselves yet hee thought nothing too precious to give for us but exposed them all in his death to the wrath of God for our redemption whosoever thou art that canst thus remember Christ thou hast many strong bonds and motives to binde thee fast to thankfulnesse and love and obedience to God in Iesus Christ and that is to remember him
saith vers 7. They being come together to breake bread the first day of the weeke Paul preached unto them The first day of the weeke what is that that is the Sabbath day the Lords day What is the breaking of bread what is meant by that why the receiving of the Sacrament of the Lords Supper The Disciples being come together that is to say after their usuall manner the first day of the weeke to breake bread Paul preached unto them The manner of speech declares that it was their practice their usual and ordinary practice at their comming together in their Christian assemblies to communicate in breaking of bread And it appeares to be so also by other circumstances there mentioned as namely the company many Disciples verse 4.5 being then in a strange place at Troas and in their journey travelling by the way If they did it abroad when they were travelling then much more would they doe it when they were at home and at rest and therefore these circumstances of the Text make it cleare that it was an usuall practice of the Church so to doe Act. 2.42 there it is said of them that were converted that they continued together in the Apopostles doctrine and fellowship and breaking of bread and prayers by breaking of bread we are to understand the participation in the Sacrament of the Lords Supper They continued in breaking bread Marke what the Text saith they continued in it not once or twice but they continued in it they made it their daily and continuall practice And see with what holy exercises it is ranged withall They continued together in the Apostles doctrine and fellowship breaking of bread and prayers as who should say it was as usuall and familiar with them to receive the Sacrament as to heare the word and to meet together in prayer and the ranging of this duty amongst other holy exercises seemes to give some secret intimation of a reason why they made this their ordinary and usuall practice because when these duties are performed together they are marvellous helpfull one to another one seconds and backs another they continued in the Apostles doctrine in fellowship love-meetings breaking of bread and prayer If we should looke into the state of the Church in succeeding ages we shall finde by stories that still the nearer the Church lived to the time of the Apostles the more frequent and more usuall was their practice in the receiving of this Sacrament often in so much that in some places it was every Sabbath in others at least every moneth the doctrine then is cleare both by the Commandement of Christ and also by the practice of the Church Reason 1 The first Reason is this The death of Christ is to be remembred often now the Sacrament of the Lords Supper is a cleare looking glasse to behold hold the death of Iesus Christ and the memoriall thereof most brightly and plainly and therefore that is oft to be received That the death of Christ is oft to be remembred I hope no Christian will deny the death of Christ a matter so weighty in it selfe the greatest businesse that ever was acted since the world stood the death of Christ being a matter of so great consequence to Mankinde that every man and woman so farre forth is saved or damned as they have their portion or have not their portion in the death of Christ the death of Christ being so comfortable to the faithfull that it is the very life of all the good that they have here or shall have hereafter and can we ever remember this oft enough and can we omit any occasion of the remembring of Christ his death without sin and without much dishonour to God much wrong and indignity to Christ and damage to our owne soules sturely we cannot I but some me wil say I can remember the death of Christ though not by receiving the Sacrament I can remember it in the word for there Christ is crucified before me and in my prayers and in all my good and holy meditations and in other things as well as in the Sacrament of the Lords Supper It is true thou maist and it is true thou must yet notwithstanding wee must conceive that the Sacrament of the Lords Supper is instituted of purpose for this meere end to remember the death of Christ and therefore if thou canst meditate profitably upon the death of Christ in other exercises then much more thou maist doe it in this yea we may be bold to expect a better blessing from God upon our remembrance of Christs death by the receiving of this Sacrament than by the hearing of the word and other good exercises because this Sacrament is ordained instituted meerly as it were of purpose for that end God will most blesse his own ordinances to the same end whereunto he hath so nearly fitted and appointed them Besides that in the Sacrament of the Lords Supper there is a most sensible occasion offered unto us to remember the death of Christ the death of Christ is as it were acted before our eyes by the breaking of the bread and the pouring out of the wine wherby we may fitly and must of necessity bee stirred up to remember with our selves how freely the Lord Iesus Christ gave his body to be crucified and his blood to be shed for the taking away of our sinnes If therefore the death of Chris must be remembred then the Sacrament wherein wee behold the death of Christ as in a glasse must needs be oft received and participated in Reason 2 Secondly it is for the confirmation of our faith our faith we know had need to be confirmed everie day the Sacrament is a notable meanes to confirme cur faith That we had need to be confirmed in our faith every day is certaine for we know this by experience that in the strongest of us our faith is weake and in the greatest of us our faith is small and while we are here it is still but upon the growing hand we know our weake and crasie bodies because they are weake must have a continuall supply of bodily food so our weake soules because we are weake in faith and apt to unbeleefe and distrust through our owne corruption of heart and Satans remptations our soules I say being so weake in faith therfore the strength of it must be continually relieved and supported by a continuall supply of spirituall food which is ministred unto us especially in the Sacrament of the Lords Supper so much more in it than in the word by how much more the assurance is given to the truth of an evidence by the seale than by the writing without the seale a writing without a seale shewes that such a thing is done but if the seale be set unto it then it confirmes it unto us the more God tells us in his word that wee are reconciled to him in the blood of Christ it is true we beleeve this and this begets and
blood to put it selfe to such examination and tryall to such sifting and ransacking and rippings up and denying of our selves this is tedious but must we refuse to come to the sacrament of the Lords Supper for this tediousnesse No surely the old man must be trodden down under our feet scorned that God may have the honour of his owne ordinance many maysay so for hearing of the Word that it is a tedious thing to heare twice a day so also for prayer it is a tedious thing to pray twice day morning and evening so faith the Devill so saith the old man and the naturall corruption that is within us but must swallow downe all his hardnesse and the old man must be crucified and mortified if ever wee looke to bee saved and to come to heaven we must dispence with and wee must devoure many of those tediousnesses if ever we looke to have any portion in Christ tediousnesse must not fright us from that which God commands but if God command we must obey whatsoever flesh and blood alledge to the contrary Againe another exception is this if we come oft say they we shall degenerate into a kinde of formality and make it a matter of fashion I that comes from the carnality and hypocrisie of thy heart we cannot be conversant in any holy duty but in time we settle upon our lees and grow into a kinde of formality alas if we did consider our selves wee had need to be ript up daily and if we should put our selves daily to this duty we should be freer from this formality than those that use it so seldome Is this it that makes us doe it formally because we doe it oft No surely As in die matter of prayer because wee pray daily doe we therefore pray formally No. For if we doe it conscionably it will make us farre from formality for the frequent use of it brings us into that awe dread and reverence of Gods Majestie that it will make us call our wits together and ransacke every corner of our hearts that so wee may be fitted to come into the presence of God at all times Some other allegations they have but I will not now stand upon them The last Vse is this It teacheth all of us thankfulnesse to God that live here in this Land and in this place where through Gods mercy wee have opportunity and may have accesse to come to this Sacrament at least once a month to feast our selves and to make our selves merry with this spirituall food the body and blood of Christ it is a thing that if we had it not we would give all wee have to enjoy it and therefore having it let us make use of it and reverently esteeme of it and neglect no good opportunity to come to it if we knew the benefit of it wee would desire to receive it not onely once a month but every Sabbath yea every day if it were possible and the reason why we doe frequent it no oftner not thirst after it is because we know not the benefit nor sweetnesse of it Let us not lay any impediment to hinder us from it for none will serve the turne to be justifiable before God but those that God layes upon us I say we having just occasion and opportunity to come to the Lords Table being members of this Congregation without wee can give some good reason to the contrary for it is not enough to say I am not prepared nor I am not in charity these are no sufficient nor just occasions to hinder us were to sin grievously therein against God and against our owne soules The end of the fifteenth Lecture THE SIXTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WE are now to proceed through Gods assistance because the next Sabbath is a Communion Sabbath in that very business that we have in hand 1. Cor. 11.26 For as often as you shall eat this bread and drink this cup ye shew forth the Lords death till he come You heard even now the division of this Scripture into two parts the former part shewes an action to bee performed the receiving of the Lords Supper the latter part prescribes a caution that this action is to be performed withall You shew forth the Lords death As oft as you eate this bread and drink this cup ye shew forth the Lords death till he come We have finished the former part that which is contained in the former words of the verse namely the action here to be performed We are now to proceed to handle the latter part namely the caution or the condition that this action is to be performed withall Ye shew the Lords death c. Wherein first we are to consider the caution or the condition it selfe that is the shewing forth of the Lords death Secondly we are to consider the frequenting or the often observing of this caution For though it be not said here you often shew forth the Lord death yet that is necessarily implyed for the word often used in the beginning of the verse is common to the latter part of the verse as well as to the former as if the Apostle should say As oft as you eate of this bread and drinke of this cup so oft you shew forth the Lords death Then here is lastly the continuance of it how long this caution or conditiō is to be observed surely so long as the world stands till Christ come to judgment As oft as you eate this bread and drinke this cup you shew the Lords death c. or shew ye the Lords death till he come First to begin w th the caution or cōdition it selfe you shew forth wherein first consider the matter that is to be remembred it is the Lords death Secondly you must consider the manner how it is to bee remembred by a shewing of it forth by a kinde of lively representing and expressing of it ye shew forth the Lords death till he come this is our remembring of Christ his death for Christ saith in the former verse Doe this in remembrance of me and Paul in this verse shewes how that is by shewing forth the Lords death till he come or by a lively expressing of it First therefore to begin with the matter that is to be remembred or shewed forth and that is the Lords death Wherein first when the Apostle here names death wee are to understand hereby these two things first the act of death in respect of Christ himselfe secondly the benefit of Christ his death in respect of us we must remember the Lords death that is the act of his death in respect of himselfe we must remember and shew forth his sufferings in his soule and in his body his agony his obedience his woundings his nayling to the Crosse his shedding of his blood his giving up the ghost Secondly withall we must understand by the death of Christ the benefit thereof arising unto us the forgivenesse of our sinnes the satisfaction
of the Lord that we must take speciall notice of in the Sacrament of the Lords Supper Doctr. The Doctrine then and the observation that here arifeth for our instruction is this namely The principall object the chiefe matter that is to be considered and meditated upon in the participation of the Sacrament of the Lords Supper is the Lords death or the death of the Lord Christ Iesus In the 22. of Luke at the 19. verse our Saviour being instituting and administring the Sacrament of the Lords Supper takes the bread and breaks it and gives it to his Disciples saying This is my body which is given for you doe this in remembrance of me it is not enough for us when we come to the Sacrament to meditate upon Christ his body as being the body of a living man but This is my body which is given for you doe this in remembrance of me we must meditate upon the body of Christ as it is given for us as it was broken for us as it was crucified for us as it was put to death for us and this is the right remembrance of the death of Christ in the sacrament of the Lords Supper and likewise concerning the other part namely the cup and the wine it followes in the twentieth verse This cup is the New Testament or this is my blood in the New Testament which is shed for you this is my blood which is shed for you When we come to receive the Sacrament of the Lords Supper we come to receive the blood of Christ spiritually sacramentally we doe not receive the blood of Christ there as being a living thing within Christ we doe not receive the blood of Christ as it is contained within the vessell and veines of his body but we receive the blood of Christ that is shed for us that he poured out for us for the remission of our sins that is the right object that the hand of the faith of every true beleever doth seize and lay hold upon in the Sacrament of the Lords Supper not the body but the body broken for us the body given for us not the blood but the blood shed and poured out for us not simply Christ but Christ dying for us it is that which is the principall matter of the Sacrament 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of the body of Christ The Apostle likewise speakes there of the Sacrament of the Lords Supper What is it that the Lord doth communicate unto us in the Sacrament of the Lords Supper on his part the body and blood of Christ that is to say the death of Christ What is it that we doe communicate in that we receive from God on our parts the very same thing that God gives unto us the body and blood of Christ that is to say the death of Christ Why then it is the body and blood of Christ that is communicated unto us which cannot be communicated unto us without it bee broken shed that is it I say which we receive in the Sacrament of the Lords Supper and that is the thing that is chiefly therein to bee respected 1 Cor. 11.29 Hee that eates and drinkes unworthily eates and drinkes his owne damnation All of us are unworthy receivers of this Sacrament who is worthy of such great things as these are we bring with us many failings and imperfections to the Lords table the best of us all let us prepare our selves as well as we can yet for these failings of ours we are to be humbled before the Lord and to strive against them but though we have these failings yet if so be we discerne the Lords body that is to say if our faith doth rightly seize upon the death of Christ in the Sacrament here is the principall matter that is to be looked unto I say if we rightly apprehend the death of Christ in the Sacrament then the principall is whole our failings and our imperfections the Lord will graciously passe by them and he will pardon them in mercy and though we be unworthy in respect of our selves yet the Lord will accept us as worthy in Christ Iesus I but on the other side if we do not discerne the Lords body if when we come to receive the Sacrament of the Lords Supper our hearts and our faith doe not rightly lay hold upon the death of Christ why then wee faile in the very principall of the businesse and though wee should bring other graces with us as knowledge of God sorrow for sin and the like yet all these shall not helpe us but still we are unworthy receivers so we are in our selves and so wee shall bee still reputed of God we shall be so farre from having any benefit that on the contrary it shall turn to our judgement and condemnation because we discerned not the Lords body that is to say because we doe faile in the principall matter that is tendred unto us namely the death of Christ Those places shall suffice for the confirmation of this point out of Scripture now to confirme it further by reason the Reasons of this Doctrine are many Reason 1 The first Reason is drawne from the comparison of the state of the former Testament with the state of the new Testament all the sacrifices of the Law and the Sacraments of the former Testament they did all tend chiefly and pricipally to this end that therein and thereby the beleevers might be led on to enter into a more serious consideration of the death of Christ Iesus for so the Lord intended them and ordained those sacrifices and Sacraments for that purpose and for that very end and there is no question but so the faithfull did make use of them from time to time never any beleever under the state of the former Testament that brought his beasts his Bulls and his Goats to be sacrificed for sin that rested in them as if they were Sacrifices powerfull and effectuall to take away sinne no saith the Apostle in the 10 to the Hebrewes it is impossible that the blood of beasts should take away sinne and that the faithfull knew well enough but yet they submitted themselves to those ordinances because they were Gods laws but still the principall matter that they aymed at in all their sacrifices was the death of Christ the death of the Messias that was to be slaine for the sinnes of the whole world for the perfect purging away of sinne And so in the Sacrament of the Passeover there was never any true beleever that did eate of the paschall Lambe but still he had an eye to the true Lamb of God that was slain from the beginning of the world that as that Paschall Lambe was a memoriall of the deliverance of the children of Israell out of Aegypt and from the hands of Pharaoh so the true Lambe of GOD namely the Sonne of God
hee should come and deliver us from hell death and damnation now if so be that it were so in the Sacrifices and Sacraments of the Old Testament it must needs be so in the Sacraments of the New Testament too if it were so with them that lived before the death of Christ that had but the shadow in respect of us how much more must it be so with us that live in the cleare light Christ having already suffered in the flesh I grant we have no sacrifices propitiatory for sinne as they had Christ Iesus himselfe the onely true propitiation for our sinnes being once sacrificed on the Crosse there is no further place or use for any other propitiatory sacrifices whatsoever but yet seeing our Sacraments are as much to us as both sacrifices and sacraments were to the Iewes still the reason holds that if the sacrifices and sacraments of the Law tended chiefly to the meditation of the death of Christ Iesus the Messias as that being the chiefe object that they were therein to lay hold upon then certainly the principall and chiefe matter in the Sacraments of the new Testament and so particularly of the Lords Supper must be the death of Christ Iesus Reason 2 A second Reason is drawne from a comparison of the Word with the Sacrament it is so in the Word therefore it is so in the Sacrament it is so in the Word that Christ Iesus is the very substance of the Word the chiefe contents of the Gospell and therefore the Gospell is called the preaching of the Crosse of Christ that is to say the preaching of the death of Christ or the preaching of Christ crucified 1 Cor. 1.18.23 We preach Christ crucified unto the Iewes even a stumbling block and unto the Grecians foolishnesse And the Apostle in 1 Cor. 2.2 saith I esteemed not to know any thing among you save Iesus Christ and him crucified or as we may expound it according to the originall I esteemed nothing worthy to be knowne save Iesus Christ and him crucified What nothing else worthy to be knowne is not the rejecting of the Iewes a matter worthy to be knowne is not the calling of the Gentiles a matter worthy to bee known is not the resurrection of the dead a matter worthy to be known Yes all these are worthy to be known but nothing worthy to be known in comparison of Iesus Christ him crucified there is the chiefe matter there is the substance of the Gospell now if so be that it be so in regard of the Gospel then it is so in the Sacraments too for the Word the Sacramēts as they must go together so they tend to one the same thing that which the Word tels us the Sacrament seales unto us If it be so therfore in the Word it is so in the Sacrament and this we must know as the letter of the word being only written or read can never profit us to salvation without we have the sense and the spirit of the word which is Iesus Christ crucified so the bread the wine in the sacrament profiteth nothing to salvation without Christ be seized upon and apprehended in our hearts all the other is but a shadow without this we have not the substance if we have not Christ crucified Reason 3 The third is drawne from the comparison of this Sacrament with the other Sacrament in the new Testament namely Baptisme the chiefe contents the chiefe substance of Baptisme what is it It is the death of Christ Rom. 6.3 Know ye not that all we which have been baptized into Iesus Christ have beene baptized into his death What are wee baptized into into the death of Christ there is the substance of our Baptisme what is it that we are washed by by the death of Christ or the blood of Christ Our Saviour saith in the 16. of Marke and the 16. verse He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned he that doth receive the Sacrament and in or by the Sacrament doth apprehend Iesus Christ crucified and doth therein beleeve to bee washed and cleansed from his sin hee shall be saved saith our Saviour there is the outward element in Baptisme as water there is an outward action as sprinkling but the outward element and action is nothing without Iesus Christ doe wash us with his owne blood So it is in the Sacrament of the Lords Supper the substance of it is the death of Christ Iesus the bread and the wine are the elements and they doe no more good of themselves than the water doth in Baptisme But the death of Christ being discerned in and by this holy mystery thus it comes to be a saving ordinance of God The reason stands thus The death of Christ being the substance of Baptisme it must also be the substance of the Sacrament of the Lords Supper for Baptisme we know enters us into that estate which the Lords Supper confirmes us in and the Lords Supper confirmes us further in that holy estate which Baptisme enters us into now we must not enter into one estate and bee confirmed in another Therefore the substance of each Sacrament must be one and the same and so consequently the death of Christ being the substance of the one it must also be the substance of the other Reason 4 A fourth reason is drawne from the nature of this Sacrament it is the Testament of Christ and a Testament cannot be of force without the death of the Testator That the Sacrament is the Testament of Christ it is our Saviours owne speech in the 26. of Matth. verse 28. For this is my blood of the new Testament that is shed for many for the remission of sinnes there is the Sacrament called by the name of the new Testament it is not properly the new Testament it selfe but it is not called because it is a signe and a seale of the new Testament now likewise that the Testament is not of force but by the death of the Testator that the Apostle Paul confirmes in the 9. to the Hebrewes the 14 15 16 and 17 verses by the example of mens Testaments and applyes it to the Testament of Christ Iesus saith he The Testament of man is not of force till he be dead Lay all this together and marke it well Christ Iesus himselfe is the Testator the Sacrament of the Lords Supper is his Testament the Testament cannot bee of force without the death of the Testator and so you see the whole force of the Sacrament of the Lords Supper consists in the death of Christ Iesus and therefore that is the chiefe matter in the Sacrament Reason 5 The last reason is drawn from the benefit thereby confirmed unto us What is the chiefe benefit Remission of sinnes and under that is comprised all the good that we doe receive by Christ Matth. 26.28 For this is my blood of the new Testament that is shed for many for the
remission of sinnes Remission of sinnes is the benefit there is no remission of sinnes but onely by the blood of Iesus Christ as it is in the 1. of Iohn 11.7 It is the blood of Iesus Christ that clenseth us from all our sinnes On the other side in Hebr. 9.22 Where there is no shedding of blood there is no remission of sinnes then consider of it there is no purchasing of remission of sinnes by Christ but by his blood there is no obtaining of remission of sinnes by us but onely by participating or by communicating in the blood or death of Christ Iesus the death of Christ Iesus is not communicated unto us in the Sacrament except we partake of it and seize upon it by faith in the Sacrament therefore the chiefe and principall matter in the Sacrament is the death of Iesus Christ if so be that in the receiving of the Sacrament we come with our harts sprinkled with the blood of Christ Iesus by the Spirit of God why then we are sure to be made partakers of the whole benefit of the Sacrament remission of sinnes but if wee doe not come with the blood of Christ so sprinkled in our hearts by the Spirit of God we doe not seize upon the death of Christ wee have no benefit in the Sacrament if there be not shedding of blood there is no remission of sinnes Christ himselfe could never have redeemed us from death without his blood had beene shed for us and so we can never have any benefit by his redemption without his blood be sprinkled in our hearts and we take fast hold upon the death of Iesus Christ The Vses of the doctrine are these Vse 1 The first is this this yeelds us matter of reproofe of divers that doe come unto the Lords Table and yet are not sensible of the death of the Lord Iesus Christ they come to the Lords table but they know not what they come about Alas as Salomon saith Eccles. 4.17 Such men doe but offer the sacrifice of fooles they doe not know they doe evill they doe but offer the sacrifice of fooles because they doe not know what they doe that is the meaning of the place that they doe not heare or learne they doe not understand they are not well taught what it is that they must principally meditate upon when they come to the Sacrament of the Lords Supper Sily men and women that so come to the Lords Table alas they know not that they doe evill they know not that they prophane the Sacrament in that they doe not receive the holy things of the Sacrament that is the death of Christ they know not that they make themselves guilty of the blood of Christ in that they receive not the body and blood of Christ by faith Christ he is tendred unto them but they know not that they doe eate their owne damnation in that they apprehend not the death of Iesus Christ which is the chiefe matter that is there tendred unto them and that the Lord calls them unto they offer the sacrifice of fooles they know not that they doe evill I will give you a comparison If so be that a man should goe into the market to fetch such and such commodities that he stands in need of he makes himselfe ready and goes forth and makes full accompt to bring them home with him but the foolish man never considers the price of these things what they will cost him and so hee takes no money to pay for them when as the price is the chiefest thing to be respected in that he goes about but he never considers that Is not this a ridiculous man is not that man like to come home as foolish and as emptie as he went out It is so with many of our Communicants many here come to the Lords Table for what forsooth to furnish themselves with such and such commodities for to receive the holy Sacrament the body and blood of Christ for to receive remission of sinnes and grace and comfort and such like these they come to receive I but they do not consider the price of these things what is that the death of Christ for these things cost Christ Iesus his most precious blood they doe not bring faith in their hearts whereby to purchase and get these things for themselves therefore such men goe away as foolish and ridiculous and as empty of grace as ever they were before yea they are so much the more damnable because they come thus unfurnished It is with many of us as it was with the Iewes that the Apostle speakes of in the 2. to the Corinthians chap. 3. vers 14 15. Their mindes are hardned for unto this day remaineth the same covering untaken away in the reading of the old Testament which veile in Christ is put away but even unto this day when Moses is read the veile is laid over their hearts They could see the outward things the sacrifices the ceremonies and the letter of the old Testament as the Apostle speakes I but saith the Apostle they could not looke unto the end they could not looke unto the substance of those things that were tendred unto them in this outward shadow that is to say they could not looke upon Christ that is the substance of all no saith the Apostle there is a veile over their hearts and to this day they continue in their hardnesse so I say it is with many among us wee come here unto the Lords Table we can see these outward things well enough the bread and the wine I but yet many of us doe not looke to the end of these things to the substance that is tendred unto us in these holy mysteries namely to the death of Christ wee doe not discerne the Lords body there is a veile over the hearts of many of us a covering of blindness over the harts of many of us therefore though we doe come often this month and the next month yet still wee continue in the hardnesse of our hearts we are never the better till this veile be taken away as the Apostle speakes of the Iewes till this veile be taken away by Christ till Christ Iesus doe take away this veile of blindnesse and shew them his death and present his death unto them and cause them to looke upon him whom they have pierced till such time that this veile be taken away and that he present his death to their hearts by his Spirit they shall never be the better for it they do continue in their hardnesse and they shall continue in their hardnesse for ever Therefore beloved let us not deceive our selves to thinke that wee are more holy and religious receivers than indeed we are let us try our selves when wee come to the Lords Table examine our selves upon this point what apprehension we have of the death of Christ what portion wee have in the death of Christ and accordingly as thou findest some measure of this grace within thee so
in his death and whosoever we are that have our hearts rightly seasoned with the death of Christ why surely it will worke a conscionable obedience to the will and commandement of God to be sorrowfull for our sins past to deny our selves to mortifie the lusts of the flesh to dye to sinne these be the naturall effects of the death of Christ in the hearts of beleevers these we must bring with us to bee conformable to the whole wil of God as Christ was in his life and specially at his death I am come saith he to doe thy will O God and thus doth the death of Christ frame the hearts of every one of us to true obedience I am content to doe thy will O God this is as it were even the practising of the death of Christ crucified namely in our obedience to God denying our owne selves in mortifying our owne sinfull lusts and affections for wee must know that these meditations must not be dead meditations but such as must be lively and operative to quicken us up to obedience to Gods wil. The last grace is Thankfulnesse to acknowledge all honour and thankes to be due unto God for this great worke of our Redemption by the blood of Iesus Christ this is a chiefe grace that we must chiefly bring with us to the Lords Supper to give God the praise and glory of it and this is our rejoycing in the death of Iesus Christ it is not possible that a man should know Christ Iesus or that a man should love Christ for his death or that he should obey Christ but he must also rejoyce in the death of Christ and how should wee rejoyce in the Lord but by giving him thanks and singing of praise to him for this great benefit every one must bring these graces in some measure or else hee is not fit to come to the Sacrament of the Lords Supper Now if so bee the Lord should come among us and make an inquirie and rip up every one of us alas how should he finde every one of us to be empty of these graces or else full of imperfections in every one of them well yet though we have failings still let us labour for these graces let us pray to God for these graces and let us never doubt if we do pray and labour for them conscionably but that first God will give us in some measure every one of them secondly if wee come with a true desire God will graciously accept of our desire as if we had possession of the graces themselves but the chiefest matter is this that that which wee have and that which we want of these graces the Lord will supply them all out of the fulnesse of Christ who is full of grace and truth and of whose fulnesse we all receive grace for grace therefore let us seeke for these graces and labour for them and use the meanes and let us put our selves to the mercy and leasure of God and let us not doubt but that the Lord will be mercifull unto us and he will give them us so farre forth as shall suffice for the saving of our soules Another matter of instruction is this this teacheth us what it is that wee must especially looke after when wee come to the Sacrament of the Lords Supper that which is specially tendred unto us the death of Christ I shewed you first there must be hungring and thirsting and secondly what graces we must bring with us now what is the chiefe matter that we must ayme at the very death of Iesus Christ to discerne it and here we must inlarge our thoughts to many considerations First and for most we must consider with our selves that Christ dyed for us that he suffered a shamefull and a cruell death then when we have considered of that we must consider that Christs death is a sufficient ransome for mans redemption I but I must goe further and say that I am one of the persons that shed Christs blood thogh it were the Iewes act yet it was my sinne and then further that that blood which I have spilt the same shall bee effectuall through Gods rich mercy for the saving of my soule and then withall I must tye my selfe to obey the death of Iesus Christ and to be made like unto it and conformable thereunto The last Vse It should teach us what is the straine the highest straine the highest pitch that a man should reach at in the receiving of the Sacrament Wee must so discerne the death of Christ in the Sacrament that we may bee made partakers of Christs death First to be swallowed up of it with an holy admiration and a fervent meditation thereupon and secondly to be more and more incorporate into it by a holy kinde of union thirdly and lastly to be saved by it as by the all-sufficient price of our redemption First we must come to meditate and so to partake of it as that we be swallowed up with the meditation of the death of Iesus Christ the death of Iesus Christ is a bottomlesse depth man cannot reach it the Angels cannot reach it and wee cannot comprehend it and therefore the best way is when we have considered all the occurrences of it that we can let us lay our selves wholly into the hands of God to be swallowed up with that holy meditation of the death of Christ and to bee comprehended of that which wee are not able to comprehend Secondly to bee more and more incorporated into it by a holy kind of union every man that is a true beleever that is converted unto God is already incorporated into Christ his death so then when we come to the Sacrament of the Lords Supper we must partake the death of Christ so as that we may be the more incorporated into it that is to be made more and more one with Christ in his death than ever we were before more crucified and more mortified than ever wee were before there is no way whereby we can have part in Christ but by union and there is no way whereby we can have uniō with Christ but by being incorporate into him by the power of his death and there is no better way to make us more incorporate into the death of Christ than the Sacrament of the Lords Supper is and therefore when we come to this let this be our straine not onely to bee swallowed up with the meditation of the death of Christ but labour to be more and more incorporate into the death of Christ thereby Last of all let us so labour to bee made partakers of it that we may be saved by it as being the all-sufficient price of our Redemption for by the death of Iesus Christ the wrath of God is appeased the Law of God is fulfilled there the Iustice of God is satisfied for there our sinnes are pardoned there our ransome is payd there is all performed whatsoever is necessary for the salvation of mankinde and therefore
of Iesus Christ expressing it lively the bread is a sollide substance so is the body of Christ the bread is the food of our bodies the strengthening of our hearts the staffe of our life in the state of nature here is a lively representation to spirituall minded men that the body of Iesus Christ is the spirituall food of our soules the strength of the hidden man of our hearts it is the staffe of the life of God in the state of grace to every true beleever and so likewise the wine shewes forth the blood of Christ the Wine is a liquid substance so is the blood of Christ but principally the sweetnesse of the smell of the wine the pleasantnesse of the taste of the wine the comfortable cheerfulnesse of the wine whereby it doth glad our hearts this is a most lively expressing unto us of the blood of Christ Iesus this shewes unto a spirituall minded man if this wine be so sweet and pleasant and comfortable oh what a sweet savour hath the blood of Iesus Christ oh what a pleasant relish is there in the blood of Iesus Christ oh what comfort and cheerfulnesse is there in the blood of Iesus Christ to every distressed and beleeving soule that can finde and feele these things within himselfe this they doe single each by it selfe now put both these together as both of them are tendred together to us in the Sacrament then here is a full refreshing set forth unto us that there is a full refreshing to every beleeving soule in the death of the Lord Iesus Christ so much for the signes Secondly concerning the actions in the Sacrament both on our Saviours part and likewise on our our part on our Saviours part he tooke the bread and brake it what is that to say but as if our Saviour should say Doe you see mee breake this bread thus thus is my body broken for you so for the cup when hee tooke the bread and brake it he distributed and gave it among them here is a manifest shewing forth of the extension of the death of Christ that the Lord Iesus Christ is the common Saviour of all them that beleeve He tooke the bread saith the Text and hee gave it unto them and so of the cup. Then againe here is an action on our part as our Saviour bid them to take it so wee doe take it wee take the bread we eate it we take the cup wee drinke it what is this but a shewing forth of the death of the Lord except our hands belye our hearts except we be otherwise then we seeme to be when we take the bread and eate it when wee take the wine and drink it we openly professe that wee are of the number of them that take hold on Iesus Christ and doe apply him particularly to the comfort of our owne soules Thirdly the words of institution in the Sacrament the words what are they why first and formost the Text saith He tooke the bread and brake it and bid them to take and eate here you see first he bids us to take it to shew us hee intended that his body is ours and that his death is a sacrifice to God for us whereby our sins are satisfied for and whereby we are reconciled to God then he saith This is my body he speakes demonstratively and he speakes it by way of an essentiall predication he saith this is my body as if our Saviour should say to every spirituall minded man and woman This Sacrament is as lively a representation of my death as if my body and blood were here crucified and shed before your eyes and so likewise it followes this is my body which is given for you and my blood which is shed for you for the remission of sins here is a full shewing forth of the Lords death here is the Gospell preached at the administration of the Sacrament that the blood of Iesus Christ cleanseth us from all our sinnes It followes in the last place Doe this in remembrance of me as if our Saviour should say doe this in remembrance of my death for so the Apostle expounds it hee had repeated our Saviours words in the verse going before Doe this in remembrance of me and he comes and expounds it here Doe this in remembrance of my death as if our Saviour should say consider well and advisedly of this Sacrament for this Sacrament is in it selfe a remembrance and a lively memoriall of my death and so you must esteeme of it and so you must make use of it and so to every beleever it shall be made good for all saving purposes Thus you see the doctrine is proved both by the circumstances the substance and the whole frame of the Sacrament that the Sacrament being administred and received according to Gods own ordinance is a fresh and a lively memoriall a sensible representation a through setting forth of the death of the Lord Iesus Christ the reasons of the doctrine are these Reason 1 The first reason is drawne from the nature of the Sacraments the sacraments are as it were glasses wherein we may see and behold the true forme or the true shape or the true likenesse of that which is represented in the glasse a glasse must be both true and cleere it must be true that it may not cast a false shadow upon us not to reflect another manner of shadow than is cast upon it it must bee cleere that the true object that it doth represent may be cleerly and lively represented unto us the sacrament of the Lords Supper is a glasse it must be a true glasse and a cleere glasse what is the object represented by it the principall object of the Lords supper that is resembled unto us in it is the death of Christ then consider the object that is to be seene and beheld in this glasse is the death of Christ the sacrament is a glasse wherein this is to bee beheld a glasse must be true and cleere and therefore the Sacrament of the Lords Supper must cleerly and plainly and lively shew forth the Lords death which is the principall object there to bee considered Againe Sacraments wee know are teaching signes fignes ordained of God that they may bee teachers unto us and teachers you know must speake plainly they must speake teachably they must deliver the matter with a lively voyce so as it may be best knowne discerned and understood and worke instruction in the hearts of those that it is to be learned by the Sacraments are teaching signes the Sacrament of the Lords Supper is a teaching signe the lesson that the Sacrament of the Lords Supper teacheth is the death of Iesus Christ and therefore the Sacrament of the Lords Supper must teach the death of Iesus Christ lively and cleerly and so must be a through shewing forth of Christs death Reason 2 A second reason is drawne from the proportion of the word with the Sacrament the word that shewes forth Christ lively
acquaintance with him and hath better informed himselfe of him and was by when he was arraigned and heard his arraignment and his inditement and all the passages of the businesse and what was alledged against him by his accusers and what he answered for himselfe and why the sentence of death was passed against him which of these two men shall be most affected with the death of this Martyr Out of question hee that was so lately acquainted with his arraignment and his inditement and with the whole cause of his death the death of that Martyr shall strike much into this mans heart and worke soundly upon him whereas the other man which knew of him but in generall shall bee moved with it but little or nothing at all So it is in this case when wee come to the Sacrament of the Lords Supper wee come to behold Iesus Christ executed and put to death to every spirituall receiver in a spirituall manner to reade the story concerning the death of Christ to meditate upon those things conscionably and religiously with a desire to profit by them it is as if so bee a man should have stood by when Christ was arraigned and indited and heard what was spoken against him and what sentence was passed upon him For when the Holy Ghost pennes a story he will pen it throughly and if we lay downe our hearts to be wrought upon by the power of the Word wee shall finde such a powerfull working by it that it shall bee more effectuall to us than it wee had beene there present to have seene the death of Christ So then by reading the story before-hand wee being as it were present with him at his arraignment and inditement thinke with your selves whether this will not be a notable meanes to make the death of Iesus Christ effectual unto us in the Sacrament and if we looke for any benefit by the Sacrament let us come with this preparation before-hand Iohn 13.19 Christ saith I tell you these things before-hand that when ye see these things come to passe ye might beleeve He speakes there partly concerning his death the words that Christ spake concerning his owne death hee puts upon his Disciples before-hand that when it did come to passe they might beleeve this would bee a meanes to cherish faith in them and to make them beleeve it the better so if wee come to the Sacrament reade the Word of God that part of the Word that principally concernes the death of Christ and meditate upon that which Christ hath told us of before-hand that so we might beleeve it and this will bee a notable meanes through Gods blessing to make us that we shall beleeve that the death of Christ is ours and that it is effectuall for our redemption The second Vse for instruction is this Is it so that the Sacrament is such a lively representation of the death of Christ then this teacheth us that the publike cariage of the whole businesse of the Sacrament of the Lords Supper must be framed and fashioned so as it may make most for the lively setting forth of the death of the Lord Iesus Christ and herein are many duties required of us The first duty of all is this the Word is to be preached that so the people may understand and know that which belongs to God and to their owne salvation else it will bee but a blinde Sacrament but especially the Gospell the voice of the Gospell namely the free remission of sins by the blood of Iesus Christ that is to be pressed upon them againe and againe that they may be stirred up in their affections to esteeme and receive it graciously it is a course that God hath used in all Sacraments still to joyne together with the Sacraments the Word preached Before the sacrament of Circumcision was administred the Word was taught so likewise the Passeover as is cleare in Exod. 12.35 It is noted there that when their children should come to aske what was this Passeover Tell them saith God that this is the memoriall of the great deliverance of their fathers many hundred yeares before out of the bondage of Aegypt So likewise Christ saith in the Sacrament of Baptisme Goe teach all Nations baptizing them in the name of the Father the Sonne and the Holy Ghost Matth 28. He doth not say Goe and baptize and let teaching alone but Goe teach there is the ground and foundation and then he builds upon it the administration of the Sacrament Goe teach and baptize in the name of the Father the Sonne and the Holy Ghost If teaching be not joyned with the Sacrament it is but a dumbe sacrament if men should come here to the sacrament of the Lords supper and be not taught what it meanes and what belongs to it it should be with them as it was with the Israelites Exod. 16.15 That saw Manna like Coriander seed the Text saith they knew not what it was but when Moses came and said This is the bread that God gave them from heaven now they come to relish it So when we come to this sacrament and see the bread and the wine except we be indued with the knowledge of Christ and we understand Christ and him crucified know the nature of the sacrament wee shall not know what to make of it but if the Word be preached then we beginne to grow to some understanding and some life in the businesse and to relish this Sacrament as the spirituall Manna the heavenly food of our soules Secondly as the word must be preached so likewise confession of Faith ought to made Generally here amongst us wee make confession of our Faith by the tendring of our bodies but indeed the confession of our faith ought to be published before the receiving of the Lords supper this is a right shewing forth of the Lords death Marke it the Apostle saith yee shew forth the Lords death hee speakes not to the Ministers onely but to the people yee shew forth therfore they should make some publike confession that they beleeve in Christ Iesus And this is a matter that tends much to the setting forth of the death of Christ Thirdly Prayers are to be made for therein likewise wee shew the death of Iesus Christ First there must be confession of our sins and wee must search into our hearts and lives narrowly and throughly and the more we search into them the more clearely we shall see Christ his death Together with confession of sinnes wee must use supplication and petition calling earnestly upon God for Christ his sake which thus was crucified for us that hee would forgive us our sinnes in his blood and this will give great light to the setting forth of the death of Christ and then also thankesgiving must be given to the Lord we must thanke and praise God that it hath pleased him so to set his love upon us as to give his Sonne to die for us cursed and miserable sinners as we are
at any time forget us this should and must perswade us to make the death of Iesus Christ our continuall remembrance Reason 2 Secondly God alwayes remembers the death of Christ it is our duty and it is our grace and our happinesse to doe as God doth therefore seeing that God remembers Christs death alwayes oh how ought we to remember Christs death alwayes too It is true God cannot bee said properly to remember any thing because remembrance is of things past nothing is past in respect of God all things are still present before him neither can he be said properly to remember one thing more then another because hee cannot forget any thing But yet to speake according to the manner of man God may be said and God is said to remember things done yea some things more then others because he testifies and shewes by his outward proceedings more respect unto some things then unto other thus may God be said to remember the death of Christ and that more and above all things else because he shewes in his outward proceedings more respect to the death of CHRIST then to any thing else Whatsoever God doth in the administration of the world he doth it respectively to the death of Christ let it be to the preservation and salvation of the faithfull It is respectively to the death of Christ because they have their parts in him and he in them Let it bee to the destruction of the wicked it is respectively to the death of Christ they have no part in Christ whatsoever dangers thou escapest thou escapest them by the power of the death of Iesus Christ whatsoever benefits thou receivest it is by vertue of the death of Christ whatsoever grace God giveth thee he giveth it thee only in the remēbrance of the death of Christ whatsoever sinne God forgiveth thee he forgiveth it thee meerly in the shedding of Christs blood Is the death of Christ so precious that it is worthy alwayes to bee remembred by the Lord himselfe how much more then is it to be remembred by us Reason 3 A third reason we have continuall need and continuall use of the death of Christ and therefore wee must have it alwayes in continuall remembrance we must alwayes have it in a readinesse about us we have continuall need and use of the death of Christ great need as much as our bodies and our lives yea as much as our soules are worth our faith that requires daily to be strengthened why our faith that is stablished in the blood and death of Christ so the Scripture speaketh Through faith in his blood as the blood of Christ or the death of Christ being the very chiefe foundation that the faith of Gods children is rooted in and setled and stablished upon wee must pray continually every body knowes that it is the expresse commandement of the Apostle Pray continually we can never put up any the least pleasing petition to God but the eye of our faith must be fixed upon the death of Christ and therefore we must alwayes remember it wee are tempted daily to sinne no sound resistance of any temptation but in the death of Iesus Christ Rev. 12.10 11. If we ever overcome the accuser it must be by the blood of the Lambe sin must be mortified the death of Christ is the onely sword to mortifie and to slay sinne within us And last of all we sin dayly and therefore we have need of the forgivenesse of our sinnes and reconciliation and peace to be made with God continually no hope of forgivenesse of sinnes and of reconciliation but onely and meerly by the blood of Iesus Christ now ordinary wisedome and reason teacheth us looke what we know wee have continuall use of wheresoever wee goe wee will bee sure to carry that about us be it money or strong waters or the like wee will alwayes have it about us wee have continuall use and great need of the death of Christ even as much as the price of our life and soule is worth therefore let us alwaies have that in our hearts alwaies in a readinesse about us because we have continuall use of it Reason 4 A fourth reason is this the death of Christ Iesus doth alwaies labor for us and worke for us as a man would say and travels for us and that not in any small employment but in the best and the greatest worke that concernes our best good namely in satisfying our debts and in making our peace with God Heb. 12.24 the Apostle saith there that the blood of Christ Iesus that speakes better things then that of Abel the intendment of that Scripture is this wee sinne daily against God the sinnes that we doe commit doe cry out daily to heaven for vengeance to be poured upon us even as the blood of Abel did cry for vengeance to bee poured upon Cain but the blood of Christ Iesus that steps in for us and that speakes better things than the blood of Abel and calls to God for mercy and for forgivenesse and so prevailes against the cry of our sinnes and procures mercy and forgivenesse at the hands of God Heb. 10.19 20 vers there the Apostle calls the blood of Christ the new and the fresh and the living Way Well what is the meaning of it the meaning is this that whereas wee doe sinne and offend God daily the blood of Christ Iesus that daily makes our peace the death of Christ that is as it were day by day fresh and bleeding anew in the sight of God and so makes our peace with God It is true indeed when Christ offered himselfe upon the Crosse that then his blood was actually shed and never else yet it is as true that the blood of Christ bleedeth anew effectually in the sight of God when any sinne is forgiven any soule The death of Christ thus working and travelling for us shal not we remember it continuallie We must never forget those that worke and labour for us and for our good and shall wee not alwaies remember CHRIST IESVS especially in his death whereby hee doth effect our greatest good Reason 5 The last reason is this the thoughts of the death of Christ Iesus are most sutable and agreeable unto us in this present estate that we are in and therefore wee ought to remember it alwaies so long as we are in this estate the thoughts of his resurrection they are alwaies comprehended within the thoughts of his death and the thoughts of Christ his glory that being a matter which we can see here onely a farre off are not so fit for us in this abasement and humiliation and corrupt estate we are now in continually to feed upon but the thoughts of the death of Iesus Christ are most fitting for this present estate In this estate we are daily to bee cast downe before the Lord nothing will humble us so throughly as the thoughts of the death of Iesus Christ still wee must have sinne to be crucified
mortified and killed within us In this state of humiliation that we are in there is nothing so powerfull and effectuall to kill sinne as the death of Iesus Christ in this state we must be fitted still and prepared to the glory that shall be revealed the thoughts of the death of Iesus Christ continually meditated upon are an excellent preparation for us to glory for if we remember the death of Christ affectionately as we ought wee suffer with him and therefore we shall be sure to raigne with him wee are dead with him and therefore also shall live with him these thoughts being so sutable and agreeable to our present estate therefore the remembrance of Christs death must alwaies bee present with us The uses of the doctrine are these Vse 1 the first use is this here is matter of reproofe this serves then to reprove two sorts of people First it serves to reprove the prophane and carnall gracelesse wretches of the world that will never enter into any serious thoughts of the death of the Lord Iesus Christ if so be that to blaspheme Christs death to blaspheme Christs blood to make mentiō of it in their fearfull oathes damnable protestations if that be to remember Christs death they remember it often enough oftner then they are able to justifie but as for any holy religious reverent devout and saving remembrance of Christs death that they never enter into no they seek all the means they can take all the courses that ever they can to turne such thoughts out of their hearts such thoughts are too sad and too sorrowfull for them they cannot endure them take a man that lies wholy in his sinne hee had as lieve thinke upon hell as upon the death of Iesus Christ soundly and seriously as he ought to doe but let such gracelesse wretches know that for this they shall never bee had in remembrance before the Lord for any mercy because they doe not remember the death of Christ wherein alone mercy is tendered to mankind Secondly it serves to reprove some of our nice and sluggish professors that content themselves now and then with the thoughts of the death of Iesus Christ happily when they come to the Lords Table happily when any affliction or cross or extremity comes upon them when they have any pang or torment of conscience comes unto them for their sinnes then happily they will entertaine the remembrance and the thoughts of Christs death but they cannot endure to make it their continuall taske which is the duty here prest upon us these men must know that God doth not love to be served by spirts and fits whatsoever we doe in the service of God let us doe it soundly and constantly God cannot endure such service as theirs is God requires intire obedience that we should obey him in all our courses and that at all times especially when just occasion of any duty is offered unto us Now then seeing just occasion is daily offered that wee should alwaies bee meditating and our hearts running upon the death of Iesus Christ therefore God requires it at our hands that wee should alwaies remember it this fire should never go out of our hearts it must glow and burne within us night and day It is fit that Gods children should have some set time when they should enter into a serious meditation of the death of Christ and yet not to thinke our selves acquitted if we doe it onely then but that that should prepare us to remember it ever after as we shewed before in our bodily repast A second use of this doctrine is this Vse 2 here is matter of tryall for us whereby wee may know our selves whether we be in the right way or no whether we doe truly professe the faith of Christ as we ought to doe all of us professe Christs religion wee know wee can have no part in Christ except we have part in the death of Christ and we know we can have no part in his death except it be remembred of us and applyed unto us in our continuall meditation therefore let us conclude this that so many of us as professe religion if wee doe not apply the death of Christ to our selves from time to time by due meditation whatsoever wee professe surely wee professe in vaine and this will be a witnesse against us that we are not the true children of God if so be that you would learne how you might come to know whether you have the right remembrance of the death of Iesus Christ within you learne it by these two or three markes see it in the morning when you awake doe you finde your hearts seasoned with good thoughts of the death of Iesus Christ with thoughts concerning forgivenesse and mortification and reconciliation to GOD and likewise if you have these thoughts or the like at night when you goe to bed this is a certaine evidence that your soules are seasoned with the death of Iesus Christ againe when we are in the duties of our calling all the day long we must still have our hearts lifted up and setled upon the death of Christ and our thoughts must be running upon our justification and our sanctification and our conformity to the death of Christ yea in our very mirth we must still preferre Ierusalem when we are in our greatest mirth in our honest recreations for those that are unhonest there is no hope of any spirituall comfort in them but in our honest recreations doe we prefere the death Iesus Christ before all those things that wee for a while doe solace our selves withall especially in the use of the meanes of salvation in the hearing of the Word the receiving of the Sacrament When we come to heare the Word do we finde in our selves a desire to be drawn on to see Christ crucified before our eyes When wee come to the receiving of the Sacrament is it our chiefe practice to remember Christ crucified affectionately and to have our hearts throughly seasoned with the power of his death these bee undoubted signes and assurances unto us that wee have our part in the death of Christ Vse 3 A third use is matter of exhortation for us Ministers teaching us that we should still labour to sprinkle all our speeches private and publike with some matter concerning the death of Christ with some matter concerning Christ crucified it was almost the whole doctrine of the Apostle still to preach Christ crucified but the use doth concerne all both Ministers and people therefore this should stirre up every one of us both Ministers and people that we should labour to make the thoughts and the remembrance of the death of Christ to be ordinary with us to bee familiar with us still make that as familiar with us as ever possibly we can in all our courses let us remember the death of Christ if wee remember that soundly then it shall goe well with us whatsoever befals us that we may bee the
when wee come to heare the word and receive the Sacrament there will be a sweet digesting and battening in the inner man Indeede the whole worke of the Spirit it is done meerly in the power of the death of Christ Iesus Gods Spirit doth nothing in the heart of any man or woman for the matter of salvation but it is done all in respect of the death of Iesus Christ Fourthly it will be a notable bridle to thee from sinne an excellent meanes to restraine thee from sin that howsoever thy corruption drawes thee on and Sathan hee tempts thee and the world that allures thee the flesh that provokes thee How shouldest thou stand against all these enemies Oh if thou have the death of Iesus Christ and the remembrance of it soundly in thy heart then all these speakers to thee they shall speake unto thee as to a stone-wall to a deafe man Gal. 6.14 The Apostle faith there God forbid that I should rejoyce in any thing save onely in Christ and him crucified whereby the world is crucified to mee and I unto the world Let the whole world set upon me to tempt me yet it shall not prevaile for the whole world is crucified to me and I unto the whole world by the Crosse of Christ I am as a dead man unto the world A man that hath the death of Christ soundly seated in his heart hee cannot wittingly and willingly sinne against God Indeed this light may be and is sometime darkened in us by the mist of corruption and temptation and then we may be and are oft-times over-taken with sinne but so long as this light is cleare within us sinne shall never bee able to overcome us There is such a strong stay against sinne in the serious thoughts of the death of Christ that so long as that these are within us sinne cannot prevaile against us A fift benefit is this it will furnish us and inable us to the dutie of prayer that we shall come to God at all times humbly and yet chearfully too humbly alwayes acknowledging and bewailing our sinnes and mourning that we are the parties that have crucified the Lord of life and of glory and yet cheerfully as resting upon the merits and death of Iesus Christ for our reconciliation And howsoever it be that we finde many infirmities and imperfections in our prayers and thinke with our selves that therefore God will not heare us yet let us comfort our selues in the remembrance of the death of Christ this being in thy heart and conscience be of good cheare the Lord Iesus Christ hee makes continuall intercession for thee and hee takes thy prayers and puts them up and presents them unto God in thy behalfe in his owne name and so makes thy prayers acceptable before the Lord. The last benefit is this this should be a singular meanes to make us fit and ready to die to worke in us an earnest looking for and hastning of the day of Christ Hee that hath the death of Christ soundly seated in his heart hee is fit and ready to die For first by this practice by the continuall remembrance of the death of Christ we alwayes looke death as it were in the face and being every day and every houre so well acquainted with it we are not afraid of it when it comes Againe hereby by the remembrance and sound meditation of the death of Christ wee dye daily as the Apostle saith our sinnes die in us and our lusts die in us and our affections and rebellions dye in us and so wee are halfe dead already that so when death comes to take hold upon us it hath not so much to doe with us as with other men Take this for a certaine truth that a man of mortification who hath his heart broken for sinne and that hath his lusts and affections and rebellions in some good measure mortified and crucified within him I say death is nothing so tedious and irksome to such a man as it is to another Wee see this by experience in the case betweene Christ and the two theeves that were executed with him Iohn 19. The manner of their death was thus They were to bee crucified and nailed upon the Crosse and then to hang till they dead wee cannot say of any one thing that it should give them their deaths wound but the custome was that when they were crucified they should have their legs broken thereby to make an end of them the Text saith that they came to the theeves and brake their legs but when they came to our Saviour Christ they brake not his for he was dead already he had none of those rebellions none of those resisting lusts within him to strive against the ordinance of God as the other had but he did sweetly yeeld up the ghost in obedience unto God and therefore Death had nothing to doe with him so much as with the other So likewise wee finde it with men of mortification Thirdly by this remembrance of the death of Christ continually we see all the evills and all the harmes of our death taken away in his death and so there is no cause to us to feare it at all Fourthly wee see by this that Christ himselfe who is our Lord and Master and Head hee hath undergone this before us and therefore wee are content in a holy resolution to undergoe that which he hath done shall the members fare better than the Head No surely Fiftly and lastly by the continuall remembrance of the death of Christ we see and behold that it was a full and finall end of all his afflictions and that thereby he entred into glory wee consider from thence as it was with him so it shal be with us when death comes it shall put an end to all trouble and affliction and the consideration of this should quicken us up to desire death to desire to be dissolved and to be with Christ O beloved when a man comes to lye upon his deaths bed he would give all that he had to be fitted for death and to be sure of comfort Oh let us make the death of Christ therefore our continuall meditation and this is that which will yeeld us such a gracious preparation for our death as that nothing in the world shall doe the like besides and therefore let these considerations stirre us up to a reverent and conscionable performance of this duty of the remembrance of the death of Christ Iesus so much good and so many benefits as are to be reaped by it why surely we are utter enemies to our owne good if we doe not travell conscionably in the faithfull practice of this duty let not the difficulty of this duty in it selfe let not the distastfulnesse of it to flesh and blood nor the losse of carnall pleasure and worldly profit nor let not the harsh censure of the gracelesse people of the world nor let not the bent of our naturall life which is utterly against it make it unpleasant
to us let none of these nor all these hinder us from being set upon this duty but let us breake through them all in an holy zeale and set our selves soundly to meditate upon the death of Christ in hope of these heavenly blessings that the meditation of this duty will bring us unto therefore still remember the death of Christ and as ever thou desirest to have a living teacher within thee remember the death of Christ as ever thou lookest to have comfort from God so look that thou remember the death of Christ as ever thou lookest to have spirituall growth and encrease by the Word and Sacraments still looke to the death of Christ as ever thou lookest to have a strong bridle to restraine thee from sinne so still let the death of Christ bee thy continuall meditation as ever thou desirest to come before God cheerfully and with comfort in prayer remember the death of Christ as ever thou desirest to be fitted and prepared to dye remember the death of Iesus Christ as ever thou desirest and lovest any one or all these blessings together remember the death of Christ and that continually let it never goe out of thy minde The end of the nineteenth Lecture THE TVVENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE purposing God willing the next Sabbath to be partakers of the Sacrament of the Lords Supper we are therefore according to our ordinary course to make preparation thereunto by this Sabbaths evening Exercise that so we may come with better grace in our hearts to that heavenly Table 1 Cor. 11.26 For as often as yee shall eate this bread and drink this cup ye shew forth the Lords death till he come Which Scripture containes as you have heard these two parts an action to bee performed in the former part of the verse the receiving of the Sacrament as often as ye eate this bread and drinke this cup. Secondly a caution that this action is to be performed withall in the last part of the verse the remembrance or the shewing forth of the Lords death till he come We have fully finished the former part and through Gods mercy we have proceeded in the handling of the latter part to the last clause of all till he come ye shew forth the Lords death till he come I shewed you that this latter part of the verse containes the caution that the receiving of the Sacrament is to be performed withall it ministers unto us these things to be considered of First the caution it selfe namely the shewing forth of the LORDS death wherein wee shewed you what it was that was to be remembred the death of the Lord Iesus Christ and also the manner of the remembrance of it by a shewing forth or by a setting forth by a lively or a sensible expressing of it Secondly it doth commend unto us the frequenting of this caution that the death of the Lord Iesus Christ must be often remēbred for though that particle often bee onely named in the former part of the verse yet by all common understanding it is also to be understood in the latter part of the verse As often as ye doe receive the Sacrament so often yee remember the Lords death Thirdly and lastly here is the continuance of this caution the continuance of this duty take it so how long is it to continue why till he come so long as the world standeth till Iesus Christ shall come to judgement So then here we are now come to the last clause of all containing the continuance of this duty let this be done til he come till Christ come to judgement in which clause there be two things offered to our consideration the first is the continuance of this duty it selfe and that is directly and expresly affirmed ye shew forth the Lords death till he come That this duty must be continually and must never cease to continue in the Church so long as the world stands The second thing is covertly implyed yet plaine enough too if the words be well weighed and considered and that is the end or the reach that wee must ayme at in the performance of this duty namely the fitting and the preparing of us to the comming of the Lord Iesus Christ unto judgment for so the very same particle till is used in the very same sense In the 1 Cor. 15.25 where it is said that Christ must raigne till hee have put all his enemies under his feet till he have put all his enemies the meaning of it is this First that Christs reigning shall be continuall till the very end of the world Secondly and the end of Christs reigning is this the utter destruction of his enemies and the trampling of them under his feet so it is in this case Doe this duty till he come that is to say this duty must be continued till Christ come to judgement and the end and the reach that we must ayme at in the performance of this duty is that we be fitted and prepared for his comming We cannot understand this clause clearly and fully except we take it with these two explications the first is this that howsoever this duty is imposed by name upon the Corinthians onely yee shew the Lords death till he come yet notwithstanding it is proportionably implied to all the faithfull by succession from time to time to the end of the world for the Apostle knew very well that the Corinthians in themselves in their owne persons should not live till Christ should come to judgement and therefore it was impossible that they should keepe this commandement till he come but the Apostle imposeth upon the Corinthians this duty for their time that they must observe it so long as they live and likewise imposeth the same duty upon the succeeding Churches from age to age to the worlds end that they must observe this duty so too so that is the first explication the second explication is this that howsoever this clause be here expresly referred onely to the latter part of the verse to the caution to the remembrance of Christs death Ye remember Christs death till he come yet it is implyed and intended to belong also unto the former part of the verse to the action it selfe the receiving of the Sacrament of the Lords Supper For as that particle of frequenting the word often is used onely in the former part yet it extends it selfe in sense to the latter so this clause of continuing till hee come though it bee named onely in the latter part yet in sense it doth extend it selfe to the former part of the verse so that both the remembrance of the Lords death and also the observation of the Sacrament of the Lords Supper both these are to bee continued till Iesus Christ shall come to judgement for so the Apostle here expounding pounding our Saviours meaning in the words going before when he saith Doe this in remembrance of me he addes this rule of continuance doe
that wee doe performe either outward duties or inward graces they bee as so many serviceable helps unto us whereby wee are fitted and prepared for the day of the Lord Iesus Christ our Saviour in the 13. verse of that Chapter by occasion of the excluding and shutting out of the foolish Virgins because they had no oyle in their lamps no grace in their hearts he therefore gives us an exhortation Wath therefore why watch because yee know not when the Sonne of man shall come As if our Saviour should say Certainly the Sonne of man shall come to judgement if he doe come and finde you unready you shall bee in a most wofull and miserable case watch therefore see that yee have your lamps ready in your hands especially see that you have oyle burning in your lamps that so when the Sonne of man shall come yee may bee ready to give him gracious entertainment and so our Saviour confirmes it by that exhortation that hee gives them watch c. that all these meanes and exercises of Religion what are they why they be serviceable helps to fit us to the comming of the Lord Iesus Christ unto judgment Luk. 12.35 36. Let your loynes be girt about you and your lights burning and ye as men that doe wait for the comming of their Master that when he commeth and knocketh they may open unto him immediately In the girding of our loynes in the burning of our lights in our watching in all the duties of religion both outward and inward that we performe we must cary our selves as men that wait the comming of our Master from the wedding as men that expect the comming of the Lord Iesus Christ to judgement that whensoever he doth come and knocke when our Lord and Master shall come and knocke what may we doe we may open to him that is we may be ready to give him gracious entertainment and that immediatly without any lett or hinderance without any delay as being fitted and prepared thereunto by these duties and exercises before hand Luk. 21.36 Watch therefore and pray continually that ye may bee counted worthy to escape all these things and that ye may stand before the Sonne of man What good shall our watching doe us what good shall our prayers doe us what good shall all our religious exercises doe us that we doe performe here in this life what good saith our Saviour why they shall doe thee this good that they shall make thee to escape the terrors of the day of judgement and shall make thee to stand with joy and with comfort when the Lord shall come to judge the world Watch and pray continually that ye may escape and stand before the Sonne of man Titus 2.11 12 13 verses The grace of God that bringeth salvation to all men hath appeared teaching us that we should deny ungodlinesse and worldly lusts and that we should live soberly and righteously and godly in this present evill world looking for the blessed hope and appearing of the glory of the mighty God and of our Saviour Iesus Christ The saving grace of God that there the Apostle speakes of teacheth us two things as the Apostle shewes It teacheth us first the good duties that we are to performe to deny ungodlinesse and unrighteousnesse and our selves and to live godly and soberly in this present world and it teacheth us a second thing what it is that our eyes and hearts are to be fixed upon in these duties even the appearing of the Lord Iesus Christ looking for that blessed hope still have your eyes upon that looking for the appearance of the mighty God and of our Saviour Iesus Christ The Apostle Peter he goeth one step further for whereas the Apostle Paul he had said there looking for the blessed hope so manage all your businesses that ye may have a gracious eye to the comming of the Lord Iesus Christ The Apostle Peter hee goeth one step further in 2 Pet. 3.11 12. Seeing that all these things must bee what manner of persons ought we to be in all holiness godly conversation looking for and hastning unto the comming of the day of the Lord in the performance of the duties of holines righteousnes we must not only have our eyes fixed upō the comming of the day of the Lord but hasten to it that is to say we must so cary our selves in the managing of these duties that in every good duty that we doe still we may bee fitted and better prepared for the comming of the day of God and nearer to it than we were before looking for and hastning unto the comming of the day of God You see these places prove the doctrine directly for all religious duties now for these two in particular I will give you a proofe for each and so come to the Reasons First concerning the performance of the dutie of receiving the Sacrament of the Lords Supper that is a serviceable meanes and a good duty to fit us to the day of Iesus Christ our Saviour would give us to understand so much in Matth. 26.29 Henceforth I will drinke no more of this Vine till I drinke it new with you in my Fathers kingdome our Saviour used that speech immediately after the Passeover and after that hee had instituted the Sacrament of the Lords Supper immediately he makes a kinde of a sweet allusion betweene the drinking of the wine in the Sacrament and the drinking of wine in the kingdome of heaven Now you must consider that by drinking of the wine in the Kingdome of heaven wee are not to understand that we shall drinke wine there but that there we shall have a Communion with Christ in his heavenly kingdome which hee by way of allusion calleth the drinking of the wine new in his heavenly kingdome thereby our Saviour giveth us to understand that the conscionable and the religious receiving of the Sacrament of the Lords Supper the conscionable and religious and spirituall drinking of the wine in the Sacrament of the Lords Supper is a speciall meanes whereby we are furthered and fitted and prepared to drinke new wine with Christ in the kingdome of heaven that is to say to the participation of that glory that Christ shall make us partakers of in heaven for the other that the death of Christ effectually remembred doth so too looke Heb. 9.28 So Christ was once offered to take away the sinnes of many and the second time hee shall appeare without sinne to salvation The Apostle there makes a kinde of comparison betweene Christ and us in two things his death is compared to ours and likewise his judgement to ours we dye and we come to judgement Christ Iesus he dyeth and he shall come to judgement too he to judge we to be judged and we must make use of our death for our judgement and we must make use of the death of Christ with reference to his judgement not to meditate upon it as once suffered for us all as who