beginning of the Booke it is written of me c. He taketh away the first that he may establish the second The bodily comming of our Sauiour in the Flesh was the establishment of the New Testament Christ being bodily present in the Flesh at this Table in the Flesh because his Flesh was that onely which he was bodily present in and the Table being spread for a memoriall that he was come and suffered in the Flesh is therefore proper onely to the New Testament 1 Cor. 11.20 It is there called The Lords Supper Why is it so called but because it was instituted at the last Supper which the Lord in the dayes of his Flesh made and which he did appoint as a witnesse of his Will and Testament for euer Now what is the state of the New Testament but the state of sauing Grace which the Lord Iesus hath brought vnto vs from Heauen when he came amongst vs liued amongst vs dyned amongst vs and supped amongst vs But that state of sauing Grace which he preached and published with with his owne Mouth in the time of his Life But that state of sauing Grace which he sealed and confirmed with his owne Blood at his Death But that state of sauing Grace which he as it were in the twy-light betwixt the day of his Life and the houre of his Death did ratifie and confirme by this Sacrament of the Supper This state of sauing Grace is the New Testament and therefore the Lords Supper is the Sacrament of the New Testament 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 Here you see the Sacrament of the Lords Supper is the Communion of the Body Blood of Christ In the Sacraments of the Old Testament his Blood was shadowed In the New Testament it is really communicated In the Sacraments of the former Testament Christ was in some measure really communicated in his Body Blood to the Faithfull but darkely weakely and sparingly But here he is communicated vnto them clearely powerfully and bountifully In a word Christ his Body and Blood was communicated to the Faithfull vnder the former Testament in the Sacrament to be broken to be shed But here in the New Testament his Body as being already broken and his Blood as already shed This belongs to the New Testament and therefore this is the Sacrament of the New Testament In Luke 22.19 Doe this in remembrance of me speaking of this Sacrament Now remembrance is properly of the things that are past Christ hath ordained this as a remembrance of his doings already past the matter of our Saluation as of a matter already fulfilled This is the voyce of the Gospell of the New Testament Christ is already come as the voyce of the Law was Christ is to come That I say is the voyce of the New Testament And therefore the Sacrament of the Supper is a Sacrament of the New Testament 1 Cor. 11.26 As oft as you eat of this Bread and drinke of this Cup you shew forth the Lords Death till he come He saith not you foreshew that was for the Sacraments of the Old Testament but you doe shew that is you declare publish and expresse the Death of Christ You celebrate shew forth and sensibly act his Death the thing before acted vpon the Crosse The Reasons of the point are these Reas 1 First Christ himselfe is the Mediator of the New Testament Hebr. 9.5 and 12.24 that is Christ is the maker good of the Couenant of Grace betwixt God and Man for to be the mediator of the Testament is to make good a Testament Christ did this by his Blood by his Intercession and Redemption there is the Office of our Sauiour here is his taske here is the businesse he is to be imployed in He was not carelesse in going about his owne businesse He was not a medler in other Mens matters He would not make Lawes for others but for his owne He would not set his Seale to another Mans Testament but to his owne This Testament is his he made it good he ratified it with his owne Blood The Sacrament was his because he instituted it this being presumed vpon that he would not meddle with other Mens matters make Lawes for others or set his Seale to other Mens Bonds and so forth The Sacrament being ordained by him to be a Seale thereof is therefore the Sacrament of the New Testament Reas 2 Secondly The word whereunto this is annexed is the New Testament The Gospel what is that The Couenant of sauing Grace and that is Hebr. 10.16 17. I will put my Lawes into their Hearts and in their Minds will I write them Their sinnes and iniquities will I remember no more The word whereunto this Sacrament is annexed is the Couenant of Grace such as the word is such is the Sacrament But the word is the New Testament therefore the Sacrament of the Lords Supper must be of the New Testament onely Reas 3 Thirdly The whole Couenant of Grace is the ministration of the New Testament onely 2 Cor. 3.6 God hath made vs able Ministers of the New Testament Such as the ministration is such must be the holy things they administer The ministration is of the New Testament therefore the holy things administred the Word and Sacraments are of the New Testament Aaron and his Sonns were Ministers of the holy things of the Law Christ and his Apostles are Ministers of the Gospell and of the Couenant of Grace Aaron and his Sonnes must not meddle with the Sacraments of the Gospell Christ and his Apostles must not meddle with the Sacraments and Sacrifices of the Old Testament They must keepe themselues to their owne Such as the ministration is such are the things administred Our whole ministration is of the New Testament and therefore the holy things administred as the Sacraments are proper to the New Testament onely Reas 4 Fourthly The things themselues that are sealed by this Sacrament are pledges of the New Testament The Body and Blood of Christ are pledges of the New Testament they are proper to that and therfore the Sacraments where by it is signed sealed and represented and set forth vnto vs must be of the New Testament For the Blood is Christs This is my Blood c. The Testament is Christs he made it good The Sacrament is Christs he ordained and instituted it and he doth in this speech annex it to his Blood inseparably and withall to the Testament inseparably and so consequently he annexes the Sacrament inseparably to the New Testament And surely when our Sauiour saith This is my Blood of the New Testament he speakes it as in a proper sence of the Blood in his Body so in a Sacramentall sence of his Blood in the Sacrament he giues vs to vnderstand that the Sacrament in a sacramentall sence is the Blood of
vnregenerate haue no interest in the Couenant and therefore no part in this businesse Lastly it reproues Pharisaicall and Iustitiarie Receiuers that stand vpon their owne Righteousnesse This is a Sacrament of the New Testament the New Testament is the Couenant of Grace free pardon and remission of sins through the Blood of Christ Whosoeuer then stand vpon their owne Righteousnesse and thinke to be saued by the least measure part or contribution of their owne workes or merits haue no part in the New Testament and so haue nothing to doe with this Sacrament This is onely for such as haue their share in the Testament that apply and cast themselues vpon God Here I am a wretched and damnable sinner I haue nothing to say for my selfe I haue deserued thy wrath I cast my selfe vpon thy promises for the free remission of my sinnes in the Blood of the Lord Iesus there is my plea. Thus come and welcome But otherwise as Peter said to Symon Magus thou hast no part in this businesse So much for the first point that the Sacrament of the Lords Supper is proper to the state of the New Testament In the second place whereas in is said that the Sacrament is of the New Testament Hence obserue thus much that Doct. 2. The Sacrament of the Lords Supper is an effectuall Pledge and Seale of the whole worke and Couenant of Grace We shall not need to seeke farre for proofe but onely to the words of institution here and elsewhere vsed That which is in Luke 22.20 This Cup is the New Testament in my Blood which is shed for you some read it and so the originall of the Text requires because of the Particle that That it is spoken in reference to that in Ierem. 31.33 I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my People I will forgiue their iniquitie and remember their sinner no more This is the New Testament now administred He saith not a part of it but that whole Testament which the Lord there promised by the Prophet is conferred vnto vs in this Sacrament So looke how farre the Testament extends that God made so farre this Sacrament extends it selfe The Testament extends to the matter of our Iustification that he will forgiue our iniquitie And to the matter of our Sanctification that he will put his Law into our Hearts and therefore the Sacrament being an effectuall pledge of that whole Testament doth as well extend it selfe to the matter of our Iustification as to the matter of our Sanctification in both which consists the Couenant of Grace And that which our Sauiour saith Luke 22.19 Doe this in remembrance of me proues as much He saith not in remembrance of my continuance and workes of this and that act but of all that euer I haue done and suffered for the accomplishment of your Redemption in remembrance of whole Christ as a Man would say And whereas it is here said and likewise by the other Euangelists For Remission of sinnes This proues the point by the nature of the phrase and likewise by the matter it selfe By the nature of the phrase Remission of sinne is but one part of the Couenant part being put for the whole as I shewed you in the opening of the Text But much more by the matter for the truth is this That God neuer remits any Mans sinne but he regenerates him And therefore if it be effectuall for the one it is also effectuall for the other If for our Iustification then also for our Sanctification Last of all when it is said by our Sauiour in Mather Marke Luke and Paul That it is the Testament in his Blood it shewes that it is a pledge of the whole Couenant of Grace For the Blood of Christ is the cause of our Iustification and also of our Sanctification The cause of our Iustification Rom. 5.9 The cause of our Sanctification 1 Pet. 1.2 That according to the foreknowledge of God the Father through Sanctification of the Spirit vnto obedience and sprinkling of the Blood of Iesus Christ The Blood is effectuall both to our Iustification and Sanctification The Sacrament in a Sacramentall sence is the Blood of Christ and therefore in a Sacramentall sence is effectuall as well to our Iustification as to our Sanctification It is an effectuall Seale of the whole worke and Couenant of Grace The Reasons of this are these Reas 1 The first is drawne from the shadowes of the Law For concerning the Passe-ouer what was that a signe to the People of Israel Of their departure out of Aegypt But was that all No it was also a token that God would receiue them to mercie that he would not onely deliuer them out of Aegupt but would also bring them into Canaan The principall thing wee looke for in the Sacrament is not our deliuerance out of Aegypt from the slauerie and bondage of sinne but that he will carrie vs thorough Temptations against our Corruptions Satans oppostions the inticements and allurements of the World thorough the Red Sea and Wildernesse of this World thorough all afflictions and will not leaue vs till he hath brought vs to our heauenly Canaan a place of spirituall rest and happinesse Reas 2 Another Reason is drawne from the nature of a Seale The Seale must extend it selfe as farre as the Writing the Writing extends it selfe to the whole Couenant of Grace and therefore the Seale doth so also Whether the Sacrament be a Seale of the Word that promiseth both or of the Blood of Christ his Blood being of both therefore the Sacrament is of both Reas 3 Againe Christ is giuen vnto vs wholly Body and Blood both for there is our acceptation of Gods loue towards vs his Body and Blood either of them had been sufficient but because he would meet with our dulnesse hardnesse of Heart and vnbeleefe he hath therefore appointed both of them that if any should thinke his Body more effectuall then this Blood either to Iustification or Sanctification he might be satisfied Thus the whole Couenant of Grace is plentifully deliuered and sealed vp in this Sacrament Reas 4 Fourthly Looke whatsoeuer was done vpon the Crosse the same is represented resembled and tendered vnto vs in the Sacrament of the Lords Supper But his obedience and sufferings vpon the Crosse were effectuall for our Iustification and Sanctification and therefore the obedience of the Lord Iesus procureth both at the Hands of God and therefore the same is tendered vnto vs in this Sacrament Reas 5 Fifthly In the true participation of this Sacrament the whole worke of Faith is implyed when we come we bring not a peece of our Faith but all that possibly we can Now Faith takes hold vpon the whole Couenant of Grace and therefore the Sacrament tenders vnto vs the whole Couenant of Grace Whatsoeuer God giues vnto vs by his Ordinance we receiue it by Faith Whatsoeuer God giues vs
by his Ordinance to be receiued by Faith he giues it by his Ordinance wholly and therefore we receiue Christ wholly in his Word And so he is our Iustification and Sanctification Reas 6 Lastly Those that come vnworthily increase their own Iudgment damnation He that comes to the Lords Table without preparation and examination that he may be fitted to come into his presence to this heauenly Feast brings 2 euils vpon himselfe First he makes himselfe more guiltie of sinne And secondly he increaseth the hardnesse of his owne Heart He increaseth the guiltinesse of sinne which makes him further from Iustification And the hardnesse of his Heart which makes him further from Sanctification And therefore he that comes in Faith receiues both acquittance from the guilt of sinne which is his Iustification and strength against his sinne which is his Sanctification Vse 1 The Vses of the Point are these The first Vse teacheth vs that our Iustification Sanctification alwaies goe together these are but one In the acceptation of God there is but one the same Couenant whosoeuer dissunders them dissunders the onely Testament of the Lord Iesus Where Iustification is there is Sanctification If any Man be in Christ he is a new Creature 2 Cor. 5. They that are in Christ haue crucified the Flesh with the Lusts thereof Gal. 5.24 Whersoeuer the Heart is iustified by the free pardon and remission of sin there also is it sanctified to performe all holy obedience That we being deliuered from our Enemies might serue him in holinesse and righteousnesse all the dayes of our life Redemption there goes before the seruice of God And you see that the Prophet ioynes them together in Ps 32. Blessed is the Man whose sinnes are pardoned and in whose Spirit there is no guile Iustification in the first part of the Verse and Sanctification in the latter In the first branch is remission of sinnes Iustification In the second holinesse of life and Sanctification And therefore let no Man flatter himselfe as to thinke he is iustified and hath found mercie vnlesse he find some true degree of Sanctification God hath not forgiuen thy sinne vnlesse thou hast in some sort receiued a Heart and affection to cleaue vnto him vnlesse he hath giuen thee a care and conscience to serue him and again if thou dost find some measure of true Sanctification neuer doubt but that the Lord hath pardoned thy sin and hath receiued thee to mercie Though thy sinnes be great and thou seest not that God hath forgiuen them yet be perswaded Sanctification is a true effect of Iustification If thou findest a true indeauour to feare and serue him in all holy obedience be sure he hath had mercie on thee to forgiue thee Vse 2 The second vse teacheth vs that seeing the whole Couenant is tendered vnto vs in this Sacrament that therefore whensoeuer we come to receiue it we should indeauour our selues to receiue it accordingly We must first labour to discerne herein that it is both our Iustification and Sanctification Secondly we must hunger and thirst after them we must desire to receiue assurance that our sinnes are pardoned increase of Grace and Sanctification And lastly we must labour and we must stirre vp our selues and pray vnto God that we may profit by it that we may receiue the whole Couenant of Grace thus freely tendered vnto vs If we consider the signes they are in the singular wisedome of God fitted to our capacities to performe this dutie There is Bread and Wine both of them fit either for comfort or strength Wine specially for comfort Bread for strength as the Scripture speakes of them What better comfort then the forgiuenesse of sinne when the Soule receiueth assurance that sinne is pardoned The Wine cannot so comfort the Heart naturally But the assurance of Gods loue in Christ that sin is forgiuen doth comfort our Hearts spiritually a great dealemore How sweet is matter of Iustification As Wine refresheth the Heart so the assurance of the pardon of sinne comforts the Soule Here is also Bread which strengthens the Heart what greater strength is there then that when the Heart is strengthened by Grace when we are setled in a stedfast purpose to lead a godly life when he establisheth vs with his free Spirit The Bread doth not so much strengthen our naturall life as the blessing we receiue in this Sacrament the sanctifying Grace of God our spirituall life in the wayes of godlinesse These things we must raise vp our minds vnto we must not thinke that these Elements are idle signes but powerfull to seale many excellent things vnto vs if we haue Hearts to discerne such excellencies as the Lord therein hath treasured vp for vs. Let vs discerne in these Elements matter of our Iustification and Sanctification matters of excellent comfort and strength the true comforts and strength of God against our sinnes and against the temptations of Sathan Here is Wine to comfort our Hearts but God to comfort our Soules much more Here is Bread to strengthen vs but the Bread of God to strengthen vs much more The Grace of Iustification to comfort vs against sinne already committed the Grace of Sanctification to strengthen vs against sinne raging in our mortall Bodyes So then we must consider with our selues these things we must be raysed vp and prepare our selues to be quickned accordingly that we may comfortably receiue the things deliuered in this Sacrament of the Supper the things also shadowed in these Elements Vse 3 Another Vse of the Point is this It teacheth vs that our Iustification and Sanctification are both certainly to be beleeued that is to say we must be perswaded of them that they are certaine things and shall be performed to vs they are not onely certaine in themselues but to vs for thus much the Sacrament intends for seeing it tendreth vnto vs the whole Couenant of Grace seeing it reacheth and giueth vnto vs possession of these things as if God should say Here is Christ take him here is Iustification and Sanctification take them they be thine These things I say being thus tendered vnto vs herein if therefore we bring Paith we shall receiue them we may assuredly be resolued that they shall be made good vnto vs. The want of this assurance makes many woundings in our spirituall life the want of assurance of our Iustification puts vs to many feares and much distrustfulnesse and the want of the assurance of Sanctification or because we beleeue not that God will sanctifie vs which should hold vs against temptations against Sathans malice and the wickednesse of the World and our owne corruptions it makes vs find many faylings in our selues whereas if we would beleeue God vpon his word and vpon his pawne that he giues vs in this Sacrament it would perswade vs sufficiently that these things shall certainely be performed vnto vs the want I say of this assurance causeth many faylings in our state both of Faith and
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
strangers were fetched in The Couenant of Grace was sealed by the Blood of Christ specially for the Iewes but they refused it and God would not haue such a worke of Grace to be in vaine and therefore he made the Gentiles partakers of it And secondly that our example in accepting this Grace might be a prouocation to the Iewes make them to bethinke themselues of their sinfull refusall of so great a Grace and so be drawne on to accept of it together with the Gentiles Reas 5 Fifthly This is the prerogatiue of Christ incarnate of God manifested in the Flesh till Christ came in the Flesh sauing Grace was peculiar to the Iewes onely God did reserue the inlargement of it to all as a speciall gratification and prerogatiue whereby he would honour his owne Sonne in the Flesh Christ promised saued a Iew Christ exhibited in the Flesh saues many Christ comming downe from Heauen in his own person could not but set the Gate of Mercie open to all Mankind Christ comming in the Flesh taking the whole nature of Man vpon him for in euery particular Man there is the whole nature of Man did thereby season the flesh of all Mankind to be capable of grace Christ dwelling personally in the World could not but make all the world fare the better for him Christ opening his body pouring out his blood did shew and require the opening as it were of Gods Heart towards all Mankind and pouring forth his Grace vpon all Flesh Lastly Christs doings and sufferings his absolute and perfect obedience could not be recompenced with lesse then with the Saluation of all Mankind Vse 1 The Vses First it shewes the bountifulnesse of the loue of God to Mankind that is so pleased to open his loue to all the World Iohn 3.16 God so loued the world that he gaue his only begotten Son c. which if we vnderstand of the effectuall application of Christ then that world is only the beleeuing World and that loue is Gods sauing loue to the Faithfull But if we vnderstand it onely of the proffer of Grace to the World then that World is generally all Mankind and that loue is the generall loue of God to all Mankind that not onely proffers Saluation to all but also makes some of all sorts to be effectuall partakers thereof The Centurion is said to loue the whole Nation of the Iewes because he built them one Synagogue so Gods sauing some few of all sorts of Men it doth therefore argue his generall loue towards all Mankind Vse 2 Secondly if shewes vs the infinitenes of Christs Merit that is not effectuall to saue those onely of whom he came himselfe but all sorts besides the Apostle proues it by comparison of Christ with Adam Rom. 5.15 c. that if the fall of Adam could preuaile vpon all Flesh to condemnation therefore the righteousnesse of Christ should preuaile much more to the iustification of many Isaack had but one blessing and when he had bestowed that vpon the younger Brother he had none to bestow vpon the elder but Christ who is the Fountaine of all Blessings hath a blessing to bestow vpon the Iewes the elder Brother and vpon the Gentiles the younger Brother too and that he hath bestowed the blessing of the Gospell vpon Iacob the younger Brother that is the Gentile when Esay that is the elder Brother the Iewes shall come though it be late first euen in the last dayes of the World and make their moane as he did saying O blesse me euen me also Father He shall bestow the blessing of the Gospell euen vpon them also Vse 3 Thirdly It teacheth vs thankefulnesse to God First in regard of the matter it selfe that the Lord vouchsafeth to extend his sauing grace to all sorts that the sound of the Gospell should goe thorough all the World as it is Psalm 19. Rom. 10. and the Acts 11.18 when the Iewes heard that the Gentiles were called they glorified God saying Then hath God also granted the Gentiles repentance to Life They glorified God their Hearts reioyced it did them good they did thankefully acknowledge and magnifie Gods wonderfull goodness therein that now all People should be as it were the Iewes all places as Ierusalem and the Soules and Bodyes of all sorts of Men as the the holy Temple of God to dwell in that as it was prophesied by Malachy From the rysing of the Sunne to the going downe thereof a cleane Offering should be offered vp to God in euerie place Secondly and more specially in regard of our selues for we are those Gentiles Ephes 2.10 c. Consider what the Apostle saith We were vncircumcision without Christ Aliens from the Common-wealth of Israel Strangers from the Couenants of Promise without hope and without God in the World What a miserable case were we in But now we that were once thus farre off were made neere by the Blood of Christ We for our parts may say we are made neere indeed the Gospell being so long so freely so plentifully preached amongst vs hauing so many good and able and painfull Preachers as there is scarce any Church vnder the Sunne that can match vs. Let vs therefore imbrace this sauing Grace let vs beleeue and obey this Word which is the power of God to Saluation let vs remember the fall of the Iewes and take heed to our selues that by our contempt and vnprofitablenesse we doe not prouoke God to doe by vs as he did by them Hearke what the Apostle saith Rom. 11.20 c. Thorough vnbeleefe they are broken off and thou standest by Faith be not high minded but feare for if he spared not them being the naturall Branches take heed least he spare not thee being but a wild Oliue grafted in for them Let it appeare to the World and let vs find the experience of it to our owne Hearts that there is power in the Gospell to conuert our Soules and to change our Hearts and to make vs to become new Creatures It is not our liuing vnder the Gospell but our submission of our Hearts to the power of the Gospell that shall saue our Soules Vse 4 Fourthly This teacheth vs to pittie the Iewes and to pray for them as the ancient People of God and still hauing them in this Couenant of Grace together with vs. Generally we hate a Iew and we take it vp for a Prouerbe when we speake of our hatred against any we say we hate them as a Iew It is a wicked speech and not beseeming a Christian In regard of that foule sinne of theirs in crucifying Christ we hate them iustly though God out of that euill of theirs did bring much good to vs but we must pittie them and pray for them knowing that towards the end of the World they shall be ioyned together with vs. Consider first that Christ himselfe prayed for them Father forgiue them for they know not what they doe And shall not we pray for them whom Christ
the New Testament as the Blood of Christ in a proper sence is the Blood of his owne Body The Vses of the Point follow Vse 1 First It commends vnto vs the excellencie of the New Testament aboue the Old What a gracious mercie of God is it for vs that are respited to liue in those dayes wherein the Lord hath vouchsafed vnto as all other things so the Sacraments of the New Testament fit for the Couenant of Grace which we professe and imbrace he hath beene pleased to giue vnto vs Christ himselfe in a more fuller manner then to the old People in the former Testament in the time of the Law To them in Promise in Sacrifice in Saddowes To vs in Substance To them a farre off To vs neere he came amongst vs he suffered was conuersant and dwelt amongst vs. Besides this he taught them the Doctrine of Saluation but it was shaddowed in Mysteries in a kind of darke Cloud But we see it in so cleare a Glasse that euerie Man that runs may read it Yet farther God hath giuen vs Christ more fully the Word and Doctrine of Saluation more fully and the Sacraments of the New Testament more liuely senceably teachable spirituall and heauenly then the Sacraments of the Old Testament where they are more liuely representations of Christ and more palpable and pregnant figures of the fruit and benefit purchased by his sufferings when they vnder the former Testament were to spell Christ in the eating of the Paschall Lambe it was a hard matter for them so to doe But when we come to doe this in this Sacrament in the breaking of the Bread and pouring forth of the Wine where the words of Institution are added thereunto as also the Doctrine of Saluation concerning the Death of Christ if we cannot now spell him our blindnesse is horrible This is that glorious Ministerie the Apostle speakes of 2 Cor. 3.7 c. The ministration of the Law was glorious but the ministration of the Spirit is more glorious This is in an other maner he giues two reasons for it The one It is the ministration of righteousnesse The other the ministration of the Spirit The ministration of the Law by reason of Mans corruption was Death The ministration of the Gospell is Life Here is matter of Righteousnesse the free mercie of God in Christ That was of the Letter this of the Spirit Looke what was deliuered to them in the Word and Sacraments it was done outwardly there was not that neere acquaintance of the Word and Spirit as now is It is common to the Gospell to be generally attended by the Spirit of Grace and there it is the ministerie of the Spirit When we are to preach the Word and to administer the Sacraments the Spirit attends vpon these Ordinances to sanctifie to the Heart and Conscience of the Beleeuer those things are tendered vnto him Vse 2 The second Vse teacheth vs that the more mercifully God deales with vs the greater meanes he affords vs the greater our sinne and condemnation and the more vnexcusable are we if we neglect the same Haue we greater light then they had Let vs then walke according to that light He lookes for that he giues to euerie Man where he giues much he lookes for much where he giues a better light to walke by he looks that we should walke by a better light and therefore seeing he hath vouchsafed this vnto vs he requires that our liues and conuersations should be more holy and religious then those that liued in a more obscure light vnder the times of the former Testament Especially we must not contemne and neglect these things He that despised the Law of Moyses dyed without mercie And what shall become of vs if we trample the Blood of the New Testament vnder our Feet If we neglect so great Saluation If those that contemned the Sacraments of the Old Testament were in a damnable case In what a fearefull condition are we if we defile the Blood of this New Testament which we shall doe if we come not with prepared Hearts with resolution to serue God to breake off our sinnes to be raysed vp in consideration of God Promise in Christ and with a full purpose and determination for hereafter to become new Creatures and therefore as we would not bring Damnation vpon vs so let vs be carefull that we are not omissiue herein Vse 3 The third Vse warnes our Ministers to looke to themselues that they defile not themselues with the corruptions of the World If the Priests and Leuites though they bare but the Vessels of the Lord were to be sanctified how much more is this required of vs that carrie such precious treasure the Word the Couenant of Grace the Sacraments the Signes and Seales thereof And likewise for your selues it teacheth you carefully to lay vp those heauenly things in good and honest Hearts that Gods purpose and your faith may meet together and so redound to your euerlasting comfort and Saluation Vse 4 The fourth and last Vse of the Point is this Here is matter of reproofe against many bad vngodly and gracelesse Receiuers First of those that are ignorant of the matter of Saluation this is a Sacrament of the New Testament and that is a state of life and knowledge they that are destitute of this the Sacrament is not them nor such persons must not come vnto it In the second place it reproues superstitious Receiuers that come as the Papists and thinke that for the deed done they shall be iustified and find good will as if the action of it selfe were of effect that it workes Grace whether they haue Faith and Repentance or no. The Sacrament of the Supper is the Sacrament of the New Testament The state of the New Testament requires God to be worshipped in Spirit and Truth not formally but in Faith and Repentance Thirdly it reproues those that come to it vncharitably such must not come till they haue dispensed with their high stomackes and are reconciled to their Brethren This Sacrament is the Sacrament of the New Testament The New Testament is a Couenant of Peace not onely betwixt God and Man but betwixt Man and Man Not onely glorie vnto God on high but peace vpon Earth good will towards Men And such as come vncharitably they are Vsurpers they meddle with that they haue nothing to doe withall Fourthly it reproues those that are vnregenerate they conceit with themselues that howsoeuer they vnderstand not the matter of Saluation though they haue no perswasion of Gods loue yet that the Sacrament may worke this No they are deceiued the Sacrament makes vs not good but confirmes vs in the state of Righteounsnesse in that good which God hath already wrought in vs. The Word and Spirit makes vs new Creatures the Sacraments strengththen vs already made This Sacrament is a Sacrament of the New Testament and therefore belongs to such as haue part in that Couenant of Grace Such as are
of obedience and the want of preparation that we may be fitted to this Sacrament that therein we may discerne Christ and hunger after Grace and receiue both the matter of Iustification and Sanctification is one cause why we want this assurance Vse 4 The last Vse of the Point Seeing it is so that the Sacrament is an effectuall pledge of the whole Couenant of Grace then we that are faithfull receiuers are Iustified and Sanctified Let vs therfore goe our way as our Sauiour saith and sinne no more least a worse thing befall vs. Now we are washed by the Grace of Iustification from our sinnes let vs not like the Swine wallow againe in the mire of finne Now we are loosed from the Fetters and Bonds of sinne from the Intanglement Snares of Sathan let vs not intrap our selues againe let vs not like a gracelesse Prisoner to day deliuered vse such courses as may bring vs to the same condemnation to morrow but esteeme our libertie verie deere and precious We are reconciled to God our debts are payd let vs not run in with him againe so much as in vs lyes but let vs resolue pray and indeauour our selues after the things that concerne our peace thus graciously confirmed vnto vs and auoyd all such as may hinder the same And though we get not the vpper hand of our selues at the first yet in time we shall find a senceable increase of Grace in vs Let vs know if we be faithfull and follow after these things God is faithfull and will make them good vnto vs. The Vse is this That seeing God vouchsafeth this mercy that here is giuen vs a finall acquittance of all our debts and sinnes seeing he giues vs his Promise and Grace and puts a pledge into our Hands that he is our God that he will forgiue vs and remember our iniquities no more seeing he hath promised to write his Law in our Hearts and to put his feare in our inward parts let vs go away changed from the filthinesse of Flesh Spirit let vs wait vpon God rest vpon his Promises let vs know he is faithfull and what he hath promised shall be performed if we beleeue his good words let vs beleeue his deeds if when he saith our sins are pardoned then much more when he giues this Bread Wine as a signe and pledge thereof Thus let vs labor to be fitted against the next Lords day let vs meditate on these things that we may come preparedly vnto this holy Table let vs labour to partake of the Couenant of Grace we may say O Lord how often haue we bin at thy Table and yet neuer the better we neuer vnderstood it before we now find this Sacrament to be of the New Testament a Seale of the whole Couenant of Grace of our Iustification our Sanctification a pledge vnto vs that our sins are pardoned that thou wilt put thy Law into our Hearts wilt write it in our inward parts These things heretofore we haue not considered let vs now take them to Heart repent vs of our former faylings so addresse our selues that we may come with our right Wedding Garment vpon vs and so be welcome into thy presence THE ELEVENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER BEcause of the Sacrament the next Sabboth God willing to be administred we are therefore to spend this Exercise vpon such matter as may make for our fit preparation thereunto for that is the course which hitherto wee haue obserued and which wee propounded in the beginning So that wee are to goe on where wee left the last day of preparation in the sixe and twentieth of Mathew and the latter part of the eight and twentieth Verse This is my Blood of the New Testament that is shed for many for the remission of sinnes We haue shewen the last day how these words are to be vnderstood with refference to the Sacrament of the Lords Supper and therein we obserued as you may remember that the Sacrament of the Lords Supper is proper and peculiar to the New Testament as here our Sauiours words are This is my Blood of the New Testament Secondly We shewed you that the Sacrament of the Lords Supper is an effectuall Seale and Pledge of the whole Couenant of Grace that is to say both of the matter of our Iustification and likewise of the matter of our Sanctification Now we are to speake in the last place touching the Persons here mentioned so farre as they haue their interest in the Sacrament of the Lords Supper so as the things themselues that are here spoken are intended in a double sence First absolutely to the Death of Christ it selfe Secondly respectiuely to the Sacrament of the Lords Supper So the Persons that are here spoken of are to be considered answerably in both these sences First as they haue their interest and part in the Death of Christ And secondly as they haue their part and Interest in the Sacrament of the Lords Supper Wee haue spoken of the Persons in the first sence heretofore as they haue their interest in the Death of Christ We are now to speake of them as they haue interest in the Lords Supper and for to furnish this Text so farre forth as it makes for our present purpose The Persons here spoken of as you see are set forth in generall tearmes Many But Luke in his two and twentieth Chapter and the twentieth Verse reports this saying of our Sauiour as being spoken with particular reference and applycation to the Disciples the Persons onely then present at this businesse This is the New Testament in my Blood shed for you Mathew saith for many Luke for you Both one and the same speech of our Saviour and if wee vnderstand them both aright and expound the one of them by the other we shall find a sweet concurring and agreement betwixt the Euangelists themselues and likewise much profitable matter by this their ioynt testimonie concerning the Sacrament of the Lords Supper The Sacrament it selfe in respect of the institution and vse of it is a publike Ordinance that is common to many The whole Church of God and all the Faithfull from time to time are to take the benefit and to make vse of it to the end of the World and that is one part of Mathew's meaning here when he saith for many But the particular administration of this Sacrament at that time when it was first instituted was peculiar to the Disciples onely as they onely then receiuing it and that is some part of Luke's meaning when he saith for you But yet further also wheresoeuer this Sacrament shall be thus in vse and thus administred it must be done in an Assembly Many must be present at it And that is the other part of Mathew's meaning when he saith for many On the other side those Persons to whom it shall be thus administred must receiue it with particular apply cation It must be for you
carrie the businesse wholly and plainly before vs whereas there be foure witnesses of this Truth it is needfull and profitable for vs to compare all these testimonies together for by this meanes if there be any seeming difference betwixt them they shall be accorded and so the Scripture shall bee iustified from contradiction Secondly so that which is defectiue in the one shall be supplyed in the other Thirdly so shall we be more fully perswaded of the truth hereof being confirmed out of the mouth of many witnesses and so we shall vnderstand the whole mind of God touching this businesse And because the Euangelist Mathew is more copious then any of the other his testimonie shall be the rule that we will compare reduce the rest vnto Math. 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes This that is this Cup or this Wine or this Sacrament as we heard the meaning was before and herein they all agree Is my Blood which if it be grossely and carnally to be vnderstood as the Capernaits did vnderstand it Iohn 6.51 and as the Papists doe in this verie case it is impossible in euerie Mans vnderstanding that Christ should giue them his Blood whilest he was aliue but if it were possible yet the speech is fearfull and the action sauage both on his part and theirs that he should poure out the Blood of his owne Body into the Cup and they should drinke of it If they had so taken his meaning trembling and horror would haue beene vpon them euen to death that they should drinke Mans Blood yea the naturall Blood of their louing Master and the Sonne of God this had beene a sauage thing But vnderstand it as he meant it spiritually and sacramentally then it is full of comfort This is my Blood that is the Signe and Seale and Pledge of my Blood as if he should haue said to them If ye drinke of this Wine and withall lift vp your Hearts and haue Faith in my Blood the Wine shall be thorough Gods ordinance and the liuely operation of the Holy Ghost as effectuall to you to all sauing purposes as if my owne Blood were as naturally or certainly in you as in my selfe The New Testament which is spoken in opposition to the former Testament There was a Testament before but that is old this is new and there was Blood before but that was of Beasts and Birds this is of himselfe My Blood of the New Testament Here is some seeming difference betwixt them Mathew and Marke agree This is my Blood of the New Testament Luke and Paul differ from them Luke 22.20 1 Cor. 11.25 This is the New Testament in my Blood This is onely in the manner of the speech not in the meaning the ioynt entendment of them all is to shew that this Blood is proper and peculiar to the New Testament in respect of the full exhibition of it whereby it is ordained ratified and confirmed and wherein the whole force and power of the New Testament consists as the former Testament was by the Blood of Buls and Goats so this is by the Blood of Christ and this we may see Hebr. 9.10 c. This is the Blood of the Testament which God hath appointed to you And hereto answers the speech of Mathew and Marke This is my Blood of the New Testament which is shed for you and in Verse 18. the Apostle saith The Old Testament was not ordained without Blood and so also the New Testament is not ordained without Blood So we see that though the witnesses differ in words yet their meaning is one and the same which is shed It was not then actually shed yet it was effectuall then and alwayes from the beginning It was the Blood of the Lambe slaine from the beginning of the World Times breake no square with God for there is no difference of times with him at all This is added purposely to shew that it is not simply the Blood of Christ that saues vs but his Blood shed And that when we come to the Lords Table we come not to celebrate his Incarnation so much whereby he tooke our Blood on him but his Death whereby he shed his Blood for vs and for many It is not for all the World in generall as some foolishly immagine but it is restrayned to some nor yet it is not limited to the Disciples onely nor yet to the Iewes onely as the former Testament was but to many If you will know who this many is looke into the first of Iohn To as many as receiued him To as many as beleeue in his Name euen to the whole many of the World that receiue Christ and beleeue in his Name Of all Nations some The Euangelist Luke and Paul add one thing further Which is shed for you Which is not meant of the Disciples onely but for the whole Church for the benefit of all the Faithfull And it giues vs further to vnderstand that whosoeuer comes to the Lords Table must receiue particularly for himselfe as if Christ were there present and should say vnto them This is for you and for you Lastly For the remission of sinnes there is the benefit of it I but will some say haue we no other benefit by it Haue we not our Regeneration and our Iustification c. by the shedding of Christs Blood Yes surely but that is set downe for all the rest I but haue I not remission of sinnes by his Body as well as by his Blood Yes surely but it is rather said so of his Blood because of the Sacrifices of the Law which were a Type of Christs Sacrifice and were offered by Blood Secondly howsoeuer his Body is auaileable to remission of sinnes yet it is so farre forth as it is crucified and his Blood shed and thus we are to conceiue of these things Now we come to the points of Doctrine and Instruction that arise from hence The first thing that our Sauiour speakes of is the New Testament that is the ground of all Doct. 1 The point we obserue from hence is this The state of all the Faithfull that haue liued or doe liue or shall liue from the death of Christ to the Worlds end doth stand and hold by a new Testament or Couenant betwixt God and them Testament and Couenant are not all one amongst Men but in matters of Grace and Saluation betwixt God and Man they are all one Gods Couenant is his Testament and his Testament is his Couenant Circumcision though it were a bare Couenant not ratified by the death of the Testator and therefore properly no Testament yet it is called a Testament Act. 7.8 All the interest that euer any Man had in the free grace and saluation of God they had it meerely by force and vertue of a Couenant For Man hauing nothing but what he receiues from God he can haue no assurance to nor any good by any thing but what he
hath by Couenant from God Hence it is that God hath allwayes manifested his good will to Man by way of Couenant thus he dealt with Adam before his fall Gen. 2.17 and so after his fall 3.17 and so to Noah after the Flood Gen. 9.9 and to Abraham Gen. 17.2 so to the Israelites Exod. 19.5 so it is now to vs that liue vnder the Gospell the matter of Saluation stands by vertue of a new Couenant which being sealed by the actuall Blood-shedding of our Sauiour Christ is most properly a Testament and so our state vnder the Gospell is the state of a new Testament in Hebr. 1.1 2 3. there it is plainly affirmed that it is so At sundry times and in diuers manners God spake in the old time to our Fathers by the Prophets in these last dayes he hath spoken vnto vs by his Sonne who hath by himselfe purged our sinnes The Apostle compares the state of the Faithfull that liued in former times to ours that liue vnder the Gospell At sundry times God appeared c. at the beginning to Adam after to Abraham c. and in diuers manners to some by Angels to some by Visions to some by Shadows by Moses and the Prophets but to vs by his owne Sonne he hath manifested his Couenant to vs by his Sonne who hath by himselfe purged our sinnes as who should say He had sent a new Couenant-maker to vs and he had made a new and another Couenant with vs and what is that Remission of sinnes Galat. 4.22 c. there it is figured that it should be so Abraham had two Sonnes Isaack and Ismael by which two other things are meant saith the Apostle the two Testaments the former is signified by Agar and what is her condition Slauish and in bondage Ishmael what is he Slauish and in bondage too and borne after the Flesh Here is the former Testament a slauish Testament that tyed Men to great bondage specially in the Ceremonies her Children were the Children after the Flesh that is as many as did not spiritually embrace it that did not spell the Couenant of Grace vnder the Couenant of Workes it was to them meerely a carnall Couenant and they carnall Children The latter Testament is signified by Ierusalem Verse 26. and what is her condition Aboue and free What are her Children As Isaack And what is their condition Not after the Flesh but after the Promise Therefore we saith the Apostle that is to say we that liue vnder the Gospell or New Testament are after the manner of Isaack Children of the Promise Verse 28. as if he should say we are deliuered by Christ from that slauerie of Ceremonies and from that carnall seruice which was a Veile to them they did not see that which was hidden vnder it we are free from their bondage we hold by the Promise not after the Flesh In Ieremie 31.31 c. it is promised it shall be so Behold the dayes come saith the Lord that I will make a new Couenant with the House of Iudah and of Israel c. where it is expresly called a new Couenant and with whom it is made with the House of Iudah and of Israel that is to say with the Church vnder the Gospell for they are the true Israel the right Iewes that are Iewes within as the Apostle speakes and there is set downe the substance of the Couenant and the parts of it Sanctification and Iustification Sanctification by putting his Law in their Hearts Verse 32 33. Iustification by forgiuenesse of sinnes Verse 34. And that we may know certainely that these dayes there spoken of are the dayes of the Gospell after Christs death the Apostle himselfe so expounds it and applyes it Hebr. 8.8 and 10.16 17. and in Luke 22.20 there it is performed and made good This is my Blood of the New Testament which is shed for you For you That is to say As many as liuing vnder the New Testament doe embrace it the originall Text is verie significant The New Testament emplyes a direct reference to that which was spoken in Ieremie 31. as if our Sauiour should haue pointed it out with his Finger and said thus You haue heard that God promised it by Ieremie that he would make a new Testament with his People beleeue it this is that verie Testament which there was promised Rom. 6.14 Ye are not vnder the Law but vnder Grace there is the experience of it that it doth and shall hold so for euer for what is the Old Testament but the Law and what is Grace but the New Testament We that now liue are not vnder the Old Testament but vnder the New for that which is there spoken to the Romanes is entended generally to all Christians that is to all true beleeuers that not onely acknowledge but embrace and practise Christ crucified in true mortification they are dead to the Law and to Sinne and are freed from that bondage and altogether vnder Grace and vnder the New Testament Reas 1 First It is a New Testament in respect of the Old either we must hold by the Old Testament or the New the Old if it were still of force it could not saue vs Gal. 3.21 For if there had beene giuen a Law which could haue giuen life surely righteousnesse should haue beene by the Law where ye see the Apostle saith plainely the Law cannot giue life and Rom. 8.3 it is impossible that the Law should iustifie vs but this Old Testament euen by the death of Christ and he by the abrogating of the Old hath established a New for that was some part of our Sauiours meaning that when he said vpon the Crosse It is finished the Old Testament is ceased and the New is established and surely if our Sauiour had not conferred the New Testament he taking away the Old had left vs without any hold in God at all Reas 2 Secondly It is New in respect of the strangenesse of it for strange things are new things vsually when the Prophets fore-tell the New Testament they prefixe this note of attention Behold as being about the reports of miraculous matters that God will doe great wonders and strange things and surely it is the mysterie of all mysteries and there be many wonders in this one worke that a Virgine should conceiue that the Sonne of God should become the Sonne of Man that God should giue his owne begotten Sonne for vs poore sinfull wretches and his vtter Enemies that God being a righteous Iudge should giue his Sonne to saue vs notorious sinners that one Man should be saued by another Mans righteousnesse that many thousands should be iustified by one Mans obedience that the Gentiles should be called that the Spirit should attend vpon the Word to open the Heart to beleeue it and obey it that so plentifull a measure of the Spirit should be poured forth vpon all Flesh young Men Maids and so forward All these and many others as strange things
the Substance that the Couenant of Workes this the Couenant of Grace or Faith that the Letter this the Spirit that after the Flesh this after the Promise that the Minister of Death and Condemnation this the Ministration of Life The Apostle Hebr. 12.18 c. sets forth the excellencie of this estate by comparing it with that of the Law and amplyfies it by that hard condition that we are deliuered from and the blessed condition that we are aduanced vnto such as if there be any sence of Grace or care of our owne good it should rayse vs vp to much cause of reioycing Secondly see it by the longing and the desire after it of others many Kings and Prophets haue desired to see the things that wee see and heare the things that we heare and haue not seene them nor heard them O what a blessed turne haue we therefore that enioy such comfortable things that such great and holy Men desired and yet could not enioy them Abraham saw these dayes but it was afarre off and yet he reioyced at it We see them with our Eyes and heare these things with our Eares and see them with our Eyes they are not farre from vs they are in our Mouths and in our Hearts how should we reioyce in Gods rich mercie to vs and in our rich Portion we haue in him But you will say had not they vnder the former Testament the same meanes of Saluation which we haue Yes surely the same in substance Iesus Christ yesterday and the same for euer None were euer saued but by Faith in Christ Iesus But because he was manifested to them darkely and sparingly and carnally to vs cleerely and aboundantly and spiritually therefore is our estate so much extoll'd aboue theirs But is the onely manner of deliuerie sufficient to make it a New Testament Yes as Iohn 13.34 the Commandement is called a new Commandement though for the substance of it it hath beene from the first beginning yet because it is pressed by our Sauiour after a new manner that is to say that we should so loue one another as he hath loued vs therefore it is called a new Commandement Thirdly by the speciall loue that Christ therein hath shewed vnto vs that he should remember vs poore wretched sinners in his will long before we were borne to bestow a Legacie such a large and rich Legacie vpon vs that the Lord Iesus hanging vpon the Crosse pouring out his owne Blood suffering the verie pangs of Death wrastling with the verie wrath of God and terrors of Hell and assaulted with all the infernall Furies and Powers of Darknesse should euen then in the infinitenesse of his Diuine power and goodnesse entend to offer himselfe for thee and me and euerie beleeuer pleading for vs in particular by the power of his death that we might haue our part in it and in all the benefits thereof Fourthly by the certaintie of it it is by Will and therefore it is sure and vnchangeable not by the Will of Man though that be a stong Conueyance and cannot be altered but by the Will of the Sonne of God himselfe who or what can put vs by this Legacie if once we be rightly instated into it Neuer feare it it shall neuer be taken from vs Corruption and infirmitie may say vnto vs that we are cut off and the Diuell will face vs that we haue no right of Grace nor Heauen Tell them that they are Lyers Falsifiers of the Will and last Testament of Christ Iesus Fifthly by the absolutenesse and compleat perfection of Christs Will and Testament there are all things concurring in it that are accessarie to the right nature of a Will here is First the Testator Christ Iesus Secondly the Legators are the Faithfull Thirdly the Legacies are Iustification Sanctification and Glorification Fourthly the Euidences or Instruments or the Will written the Scriptures Fifthly the Seale the Sacraments Sixthly the Witnesses the Prophets and Euangelists and Apostles Seuenthly the Executor Gods Spirit whose office it is to performe the behests of Christ Iesus If you aske for an Ouer-seer it is God the Father who by his almightie Prouidence doth especially ouer-see these businesses The date of it was from the beginning of the World the continuance of it is for euer and therefore it is called the Blood of the euerlasting Couenant Hebr. 13.20 the Court where it is to be proued is the Court of euerie beleeuers Conscience here and the Court of Heauen hereafter and that before a most righteous Iudge God himselfe euen the blessed Trinitie who will surely see that euerie one of vs shall haue our Legacie which is bequeathed vnto vs a happy Testator and happy Legators and Legacies and therefore happy we whosoeuer haue our portion in this happy Testament Lastly by the ratification of it which is by his owne precious Blood that which is more worth then all the World that is the price thou art purchased by that is the Offering thou art consecrated by that is the Merit thou art iustified by that is the Grace thou are sanctified by and that is the Power thou art saued by What assurance may we haue of the free and full forgiuenesse of our sinnes when wee see they are all washed away by the Blood of Iesus Christ With what bouldnesse may we come vnto the Throne of Grace since we haue entrance vnto God thorough Christs Blood With what courage may we fight against all our corruptions and rebellions within against all the oppositions of the World without against all the assaults and temptations of Satan both within vs and without vs We shall be sure to ouer-come them all in the Blood of the Lambe Let it be all our care to make our selues sure that we haue our part in this New Testament thus sealed with the precious Blood of Iesus Christ and then our case is most happy neuer any thing shall separate betwixt God and vs. The end of the sixth Lecture THE SEVENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER ACcording to our wonted manner we are now by occasion that the next Sabboth day is a Communion day to fall into our digression againe touching the matter of the Lords Supper that there may be some fit preparation of vs for that holy and heauenly dutie something to feed vpon all the weeke long to quicken vs and to put vs in mind what we are to doe and also to stirre vs vp that we may be fit and welcome Guests to come into the presence of God We haue entred as you see vpon a fourth title that is giuen in Scripture to the Lords Supper and that is The New Testament which howsoeuer it be set downe by Marke by Luke and by Paul yet because Mathew sets it downe more at large as it is in Math. 26.28 therefore we haue made choyce of these words to treat vpon For this is my Blood of the New Testament which is shed for many for the remission of sinnes
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
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
is thoroughly accomplished and so hast part in that Couenant It is called the Blood of the euerlasting Couenant Hebr. 13.20 and whosoeuer they be that haue a true part in this they cannot fall away to them it is the Blood of an euerlasting Couenant But as for others that in their owne apprehension imbrace Christ and make great shewes and tast some rellish of the Blood of Christ if they fall away there is no more Sacrifice for them no more Sacrifice for sinne but the Blood of Christ and he cannot dye againe What then shall be their portion nothing but a fearefull expectation of vengeance and deuouring Fire that shall set vpon them for their vtter mine and destruction As this is a comfortable Meditation the worke of out Redemption by the Blood of Christ so let vs know that if we shall abuse it and prophane it and forsake the sweet communion and fellowship that we haue in Christ in the participation of this Couenant then there is no hope of mercie for we haue brought our selues into a forlorne case wilfully casting away this grace of our Redemption The end of the seuenth Lecture THE EIGHTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER BY occasion of the time that the next Lords Day wee purpose God willing to come to the Lords Table wee are now to make digression into the Argument of the Lords Supper I shewed you that one of the titles giuen to the Lords Supper is the New Testament as it is set downe by Mathew Marke Luke and Paul and because Mathew is most plentifull in setting downe the words of our Sauiour we made choyce of his words to speake of Math. 26.28 For this is my Blood of the New Testament which is shed for many for the remission of sinnes And we propounded these three particulars to insist vpon The first whereof is this that it is called here the New Testament and there we shewed that all the hold we haue in God as many of vs as liue vnder the state of the Gospell we hold it by force and vertue of a New Testament as the old being abolished The next point was the Blood of Christ the Seale whereby the Testament is confirmed The third followes to be handled and that is the benefit that followes of this Testament and by the Blood of Christ and that is remission of sinnes for so it followes Which is shed for many for the remission of sinnes as that being the reach and end of both both of the New Testament and of the Blood of Christ God is pure holy iust and righteous pure and therefore free from sinne holy and therefore hating sinne iust and therefore condemning sinne righteous and therefore a punisher of sinne Man is full of sinne and therefore vncleane and therefore hatefull to God and therefore damnable and punishable by the rule of Gods Iustice in so much that there is no hope nor possibilitie that euer any Couenant of Loue and Peace should be established betwixt God and Man except first sinne be remoued and therefore our Sauiour Christ interposing himselfe a Mediator betwixt God and Man to make such a Couenant must take such a course as whereby sinne might be taken out of the way and sinne cannot be taken away vnlesse it be remitted on Gods part and God will not nor in Iustice cannot remit it without shedding of Blood for where there is no shedding of Blood there is no remission Hence it is that Christ our Mediator comming to make this Couenant sheds his Blood for the remission of our sinnes And this is the right straine and meaning of these words My Blood which is shed for many far the remission of sinnes In handling these words First we will consider of the phrase or manner of speech here vsed Remission of sinnes Secondly we will remoue some exceptions or doubts And thirdly we will proceed to the obseruation First touching the phrase or matter of speech Remission of sinnes that is forgiuenesse of sinnes There are sundry phrases in Scripture that signifie forgiuenesse to couer to forget not to impute to blot out to wash away sinne but none either more vsual or significant then this to remit that is to let goe or passe by or to loose sinne It doth most pithily vnfold both the nature of sin and of forgiuenesse Sinne hath a double respect First to God himselfe Secondly to his Law I grant that there is but little difference in the thing it selfe for that which is done against God is done against his Law and that which is done against Gods Law is done against God himselfe But yet for Doctrine sake we distinguish them so in our consideration First sinne hath respect to God himselfe for if there were no Lawes made to forbid and punish misdemenours done against the Kings person yet if a Subiect do ought against him he is an offendor and iustly punishable euen because the one is a Subiect and the other a King so if God had made no Lawes at all against sinne yet if we do any thing against God we are sinners and iustly lyable to Gods wrath and sentence of his displeasure euen because he is God Sinne is a wrong to God for he being our Creator and we his workemanship if we should doe him his right we should giue him all our whole seruice then when we sinne we faile of that and so we wrong God Now when God forgiues vs our sinnes he remits or puts vp our wrongs so sinne is a dishonour to God he being perfectly holy and hauing made vs holy too By holinesse we glorifie God Ps 50.23 He that offereth prayse glorifieth me By sinne we dishonour him as being that which is vtterly vnbeseeming both our selues and our Maker when he forgiues sinne he remits and passeth by this dishonour Sinne is an opposition and enmitie against God hee being goodnesse it selfe Ps 51.4 Against thee against thee onely haue I sinned When he forgiues sinne he remits or lets goe this enmitie not laying it to heart nor taking notice of it Secondly sinne hath respect to Gods Law whereto it also carries direct opposition for sinne is the transgression of the Law Gods Law is a binder it layes a strait chaine or bond of perfect obedience vpon euerie Man whereby we are necessarily tied to do all that Gods Law commands and to auoid all that it forbids whensoeuer we faile either in omitting the good or committing the euill we stand bound in the bonds of the Law not performed when God forgiues vs our sinnes he remits these bonds for the time past looseth vs from them for so the Apostle restraines it to the time past Rom. 3.25 To declare his righteousnesse by the forgiuenesse of sinnes that are passed It layes a second bond on vs by consequence and that it that when we haue sinned we are in bondage to sinne He that commits sinne is the seruant of sinne Iohn 8.34 And how comes this to passe Meerely by the
Iesus sealing this Couenant with his owne Blood Now when this Couenant is thus sealed by the Blood of Christ it shall not be a hidden Mysterie as in former times or discouered to some few but it shall be plainly reuealed to the view of the World All Flesh shall see it and that not as spectators only or bare beholders but they shall so see it as that they shall partake in the benefit and power of it for so it appeares in the first and second Verses of that Chapter which is a Preface to this Verse Comfort ye comfort ye my People speake comfortably to Ierusalem c. they shall so see it as that they shall receiue comfort remission and reconciliation by it Thirdly It was so performed by our Sauiour Math. 11.28 Our Sauiour himselfe makes this extention Come vnto me all ye that are wearie and heauy laden and I will ease you All are inuited to come to him that find any need of him and all that so come let them be of what Nation or fashion soeuer are promised there part in him So it was sulfilled by our Sauiour Fourthly The Apostles also witnesse this euerie-where Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the power of God to Saluation to euerie one that beleeueth to the Iew first and also to the Grecian The Apostle makes both a generall extent of this benefit to all sorts Iew and Grecian and withall shewes the speciall qualification of such persons as shall haue the benefit of it Euerie one that beleeueth Gal. 3.28 There is neither lew nor Gentile there is neither bond nor free male nor female for ye are all one in Christ Iesus He reckons vp not onely Nations but States and Sexes and shewes that there is no difference in respect of the Couenant of Grace There is a difference in Men by Nation some are Iewes some Gentiles but there is none in the state of Grace there is some difference in Men in respect of Condition some are bond some are free and so there is a difference in respect of Sexes some Male and some Female but all are one in Christ there is no difference at all in Nation Condition or Sex in respect of the Couenant of Grace 1 Iohn 2.2 If any Man sinne we haue an Aduocate with the Father Iesus Christ the Iust and he is the reconciliation for our finnes and not for ours onely but also for the sinnes of the whole World Here the Apostle breakes out into more larger termes then all the rest the whole World or Face of the Earth that is of all Times Places degrees alwayes prouided that they be so qualified as the Apostle before shewed Rom. 1.16 That they be Beleeuers for so one Scripture fitly seemes to expound another For it is to be vnderstood of the World of Beleeuers Reas 1 The Reasons of the Point First God hath made all Mankind and himselfe hath assigned them their Times and Dwellings and Conditions Acts 17.26 and therefore he would not but that some of all sorts should be saued It is true that they being his owne Workemanship he might of his owne absolute will and power cast away any kind yea all kinds and sorts of Men For may not the Potter doe with the Clay what he will Specially seeing all Men had sinned he might haue done it iustly too Yet the Lord considers that all Soules are his as well the bond as the free the Male as the Female and therefore he forbeares to practise either his absolute Will and Power or his Iustice on any sort but hath made choyse of some of all sorts to be reserued to tast the sweetnesse of this blessed Couenant of Grace For a time he did that which he might haue done for euer deny the Gentiles generally of all sorts the meanes of Saluation but he did not so for euer and that euen for this cause Because he is their God that made them It is the Apostles reason Rom. 3.29 to proue this verie Point God is he God of the Iewes onely Is he not also of the Gentiles c. As who should say If God confine Saluation to the Iewes onely he is but the God of the Iewes hath he not made the Gentiles also He is the God of the Gentiles too and therefore will saue the Gentiles also as well as the Iewes and so Rom. 10.12 He that is Lord ouer all is rich vnto all c. Giuing vs to vnderstand that God is Lord ouer all both Iewes and Gentiles and therefore will be rich in mercie vnto all that call vpon him what Nation soeuer they be of Reas 2 The second Reason Christ came to saue that which was lost and to heale that which was broken Now in all ordinalrie vnderstanding the Playster must needs be as large as the Sore The Sore was generall and had spread it selfe ouer all Mankind therefore the Couenant of Grace being as it were a Playster against that Sore must also be generally spread ouer all Mankind Sinne had tainted all all sorts had sinned Rom. 5.12 and the Serpent had deceiued the whole World Reuel 12.9 therefore Christ comming to take away sinne and to breake the Head of the Serpent was to extend his Grace and Goodnesse to all People That 's the Apostles reason Rom. 3.22 23. where shewing in Verse 22 the generallitie of the Righreousnesse of God by Faith in Christ vnto all and vpon all that beleeue without any difference he giues the reason in Verse 23 For all haue sinned and are depriued of the Glorie of God Reas 3 The third Reason Christ is our Peace-maker and by his comming hath taken away the breach Ephes 2.13 14 15. There was a double breach as the Apostle there shewes First a breach betwixt God and Man by reason of sinne which was as it were a wall of separation betwixt them and Christ hath taken away that breach and thereby made all whole betwixt God and Mankind The other breach was betwixt Iew and Gentile by reason of that ceremoniall worship whereby God required the Iewes to worship him for which all the Gentiles hated them and they likewise hated the Gentiles because they did not sort with them therein now Christ Iesus he hath taken away this breach too this wall of partition and hath made of both one and slew hatred thereby and so reconciled both vnto God in one Body Reas 4 The fourth Reason is an occasionall Reason namely the fayling of the Iewes Why were the Gentiles called Because they refused it as the Apostle shewes Acts 13.46 It was necessarie that the Word of God should first be spoken vnto you But seeing you put it from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles And Rom. 11.11 12. the Apostle makes it more plaine where the Apostle vseth a double Reason First their refusall procured our acceptance the Supper was prepared the Guests that were bidden did not come therefore
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
every true beleever that doth receive him worthily I 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 So then you see the bread and the wine in the Sacrament of the Lords Supper is Christ his owne by a specialty by way of communion Reason 2 The second reason why they are so excellent is because of the blessing upon them when they are in use in the Sacrament our Savior himselfe hath blessed them with his owne mouth word and fact at his first institution Likewise hee hath commanded the Apostles and Ministers from time to time to blesse them ever in the use of the Sacrament our Saviours blessing them at first doth thereby convey a blessing to all Sacraments of that kinde that ever shall be afterward used according to Gods Ordinance if the first fruits be holy then so is the whole lumpe the first Sacrament being instituted by Christ and the creatures blessed by him he doth thereby convey a blessing necessarily upon those creatures in the right use of the Sacrament to the worlds end and so likewise the commandement that our Saviour gave to the Apostles and Ministers that they should blesse those creatures it implyes a promise that when Ministers pray for a blessing upon them according to Gods Ordinance God will bee present with them to blesse them and therefore they in regard of the blessing are more excellent then any other But do we not blesse other creatures as our ordinary food Yes but this is a speciall blessing after another manner such a blessing as by which they are dedicated to the service of God Marke how the Evangelists the Apostles speake of the blessing of these Marke 14.22 saith that he gave thankes Matthew saith ch 26. v. 26. He blessed them What shall we say doe these differ one from another In the generall both agree though in maner of speech there be some difference It is true the main actiō that our Savior was then imployed in the blessing of the Creatures was invocation and thankesgiving and thence it is said by Marke He gave thanks yet it was not barely a thankesgiving but such a thankesgiving as whereby he procured a blessing upon them that they should be effectual not onely for nourishing purposes as at our owne meales but evē for saving purposes to every faithfull receiver It was such a thankesgiving by which they were dedicated consecrated as outward parts of Gods worship to his owne immediate service and thence it is said by Matthew that Hee blessed them And that wee may know it was more then ordinary the Text shewes Matth. 26.26 27. that he having blessed or given thankes for the Bread he gave thankes also for the Wine pronouncing a severall blessing upon each of them whereas ordinarily our bread and our drinke are both blessed together by one and the same giving of thankes Reason 3 The third reason they are excellent in regard of the use that they are dedicated unto namely to be signes seales pledges of the covenant of grace that bread that wine that do assure us of the favour of God and of the forgivenesse of our sins of the grace of sanctification of our incorporation into Christ Iesus do well deserve to be called this bread and this wine as being of a higher degree and of a better stampe then any other Vse 1 The use teacheth us matter of resolution in our judgements Concerning the bread and the wine in the Lords Supper sometimes we read in Scripture that they are spoken but meanly of and sometimes very highly of sometimes it is onely called bread and sometimes the body of Christ sometimes it is onely called the Cup and sometimes the blood of Christ Here is resolution of judgement arising from this doctrine Wee must distinguish betweene the nature of the thing and the use of the thing and then the matter is very cleare In the nature it is but bread and wine but in the use it is the body and blood of Christ If we would tye our selves to this rule alwayes wisely discerning betwixt the nature of the thing and the use it would stablish us well in the matter of the Sacrament we should be able to answer the exceptions of the Papists concerning transubstantition it is bread in the nature of the thing it selfe yet the body of Christ in the use it is wine yet it is the blood of Christ wine in its nature but yet the blood of Christ in regard of the use of it Vse 2 The second use teacheth us not to marvaile that the unworthy receiver of this Sacrament that he doth himselfe so much wrong as to hazard himselfe to the wrath and judgements of God He that eates and drinkes unworthily eates and drinkes his owne damnation The reason is because it is this bread this cup these matters being so holy sāctified and dedicated to such a sacred holy use whosoever discerns not these things but takes them as they are in their owne nature hee eates and drinkes his owne damnation and is guilty of the body and blood of Christ it is not as to eate bread at home for that being moderatly taken doth not hurt a man though oft-times it doth him little good but he that eates this bread and drinkes this cup and discernes not the bodie and blood of Christ he eates and drinkes his owne damnation and is guilty of the bodie and blood of Christ he is not onely guilty of the spoile of so much bread and wine but of this bread and this wine he is guiltie of the body and blood of Christ Vse 3 The third use is matter of in instruction teaching us first how religiously reverently and preciously we ought to esteeme of these holy and heavenly Mysteries wee must labour to be lifted up in our hearts and thoughts to a higher straine when wee come to partake or but to thinke of this bread above the reach of nature wee must not be earthly and carnally minded to behold the bread and the wine onely with our bodily eyes but spiritually minded to behold them with the eye of faith to be this bread and this wine dedicated to this holy and sacred use Let no man thinke in his heart it is but bread and it is but wine and what gteat matter can you make of it I answere to them as Moses did to those in the 16. of Exodus vers 15. speaking of Manna they seemed to make light of it What is this Moses saith unto them This is the bread that God hath given you to eate that you might live So though this be but bread and wine yet this is the bread and this is the wine that GOD hath given us to eate and to drinke and to feed not our bodies onely as Manna did but even our soules to eternall life 2 Then