to doe the next Sabboth let euerie one thinke within himselfe and make it his whole weekes Meditation I must goe to the Lords Supper the next Sabboth therefore I must repent and call to God for mercie and stedfastly purpose to leade a new life hereafter If I come vnworthily it is as much as my Soule is worth These things I would haue you to learne and practise and the Lord giue you vnderstanding in them The end of the first Lecture THE SECOND LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THus much I thought good to giue you a tast of before hand by way of preparation to the Communion the maine matter was the setting forth of the death of the Lord Iesus and that is the chiefe matter of the Sacrament Now because the next day is a Communion day we must proceed in this digression I will not speake of Sacraments in generall I will respite that till I come to speake of them in the Catechisme now we will speake onely of the Doctrine of the Lords Supper The whole Doctrine of the Lords Supper may be reduced to these sixe Heads First the names or titles that are giuen to it Secondly the institution or ordination of it Thirdly the nature of it Fourthly the parts of it Fifthly the power of it And lastly the vse of it First concerning the names or titles that are giuen to it I will onely mention those that are found in the Scripture whereof some are more common to the whole action others more proper to the seuerall parts of it First I will speake of those that are more common to the whole action and the first name or title that we meet withall is The Lords Table 1 Cor. 10.21 Ye cannot drinke the Cup of the Lord and the Cup of Diuels ye cannot be partakers of the Lords Table and of the Table of the Diuels The Apostle there is inueying bitterly against their Idolatrous Sacrifices their offering to Idols which he calles Diuels for they are no better and the Apostle tels them that if euer they looke to haue any benefite in sitting and eating and drinking at the Lords Table they must vtterly forsake the Table of Diuels It is the Lords Table this is a borrowed speech the Table being taken for the Meate and Drinke that is receiued at the Table The word imports many things worthy our consideration First it agrees with the ordinarie custome of eating and drinking which is vsually performed at a Table Secondly it carries some reference to the originall institution which was at the Table there they did eat the Passeouer Thirdly it prescribes a decencie and a seemely complement euen of the outward materiall things that are of needfull vse in and about this Sacrament Fourthly it preuents all superstitious conceits of any holinesse in the Table it selfe aboue other Tables but onely so farre forth as it is separated to this holy vse else there is no extraordinarie holinesse in the Table it selfe Fifthly it condemnes the practise of the Popish Church that make it and call it an Altar rather then a Table and their reason is ready because they might turne the Sacrament into a Sacrifice for Sacrifices are confind to Altars and Altars to Sacrifices The second name it is called The Lords Supper 1 Cor. 11.20 When ye come together therefore into one place this is not to eat the Lords Supper This title imports as much as the other an eating and drinking but this further includes two things more First a specification of the time when it was first instituted and administred being at night 1 Cor. 11.23 The Lord Iesus in the night that he was betrayed tooke Bread c. 1 Cor. 11.25 He tooke the Cup when he had supped c. for our euening meales are our Suppers And secondly it hath also a reference to the present action which at the first institution it was accompanied withall that is The Lords Supper wherein our Sauiour and his Disciples did eat the Paschall Lambe which was a shaddow of this Sacrament And each of these is particularly ascribed to the Lord that is to Christ Iesus Now it is called The Lords Table and The Lords Supper not onely because our Sauiour is Lord by a kind of excellencie but also because he hath a speciall right vnto this Sacrament and a speciall hand in it as our Sabboth is called the Lords day in the Reuel 1.10 because our Sauiour had a speciall right to it a speciall hand in it either in instituting it himselfe or by his Apostles There are many other names of which I will speake hereafter in the meane time we will seize and insist a while vpon these two And because these two agree verie neere together and are in effect as one I will handle them both together and deliuer the matter by way of obseruation as I haue done before Doct. 1 In that Iesus Christ in both these titles is called the Lord by a kind of singularitie or excellency the obseruation is this Christ Iesus is an absolute Lord the Lord of all Lords the sole Ruler and Gouernor of the whole World specially of the Church for all these particulars are directly intended in this name I will handle the proofes of euerie particular by it selfe First that Christ Iesus is an absolute Lord Esay 40.3 compared with Marke 1.3 for the New Testament is an exposition of the Old and the Apostles and Euangelists the Interpreters of the Prophets and therefore whereas Esay speaking as a Prophet had onely pointed out Christ some-what darkely by this generall word the Lord Marke speaking as an Euangelist expounds the Prophet and shewes plainly that Christ is that Lord there spoken of as appeares in Verse 1. compared with Verse 3. And so you haue three testimonies in one the Prophets the Euangelists and Iohn Baptists for it was his Cry they are but the reporters of it If you add hereunto that in Mal. 3.1 where the same matter is handled you haue a fourth testimonie greater then all the rest God himselfe calles him so And the Lord whom you seeke shall speedily come to his Temple c. In Math. 21.3 our Sauiour sends two of his Disciples to fetch the Asse and the Colt and he bids them that if any Man say ought vnto them that they should say The Lord hath need of them There our Sauiour challengeth to himselfe that verie title for he is the Lord that had vse of them and this word imports that he is an absolute Lord and had an absolute right in them better right then the Lords and Owners had Luke 2.11 The Angell calles him so Vnto you is borne this day a Sauiour which is Christ the Lord. And so Act. 2.25 compared with Psal 16.10 Dauid calles him Lord and the Apostle expounds it of Christ And so the Apostle Peter calles him Lord in Act. 2.36 and so the whole companie of the Disciples call him Lord in Luke 24.34 which said The Lord is
wants to minister all comforts vnto vs to fill vs with all aboundance and euerie way to giue vs plentifull satisfaction If we rest on him as Man onely many feares and doubts and suspitions might arise but Christ the Lord puts all out of doubt and giues vs full content and securitie here is sure footing for the grace of Faith to rest vpon Christ the Lord is the Rocke that we must build vpon and the Gates of Hell shall neuer preuaile against vs therefore let vs rest in Christ the Lord and rely vpon him and cast our selues with all bouldnesse and confidence vpon his Almightie protection Vse 4 The fourth Vse Here is matter of comfort and reioycing seeing Christ is the Lord specially of the Faithfull it should teach vs neuer to be discouraged whatsoeuer befall vs we are his Seruants and he is our Lord therefore he will prouide for vs and defend vs and take part with vs and saue vs whatsoeuer case we are in the verie Name of the Lord breakes in vpon our Hearts I know not how with such a louely Maiestie that it ministers comfort and life vnto vs in all our estates in our well-fare when we looke about and see Gods blessings vpon vs and consider that the Lord hath done this for vs it comforts vs that surely it shall stand good because the Lord hath done it in our wants if we can consider that the Lord is our Sheepeheard that is the supply of all our wants in our afflictions when we goe thorough the Fire if the Lord be with vs it shall not burne vs if thorough the Water it shall not drowne vs against our Enemies it is a sufficient Shield If the Lord be our Light and Saluation whom should we feare Psal 27.1 So in our Prayers Luke 23.42 Lord remember me when thou commest into thy Kingdome it is such a patheticall voyce that it worketh affection a kind of liuely and comfortable affection in the Hearts of those that haue grace to conceiue rightly of it Vse 5 The last Vse is for terror to the wicked it breakes in vpon them with a dreadfull and terrible Maiestie there is nothing can afright wicked Men or the Diuell himselfe more then the Name of the Lord it is a matter of great terror to them and workes effectually against them it was snibbing enough to Satan Zach. 3.2 when it was said vnto him The Lord reproue thee Satan And in Iude verse 9. when Michael the Archangell stroue with the Diuell about the Body of Moses he durst not blame him with cursed speaking but said The Lord rebuke thee he had his arrant he need haue no more said to him and if it be but pronounced by Men with a faithfull Heart and assured confidence in God it is able to strike terror and astonnishment into the Hearts of vngodly Men Behold the Lord comes to Iudgement c. And in the 1 Thess 4.16 The Lord shall descend from Heauen with a shout c. The day of Iudgement is a matter of terror to the wicked and because it should affright them the more it is denounced against them in the Name of the Lord And alas though wicked Men be neuer so great what are they when the Lord of Heauen and Earth shall set himselfe against them in his fierce wrath and displeasure The thought hereof is suffcient to terrifie and amaze the most obstinate sinner in the World Secondly in that the Sacrament is called by the name of the Lords Table and the Lords Supper hence obserue that the Lords Supper is as it were a Banket or Feast of our Soules wherein the Faithfull are nourished to a Spirituall and Heauenly life We must vnderstand that matters of Saluation are Spirituall which come not within the compasse of our sence but are spiritually to be searched and reached vnto by the Eye of Faith And hence it is that God willing to acquaint vs with them doth set them forth vnto vs vnder the veiles of temporall things and because matters of Saluation are sweet and comfortable and refresh the Heart therefore the Holy Ghost makes choyce of such outward things to veile and to shaddow them by as are most vsuall and fittest for our comfort and refreshing as namely Bankets and Feasts and so Math. 22.2 and forward and Reuel 19.9 and 2.7 c. And according to this ground it is that this Sacrament is set forth vnto vs in the name of a Feast that is to say a Spirituall Feast or Banket for our Soules Prou. 9.1 2 c. it is said of Wisedome that she hath killed her Victuals drawne her Wine and prepared her Table and what is the benefite to be receiued at this Feast Knowledge and vnderstanding as appeares in the 4 and 5 Verses by Wisedome there is meant the Sonne of God the preparing of the Victuals and Table is the tendring vs of the meanes of Saluation which is performed in a particular manner in this Sacrament 1 Cor. 10.26 The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ And the Bread which we breake is it not the Communion of the Body of Christ Now these things cannot be communicated to vs in bodily manner he being in Heauen and we in Earth therefore it must be vnderstood in a spirituall manner as the Body and Blood of Christ which is communicated to vs in this Sacrament being a spirituall Banket for our Soules to nourish them vp to a spirituall and heauenly life Math. 26.28 This is my Blood of the New Testament which is shed for many for remission of sins So that the end for which we are inuited to drinke it is the remission of sinnes drinke Wine it is for the comfort of our Bodyes drinke the Blood of the Lord Iesus at the Lords Table it is infinitely more comfortable to the Soule of a poore Christian that lyes groaning vnder the burthen of his sinnes he is thereby refreshed and reuiued and cheared vp to a spirituall life Iohn 6.54 Whosoeuer eats my Flesh and drinkes my Blood hath eternall life and I will rayse him vp at the last day The benefit that comes to vs by the Flesh Blood of Christ which we eat and drinke after a speciall manner in this Sacrament is not a temporall life but life eternall Iohn 6.63 The Flesh profits nothing the words that I speake to you are Spirit and life That which our Faith takes hold vpon in Christ Iesus by eating and drinking him after a spirituall manner whether in the Sacrament or without it is not to make our Bodyes fat but to cherish vp our Soules that his Spirit may quicken our Spirit and his life may make vs aliue to God Reas 1 The Reasons First Christ came specially for the good of our Soules Math. 11.29 You shall find rest to your Soules It is true indeed our Sauiour hath a care of our Bodyes too but his speciall care is for our Soules he is our
stirred vp to a faithfull endeuour and vnfained labour and trauell with our owne Soules to be better fitted for the Lords Table that next time we come we may be better Guests and better well-come Amen The end of the second Lecture THE THIRD LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER YOV may see how it pleaseth God who disposes of all times and seasons according to his owne will as being wholly in his owne Hands that the renewing of this Exercise should fall out vpon this day the next Sabboth being a Communion Sabboth and therefore according to the method before propounded and hitherto obserued we are to breake forth into our digression againe now to spend our time and labour this Sabboths euening to fit our selues against the next Sabboth to the receiuing of the Communion You may remember we shewed that the whole Doctrine of the Sacrament of the Supper of the Lord may be reduced vnto these sixe Heads First the names or titles of it Secondly the institution of it Thirdly the nature of it Fourthly the parts of it Fifthly the power of it And lastly the vse of it We haue entred vpon the names and titles of it we haue seene that some are common to the whole action and some are peculiar to the seuerall parts of the action Common to the whole action that it is called the Lords Supper or Lords Table that is the first title the Lords Table that is a borrowed speech by the Table is meant the Meat or the Drinke that is receiued at the Table it is called the Lords Supper and there is as much intended as at the Table eating and drinking but withall there is further included both a specification of the time wherein the Sacrament was instituted in the night at euening Meale or at Supper Secondly withall there is a specification of that speciall action that it was accompanied withall when it was first instituted namely at that Supper where our Sauiour Christ and his Disciples did eat the Paschall Lambe which was a Type and Figure of this Sacrament each of these are ascribed to the Lord the Lords Supper or the Lords Table wherein we shewed first that Christ Iesus is the Lord by a kind of excellency the onely sole Ruler Gouernour and Commander of all Secondly we shewed it is called a Supper a Table whence we gathered this point of Doctrine that the Sacrament is a spirituall Feast or Banket whereby our Soules are nourished to eternall life Now there is also to be handled a third obseruation concerning this first title for where the Lord himselfe doth giue names there is some deepe reach of wisedome and vnderstanding in them Men are but of shallow capacitie they cannot sound the full depth of things and therefore the names that are giuen by Men are but shallow and superficiall they are not much profitable nor much obseruable but the Lord that made and hath ordained all things he sees thoroughly into the verie ground and bottome of all things and therefore the names that are imposed by God himselfe as they are alwayes verie significant to expresse the nature of the things that they are giuen vnto so commonly they are verie pregnant and plentifull for instruction of the Sacrament that we are to speake of It is tearmed or called by God himselfe The Lords Table or The Lord Supper consider it well and you shall find to arise a third obseruation namely that the Sacrament which we call the Communion is by a speciall prerogatiue appropriated to the Lord Iesus Christ his Sacrament his Supper his Table the Lords Supper or the Lords Table In the former obseruation you heard what it is namely that it is called a Supper therefore a Banket In this obseruation now you heare whose it is the Lords Supper or the Lords Banket 1 Cor. 10.21 it is called there by the name of the Lords Table If you aske why it is the Lords The Apostle shewes it cleerely in the sixteenth Verse namely that it is Christs The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breake 〈◊〉 it not the Communion of the Body of Christ It is his Cup whose Blood is communicated in it but Christ his Blood is thereby communicated to vs and therefore it is Christs It is his Table of whose Meat we feed vpon but it is Christ his Body that there we feed vpon therefore it is Christ his Table and that by a speciall prerogatiue 1 Cor. 11.20 there it is called by the name of the Lords Supper And the Apostle in the 23 Verse of the same Chapter presently after speaking of the verie same Supper he shewes who is the Lord namely Iesus Christ it is his Supper and by a speciall prerogatiue it is ascribed vnto him Our Sauiour himselfe affirmes as much with his owne Mouth Math. 26.26.28 where the same Sacrament is mentioned in regard of the institution of it Christ saith This is my Body and so the Cup he saith This is my Blood I haue a speciall interest into it I lay clayme to it as my right Christ challengeth it for his owne as if he should step forth and say This is my right and I challenge it as my owne by a speciall prerogatiue For the further opening of this point we will first speake of certaine respectiue considerations whereby this truth is cleared and amplyfied and then of certaine reasons whereby it is more fully confirmed First of certaine respectiue considerations whereby the truth of this obseruation is cleared and amplyfied First in regard of the Suppers of Men Men haue their Suppers but they are common and ordinarie Suppers but this is a heauenly and spirituall Supper the Supper of Iesus Christ Secondly in respect of other Suppers that Christ himselfe made indeed he made many Suppers while he liued here vpon the Earth but yet this is his by a kind of speciall prerogatiue and right not onely as being his last but the greatest Supper of greatest consequence he made both to himselfe and vs that is to say the Supper of the Lord was of greatest consequence to himselfe because presently that night he was to be betrayed and deliuered into the hands of sinners the next day on the morrow to suffer death and so also of greatest consequence to vs because it is most beneficiall to vs and we ought to mind it more then all Suppers besides A third respectiue consideration shall be in regard of those that supped together with him It is the Lords Supper yea but did not others suppe with him Yes the Disciples did And therefore why may it not be called their Supper I answer they were but the Guests he the Master and the prouider of the Supper they the Seruants and he the Lord though they were with him though they did partake of it yet it doth belong to the Lord by a speciall prerogatiue Last of all in respect of the other Persons
by him he will none of thee But our answer is this that surely of both these euils it is best that such a one forbeare to come at all Nay I tell you if any should offer to come in this case if we knew it we would forbid them they haue no right to this Sacrament and therefore are not to be admitted by the Minister their forbearance is but hurt to themselues their comming is an offence to the Church But they will say how shall we doe Why if thou canst not be fitted to come thou must not come if thou wilt liue in thy sinne and rather goe to Hell then forgiue thy Brother then thou must dye in thy sinne The point is this we must pull downe our proud Hearts and cast out this Leauen of maliciousnesse which makes vs vnfit to receiue any good by this Sacrament or by any of Gods Ordinances But what if I haue laboured to the vtmost of my power and yet cannot quite ouercome my wretched corruption but that still I haue some grudge left within me I answer there is none that labour so but they find some effect of it in themselues if therefore thou find some working in thee and art grieued that there is no more and if thou dost continue in thy labour and care and striuing euen to the verie death thorough Christ Iesus thy infirmities shall be pardoned and cured and thou shalt be a fit Guest for the Lords Table But for Christs sake deceiue not thy selfe saying or thinking thou hast striuen thy best when thou hast done little or nothing at all For if thou hast striuen as thou oughtest thou shalt find some effect of it It is a commendable thing therefore that Children and Seruants should make meanes to their Parents and Masters for the forgiuenesse of their offences which they haue committed against them with this caution that it be not done for forme or fashion but with a purpose and endeauour not to offend so againe But this is not all for I would haue Men know that it is not enough to be at peace with Men when they come to the Lords Table but this dutie of Loue extends it selfe to the whole second Table and therefore it is not enough onely not to be in malice but if thou failest in any other dutie of the second Table thou wantest this Loue though thou hast no malice in thy Heart yet if thou beest a dishonourer of Parents a Theefe or a Lyer c. thou faylest in this dutie And therefore when I bid you come in Loue I meane that you should so loue your Neighbours that you should seeke both in thought word and deed to aduance them and their estate as your owne The end of the fifth Lecture THE SIXTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT which we are now to speake of is by way of digression into the Argument of the Lords Supper to prepare vs against the next Lords day wherein we purpose if God giue vs life and grace to meet at the Lords Table Some profitable meditations therefore we are to receiue to prepare and season vs before wee come The first of those Heads whereunto wee did reduce this Doctrine of the Lords Supper were the names and titles that were giuen to it and some of them we shewed were more common to the whole action and some more proper to the parts of it We began with those which were more common to the whole action wherein we are to proceed First It is called The Lords Table Secondly The Lords Supper Thirdly The Communion Now followes the fourth title which is giuen to it and that is The New Testament For so it is called by our Sauiour himselfe in the first institution of it as it is reported by three seuerall Euangelists Math. 26.28 This is my Blood of the New Testament Marke 14.24 There is the same words Luke 22.20 This Cup is that New Testament in my Blood And the testimonie of these three Euangelists is seconded with the after-witnesse of the Apostle Paul 1 Cor. 11.25 This Cup is the New Testament in my Blood All concurre together verie plainly calling this Sacrament The New Testament Mathew and Marke speake plaine enough that he spake it of the Cup for so the course of the Text directly entends Math. 26.27 Marke 14.23 Also he tooke the Cup c. that is plaine enough But Luke and Paul speake more pregnantly and expresly that he said This Cup is the New Testament in my Blood they name the Cup. If we will rightly apprehend and apply this truth we must receiue it with these cautions First whereas it is spoken of the Cup it is to be vnderstood of the Wine in the Cup Secondly whereas it is affirmed onely of the Wine that that is the New Testament it is to be vnderstood of the Bread also Thirdly wee must not set it on the Racke and stretch it further then the nature of a Sacrament will beare it First howsoeuer it be said the Cup by name yet it is to be vnderstood of the Wine in the Cup by an ordinarie figuratiue speech whereby the thing contained is signified by the name of the thing containing I will giue you an instance of the verie same nature time and place Luke 12.17 18. And he tooke the Cup and gaue thankes and said Take this and diuide it among you Our Sauiour sitting at the Passeouer with his Disciples giues them the Cup and bids them diuide it amongst them What the materiall Cup No but the Wine in the Cup. It is the fruit of the Vine the Wine they were to drinke of as Verse 18. I will not drinke of the fruit of the Vine c. And surely it holds by proportion to the Bread in the Sacrament For of the Bread it is said This is my Body Math. 26.26 And therefore that which he saith of This is my Blood must needs be the Wine Secondly howsoeuer it is spoken of the Cup onely by name yet it is entended proportionally of the Bread and so of the whole Sacrament For both kinds make but one Sacrament and therefore the Bread being as substantiall a part of the Sacrament as the Wine looke whatsoeuer is ascribed or whatsoeuer benefit ariseth by the Wine the same also is to be acknowledged in the Bread and whosoeuer shall make the Cup the New Testament and not the Bread doth thereby as much as in him lyes dissunder the Body of Christ from his Blood and so disanull this whole Testament Thirdly the speech is not to be set on the Racke and stretched further then the nature of a Sacrament will beare This Cup is the New Testament c. Not that it is so in it selfe it is not meant that that is the substance of the Testament it selfe but onely Sacramentally according to the entendment of speeches in the like kind in all other Sacraments that is This is the Pledge and Seale of the New Testament That we may
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
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
Wisedome there spoken of It is he that calls us to eate and to drinke of his meat and his wine And this is expresly fulfilled in the act of receiving the sacrament of the Lords supper cōsider this with thankful harts consider the fatherly care of God toward us that meets us at it were at every turne He gives us the bread to signifie Christ his body broken for us the wine to signifie the shedding of his blood for us Is any of us distrustfull that Christs body is not enough for us here is his blood too Have we tasted of the bread and of the body of Christ found little or no relish in it thē the Minister comes presently to give us the wine that by the presence of the wine he may quicken us to the better sense of the bread Lastly doe wee finde joy and comfort in the bread blesse God for it But that 's not al seeing we find this comfort in the bread he gives us the wine too that so our joy may be full in every respect to our harts desire This is the bountifull goodnes of Christ Iesus that hath given his body to be crucified upon the Crosse and his blood to be shed for our sins That he hath given us his whole body his body blood that so there may be nothing wanting to give us full contentment and satisfaction that our Lord Iesus Christ is an all-sufficient Saviour and a plenteous Redeemer The end of the fourteenth Lecture THE FIFTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT wee may be prepared to the worthy participation of the Sacrament of the Lords Supper the next Sabbath day wee are now to meditate upon some argument fitting for that purpose and to proceed in that Text we beganne in namely 1 Cor. 11.26 For as oft as you shall eate this bread and drinke this cup you shew the Lords death till hee come The Text you may remember we divided into two parts First here is an action to be performed in the former part of the verse The receiving of the Lords Supper Secondly here is a caution that this action is to be performed withall and that is in the latter part of the verse yee shew the Lords death till he come Concerning the action in the former part of the verse we noted two things First the parts of the action to eate this bread and drinke this cup. Secondly the frequenting of the action in this clause As oft as you eate this bread and drinke this cup c. It is to be done and it is to be frequented or done often Of the parts of this action we have spoken before wherein we noted first that the nature and benefit of the Sacrament consisteth in the use of the Sacrament because the Apostle describes the Sacrament by the use of it Secondly wee noted that the bread and wine the elements that are used in the Sacrament of the Lords Supper they are called by their owne name after the words of blessing and therefore for substance they are the same creatures as before Thirdly they are as I shewed set forth by a note of excellency this bread and this wine though in regard of their nature they are the same yet in regard of their use they are more excellent than any other Lastly he couples them together As oft as you shall eat this bread and drinke this cup thence wee noted that the Sacrament is not to be administred in one kinde onely but in both in the bread and in the wine and not in the bread without the wine nor in wine without the bread And so much of the parts of this action The other branch follows namely the frequenting or often performance of the action in these words As oft as you shall eate this bread and drinke this cup whereby is given us to understand that as this action of receiving the Sacrament of the Lords Supper is to be performed so it is to be frequented and oft performed we must eate this bread and drinke this cup and that oft-times It may appeare by the circumstances of the Text that this Church of Corinth to whom the Apostle writ this Epistle that they did usually in most of their Church-assemblies and meetings if not in all communicate in the Sacrament of the Lords Supper for the Apostle in the 17. and 18. verses tells them of things generally amisse in the Church and in the 20. verse he gives instance in this particular namely in the matter of the Lords Supper Marke the words When yee come together therefore into one place this is not to eate the Lords Supper The words doe sound to this effect that usually when the Corinthians came together in the Church-assemblies they did eat the Lords Supper howsoever they did much misdemeane and miscarie themselves in this holy action that they did not carry themselves so to Gods glory norwith reverence to his ordinance nor with that profit and comfort to themselves and love to their brethren as they ought to doe because they received it disorderly one before another yet notwithstanding for the matter of receiving that was usuall amongst them The Apostle tooke this for a thing granted that when they came together they did eate else the consequence had beene to no purpose but speaking generally of their assemblies Church-meetings he speaks of the eating of the Sacrament as a thing usuall in most of them if not in all and this is the reason why the Apostle falls into the mention of the frequenting of this action As oft as you eate this bread and drinke this cup c. which yet we must take heed that we understand it not onely as a bare mention of a thing done by the Church of Corinth that they did eate and drinke oft as if he should say They did so indeed but whether it were well done or ill done it makes no matter the circumstances of the Text give us better light to see by for our resolution herein and we may therein discerne these three things First that it was not a thing amisse that they did so yea further that it was well done yea thirdly that it is a duty of necessity for them and all the faithfull to communicate in First that it was not a thing amisse among them for if it had certainly the Apostle would have reproved them for it as he did for other abuses especially seeing he tooke upon him to reprove and reforme such abuses as were crept into the matter of the Sacrament they doing this and oft frequenting the participation of the Sacrament of the Lords Supper if so be that it had beene a thing amisse the Apostle of purpose reproving things amisse he would have reproved this but seeing he reproved it not therefore it was not ill done Secondly the Text makes it cleare that it was well done and it is spoken by way of commendation for the Apostle builds a precept upon this practice of theirs
table to eate of the same bread no such fewell to maintaine this fire of love in their hearts as the spirituall food they participate of at the Lords Table and therefore if we would have the love of Gods children kindled towards us and ours to them and not goe out then let us use this most effectuall meanes namely the oft communicating and participating in the Sacrament of the Lords Supper Reason 6 The last reason is concerning the Word the Word is oft to bee heard therefore the Sacrament of the Lords Supper is oft to be communicated in That the Word is oft to bee heard I thinke none will deny that wee must heare the Word at all times by day and by night in season and out of season the Word and the Sacraments are joyned together in a neare bond and league by Gods ordinance and they are to one and the same purpose and efrect as a writing and a seale and therefore if we must be frequent in the hearing of the Word then also frequent in the participation of the Sacrament of the Lords Supper that so that which is spoken in the Word may be sealed unto us in the Sacrament that that wee heare in the one we may feele in the other that so we may grow along in the faith of Christ till at length we become perfect men in Christ Vse 1 The first Vse is for matter of reproofe of grosse and grievous negligence in the practice of this duty generally and the negligence seizeth upon the Ministers many times as well as upon the people First we will speake against the negligence of the Ministers and then of the negligence of the people A word or two of the first Many Minisers are negligent in this duty either forsooth because they would spare their owne paines and labour or elfe because they are carelesse of the flocke of Christ committed unto them they have not that regard of them as they should hence it comes to passe that they let the people settle themselves upon the lees of their sins either they tender it not oft unto them but haply once or foure times a yeare or if they doe tender it often yet they suffer the people to absent themselves without any just occasion great is the negligence of many in this case and surely it is a fearfull sinne and a heavie account have many to make for this sinne It is our duty that are Ministers to spread the table before you and to call warne and invite you to come and to seeke this to the utmost of our power and then if you come not oft you shal perish in your sins negligence but we shall deliver our owne soules but if wee be negligent in this and doe not call upon you oft you shall perish in your sins and your blood shall be required at our hands and therefore it stands us upon to looke unto it not onely in regard of our owne soules and our owne good but in regard of you and in love to your soules that wee should tender you the Lords Supper oft-times and call upon you oft to come unto it how many good and holy opportunities have we offeted unto us to remember the death of Christ to confirm and strengthen the faith of them that are weake and to cherish love in the hearts of Gods children and to encrease in them the grace of sanctification by the often use of this Sacrament How many good opportunities are daily omitted and neglected in this land and in this City meerly through the Ministers negligence in this duty many soules there bee that perish because of this negligence in Ministers and therefore it is our duty to bee stirred up and to labour to reforme our selves The Apostle gives us the rule when he saith Thou that teachest another teachest not thou thy selfe But in the second place the negligence of the people is more convenient for this place to be reproved thereby when the Table is spred when God saith to them Come when the Minister saith All is ready and their brethren say Come too when they are thus warned called and invited to come and then they refuse or if they doe come it is very sparingly it is not oft this is a most gracelesse and retchlesse practice If wee were scantled of this great meanes and blessing either by persecutton or by the iniquity of the times or by the prophanenesse of the Magistrate or by the gracelessenesse of the Minister then wee would cry out we cannot have that we would have and that we are wronged and debarred of the saving ordinance of God and that the doore of the kingdome of heaven is shut against us and that wee cannot partake so oft as wee would But now that through Gods mercy wee have the Sacrament oft tendered unto us and that we are called and warned and invited to communicate if wee refuse now to come or if wee come sparingly what is this but to despise the bountifull and rich mercy of God towards us that the Lord offereth us so many heavenly excellencies and comforts with one hand for in this one action is Christ Iesus all his merits offered to us what is this but to despise God that offereth so many blessings of heavenly comfort Christ Iesus and all his merits and we turne our backes upon him and say we wil none of this heavenly Manna And surely without this be reformed it cannot but be recompenced of God with extremity of Iustice in some notorious judgement upon us specially by taking away such rich and precious treasures from such base wretches as we are that so meanly esteeme of them or else that God should cry quittance with us and turne his backe upon us when wee pray as wee have turned our backes upon him when he called and will not heare us As also when we are sicke and when wee lye upon our death beds God will not regard us goe whither we will and at the day of Iudgement he shall say Depart from meye cursed I know you not I offered you such and such meanes of salvation and that oftentimes but you would none of it and therefore I have no salvation for you We know how God dealt with the Iewes when the mysteries of salvation were tendered unto them and they rejected the same he then turned to the Gentiles to them that would bring forth better fruit when those that were bidden to the Feast would not come the Lord said goe into the high wayes and as many as ye find bid them c. A notable example we have in the first of Hester and 3. Abashuerosh the King made a great Feast and he bade his Nobles and the Queene Vashti and in the 12 verse she refused to come to the King and therefore in the 19 verse she is divorced she shall never come more into the Kings presence shall wee thinke that he tendered his temporall glory more then God doth his infinite glory if God
of our punishment our reconciling unto God the perfect and absolute redemption of our soules and bodies from that miserable and damnable estate that we were in this is the death of Christ and the right remembring of his death remember Christ dying the act of his death remember Christ dying the benefit of his death to us and this is the right remembring of Christ his death which is tendred unto us in the Sacrament of the Lord supper But yet withall when it is said remember his death we must not take it so as if therfore we shold neglect or forget the remembrance either of that which went before his death or of that which came after his death we must remember them also we must remēber that which went before his death as his birth his life his meannesse other parts of his humiliation also we must remember that which followed after his death namely his resurrection his ascension and other parts of his glorification for Christ is given wholly unto us in the Sacrament of the Lords Supper and therefore we must receive him wholly for all the passages of our Saviour Christ before his death in his death and after his death they all make up together one and the same worke of our redemption and therefore all these passages must bee wrapt up together in one and the same apprehension of ours Wee must remember the death of Christ especially in the Sacrament of the Lords Supper but yet under the comprehension of the death of Christ wee must meditate upon those things that went before his death and those things that came after his death every thing in their kinde and in their place and order this we are to understand by the death of Christ Next it is faid here the Lords death By the Lord wee are to understand the Lord Iesus Christ who is Lord over all blessed for evermore Christ is the Lord by nature and being as the Father is Lord and the Holy Ghost Lord so also is Christ the Lord by nature and being But yet Christ is intituled to the name Lord by a kinde of excellencie and specialtie in regard of his office of Mediatorship wherby hee is Lord over all but especially Lord over his Church And wee must understand that our Saviour Christ is more usually called Lord at the time of his Death and Resurrection and afterwards then hee was before The Reason of it is this because howsoever our Saviour Christ was Lord alwayes and even in the dayes of his flesh did many wayes shew forth himselfe to be Lord yet notwithstanding at his death and afterwards he did then especially and most certainly prove himselfe to be the Lord and then hee did most manifestly shew and declare himselfe to be the Lord by doing that then which never any could doe but the Lord himselfe What the things are shall bee shewed God willing by and by The Lords death some may say this seemes to be a strange speech Here are but two words and yet they seeme to imply a flat contradiction one to another If hee be the Lord how could hee dye And if he dyed how could he be the Lord Could the Lord dye For answer hereunto wee must consider that our Saviour Christ consisteth of two natures God and Man he is perfectly God and Lord and withall hee is perfectly Man and by reason of the union of these two natures his Godhead and his Manhood in one and the same Person Christ there ariseth a certaine communion of the properties of both these natures whereby that which is proper unto Christ as hee is God is yet affirmed of him even as he is Man and whereby on the other side that which is proper unto Christ as he is man is affirmed of him as hee is God It is a deepe mystery of our faith and yet a necessary point to be knowne for without the knowledge of this wee cannot rightly know Christ I desire to make it plaine Christ I say is perfectly God or Lord and perfectly man and because that these two natures his Godhead and his manhood are so nearly united into one and the same person of the Sonne of God hence it comes to passe that there is a communication of properties that is to say those things that are proper to him as he is God are affirmed of him as hee is man and those things that are proper to him as he is man are affirmed of him as he is God To give an instance of the first those things as are proper to Christ as he is God are affirmed of him as he is man Iohn 3.13 For no man ascended up to heaven but he that hath descended from heaven even the Sonne of man which is in heaven Our Saviour Christ speakes it of himselfe even the Sonne of man that is in heaven when our Saviour Christ spake these words hee was upon the earth and not in heaven as he was man and yet there it is said the Sonne of man that is in heaven as though then hee were in heaven at that instant even as the Sonne of man How can these stand together he being man was on earth and yet in heaven at that instant The doubt is clearly answered thus Consider Christ consisting of two natures God and Man perfectly God and perfectly Man and then you shall finde by reason of this union in one person that well may the properties of the one be affirmed of the other Christ the Sonne of man is also the Son of God and as God so he was then and alwayes in heaven and because God and Man in Christ are but one person therefore Christ the Son of man is said then to be in heaven The Sonne of God was then in heaven Christ the Son of Man is the Sonne of God therefore Christ the Sonne of man was even then in heaven One thing must be observed for the right understanding of this mystery and that is this namely that those properties that belong to God are affirmed of Christ as he is man and so on the contrarie but we must understand it of the person of Christ and not of the natures of Christ that is to say for the person of Christ to speak of Christ in his person it is a true and a necessary rule the property of Christ as he is God is affirmed of him as he is man but in regard of the natures it is contrary that that which is proper to the nature of man is not to be affirmed of the nature of God to say that the Godhead dyes that is blasphemy but to say that the manhood dies that is true If Christ shold have said Ioh. 3.13 my manhood that in heaven that had beene an untrue speech for that was not then in heaven but that he in regard of his Godhead and the union of the two natures was in heaven that is a most true and holy speech The reason why we must put this difference is because
that wee doe performe either outward duties or inward graces they bee as so many serviceable helps unto us whereby wee are fitted and prepared for the day of the Lord Iesus Christ our Saviour in the 13. verse of that Chapter by occasion of the excluding and shutting out of the foolish Virgins because they had no oyle in their lamps no grace in their hearts he therefore gives us an exhortation Wath therefore why watch because yee know not when the Sonne of man shall come As if our Saviour should say Certainly the Sonne of man shall come to judgement if he doe come and finde you unready you shall bee in a most wofull and miserable case watch therefore see that yee have your lamps ready in your hands especially see that you have oyle burning in your lamps that so when the Sonne of man shall come yee may bee ready to give him gracious entertainment and so our Saviour confirmes it by that exhortation that hee gives them watch c. that all these meanes and exercises of Religion what are they why they be serviceable helps to fit us to the comming of the Lord Iesus Christ unto judgment Luk. 12.35 36. Let your loynes be girt about you and your lights burning and ye as men that doe wait for the comming of their Master that when he commeth and knocketh they may open unto him immediately In the girding of our loynes in the burning of our lights in our watching in all the duties of religion both outward and inward that we performe we must cary our selves as men that wait the comming of our Master from the wedding as men that expect the comming of the Lord Iesus Christ to judgement that whensoever he doth come and knocke when our Lord and Master shall come and knocke what may we doe we may open to him that is we may be ready to give him gracious entertainment and that immediatly without any lett or hinderance without any delay as being fitted and prepared thereunto by these duties and exercises before hand Luk. 21.36 Watch therefore and pray continually that ye may bee counted worthy to escape all these things and that ye may stand before the Sonne of man What good shall our watching doe us what good shall our prayers doe us what good shall all our religious exercises doe us that we doe performe here in this life what good saith our Saviour why they shall doe thee this good that they shall make thee to escape the terrors of the day of judgement and shall make thee to stand with joy and with comfort when the Lord shall come to judge the world Watch and pray continually that ye may escape and stand before the Sonne of man Titus 2.11 12 13 verses The grace of God that bringeth salvation to all men hath appeared teaching us that we should deny ungodlinesse and worldly lusts and that we should live soberly and righteously and godly in this present evill world looking for the blessed hope and appearing of the glory of the mighty God and of our Saviour Iesus Christ The saving grace of God that there the Apostle speakes of teacheth us two things as the Apostle shewes It teacheth us first the good duties that we are to performe to deny ungodlinesse and unrighteousnesse and our selves and to live godly and soberly in this present world and it teacheth us a second thing what it is that our eyes and hearts are to be fixed upon in these duties even the appearing of the Lord Iesus Christ looking for that blessed hope still have your eyes upon that looking for the appearance of the mighty God and of our Saviour Iesus Christ The Apostle Peter he goeth one step further for whereas the Apostle Paul he had said there looking for the blessed hope so manage all your businesses that ye may have a gracious eye to the comming of the Lord Iesus Christ The Apostle Peter hee goeth one step further in 2 Pet. 3.11 12. Seeing that all these things must bee what manner of persons ought we to be in all holiness godly conversation looking for and hastning unto the comming of the day of the Lord in the performance of the duties of holines righteousnes we must not only have our eyes fixed upō the comming of the day of the Lord but hasten to it that is to say we must so cary our selves in the managing of these duties that in every good duty that we doe still we may bee fitted and better prepared for the comming of the day of God and nearer to it than we were before looking for and hastning unto the comming of the day of God You see these places prove the doctrine directly for all religious duties now for these two in particular I will give you a proofe for each and so come to the Reasons First concerning the performance of the dutie of receiving the Sacrament of the Lords Supper that is a serviceable meanes and a good duty to fit us to the day of Iesus Christ our Saviour would give us to understand so much in Matth. 26.29 Henceforth I will drinke no more of this Vine till I drinke it new with you in my Fathers kingdome our Saviour used that speech immediately after the Passeover and after that hee had instituted the Sacrament of the Lords Supper immediately he makes a kinde of a sweet allusion betweene the drinking of the wine in the Sacrament and the drinking of wine in the kingdome of heaven Now you must consider that by drinking of the wine in the Kingdome of heaven wee are not to understand that we shall drinke wine there but that there we shall have a Communion with Christ in his heavenly kingdome which hee by way of allusion calleth the drinking of the wine new in his heavenly kingdome thereby our Saviour giveth us to understand that the conscionable and the religious receiving of the Sacrament of the Lords Supper the conscionable and religious and spirituall drinking of the wine in the Sacrament of the Lords Supper is a speciall meanes whereby we are furthered and fitted and prepared to drinke new wine with Christ in the kingdome of heaven that is to say to the participation of that glory that Christ shall make us partakers of in heaven for the other that the death of Christ effectually remembred doth so too looke Heb. 9.28 So Christ was once offered to take away the sinnes of many and the second time hee shall appeare without sinne to salvation The Apostle there makes a kinde of comparison betweene Christ and us in two things his death is compared to ours and likewise his judgement to ours we dye and we come to judgement Christ Iesus he dyeth and he shall come to judgement too he to judge we to be judged and we must make use of our death for our judgement and we must make use of the death of Christ with reference to his judgement not to meditate upon it as once suffered for us all as who
life and in the time of our death therefore let us looke to these things still let us labour to perform them in our daily conversation that so wee may be fitted for Christs particular comming to us or else his generall comming to the whole world You have heard of the foolish Virgins get it in time have it alwayes burning and then we shall be sure specially make use of the receiving of the Sacrament of the Lords Supper this should teach us in the receiving of the Sacrament of the Lords Supper we should so addresse our selves and so cary our selves every way and so goe away with such hearts and having such meditations in them as that we may be fitted every way for the comming of the Lord Iesus Christ Oh that our hearts were so fitted oh how reverently would we cary our selves in the practice of it with what conscience would we performe it to glorifie God and to please God with what singlenesse of heart We know that when Christ shall come to judgement there shall bee no hiding of any thing out every thing shall bee naked before him and there will bee no smoothering up of any thing He that hath best profited by receiving of the Sacrament of the Lords Supper whosoever he bee that is thereby best fitted to the comming of the Lord Iesus Christ to judgment he desires it more earnestly waits for it more diligently rejoyces in it more cheerfully and hastens to it more willingly and more comfortably Oh when a man hath beene at the Lords Table and there hath found and felt the sweet communion of Gods blessed Spirit in his hart assuring him by his spirit within him assuring him that his sinnes are forgiven him assuring him that now he is fully and perfectly reconciled to God when he can enjoy this communion with Iesus Christ then he may goe home to his closet and say Oh now Lord Iesus come quickly now thy servant is in some poore measure ready and fitted Oh there is a worthy and a profitable and a ready Communicant This profit is to be found in this sacrament by the conscionable using of it here God tenders it and it is to be found of us and therefore let us not deprive our selves of such a gracious and precious blessing that here is if we will submit our selves to the gracious ordinance of God wee may bee made partakers of it the time will come that thou whosoever thou art that art negligent in comming to it or unprofitable in the participation of the Sacrament of the Lords Supper the time will come when thou commest to lye upon thy death-bed especially when thou commest to judgment then thou wilt rue this folly of thine with unspeakable woe and misery I then you shall cry out and shame your owne soules and your owne bodies because you have not beene profitable participators in this Sacrament and profitably performed it to the comfort of your owne soules The end of the one and twentieth Lecture The Two AND TWENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are still to continue in the Argument of the Lords Supper for our preparation against the next Sabbath day when we purpose God willing to be made partakers of this Sacrament Wee have gone over many names and titles that are given to the Sacrament of the Lords Supper which very fitly and lively expresse the nature of it some of which names common to the whole action some to the severall parts of it we have already reckoned up five names or titles that are all common to the whole action as namely the Lords Supper the Table of the Lord the Communion of the body and blood of Christ the New Testament in his blood and the memoriall of Christs death I might adde to these some other names that are common also to the whole action as namely the Eucharist the Christian Passeover a Love-feast and such like for such names and titles are applyed to this Sacrament by many of the Ancients and approved by some later Divines and that not unaptly nor without some probable warrant out of Gods word But yet because I doe not finde in the Scripture that any of these names or titles are expresly and directly affirmed of this Sacrament I will passe them by and now proceed to the second sort of names that are more proper to the severall parts of this Sacrament For whereas the Sacrament of the Lords Supper consists of two parts the bread and the cup the Scripture by the Figure Synecdoche putting a part for the whole doth sometime comprehēd this whole Sacrament under the name of bread and sometime under the name of the cup I will give you an instance in both And first to begin with the bread looke into Act. 2.42 and there you shall finde this Sacrament called the breaking of bread and that is the Scripture that God willing we will treat upon for this argument Acts 2.42 And they continued in the Apostles doctrine and fellowship and breaking of bread and prayers All the contents of this verse doe in some sort concerne the matter of the Lords Supper for not onely the breaking of bread but the Apostles doctrine and fellowship and prayers are matters of necessary use in and for the right receiving of this Sacrament and therefore let us take this verse wholly as it lyes before us This verse and the next immediately going before set forth the gracious and happy successe of that excellent Sermon that Peter made after the sending downe of the visible gifts of the Holy Ghost on him and the rest of the Apostles The sending downe of the gifts of the Holy Ghost is shewed in the 1.2 and 3. verses the power and effect of them is shewed partly in all the Apostles all being filled with the Holy Ghost verse 4. to 13. specially in Peter who made a pithy piercing and powerfull Sermon on that occasion verse 14. to 40. The successe of which Sermon is partly touched verse 37. where it is said that they that heard it were pricked in their hearts and said unto Peter and the rest of the Apostles Men and brethren what shall we doe and it is more enlarged in many particulars from the 43. verse to the end of the Chapter But the summe of all is briefly comprised in this verse and the next going before in the verse before it is shewed how the Church was thereby encreased in this verse it is shewed how that they being encreased were afterward employed their encrease is there called their adding to the Church for though Church be not exprest in the originall yet it is to be understood as in the 47. verse and the Lord added to the Church c. their encrease is their adding to the Church here is their encrease And this is set forth partly by their number partly by the meanes of their adding Their number three thousand soules a plentifull harvest of so little seed three thousand soules at
one Sermon The barrennesse of our times is such as we may make three thousand Sermons and haply not winne three soules but the fruitfulnesse of those times were such that Peter at one Sermon did winne three thousand soules this was the glory and prime and first fruits of the visible gifts of the Holy Ghost The meanes whereby they were gathered to the Church and admitted to bee of the Church are set downe in these words and they that gladly received his word there is the means of their gathering and were baptized there is the meanes of their admission Peter he preached and many heard him and so many as gladly received the word were baptized and thus they were added to the Church now being thus encreast in this verse it is shewed how they were afterward imployed they continued in the Apostles doctrine c. they went on as they beganne they beganne religiously and they went on religiously they had the Apostles doctrine and were called by it and they continued in the Apostles doctrine The reach of the Holy Ghost here is this to commend to us the religious practice of religious professors and so to set before us the right forme of a true visible Church and he sets it downe in these few words most pithily and most plainly that this example of this primitive Church might be a president and direction to all succeeding Churches to continue to the worlds end The parts of the verse are two first the duties they did performe secondly their cariage in performance of them The duties are in number foure Apostles doctrine fellowship breaking of bread and prayer These duties though they be in number but foure yet they are of that nature as whereunto we may reduce all other Christian duties whatsoever so that when it is said here that they performed these foure it is intended that they were carefull also of all other duties belonging to their profession but in these they laboured especially as those that were the chiefe and heads of all the rest First the Apostles doctrine that is the word of God and doctrine of salvation that the Apostle preached unto them Indeed it is the doctrine of Iesus Christ himselfe Yet it is called the Apostles because they were the messengers and ministers of it no other teachers would they acknowledge but the Apostles onely nor receive no other doctrine but that which they taught them They had not the whole doctrine of the Apostles as yet revealed to them for most of them were but newly converted how could they continue in it then The meaning is that that which they had learned every one more or lesse did faithfully continue and remaine stedfast in Second duty is fellowship the word in the original signifies communion for which cause some understand it of the Lords Supper but yet because first the word is never so used elsewhere in Scripture without addition with addition it is as in 1 Cor. 10.16 the communion of the blood of Christ c. and secondly because the Lords Supper is significantly exprest in the next words breaking of bread therefore I rather understand it according to our translation fellowship that is mutuall communion and participation in all duties and offices of Christian love and concord one toward another whereof three particulars are specified in the verses following verse 44 45 and 46 they had all things that is all worldly goods common those that had any communicating freely to the use of those that had none here was Christian fellowship indeed they laid all their goods and possessions together and made a common stocke for the maintenance of the whole Church and secondly vers 36. they continued together daily with one accord in the Temple here is Christian fellowship to consent and joyne all together as one man in Gods worship thirdly and breaking bread at home here is Christian fellowship not onely in Gods Temple but even at their own private houses not only at the Lords Table but at their owne ordinary meales they met lovingly together and dranke together and were Christianly merry together for so are the words with gladnesse of heart Thirdly breaking of bread the phrase doth sometime and indeed most properly signifie the receiving of their naturall and daily food as in Luke 24.35 compared with verse 30 and there is good reason for that phrase because bread is the staffe of our life and the chiefe of all our food therefore all our food is usually and fitly comprehended under the name of bread and breaking of bread a matter specially in use among the Iewes for they made their bread into Cakes of thinne Loaves and so they might and ordinarily did breake them with their hands they were not so thick or tough that they needed any knives to cut them and from this their ordinary practice is the phrase borrowed and applyed to the receiuing of their spirituall food in the Lords Supper and that very fitly and significantly there being a breaking of bread after a speciall manner The bread there broken is a speciall bread that is to say separate for a speciall use and a speciall breaking of bread being a lively and teaching signe of the breaking of Christs body and so it is called too Act. 20.7 And the first day of the weeke the Disciples being come together for to breake bread Paul preached unto them where it is meant of the Sacrament of the Lords Supper and that it is so meant here it appeares to be cleare because of the other religious duties that it is sorted withall for they would not put in the receiving of their naturall food amongst these things and againe that is put in afterward in 46. vers and hee calls it their breaking of bread at home in opposition to this Neither yet is it to be understood that because one part of the Sacrament is here onely named that is breaking of bread that therefore they were denyed the other that is drinking the wine as the Papists would beare us in hand but a part is put for the whole the naming of one part in right reason certainly presupposing they had the other as we see in 46 vers in the receiving of their naturall food onely bread no drinke is named and so it will follow by the Papsits rule that they had no drinke at home neither a grosse inference but if it bee ingenuously and understandingly considered wee cannot but conceive the drinke too and that the naming of the one doth certainly presuppose the other too specially being things so usually and naturally joyned together so it is likewise in the sacrament the naming of the bread doth certainly presuppose the wine Fourthly prayers which is specially to bee understood of publike prayers no doubt but everie one had their private devotions and prayers for many of their owne private and particular necessities and no doubt but they were frequent in them too but yet the other three being publique and common duties this is to
THREE AND TWENTIE SERMONS OR Catechisticall Lectures upon the Sacrament of the Lords Supper Preached monthly before the Communion By that â—â—te able and painfull Preacher Master Iohn Randall Bachelour of Divinitie Pastor of Saint Andrewes Huâ—â—â—rt in little Eastcheape London sometimes Fellow of Lincolne Colledge in Oxford Published by his Executor Iosh Randall as he found it corrected by the Authors one hand in his Study since his death 1 COR. 11.28 But let a man examine himselfe and so let him eate of that bread and drinke of that cup. LONDON Printed for Fulke Clifton and are to be sold at his Shop on new Fishsâ—â—eâ—â—-hill 1630. TO THE RIGHT WORSHIPFVLL Right vertuous and truly affected Lady the Lady BOYS Ioshua Randall wisheth increase of Grace here and perfection of Grace and Glory hereafter through Iesus Christ GRacious Madam your zeale for God your love to Religion respect to Christs members practise of charitie and respect to my selfe a most unworthy object gives me incouragement to dedicate to your Ladiship by way of thankfâ—â—â—esse these ensuing labours of that able Miniâ—â—â—â—f Christ Iohn Randall Intreating your gooâ—â—â—â—â—ship to accept the truth of affection accomâ—…ing this present expression The work wâ—â— praise it selfe and commend the Author I shall therefore say nothing though I can say many things both of the worke and Author also but ceasing solicitude and shunning prolixitie committing the worke your selfe and yours to the tuition of the Almighty I humbly take my leave Resting Your Ladiships to be commanded IOSHVA RANDALL TO THE READER CHristian Reader here is by a divine hand and providence through many difficulties presented to thy view and committed to thy consideration the faithfull labours and painfull endeavors of that late painfull Preacher and faithfull Minister of Christ Iohn Randall Bachelor in Divinity sometime Fellow of Lincolne Coledge in Oxford and late Rector of Saint Andrew Hubbart in little Eastcheape London whose learning and Religion is sufficiently declared in these sermons concerning the Sacrament of the Lords Supper a worke perfected in his life time found in his study under his owne hand â—all but two sermons which in his life time were lent as is seemes but never returned which with much paines at the length by the love of some unexpected friends are obtained Other of this Authors workes are extant published by that late Minister of Christ William Holbrooke Compare these and them together and I hope thou shalt finde in them a parity and likâ—nesse so that they will appeare children of the same fathâ—â—â—â—ey have beene viewed and approved and are now puâ—…or the common good If thou read with that affection 〈…〉 was caried in delivering I doubt not but thou shâ—… 〈◊〉 much sweetnesse in the increase of grace and strength 〈…〉 with Christ for the fitting thee for glory which is the thing in truth of affection I wish to thee for thy endlesse and eternall comfort Thus intreating thee to beare with my rudenesse and to afford thy earnest prayers to God 〈◊〉 his blessing upon the work that it may profit in the thing intended I take my leave Resting thine in any thing in the Lord for the furtherance of thy Faith IOSHVA RANDALL THE FIRST LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER Being an Introduction to the following Lectures THus thorough Gods assistance we haue made our entrance into the worke that we intended it remaines now that we should goe on forward in the way that we haue thus chalked out before vs but I am called away by God to another businesse I say by God for the time calles me away and you know that times and seasons are at Gods disposing and a iust occasion calles me away now all iust occasions you kno◠〈◊〉 Gods occasions In Luke 22.7 8. the day of 〈◊〉 â—â—auened Bread came and Peter and Iohn must lay aside all other businesses and be gone to prepare for eating the Passeouer that is the businesse which for that present dispensation and time Christ himselfe and all his Disciples must apply themselues vnto All of vs know that the time of our Christian Passeouer is now at hand the time wherein by our account Christ our Passeouer was sacrificed for vs a time when all that are of any vnderstanding or discretion in Religion doe vsually receiue the Sacrament of the true Passeouer the Lords Supper the occasion or businesse is of that consequence that whosoeuer hath any hand in it must see that he be well fitted and prepared vnto it Being therefore thus called away by God and the time and the iustnesse of the occasion let vs follow the example of Christ and his Disciples All make ready for the Passeouer Let me and you and all of vs lay aside our other businesse for this present dispensation and apply our selues wholly to this how we may be prepared to the Religious profitable and comfortable participation of this blessed Passeouer It may seeme some-what disorderly and out of season that seeing the Doctrine of the Lords Supper is one part of the Catechisme I should so abruptly and suddainly fall into it before I meet with it in the due place True it is out of season in regard of the Method of the Catechisme but in regard of our selues and our present necessitie and the instant opportunitie it is most seasonable and in the verie naturall place he 〈◊〉 â—euer out of his way that followes God and see 〈◊〉 God hath by his prouidence cast in this oportunitie vpon vs we must serue his prouidence and follow that for the right way wherein he leads vs and goes before vs. Neither doe I purpose onely to enter vpon this Argument now and so let it rest but as we haue our monthly Communions so if God enable me I meane to make my digressions and proceedings into this Argument accordingly that so I may confine the knowledge of the Lords Supper to the vse of the Lords Supper for when should we know what belongs to the Lords Supper that our knowledge and our practise may quote and second one another our knowledge may direct our practise and our practise may exercise and confirme our knowledge by continuall sensible and liuely practise My course God willing shall be this euerie next Sabboth before the Communion Sabboth I will treat of some points or other touching the Lords Supper as they shall offer themselues in their due order some preparation must needs be made the weeke dayes cannot conueniently be spared because of worldly affaries that which is made the morning wherein you are to receiue is good but not sufficient there is required some time of respite for Meditation betwixt your hearing and receiuing therefore it is fittest to begin the Sabboth day before that you may haue some seasoning some profitable matter to feed vpon all the weeke long whereby if you haue any grace in your Hearts you may be put in continuall remembrance what a great worke you are to vndertake the Sabboth following and so
the Father to Christ by a peculiar donation Iohn 6.37 All that the Father giueth me shall come to me And Hebr. 2.13 Behold here am I and the Children which God hath giuen me And hence ariseth many relations betwixt Christ and his Church He is their God and they are his People He is their Head and they are his Members He is their Husband and they are his Spouse He their King and they his Subiects and he their Sauiour and they his Redeemed The Vses are these Vse 1 First this teacheth vs and doth sufficiently proue vnto vs that Christ is not meerely a Man but true and verie God and that not a pettie God as some Arians imagine as who should say He is God indeed but yet subordinate and inferiour to his Father But he is an absolute Lord euen as God the Father is Lord and whosoeuer doth not so acknowledge him shall haue no part in him The Iewes and the Turkes that doe in their kind verie religiously acknowledge and inuocate God the Father doe but deceiue themselues and dishonour God They shall neuer find grace and mercie with God the Father because they acknowledge not the Lord Iesus Christ The greater is Gods goodnesse to vs that hath not onely so reuealed him to vs but also perswaded vs to receiue him It is not a matter of course but the speciall working of the Holy Ghost but of Faith whereby we are thus perswaded 1 Cor. 12.3 No Man can say that Iesus is the Lord but by the Holy Ghost In word a Man may say as much but he cannot in deed and in truth he cannot come to be perswaded of it and to rest in that perswasion is onely from the Holy Ghost Vse 2 Secondly Is Christ Iesus the Lord specially of his Church Then he is to be reuerenced and worshipped as the Lord of his Church Mal. 1.6 If I be a Lord where is my feare Seeing Christ Iesus is the Lord we must feare him and worship him Psal 45.11 He is thy Lord and reuerence thou him it is spoken of Pharaohs Daughter that Solomon was her Lord and therefore she must worship him If this be true in the shaddow it is much more so in the substance For behold a greater then Solomon is here a greater Lord and therefore more necessarily and more reuerently to be worshipped Euerie one of vs should enlarge our Hearts to the furthest extent of reuerence and worship that possibly we can attaine vnto whensoeuer we doe but heare the name of the Lord Iesus it should strike a reuerence into our Hearts Doe not the Diuels tremble at the sight of the Lord Iesus Did not they worship him in the dayes of his Flesh Marke 5.6 7. How much more then when they behold his glorie And shall not we be stirred vp to worship the Lord Iesus as the Lord when we see the verie Diuels worship him All the Angels worship him Hebr. 1.6 Now we are more bound vnto him in respect of this verie title the Lord then they are He is their Lord as being their Creator Head Gouernour Preseruer but to vs he is more then all this He is the Lord our Redeemer which is the most proper and most beneficiall bond and this he neuer was to them therefore we are to worship him by dutie much more All Creatures worship him Phil. 2.10.11 At the Name of Iesus euerie Knee shall bow both of things in Heauen and things in Earth and things vnder the Earth and euerie tongue shall confesse that Iesus is the Lord c. Then let vs not stand like a dead Center in the midst like Stockes and stones without the sence of the Lordly power and authoritie of Christ Iesus we are to be quickned thereby to worship him when all the Creatures round about vs in Heauen and Earth doe bow and humble themselues with all feare and reuerence and seruice to his Maiestie There is nothing in our Sauiour but if it be beheld with a spirituall Eye it carries a Lord-like Maiestie in it deseruing and requiring the highest A worship Not onely his Transfiguration Miracles Resurrection Ascention and such other workes plainly declaring him to be the Lord but euen in his basest and meanest estate he was discerned and acknowledged to be the Lord. When he was in the Wombe Luke 1.43 44. Elizabeth acknowledged him to be so Whence commeth this to me that the Mother of my Lord should come to me c. And in the Cratch he was so acknowledged by the Angels and heauenly Souldiers Luke 2.11.13 And after that he was worshipped by the Wisemen as the Lord Math. 2.11 And vpon the Crosse euen then when he was in the greatest abasement when it was the houre and power of Darkenesse he spoyled Principalities and Powers and shewed himselfe to be the Lord and the Theefe hanging with him by the Eye of Faith discerned him to be the Lord and so worshipped him Luke 23.42 Lord remember me when thou commest into thy Kingdome Euen then when he was in the Enemies hands when they were taking away his life from him yet then was he the Lord and so shewed himselfe and was so acknowledged and worshipped called vpon Now as he is to be worshipped in all other cases so especially in the vse of the Sacrament of the Lords Supper when we come to be partakers of the Bread and Wine and by them of the Body and Blood of Christ we must be raysed vp to the consideration of his Lordly power and authoritie that thereby we may be stirred vp to worship him and honour him and to bow downe the Knees of our Hearts to him with all humblenesse and submission I say not that we should worship the Sacrament as the Papists nor Christen the Sacrament as some of the Lutherans but in the vse of the Sacrament as being the speciall memoriall of him and of his Death and as we worship him in hearing of the Word and his sauing Ordinances we must haue our Hearts to be lifted vp in the reuerent imbracing of these pledges of his loue and in thankes-giuing for the benefits of his Death and to be cast downe in detestation of our sinnes that hath brought this death vpon him Vse 3 The third Vse Is he the Lord Then we must beleeue in him Iohn 14.1 If ye beleeue in God beleeue in me also as who should say ye beleeue in God I being God beleeue also in me so Christ being Lord as the Father is is therefore to be beleeued in the vse is as naturall and the reason as effectuall here is the proper obiect for the Eye of our Faith to be fastned vpon his Lordly power and authoritie Christ-Man is to be beleeued in in some sort but Christ the Lord that is the true and right and proper obiect here is full hold and as it were a full handfull for the hand of our Faith to seize vpon We lay hold on him as Lord therefore all-sufficient to supply all out
of the blessed Trinitie yet still it is his Supper the Supper of the Lord after a speciall prerogatiue But you will say was not the Father and the Holy Ghost present there and powerfull Yes they were in some sence but yet not by prerogatiue but it was Christs Supper onely by a kind of speciall prerogatiue though the Father and the Holy Ghost were there present and powerfull yet notwithstanding they were not incarnate it was Christ alone that was incarnate and tooke our Flesh vpon him and did bodily feed vpon it and therefore not the Supper of the Father or of the Holy Ghost but his by a kind of excellencie Besides in the ordinarie vse of the Sacrament the Father and the Holy Ghost they are present and powerfull to all sauing purposes as well as the Sonne yet still Christ hath the prerogatiue in this case for whatsoeuer the Father doth in this Supper of the Lord we must conceiue he doth it by Christ as his Committee whatsoeuer the Holy Ghost doth in making this Supper comfortable to vs he doth it from Christ as from him being his Deputie so that in effect it is Christ that is all in all it is he to whom this Supper by a speciall prerogatiue doth belong These are the considerations whereby the truth of this obseruation is cleerely amplyfied Now we will come to the Reasons whereby it is more fully proued why is this the Lords Supper by a speciall prerogatiue belonging to our Lord Iesus Christ rather then to any other Person Reas 1 The Reasons are many First because Christ is the Author and Instituter of it therefore it is his Math. 26.26.28 Luke 22.19 where the institution of it was done by Christ himselfe by his owne Person by his owne Hand and by his owne Mouth So also 1 Cor. 11.24 25. it is done by Christ looke where the institution of it is first mentioned wheresoeuer it is repeated still it is attributed to Christ he is the Author and Institutor of this Sacrament We know that if so be a Man be the Author of any thing he may iustly challenge it as his owne so Christ being the Institutor of this Sacrament we may say and that iustly that it is his by a speciall prerogatiue The Lord that made Heauen and Earth cannot make a more right clayme and title to the whole frame of the World then Christ Iesus to the Lords Supper because he made it ordained it and instituted it Reas 2 As our Sauiour is the Institutor of it so he was the Administer of it he administred it he did it with his owne Hand for so it is in all the places before noted where the Institution is mentioned there is the administration of it ascribed to him The Gospell that Paul ministred is called Pauls Gospell 2 Tim. 2.8 so the Baptisme ministred by Iohn is called Iohns Baptisme Math. 21.25 though it came not from him but from Heauen so seeing that this Sacrament was administred first by Christ therefore it may iustly be called his Sacrament The Reason holds good because our Sauiour Christ was not onely the Administer of this Sacrament as Paul was of the Gospell nor onely the first Administer of it as Iohn of the Baptisme but the first Institutor of it too and therefore with a full force and right it fals vpon Christ to be his Beloued it is worth the noting that whereas there are but two Sacraments in the New Testament and each of them are his he carried himselfe diuersly towards them the one he receiued and neuer administred the other he administred and neuer receiued Baptisme he did receiue that is cleere Math. 3.16 Iesus was baptised but he neuer administred it Iohn 4.2 He baptised none But he administred the Supper as all the Euangelists agree vpon it but he receiued it not Indeed and in truth the maine end of the Lords Supper was the remembrance of Christ and therefore it was needlesse that Christ should receiue it Now this must not be thought to be any disparagement either to the one Sacrament or to the other to the one that he did not receiue or to the other that he did not administer it is a sufficient honour to each of them and sufficient warrant for their institution and that both are his that he receiued the one and administred the other Reas 3 The third Reason why it is Christs Supper by a speciall prerogatiue is this Because he is the Pay-master it is he that layes the Cloath and prouides the Meat and the Drinke it is his cost and his charge for so our Sauiour himselfe saith This is my Body this is my Blood c. we know this amongst Men that he that is the Master of the Feast the Feast is his Reason teacheth this this is mine I pay for it So Christ may reason much more the Sacrament is mine I haue payd deerely for it it hath cost me deerely euen the precious Blood of mine owne Heart that I might make you this Feast And therefore great reason it should be his by a speciall prerogatiue Reas 4 The fourth Reason The Fare is his not onely as paying for it but the verie Dyet there that we feed vpon is his it is his Body and his Blood it is the verie Body and Blood of Christ it is he himselfe that is both giuen and receiued in it and therefore he hath a speciall right to it well may it be called his because he feasteth vs with his Body and Blood Reas 5 Lastly It was instituted at the beginning and to be vsed in the ordinarie participation of it in the remembrance of our Lord Christ Iesus so saith the Euangelists Math. 26. speaking of the Bread saith Doe this in remembrance of me Luke 22. and so 1 Cor. 11.24 25. where he applyeth that clause to both kinds that is both to the Bread and to the Wine So then the Holy Ghost being the best expounder of himselfe though Christ speake it but of one yet he entended it of both So then it is said to be done in remembrance of the Lord Iesus Christ He is the speciall Marke that we must ayme at Doe this in remembrance of me therefore he hath a speciall prerogatiue and he may lay speciall claime to it If any Friend should leaue a Booke or a Ring with vs we must take some speciall notice of the right he hath to them in respect of himselfe So seeing it pleaseth Christ to leaue this Sacrament for a chiefe remembrance therefore remember some liuely representation of Christ in this Sacrament that so we may be stirred vp more specially to remember Christ Vse 1 The Vses are many First as it should serue to stirre vs vp to a reuerent estimation and embraceing of this heauenly Sacrament so consequently to a carefull preparation to the receiuing of it We know that all Gods businesses specially Gods worship is to be clone with all feare and trembling Psal 2.11 Serue the Lord in feare and
Guest It is noted that when the Passeouer was to be eaten and celebrated that they were to looke for a Chamber trimmed a cleane neate Roome so we when we come to the Lords Table must be fitted and prepared by Faith and Repentance and a purpose to lead a new life We find that Ioseph of Aremathea begged the Body of Iesus when he was crucified and he tooke a cleane Linnen cloath and wrapr it in sweet cleane and neat entertainment for the fleshly Body of his crucified vpon the Crosse then much more cause haue we that receiue the Body and Blood of Christ after a spirituall manner What need haue we to purge our selues of all our filthinesse and vncleanenesse and to wrap the Body of Christ in cleane cloathes and to lay him in a new Sepulcher where neuer Man was layd And therefore whosoeuer comes to the Lords Table see that you come fitted and prepared Vse 5 The last vse teacheth vs that we should frequent the Lords Table Is it so that it is the Body of Christ who can euer thinke he hath enough of that You know what the Apostle saith O Lord give vs euermore of this Bread If we did but consider when we come to the Lords Table of this sweet Communion that is ratified between Christ and vs then we would say Euermore let vs come to thy Table and as the Apostle Peter said Not my Feet onely but my Head and my Hands also when he knew the benefit of the washing So if we knew the benefite of the Lords Supper we would not come once a yeere nor once a month but euerie day if we could It is the ignorance of the benefite of it that makes vs come so seldome to it as wee doe The end of the fourth Lecture THE FIFTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to make digression into the matter of the Lords Supper and so according as we began to pay our monthly tole as it were to our Lord Iesus Christ in remembrance of his death and passion in preparing our selues to a worthy receiuing of the Sacrament of his blessed Body and Blood that so we may be fitted to come with glorie to God and comfort to our owne Soules The third name It is called a Communion as you haue heard out of the 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 Where the Apostle entends a double Communion One that the Faithfull haue with Christ their Head Another which the Faithfull haue amongst themselues That which we haue with Christ is double Naturall and Spirituall Naturall and that is by his incarnation as he is Man and this Communion is common to all Men but yet the sauing benefite of it reacheth onely to the Faithfull Hebr. 2.14 For as much therefore as the Children were partakers of Flesh and Blood he also himselfe tooke part with them that he might destroy thorough Death him that had the power of Death that is the Diuell The Spirituall Communion is from Christ our Head to vs by grace The Naturall Communion is from vs to Christ The Spirituall Communion is from Christ to vs In the former he is made Bone of our Bone and Flesh of our Flesh In the latter we are made Bone of his Bone and Flesh of his Flesh as in Ephes 5.30 For we are Members of his Body of his his Flesh and of his Bones The second Communion is of the Faithfull amongst themselues and this stands in Faith and Hope and Loue and this proceeds from the first for therefore the Faithfull are knit together amongst themselues as Members because they are first knit to Christ their Head We haue spoken of the first Communion already so farre as it concernes this Sacrament Now we come to the second Communion which the Faithfull haue amongst themselues And that we may proceed vpon a good and sure ground we must first see that this second Communion is here entended by the Apostle as well as the former For howsoeuer the word Communion may be indifferently vnderstood of each as well the Communion which the Faithfull haue amongst themselues as of that which they haue with Christ yet if the Apostle doth not here so intend it wharsoeuer we shall speake of it though happely true and fit for the Argument in hand yet it may iustly be distasted as not seasonable because it is not pertinent to this place but when we plainly see that it is part of the Apostles reach to shew that the Lords Supper is a Communion of the Faithfull amongst themselues wee shall much better relish and digest those Doctrines which shall be raysed from it Now that such is the entendment of the Apostle it appeares thus He saith in Verse 16. The Bread which we breake is it not the Communion of the Body of Christ And so proceeds and saith Verse 17. For we that are many are one Bread and one Body because we all are partakers of one Bread Where you see it is an next to the former by way of reason Now ye know that the reason must be answerable in sence to the proposition that is thereby confirmed Therefore except we will make the Apostle to speake absurdly and without sence to set downe the proposition of one thing and to render the reason of an other It must needs be granted that looke what Communion he speakes of in the reason Verse 17. the same Communion he speakes of in the proposition Verse 16. and so on the contrarie looke what Communion he speakes of in Verse 16. the same he speakes of in the 17 but in Verse 17 he speakes expresly and distinctly of the second Communion as well as of the first for when he saith in the latter part of Verse 17. We are all one Bread there is our Communion with Christ And in the former part We that are many are one Bread and one Body there is the Communion which we haue amongst our selues And marke the latter part containes the cause of the former and is rendred as a reason of it because we are all partakers of one Bread shewing not only that there is such a Communion amongst themselues in and by the vse of the Sacrament but also how it is effected namely because all partake of one Christ that thorough the Communion which euery one hath thereby in the Body and Blood of Christ they haue also a Communion amongst themselues And for further confirmation hereof he giues instance in two cases of like nature one in Verse 18. Israel which is after the Flesh are not they which eat of the Sacrifices partakers of the Altar As who should say It is so with those Israelites that still obserue the carnall Rites as the Apostle else-where calles them that communicate together in their seruice and therefore so doe you in yours The other instance is in
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
doubt and therefore because we should not be thus perplexed and in despaire he giues vs his Spirit to witnesse to our Spirits that he hath in the Blood of Christ smelt a sweet Sauour of rest that our sinnes are pardoned and we reconciled Againe we may know it by peace of Conscience Rom. 5.1 Being instified by Faith we haue peace towards God He giues vs peace of Conscience when he forgiues vs our sinnes all is then pacified our Consciences which before were like the Surges of the Sea tumultuous and raging are then layd into a sweet calme I doe not say that this shall be alwayes so but we shall know it some times or other and find it to be as the pledge of the forgiuenesse of our sinnes and howsoeuer by reason of our sinne and weakenesse that may faile for a time in our sence yet the truth of God stands sure for euer Againe we may know it by the dying of sinne in vs for it is effectuall to kill sinne as the shedding of Christs Blood was the death of himselfe so his Blood is the death of our sinne This is one sure token that our sinnes are pardoned when we find this bond of sinne loosed and that we are set at libertie Vse 2 The second Vse teacheth vs the excellencie of the state of Gods Children that the Faithfull are aduanced to they are freed and haue remission of all their sinnes A Man that liues and lyes in his sinne vnpardoned is in a wofull case his sinne is bound that is he stands obliged therein to abide the danger and penaltie of eternall death and condemnation but when he is once forgiuen his sinne is loosed that is he is loosed from his sinne before he was hampered in the Snares of Sathan in continuall subiection to the terrors of Gods wrath fast held in the Fetters of an accusing Consocience linked in the Chaines of eternall death and condemnation But when God releaseth him he deliuers him from all these he quits him of this bond and breakes it in peeces and sets him free from all danger and not onely so but he bestowes a contrarie state of happinesse vpon him as he deliuers him from the power of Sinne and Sathan so he translates him into the glorious libertie of the Sonnes of God as it is said Thus shall it be done to the Man whom the King will honour So shall it be said of him whom the King of kings shall honour whose sinnes are pardoned in the Blood of Christ Vse 3 Thirdly This serues to reproue the Doctrine of Merit which generally is taught in the Popish Church howsoeuer many of them in priuate conference will not confesse it yet in their life and practise they shew as much There is a perfect contradiction betwixt Mans Merit and forgiuenesse of sinnes Mans Merit is a matter of Iustice Remission of sinnes is a matter of Mercie Mans Merit is a matter of Debt Remission of sinnes is a matter of Grace Mans Merit challengeth Saluation of dutie Remission of sinnes puts it wholly vpon Gods bountie all our Merit is Gods Mercie We thorough Grace are interested into the Merits of Christ without which no manner of Merrit doth concerne Mankind no not the name of it I am perswaded that the Children of God can neuer heare mention of Mans Merit but presently they thinke of eternall condemnation They that thinke they can merit I aske them did they euer sinne or no If they say no they lye For no Man liueth and sinneth not If they say they haue sinned Then I answer before euer they can merit any thing this sinne must first be forgiuen and tell me canst thou merit the pardon of this sinne No that must be remitted in the Blood of Christ for so the Papists themselues will coufesse If thou canst not fatisfie for one sinne much less for many and much lesse canst thou merrit newnesse of Life Grace and Saluation Whosoeuer challengeth this to themselues they detract from God and incroach vpon Christs Office and the power of his Blood which onely is meritorious But if these two could stand together yet they debarre themselues of the benefit of Christs Blood by which comes remission of sinnes So that these magnifiers of the Merit of Man while they thinke they goe the high way to Heauen they tread the high way to Hell and euerlasting destruction Vse 4 The last Vse teacheth vs the singular wisedome of God in working by contrarie meanes by destroying Sinne and Sathan by Death We despightfully shed Christs Blood and yet of this Blood the Lord made a soueraigne Plaster to take away our sinnes The shedding of his Blood was the grossest sinne that euer was heard of and yet see his admirable wisedome that by this he tooke away our sinnes Sinne and Sathan thought to haue destroyed Christ by Death by Death he vanquished and ouer-came them both We crucified him by our sinnes by Death he crucified and ouer-came our finnes We shed his Blood by our sinnes God in mercie and Christ in mercie made it to be a Salue for our Sores Our shedding of his Blood by his ouer-ruling Hand ouercame our wickednesse and was a meanes to take away our sinnes and to saue our Soules The end of the eighth Lecture THE NINTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day we are now to make digression into the Argument of the Lords Supper Let this course not see me tedious to any nor let it not be vnprofitable to any for if we labour to be prepared and fitted against those dayes we shall receiue that profit and comfort by the Lords Supper that will make vs amends for all our labours We haue entred as you see into a place in Math. 26.28 where the Sacrament is called The Blood of the New Testamens which is shed for many c. I haue shewed you first concerning the New Testament which is the first thing in nature to be handled Secondly haue shewed you concerning the Blood of Christ which is the second thing in nature The third particular is the Remission of sinnes which is the benefit that comes by this New Testament and the Blood of Christ this point was handled last Now remaines the fourth and last particular and that is the Persons that are made partakers of this benefit Remission of sinnes by the Blood of the New Testament This is my Blood of the New Testament which is shed for many c. Here is no particular description of the Persons by their Place Qualitie Degree Nation State or any such matter of speciall note but onely in a generallitie by their number Many If we confider it well we shall find that it carries the force and intendment of a double exception The first is of restraint Not all but many The second is of inlargement Not few but many First of the exception of restraint Many
prayed for Peter exhorts euen them that crucified Christ to repent and be baptised in his Name for remission of sinnes and then all is well God hath extended his mercie to them and therefore let vs helpe them with our Faith and Prayers to God that they may enioy it And what Man is there that hath any bowels of compassion that doth not yearne euen in himselfe to thinke that such a Nation the peculiar People of God the onely worshippers of God for many hundred yeeres together should be so depriued of the Glorie of God and be separated from him by such a fearefull Apostacie that they doe euen hate the Name of Christ and of the Gospell Consider secondly that the time was when they prayed for vs Cant. 8.8 We haue a little Sister say they and she hath no Teets what shall we doe for her in the day that she shall be spoken for She being in possession of Gods fauour see what moane she makes for vs being then but cast-awayes Therefore we being in possession of Gods fauour and they cast out let vs take vp the same mournfull note in their behalfe and say We haue a little Sister and she hath no Teats her Teats were once full of Milke of Gods Word and comfort but now they are altogether barren and dry what shall we doe for her in the day that she shall be spoken for This is the day wherein she is to be spoken for euen the last dayes of the world Let vs speake to God for her and be carnest in Prayer that God would take away the Veile from their Hearts and open their blind Eyes that they may see the Saluation of Christ and that they may see the Saluation of God and so all Israel may be saued and they and we may become one Flocke and be brought into one Sheepe-fold vnder one Sheepeheard Iesus Christ Consider thirdly that we liue vpon their losse and are raysed vp vpon their spoyle If a Man begge of the King the Goods and Lands of another Mans that is condemned if he haue any grace or good nature in him he will haue care of that Mans Seed and Posteritie to relieue them as much as in him lyes We are built vp by the ruines of the Iewes and therefore what great cause haue we to pittie their Seed and Posteritie and to pray to God that he would call them home againe and make them once againe his owne People Consider fourthly that their calling is the onely signe not yet fulfilled of Christs comming to Iudgment A thing which concernes vs all to groane and to pray for that it may be speedily accomplyshed and consequently that they may be speedily called And we must not pray for them onely but we must labour to prouoke them too How is that By our holinesse of life and vpright conuersation we should shine as Lights vnto them in all good workes that by our good example we might draw them to God and to take hold on Gods sauing Ordinances as well as we And surely if the liues of Christians were such as they might and ought to be who knowes but that they might haue beene wonne long ere this We trade and trafficke with them in many places and they care not to deceiue vs and we care as little to deceiue them They take hold of this and other such great scandals and that is one great cause of the continuance of their hardnesse God intends this our prouocation of them by giuing vs the Gospell For this is that prouocation which the Apostle so much vrgeth Rom. 11. When the Father offers a peece of Bread to his Child if the Child be sullen and refuse it the Father will offer it to a Dogge and the Child seeing that will catch at it he will haue it himselfe rather then the Dogge shall haue it When our Sauiour saith It is not meet to take the Childrens Bread and cast it vnto Dogges Is it not a plaine intimation that sauing Grace is as Bread the Iewes the Children and the Gentiles Dogges God offered this sauing Grace to the Iewes they like sullen Children refused this Bread God giues it to vs being Gentiles and as it were Dogges that the Children or Iewes seeing this might catch at it as being their owne Portion that the Dogges might not haue it from them Vse 5 Fifthly This teacheth vs that there be many that shall be saued But you will say How is it said That there shall be but a few saued Answer There is but few in respect of the whole World haply not one to a thousand yet being considered in themselues they are a great number and indeed infinite as Reuel 7.9 A great multitude that no Man can number of all Nations and Kinreds and People of the World But you will say Is it so rendred that who will may haue it We answer It is tendred that whosoeuer beleeues it shall enioy it but to beleeue is not in a Man 's owne will and power none beleeue but those that God bestows this grace of Faith vpon and therefore that conceit of vniuersall Grace which intends not onely a proffer on Gods part but also power enough on Mans part to apprehend it if he will himselfe is a peeuish dreame Lastly This teacheth vs concerning this Sacrament that we are to be prepared vnto and that our Sauiour speakes of in these verie words that whosoeuer we are be we wise or simple be we bond or free we must come to be partakers of this Sacrament the Seale of this sauing Grace Let vs bring Faith with vs to apprehend it and beleeue it and then come and well-come There is no outward respect of our Nation or Condition whatsoeuer it be that debarres vs from it But be sure that thou hast Faith in the Blood of Christ else thou art none of the many here spoken of thou shalt not obtaine this benefit of the remission of thy sinnes Let vs therefore euerie one examine our selues whether we haue this grace of Faith or no If we haue it we may and must come to this Sacrament to haue it further confirmed within vs yea if our Faith be but weake and that we haue but some beginnings of Faith let vs not be afraid if it be true and from the Heart God will accept it and vs but if vpon due examination we find that we haue no true Faith let vs not flatter our selues and presume to come in hope of any good thereby it shall be so farre from doing vs any good that it shall doe vs a great deale of har me It shall be Iudgement to vs and condemnation The end of the ninth Lecture THE TENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WE are now according to our wonted manner to turne out of the Catechisme and to proceed in the argument of our preparation to the Lords Supper the next Lords day being a Communion day wherein we purpose God willing to meet together at the same
We left in Math 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes which place as I shewed you doth most copiously and plainly proue vnto vs this title that belongs to the Sacrament of the Lords Supper namely that it is called the New Testament for that is the head we did reduce this place vnto Wherein we haue shewed you First concerning the New Testament the Matter and Subiect here spoken of Secondly we haue shewen concerning the Blood of the New Testament whereby this the Testament is confirmed and sealed This is the Blood of the New Testament Thirdly the benefite both of this Testament and of the Blood of Christ Remission of sinnes Lastly the Persons that are partakers of this benefit That is many The whole World of Beleeuers This is the Blood of the New Testament shed for many So much then shall suffice to be spoken of these words as they are considered absolutely in themselues so as they concerne the death of Christ We are now further to consider of them as they are respectiuely intended and applyed to the Sacrament of the Lords Supper for you shall vnderstand that our Sauiour here performed two businesses in one First he sheweth the redemption of the beleeuing World by his sauing Death This is my Blood shed c. This Blood of the New Testament it is the onely procuring cause of remission of sinnes and of the Saluation of you and of all that are or shall be saued and to this effect tends all that hitherto hath beene spoken The second thing our Sauiour performes here in this case is the confirmation or applycation of this his sauing Death to the Disciples and the rest of the beleeuing World in and by the Sacrament of the Lords Supper This is the Blood of the New Testament c. That is to say This Sacrament which I now haue in hand is a speciall and excellent meanes whereby to apply this my sauing Death to you and to euerie beleeuing Receiuer And thus and in this sence we are now to treat vpon it This is the Blood c. As it is spoken respectiuely by applycation to the Sacrament of the Lords Supper Thus we must conceiue of it that it is vttered by our Sauiour by a kind of maiestie and speciall grace of speech This these Elements this Bread and Wine this Sacrament this Action we now haue in hand For indeed it imports an institution of a new Sacrament and of a most excellent Sacrament As if he should say All the Faithfull that euer haue liued from the beginning of the World haue had some Sacrament or other as the Cognisance of their profession as the nourishment of their Faith as outward testifications of the mutuall Couenant betwixt God and them But this saith our Sauiour is the Blood of the New Testament This is a new Sacrament such as none of them euer had this is a more liuely and sensible representation of your reconciliation vnto God then euer the Faithfull before you were made partakers of This is the Blood of the New Testament To make our Sauiour his meaning plaine and perfect to euerie Mans vnderstanding we must supply two Rules that are here implied and presumed vpon The first is this That euerie Couenant betwixt God and Man must be confirmed by some outward signe and Sacrament The second that there must be a due proportion betwixt the Couenant that is confirmed and the Sacrament that doth confirme the Couenant The first Rule euerie Couenant betwixt God and Man must be ratified and confirmed by some Sacrament and outward signe God deales with vs herein in great wisedome and mercie meeting both with our Infidelitie and with our Apostacie our slipperinesse to fall from him with our Infidelitie because we hardly will beleeue him vnlesse he bind himselfe to vs by some outward signe with our slipperinesse to fall from him because we easily start and budge from him except we be bound to him by some outward signe as by a continual remembrancer calling vpon vs to hold fast our hope we haue in him The second Rule There must be a due proportion betwixt the Couenant that is sealed and the Sacrament which ratifies and seales it Old and weake Couenants and well enough if they be sealed with old and weaker Sacraments But saith our Sauiour This is a New Testament and then here must be a new Sacrament An old Couenant an old Sacrament A new Couenant a new Sacrament A new Sacrament and a new Couenant agree But a new Sacrament and an old Couenant are mis-matcht they must be sorted in their kind our Sauiour giues the Rule Marke 2.21 22. which by application may be alleaged in the case No Man puts new wine into an old Vessell c. Old Sacraments doe not agree with the New Testament let them goe with the old This New Testament must haue new Sacraments This Testament saith our Sauiour which I come to make and to seale with my Blood Is the New Testament and therefore here is also anew Sacrament The Testament being better then the former the Sacrament must therefore be better then the former And here it is that he speakes with such a maiestie as if he should say This is such as neuer any of the Faithfull had before my comming in the Flesh And so much for the fitting of this speech of our Sauiours to the Sacrament of the Lords Supper For in the words there is no difference Apply them to the Death of Christ and then the case is plaine This is my Blood c. That is My Blood of the New Testament is effectuall for the forgiuenesse of sins Apply them to the Sacrament and in a Sacramentall sence It is the very Blood of Christ shed for the remission of sinnes We come to such obseruations as here arise for our instruction when it is said This is my Blood speaking of the Sacrament hence obserue that Doct. The Sacrament of the Supper is proper to the state of the New Testament onely This is my Blood of the New Testament Our Sauiour appropriates this Sacrament to this Testament onely 1 Cor. 10.21 It is called there by the name of the Lords Table which very name proues the point in hand the Lords Table that is the Table of the Lord Iesus not onely such a Table as where in Christ was the Food fed vpon for so he was in some sort in the Sacraments of the former Testament but such as wherein the Lord Iesus himselfe was bodily present in his Flesh such as he himselfe with his bodily presence did speed ordaine and institute for a memoriall of those things he had done and suffered alreadie for the worke of our Redemption as a Mediator and therefore may well be called the Table of the New Testament as Luke 22.20 Christ already come Christ bodily present amongst vs this belongs to the New Testament Hebr. 10.7 c. Loe I come In the
And likewise by consequent they must be such Persons so quallified in some measure as the Discipies were that is to say They must be Beleeuers that it may be truly said of them as of the Disciples It is for you And this is the other part of Luke's meaning for you Take it thus The Sacrament of it selfe in generall is for many the whole Church of God must make vse of it The particular administration of it at that time was for the Disciples because they onely were the Receiuers But yet further wheresoeuer it shall bee so administred in particular Congregations there must be many at it many must communicate in it and likewise those many that communicate in it must be such as receiue it with particular applycation It must be for you They must be Beleeuers qualified as those Disciples that it may be truly said of them as of the Disciples This is for you This is the straine of our Sauiours speech and this is the according of both the Euangelists in substance agreeing together and these bee the points God willing we will now insist vpon The first thing we are to consider is this It is for many I shewed you one part of Mathew's meaning was this namely That the Sacrament it selfe is a generall and publike Ordinance for the whole Church to make vse of it Doct. The point is this That the Sacrament of the Lords Supper is a perpetuall Ordinance of Christ to be obserued in his Church for euer In the first of the Cor. 11.26 As oft as you eat of this Bread and drinke of this Cup you shew forth the Lords death till he comes That is to say Till he comes to Iudgment Which is a plaine proofe that the Sacrament of the Lords Supper was instituted by our Sauiour and left that it might be a perpetuall Ordinance of continuall vse in the Church of God from time to time to the end of the World Reas 1 The Reason of it is this There can be but one meanes one way one course to Saluation Now this is the meanes that our Sauiour appointed the Disciples to be saued by so farre forth as the nature of a Sacrament reacheth vnto and therefore all the Faithfull from time to time ought to be made partakers of the same sauing Ordinance for their Saluation Vse 1 The Vse teacheth vs the inuiolablenesse of this Ordinance of God that it must stand for euer without change not onely without abolishment but it must not be changed As Christ hath left it to be a perpetuall monument in his Church so it must be obserued and in the verie same tearmes Vse 2 Another Vse is this It commends vnto vs the bountifulnesse of the Lord Iesus and the prouident care which he had ouer his Church that he was pleased to prouide not onely for them that were then present where he liued but for vs to the end of the World we that were then vnborne and those that as yet are not borne the Lord Iesus intended it to vs as well as to them that liued in the dayes of his Flesh he prouided it as the meanes euen of our Saluation But this point I onely touch as it were by the way The second is some-what more materiall and that is this That it is for many that is to say Not onely that many shall haue vse of it as of the World but that when it is vsed in a particular Congregation it must be done in an Assembly Many must be met together for this purpose The point is this Doct. 2 That the due and right administration of the Sacrament of the Lords Supper requires an Assembly or multitude of Receiuers met together to communicate in it The verie name of Communion whereby the Sacrament is set forth vnto vs sounds plainly to this effect 1 Cor. 10.16 The Bread which we breake is it not the Communion of the Body of Christ The Wine that we poure out is it not the Communion of the Blood of Christ You see there the Lords Supper is called by the name of Communion the Communion that is to say principally of the Faithfull with Christ their Head but respectiuely it is intended of that Communion which they haue amongst themselues Now this is sealed vp vnto vs in this Sacrament of the Lords Supper as well as the other as the Apostle proceeds to shew in the seuenteenth verse where he applyes it to this Communion of the Faithfull among themselues We that are many are one Bread and one Body because we all are partakers of one Bread The Bread is one that is Christ The partakers are many all the Faithfull from time to time but more specially those that communicate at the same time in the vse of the Sacrament So that whensoeuer this Bread is set before vs there must be many present to partake of it The words of our Sauiour in the first institution of it inforce it where bee saith Drinke ye all of this The Rule is perpetuall not onely for that Communion then celebrated but for all afterwards Drinke ye all of it How can all be said to drinke if not many there if not an Assembly at it In the two and twentieth of Luke and the seuenteenth Verse the Text saith He tooke the Cup and gaue thankes and said Take this and diuide it among you Now how should the Disciples diuide it among themselues how should the Faithfull also diuide it amongst themselues in the particular vse of it vnlesse there be a competent Assembly amongst them that one may diuide it to another Likewise the Rule of the Apostle for the reformation of the Abuses in the Sacrament of the Lords Supper confirmes this Point In the Church of Corinth many abuses were crept in 1 Cor. 11.21 c. one amongst the rest was this That they came together to eat but yet some did disorder themselues by eating and drinking before hand before the Congregation was all come in The Apostle reproues and reformes this abuse and corruption amongst them and wisheth them in the three and thirtieth Verse That when they were come together they should tarrie one for another Why so That there might be a competent and full Assembly to communicate together in those holy Mysteries of God And this the Apostle grounds vpon our Sauiours institution as appeares in the three and twentieth Verse thereby confirming that which we alleaged before namely that our Sauiour meant so in the institution of this Sacrament that still when there was any particular vse of it that many should be met together to communicate in it The practise of the Faithfull that likewise giues testimonie to this Truth For those verie Corinthians though they had much corrupted themselues in the matter of the Sacrament yet notwithstanding they still held this as a sure principle that whensoeuer they were to celebrate the Lords Supper they were to meet together as appeareth in the twentieth Verse I say howsoeuer when they were met
serve for all nor to say they will doe it hereafter though they omit it now but as often as they doe the one they must doe the other as often as they doe receive they must thinke upon the Lords death But some will say What are we never to remember Christs death but then when we communicate Yes this is not spoken by negation as if we should never remember him but then but by affirmation that we must specially remember it then above all other times as that Sacrament being instituted and sanctified specially for that purpose next it is said So oft as yee shall eate c. ye shall shew where you see the Holy Ghost presseth it upon every one for his owne particular shewing thereby that it is not enough that the Minister shew forth the Lords death for all them that bee there present but every one is to shew it forth for himselfe Further it is said Shall eate this bread c. you see here hee speakes of the Sacrament and he describes it by the use or the actuall participation of it thereby shewing that the benefit of this Sacrament doth not consist in the seeing or the having of it but in the use and communicating in it And note here further that the Apostle calls it bread even after the words of consecration it is bread still and yet it is the body of Christ in regard of the use it is altered and is the body of Christ but in regard of the nature of the creature it is bread still Consider yet further that he nameth not onely the eating of the bread but the drinking of the cup together with it he saith not Or drinke this cup but And drinke this cup whereby we may see that they who separate the cup from the bread in the use of this Sacrament as the Papists doe they doe wickedly put asunder that which God hath joyned together and this being spoken directly to the people doth extend the words of our Saviour when he said Drinke ye all of this as well to the people as to the Ministers next it is said You shew forth the Lords death that is to say you set it forth after a speciall and eminent manner you shew it forth by your practice for all they that truly receive the Lords Supper doe as it were act the death of Christ as a holy Tragedy upon a holy and spirituall stage the word may either be expounded affirmatively you doe shew forth or imparatively as enjoyning them that they must shew forth both tend to the same effect that this Sacrament is the very shewing forth of the Lords death the word in the originall entends a shewing forth in the highest degree with much seriousnesse and earnestnesse as prescribing a zealous and affectionate setting forth of Christs death in the use of this Sacrament It is said further the Lords death which we must not understand as if it were meant barely of his dying or of his crucifying but his death together with the benefit and fruit of his death and whereas hee calls it here the Lords death it may seeme some contradiction For if Christ suffer death how should he be Lord or if Christ be Lord how should he dye but if wee consider it well we shall finde that it is a sweet medley that the Apostle here makes when hee saith it is the Lords death Christ dyed as being man but Christ even in his death shewed himselfe to bee the Lord that had the power over death And because he that dyed was the Lord thence it comes that his death is beneficiall unto us As it is said Acts 20.28 God hath purchased his Church with his owne blood as his blood being therefore effectuall for the purchasing of the Church because it was the blood of him who being man is God also Lastly it is here said till he come that is to say in bodily presence to judge the world Therefore he is now absent in body even from the Sacrament if he were bodily present at the Sacrament as the Papists say then what need a memoriall of him till his comming Hereby we see also that so long as we are here we need the helpes of Sacraments to strengthen our faith and God hath provided that we shall have them so long as we need them even till the end of the world but when he comes then we shall have no further use of them and therefore then they shall cease all things are for us and for our good so long as we need them we shall have them but the things that are the Sacraments Gods saving ordinances shall utterly cease to bee when wee shall have no further use of them So much for the meaning The third point is the parts of the Text first an action to be performed in the former part of the verse secondly a caution or condition in the latter part First an action to be performed the receiving of the Lords Supper wherein the Apostle offers to our consideration these things First the parts of the action secondly the frequenting of the action the parts eate and drinke things diverse in themselves yet both together making up one and the same action of receiving as in our ordinary suppers wee eate and drinke and each differs from other our eating is not our drinking nor our drinking is not our eating yet in the generall both make but one action the taking of our supper Secondly the frequenting of this action often as this action is to bee performed and done so the doing of it is to be frequented as often c. we must not make an annuall thing of it to be performed once a yeare a prophane thing amongst Christians but there must be an often frequenting of it In the latter part of the verse is a caution or condition that we must performe in receiving wherein principally is to be observed first the caution it selfe shew forth the death of Christ secondly the frequenting of it which is to be borrowed from the first part of the verse as often as you eate shew forth the Lords death c. for this is a particle common to the whole verse and serue each part alike as who should say As often as you eate this bread and drinke this cup so often you shall shew forth the Lords death Lastly here is the continuance of this caution or condition till he come How long is it to continue even so long as the world stands till the Lord come to judgement Whosoever thou art thou must shew forth the Lords death in receiving this Sacrament till his comming that is for the parts of the verse Now we come to the Doctrines For as often as you shall eate of this bread and drinke of this cup you shew forth the Lords death till he come Where you see that this speech of Paul is inferred by way of reason from the words of our Saviour verse 25. Doe this as often as do it in remembrance of
faithfull receiver to make them truly to partake of his body and blood and so by his Spirit is made wholly ours The end of the thirteenth Lecture THE FOVRTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to make our digression into the argument of the Lords Supper for our better and fitter preparation unto the participation of that holy Sacrament the next Sabbath day 1 Cor. 11.26 For as oft as you shall eate this bread and drinke this cup you shew the Lords death till he come You may remember we divided this verse into two parts First here is mentioned an action performed the receiving of the Lords Supper in the former part of the verse As oft as you shall eate this bread and drinke this cup. Secondly here is a caution and condition that it is to be performed withall in the latter part of the verse You shew forth the Lords death till he come Concerning the action wee noted two things First the parts of it and then the frequenting of it the parts of it to eate this bread and drink this cup the frequenting of it So oft as you eate it you shew the Lords death till he come We have begunne with the parts of it already and therein we have shewed how that the Apostle describing the Sacrament of the Lords Supper sets it forth by the use of it not by having of it or by having accesse to it but by having the use of it by eating the bread and drinking the cup. Thence we noted That the Sacrament of the Lords Supper consisteth in matter of action and use Then againe we noted in the second place That whereas the Apostle here speakes of the elements of bread and wine as they are in use in the Sacrament he calls them by their ordinary names the bread by the name of bread and the wine by the name of cup from hence we gathered this doctrine That even after the words of consecration and blessing still the bread and the wine for their nature and substance are the same as they were before still they remaine bread and wine So farre we proceeded Now we are to proceed further Thirdly then we are here to consider that the Apostle here speaking of these elements of bread and wine as they are in use in the Sacrament of the Lords supper he sets them forth by a note of excellency this bread and this cup for by the cup is meant wine as oft as you eate this bread and drinke this cup he sets them forth by a note of excellencie As in all things we must keepe a meane without going too farre or comming too short so specially in matters of religion we must be sure to keepe on the right way without turning either to the right hand or to the left we must take all matters of Religion in that very precise and true straine that the Lord himselfe hath set upon them we are apt enough to erre as well on the one side as on the other as well on the right side as on the left and to erre on either side is alike dangerous So it is in other matters of Religion and so it is in our estimation of these elements of bread and wine that are in use in the Lords Supper some doe erre on the right hand in their estimation of them thinking too highly of them as the Papists doe that the bread is corporally the very body of Christ that the wine is corporally the very blood of Christ on the other side others there be that erre on the left hand in their estimation of them they esteeme too meanly and basely of them as the prophane people of the world they generally esteeme the bread and wine at the Lords Table no better than the bread and wine at their owne table To meet with both these errors and so to keepe our hearts upright in the profession of Gods truth herein the Apostle in this short speech gives us a good caveat and preservative And first that we may not thinke too highly of them and so erre on the right hand as the Papists doe the Apostle still calls them bread and wine shewing that in the nature and substance of them they are the same as they were before next that wee might not erre on the left hand and thinke too meanly and basely of them as the prophane people doe hee extolls them by a note of excellency this bread and this wine though the bread be but bread in it selfe and the wine be but wine in it selfe yet hee speakes with a kind of grace and majesty of speech this bread this cup as singling them out by a note of difference from ordinary bread wine because they are dedicated to a sacred and holy use wherby they are advanced above all other bread and wine whatsoever As oft as you eate this bread and drinke this cup saith the Apostle you shew the Lords death till he come The doctrine hence to be raised is this namely That howsoever it bee that the elements of bread and wine that are used in the Lords Supper are in nature and in substance the same creatures as they were before yet notwithstanding in respect of that same sacred and holy use that they are consecrated and dedicated unto to bee made parts of the Sacrament in this respect they are things of farre greater excellency than all ordinary things of that kinde are this bread is farre more excellent bread in respect of the use of it than any other and this wine is farre more excellent wine in respect of the use of it than any other this is the reach of the Apostle in that he speakes so emphatically this bread and this cup. Marke the doctrine howsoever it be that the elements of bread wine that are used in the Lords Supper are in nature and substance the same creatures as they were before yet notwithstanding in respect of that sacred and holy use that they are consecrated and dedicated unto to be made parts of the Sacrament in this respect they are far more excellent than any other ordinary creatures of that kinde this bread is more excellent than any other bread and this wine dedicated to this use is farre more excellent than any other wine We shall not need to goe for proofe of this doctrine any further than this Chapter This Chapter affordeth us very pregnant proofes of it If we marke the Apostle he points out here three differences betweene our ordinary food that we have at our meales and this extraordinary food that we have at the Sacrament of the Lords Supper The first is in the 20. and 21. verse When you come together therefore into one place this is not to eate the Lords Supper for every man when they should eate taketh his owne supper afore and one is hungry and another is drunken Our ordinary food is our owne food our ordinary supper is our owne supper but this extraordinary food is not
our owne food but the Lords food it is not our owne supper but the Lords Supper When we come to eate of this bread and to drinke of this cup it is the Lords Supper as if the Apostle should say Look how much difference there is betweene that which is your owne and that which is the Lords so much difference there is between your owne bread and wine which you have at your owne Table and that bread and wine which you have at the Lords Table and looke how much you preferre that which is the Lords before that which is your owne so much you must preferre the bread of the Lords Table before your owne bread yea the bread and the wine in the Sacrament if it be not received with this reverent acceptation that it is the Lords bread and the Lords wine surely they are not the Lords unto us but our owne no more benefit comes to us by them than by our owne bread and wine at our owne table and this is the reach of the Apostle in these two verses there is the first difference this is the Lords and the other is our owne and as we prefer that which is the Lords before our owne so we must preferre the bread of the Lords Table before the bread of our owne table The second difference which the Apostle points at is this in the 22. verse Have you not houses to eate and to drinke in despise you the Church of God and shame them that have not As if he should say the ordinary food which you have why you have it in your owne houses but this food you have it in the Church of God your bread and your wine is home-food but this bread and this wine is Church-food your bread and your wine is for your children servants and family but this bread and this wine is for Gods children for his house and family I hope there is none of you but doe esteeme more highly of the house of God than you doe of your owne houses and therefore by that learne to esteeme of these mysteries the bread and wine in the Church of God above that which you receive at your owne houses The third and the last difference is that which is in this 26.27 and 28. verses where the Apostle calls it this bread and this cup the cup of the Lord it caries an implication I say that there is great difference betweene this bread and other bread betweene this wine and other wine other bread and wine they are but naturall or artificiall things serving only for the worke of nature but this bread and this wine that is in use in the Sacrament of the Lords supper over and besides that naturall and artificiall face that is set upon them over and besides that which they have in nature these have a supernaturall condition imposed upon them frō above whereby they are advanced above any other bread and wine and made serviceable for the worke of Grace So then you see the Apostle having pointed out these three differences it makes the Doctrine very cleare That the bread and wine which is in use in the Sacrament of the Lords supper is far more excellent than any other bread and wine whatsoever To confirme this let us adde to the words of the Scholar the words of the Master Luke 22.19 20. it is said there that our Saviour tooke the Cup and said This Cup is the New Testament in my blood See how fitly Paul the scholar imitates and followes Christ his Master Christ himselfe had said This Cup is the New Testament in my blood Paul calls it This bread and this Cup. This Cup saith Christ is the New Testament in my blood We must take notice that our Saviour was then at supper I not at an ordinary supper but eating the Passeover that supper being ended hee saith This Cup is the New Testament in my blood He tooke the same Cup and being to dedicate it to the use of the Sacrament of the Lords supper saith This Cup is the New Testament in my blood Giving us to understand that the bread and wine which are in use in the Sacrament of the Lords supper they are farre better and of far greater use and excellency than any of our ordinary food yea better then the bread and wine that wee have not onely at our owne feasts but even at any other feasts of the Lord. Therefore well might the Apostle say this bread and this cup advancing it by a note of excellency above all other bread and wine whatsoever Reason 1 The first Reason is in regard of the owner of it namely the Lord Iesus Christ it doth belong unto him it is his bread And that is the thing that the Apostle notes in the 27. verse Whosoever eateth this bread and drinketh the cup of the Lord unworthily shall be guilty of the body and blood of Christ Hee changeth his style and whereas hee calls it This cup here in the 26. verse and so afterwards ver 28. he calls it verse 27. The cup of the Lord giving us to understand that therefore it is this bread because it is the Lords bread therefore it is this cup a cup of excellencie because it is the cup of the Lord Iesus Christ Generally wee doe esteeme things to bee so much the more excellent according to the excellencie of him that ownes thē or that they belong unto Why Christ is far above al excellencies principalities powers and dominions whatsoever we must needs therfore acknowledge that this bread and this wine is farre more excellent then any other in regard of the owner of them It is true indeede that Christ is the owner of all the Creatures they are his because he made them it is very true yea but yet we must take notice here of a further a speciall owing of these creatures whereby they belong to Christ Iesus and that in many respects First besides that they are his creatures as other things are these are Christ his owne by institution because Christ hath instituted them by his owne Word and likewise by his owne fact that they should bee a part of his owne saving Ordinance Secondly they are his owne by representation for as they are a part of his Ordinances so they are a lively picture of Christ Iesus whereby he represents and tenders to the eye of every faithfull beleever all that ever he hath done and suffered for them They are his owne by representation as Caesars picture is his because it carryes his resemblance so this Bread and this Wine is Christs because it hath the picture of Christ and represents unto the faithfull Christ Iesus and the whole worke of our redemption Thirdly they are his owne by communion because the bread and wine in the Sacrament of the Lords Supper are as it were the Lords agents wherby Christ Iesus doth communicate and convey and worke himselfe through the lively operation of the Holy Ghost into the hearts of
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
saith vers 7. They being come together to breake bread the first day of the weeke Paul preached unto them The first day of the weeke what is that that is the Sabbath day the Lords day What is the breaking of bread what is meant by that why the receiving of the Sacrament of the Lords Supper The Disciples being come together that is to say after their usuall manner the first day of the weeke to breake bread Paul preached unto them The manner of speech declares that it was their practice their usual and ordinary practice at their comming together in their Christian assemblies to communicate in breaking of bread And it appeares to be so also by other circumstances there mentioned as namely the company many Disciples verse 4.5 being then in a strange place at Troas and in their journey travelling by the way If they did it abroad when they were travelling then much more would they doe it when they were at home and at rest and therefore these circumstances of the Text make it cleare that it was an usuall practice of the Church so to doe Act. 2.42 there it is said of them that were converted that they continued together in the Apopostles doctrine and fellowship and breaking of bread and prayers by breaking of bread we are to understand the participation in the Sacrament of the Lords Supper They continued in breaking bread Marke what the Text saith they continued in it not once or twice but they continued in it they made it their daily and continuall practice And see with what holy exercises it is ranged withall They continued together in the Apostles doctrine and fellowship breaking of bread and prayers as who should say it was as usuall and familiar with them to receive the Sacrament as to heare the word and to meet together in prayer and the ranging of this duty amongst other holy exercises seemes to give some secret intimation of a reason why they made this their ordinary and usuall practice because when these duties are performed together they are marvellous helpfull one to another one seconds and backs another they continued in the Apostles doctrine in fellowship love-meetings breaking of bread and prayer If we should looke into the state of the Church in succeeding ages we shall finde by stories that still the nearer the Church lived to the time of the Apostles the more frequent and more usuall was their practice in the receiving of this Sacrament often in so much that in some places it was every Sabbath in others at least every moneth the doctrine then is cleare both by the Commandement of Christ and also by the practice of the Church Reason 1 The first Reason is this The death of Christ is to be remembred often now the Sacrament of the Lords Supper is a cleare looking glasse to behold hold the death of Iesus Christ and the memoriall thereof most brightly and plainly and therefore that is oft to be received That the death of Christ is oft to be remembred I hope no Christian will deny the death of Christ a matter so weighty in it selfe the greatest businesse that ever was acted since the world stood the death of Christ being a matter of so great consequence to Mankinde that every man and woman so farre forth is saved or damned as they have their portion or have not their portion in the death of Christ the death of Christ being so comfortable to the faithfull that it is the very life of all the good that they have here or shall have hereafter and can we ever remember this oft enough and can we omit any occasion of the remembring of Christ his death without sin and without much dishonour to God much wrong and indignity to Christ and damage to our owne soules sturely we cannot I but some me wil say I can remember the death of Christ though not by receiving the Sacrament I can remember it in the word for there Christ is crucified before me and in my prayers and in all my good and holy meditations and in other things as well as in the Sacrament of the Lords Supper It is true thou maist and it is true thou must yet notwithstanding wee must conceive that the Sacrament of the Lords Supper is instituted of purpose for this meere end to remember the death of Christ and therefore if thou canst meditate profitably upon the death of Christ in other exercises then much more thou maist doe it in this yea we may be bold to expect a better blessing from God upon our remembrance of Christs death by the receiving of this Sacrament than by the hearing of the word and other good exercises because this Sacrament is ordained instituted meerly as it were of purpose for that end God will most blesse his own ordinances to the same end whereunto he hath so nearly fitted and appointed them Besides that in the Sacrament of the Lords Supper there is a most sensible occasion offered unto us to remember the death of Christ the death of Christ is as it were acted before our eyes by the breaking of the bread and the pouring out of the wine wherby we may fitly and must of necessity bee stirred up to remember with our selves how freely the Lord Iesus Christ gave his body to be crucified and his blood to be shed for the taking away of our sinnes If therefore the death of Chris must be remembred then the Sacrament wherein wee behold the death of Christ as in a glasse must needs be oft received and participated in Reason 2 Secondly it is for the confirmation of our faith our faith we know had need to be confirmed everie day the Sacrament is a notable meanes to confirme cur faith That we had need to be confirmed in our faith every day is certaine for we know this by experience that in the strongest of us our faith is weake and in the greatest of us our faith is small and while we are here it is still but upon the growing hand we know our weake and crasie bodies because they are weake must have a continuall supply of bodily food so our weake soules because we are weake in faith and apt to unbeleefe and distrust through our owne corruption of heart and Satans remptations our soules I say being so weake in faith therfore the strength of it must be continually relieved and supported by a continuall supply of spirituall food which is ministred unto us especially in the Sacrament of the Lords Supper so much more in it than in the word by how much more the assurance is given to the truth of an evidence by the seale than by the writing without the seale a writing without a seale shewes that such a thing is done but if the seale be set unto it then it confirmes it unto us the more God tells us in his word that wee are reconciled to him in the blood of Christ it is true we beleeve this and this begets and
tender himselfe in his feast and spread his table and call us as the King called her to eate and to drinke of that which he hath prepared if wee refuse to come as she did what can we expect but that there shall be a divorce made betweene God and us I will not acknowledge you for my spouse will God say you shall have no more my ordinances nor Oracles amongst you Let us I beseech you rightly consider of these things and so farre as we are guilty labour to reforme them in our selves and according to our power in others It is strange to see and to heare what strange alligations men make to colour themselves in this their negligence it is strange to see how witty men are to colour these things and to deceive their owne soules it is the Devills wit he puts it into them now the true ground and reason why they come not oft to the Sacrament is because they contemne Gods ordinance and are unthankfull to the Lord Iesus Christ for his infinite love and withall also it is a kinde of sluggishnesse that is in them that they are loth to put themselves and their hearts to such examinations and tryalls and provings and siftings and rippings up to such denying of themselves and such faithfull promises to God of new obedience as every one that comes as a worthy receiver must have they are loth to put themselves to this hardness therfore they communicate not oft in this Sacrament and this is the true reason why they are loth to come to it they say it is a toyl to come so oft it is true it is a toyle to the flesh and to corrupt nature but no toyle to a childe of God but joy and comfort to him Yet further you shall heare what they will alleadge and pretend besides some of them say there is no such necessity that we should receive it so oft and they give you some reasons for it as first why say they the Sacrament of Baptisme is a Sacrament of good use as well as the sacrament of the Lords Supper and that is to be communicated in but once and why then should wee communicate so oft in the sacrament of the Lords Supper I answer baptisme is ordained for our admissiō into the Church and house of God and there can be but one admission into if but when wee are in then we must grow further and further to bee incorporated into Christ and that is by the sacrament of the Lords Supper our baptisme gives us our admission and entrance though the power of baptisme continues to our lives end and whosoever feeles not the power of his baptisme in the course of his life that man was never truly baptised though the outward action of baptisme bee not to be reiterated yet still it continues in being to our last end still we are baptized into the death of Christ still wee must labour to bee that which we are baptized to be to be like to Christ and to follow him So then you see there is great reason why baptism must be but once because that is the admission of us into the Church but this is our going forward in the Church and in the work of grace therefore we must not stand still but proceed forward in this exercise continually Againe another reason that they alleadge is this I but say they was not the Passeover in the former Testament a sacrifice answerable to the Sacrament in the new Testament and that was celebrated but once a yeare and why then should this be often I answer there is great reason the time of the celebration of the Passeover was a ceremony and so a part of Gods worship to the Iewes the Passeover was commanded to be celebrated once and but once in the year and they should have sinned if they had celebrated it more then once but the Sacrament of the Lords Supper is to bee celebrated often and we sinne if wee doe not Besides that the Passeover was but for one temporall deliverance from the Egyptians and from the hand of Pharaoh and that one deliverance was but once wrought but the Sacrament of the Lords Supper resembles unto us our eternal deliverance from sinne Sathan hell death and damnation and this is not onely wrought but dayly running on and all Converts are still dayly plucked out from hell and the jawes of Sathan The worke of our redemption is every day after that wee are throughly converted still the old man is crucified and the new man is repaired in us and therefore howsoever it were sufficient that the passeover was once celebrated and but once yet this sacrament crament of the Lords Supper is oft to bee received because it is the celebration of our eternall and everlasting redemption and deliverance a thing that is continually in working Lastly if so be that that were a good rule then it followes that as the Israelites were to celebrate the Passeover that day onely that they were delivered our of Egypt then it followes that wee should receive this Sacrament but onely upon good Fryday and no time else but they themselves confesse that that is Iewish and therefore by their owne confession this can bee no just reason against the often participation of this Sacrament Another reason that they have that there is no necessity in receiving it oft is the example of our Saviour Christ we need not to bee more carefull say they then Christ and he never received it but once in all his life time and therefore wee need have it but once I answer Christ to the time of his death was under the Law as hee was man and so was to behave himselfe and conforme himselfe to the ceremonies of the Law and therefore he was not to have a hand in this Sacrament of the new Testament till the time came that the old was to be abolished Besides that we must understand that hee was rather an Institutor then a receiver of this Sacrament and therfore he was to make choyce of the fittest time when it was to be done and that was as neere to his death as could be and therefore he spake of it as a thing past This is my blood that is shed for you so that the Sacrament of the Lords Supper must be as neere to his death as may bee and therefore it was fittest to bee instituted by him the night before he suffered Last of all if they say so then they must conclude by their owne rule that they must never receive the sacrament but when they are ready to dye if that reason hold good But as I said before our Saviour Christ was the Institutor of the sacrament therfore he chose that time that it might bee the fresher in memory Another thing they alledge is a matter of inconveniency oh say they if we should come oft it would be tedious to us I surely matters of God are tedious to worldly and carnall men tedious to flesh and
blood to put it selfe to such examination and tryall to such sifting and ransacking and rippings up and denying of our selves this is tedious but must we refuse to come to the sacrament of the Lords Supper for this tediousnesse No surely the old man must be trodden down under our feet scorned that God may have the honour of his owne ordinance many maysay so for hearing of the Word that it is a tedious thing to heare twice a day so also for prayer it is a tedious thing to pray twice day morning and evening so faith the Devill so saith the old man and the naturall corruption that is within us but must swallow downe all his hardnesse and the old man must be crucified and mortified if ever wee looke to bee saved and to come to heaven we must dispence with and wee must devoure many of those tediousnesses if ever we looke to have any portion in Christ tediousnesse must not fright us from that which God commands but if God command we must obey whatsoever flesh and blood alledge to the contrary Againe another exception is this if we come oft say they we shall degenerate into a kinde of formality and make it a matter of fashion I that comes from the carnality and hypocrisie of thy heart we cannot be conversant in any holy duty but in time we settle upon our lees and grow into a kinde of formality alas if we did consider our selves wee had need to be ript up daily and if we should put our selves daily to this duty we should be freer from this formality than those that use it so seldome Is this it that makes us doe it formally because we doe it oft No surely As in die matter of prayer because wee pray daily doe we therefore pray formally No. For if we doe it conscionably it will make us farre from formality for the frequent use of it brings us into that awe dread and reverence of Gods Majestie that it will make us call our wits together and ransacke every corner of our hearts that so wee may be fitted to come into the presence of God at all times Some other allegations they have but I will not now stand upon them The last Vse is this It teacheth all of us thankfulnesse to God that live here in this Land and in this place where through Gods mercy wee have opportunity and may have accesse to come to this Sacrament at least once a month to feast our selves and to make our selves merry with this spirituall food the body and blood of Christ it is a thing that if we had it not we would give all wee have to enjoy it and therefore having it let us make use of it and reverently esteeme of it and neglect no good opportunity to come to it if we knew the benefit of it wee would desire to receive it not onely once a month but every Sabbath yea every day if it were possible and the reason why we doe frequent it no oftner not thirst after it is because we know not the benefit nor sweetnesse of it Let us not lay any impediment to hinder us from it for none will serve the turne to be justifiable before God but those that God layes upon us I say we having just occasion and opportunity to come to the Lords Table being members of this Congregation without wee can give some good reason to the contrary for it is not enough to say I am not prepared nor I am not in charity these are no sufficient nor just occasions to hinder us were to sin grievously therein against God and against our owne soules The end of the fifteenth Lecture THE SIXTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WE are now to proceed through Gods assistance because the next Sabbath is a Communion Sabbath in that very business that we have in hand 1. Cor. 11.26 For as often as you shall eat this bread and drink this cup ye shew forth the Lords death till he come You heard even now the division of this Scripture into two parts the former part shewes an action to bee performed the receiving of the Lords Supper the latter part prescribes a caution that this action is to be performed withall You shew forth the Lords death As oft as you eate this bread and drink this cup ye shew forth the Lords death till he come We have finished the former part that which is contained in the former words of the verse namely the action here to be performed We are now to proceed to handle the latter part namely the caution or the condition that this action is to be performed withall Ye shew the Lords death c. Wherein first we are to consider the caution or the condition it selfe that is the shewing forth of the Lords death Secondly we are to consider the frequenting or the often observing of this caution For though it be not said here you often shew forth the Lord death yet that is necessarily implyed for the word often used in the beginning of the verse is common to the latter part of the verse as well as to the former as if the Apostle should say As oft as you eate of this bread and drinke of this cup so oft you shew forth the Lords death Then here is lastly the continuance of it how long this caution or conditiō is to be observed surely so long as the world stands till Christ come to judgment As oft as you eate this bread and drinke this cup you shew the Lords death c. or shew ye the Lords death till he come First to begin w th the caution or cōdition it selfe you shew forth wherein first consider the matter that is to be remembred it is the Lords death Secondly you must consider the manner how it is to bee remembred by a shewing of it forth by a kinde of lively representing and expressing of it ye shew forth the Lords death till he come this is our remembring of Christ his death for Christ saith in the former verse Doe this in remembrance of me and Paul in this verse shewes how that is by shewing forth the Lords death till he come or by a lively expressing of it First therefore to begin with the matter that is to be remembred or shewed forth and that is the Lords death Wherein first when the Apostle here names death wee are to understand hereby these two things first the act of death in respect of Christ himselfe secondly the benefit of Christ his death in respect of us we must remember the Lords death that is the act of his death in respect of himselfe we must remember and shew forth his sufferings in his soule and in his body his agony his obedience his woundings his nayling to the Crosse his shedding of his blood his giving up the ghost Secondly withall we must understand by the death of Christ the benefit thereof arising unto us the forgivenesse of our sinnes the satisfaction
should wee love the glorious Lord of heaven and earth seeing the Lord of heaven and earth hath so loved us as to dye for us Also it teacheth us patience seeing Christ the Lord hath dyed for us therefore we must not thinke much to suffer temptation and affliction yea death it selfe Christ the Lord hath gone through these before and therefore no doubt but he will bring us through the like with joy and with comfort Christ the Lord hath dyed for us this will breed and worke faith and boldnesse in us we may be bold to hazard our soules upon Christ knowing that our salvation is sure and firme it is the Lord that hath wrought it by his death and it is not all the Devills in hell can disanull that salvation which the Lord hath wrought for us Againe it ministers matter of rejoycing that we doe not onely beleeve in Christ crucified but we rejoyce in Christ crucified Gal. 6.14 God forbid that I should rejoyce but in the crosse unto me and I unto the world this Crosse I oppose against all my feares afflictions and temptations and persecutions against all that ever can come I am crucified to the world and the world to me because the Lord hath dyed for me Lastly this is a matter of excellent comfort to Gods children for hereby we may discerne the infinite worthinesse of the death of Christ and the infinite preciousnesse of his death Why was the death of Christ so precious why because it was the death of Christ the Lord not the death of Christ as he was man but of Christ the Lord of life and glorie When wee consider that so many thousand shall be saved wee thinke with our selves how shall these bee saved why the infinite blood of the Lord is sufficient for us al this death being the Lords death it must needs be of force and power and vertue and merit to procure mercy and grace and forgivenesse of sinnes to all those that have a true faith and doe earnestly endeavour and desire to be conformable to this death of Christ The end of the sixteenth Lecture THE SEVENTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER NOw wee are to proceed as God shall inable us in the handling of the 26. verse of the 11. chapter of the first Epistle to the Corinthians because this afternoones exercise we must spend in the matter of preparation against the next Sabbath for the receiving of the Lords Supper 1 Cor. 11.26 For as often as ye shall eate this bread and drink this cup ye shew forth the Lords death till hee come We divided this Scripture as you may remember into these two parts first an action to bee performed in the former part of the verse namely the receiving of the Sacrament of the Lords Supper set forth here by the name of eating this bread and drinking this cup. Secondly the caution that this action is to bee performed withall that we have in the latter part of the verse ye shew forth the Lords death till he come In this caution in the latter part of the verse we observed the caution it selfe namely to shew forth the Lords death secondly the often using or the often observing of this caution For though that be not here expressed yet it is to be supplyed out of the former part of the verse and is in common understanding to be read thus As often as ye shall eat this bread and drinke this cup so often yee shew forth the Lords death till he come Thirdly and lastly here is the continuance of it how long this is to continue why till the end of the world till the day of Iudgement till the comming of our Lord Iesus Christ ye shew forth the Lords death till he come In the caution first we observed the matter that is to be remembred that is the Lords death then secondly we told you here wee must consider of the manner of the remembring of it how must it be remembred by a shewing forth by a lively and a kinde of sensible expressing of it yee shew forth the Lords death till he come Concerning the matter to bee remembred namely the Lords death there wee shewed you first what is meant by the death of the Lord namely both the act of his death in respect of himselfe and likewise the benefit of his death in respect of us for that also must be remembred in the receiving of the Sacrament Then when as it is said here it is the Lords death I shewed you that howsoever Christ as he was Lord could not dye yet notwithstanding the death that Christ did suffer is rightly called the death of the Lord because Christ being man was also God and Lord yet by reason of the union of both these natures in one and the same person therefore that which is proper to Christ as he is man is rightly affirmed of him as being God and Lord. And thence we drew this observation in that it is here called the Lords death namely that howsoever Christ Iesus was cruelly and shamefully crucified and put to a most cruel and ignominious death upon the Crosse as ever any man could bee put unto yet notwithstanding even in that state of his death he was the Lord and shewed himself to be the glorious Lord of heaven and earth It followes now that we are to goe on Wee have spoken hitherto touching the Lords death as it is considered absolutely in it selfe we are yet further to speake of the Lords death by way of application or by way of reference of it to the Sacrament of the Lords Supper for so you see here the Apostle speakes of it respectively unto this Supper As often as ye shall eate this bread and drinke this cup ye shew forth the Lords death till he come where by it is plaine that looke what the Apostle speakes here concerning the Lords death the same is confined expressety to the reference of the Lords death to the Lords Supper we must alwayes remember the death of the Lord Christ Iesus every one of us that looke to have any part or to have any benefit by it must remember it at all times but yet when as we come to communicate in the Sacrament of the Lords Supper then there is required of us a more speciall meditation thereof than generally at other times Again even in the participation of the Sacrament of the Lords Supper we must meditate upon whole Christ Christ borne Christ living Christ dying Christ buried Christ risen againe for Christ was given wholly for us upon the Crosse and Christ is given wholly unto us in the Lords Supper and therfore there we must receive Christ wholly and meditate upon whole Christ I but yet in this case when wee come to receive the Sacrament then wee must more meditate and our hearts and our mindes must more runne upon the death of Christ than upon any thing else that ever Christ did or suffered for us it is the death
as at all times so then especially when we come to the Sacrament of the Lords Supper let us labour to be so made partakers of the Lords death of that infinite benefit that ariseth by it that wee may be saved by it as by the all-sufficient price of our Redemption The end of the seventeenth Lecture THE EIGHTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are still to proceed God willing in the handling of this Text by occasion of the next Sabbath being a Communion day so that now we are to goe on where we left I shewed you that in the latter part of the verse there is contained a caution that the receiving of the Lords Supper is to bee performed withall the shewing forth of the Lords death wherein I noted to you in the caution it selfe these two things first the matter that is to be remembred and secondly the manner of the remembring of it The matter that is to be remembred is the death of the Lord Iesus Christ the maner of the remembring of it how is it to be remeÌ„bred why by a kind of shewing forth by a kinde of lively or sensible expressing of it Wee have spoken of the matter heretofore and even now we made repetition of that which was last spoken concerning this caution namely concerning the death of Iesus Christ Now as God shall inable us we are to handle the manner the manner how this death of the Lord Iesus Christ is remembred in the Sacrament is a shewing forth saith the Text a setting forth or a shewing forth for so the words signifie that is to say a kinde of lively and sensible expressing of the death of Christ is in the Sacrament of the Lords Supper one translation comes a little short of the power of the word in the originall which is worthy to be knowne we read it hence we shew the Lords death the originall word intends two things very materiall to our present purpose for it is a Compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the simple verbe it selfe is very significant but the preposition that it is compounded withall addes somewhat more to the significancy of it and makes it more pregnant and more full to the matter wee have in hand First the simple verbe it selfe signifies to shew to publish or to declare not simply but to shew and publish by way of a message or as it were by way of a lively voice In the Sacrament of the Lords Supper there must be certaine speeches and certaine words that are to be used there is a message that is to bee published whensoever the Sacrament of the Lords Supper is rightly administred If you aske what that message is I answer it is the very message of the Gospell the very doctrine of the Gospell free remission of our sinnes by the blood of Christ that is the substance of the Sacrament that is the doctrine of the Gospell and our Saviour himselfe when he did institute the Sacrament as it is in Matth. 26.28 there he saith This is my blood of the New Testament that is shed for many for the remission of sinnes Here is the very preaching of the Gospell published in the administration of the Sacrament free remission of sinnes by the blood of Iesus Christ And surely the very same word that signifies the Gospell in the originall is derived from this simple verbe that here is used giving us some intimation that the message that is to bee published is indeed the message of the Gospell Why then in the Sacrament of the Lords Supper Christ must be published by way of message or by way of lively voice But secondly the preposition that it is compounded withall that addes somewhat more what is that It must be done throughly it must be done earnestly for so the word signifies in the Originall as if â—â—e would say there must be a vehement publishing of it a vehement shewing forth It is not onely a shewing that will serve the turne much lesse a slender and a carelesse shewing of the death of Christ but it must be shewed throughly and earnestly as the matter it selfe is a matter of great waight and moment as ever was so likewise the shewing forth must be answerable thereunto It must be shewed most seriously and most affectionately and this the word signifies in the originall Yee shew forth the Lords death by way of a message and that earnestly till he come And whereas some reade it positively by way of approbation You doe shew the Lords death till he come and others doe reade it imparatively by way of command See ye shew the Lords death or You shall shew the Lords death both these in substance tend to one and the same effect And indeed the one of these doth consequently inferre the other For if wee reade it positively Yee doe shew the Lords death then this being a matter that is commended in them by the Apostle it doth imply that it is a duty and must be performed then if we reade it imparatively Ye shall shew or See you shew the Lords death till he come then it is implyed that all the faithfull that will conforme themselves to the ordinance of God they doe performe this they practise this at the receiving of the Sacrament they doe shew forth the Lords death till he come If we reade it positively it intends thus much namely that the Sacrament of the Lords Supper is a fit occasion or a fit meanes in and whereby we come to shew forth the Lords death If we reade it imparatively ye shall shew forth the Lords death it imposes a duty that whensoever we meet together at the Sacrament of the Lords Supper we must be shewing forth of the Lords death there is little difference betweene them and in effect they are the same and because I am loth to vary from our own translatioÌ„ but upon good occasion because our translation comes neerest to the originall because the originall doth naturally sound to this effect you doe shew the Lords death rather than yee shall shew forth the Lords death therefore I will not change our owne translation but take it positively as it is propounded that you doe shew forth the Lords deathtill he come so we will take it that the Sacrament is a fit subject or meanes in and wherby to shew forth the Lords death and this is the principall matter that this Scripture doth ayme at and this doth confirme directly the very point that we made choice of this Scripture for namely to prove that the Sacrament of the Lords Supper is a memoriall of the death of Christ The Text saith plainly As often as ye eate this bread and drinke this cup ye shew forth the Lords death till hee come or remember or expresse in a lively manner the Lords death Doctr. The Doctrine then that here we are to observe for our instruction is this In that the Apostle saith here Whensoever you receive the Sacrament
ye shew forth the Lords death Hence observe that the Sacrament of the Lords Supper being rightly administred and received according to Gods owne ordinance is a fresh and a lively memoriall a sensible representation a through setting forth or a through shewing forth of the death of the Lord Iesus Christ I say if it be rightly received and administred according to Gods owne ordinance for so the Apostle meanes here for having in the 23 24 and 25 verses reformed the Sacrament of the Lords Supper according to our Saviours first institution thence he gives them this Item As often as yee eate this bread and drinke this cup c. as if hee should say that if it be rightly administred and instituted and received according to Gods owne ordinance then it is a lively representation and a right shewing forth of the Lords death Consider the whole frame and institution of this Sacrament made by our Saviour both for matter of circumstance and for matter of substance you shall see that both of them doe confirme this truth First for matter of circumstance there bee three circumstances that may be alledged to this purpose One is the time of this institution the night when he was betrayed another is the action that this institution did insue upon and the third is the cariage of our Saviour immediately before he instituted it First for the time the time when he instituted it when was it the night that hee was betrayed as it is in the 23 verse the Apostle doth not note the time but upon very just occasion Marke it over-night our Saviour instituted the Sacrament of the Lords Supper for the expressing of his death the next day our Saviour suffered that death which was in and by that Sacrament to be expressed How could our Saviour devise to have served himselfe better upon the advantage of the time to make the Sacrament to be a fresh and a lively representation and memoriall of his death than by respiting the institution of the Sacrament so neare as neare might bee to the time of his death the one was done over-night and the other the next day We know that such things as have some neare dependance one upon another in nature looke how more neerly they are performed in time so much the more doth the one give the better help to the remembrance of the other whereas if one be done long before the other they will not meet so readily and freshly in our memories for example the eating of the Passeover which was a type and memoriall of the deliverance of the Israelites out of Egypt was of purpose respited to the night before their departure they were to eate the Passeover over-night and the next day to depart that whensoever afterward they were to eate the Passeover it might renew upon them a more fresh memory of their deliverance out of Egypt whereas if they had had the Passeover a yeare or two before and a yeare or two after beene delivered out of Egypt then there would not have beene such a joynt concurrence of them together in their minds the Passeover would not have been such a palpable and present memoriall of their deliverance as it was so likewise Iesus Christ hee instituted the Sacrament of the Lords Supper over-night he suffered his death the next day that whēsoever after we come to receive the sacrament of the Lords Supper the time wherein his death was suffered following so presently upon the institution of the Sacrament the one of these might helpe forward the other that so the Sacrament might bee the more lively remembrance of his death the circumstance of the time of the institution being so neare the time of his death proves unto us that Christ had a full intent to make the Sacrament a fresh memoriall of his death The second is the action that this institution did ensue upon what was that why that was the eating of the Passeover as appeareth in the 14. of Marke 22. And as they did eate Iesus took the bread and when he had given thankes he brake it and gave it to them and said Take eate this is my body c. They were then eating of the Passeover so saith the Text as they were eating Christ tooke the bread and gave it to his Disciples c. The Passeover it selfe was as I have shewed you heretofore a Type and a memoriall of the deliverance of Israel out of Egypt by Moses but principally of their deliverance from sinne and Sathan by the death of Iesus Christ and yet notwithstanding immediately upon the eating of this Passeover did our Saviour Christ institute the sacrament of the Lords Supper as if our Saviour should say unto them well now you have eaten the Passeover this Passeover did not onely signifie your deliverance out of Egypt but principally your deliverance from sin and Sathan by my death for indeed I am that true Lambe of God slaine and eaten and signified in this Passeover but yet howsoever that did signifie my death unto you yet it was but somewhat darkly and obscure you could not be so sensible of my death by that but now I will give you a Sacrament that shall expresse my death and your deliverance most cleerly and that is the Sacrament of the Lords Supper The very straine of the story in Matthew Marke and Luke c. being well considered doth afford us this collection That our Saviour presently after the eating of the Passeover did institute the Sacrament of the Lords Supper as if that were not cleere enough but this should bee most cleere for that purpose Thirdly the cariage of our Saviour immediately before the institution of the Sacrament as it is in the 13. of Iohn 16. to 22. wee shall finde there that our Saviour did teach unto his Disciples many good lessons he taught them humilitie and charity both by example and by doctrine moreover then he did foretell them of his death and told them covertly who should betray him he quoted a place of Scripture for it and all this was done upon the instant of the institution his teaching them humility and charity his foretelling them of his death his putting them in minde of these things and raising them up to the consideration of his sufferings before-hand all these concurre together by way of circumstance to teach that the Sacrament of the Lords Supper is a manifest shewing forth of the death of Christ the use therof for Christs own humbleness and love which then hee shewed by his practice are matters of speciall note in the death of Christ and our humblenesse and love which then hee taught us both by his doctrine and example are speciall fruits and uses of his death in us Now to the substance of it whether we respect the signes used in the Sacrament or the actions or the words in the Sacrament First concerning the signes the very signes they shew forth the death of the Lord the bread shewes forth the body
vnto us therefore the Sacrament that shewes forth the death of Christ lively to us too that the word shewes forth the death of Christ lively it appeares Gal. 3.1 Oh ye foolish Galathians who hath bewitched you that ye should not beleeve the truth to whom Christ Iesus was before described in your sight and among you crucified The Galathians they never saw Christ crucified in their lives but yet Paul did preach Christ crucified so plainly and so effectually to the Galathians that he did as it were present Christ crucified before their bodily eyes he did so worke by the operation of Gods spirit in his ministery that they had a more sure and plaine apprehension of the death of Christ within them then many of those that stood by and saw him crucified if it be so in the word it is so in the sacrament if the word do so lively represent him the sacrament doth it much more for the sacrament is a visible word that is to say looke whatsoever the word sounds unto us in our eares that the sacrament presents and exhibits before our eyes the sacrament is a visible word now that which I see to bee done before my face is more lively represented unto mee than that which I heare with my eares therefore if the Word describe the death of Christ lively then doth the Sacrament much more Reason 3 The third Reason is drawne from the end of the institution What was the end of the institution of the Sacrament what purpose had our Saviour when he instituted the Sacrament Even this purpose chiefly that he might leave among his Disciples to the end of the world a pledge a token and pawne as the memoriall of his death that he suffered for us the end that Christ aymes at he will not have frustrate that which Christ doth he will doe it throughly If hee come to set fire upon the earth what is his will but it should burne If Christ ordaine a memoriall of his death it shall be a cleare memoriall this Sacrament was ordained of purpose by him for his remembrance Doe this in remembrance of me saith hee therefore it is a lively representation of his death and except wee will impeach either the power or the goodnesse of Christ Iesus as who should say he could not make a lively representation of his death or else he would not we must needs confesse that this Sacrament is as lively a memoriall of his death as ever could be devised I might adde other reasons as namely concerning the state of the New Testament The state of the new Testament requires that all things should be most cleare and most plaine and especially the death of Christ that that should be most clearly represented unto us Zach. 12.10 I will poure forth my Spirit upon the inhabitants of Ierusalem and I will make them that they shall looke upon me whom they have pierced that is behold me as it were with their bodily eyes Now the meaning is that hee shall deale with them to this effect by his Spirit but yet collaterally it reaches also to the Word and Sacraments for if he doe deale with them so by his inward Spirit then the outward meanes must bee answerable so then the reach of the place is to teach us that in the time of the Gospell Christ Iesus shall be represented before our eyes and this shall bee by the Spirit of God in our hearts but still it must bee understood that the Word and Sacraments must be answerable hereunto and therefore the Word and Sacraments must represent Christ Iesus unto us as clearly as if hee were nailed upon the Crosse before our eyes Vse 1 The Vses of the Doctrine are these The first Vse is this First here is matter of instruction calling upon us for many good duties that the consideration of this doctrine should raise us up to performe Is it so that the Sacrament of the Lords Supper is such a lively representation such a fresh memoriall of the death of Iesus Christ then this should teach us that our private and publike preparation before wee come to the Sacrament of the Lords Supper I say our publike but especially our private preparation should be such as may bee answerable unto that businesse that we have in hand and seeing when we come to the Lords Table wee come to behold Christ here before us as it were with our bodily eyes in the outward signes and with the eyes of our mindes under and within those veiles therefore every one of us must labour so to be fitted and so prepared before we come hither that we may be worthy and profitable beholders of Christ crucified and worthy receivers of the mysteries and benefits of his precious death Take this for your rule and remember it well and let this bee practised if not in the same kinde yet in the like whensoever wee have a purpose to come to the Lords Table let us still have our hearts meditating upon Christs death all the weeke long but especially over-night and that morning that we are to receive let us labour carefully to endue and informe our selves with the thoughts of the death of Iesus Christ How should that be why reade some good booke of that argument especially reade the Booke of all Bookes I mean the Booke of God if thou canst not reade get another to reade it to thee read the 53. of Esay there we may see how lively he sets before us the death of Christ long before Christ himselfe felt the smart of it and so proceed to reade the story of his death in one of the Euangelists as Matthew Marke Luke or Iohn as all are very pregnant for that purpose and we know that howsoever there bee some men that have set forth this argument very worthily yet all of them come farre short of one line of the Holy Ghost one chapter in the Booke of God being well understood shall doe us more good being seriously meditated upon than all other Books besides I say reade the Chapters of the story of the death of Christ and as thou readest them take them to heart and pause deliberately upon them and consider of them well and pray to God to imprint the same into thy heart by the finger of his Spirit and if thus thou doest from one Communion to another thou shalt finde through Gods blessing that whensoever thou commest to receive the Sacrament of the Lords Supper thou shalt there see thy Saviour most clearly but if thou be not carefull thus to meditate of Christ before-hand thou shalt be but an unprofitable receiver and beholder of these mysteries I will make the matter somewhat cleare by a comparison If there were a Martyr to suffer for the profession of the Gospell two men having knowne him before goe together to see his death the one of them knows him but a little and hath heard of the cause only in some generall termes but the other hath more neere
acquaintance with him and hath better informed himselfe of him and was by when he was arraigned and heard his arraignment and his inditement and all the passages of the businesse and what was alledged against him by his accusers and what he answered for himselfe and why the sentence of death was passed against him which of these two men shall be most affected with the death of this Martyr Out of question hee that was so lately acquainted with his arraignment and his inditement and with the whole cause of his death the death of that Martyr shall strike much into this mans heart and worke soundly upon him whereas the other man which knew of him but in generall shall bee moved with it but little or nothing at all So it is in this case when wee come to the Sacrament of the Lords Supper wee come to behold Iesus Christ executed and put to death to every spirituall receiver in a spirituall manner to reade the story concerning the death of Christ to meditate upon those things conscionably and religiously with a desire to profit by them it is as if so bee a man should have stood by when Christ was arraigned and indited and heard what was spoken against him and what sentence was passed upon him For when the Holy Ghost pennes a story he will pen it throughly and if we lay downe our hearts to be wrought upon by the power of the Word wee shall finde such a powerfull working by it that it shall bee more effectuall to us than it wee had beene there present to have seene the death of Christ So then by reading the story before-hand wee being as it were present with him at his arraignment and inditement thinke with your selves whether this will not be a notable meanes to make the death of Iesus Christ effectual unto us in the Sacrament and if we looke for any benefit by the Sacrament let us come with this preparation before-hand Iohn 13.19 Christ saith I tell you these things before-hand that when ye see these things come to passe ye might beleeve He speakes there partly concerning his death the words that Christ spake concerning his owne death hee puts upon his Disciples before-hand that when it did come to passe they might beleeve this would bee a meanes to cherish faith in them and to make them beleeve it the better so if wee come to the Sacrament reade the Word of God that part of the Word that principally concernes the death of Christ and meditate upon that which Christ hath told us of before-hand that so we might beleeve it and this will bee a notable meanes through Gods blessing to make us that we shall beleeve that the death of Christ is ours and that it is effectuall for our redemption The second Vse for instruction is this Is it so that the Sacrament is such a lively representation of the death of Christ then this teacheth us that the publike cariage of the whole businesse of the Sacrament of the Lords Supper must be framed and fashioned so as it may make most for the lively setting forth of the death of the Lord Iesus Christ and herein are many duties required of us The first duty of all is this the Word is to be preached that so the people may understand and know that which belongs to God and to their owne salvation else it will bee but a blinde Sacrament but especially the Gospell the voice of the Gospell namely the free remission of sins by the blood of Iesus Christ that is to be pressed upon them againe and againe that they may be stirred up in their affections to esteeme and receive it graciously it is a course that God hath used in all Sacraments still to joyne together with the Sacraments the Word preached Before the sacrament of Circumcision was administred the Word was taught so likewise the Passeover as is cleare in Exod. 12.35 It is noted there that when their children should come to aske what was this Passeover Tell them saith God that this is the memoriall of the great deliverance of their fathers many hundred yeares before out of the bondage of Aegypt So likewise Christ saith in the Sacrament of Baptisme Goe teach all Nations baptizing them in the name of the Father the Sonne and the Holy Ghost Matth 28. He doth not say Goe and baptize and let teaching alone but Goe teach there is the ground and foundation and then he builds upon it the administration of the Sacrament Goe teach and baptize in the name of the Father the Sonne and the Holy Ghost If teaching be not joyned with the Sacrament it is but a dumbe sacrament if men should come here to the sacrament of the Lords supper and be not taught what it meanes and what belongs to it it should be with them as it was with the Israelites Exod. 16.15 That saw Manna like Coriander seed the Text saith they knew not what it was but when Moses came and said This is the bread that God gave them from heaven now they come to relish it So when we come to this sacrament and see the bread and the wine except we be indued with the knowledge of Christ and we understand Christ and him crucified know the nature of the sacrament wee shall not know what to make of it but if the Word be preached then we beginne to grow to some understanding and some life in the businesse and to relish this Sacrament as the spirituall Manna the heavenly food of our soules Secondly as the word must be preached so likewise confession of Faith ought to made Generally here amongst us wee make confession of our Faith by the tendring of our bodies but indeed the confession of our faith ought to be published before the receiving of the Lords supper this is a right shewing forth of the Lords death Marke it the Apostle saith yee shew forth the Lords death hee speakes not to the Ministers onely but to the people yee shew forth therfore they should make some publike confession that they beleeve in Christ Iesus And this is a matter that tends much to the setting forth of the death of Christ Thirdly Prayers are to be made for therein likewise wee shew the death of Iesus Christ First there must be confession of our sins and wee must search into our hearts and lives narrowly and throughly and the more we search into them the more clearely we shall see Christ his death Together with confession of sinnes wee must use supplication and petition calling earnestly upon God for Christ his sake which thus was crucified for us that hee would forgive us our sinnes in his blood and this will give great light to the setting forth of the death of Christ and then also thankesgiving must be given to the Lord we must thanke and praise God that it hath pleased him so to set his love upon us as to give his Sonne to die for us cursed and miserable sinners as we are
not else that is not the meaning but we must take the words to be spoken with implication of a further extēt of this duty namely that therfore so often as we receive this Sacrament wee must remember and shew forth the Lords death after a speciall manner that thereby we may bee fitted and inabled to remember the Lords death at all other times both by preparation before and by continuall meditation after for thus wee are to conceive of the present businesse the death of Iesus Christ must never be out of the minds of those that doe beleeve in him their hearts must becontinually running upon the thoughts of him and of his death now because all of us are dull of understanding dead and cold in affection weake in memory that either wee doe not understand the death of CHRIST or not affect the death of CHRIST or not remember the death of CHRIST as wee ought therefore the Lord hath appointed the sacrament of the Lords supper as a principall meanes to releeve us in this case In that sacrament the Lord teacheth us the death of Christ that we may understand it in that sacrament the Lord expresseth the death of Christ unto us lively that we may be affected with it in that sacrament likewise the Lord tenders unto us the death of Christ that so wee may the better retaine the memoriall of it and that it may sticke the faster and the closer by us not onely for that present time whilest we are receiving but also for all times afterwards for as it is in our bodily repast we eate and drinke at some one set time or other as namely at dinner or at supper not that our bodies should bee refreshed and comforted then onely for the present whilest wee are eating but because by that strength which then wee receive our bodies might also bee refreshed and comforted afterwards when we are to be imployed in the duties of our calling so likewise in our spirituall repast we sanctifie the sabbath keepe it holy unto the Lord we doe not keepe the sabbath holy because we would bee holy onely upon the sabbath but because that that holinesse which wee attaine unto by meeting God in his owne saving ordinances upō the sabbath day that the same holinesse might season us and strengthē us and continue with us and thrive in our hearts all the weeke following and all our lives following so likewise it is in this particular in the receiving of the Sacrament of the Lords Supper the death of Christ is remembred and shewed forth very lively and very freshly not that wee should be indued with the thoughts and affections of the death of Christ onely for the present whilest we are receiving but that thereby wee might be brought to make it to be our continuall meditation alwaies after and this as it is implyed in this second clause so often as yee shall eate this bread and drinke this cup so often yee shall shew forth the Lords death so it is further and more plainly inforced in the third clause so often as yee eate this bread and drinke this cup so often yee shall shew forth the death of the Lord till he come which injoynes the continuance of it for it is as if the Apostle should say Your remembrance your lively and sensible remembring of the death of Christ in the participation of the Sacrament of the Lords Supper must not onely serve you for the present time but it must frame and fashion your minds to the habit of this grace that is to say to the continuall remembring of the death of Christ Iesus that you may make it your practice day and night every day and every houre of your life so it is with you saith the Apostle to the Corinths and not with you onely but so it must be with all the faithfull from age to age till Iesus Christ shall come to judgement And this I take to be the right straine of the Apostles speech in this verse so often as yee eate this bread and drinke this cup ye shew forth the Lords death till he come touching the remembrāce of Christs death simply in it selfe yet with raising it from this ground namely from the remembrance of Christs death in the participation of the sacrament the death of Christ is alwaies to be remembred in a lively manner in the participation of the Sacrament that so it may be fresh in our memories at all other times so long as wee live Doct. The doctrine that ariseth is thus much namely that the death of the Lord Iesus Christ ought to be alwaies had in continuall remembrance of all those that professe his name and embrace his religion ye shew forth the Lords death as often as ye doe this marke the words the death of the Lord Iesus Christ must alwaies be had in continuall remembrance by all those that doe professe his name and embrace his Religion for proofe of this doctrine take that first which is in the 12 of Zach. v. 10. where God promiseth to poure out his Spirit upon his people the spirit of grace and of compassion and they shall looke on him whom they have pierced and they shall mourne for him as one mourneth for his first borne or his onely sonne That Scripture sheweth the ordinary and continuall practice of the faithfull when once they are effectually converted unto God God poures out his spirit of Grace and compassion into their hearts and so converts them And what doe they then Then they doe ever after looke upon him whom they have pierced they have their eyes and their mindes altogether fixed upon Christ pierced upon Christ crucified or upon Christs death And this is no slender remembring or no short remembring of the death of Christ but it is a very affectionate remembrance and it is a lasting remembrance it is an affectionate remembrance as being joyned with sorrow and griefe and much lamentation as there the Text saith And this sorrow it is a lasting sorrow and so this remembrance a lasting remembrance Hee shall mourne as one sorroweth for his first borne A man that hath lost his onely sonne mournes and sorrowes and hee never forgets him so they shall never forget the death of Christ The sense of the death of Christ is so foundly fastned upon them by the Spirit in the act of their conversion that it stickes deepe within them and cleaves close unto them for ever after they make it their continuall meditation The Apostle in 1 Cor. 15.1 2 3. admonisheth the Corinths that they should continue and keepe in memory those things that hee had preacht and delivered unto them and that they had received that is in the first and second verses in the third verse hee shewes what the things are that he delivered unto them the death of Iesus Christ Why then the death of Iesus Christ must be continued in as it must be received so it must be continued in and it must bee kept
it till he come now each of these were joyned together by our Saviour Christ namely the remembrance of the Lords death and likewise the receiving of the Sacrament of the Lords Supper therefore each of these must also be implyed together by the Apostle Concerning the continuall remembrance of the death of Christ wee have spoken the last day where we handled the frequenting of it now therefore wee come to speake concerning the continuance of the Sacrament of the Lords Supper to the end of the world which is the first point that which is directly and expresly affirmed Doct. The doctrine that hence ariseth for our instruction is this namely that the Sacrament of the Lords Supper is a perpetuall ordinance of the Lord Iesus Christ to bee duely and continually observed by all the faithfull from time to time to the end of the world this place you see affirmes it plainly Doe it till he come and I doe not know any one Scripture besides that doth expresly and particularly confirme this point unto us not particularly I say concerning this Sacrament but yet there be many Scriptures that may be alleadged that doe prove this doctrine by necessary consequence and that very cleerly and very sufficiently in Luke 19.13 there is a parable A Noble man went into a farre Country to receive a Kingdome for himselse and so to come again he calleth his ten servants giveth them ten pieces of mony saying Trade you till I come The Nobleman that there is spoken of in the parable is our Saviour Christ he went into a far country to receive a Kingdome for himselfe in heaven and so to come again at the day of judgment By the servants there we are to understand chiefly Gods Ministers as they being particularly employed about the holy things of God the Word and the Sacraments and such like wherby the Lord is especially served worshipped By the pieces of mony that there are given unto thē we are to understand all such gifts which the Lord Iesus doth bestow upon his Ministers for the preaching of the Word and the administration of the Sacraments and for the discharge of the whole worke of their Ministery these gifts these indowments of theirs must all these servants employ trade thriftily till Christ come that is to say till Christ doe come to judgement That it is meant of the day of judgment appears plainly out of v. 15. because it is said when he did come againe and called his servants to account now the day of accompt is the day of judgement Then you see here the gifts of their ministery the direction of their ministery the exercise of their Ministery they must continue untill Christs coming to judgment their labors and their endeavours in their ministery they must cōtinue til Christ come to judgement Trade all these things till I come therfore the holy things of God the word and the Sacraments which they do thus trade and labor endeavor in they also must be perpetual ordinances to be continued til Iesus Christ shal come to judgment 1 Tim. 6.13 14. I charge thee before God saith Paul to Timothy that quickens all things and before Iesus Christ who under Pilate witnessed a good confession that thou keepe this Commandement without spot and unrebukable untill the appearing of the Lord Iesus Christ The Commandement that there the Apostle speakes of is and doth extend it selfe to the whole charge that Paul had given unto Timothy in and for the worke of his ministery all his gifts and directions and exercises of his ministery all this whole command that Paul gave unto him must be kept without spot and unrebukable duly and religiously it must be observed by Timothy till the appearing of our Lord Iesus Christ But you will say Timothy could observe it no longer than his owne time and hee was not to live till Christ was to appeare in judgement how could hee observe it till then I but the Apostle sets forth the nature and the condition of these saving ordinances the Word and the Sacraments and the worke of the ministery namely that they be perpetuall ordinances to be observed duly and conscionably without spot and unrebukable so long as the world standeth til the appearing of the Lord Iesus Christ and therfore Timothy he for his time his part must look that he do cōscionably observe thē so long as he liveth I he must take order do the best that in him lyeth that the succeeding Churches from age to age shall embrace these saving ordināces until the very appearing of the Lord Iesus Christ To prove the point yet more specially for that is only more generall to prove it more specially Matth. 28.19 20. Goe saith our Saviour to his Disciples teach all Nations baptizing them in the name of the Father of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and I will be with you alwayes to the end of the world Here is a command and here is a promise a command that they on their parts should teach them to observe all that Christ commanded them a promise on his part that he will be with them and assist them in the worke of their ministery to the end of the world the command is that they should teach and baptize and administer the Sacrament for though but one Sacrament bee there named yet the other must bee proportionably understood that they were to administer the Sacraments both of Baptisme and also of the Lords Supper accordingly as Churches should bee planted for ever and that which followes in the twentieth verse takes hold very directly upon the Sacrament of the Lords Supper teaching them to observe whatsoever I have commanded you now you know that our Saviour commanded the Apostles in the administration of the Sacrament of the Lords Supper Doe this in remembrance of me therefore they were to teach them to observe this Sacrament of the Lords Supper and the people they were to observe and to follow it But how long must that continue looke into the promise and that will tell you it must continue alwayes to the end of the world Christ promiseth his assistance and his blessing in these labours and endeavours of theirs in their preaching and administring of the Sacraments and in all these actions to continue alwayes saith the Text to the end of the world therefore the Word and the Sacraments the preaching of the Word and the administration of the Sacraments shall continue alwayes to the end of the world Where this blessing is promised that it shall continue to the end of the world this endeavour of theirs must also continue to the end of the world too so then you see the sacrament and the administration of it is a perpetuall ordinance you see it so in speciall one place yet more in particular and so I end Luke 22.19 that which is the ground of this text our Saviour in
Sacrament of the Lords Supper for seeing that it is thus set upright by Iesus Christ such a compleat ordinance of God wanting nothing therefore it is a grievous sinne for any that shall lay hands upon it to alter it or to adde any thing to it The Popish Church is guiltie highly of this sinne and of the wrath of God for it how many ceremonies have they defiled it withal as by the crosse namely which as it is in use in the popish Church is as abominable an Idoll as ever was erected amongst them It is in some use amongst us after the Sacrament of Baptisme but to us there is no Idolatry in it at all and howsoever it be free and farre from all Idolatry amongst us yet surely if it had crept within the Sacrament of Baptisme as it did creepe within the Sacrament of the Lords Supper I make no question but our State being religious and wise would have utterly cast it out from the one Sacrament aswell as from the other But I say they staine this Sacrament by admitting of the Crosse into the Lords Supper but that is not the worst they goe further they maime this blessed Sacrament they make this Communion but halfe a Communion they deprive the people of the cup let them have the bread and much good may it doe them but they shall have no wine but our Saviour saith Eate this bread and drinke this cup he gave them bread and wine to eate and to drinke and thus did he leave this ordinance to be observed by them now if the Papists shall come and deprive the people of one halfe of this Communion the servant sheweth himselfe to bee envious where the Lord hath shewed himselfe bountifull the Lord hath given them both kinds and the Papists give them but one Nay what will you say if they overthrow this Sacrament utterly surely they doe for they turne the nature of the Sacrament into the nature of a sacrifice for with them this sacrament is a sacrifice it is a Sacrament in the institution of our Saviour Christ but they will have it a propitiatory sacrifice for quicke and dead this is to overthrow the nature of the Sacrament they spoile it also with horrible Idolatry another way in that they keep it but in one kind that is in the bread and that very element of bread that Christ hath separated to holy use they have turned into a prophane and grosse Idoll they hold it verily to be a God and if this be not to overthrow the nature of the Sacrament I know not what is Vse 3 Another use is this here is matter of confirmation arising hence that is concerning the perpetuall visiblenesse of the Church upon the earth it shall be perpetually visible upon the earth so long as the world standeth where the Sacrament is to be administred there must needs be a visible Church the Sacrament is still in use and therefore the Church shall still continue visible The Papists doe us wrong when they charge us that we hold the Church is invisible or that at some time it is not visible at all true in some sense it is so and the Scripture speakes so and some of the Papists themselves doe speake as much but yet not in that sense as they charge us withall the Church is sometime so obscured and eclipsed that it is invisible that is to say that the world cannot see it and take publike notice of it but yet is it never so darkned but that one professor knowes another and they doe meet together though sometimes happely but two or three or a few in the use of Gods saving ordinances God never wants his Church in one place or another the gates of hell shall never prevaile against it Vse 4 A fourth use here is matter of instruction many instructions to many duties First this cals upon us that we should behold and consider and take to heart the wonderfull care and the provident love that the Lord Iesus Christ hath over his Church that doth not content himselfe to furnish his Church with sufficient spirituall maintenance and food so long as hee liveth here himselfe but takes order for it whilest hee is here that the Church should be maintained and should have as good a portion after his death as it did enjoy in his life time as if so bee our Saviour should say and thus resolve with himselfe Nay though I my selfe die yet my love and my care to my poore Church that shall never die but so long as the world standeth so long shall my Word and Sacramēts and saving ordinances be made good for all saving purposes to my chosen people a loving and a carefull husband will not onely maintaine his wife whilest he lives with her but he will doe the best hee can to leave somewhat to maintaine her when he is absent when he is dead and gone the Church is the Spouse of Christ and Christ is her loving husband loving it most dearly most tenderly and most affectionately and therefore hee hath not onely provided meanes of maintenance for the time hee lives here upon earth but now also that hee is absent that he is dead and gone from them still their maintenance that continues He is a faithlesse hous-keeper that provides onely for his family so long as hee is with them and lets them sterve or shift for themselves when he is gone he is worse then an Infidell as the Apostle speakes that provides not for his family but our Saviour is more faithfull then so he provided bountifully for his Church and family whilest hee was here among them upon earth and now that hee is gone from earth to heaven from among them yet still hee leaveth them the same liberall portion to nourish and cherish their soules as they had before Christ would have us take notice of this his great care and love towards us Mark 13.13 The Sonne of man is like unto a man going into a strange Countrey leaveth his house c. So Christ left his house that is his Church for a time that is in regard of his bodily presence but he never left it in regard of his gracious providence but hee gives authority to his servants and leaves to every man his worke and commands the porter to watch see here how the Lord before he departed tooke order for the welfare of his Church and people that it might be as well with them after he was gone as it was before Iohn 14. c. 16 17 18 vers I will pray the Father saith our Saviour and he shall give you another Comforter that hee may abide with you for ever even the Spirit of truth whom the world hath not knowne and so he proceedeth and saith I will not leave you comfortlesse The Apostles they were much daunted and dismayed in themselves when they heard that our Saviour would goe from them alas what shall become of us when the shepheard is smitten the sheepe will soone bee
scattered our Saviour would not have them discouraged and therefore he saith Well bee of good comfort when I am gone I will pray to the Father and he shall give you another Comforter and bee shall dwell with you for ever though I be gone from you yet he shall not What Comforter is that why the Spirit of Truth that is in you and dwells in you and is among you and so hee proceedeth and saith I will not leave you comfortlesse that is Orphans or fatherlesse children though you poore soules thinke when I am gone you shall bee like childrē without a father yet be of good comfort I will not leave you comfortlesse I will provide you as good a father as my selfe I will send you the Spirit of truth to comfort you and hee shall doe you as much good as if I were present with you The Apostles and the Disciples of Christ when Christ was present here they had the Word and Sacraments and Christ his bodily presence with them the Churches after our Saviours time they had the same Word and Sacraments and though they had not his bodily presence yet they had the Spirit of Christ who was as willing and ready and as able to do as much for them as ever Christ did and therefore is not the estate of the Church as good now in every respect as before it was so it was then so it is now and so it shall continue to the worlds end Another duty that here we are instructed in is this it should stirre us up the more to thankesgiving that we should give thanks to God that hee hath ordained this comfortable meanes of our salvation stil to continue to the end of the world More generally it teacheth us that we should be thankfull to God for the whole Church living upon the face of the earth that they and we being respited to live in these last daies these perillous times as the Apostle calls them 2 Tim. 2.3 vers and these sinfull dayes as our Saviour foretold when iniquitie shall abound and the love of many shall waxe cold yet the Lord Iesus Christ hath beene pleased to afford us his owne saving ordinances the same helps and means to keepe us in the right way and to build us up to the Kingdome of God to us I say that live in this Iron age of the world that the Apostles had and did enjoy in the Golden age of Christ himselfe It is not the prophanation of this Sacrament by our forefathers nor the abuse of it by our selves It is not the cry of the sinnes of the world for this sixteene hundred yeares it is not any one of these nor all these that have or ever shall or can deprive the Church of God of this grace and mercy surely if it could long ere now bad this gracious light beene extinguished and taken from us but blessed be God that hath and daily doth stop his eares against the cryes of our sinnes and still though our sinnes cry for vengeance yet the Lord is pleased to continue these comfortable and saving ordinances unto us these heavenly helps of our salvation as Isaac said concerning Iacob Iacob have I blessed and he shall be blessed Such is Christ his resolution touching his Church the Church hath beene blessed and she shall be blessed it hath my Word and Sacraments and shall have my Word and Sacraments continued to them to the end of the world no prophane Esau shall ever get it from them Secondly and more particularly it should stir us up that live here in this Land in this City and in this congregation to more thankfulnesse that it hath pleased the Lord to admit us to be members of this Church and so to admit us to participate in this Sacrament we have it and we have free accesse unto it through Gods mercy and we have it duely observed among us and rightly administred unto us without any grosse corruption or any materiall change from our Saviours owne originall institution a blessing and a mercy that many of Gods people in many places of the world would purchase with the losse of all their goods and the hazard of their lives too if so they might procure it but blessed be God we have it and doe injoy it with much peace and with a full hand let us take notice of this great mercy of God to us and let us acknowledge this mercy of God and esteeme of it and that highly and let us give unto GOD the due honour and praise that belongs to him for the same The last duty that here we are instructed unto is this Is it so that God hath appointed this Sacramēt to continue to the end of the world why then every one of us should labour and doe the best we can to the uttermost of our power for the continuance of it and for the continuance of the rest of Gods saving ordinances to the worlds end and not to say onely Let there bee peace in our dayes and let the Gospell flourish in our daies let us have accesse to the sacrament while we live but to labour that the people of God that shall live in time to come to the end of the world may have them and injoy them as well as we But you will say we can but looke to it for our time how can wee doe it for the time to come I answer whilest we live here and while wee have these things let us highly esteeme of them and reverently embrace them and make a conscionable use of them This is one meanes whereby we shall procure men to love them and may procure from the Lord the continuance of these his ordinances to our posterity Secondly let us not onely so doe but labour to countenance these things to plead for them to fight for them and to strive for them to the utmost of our power Thirdly and not onely so but let us call upon others that live among us to come to the house of God and to make use of his saving ordinances Let us not be such graceless wretches as to suffer others to neglect such a gracious salvation as the Lord tenders unto them let us charge them that they charge their posterity to doe the like Fourthly we must yet goe further and walke worthy of them worthie of those saving ordinances of God if we have the light let us walke as children of the light if we have the Gospell let us walke worthy of the Gospell if we have the Word and Sacraments let us shew forth the fruit and power of them Revel 2.5 Repent and doe thy first workes or else I will come against thee and remove thy candlesticke I it is just with God to remove the candlesticke from a place if the people there doe not labour to walke worthy of their light and shew forth the power of it in their lives and conversations yet further we must not onely doe this but also as much as in us lyeth doe
themselves against the wedding day that shall bee accomplished at the comming of Iesus Christ to judgement The husband man he sowes his seed what for the seeds sake no for the harvests sake Is not the last comming of Christ our harvest is not this life the seed time Gal. 6. chap. and the 8 vers the Apostle makes it cleere He that sowes to the flesh shall of the flesh reape corruption but he that sowes to the spirit shall of the spirit reape life everlasting Certainly the good duties that we doe in matters of Religion they be as so many seedes of eternall life What is the end and reach of all that we may have a full and comfortable harvest at the day of judgement Reason 3 Another reason is this that is more particularly concerning the Sacrament the proportion betweene the Sacraments of the former Testament and the sacraments of the new Testament the Sacraments of the former testament they tended all to fit the receiver of them to Christ his first comming so did the Passeover and all other Sacraments fit them to Christ his first comming therefore the Sacraments of the new Testament must be so many fittings and preparings of us to the second comming of Christ the rule holds strong because Christ is the substance of all Sacraments both in the old and in the new Testament and his comming in some sort puts an end to all Sacraments and all Sacraments are to fit us to his cōming the former Sacraments must fit us to his first comming therfore the Sacramēts of the new testament they must fit us to Christs last cōming Reason 4 The last reason is in particular concerning the Sacrament of the Lords Supper the Sacrament of the Lords Supper why it caries in it a lively representation resemblance of that same blessed estate that we shall attaine unto at Christs comming here wee have a Table and wee eate and drinke at this Table doe we not so there Our Saviour expresseth it so in the 22. of Luke You that have continued with me and endured temptation I will take you up and you shall eate and drinke at my Table in my Kingdome Here we have a table here we eate and drinke our happiest estate there is to have a Table to eate and to drinke in a spirituall manner Againe this Sacrament is called the Supper of the Lord so is that too Rev. 19.9 There we shall enjoy Gods presence the presence of Christ the presence of his Spirit Doth not every beleeving receiver spiritually enjoy the same at the Lords Table There we shall have the Angells stand about us doe not the Angells stand about us here in the receiving of this Sacrament wee are sure there to have the Saints to accompany us so likewise we have here Lay all these together and see if heaven bee not here tendered to us upon earth a resemblance in the Sacrament to our state at the second comming of Christ The uses of the doctrine are these Vse 1 the first use is this this commends unto us in the first place the infinite goodnesse and the infinite wisedome of God toward his children that hee doth traine us up as it were by little and little by certaine steps and by certaine degrees to the full possessiō of that heavenly Kingdome which shall bee bestowed upon us at Christs second comming This is the wonderfull wisedome and the infinite goodnesse of God wee know that the second comming of Christ it is a wonderful and glorious thing we know that the knowledge and the glory and joy and happinesse and fruition of God that when we shall bee made partakers of in that happy estate they are high points matters of a very high straine infinitely beyond the reach of a mortall man in this state of corruption yet behold it is the infinite goodnesse of God that hee will have us to be made partakers of these things and it is the infinite wisedome of God to condescend to our capacitie to our dull and shallow understanding that whereas we could not receive all these things as they are in themselves all at once he guides us and leades us as it were by the hand by a little and a little here a line and there a line here a little and there a little here a precept and there a precept carying us by certaine degrees from lower things to higher things from smaller things to greater from things more knowne to things more unknowne from nothing to a little from a little to much and from much in the end to perfection this is the great and the wonderfull wisedome of God towards us understand there be three speciall ascents as a man would say or three speciall degrees in the state of religion whereby wee doe aspire to our perfection in Religion the first ascent or the first degree is the outward meanes of grace the Word and the Sacraments The second ascent or degree is the life of grace wrought in our hearts by this meanes The third and the last ascent and degree is the perfection of glory that wee attaine unto at Christs comming these bee the three ascents whereby we attaine perfection in Christ The first step and ascent is this the outward meanes of grace wee have the Word and the Sacraments wee receive the Word and the Sacraments wee conforme our selves to these outward duties these be some degrees of perfection yet they be but a very low degree so low that many come to this degree and yet never come to heaven and yet they are very materiall and so materiall as that none ordinarily can come to heaven without these this is the beginning of our Religion this is as it were our A. B. C. as a man would say and when we come to know these we come to know a little and to smatter a little about the matter of our perfection these bee the first degree The second ascent is the life of grace which is wrought in the hearts of Gods children by these outward meanes effectuated and seconded by the Spirit of God within us our new birth faith repentance new obedience and humiliation and such like this is the life of grace wrought within us these now bee somewhat a neerer degree to perfection these be the next steps to it now wee begin to seize upon Christ to seize upon heaven and to seize upon perfection when wee have these graces then we begin to have a feeling of Iesus Christ in our soules this is as it were to spell perfection and to spell Christ and to spell heaven for now wee doe not onely know the letters as we did in our A. B. C. but now we know how to put the letters and the syllables together and how to make it up in these very things that wee doe beleeve here that we hope here that we love here that we performe and obey God in here in these very things we doe as it were spell Christ and spell heaven and
that is to say none are indued with any saving knowledge of Christ but those that have put off the old man and put on the new that is to say those that practice Christ Iesus as wel as professe him Last use is for exhortation let us therefore be as we seem to be let us doe as we say let us practise as we professe if ye know these things saith our Saviour oh blessed are you if you doe them If you live in the spirit saith the Apostle then let us walke in the spirit The good things we know and professe let us meditate upon them and doe them and the God of peace shall be with us with us here and with us hereafter The end of the two and twentieth Lecture The Three AND TWENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER VPon the occasion of our receiving the Sacrament of the Lords Supper the next Sabbath we are now to turne aside from the Catechisme to the matter of the Sacrament of the Lords Supper Act. 2.42 They continued in the Apostles doctrine and fellowship and breaking of bread and prayer The reason why we made choise of this Scripture for the matter of this sacrament was because the Sacrament of the Lords Supper is here called by the name of the breaking of bread that being the first thing wee entred upon that is the names and titles whereby this Sacrament is called we shewed you that this and the verse going before containes the successe of the sermon that Peter made immediately upon the comming downe of the visible gifts of the Holy Ghost In the former verse he shewes how they were increased In this verse how they are imployed They continued in the Apostles doctrine c. We shewed the parts of this verse to be two first the duties they were conversant in the Apostles doctrine fellowship breaking of bread and prayer Secondly the manner of performance of these duties they continued in all these or they did strongly and stoutly against all oppositions and yet with all patience goe on in the performance of these duties One part of the reach of the holy Ghost in this place I shewed you was to commend unto us the religious practice of religious professors Another part of his reach herein was to set forth unto us a true forme and patterne of a true visible Church From the first of the reach of the holy Ghost in this place we have observed this doctrine That all that professe Religion their life and practice must be answerable to their profession they must be daily conversant in the practice of religious duties both of the first and second Table Now we are to come to the other part of the reach that is that the holy Ghost sets before us the patterne and example of a true visible Church in these Christians and that this is one part of his reach appeares plainly by this because he doth so precisely and exactly set downe and describe the cariage and behaviour of these Christians after their calling and gathering together which he would not have done but that hee had a purpose to set before us a true patterne of a visible Church That these were a Church it can be no question for they are expresly so called vers 47. the Lord added to the Church c. And that they were a true Church it is no question for if there were ever any this was one the Apostles themselves being their teachers and the people being so effectually called immediately after the sending downe of the visible gifts of the Holy Ghost And that they were a visible Church it is no question because they made open profession of that Christian faith which they had received and therefore this reach and drift of the place rightly considered it is as if he should say these Christians thus receiving the Word and being thus baptized as vers 41. were now a true visible Church And this is the state and condition that they were growne into and setled upon they continued in the Apostles doctrine and fellowship and breaking of bread and prayer and so have a right forme of a true visible Church For the better understanding of this point we will first consider of the holy Ghost in taking this course and then secondly we will come to the instructions First let us consider the wisedome of the holy Ghost in taking this course and that we may discerne in these two particulars first in that hee thought it needfull that there should be some exact pattern of a true visible Church extant in scripture that all succeeding Churches were to be examined by and conformed unto secondly in that hee made choyce this Church as a most fit patterne for that purpose First we are to consider of the wisedome of the Holy Ghost in that hee thought it needfull that there should be some exact pattern of a true visible Church extant in Scripture for all succeeding Churches to bee examined by and conformed unto The Lord saw that it would be a matter of great consequence he knew on the one side that many congregations would pretend themselves to bee a true visible Church when indeed they are not so and on the other side he saw that those which are true Churches indeed would be called into question about their state by their enemies slandering them and traducing them as false Churches And therefore he would have some absolute patterne of a true visible Church to be found in Scripture whereby true beleevers might justifie themselves and their owne standing and convince all false Churches whatsoever As a straight rule shewes both the crookednesse of that which is crooked and the straightnesse of that which is straight So a true patterne of a true visible Church serves as well to discover the falshood of a false Church as to confirme the truth of a true The Lord knew that many Christians would be much offended at the manifold differences that from time to time wold arise amongst professours touching the state of a Church and so stand in a mamering not knowing what Church to joyne themselves unto and therfore for their sakes he thought it fit and needfull that such a patterne should be set before us as that we may be resolved which Churches wee may safely and boldly enter into and stand in cōmunion withall And howsoever this also might bee and is sufficiently taught in the Scripture by certaine precepts rules and directions yet one example and patterne doth more sensibly worke upon us and swayes us more in our understanding judgement affections and practice than twenty precepts examples are strong perswaders and pregnant and lively teachers and therefore here is the wisedome of God that hee doth thus furnish us with a true patterne of a true visible Church in Scripture secondly herein the wisedome of God doth also appeare in that he makes choice of this present Church as a most sensible and fit patterne for that purpose for this was the
be quickned to examine your selues and search your Hearts and liues and practise your repentance and stirre vp your Faith and to be earnest with God in Prayer and to put forth your best endeuors for your fitting to that heauenly worke After the Sacrament is receiued the same points to be here rehearsed againe that so you may take a view of your selues and of your carriage in that Spirituall Banket that if vpon this re-view you find that you haue truely endeuored to glorifie God in his owne Ordinance your consciences may haue peace and God the prayse and honour If you haue grossely fayled I say grossely in some palpable and notorious euill for who fayles not more or lesse in his best actions you may iudge your selues and repent of your faylings and entreat mercy for that which is past and better grace for the time to come This course shall be as the former and latter Raine for we are all of vs meruailous hard hearted to Spirituall duties we had need be moystened againe and againe before our Hearts can be mollified and fitted for any goodnesse The handling of the points the Sabboth day before is as the former Raine to water and moysten our Hearts and bring them to some soft temper that they may be apt to receiue the impression of the heauenly Seale and open themselues to giue entertainment to our blessed Sauiour The rehearsall after the receiuing is as the latter Raine to water vs again that Christ Iesus being receiued into our Hearts may prosper and thriue and grow in vs to a further encrease of grace and so proceeding and encreasing from one Communion to another we may in time attaine thorough Gods blessing to some good ripenesse for the Lords Haruest The Reasons inducing me to this course are many I will acquaint you with them because they will be good encouragements both to you and me in these proceedings and will also quicken vs and further vs to our preparation The first Reason is the discharge of my dutie God hath made me a Watchman ouer you Ezek. 33.7 and what is the office of a Watchman To heare to admonish to take speciall notice of the state of their People and to instruct them in their duties and admonish them of their dangers nothing concernes your Spirituall state more then the reuerent and worthy receiuing of this Sacrament no dutie more necessarie to be taught no greater danger then the prophanation and abuse of it I therefore being your Watchman must looke into your state in this behalfe and tell you your duties that you may preuent those dangers The Sacraments are a part of Gods sauing Ordinances as well as the Word and the due administration of them is a part of my Ministeriall office as well as the Preaching of the Word and it is my dutie to labour and see that you be worthy Receiuers of the Sacraments as well as profitable Hearers of the Word The Apostles practise 1 Cor. 11.20 to the end is an excellent precedent in this case Many abuses were crept into the Church of Corinth other things he lets alone till he come himselfe Verse 34. but these that were in the Sacrament must speedily be reformed and therefore he presently dispatched his Epistle and sends his mind and charge touching the redresse of them And surely corruptions in such a high part of Gods Worship as is the Lords Supper are dangerous Sores except they be cured with all expedition they will fester and wranckle and quickly corrupt the verie Heart of Religion In conscience therefore of my dutie to God and you for the preuenting of these euils I haue vndertaken this course The second Reason is the care of your Soules They are deere and precious to the Lord that bought them and therefore ought to be deere and precious to all Gods Ministers whom the Holy Ghost hath made Ouerseers of them and that is it which the Apostle seemes to presse Act. 20.28 Take heed to the Flocke ouer whom the Holy Ghost hath made you Ouerseers c. which God hath purchased with his owne Blood I should be loath to be a Minister of Condemnation to any of you the power that the Lord hath giuen vs is for edification not for destruction if I should administer the Sacrament to you in your ignorance or prophanesse or vnpreparednesse I should be a verie vnnaturall Father To giue you Stones when you aske for Bread and a Scorpion when you aske for Fish Bane and Poyson in stead of Comfort and Food for your Soules it should but further your Condemnation In care therefore of your Soules I labour to prepare you Consider what the Apostle saith in the 1 Cor. 11.27.29 He that eats and drinkes vnworthily shall be guiltie of the Body and Blood of the Lord and he eats and drinkes his owne damnation What is it to eat and drinke vnworthily That is without knowledge reuerence conscience faith and repentance without preparation And what is the sinne Guiltie of the Body and Blood of the Lord You draw the guiltinesse of the Blood of the Lord Iesus vpon your Soules as the Iewes did when they said His Blood be vpon vs c. You are as bad as these cruell Murtherers that killed the Lord of Life And what shall be the punishment He eats and drinkes his owne damnation A fearefull yet a iust reward of such a fearefull sinne The manner of the Apostles speech is verie remarkable He eats and drinkes his owne damnation As who should say while he is eating and drinking at the Lords table the Diuell is carrying away his Soule into Hell Deut. 22.4 If we see our Brothers Oxe or his Asse fall by the way we must helpe them vp Hath God such care of Oxen and Asses and not much rather of Mens Soules And shall euerie Brother lift vp his Brothers Beast being fallen on the Ground and shall not euerie Minister much more lift vp his Brothers Soule being fallen downe into Hell My exhortation therefore to you is that you would ioyne with me in the care for your owne Soules To whom should a Mans Soule be most deere but to himselfe Doe not sleepe any longer in your ignorance shake off your carelessenesse and securitie come no more to the Lords Table for fashion and custome but for conscience to glorifie God and to encrease in grace keepe your selues from that fearefull sinne of eating and drinking vnworthily that ye incurre not the fearefull punishment of eternall damnation Heare and learne and practise such good Doctrines and Instructions as the Lord by my Ministry shall afford you and your Soules shall liue The third Reason is the zeale I haue for Gods glorie God is honoured by Men no way more then in their publike meeting and assemblyes for exercises of Religion nor in any of those meetings more then at this heauenly Banket and therefore if we haue any zeale for Gods glorie we must be specially zealous and carefull that God may be
beleeuers Math. 26.28 This is my Blood shed for you for the remission of sinnes it was the shedding of his Blood it is the remission of our sinnes the smart was his the sweetnesse is ours he is wounded we are cured he is punished we are acquitted he dyes for vs and by his death we are made aliue Thirdly and lastly the acceptablenesse to God it was infinitely pleasing to God his Father there is God and Christ and Man Christ enduring the bitternesse of death Man redeemed and deliuered by it God himselfe therewithall infinitely pleased Man had sinned and thereby enthralled himselfe to Death and Hell and Damnation and except he be redeemed he perisheth without recouerie God was offended and his wrath did burne like fire against Mankind for their sinnes and except he be pacified they are all damned without mercie Christ Iesus came and tooke our Nature vpon him and dyed for our sinnes and by the bitternesse hath redeemed vs and pacified God His offering himselfe for vs was a Sacrifice of a sweet smelling sauour to God Ephes 5.2 Alwayes the beloued Sonne of God but then best-beloued if we may esteeme according to our apprehension when he was performing the highest and vtmost act of his filiall obedience Obedient to the death euen to the death of the Crosse Phil. 2.8 When is a Child best-beloued of his Father but when he is most obedient The Lord was alwayes well-pleased in him Math. 3.17 but then most of all if we may iudge by the effects when he was vpon the Crosse for then and thereby was the Lord well-pleased thorough him with all the Faithfull Col. 1.20 the Lord then smelling a sauour of rest whereby as in the dayes of Noah Gen. 8.21 he was pacified towards the World Spices are sweetest when they are broken and pounded and so was Christ when his Body was broken and pounded vpon the Crosse And as when Mary brake the Boxe of Oyntment the whole House was filled with the fauour of it Iohn 12.3 So when Christ who was full of good Oyntments Cant. 1.2 had his Body broken on the Crosse Heauen and Earth were filled with the sweet sauour thereof and many reasons may be alleaged why it should be so well pleasing to God First it was Gods pleasure and ordinance that Christ should dye for vs and he ordained it in the heighth of his loue to vs God so loued the world c. And he cannot chuse but be infinitely pleased with his owne worke specially the worke of his greatest loue Secondly he delights not in the death of a sinner but rather that they should be conuerted and liue therefore this being the Life and Saluation of sinfull beleeuers it must needs be delightfull and pleasing to God Thirdly it was as it were Gods owne Blood Act. 20.28 For howsoeuer God is not as Man made of Flesh and Blood yet the Person of Christ who was our Mediator being God and Man the Blood that came from him as he was Man by reason of the personall Vnion of both Natures in that his owne Person may iustly be said to be the Blood of God and how can it chuse but the Blood of God should be infinitely pleasing to God Lastly it must make amends for all the sinnes of all Beleeuers now all our sinnes euen the best of them are maruailous filthy and loathsome before the Lord our verie righteousnesse is as a filthy Clout before the pure Eyes of Gods Iustice and therefore there being so many Beleeuers to be saued and euerie Beleeuer hauing so many sinnes and euerie sinne being so loathsome and odious before the Lord it must needs be a verie sweet Sacrifice that must take away all that filthinesse and that obedience must needs be infinitely pleasing to God which makes perfect satisfaction and recompence for our infinite sinnes Now if it be so sweet and infinitely pleasing to God shall we neglect it Or come like Stockes and Stones vnto it without feeling and without life without a liuely and a sensible apprehension of the infinite excellencie of this sweet smelling Sacrifice Let vs stirre vp our selues to esteeme reuerently of it as it well deserues and to take delight in it as God delights in it and accordingly let vs be fitted to the celebration and memoriall of it in this Sacrament In my vnfained affection therefore to the Lord and our Sauiour Iesus Christ and to his precious Death and Blood-shedding so bitter to himselfe so comfortable to vs so pleasing to God that the honour thereof may be rightly and worthily aduanced in our Hearts as at all times so especially in the liuely commemoration of it in the Sacrament of the Lords Supper I haue vndertaken this taske of preparation earnestly desiring that the precious death of the Lord Iesus Christ may be preciously and graciously entertained answerable in some measure to the excellent worthinesse of that great Mysterie Let vs therefore labour to make some vse of these things Let vs consider first that it is one of the greatest parts of our Christian dutie to be well instructed and furnished for this Sacrament Secondly what daunger it is to our Soules if we come vnprepared for then we eat and drinke our owne damnation when we are eating and drinking the Diuell is blind-folding of vs and carrying our Soules to Hell Thirdly let vs looke withall to Gods glorie Is God most glorified by this Then let vs be best prepared to it Lastly let vs consider the preciousnesse of the death of Christ the greatest worke that euer was performed since the World began that Christ the Sonne of God should shed his Blood for the sinne of Man It ought therefore to be prepared vnto with much eleuation and with much affection of mind And when we haue it before our Eyes and come to shew forth the Lords death we must bring with vs all preparation reuerence faith and eleuation that we can by Prayer or any good endeuour attaine vnto and we must further consider the bitternesse of the death of Christ and must come as if then we were to be crucified with him euerie one of vs that looke for a part in his death for the forgiuenesse of sinnes the bitternesse of his death must goe to our Hearts we must looke vnto him whom we haue pierced by our sinnes with mourning Eyes and drouping Hearts and then we must consider how comfortable this his death is to vs it is the greatest blessing that euer can befall vs in this World Life Remission of Sinnes Saluation and what not It is all in all Lastly consider how infinitely pleasing it is to God and know that if it be so pleasing to him if we prophane it he will be infinitely displeased with vs. Let these things therefore stirre vs vp to a reuerent partaking of this holy Mystery Thus you haue some seasoning before hand see how you can profit by it in the weeke you haue some-what now to put you in mind what you are
risen c. Here you haue a great many of testimonies together God and Christ and the Angels Dauid and the Prophets Iohn Baptist and the Apostles and the Euangelists all ioyne together acknowledging him to be the Lord that is an absolute Lord it is an vsuall speech in the Apostles writings to call him The Lord Iesus or the Lord Iesus Christ and this title is so proper to him that whē the other Persons are spoken of together with him they oft-times are called by some other titles he by this 1 Cor. 8.6 For there is but one God which is the Father and one Lord Iesus Christ c. The Apostle calles the Father God and Iesus Christ Lord not but that Christ is God also and the Father is Lord but so it pleaseth the Holy Ghost to speake of them for causes best knowne to himselfe and so in the 1 Cor. 12.4 5 6. The same Spirit the same Lord God is the same c. and in Ephes 4.4 5 6. One Spirit one Lord one God and Father of all c. Now that none may thinke this to be a bare title onely it is sometimes giuen him with addition of diuers Royalties such as are peculiar onely to the Lord of Heauen and Earth as The Lord of Life Act. 3.15 The Lord of Power 2 Thes 3.16 The Lord of Glory 1 Cor. 2.8 Secondly He is such an absolute Lord as that he is Lord of Lords Reuel 19.16 and he hath vpon his Garments and vpon his Thigh a name written The King of Kings and Lord of Lords not onely as he being greater then they but also as they being at his command and whatsoeuer power and authoritie they haue they haue it from him Thirdly He is such a Lord as that he is the sole Ruler and Gouernor of the World 1 Cor. 15.27 For he hath put downe all things vnder his Feet Math. 28.18 And Iesus came and spake vnto them saying All power is giuen me in Heauen and Earth Lastly He is such a Lord as that he is specially the Lord and sole Gouernor of his Church and of the Faithfull for that is specially intended in the New Testament for as they are the speciall Iewels of the World so Christ Iesus who is Lord of all the World is by speciall relation the Lord ouer them Ephes 3.14 15. the Apostle in the fourteenth Verse hauing spoken of the Lord Iesus Christ in the fifteenth Verse he saith Of whom is named the whole Family in Heauen and Earth all the Faithfull receiue their denomination from him and therefore they challenge him by particular claime as their Lord 1 Cor. 16.23 The grace of our Lord Iesus Christ be with you and euerie one of them too as his Lord So did Dauid Psal 110.1 The Lord said vnto my Lord c. And so did Mary Magdalene Iohn 20.13 They haue taken away my Lord. And in Verse 28 so did Thomas My Lord and my God Nothing more frequent then this So you see the point is plainly proued by Scripture the Reasons are many Reas 1 First He is so in respect of his Being and Nature as he is the Sonne of God in the forme of God equall with God Phil. 2.6 He was God himselfe as the Scripture shewes and therefore he is truly and rightly the Lord of Lords if he had beene but the Sonne of God the reason would hold for if the Sonnes of Earthly Princes are Earthly Lords then the Sonne of God who is Lord of Heauen and Earth must needs be the Heauenly Lord the Lord of all Lords But in that it is said that he was in the forme of God equall with God it takes away all colour of exception and puts the matter out of all doubt that he is an absolute Lord. Reas 2 The second Reason is in respect of his Might whereby God hath manifested his Power Dominion and Maiestie visibly and sensibly to vs in the Person of Christ more then in any of the other Persons for howsoeuer God the Father is Lord and the Holy Ghost is Lord yet in God the Sonne the Lord hath visibly and sensibly manifested his power to vs more then in any of the other Persons and so he hath beene most plainly declared to bee the Lord 1 Cor. 15.47 Reas 3 Thirdly His workes proue him to be a Lord whatsoeuer belongs to a Lord that he hath done and he hath done that which none could doe but the Lord of Lords Who could haue done such Miracles as he did but the Lord onely And what belongs to a Lord to doe but to ouercome his Enemies and tryumph ouer them to rule and raigne ouer all as he will himselfe This the Lord Iesus Christ hath done he hath ouercome Death and destroyed him that had the power of Death that is the Diuell and tryumphed ouer Sinne and Hell and all the powers of Darkenesse vpon the Crosse and made his Enemies his Footstoole therefore he is an absolute Lord. His Resurrection Ascention sitting at the right hand of God his Father his quickning whom he will executing Iudgement by his power his sending downe of the Holy Ghost and returning to Iudgement at the last day to giue sentence on all Flesh All these are so many Cognisances and badges that Christ Iesus is the Lord of all Reas 4 Fourthly He is the Lord by the appointment and assignement of his Father Act. 2.36 God hath made him both Lord and Christ c. which is not to be vnderstood of his Nature but of his Lordly Office the Office of his Mediatorship and hence he hath a large Patent and an absolute authoritie giuen him Math. 28.18 All power is giuen me both in Heauen and Earth and in Iohn 5.22.27 The Father iudgeth no Man but hath committed all Iudgement to the Sonne and hath giuen him power to execute Iudgement in that he is the Sonne of Man And that which agrees most to this in hand is in Phil. 2.9 10 11. Wherefore God hath highly exalted him and giuen him a name aboue euerie name that at the Name of Iesus euerie Knee should bow both of things in Heauen and things in Earth and things vnder the Earth and that euerie tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father He obtained this Lordship by his Mediatorship and it is such a Lordship as all in Heauen and Earth and vnder the Earth doe acknowledge Reas 1 Now the particular Reasons why he is Lord specially of his Church are these two First because he redeemed them He bought the Church with his owne Blood Act. 20.28 The reason of the name Lord is this when any were taken Prisoners and Captiues he that redeemed and ransomed them was called their Lord and they were his Seruants We were Captiues vnto Sinne and Hell and Damnation and Christ he redeemed and ransomed vs and therefore he is our Lord and we are his Seruants Reas 2 Secondly because the Church is giuen by God
affords vs not onely crums but Meat and Drinke and the full benefite honour and comfort of his owne Table though we be fuller a thousand times of sinnes in our Soules then Lazarus was of diseases in his Body and these sinnes being much more loathsome to God then his diseases was to the rich Man Yet Christ is so rich in mercie that he affords vs not onely the crummes of his Table but the full benefite of the whole Table euen to take our fill of the Table Let vs thinke rightly of this loue and see whether we haue not cause to be dissolued into thankfulnesse to him for this so great loue To proceed a little further 5 Fifthly Consider the continuall accesse that we thorough the mercie of Christ haue to the Lords Table We are not stinted and minted to come at it once in our life time though I must tell you that there be a great many of poore Christians that would giue all that euer they haue that they might come to it as we doe We are not stinted to come once a yeere though many thorough the gracelessenesse of their Hearts doe come but once But we thorough Gods mercie may haue accesse to it from month to month that the conscionable Receiuer may passe from one Communion day to another in the strength of it if he be carefull to keepe it by Prayer Meditation and practise So great a blessing as this is so continually renewed vnto vs how ought it to stirre vs vp to renew our thankfulnesse 6 Sixthly Consider further whom doth Christ set vs withall Euen with his owne Children those that shall be glorified in his heauenly Kingdome We poore miserable wretches are set with them and fed and feasted with them Is it so How should this stirre vs vp to all thankfulnesse 7 To proceed a little further in the last place We doe not come to it darkely as many doe in blindnesse darkenesse and ignorance but the same Lord Iesus Christ that prouides this Supper he prouides vs light to come to it the light of his Word and instruction that if we be not wilfully blind we may see how to feed and how to behaue our selues that God may haue the glorie and we the comfort Vse 3 The third Vse Is it so that it is the Table of the Lord Iesus Christ by a speciall prerogatiue Then it teacheth vs that whatsoeuer we doe at the Table of the Lord we must haue a speciall Eye to Christ whatsoeuer we doe looke vpon him he indeed is all in all If we haue an Eye to God the Father considering has great loue to vs still behold him in Christ Christ is the subiect of the loue of God If we consider God the Holy Ghost in regard of his power to make it effectuall looke vpon him but how As the Deputie of Christ If we looke vpon our selues haue an Eye to our selues in Christ adopted and reconciled thorough Christ If we looke vpon them that sit at Table looke vpon them with an Eye to Christ Members of the Mysticall Body of Christ whereof I am a Member So likewise if we looke vpon the Elements Bread and Wine and the actions of breaking the Bread and pouring out the Wine all is his and he hath right to them by a speciall prerogatiue and therefore let him so be acknowledged and discerned in all things that belong vnto this action Vse 4 The fourth Vse teacheth vs that seeing it is the Lords Supper and the Lords Table therefore nothing is to be done here without the direction of Christ all is to be swayed by him and his authoritie Now Reason teacheth vs that a Man may doe with his owne what he will So seeing it is Christ his Table shall not he establish what Lawes and Customes he will Experience teacheth vs amongst Men that he that is the Master of the Feast may establish what Lawes he will And so this being Christs Table nothing ought to be done without his councell his direction and his aduice 1 Cor. 11.23 When the Sacrament had growne to some abuse what did the Apostle Why he would redresse it according to the originall institution of Christ True the things are out of order in it but I will tell you what you shall doe That which I haue receiued of the Lord that I deliuer vnto you tye your selues to it as if so be he should say his authoritie is vncontroleable looke what he saith that must stand for good his commandement and his practise is most perfect and absolute whosoeuer doth goe about to add any thing to that which Christ hath done he doth add that which is superfluous and needlesse and whosoeuer shall detract any thing shall make it imperfect whosoeuer shall goe about to alter any matter of substance in the Sacrament as much as in him lyes he shall make it not Christs but his owne Sacrament Whosoeuer he be that thus takes vpon him to add or to detract let him know that the Law hath set him his doome Deut. 4.2 and 27.26 Cursed be he that shall add any thing and the Gospell it saith Amen to it Reu. 22.19 Whosoeuer shall add or detract not onely from the Word of God but also from the Ordinances of God they are so perfect that whosoeuer shall do either they shall indanger themselues to Gods curse But herein we must put a difference betweene matters of Circumstance and matters of Substance There are some things that Christ instituted in the Sacrament of the Lords Supper that are to be done vpon paine of damnation but for those things which he did and not instituted we may suppose those to be left to the libertie of the Church As for example the time that Christ instituted it it was at night that is a Circumstance shall we thinke therefore that we are bound to administer it then No. But we suppose and that vpon good ground that Christ hath left such matters as free to our selues as to himselfe But for matter of Substance the things the matter to be vsed concerning the Bread and Wine and the words of institution I say these things they are to be suspended vpon the authoritie of the Lord Christ Iesus and not to be altered nothing is to be changed nor altered it is part of his Testament and Will wherein he hath bequeathed Legacies to his Church and therefore it must be precisely kept yea the Law of Equitie requires that it should not be altered And therefore that which Christ instituted in this is not to be added too nor detracted from Vse 5 Last of all Is it so that this is the Lords businesse the Lords Supper and the Lords Table Then whatsoeuer is done amisse in this case is a wrong and an indignitie offered to Christ Whosoeuer comes vnfitted and vnprepared he wrongs Christ the Apostle giues the reason 1 Cor. 11.27 Because he is guiltie of the Body and Blood of the Lord. Iudas was not more guiltie in betraying Christ nor
Pilate in committing him to the Iewes nor others in crucifying of him then they that receiue the Sacrament vnworthily Euerie one of vs would defie Iudas scorne to be as Pilate and the Iewes Why then scorne this to come vnfitted and vnprepared to the Sacrament and labour to come fitted and prepared to the Lords Table and see that we be in good case when we come to be fed and come not as many doe for fashion sake or for feare of Law because they would auoyd the penaltie of the Law and so abuse Christ and his Sacrament This is horrible wrong sinne and iniurie to the Sonne of God Others they come to it with a superstitious conceit thinking that it is a preseruatiue to keepe them from an ill Tongue but aboue all the Papists excell and sin grieuously in this for if they haue any cursed Plot or notorious villanie and wickednesse to doe they will vpon it take the Sacrament Here is a Religion in deed if we doe consider this well this is sufficient to make vs hate their Religion and to detest Poperie for if they haue any diuelish tricke to be done then they will goe to the Table of the Lord And therefore if there were nothing to proue him Antechrist but this this is sufficient Amen The end of the third Lecture THE FOVRTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to turne aside into our digression againe because the next Sabboth is a Communion Sabboth and therefore that which wee are to speake now according to the method which we propounded in the beginning is to bee spoken concerning that Argument that we may haue some good Lessons some profitable and wholesome Meditations to feed vpon all the weeke long that we may be the better fitted to come to the Lords Table The first of those Heads whereunto all might be reduced concerning the Lords Supper is the names and titles giuen vnto it and those we shewed were of two sorts some of them common to the whole action and some of them proper to the seuerall parts of the action We began in those that were common to the whole action where first we met withall this title of the Lords Table out of 1 Cor. 10.21 The second title was the Lords Supper out of 1 Cor. 11.20 which two titles because they doe agree verie neerely together both in name and nature therefore you see we haue handled them together Now we must proceed to some other name or title A third name or title whereby the Sacrament of the Lords Supper is described which is common to the whole action is that it is called a Communion What Communion Why the Communion of the Body and Blood of Iesus Christ for so it is expresly called in 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 Consider I pray you aduisedly of the place for it is the Text which I purpose at this time God willing to treat vpon 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 Apostle speakes of the seuerall parts or kinds vsed in this Sacrament and he giues a seuerall name to each of them in regard of the outward signe and he doth affirme seuerall things to each of them in regard of the thing signified First he begins with the Wine in the former part of the Verse The Cup of Blessing which we blesse is not the Communion of the Blood of Christ The name that he giues as you see here in regard of the outward signe is this he calles it The Cup of Blessing which we blesse the thing which he doth affirme of it in respect of the thing signified is that it is the Communion of the Blood of Christ So likewise in the latter part of the Verse there he speakes concerning the other part of this Sacrament the Bread the name that is giuen vnto it in respect of the outward signe is The Bread which we blesse and the thing that he affirmes of it in regard of the spirituall and inward grace is the Communion of the Body of Christ The appellations that are here giuen to the outward Elements Bread and Wine The Cup of Blessing which we blesse and the Bread which we breake are fit to be handled among those titles and names which are proper to the seuerall parts of this Sacrament because they are propounded in indifferent tearmes and not vnder any proper name but as for the thing signified each of them here as you see being a Communion The Cup of Blessing which we blesse is the Communion of the Blood of Christ and the Bread which we breake is the Communion of the Body of Christ each of them be a Communion and both of them one Communion and therefore this title is giuen in respect of the thing signified it falleth out to be handled naturally among those titles common to the whole action of the Sacrament All is a Communion you see That we may vnderstand the meaning hereof the better and see how to proceed in it we will first consider here the occasion of the words and secondly we will shew the meaning of the words thirdly the manner how the thing is here affirmed or performed in and by the Sacrament and fourthly we will proceed to draw some obseruations as God shall giue assistance First concerning the occasion of these words you must vnderstand that the Apostle doth not here professedly and of purpose treat of the Sacrament of the Lords Supper as he doth in the 11th Chapter but onely he doth it occasionally and as it were by the way The occasion was this These Corinthians that did beleeue and were conuerted euen after their conuersion they did still reside and conuerse among the rest of the Corinthians that were Vnbeleeuers and not conuerted and thereby had much entercourse with them in many affaires especially in those two affaires which be most principall and most dangerous First concerning Marriage secondly concerning religious Feasts Concerning their Marriages with them the Apostle hath deliuered his Iudgment in the 7th Chapter and directs them to the full how to carrie themselues in that businesse in marrying with Infidels whereby they might keepe a good conscience towards God and to the World Concerning their religious Feasts he deliuers his iudgement in these three Chapters the 8th 9th and 10th prouing by many reasons that it is vtterly vnlawfull for them to communicate in any religious Feast of theirs one reason among the rest is drawne from the maine ground of Christian Religion from the right nature and vse of the Sacrament of the Lords Supper from the sixteenth to the one and twentieth Verse and the Argument stands thus saith the Apostle to them You that do professe
Christianitie specially you that haue proceeded so farr in it as to receiue the Sacrament of the Lords Supper you haue thereby absolute Communion you haue giuen your selues vnto Iesus Christ and he hath giuen himselfe likewise to you you are made one with Christ and he with you and with all the Faithfull this is set downe in the sixteenth and seuenteenth Verses On the other side saith he they that doe communicate in their religious Feasts that are consecrated vnto Idols they doe giue themselues ouer vnto those Idols and make themselues one with those Idols with them that worship them That you heard in the 1 Co. 10.20 marke what the Apostle inferres vpon it It is impossible to be one with God and one with Idols One with God and one with Diuels For these they are no better then Diuels it is impossible you should be so if once you giue your selues to the seruice of God ye renounce the Diuell if once you giue your selues to the seruice of the Diuel then ye renounce God and all the Faithfull We cannot be partakers of the Lords Table and of the Table of Diuels it is impossible that euer you should be so And therefore in any case partake not with them in any of their religious Feasts Thus the Argument stands You that are religious are made one with Christ and Christ with you and therefore it is impossible that ye should communicate and partake in the seruice of Idols or Diuels and in the Supper of the Lord that is to say it can neuer be done so the seruice that ye performe to God in the Sacrament cannot be acceptable to him the force of the reason stands in this in the proofe of the first point as many as professe Christ beleeuers and receiuers of the Sacrament of the Lords Supper they haue made themselues one with Christ and Christ with them that is proued in the 16 and 17 Verses and for confirmation thereof he makes them Iudges in it and he appeales to their consciences saying I speake but vnto them that haue vnderstanding Iudge you what I say The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breaks is it not the Communion of the Body of Christ As who should say I appeale to your consciences you know it is so any Man that knowes what belongs to the Sacrament of the Lords Supper knowes this to be true So then there is the occasion of the words Now concerning the meaning of the words He is to expresse what is meant by the Communion and then what is meant by the Body and Blood of Christ The Communion imports in the Originall either the act of communicating whereby there is a communion and fellowship made or else it imports the Communion it selfe which is made by such an act As for example when we speake of a Contract of Marriage or of a Bargaine the name may signifie either the act whereby the contract is made or the contract or bargaine which is made by such an act So this Communion signifies the contract betweene vs and Christ So then this Communion is of two sorts there is a Communion here meant between Christ and the Faithfull and secondly a Communion of the Faithfull among themselues First a Communion of Christ with the Faithfull and that is of two sorts first a naturall Communion and then a spirituall that we haue together The naturall Communion that we haue with Christ is in respect as he is a Man and as he doth take our nature vpon him as he was made Bone of our Bone and Flesh of our Flesh and this is generall to the whole Race of Man-kind there is a naturall Communion betweene Christ and the whole Race of Man-kind yet notwithstanding the sauing benefite and comfort of it is proper to the elect Children of God and hence it is that this Communion is appropriated to the Children of God Hebr. 2.14.16 For as much then as the Children are partakers of Flesh and Blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of Death that is the Diuel For he in no sort tooke on him the Angels nature but he tooke the Seed of Abraham and did communicate in the whole Race of Man-kind but yet so as onely the Children of God haue comfort thereby This Communion doth arise from vs vnto Christ Why Because our Nature was first before Christ was incarnate and he by taking of our Nature vpon him is made Flesh of our Flesh and Bone of our Bone and therefore this Communion is from vs to Christ The second Communion is a spirituall Communion as Christ is our Head and Mediator and as we are ingrafted as Members into his mysticall Body Now this Communion none are partakers of nor haue any part in it but onely the Beleeuers and in this Communion we are made Flesh of his Flesh and Bone of his Bone as in the other he was made Flesh of our Flesh and Bone of our Bone so in the spirituall Communion we are made Bone of his Bone and Flesh of his Flesh Ephes 5.30 the Apostle speakes there of a spirituall Communion betweene Christ and the Church now this Communion ariseth from him and by him vnto vs and the other Communion ariseth from vs to him for the grace of the Spirit of Life which is in Iesus Christ is that by which we are ingrafted and incorporated into Christ So then you see concerning both the naturall and the spirituall Communion that we haue with Christ Then the second Communion what is it Why the Communion that the Faithfull haue among themselues whereby they are ioyned together thorough the Bonds of Faith of Hope Loue and the Spirit of God and all of them made Members of one and the same Body and this Communion ariseth from the former The Communion of the Faithfull among themselues ariseth from the Communion of vs with Christ therefore are we ioyned together because all our Members doe agree together from Christ our Head The Apostle deliuereth the point and the illustration of the point together in 1 Cor. 12.12 Though the Members be many yet all the Members concurre together in one Body That is true though many Members yet all of them concurre in one Body and vnder one Head and so is Christ So stands the case of the comparison betweene Christ and the Church there is a Communion betweene Christ and the Church why so there is a Communion between all that haue fellowship one with another because they concurre ioyne together vnder one Head So much shall serue to haue spoken concerning the Communion The next thing that is to be vnfolded is the Body and Blood of Christ that is to say Christ wholly his Body his Blood his Death his Resurrection and all his Merits For howsoeuer it be that the Lord Iesus Christ is tendred vnto vs in the Lords Supper with
an eie and respect to his Death on the Crosse his Body broken his Blood shed yet notwithstanding that is not all we are not to stay there but it hath a further reach otherwise those that stood by our Sauiour Christ when he was crucified put the case that one of them had sprinkled his Body with the Blood of Christ should he haue had a Communion then with Christ Certainly no. Therefore our Faith must reach further and not stay in the Body and Blood of Christ but it must reach to the fruit and comfort that comes thereby to sanctification and eternall life For so Christ spake Math. 26.28 This is my Blood which is shed for many for the remission of sinnes Consider of Christ his Death his Body broken his Blood shed we must haue a further reach to discerne the sauing fruits and benefits of his Death as forgiuenesse of sinnes sanctification and eternall life So then we see what is meant by the Body and Blood of Christ The Communion of the Body and Blood of Christ Now the third point to be spoken of is the manner of the performing and accomplishment of those things in the Sacrament or Supper of the Lord. We must vnderstand it to be thus performed that is to say that this Communion with Christ or the Communion that we haue among our selues we must not so vnderstand it as if it were begun or made but so performed as according to the nature of the Sacrament will reach vnto it that is to say it is there confirmed ratified and sealed vp vnto vs the Body and Blood of Christ is communicated vnto vs by the way of Seale of Pledge of Ratification the Sacraments doe not beget Faith in vs but they confirme Faith where it is begotten already Rom. 4.11 After he receiued the signe of Circumcision as the Seale of the righteousnesse of Faith which he had when he was vncircumcised c. The Sacrament that comes and seconds it and ratifies it vnto vs. Then here is the case at our first conuersion when God gaue vs an effectuall calling God drawed vs neere to himselfe and worked Faith in vs and touched our Hearts by his Spirit and so makes this holy Communion betweene Christ and vs and so makes vs one with him and he with vs. Well Faith being thus begotten in vs by the preaching of the Word the Vnion being thus made then God admits vs to his Table to the Sacrament of the Lords Supper the point now in hand He admits vs there that so this Communion already made betweene Christ and vs might be further confirmed and ratified The Sacrament doth this not as an efficient cause but as an outward instrumentall cause It is not done by the deed done as the Papists say the deed done is not enough to conferre grace no it is no such matter the Sacrament of the Lords Supper is the Communion of the Body and Blood of Christ The meanes that Gods children are conuerted by and effectually called is the Word thereby Faith is wrought in them and a holy Communion made betweene Christ and them after they are admitted to the participation of the Sacrament by which Sacrament as an outward instrumentall cause this Communion being already begun and made is further ratified and confirmed This is the meaning of those words that it is the Communion of the Body and Blood of Christ Now we come to the obseruations that here ariseth for our instruction First concerning the Communion betweene Christ and the Faithfull and then the Communion between the Faithfull and themselues The Communion that is betweene Christ and the Faithfull is confirmed vnto vs in the participation of the Lords Supper that is it is an effectuall Bond Pledge and Seale of that holy and blessed Communion that the Faithfull haue with Christ and Christ with them In Math. 26.26 the Text saith there that our Sauiour tooke Bread and gaue it to his Disciples that is Christ communicated himselfe to vs in the Sacrament Now we are to proue that Christ communicated himselfe to vs in the Sacrament He gaue it to his Disciples what freer then the guift And withall he presseth it vpon them and bids them take eat this is my Body What can be spoken more frankly and more freely And therefore being spoken by him that neuer spake any thing that he meant not in his Heart it must needs be a verie franke and free bestowing of himselfe Yet as you will say here is Bread and here is Wine frankly and freely giuen but what is this to Christ his owne Body Yes that Bread in a Sacramentall sence is the Body of Christ he giues the name of the Signe to the thing signified this Bread is his Body whatsoeuer he speakes and performes concerning the one he doth concerning the other He was not so franke free and liberall in giuing Bread as he was in giuing his Body to feed vpon So the like is concerning the Cup in Vers 27.28 First here you see then that the Sacrament of the Lords Supper in regard of the first institution is a Bond and Seale of the blessed Communion that we haue with Christ He gaue himselfe to vs. In Iohn 6.51 52. there Christ tels them that He it the liuing Bread which came downe from Heauen if any Man eat of this Bread he shall liue The meaning is that Christ gaue vs his Flesh to eat spiritually In Vers 53. it is said Except ye eat the Flesh of the Sonne of Man and drinke his Blood ye haue no Communion with Christ But that which is most pregnant for our purpose is in Vers 56. where it is said He that eats my Flesh and drinkes my Blood dwelleth in me and I in him What neerer Communion can there be then this that we dwell in him and he in vs Who are they that partake of this He that eats my Flesh and drinkes my Blood dwelleth in me and I in him And is not this his Flesh eaten and his Blood drunken In the participation of the Lords Supper is ratified the sweet Communion that is betweene Christ and vs. I doe not say that that in the sixth of Iohn is vnderstood properly of the Sacrament of the Lords Supper but is mystically applyed to this of eating Christ by Faith and therefore iustly agrees with this of the Lords Supper when we meditate vpon Christs workes in the Sacrament or out of the Sacrament not eating his Flesh and drinking his Blood after a spirituall manner that is in the generall there if we doe this in the vse of the Sacrament we doe it in a particular manner So then it is so in all our spirituall eating of Christ and drinking of his Blood we dwell in him and he in vs then much more in the participation of the Sacrament of the Lords Supper when our Faith is lift vp to Christ that we feed vpon him more thoroughly and earnestly and therefore much more doth that place take hold of our
participation with Christ in the Sacrament that whosoeuer eats Christ dwelleth in him and he in him 1 Cor. 12.13 For by one Spirit we are all baptized into one Body and haue beene all made to drinke into one Spirit The point that the Apostle is there speaking of is this The Communion that is betweene Christ and the Faithfull He shewes first the Author of it which is God by one Spirit and then he shewes the Instrument to the Signe and Seale which is the Sacrament by one Spirit are we baptized into one Body whether we be Iewes or Gentiles bond or free then it holds by consequence in the Lords Supper yea that seemes plainly to be intimated where it is said hauing beene made all to drinke into one Spirit a spirituall or a religious drinking and therefore it is to be vnderstood as respectiuely in the Lords Supper this spirituall drinking cannot respectiuely be vnderstood of the Lords Supper 1 Cor. 11.26 As often saith the Apostle as you eat this Bread and drinke this Cup you shew the Lords death till he come or ye shall shew it that is to say The eating and drinking is a testimonie betweene God and you of a holy Communion ye haue with Christ and what interest vnto his Death that is that you are partakers of the Lord Iesus Christ that is the meaning of it Reas 1 The first Reason is drawne from the contrarie The vnbeleeuers they doe come to the Lords Table and not discerne the Lords Body to them it is a Seale of their damnation 1 Cor. 11.29 They are Enemies to Christ they haue nothing to doe with him They that eat and drinke vnworthily eat and drinke their owne damnation So then to the vnbeleeuers it is a Signe and a Seale that they haue no Communion with Christ nor interest in him but are damned wretches But to them that doe discerne the Lords Body it is a Signe and a Seale of their Communion with Christ Christ is one with them and they with him Reas 2 The second Reason is drawne from the comparison of this seruice with the seruice of Idols from which the Apostle raiseth the ground of this point in hand those that partake of the seruice of Idols what saith the Apostle They make themselues one with those Idols as in the twentieth Verse they are partakers and haue fellowship with Idols as who should say they that sacrifice to Idols or haue any thing to doe with them in their religious Feasts they testifie and seale vp vnto the World that they are seruants to those Idols So if we celebrate this holy Feast vnto the Lord we thereby testifie our Communion with Christ and testifie Christ his Communion with vs. Reas 3 The third Reason is drawne from the correspondencie and answerablenesse of that which Christ did vpon the Crosse and suffered vpon the Crosse to that which is done at the Lords Table for there is a verie sweet correspondencie between two Christ his Body and Blood was giuen for vs vpon the Crosse that which was giuen for vs vpon the Crosse that is giuen to vs in the Sacrament of the Lords Supper Vpon the Crosse it was giuen for vs and therefore it is communicated vnto vs in the Lords Supper Luke 22.19 And he tooke Bread and when he had giuen thankes he brake it and gaue it to his Disciples saying This is my Body which is giuen for you c. He tooke it at the Sacrament and said This is my Body this is my Blood which is shed for you giuing vs to vnderstand that what Christ did for vs vpon the Crosse the same he giues to vs in the Sacrament Christ his Body and Blood was giuen for vs on the Crosse and the same was giuen to vs in the Sacrament of the Lords Supper We know that the Lords Supper is nothing else but a representation or a shewing forth of the Lords death 1 Cor. 11. It is a shewing forth of the death of Christ Looke how it was with Christ vpon the Crosse so it is with vs in the Sacrament What was giuen there for vs is giuen here to vs. Vse 4 Another Reason is drawne from the nature of the Sacrament What is the nature of a Sacrament but to be a Seale of the Communion of Christ Christ ordained it so to be a Pledge of our Communion Doe this in remembrance of me Vse 1 The first Vse is matter of Instruction in sundry parts First It commends vnto vs the infinitenesse of the loue of Christ Iesus who as he did inlarge his Heart to vs in giuing himselfe his Body and Blood vpon the Crosse for vs so he doth communicate himselfe vnto vs by the worke of his Spirit yet further for our stronger and surer euidence of this Communion he doth from time to time ratifie and seale vp this Communion vnto vs by the participation of the Lords Supper These be singular mercies of God to vs and those that haue a sensible feeling of their own weakenesse dulnesse corruption and vnbeleefe and of their daily starting aside from God they cannot chuse but embrace this as a great mercie of God and so esteeme of it Yet there is none of Gods children that knowes their owne weakenesse and infirmitie how subiect they are to vnbeleefe and to start aside from God if they consider how powerfull the Sacrament is for the raysing vp of Faith in them though not for the begetting of Faith in vs we cannot chuse but acknowledge this a singular mercie and loue of God to vs in Christ Iesus We know we sinne daily and by euerie sinne we know we doe as much as in vs lyes make a separation from God and therefore how much need haue we that this Communion that is betweene vs and Iesus Christ should be daily sealed vp ratified and confirmed vnto vs A Woman that hath her Husband absent from her and doth not enioy his bodily presence yet she comforts her selfe in that she perswades her selfe that he is a faithfull Man and that he will not breake with her as a Ring after that Marriage is solemnized that is giuen as a token of loue for the further assurance of loue one to another when she lookes vpon this Ring though he be farre absent from her yet this puts her in mind of his loue to her and so me doth solace and comfort her selfe in the loue of her Husband by this outward pledge Euen so it is betweene Christ and the Soules of euerie faithfull Man and Woman we doe not enioy the bodily presence of Christ because he is in Heauen nay sometimes he with-drawes his sensible presence of his Spirit from vs yet we know there is a Couenant made betweene him and vs he is our Husband and we his Spouse he made one with vs and we with him and though he doe absent himselfe from vs yet we comfort our selues in this Vnion because we are conuerted vnto God and so this Communion is made betweene Christ
and vs and we know that he is faithfull and true and will neuer breake his word I but in the participation of the Lords Supper here is a Seale and a Pledge of his loue whereby this Communion is further ratified when we come there then the Faith which before lay hid in vs that begins to shew it selfe by the working of Gods Spirit and so by that meanes we begin to comfort our selues and to be reuiued in our Faith and affiance that we haue in the loue of Christ our blessed Husband which is much more then a Ring to reuiue a Woman in the loue of her Husband because here are the words vsed againe of the renewing of our Communion This is my Body that was broken for thee c. This is my Blood that was shed for thee c. The words are most powerfull and fit to reuiue vs in the loue and affiance that we haue in Christ our Husband this makes all quiet and sure and to conclude though Christ be absent from me yet surely I know he continues one and the same and this comforts me we know we make vse of this in our ordinarie speech if any be married we vsually say God giue you Ioy. It is well oh that there were Hearts in Men to beleeue and see and that they had practice and experience of this to see that at the Lords Table we be hand-fasted vnto Christ then God would giue vs much ioy and comfort Another matter of Instruction is this That when we are at the Lords Table there is a nearer Bond now betweene Christ and vs then there was before here is a neerer Bond at least we are more neerer sealed and tyed to Christ and he to vs then before And why Because it is the Communion of the Body and Blood of Christ it is further ratified sealed and confirmed and therefore it is matter of singular comfort to Gods Children in that it pleaseth God to vouchsafe vs so much fauour as to be one with him To be one with a great Man with the Princes of the World we esteeme it a great matter but what is it to haue Communion with Christ the Sonne of God He to be made one with vs and we with him This as it is matter of great comfort so also it is matter of obedience to stirre vs vp to obedience Is it so that we haue beene at the Lords Table to haue our Communion renewed Then we should carie our selues worthy of this mercie Are we made Members of Christ Then take heed that thou dost not take the faculties and powers of thy Soule and Body and abuse them to sinne iniquitie and to vncleanenesse It is the rule of the Apostle We must consider with our selues I haue beene at the Lords Table and made a Member of Christ and therefore now I must looke better to my Tongue that I doe not sweare nor blaspheme nor vse no vaine nor idle speeches that I must now looke better to my Eyes that I doe not suffer them to be light and wanton Eyes and specially to looke better to my Heart to walke with Christ because he is one with me and I one with him Another point of Instruction teacheth vs that Christ is really deliuered vnto vs in the Sacrament but yet notwithstanding spiritually but verily the Bread is the Communion of his Body and the Wine the Communion of his Blood that is to say there is a reall Communion to euerie faithfull and spirituall Receiuer for as the Spirit of God workes Faith in our Hearts so Faith causeth vs to beleeue that Christ hath made our peace with God and that we are incorporate into his Body and made one with him This is the reall exhibiting of Christ in the Sacrament there is no transubstantiation that the Bread is turned into the Body of Christ no the Apostle saith It is a Communion of the Body of Christ A plaine exposition of Christ himselfe where he saith This is my Body that is to say It is a Communion of his Body But if this be such a Communion then say they the Bread must be turned into the Body of Christ I answer neither of these for the Communion is spirituall it cannot be a corporall Communion but a spirituall Communion there is such a Communion as is made here betweene the Diuell and them that worship the Diuell which is not a corporall substance that is nothing else but a testification that they will serue him worship and obey him So our Communion is a ratification that we beleeue in our Hearts that Christ is one with vs and we with him True we are made partakers of Christ wholly of his Death and of his Merits but still in a spirituall manner As for his Body we haue nothing to doe with it that is in Heauen And therefore they that say they eat his Body they are as grosse as those in the sixth of Iohn It is an absurd thing nay it is a horrible thing for any Man to thinke that they should eat the Body and Blood of Christ in the Sacrament Vse 3 The third Vse It is matter of reproose I shall but point at them First It reproues the names that the Popish Church giues vnto this Sacrament they call it the Masse I would faine know of the Papists what is the reason they call it by the name Masse seeing it is called in the Scripture a Communion let them shew vs but one title in all the whole Booke of God that it is called a Masse and we will yeeld to them It is true the Masse though it haue been ancient amongst the Fathers yet it is not ancient in the Scriptures Another matter of reproofe that here ariseth is against the Popish Church that celebrate this Sacrament in one kind they giue the People the Bread but not the Cup The Cup which we blesse saith the Apostle 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 Take this for a rule wheresoeuer the Lords Supper is handled where it is not handled but by the way there they are both vsed sometimes it is done by the Bread onely and sometimes by the Cup but where it is of purpose treated of there you shall find that they are both spoken of Vse 4 The next Vse Is it so 〈◊〉 there is such a Communion betweene Christ and vs Then it teacheth vs this that euerie one of vs should so fit and prepare our selues when we come to the Lords Table euen as if we came to receiue the verie Body and Blood of Christ If Christ should enter into vs bodily then we would make vs as cleane as we could And shall wee not much more when hee comes to enter into vs spiritually And to say with the Centurion Lord I am not worthy that thou shouldst enter vnder my Roofe So euerie one of vs should make all preparation to giue entertainement to such a
Vers 20.21 It is so with the worshippers of Idols they thereby partake and haue communion and fellowship one with an other For the verie same word which is in Verses 18 and 20. partakers and fellowship is the same in the Originall with that in Verse 16. communion Now then if Israel after the Flesh that still obserue their carnall Rites and if Idolaters if they in their seruice and worship haue communion and fellowship one with another as well as with their Idols then much more haue we saith the Apostle in the Lords Supper We haue a Communion amongst our selues as well as with Christ our Head which in all these are to be vnderstood still with this limitation that it is not then made but there it is testified and professed to each other and to the World and nourished and confirmed to our selues This point being thus cleared and the way made open and plaine before vs now we are to enter vpon such Doctrines and obseruations as naturally ariseth from hence Doct. 1 Seeing the Apostle saith that the Sacrament of the Lords Supper is a Communion of the Faithfull one with another the obseruation is this That the Sacrament of the Lords Supper is a publike Testification a comfortable Nurse a mutuall Bond and a sure confirmation of that spirituall Communion which the Faithfull haue amongst themselues Or to speake more briefely and yet more plainly It is the Sacrament of Loue and Amitie amongst Gods children This point is to be proued See it in the Shadow in the Sacrament of the Old Testament which stands in correspondencie and answers to this of the New that is the Passeouer and hereby we shall see not onely that theirs in Christ is as ours 1 Cor. 10.3 4. but also so long as euer this Sacrament hath had any being either in the Substance or in the Shadow it hath alwaies beene of this verie nature and vse here propounded Consider the Lords institution of the Passeouer Exod. 12. and there we shall find many Ceremonies and circumstances tending to this end tending to shew and to nourish a louing Communion amongst the Receiuers First All were to communicate in it as we may see Vers 3.6.47 Ioynt actions are alwayes entended to be performed with Ioynt affections Secondly saith the Text if any did otherwise He should be cut off Vers 15 and 19. that is whosoeuer doth dissent and not louingly communicate with all the rest in this businesse should haue no part nor benefit in or by it Thirdly it was to be eaten in one House Verse 46. the onenesse of the House and place where it was eaten testifies the onenesse of the Hearts affections of them that eat it for where those of a Family are at iarres and dissentions and diuisions one House will not hold them Fourthly If his House were too little for the Lambe he was to call in his next Neighbour as in Verse 4. a pregnant testimonie of loue and good will as can be Fifthly It was to be done at one and the same time the same month the same day the same houre Vers 2 3 6 8. their generall consenting in the time arguing the generall consenting of their Minds and Hearts And what time was that Euen the Euening when they were all in their cold Blood the iniuries and offences of the day forgotten and forgiuen for the Sunne must not goe downe vpon our wrath when their affections were as calme and quiet as the Euening then they were to receiue it Sixthly they were all to be directed in it by one Law Verse 49. though it were a Stranger yet there was but one Law for both all of them louingly submitting themselues vnder the same Law and sweetly consenting together to goe all by one and the same direction Lastly It must be eaten without Leauen Vers 8 15 19. what that is in the Letter all of vs know by our owne experience But what is the true and spirituall sence of it That let the Apostle tell you in 1 Cor. 5.7 8. Let vs keepe the Feast not with old Leauen neither in the leauen of maliciousnesse and wickednesse It is the Leauen of maliciousnesse which aboue all Leauen is to be purged out Loue and charitie being specially confirmed to vs in this action Thus we haue seene it in the Institution Now let vs consider it in the Restitution by Hezekiah 2 Chron. 30.3 5. when the Passeouer had beene a long time intermitted for it saith Vers 5. they had not kept it of a great time There are many testifications of a louing Communion amongst them from the first Verse to the sixth we see all the People were to come together into the same place at the same time to keepe one and the same Passeouer and that with this speciall obseruation Verse 3. that when they could not keepe it the first Month as the Law required for want of a sufficient assembly they put it off till the second Month Vers 12 13. It is expresly noted that all Iudah came with one Heart a very great assembly howsoeuer there were many Recusants in Ephraim Verse 10. as there be too many now a dayes And so it was done with great Ioy Verse 21. and doubling the obseruation of the Feast keeping it other seuen dayes Vers 22 23. All which are plaine restifications with what a louing and cheerefull Communion they performed this seruice So in the seconding of this Restitution by Iosiah 2 Chro. 35. from the first Verse to the eighteenth there we may see such willing contribution by King and Princes such a generall assistance of Priests and Leuites such a great concourse of People from all Iudah and Israel such a great assembly as that there was no Passeouer kept like that since the dayes of Samuel All liuely witnesses as of their zeale for Gods glorie so of a most louing Communion amongst themselues If it be so in the Shadow what is it in the Substance If the Passeouer be a Sacrament of Loue and Amitie then the Lords Supper is so much more See it therefore secondly in the Substance The Lords Supper Iohn 13.4 to the 15. Our Sauiour being to ordaine this Sacrament doth first teach them by his example a Lesson of Loue he washeth his Disciples Feet teaching them that they must so loue one another as that they refuse no seruile office for the good of their Brethren though it be the washing of their Feet And after the Institution Vers 34 35. he presseth vpon them his Commandement of Loue as his chiefe Commandement and their chiefe dutie to God Marke this it is as if he had said I will now haue you to receiue the Sacrament of my Supper Well before you receiue it that you may know it to be a Sacrament of Loue and concord and a Bond or Pledge of your spirituall Communion one with another I giue you an example of Loue to season your Hearts withall before hand And that you may continually so esteeme and remember
it I will charge you with my Commandement of Loue in a speciall manner He prepared them with an example of Loue before and after giues them a Commandement of Loue to teach them that this Sacrament is a Communion of Loue. 1 Cor. 11.17 c. the Apostle being to redresse such abuses and corruptions in the Church of Corinth as had crept into this Sacrament doth specially tax those that are against this duty of Loue Verse 18. dissentions Ver. 21 22. eating and drinking asunder Verse 33. not tarrying one for another The Apostle in the 1 Cor. 10. had called this Sacrament a Communion now all these practises are directly opposite to a Communion these are breaches and separations and therfore if euer they will celebrate this Sacrament aright according to the will of God and the nature of the Sacrament and for their owne good it must be done with all the offices of Loue that may be In the 1 Cor. 12.13 For by one Spirit are we all baptized into one Body c. and haue beene all made to drinke into one Spirit To drinke into one Spirit whether it be meant directly of the Lords Supper as the phrase sounds or the signification of the other Sacrament insinuates for it is so in Baptisme that is a meanes of this Communion therefore also in the Lords Supper Or whether but by consequent for so it is meant at the least yet it proues it that the Sacrament of the Lords Supper is a Sacrament of Loue and Amitie amongst Gods Children Act. 2.42.46 The Church that was there conuerted continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayer they continue in the Apostles fellowship as who should say that was a fitting of them to the Lords Supper which is meant by the breaking of Bread noting that they which partake of the Lords Supper there should be a louely Communion amongst them Reas 1 The Reasons First all the Faithfull doe beleeue in one and the same heauenly Father euen the Father of our Lord Iesus Christ who hath giuen his Sonne for vs on the Crosse and daily giues him to vs in this Sacrament Gal. 3.26 We are all the Sonnes of God by Faith in Christ Iesus and thereby we become one Verse 28. Iew and Gentile Bond and Free Male and Female are all one in Christ Iesus and when we come to the Lords Table there we professe it in a speciall sort that we are the Sonnes of our heauenly Father What neerer naturall bond then to be Children of the same Father What sweeter name of Loue then the name of Father And is it so in Nature how much more in Grace to be spirituall Brethren and Children of our heauenly Father Therefore this is a testification and bond of a most louely Communion which the Faithfull haue amongst themselues This is the Fountaine of our Communion Reas 2 Secondly Wee are all Members of the same Body vnder Christ our Head Ephes 4.15 16. and from him we receiue Life and Grace and Spirit this is a verie neere Communion and verie liuely testified expressed in the vse of this Sacrament where we all eat and drinke together of his Body and Blood as Members incorporate into his Mysticall Body This is the matter of our Communion Reas 3 Thirdly Wee are all partakers of the same Spirit 1 Cor. 12.13 We all drinke into one Spirit And this also we professe in this Sacrament Iohn 6.63 It is the Spirit that quickneth the Flesh profiteth nothing And this is the life of our Communion Reas 4 Fourthly All the Faithfull are of one and the same Religion which euen in false Religions binds Men strongly together How much more in the true Religion And this likewise is here publikely testified in this Sacrament 1 Cor. 10.20 21. This is the Seale of our Communion Reas 5 Fifthly We all partake and sit at one and the same Table and this makes Men grow to a louely fellowship and societie nay the sauage Beasts by eating at one Racke it hath bred peace amongst them and this we doe not onely professe but act and practise in the Lords Supper we all sit at one Table and therefore this must needs nourish a louely fellowship and societie amongst vs. This is the Badge of our Communion Reas 6 Sixthly The actions which we performe at this Table are speaking signes of Loue and vnitie we eate and drinke as it were one to another and pledge one another for howsoeuer euerie one there eats and drinkes for himselfe yet withall still remember that thou doe it with a charitable nourishing and cheering vp of thy Fellow-Guests These are ordinarie actions and yet withall they are speciall tokens of vnitie and friendship And these are the Exercise of our Communion Reas 7 Seuenthly The outward Elements vsed at the Lords Table are framed proportionably hereunto One and the same Bread yet made of many Cornes the same Wine yet made of many Grapes To teach vs that though diuers Persons Sexes Trades States partake in this Sacrament yet all must be of one Heart and Mind and Affection therefore the Apostle saith we are but one Bread though a great many Cornes yet but one Bread which is a plaine testification and bond of Loue and amitie And this is the Patterne of our Communion Reas 8 Lastly Prayer that is a speciall dutie to be performed in the participation of the Lords Supper and this requires and entends loue Math. 6. And this is the Sparkles of the holy Fire of our Communion Now lay all these particulars together and then we shall see that they all conclude it with a generall acclamation that the Sacrament of the Lords Supper is a publike Testification a comfortable Nurse a mutuall Bond a sure Confirmation of that spirituall Communion which the Faithfull haue amongst themselues First Wee are all Children of the same heauenly Father There is the Fountaine of our Communion Secondly We are all Members of that Body whereof our Lord Iesus is the Head There is the Matter of our Communion Thirdly We ate all partakers of the same Spirit There is the Life of our Communion Fourthly Wee are all of one and the same Religion There is the Seale of our Communion Fifthly We all sit at the same Table There is the Badge of our Communion Sixthly The actions we performe at this Table They are the Exercise of our Communion Seuenthly The outward Elements vsed at the Lords Table They are the Patterne of our Communion Lastly Prayer is the Flame or Sparkles of this holy Fire of our Communion Vse 1 The Vses First this teacheth vs the needfull vse of the Sacrament specially in these times wherein as it is Math. 24. Loue waxeth cold we had need to be stirred vp and seeing this Sacrament is a meanes for that purpose we had need to frequent it But some will say if we haue Loue before what need we then come thither to haue it encreased I answer yes for
rigour of the Law punishing sinne past by a subiection to sin afterward when God forgiues vs our sinnes he remits and looseth these bonds also There is a third bond and that is the heauiest of all the eternall curse of God vpon transgresssors wrapping them in chaines of eternall darkenesse and damnation Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them When God forgiues vs our sinnes he remits and looseth vs of these bonds too in Christ he sets vs free from them Gal. 3.13 Christ hath redeemed vs from the curse of the Law when he was made a curse for vs. To shut vp this point our sinnes are vsually called our debts Math. 6. and Gods forgiuing is the remitting or releasing of these debts wherein the Lord as he is rich in mercie shewes himselfe an exceeding mercifull Creditor he remits not onely the forfeiture and penaltie which is the curse but euen the whole bond the principall debt of obedience it selfe for the time past for that which we did owe vnto God and haue not payd him Thus much light we haue receiued touching this sweet and heauenly Doctrine of forgiuenesse of sinnes by the occasion and benefit of this phrase Remission that is loosing our sinnes Secondly A doubt or two is to be remoued touching the matter it selfe Remission of sinnes First is this the onely benefit of Christ Blood shed Is this the whole substance of the New Testament I answer no it is not the Testament containes two branches Iustification and Sanctification the remission of sinnes and the renewing of the Heart so the words are Ierem. 31.31 c. which is die place where this Couenant is originally mentioned and so Christs Blood is shed for the confirmation of both but onely this named by a figuratiue speech in other cases of like nature yea in this verie case in other places of Scripture Ierem. 32.38 c. I will giue them one Heart an done way that they may feare me for euer c. He speakes that of our Sanctification but vnder that branch is vnderstood and meant the whole Couenant Remission of sinnes too though it be not exprest So in Rom. 11.27 which the Apostle quotes out of Esay 27.9 there is mention made of the Couenant and he names but one branch of it without the other Remission of sinnes and not Sanctification but both are to be vnderstood and being both but one Couenant one may well stand for both The New Testament and Christ his Blood shed is as well effectuall for the one as for the other Secondly here seemes to be some contradiction in the words to shed Blood for sinne entends satisfaction and remission of sinne entends free pardon How is that said to be remitted that is fully satisfied for And how is that fully satisfied for that is freely remitted I answer they are so farre from contradiction that they must necessarily goe together For where there is no shedding of Blood there is no remission which is as much to say where there is no satisfaction there is no forgiuenesse God is exactly iust and exactly mercifull and he cannot shew exact Iustice but he must shew exact Mercie Gods exact Iustice requires that sinnes be fully satisfied for his exact Mercie requires that they be freely forgiuen so in respect of Iustice they are fully satisfied for but in respect of Mercie they are freely forgiuen Againe consider Christ and our selues in respect of Christ our sinnes are not freely forgiuen but satisfied for in respect of vs they are not satisfied for but freely forgiuen It is full satisfaction in him but free forgiuenesse to vs. These points being cleered let vs come in the third place to the Doctrine and that is this in that it is here said Blood shed for the remission of sinnes Obserue that the whole and entire benefit of all Christs doings and sufferings for vs is chiefely and indeed wholly and really conferred vpon vs in the remission of our sinnes Ephes 1.7 By whom we haue redemption thorough his Blood euen the forgiuenesse of sinnes By whom who is that there spoken of It is Iesus Christ of whom in the former Verses the Apostle saith That all the good we haue from God is bestowed vpon vs in him And what hath he done for vs Redeemed vs By whom we haue redemption And how hath he wrought our redemption Thorough his Blood And wherein doth it consist In forgiuenesse of sinnes By whom we haue redemption thorough his Blood euen the forgiuenesse of sinnes So that when our sinnes are forgiuen then we are made partakers of the whole worke of Redemption and of the whole benefit of Christs doings and sufferings Act. 2.38 Amend your liues And be baptized euerie one of you in the Name of Iesus Christ for the remission of sinnes Why all that are truly baptized into Christ are partakers of him and all his merits and henefits That is true but yet the Apostle bids them to repent and be baptized in the Name of Iesus Christ for the remission of sinnes Giuing vs to vnderstand thereby that when we haue obtained that we haue obtained all the rest together with it Acts 10.43 To him giue all the Prophets witnesse that thorough his Name whosoeuer beleeueth in him shall receiue remission of sinnes It is not the Apostles reach to shew that the faithfull shall haue nothing else but remission of sinnes thorough his Name but contrarily that they shall haue the whole benefit of all things that belongs to Saluation If once we haue remission of sinnes then we shall haue newnesse of life the pledge of the Spirit all that belongs to Glorie and Saluation Rom. 3.15 Whom God hath set forth to be a reconciliation through faith in hit Blood to declare hit righteousuesse by the forgiuenesse of sinnes c. The summe of the Apostles speech is this God declares his righteousnes in sauing those that haue Faith in the Blood of Christ whom he hath set forth to be a reconciliation betwixt him and vs euen by the forgiuenesse of their sinnes 2 Cor. 5.19 God was in Christ reconciling the world vnto himselfe How Not imputing their sinnes vnto them Rom. 11.27 And this is my Covenant to them when I shall take away their sinnes Specifying the circumstance of the time it proues the point verie directly that then the Couenant is made when sinne is taken away then is all made sure betwixt God vs. Ps 32.1 2. The Prophet describes a blessed Man and sets him forth by both the parts of this Couenant Iustification and Sanctification The Apostle Rom. 4.7 8. quoting that very place and handling the same Argument names but Iustification and placeth blessednesse in that as that being in a manner all in all to our Saluation If once we get remission of sinnes we haue right to all the rest of the Couenant Reas 1 The first Reason is drawne from the nature of sinne Our sinnes are our debts whereby we become
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
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
together they carried themselues not so orderly as they should and ought to haue done yet they obserued this as a sure Rule that there should be an Assembly before they communicated in the Sacrament of the Supper In the second Chapter of the Acts and the two and fourtieth Verse it is said That the Beleeuers continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayers Where by breaking of Bread wee are to vnderstand the particular vse of the Sacrament of the Lords Supper as we shall shew more at large hereafter Now when the Text saith They continued in the Apostles Doctrine and Fellowship and breaking of Bread Thereby is manifestly declared vnto vs thus much That the Beleeuers did vsually meet together by whole Assemblyes at the partaking of the Sacrament of the Supper as well as at the Preaching of the Word Prayers and other holy duties of Christian fellowship and societie They continued in the Apostles Doctrine Fellowship breaking of Bread c. This example wee haue in hand is the most pregnants proofe of all In the first Supper that euer was administred who were present All the Disciples For they were the charge that our Sauiour then had vnder his hands The Text saith in the twentieth Verse He sat him downe with the Twelue hee had no more otherwise they should haue beene there He sat downe with the Twelue therefore they were present If Iudas did slinke away betwixt the eating of the Passeouer and the eating of the Lords Supper yet the proofes holds true that many were present at the least eleuen of them and so it is manifest out of the first practise of the Disciples when it was first instituted as also of the Church of God from time to time in the Primitiue Ages and so both by the Rule of our Sauiour as also of the Apostles it appeares that this Sacrament is for many that is to say that whensoeuer it is administred many are to be present to communicate in it The Reasons of the Point are these Reas 1 First The bountifulnesse of the Lord Iesus Christ requires it he intended this Sacrament for many euen to as many as he meant to saue by his Death He prouided herein for many though many come yet here is sufficient for them all He calles and inuites many Prou. 9.5 Come eat of my Bread and drinke of the Wine which I haue mingled Which though it be a generall call of Wisedome of the Sonne of God whereby he inuites all to come to the Word as well as to the Sacrament yet it must be vnderstood with particular respect to this Sacrament it hath such a reference to a Feast we speake of Lastly He is most ready to receiue many euen all commers all that come in obedience and conscience to his Ordinance Iohn 6.37 Him that commeth to me I will in no wise east out And therefore being such it requires that many should be present Whosoeuer they be that refuse to come let them looke how they can acquit themselues of forsaking their owne mercy and of the bounty of the Lord Iesus for my part I cannot acquit them Reas 2 Secondly All holy publike exercises are to be solemnely performed euen with outward solemnitie so much as may be for that outward solemnitie is no small part of that decent order and comelinesse which the Apostle requires in all Church duties 1 Cor. 14.40 Let all things be done decently and in order Now we know that where there is not a competent Assembly at an holy Exercise it is a great disparagement to the solemnitie of it and surely where there are a sufficient number of Communicants it is a great part of the outward solemne obseruation of that holy Ordinance Reas 3 Thirdly It is a Feast and it is the greatest and best Feast wherein our Soules are fed with the Body and Blood of the Lord Iesus Now the nature of a Feast requires a competent number of Guests in Mens Feasts specially then in the Lords Feasts In the foureteenth Chapter of Luke and the three and twentieth Verse The Lord had made a Feast those that were bid and inuinted came not therefore said the Lord to his Seruants Go out into the Streets and bid the Poore Lame Halt and Blind came in Well he did so and yet there was more roome Then said he Goe out into the Field and Hedges and compell them to come in that my House may be filled It is his delight his pleasure and good will that his House should be filled and therefore this being his Feast there is necessarily required the presence of many at it Reas 4 Fourthly The Lords Supper is a mutuall testification a bond and nourishment of the loue betweene the Faithfull of one Faithfull to another of the same Congregation and that is one speciall vse of it he ordained it to nourish loue and to bind them one to another therein and when we come many of vs together doe we not testifie that we are at peace reconciled and that all is well betwixt vs And bind we not our selues so to continue And as Christ loued vs so to loue one another And we receiue this that we may be nourished in this loue being more incorporated into Christ and so one into another The end of the Sacrament is the testification of the nourishing of the loue of the Faithfull and how can this be if they be not present If but one or two be present there can be no more testification of loue but vnto them at least they that are absent can make no testification of it and therefore the Reason still holds good that many must be present Reas 5 Last of all here is great incouragement and helpe one to another to the performance of this Religious dutie When many are met together one strengthens the Hands of another we know by experience that their presence comforts vs ours them their zeale kindles our zeale ours theirs their prayers helpe vs and ours them and therefore in this respect there is necessarily required the presence of many at this Sacrament The Vses of the Point are these Vse 1 The first is matter of reproofe and that of two sorts of Transgressors against this Rule The first is of a notorious abuse of the Sacrament of the Lords Supper in the Popish Church concerning priuate Communions or Masses as they call them There priuate Communion is not therefore said to be priuate because it is performed in a House or secret place for many times they doe performe it in the Church publikely neither priuate because there are but a few present for many times it is performed when there are many People present as beholders but a priuate Communion is where the Priest that is to deliuer it to the People eats and drinkes alone and none eats and drinkes with him as vsually it is in all places where the Church of Rome rules A horrible prophanation of the Lords Supper and a flat
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
a Diuel Iohn 6. Iohn 13. why then did he administer the Sacrament vnto him amongst the rest Answ I answer Our Sauiour knew this not as he was a Minister but as he was God and that was not belonging to the Office of his Ministerie but in regard of the power of his Godhead so that it must not be drawne into the Office of his Ministerie because he knew he was a Reprobate yet he deliuered it vnto him We cannot know certainly that any Man is a Reprobate we are to cast him out if he so carrie himselfe till such time he reformes himselfe But our Sauiour as being a Minister knew him not to be reprobate and therefore was not to repell him The Reasons of the Point are these Reas 1 None haue part in Christ but Beleeuers and therefore none must haue part in this Sacrament but Beleeuers None haue right to the signes but they that haue right to the thing signified They that beleeue shall not perish And therefore none ought to communicate but Beleeuers Reas 2 Secondly It is so in the other Sacrament it is to be administred to them that professe Faith Marke 16.16 Acts 8.39 Philip said vnto the Eunuch If thou beleeuest thou mayst be baptized At the least a profession of Faith is required Reas 3 It holds likewise by proportion to the Sacrament of the former Testament in roome whereof this succeeded No Stranger but such as would become formable to the Congregation of the Israelites to partake in it Reas 4 Likewise It holds by proportion to the outward signes None can partake of the outward signes vnlesse they haue Hands and Mouthes and Stomackes to take feed and digest them And so no benefit in the spirituall Grace without the Hand of Faith the Mouth of Faith and the Stomacke of Faith the Hand of Faith to lay hold of it the Mouth of Faith to feed on it and the Stomacke of Faith to digest it No benefit without this and therefore none ought to partake of it but such as haue it Vse 1 The vse is matter of instruction to the Ministers of God that they be choyce and warie in admitting the People to the Lords Table They must haue some good probabilitie that they be found Christians they must deale with them in publike and priuate to see if they be fit and they must labour to make them fit Vse 2 But specially it concernes the People and therefore it teacheth them in the second place to examine themselues whether they be fit to come or no whether they haue on this Wedding Garment or no. Haue you Faith Are you Beleeuers Doth the Spirit of God witnesse so much within you Doe you find the fruits of Faith in holinesse of life conuersation Then come and welcome If otherwise you find not this more or lesse assuredly you haue no part nor portion in this busines Many scorne to be examined specially the elder sort they are loath to haue their infirmities their weakenesse insufficiencie and ignorance to be knowne Proud Hearts they had rather goe to Hell then to haue their infirmities discouered But all in particular must examine themselues and because they that are not of the Ministerie cannot so search themselues as we can therefore they must come vnto vs and if we vpon tryall say vnto them Now you are fit then they may come with cheerefulnesse Gods Messenger vpon the conference had with them hath bid them come and therefore they may come with much more cheerfulnesse and certainly shall find much more profit But what measure of Faith is required will some say Surely this I will speake no measure of Faith that Man can attaine will serue in Gods Iustice but any measure shall serue in the acceptance of Gods Mercie If true Faith though neuer so little and weake be of good cheere it shall saue thee Let it proceed from a good cause and yeeld good fruit within thee and then as I said though weake and small yet it is accepted of God in Christ It was the case of these Disciples at the same time Were they Men of great Faith No of small Faith for the most part were ignorant at the least doubting of the Resurrection of Christ without which all Faith is in vaine at the least they were not so thoroughly perswaded as they ought to be and yet well welcome in those beginnings and rudiments of Christian Faith He administred the Sacrament vnto them And therefore let vs looke our Faith be true and let vs desire and groane after more and then though it be mixed with many doubtings and failings yet the Lord will accept it and in mercie will couer our infirmities in the obedience of Christ and so we shall find the fruit of sauing Faith in the vse of this Sacrament He shall make it good vnto vs for all sauing purposes * ⎠* The end of the eleuenth Lecture THE TWELFTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to divert and turne aside into the Argument of the Lords Supper specially against this season of the yeare above all other wherin not only those which are sincere in Religion but even those that are counterfeit in Religion pretend a kinde of conscience to come to receive the Lords Supper The fist head that we reduced all those things which wee purposed to propound concerning the doctrine of the Lords Supper were the names and titles that are given to it wee have shewed foure of them namely the Lords Table the Lords Supper the Communion the New Testament now we are to proceed to a fifth name or title that the Sacrament of the Lords Supper is stiled withall that is the memoriall or remembrance of Christs death though the Sacrament be not expressely and in so many termes so called in any one place of Scripture yet it is very necessarily and directly gathered both from the words of our Saviour himselfe as also from the words of the Apostle Paul from the words of our Saviour Luke 22.19 Doe this in remembrance of me but much more plainly out of the Apostles words 1 Cor. 11.26 You shew forth the Lords death till he come the eating of this bread and the drinking of this cup is the shewing or setting forth of the Lords death till hee come And these are the words that wee purpose 1 Cor. 11.26 God willing to insist upon for our proceeding in this businesse 1 Cor. 11.26 For as often as you shall eate this bread and drinke this cup you shew the Lords death till he come You know that names are justly given unto things according to the nature of the things named what is the nature of this Sacrament the Apostle shewes here that to eate this bread and to drinke this cup is to shew forth the death of Christ by way of remembrance till hee come therefore this is a fit and proper name to this Sacrament the memoriall or remembrance of Christs death Now because as you see
this Text spends it selfe wholly in this very argument therefore we will take it whole before us and first we will shew the consistance of the body of the Text in it selfe Secondly the meaning of the words and thirdly the parts of the Text and so proceed to the doctrines First consistance of the whole body of the Text standeth thus These Corinthians to whom the Apostle writes this Epistle were newly converted to the faith of Christ by Pauls ministery and they made profession of this their faith by the use of Gods saving ordinances particularly by the use of the Sacrament of the Lords Supper Satan according to his wonted malice when he saw hee could not utterly deprive them nor keepe them from the use of this notable meanes of grace hee labours cunningly to infect and staine it with sundry corruptions thereby to defile them in the use of this Sacrament and so to make it unprofitable to them and surely in a short time hee prevailed greatly on their weaknesse herein and brought in much disorder and abuse amongst them yea such grosse abuses that they poysoned their holy assemblies verse 17. they came together not for profit but for hurt whereas this Sacrament was ordained for their profit and good by this means it turned to their hurt such grosse abuses they were as brought downe Gods sensible Iudgments upon them verse 30. for this cause many are weake and sicke amongst you and many sleepe such as in a manner nullified the Sacrament to them vers 20. this is not to eate the Lords Supper you doe so corrupt and staine it that in effect you doe not eate it one speciall corruption amongst them was this verse 21. that they taryed not one for another that so they might communicate together but did prevent one another they came to the Lords Table as to a scambling Feast first come first served a horrible abuse in the holy and religious feast of the Lords Supper The Apostle so soone as he heard of these abuses in zeale for Gods glory in conscience of his owne duty and in a holy jealousie for the pure use of the Lords Ordinances and in a fatherly care which hee had over these Corinthians whom he had lately begotten to the faith presently takes a course to reforme and redresse these abuses and as the nature of all right and true reformations doth require that when things are out of square they are to be refined and renewed according to the first originall so the Apostle being to redresse the abuses of the Lords Supper amongst them he brings them backe to the first institution to the first Lords Supper that ever was and by that patterne frames his reformation and there he rehearseth the institution verse 23. This bread is my body c. and this cup is my blood c. there is the repetition of the institution the application for reformation is in the 26. verse For as often as you eate of this bread and drinke of this cup you shew forth the Lords death till he come The summe of all so farre as it concernes our present purpose is briefly this as if the Apostle should have said to these Corinthians O you Corinthians you are much to blame that you suffer your selves to be so stained with so many corruptions in the Lords Supper by name this is one that you tarie not one for another to communicate together but one prevents another the rich eate before the poore come as if we had more care of our bellies than of Gods Religion and Christs sufferings this is a grosse abuse it was not so in the beginning In the first supper that Christ instituted then all the Disciples were present and did lovingly communicate together and therefore if ever you looke to celebrate the Lords Supper with comfort and benefit to your owne soules you must doe as they did reforme this errour and tarie one for another Consider more particularly what a speciall Item the Lord Iesus gave them then Doe this in remembrance of me verse 23 24. whereby hee enjoynes all that come to the Lords supper that their hearts and mindes be taken up and wholly set upon the consideration of the death of the Lord Iesus and all their passages in and about the Sacrament must shew forth and carie a rellish of it you must not minde your meat and drink and hunger and thirst as this abuse proves you doe No no your mindes must bee wholly bent on Christs death and surely if you be spiritually affected and minde that soundly as you ought you will have little minde of your bellies but you will minde the body and blood of Christ and shew forth his death till hee come therefore reforme your selves and purge out this corruption This is the consistance and dependance of the Text. The second thing is the meaning of the words themselves For as often as you shall eate of this bread and drinke of this cup you shew the Lords death till he come There is no great difficulty in the words yet for plainesse sake wee will goe over them with some familiar and easie exposition whereby also we shal make way to our observations These words in the 26 verse are Pauls owne words and not Christs the words before verse 26. and 25. are Christs owne words but these are Pauls in the former verse it is said Doe this in remembrance of me as Christ himselfe speaking it but here it is said You shew the Lords death as Paul speaking this concerning Christ neither is this any wrong to our Saviour that Pauls words should be sorted and joyned with his because they both proceeded from the same Spirit which was in Christ as also in Paul though not in the same measure yet in such a measure even in Paul also as that he was infallibly guided and freed from errour thereby in all his writings that are extant among us Pauls speech is here added to Christs speech not as any new or diverse thing but first to confirme it and give testimony to the truth of it secondly to expound it and make it plaine for their understanding thirdly to apply it to them and consequently to all the faithfull as being so meant by our Saviour himselfe and not to his Disciples onely and so he performes the office of a faithfull Minister of Iesus Christ which is to confirme his words as a witnesse to expound them as an interpreter and to apply it to them as a messenger sent to them for that purpose It is said here in the first place as often as you eate which containes an intimation that they did often communicate and withall an admonition that it is a necessary duty to communicate often it is spoken of here as a matter commendable in them and therefore imitable in us for he would never have enjoyned a second duty upon it but that hee did approve the first They must not thinke it enough that they have done it once and that shall
mee the conferrence of both these speeches together ministers this profitable observation namely that the true and right remembrance of our Saviour IESVS CHRIST is our affectionate and religious remembrance of the death of our Saviour Christ Remember me saith Christ verse 25. that is saith Paul the Lords death verse 26. Remember it so that you shew it forth that is religiously and affectionately Zach. 12.10 I will poure upon the house of David and upon the Inhabitants of Ierusalem the spirit of grace c. there is a promise of the Spirit to be poured downe on the faithfull under the Gospell and one principall effection of it there mentioned is this that they shall looke on Christ that is they shall remember him and meditate upon him Well what is the principall object in Christ that they shall set their meditations upon his piercing that is his death and sufferings when he was pierced with thornes and nailes and Speare and how shall they be touched with this remembrance of him Surely very religiously and affectionately grieving and lamenting as for their first borne Here then is the right remembrance of Christ that is our affectionate and religious remembrance of the piercing and death of Christ Rev. 13.8 Christ Iesus is the Lambe of God that takes away the sinnes of the world But how doe the faithfull whose names are written in the Lambes booke of life apprehend him Not simply as a Lambe but as a Lambe slaine that is in his death and crucifying that is the true and right apprehending of him Gen. 3.15 The seed of the woman c. when the Lord himselfe first published the Gospell he propounds the seed of the woman to be beleeved in that is CHRIST but with speciall reference to his death for that is the very bruising of the Serpents head CHRIST on his Crosse spoiled principalities and powers Col. 2.14 and the bruising of his heele there spoken of is an intimation of the death and sufferings that the Devill and his Instruments should bring upon CHRIST and yet these very sufferings of Christ shall break and destroy all their power this was Adam and all the faithfull to beleeve of Christ and this is their true and right remembrance of Christ This was shadowed in the sacrifices before the Law as in the Passeover Exod. 12.6 7. they should kill it and strike the blood on the two posts c. what is the meaning of this wee must carry the streames of our meditations on Christ towards his killing and death and blood And so under the Law Heb. 9.22 almost all things are by the Law purged with blood What is the meaning of this That all that beleeve in Chritst are thereby admonished still to have the eye of their mindes setled on the meditation of the blood of Christ if ever they looke to bee purged from their sinnes by Christ they must bee purged by the blood of Christ so the Prophets set forth Christ in this manner Esay 53. from the first to the seventh verse hee that of all the Prophets spake most plainly of him sets him forth principally in regard of his death as he was wounded and broken and oppressed and afficted the Prophet leaves them the best memoriall of Christ and therefore he acquaints them with the death of Christ The Apostles observed the same rule 1 Cor. 17.3 First of all I delivered unto you how that Christ dyed for our sinnes no doubt but hee would teach them Christ so as hee might worke a most affectionate impression and remembrance of Christ in their hearts and how doth he this By teaching them Christs death first of all as the chiefe and maine ground of all the rest And looke how he taught them so hee practised himselfe 1 Cor. 2.2 I esteemed not to know any thing amongst you save Iesus Christ and him crucified for his knowledge he esteemed to know nothing else and so Gal. 6.14 for his rejoycing God forbid that I should rejoyce in any thing but in the crosse of our Lord Iesus Christ and both these are spoken by way of exclusion disclaiming all other knowledge and rejoycing in comparison of that because that is the rise and ground of all the rest To conclude the Word and the Sacraments are purposely fitted to worke this remembrance in us 1 Cor. 1.18 the word is called the preaching of the Crosse that is it the Minister must specially preach and the people learne Gal. 3.1 the Apostle taught Christ and his death to them so plainly as if hee had beene crucified amongst them and so the Sacraments are fitted to this end first Baptisme Rom. 6.3 4. we are baptised into his death and buried with him in baptisme and so the Lords Supper as you see here is to set forth the Lords death c. The reasons First Christ in his death was most pleasing to God and wherein should wee or can wee bee better affected with the remembrance of Christ than in that state wherein hee was most pleasing to his and our heavenly Father God cannot properly be said to be pleased with his Sonne at any one time more than another but we speake it after the manner of men and by way of supposall if ever God could be better pleased with him at one time than at another it was at his death Ephes 5.2 then he was an offering and a sacrifice of a sweet smelling savour to God I but you will say then God was most angry with him pouring on him his fierce wrath and vengeance from heaven True he was most angry with him in regard of our sinnes which he beheld on him and punished in him but in regard of his owne decree thereby accomplished and Christ his perfect obedience therein yeelded and the absolute satisfaction for our sinnes there made by his precious blood even then God was best pleased with him we feele it through Gods mercy for we are sure it was his death and blood that we are reconciled to God by and that God was pleased with us for and therefore Christ himselfe must needs be most pleasing to him in that estate Secondly therein Christ shewed his greatest love and affection to us and how shall we remember him with our best affections but in that state wherein hee shewed most love and affection towards us Iohn 15.13 Greater love than this can no man shew than to give his life for his friend this love Christ hath shewed us he gave his whole state for us he spared not his precious body his precious blood his precious life his precious soule for us all these are precious yea infinitely precious in themselves yet hee thought nothing too precious to give for us but exposed them all in his death to the wrath of God for our redemption whosoever thou art that canst thus remember Christ thou hast many strong bonds and motives to binde thee fast to thankfulnesse and love and obedience to God in Iesus Christ and that is to remember him
remember it with thankfulnesse to God with compassion to Christs sufferings with hatred to thine owne sinne with faith in Christs pretious blood and with a true desire and endeavor to be like to him in his death by thy mortification how wondrously doe men erre touching this duty they will say we remember that Christ dyed for us all so pass it over as a sleight thing some will goe further and meditate upon it once a yeare or upon Good Friday somewhat more than ordinary alas this comes farre short of the right remembrance of Christs death whosoever thou art that lookest to be saved by the death of Christ see thou make it thy daily and continuall meditation and labour to grow acquainted with it every day better than other and take this for the conclusion of all so much as thou dost meditate religiously and affectionately on Christs death so much interest thou hast in Christ and in his salvation The end of the twelfth Lecture THE THIRTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER IN 1 Cor. 11.26 it followeth For as oft as you shall eate this bread and drinke this cup you shew the Lords death till he come This being the portion of Scripture which through Gods direction we have already entred into for our preparation to the Lords Table and the next Sabbath God will 〈◊〉 we purpose to communicate in the Sacrament of the Lords Supper therefore according to our wonted manner wee are now to consider of some meditations whereby wee may be the better sitted to the holy participation of that saving ordinance of Iesus Christ We have entred as you may remember into these words already and have shewed the drift of them and the dependance of them with that which went before we shewed you the parts of them that this verse consisteth of two parts as first an action performed in the former part of the verse As oft as you shall eate this bread and drinke this cup Secondly a caution or condition that this action is to be performed withall is the latter part of the verse Ye shew the Lords death till he come I will not make my repetition of that which I have spoken before we spake onely of that which concerned the coherence and dependance of this verse with the former that whereas our Saviour saith in the verse going before Doe this in remembrance of mee the Apostle saith here As oft as you doe this you shew forth the Lords death till he come Now then wee are to come to the handling of the parts of the verse and first to beginne with the action in the former part of the verse wherein we are to consider these two things First the parts of the action The eating of this bread and drinking of this cup whereby the Apostle describes the Lords Supper Secondly the frequenting of the action As oft as you shall eate this bread and drink this cup the parts of the action are the eating of the bread and the drinking of th◠cup. To begin with that there be sundry other actions of much use and significancy in and about the Sacrament of the Lords Supper as namely the blessing of the bread the breaking of the bread the distributing of the bread and such like but because that this here the eating of the bread and drinking of the cup because this action is the accomplishment of all the rest for all that is done besides in the Sacrament of the Lords Supper the blessing of the bread the breaking and distributing of it tends to this namely that the receiver may profitably eate and drinke and comfortably communicate in these holy mysteries therefore the Apostle makes mention of this action onely as this I say being the accomplishment of the rest even the eating of this bread and drinking of this cup we are here therefore to consider of some particulars and the first particular that here we are to consider of is this that the Apostle being here to describe the Sacrament of the Lords supper he doth describe it and set it forth by a matter of action or a matter of use He describes the Sacrament it selfe by the use of the Sacrament by the eating of the bread and the drinking of the cup. Doctr. The matter that hence wee are to observe is this namely That the Sacrament of the Lords Supper as well in regard of the nature of it in it selfe as also in regard of the benefit of it to us doth wholly and altogether consist in the participation and use of the Sacrament I say both for the nature of it and likewise for the benefit of it for the Apostle speakes here of both he speakes of the nature of this Sacrament as appeares by the rehearsall of the institution in the three verses before going wherein the nature of the Sacrament is fully set forth and likewise he speaketh of the benefit of the Sacrament as appeares by the application of that institution as also by the whole discourse he makes from the sixe and twentieth verse to the end of the Chapter For explication of this doctrine understand that the Sacrament is then said to he in use when it is used administred and received according to Gods owne ordinance then is the Sacrament in use so long as the Sacrament is thus in use so long it is in the nature of a Sacrament and so soone as this use ceaseth so soone ceaseth the nature of the Sacrament in that particular So for the benefit of it the Sacrament being thus used there is much benefit to be received by it but without this use there is no benefit to be had by it at all it is true the benefit of the Sacrament to the faithfull receiver continues with us after the receiving of it and we finde benefit and comfort and sweetnesse by it but because the benefit doth arise wholly and onely from the use of the Sacrament therefore the doctrine stands firme namely That the Sacrament of the Lords Supper as well in regard of the nature of it in it selfe as also in regard of the benefit of it to us doth wholly and altogether consist in the participation and use of the Sacrament the Apostle speaking of the Sacrament both in the nature and use of 〈◊〉 hee speakes of a matter of use So oft as you eate this bread and drink this cup you shew the Lords death till he come It is not onely to have it but to eate it and drinke it For proofe of this point take Christ his example Matth. 26.26 Iesus tooke bread c. there was bread there and there was wine at the feast of the Passeover but the bread and the wine did not make it the Sacrament of the Lords Supper no saith the Text Iesus tooke it blest it brake it and distributed it saying Take eate this is my body So likewise he did the cup. This was matter of action on his part then likewise matter of action on the receivers
part questionlesse as hee gave it them so they received it of him and as he bade them eate it and drinke it so they did eate it and drinke it this is cleere in Marke 14.23 concerning the cup he saith They did all drinke of it and the same is to be understood proportionably concerning the bread here then is all matter of action and doing whereunto if ye adde that Christ saith This is my body and this is my blood and so no doubt but they did so beleeve it in their measure and accept of it here still you see is all matter of action both on Christ his part saying and doing blessing breaking and distributing and on the receivers part they tooke it they eate it they drank it and were thankfull to Christ for it this matter of action and use it was that gave it the nature of a Sacrament in it selfe and made it beneficiall to them Agreeable to Christ his example was his command Doe this in remembrance of me Luke 22.19 what is it that here Christ enjoynes his Apostles why surely the whole worke of the celebration of the Sacrament of the Lords Supper that they should doe that which they had seene him doe to the end of the world they and their successors should from time to time observe it as a perpetuall ordinance for so our Apostle expounds the words whereas Christ saith Doe it in remembrance of me the Apostle explaines it and saith Doe this as oft as you doe c. giving us to understand that it was not a matter that onely concerned that present action wherein Christ and his Disciples were employed but that it is an action that concernes both Minister and receiver to doe in every Sacrament to the worlds end marke upon what termes he doth commend that to them still he puts it in a matter of action let this be your use and practice the bread and wine must bee taken blessed broken and distributed eaten and drunken or else it is no Sacrament in it selfe nor any benefit to you so in 1 Cor 10.16 The bread which we breake is it not the communion of the body of Christ the cup of blessing which wee blesse is it not the communion of the blood of Christ It is not the bread that is the communion c. but the breaking of the bread and such other actions as do accompany the Sacrament that Christ hath appointed and the Apostle in the seventeenth verse saith For wee that are many are one bread and one body because we all are partakers of one bread still what he saith concerning the Sacrament he speakes it in regard of the use and participation of it so in verse 21. You cannot be partakers of the Lords table and of the table of Devills still he describes the Lords Table by the use and participation of it and so generally throughout all the Scripture and in the eleventh Chapter the Apostle here saith verse 20. When you come together therefore into one place this is not to eate the Lords Supper do you think it is to be made partakers of the Sacrament for one to eat not the other no this is not to eat the Lords supper It is not the Lords Supper except it be eaten and in use as the Lord himselfe hath ordained it Act. 2.42 And they all continued tn the Apostles doctrine and fellowship and breaking of bread there you see the Sacrament of the Lords Supper is still described by a matter of action and of use by breaking of bread Reason 1 The reasons One reason is drawne from the use and nature of the Sacraments of the former Testament they consisted altogether in action and in use for the nature and benefit of them Circumcision what was it why the cutting off the fore-skin of the flesh altogether in action The Passeover must be killed and eaten there had wanted the nature of a Sacrament unlesse there had beene killing and eating neither was there any benefit by it without they fed upon it so it is in ours ours being the same in substance with theirs The Papists which are our adversaries and very hot against us in this doctrine and it is a very materiall difference betweene them and us they grant indeed that in the Sacrament of the former Testament it was so but say they it prooves not that it should be so now in the Sacraments of the new Testament the Sacraments of the former Testament they were but shadowes but ours are the substance and therefore the reason holds not say they We will not now dispute whether ours and theirs are the same though we can prove it as cleere as the Sunne at noone day that they are the same in substance God forbid that any should thinke that wee should bee saved by one meanes and they by another for matter of substance But not to stand upon that Put the case it were so that their Sacraments were shadowes and ours the substance the reason holds much more strongly for if it were so then in the Sacraments that were but shadowes that they consisted altogether in action and use then much more our Sacraments that are in substance those Sacraments that have more action and use about them are commonly most lively and powerfull the more action and use a Sacrament hath the more life and power usually is in the Sacrament to the receiver unlesse therefore wee will make the shadow to have more life and power than the substance the Sacraments of the old Testament must not consist in action more than the Sacraments of the new if they yeeld that the nature of them stood in the action and use of them then ours must doe so much more so then the reason holds very strong that the Sacraments of the former Testament consisted altogether in the use and participation of them and therefore so must ours Reason 2 The second reason is drawne from Baptisme the other Sacrament of the new Testament Baptisme and the Lords Supper a sweet paire of Sacraments that the Lord Christ Iesus hath instituted like two brests for the nourishing of the Church to the worlds end it is so in one of these brests and therefore it is so in the other it is so in Baptisme therefore it is so in the Sacrament of the Lords Surper it is so in Baptisme that consisteth both for the nature and benefit of it in the use of it the water is not Baptisme though it be never so hallowed as the Papists say but the washing of water and the use of it that is Baptisme if so be that there should be water and that water should be consecrated as they call it yet if there be not a receiver or one to be baptised or if there were a party to be baptised and a Minister to baptise yet without he be actually baptised it were no baptisme Well that the Papists grant in the matter of Baptisme but it is not true in the Sacrament of the Lords
supper say they Baptisme consisteth onely in use but saith the Councill of Trent It is a great prerogative that God hath vouchsafed to the Sacrament of the Lords supper that whereas all other Sacraments have their nature and benefit by the use of it yet this Sacrament of the Lords supper hath this prerogative to retaine the nature and benefit of it when the use of it ceaseth This they say if they could prove it but they cannot shew us any such prerogative out of the word thus to advance the sacrament of the Lords Supper above the sacrament of Baptisme We know this that in each of these sacraments every faithfull beleever doth receive Christ and all his benefits I say in Baptisme as well as in the Sacrament of the Lords supper Gal. 3.27 By Baptisme we put on Christ and what can we doe more in the Sacrament of the Lords supper Likewise by Baptisme we are incorporated into Christ into the death and resurrection of Christ Rom. 6.3 4. What can be done more in the Sacrament of the Lords supper than this By Baptisme we are washed and renewed by the Holy Ghost Tit. 3.5 What can be done more in the sacrament of the Lords supper than is in Baptisme Therefore if so be that the Sacrament of Baptisme bee of no force nor benefit without the use why should the Sacrament of the Lords supper be of force and benefit to us without use Againe if the sacrament of the Lords supper bee of force without use why then should not the Sacrament of Baptisme There can be no reason given of it it is nothing else but a fancy or dreame of theirs in thinking that Christ is bodily present in the Lords supper and that drives them to speak many strange things contrary to all reason and religion Reason 3 The third reason is this There must be a due proportion betweene the Sacrament and that which is represented by the sacrament now what is represented by the sacrament of the Lords supper Why Christ himselfe the death of Iesus Christ and the death of Christ Iesus consisteth altogether both for the nature and benefit of it in matter of action and use First for the nature of Christ his death Christ had not dyed unlesse his body had beene broken and his blood shed Then for the benefit of the death of Christ no man shall have any benefit by it any further than they apply it and receive it by the hand of faith If it be so then in the thing represented by the sacrament then it is so in the sacrament it selfe And surely they that make the sacrament of the Lords supper to be a matter of saving benefit being out of use they advance it above the death of Christ because that is not in force but so farre as it is in use and action Reason 4 The fourth reason may bee drawne from such things as the Sacrament of the Lords supper is compared unto First it is compared to a plaister because that it is as it were a spirituall plaister to cure our spirituall sores sinnes and infirmities through the ordinance and blessing of God wee know in a plaister there must bee used many simples and ingredients yet all they doe not make a plaister till they bee tempered together by Art else they make none well when they are so tempered what good will this doe to him that needeth it without he apply it to the sore surely no benefit at all it is not a plaister at least not in the benefit of it to him no further than he applyes it unto the sore So likewise for the matter of a seale the sacraments are compared unto seales put the case there be a seale and there bee wax and the seale be put unto the wax yet if they bee not put unto the writing it gives no assurance of benefit to him to whom the conveyance is made Lastly in the matter of a feast as the sacrament is called a feast let there be much meat and many guests at the feast yet all this makes it not a feast unlesse they doe eate and drinke but it is their meeting their eating and drinking that makes it a feast and makes it likewise beneficiall to them that eate of it If it be so in these things then it is so in the sacrament of the Lords supper though there bee bread wine and it be broken and poured forth yet notwithstanding if it bee not used and eaten and drunken it hath neither the nature of a sacrament nor the benefit of a sacrament to any of us Vse 1 The first use is matter of reproofe first of a Popish doctrine and secondly of a Popish practice First of a Popish doctrine The Popish Church holds and maintaines very stiffely That the sacrament of the Lords supper still continues in the nature of the sacrament and the bread still continues the body of Christ after the use of it ceaseth and the Councill of Trent holds all other accursed that are contrary minded For their curses we regard them not for a curse causlesse saith Salomon flyes like a Bird in the ayre that leaves no impression behinde it so their curse upon us being causelesse we are never the worse for it But for their doctrine that is false and damnable that the sacrament of the Lords supper continues to be a sacrament when the use is finished There is no warrant nor colour of warrant for it from the Word never any Papist did nor can alledge any argument or tittle out of Scripture to prove this we for our parts have proved it by many places of Scripture that the sacrament is a sacrament meerly in the use of it and the nature and benefit of it consisteth in the use and participation of it wee finde the Scripture never speakes of it otherwise but as an action and use and therfore see whether they are the sheepe of Christ or we My sheepe heare my voyce and follow me c. we have the word of God to goe before us Christ and his Apostles say so That the nature of a sacrament consisteth in the matter of action and use thus we rest satisfied go no further we will not hearken to the voice of strangers that go farther and define what it is after to say that it is beneficiall as well after as before see if they deserve not that curse they pronounced against us So much for their opinion Now for their practice grounded upon this doctrine to give you a taste first in shewing of the sacrament the sacrament after it is consecrated being lifted up by the Priest and beheld by the people oh this is a great part of Gods worship with them It is a strange thing that men should be so besotted Secondly they keepe it and reserve it usually in a box till it be mouldy and unsavoury and yet still they hold it to bee the Lords body and as they say they doe many miracles with it Thirdly they doe not
onely thus but they carie it about with them when they travell in the streets and other places as a preservative against sicknesse and other evills these and such other like fopperies are used in the Popish Church upon this false ground that being once dedicated to the use of the sacrament as they suppose it must needs alwayes have the same force and power so long as it continues wee may referre it to the judgement of any indifferent understanding man to judge whether hee thinketh they or wee doe come nearest to the meaning and true institution of Christ We are sure that Christ tooke bread and commanded us so to doe to take the bread to blesse it breake it and distribute it but wee are sure that he never commanded it to be caryed about for any such superstitious uses as they doe I doe not doubt but there be many that have occasion to travell into places where these and such like superstitions are used if they have any understanding or any taste of Religion they will grow into a greater hatred and detestation of Popery in seeing that which they doe than wee doe or can doe by the hearing of these things and therefore if any shall come to see any such things labour to be fenced with this preservative let us know the sacrament is excellent in the use of it otherwise it is of no force after the use but to put any superstitious holinesse in it that it is in force afterwards we have no warrant for it from the Word and therefore let us hate it as an abominable superstition Vse 2 The second use it teacheth us resolution how to settle our mindes concerning the truth of God in this case never any benefit to be had by the sacrament of the Lords supper but onely so farre forth as we partake in the use of it according to Gods saving ordinance It is true a man may feed on Christ by faith though his faith be not lift up by such helpes as the sacrament is but if thou wouldst have it to helpe thy faith thou must eate it and drinke it he that lookes to have any benefit by the sacrament must communicate in the use of the sacrament It is not enough for us to stand by and looke on and for others to doe it but we must doe it for our selves It is true indeed that God hath promised a blessing to his owne ordinance but yet with this condition that we use them in their owne kinde and so as he hath appointed and ordained them but if wee apply them not or use them otherwise than God hath appointed he is freed of his promise neither can we expect any blessing from God Vse 3 The third use It ministreth unto us matter of exhortation it teacheth us seeing it is so that the sacrament is only beneficiall in the use of it therefore let us labour to frame our selves to a frequent use of the sacrament of the Lords supper there is no benefit without the use of it by the use of it there is much benefit and singular profit and comfort as the assurance of Gods love and favour assurance of the forgivenesse of our sinnes and reconciliation with God and grace from God to preserve us from sinne that wee fall not finally and many such like helpes there be Therefore seeing without the use of it there is no benefit and by the use of it much benefit let us stirre up our selves to use it frequently And when thou comest to it see thou bring not thy mouth and thy body and hands onely but thy soule thy heart thy faith and thy spirituall man that while the one is imployed in the bodily eating of bread and drinking of wine the other may be imployed in the spirirituall eating of the body and drinking of the blood of Christ bring the whole man to be imployed in this worke and so shalt thou then communicate in the whole benefit of the sacrament Alwayes provided that still we stir up our selves to matter of action in the use of the Sacrament that we stirre up our mindes and scules to an actuall beleeving an actuall discerning and an actuall receiving of Christ and his merits and an actuall applying them to our poore soules then shall we be sure to have the benefit of the Sacrament still know the benefit and nature of the sacrament consisteth in the use of the Sacrament and therefore the more we stirre up our selves to those actions that accompany it the more benefit we shall receive by it And this is that that makes many that come here to the Lords Table and that are made partakers happely of the nature of it yet notwithstanding they faile of the benefit of the Sacrament What is the reason Surely the fault is their owne because God hath appointed it to be a matter of action and doing and they perform not those actions that God hath enjoyned them unto they doe not apply Christ to them by faith they eate and drinke and yet doe not actually discerne the Lords body So much of that first particular that is to be considered namely That the Apostle describing the nature of the Sacrament of the Lords supper hee describes it in regard of the use and benefit of it The second point that we are to consider is this namely that whereas the Apostle here in this speech makes mention of the outward elements in the Sacrament of the Lords Supper the bread and the wine hee calls them by their owne proper names eate this bread and drinke this cup that is this wine hee calls them I say by their owne proper names that is by the names of the signe not by the names of the thing signified hee doth not say As often as ye shall eate this body and drinke this blood but As often as ye eate this bread and drinke this cup and this he doth after the blessing and consecration to this sacred use and that appeares by the circumstance of the Text For looke what bread our Saviour spake of in the former words that the Apostle speakes of here seeing he inferres it by way of reason Now that which Christ spake of in the verse going before was bread after it was blessed and consecrated bread in the use of the Sacrament and so the Apostle calls it bread still and so likewise it appears plainly by the whole drift of this part of the chapter where the Apostle speakes of the bread in the use of the Sacrament namely after consecration Doctr. 2 The point of doctrine that hence wee are to observe is this namely That howsoever the creatures of bread and wine used in the Sacrament be consecrated by the institution and blessing of God to a spirituall and sacred use yet they are not thereby changed out of their nature and substance but still for their nature and substance they continue the same creatures as before the same bread and the same wine bread still as it was bread
againe it teacheth us not to stay there in the admiration of these things as many doe but know that you must goe on and as you esteem reverently of it so likewise earnestly and fervently to desire it Wee know for our parts that the best things wee most of all desire specially in the matter of our dyet the best the finest the whitest the wholsomest bread so for wine the best the quickest the neatest and the richest wine is desired most Oh that wee were as wise for the dyet and welfare of our soules as wee are for the dyet of our bodies This bread is the best bread the finest the whitest and the wholsomest bread that ever man did or can eate this wine is the best the quickest the neatest and the richest wine that ever any man did or can drinke therefore how should wee be stirred up with an earnest and fervent desire after this bread and this wine Mark and minde that of the Apostles in Iohn 6.34 Christ had told them vers 33. that the bread of God is hee which commeth downe froÌ„ heaven and giveth life unto the world then they said unto him Lord evermore give us of this bread That was spoken of Christ absolutely in himselfe but this is spoken of Christ in a sacramentall sense let us therefore follow their example and let the consideration of the excellency of this bread stirre us up to desire it earnesâ—â—y to pray that God would evermore give us this bread and this would make us not come once a moneth but every day if it were possible our little comming to it sheweth our little desire of it But to goe further wee must not onely reverently esteeme of it and earnestly desire it but also labour to be worthy receivers of it Whensoever wee come to the Lords Table let every one of us see we bring a pure soule and a cleane heart purged from the leaven of all maliciousnesse and cleansed from the sinfull humours of our owne nature emptied of the filthy and noysome corruptions of the world and of the old man Let us come with a pure heart and a sanctified soule a cleane vessell to put this holy and sanctified foode into For otherwise if thou come as an unworthy receiver all will bee marred that is to say both the bread and the receiver the unworthy receiver defiles this sanctified bread unto himselfe and this sanctified bread shall condemne the unworthy receiver so both shall be marred But when as there comes a sweet vessell for this sweet food to be put into then these will sweetly agree together As there is a marke of excellency set upon the bread and the cup it is this bread and this cup that is to say sanctified bread and a sanctified cup so there must answerably be a marke of excellency set upon the receiver thou must be this receiver that is to say a sanctified receiver a prepared receiver a worthy receiver And when these things shal thus meet together then there is a sweet meeting then is this bread and this wine well bestowed upon this receiver and then this receiver is well refreshed and well comforted with this bread and this wine Dogs and swine that is to say they that continue in their sinnes and filthinesse they are not to come to bee made partakers of these holy things and pretious pearles of God Lastly wee must not stay here neyther but we must goe one step further As we must reverently esteeme of it and earnestly desire it and worthily receive it So likewise we must in the last place thankfully acknowledge the goodnesse of GOD and magnifie his great love towards us that is pleased to invite and admit such unworthy guests as we are to such pretious bread and wine as this is Blesse GOD the Father in thy heart that hath sent thee this bread and this wine Blesse GOD the Sonne that hath given thee this bread and this cup. Blesse GOD the Holy-Ghost that is alwayes present with the beleeving receiver by the continuall assistance of his power grace to make this bread and this cup through his lively operation to bee the bread of spirituall strength and the wine of spirituall comfort the bread and wine of life and of salvation to every faithfull receiver So much shall serve to have spoken of this third thing It followes As oft as you shall eate this bread and drinke this cup you shew the Lords death till hee come Marke here the Apostle speaking of the administration and participation of the Sacrament of the Lords Supper couples both these together the bread and the wine the eating of the bread and the drinking of the wine he doth not say As oft as you eate this bread or drinke this cup as if they might bee divided one from the other but as oft as you eate this bread and drinke this cup joyning these inseparably together in the use of the Sacrament Doct. The matter of Doctrine is this namely That the Sacrament of the Lords supper is not to bee administred in any one kinde onely that is to say not in the bread without the wine nor in the wine without the bread but in both kindes in the bread and in the wine both together Marke the doctrine that is raised from hence in that the Apostle joynes both these together Hence observe that the Sacrament of the Lords supper is not to be administred in any one kinde onely c. If the Apostle had left out the bread or the cup it had beene another matter but hee names them both and therby gives us the rule that the Sacrament of the Lords supper is to bee administred in both kindes in the bread and in the wine both together The institution of the Sacrament by our Saviour yeelds us a double proofe of this doctrine each of them very sufficient and each of them very cleare the first is our Saviours practice and the second is our Saviours commandement First concerning our Saviours practice it is said in these places Matth. 26. Marke 14. and Luke 22. that our Saviour tooke the bread and the wine and gave it to his Disciples Our Saviour himselfe he administred it not in one kine only but in both kindes Now the rule is this that our Saviours example in all matters of substance in all his ordinances must be the rule that we must follow this is a matter of substance concerning this saving Ordinance of the Lords supper and therefore his example in this is to be followed that himselfe did administer the Sacrament in both kindes and his example must be our rule therefore we must doe so too The second proofe is from his Commandement for how soever it be that Matthew and Marke mentions it not yet Luke chap. 22. and Paul here mentioneth an expresse coÌ„mandement that Christ gave charge that they should doe this in remembrance of him as he saith of the bread so the same he saith of the wine that is whatsoever
consciences hee commends them as Gods owne ordinances So then that which he received of Christ he delivered unto them That which he delivers unto them is the ordinance of the Lord Iesus Christ vers 23. but hee delivers it to then that the ordinary people should drinke the cup as well as eate the bread vers 26. Therefore this is the very ordinance of Christ himselfe and therefore of absolute necessitie It is worth our observation here that the Euangelists Matthew and Marke did speake nothing of our Sauiours command Doe this in remembrance of me and S. Luke hee speakes it onely concerning the bread But the Apostle Paul a faithfull Interpreter of Christ speakes it not onely of the bread but of the cup too verse 24. Take eate this is my body which is broken for you This doe in remembrance of mee So the very same commandement he doth use concerning the cup vers 25. The same commandement that is for the bread the same he giveth for the cup and therefore the same necesitie that there is for the one to be administred to the Laitie the same there is for the other Reason 1 The Reason First the proportion betweene the signe the thing signified requireth as much What is the thing signified The body and blood of Christ What is the signe Bread and wine Christ gave his body to be crucified his blood to be shed and therefore both these are to be represented in the Sacrament and therefore they must have the wine administred as well as the bread Wee are saved by the blood of Christ as well as by the body of Christ there must be a due proportion betweene the signe and the thing signified Reason 2 Againe it may appeare by the nature of a feast specially of Gods feasts In a feast there must be some drinke as well as bread else it is but a dry feast as wee say if there be no drinke and many a poore and dry feast have the people amongst the Papists who onely have bread at the Lords Table but not a drop of drink with it but the Lord hath beene more mercifull and bountifull to us then so he makes us a feast at the Sacrament of the Lords Supper Is it against the nature of a feast to have bread onely and not wine Doth not the necessitie of a feast require that they should have both Then the Sacrament of the Lords supper being the Lords feast must bee furnished with the cup as well as with the bread So in regard of our disposition and of our necessitie every one of us that know how sweet the Lord Iesus Christ is cannot but both hunger and thirst after him Whosoever relisheth the body of Christ will hunger after the body of Christ and whosoever relisheth the blood of Christ will thirst after the blood of Christ And our Saviour doth propound himselfe unto us that hee is not onely bread to satisfie our hunger but water of life also to satisfie our thirst this is Christ in regard of himselfe as hee is our Redeemer and Mediator wee come to the Sacrament there to behold Christ to worship Christ to apprehend him and to receive him as our Mediator and Redeemer and therefore the Sacrament must not onely afford us bread to satisfie our hunger but wine also to satisfie our thirst Vse 1 The Vse First it serves to reprove them in the Popish Church that deprive the ordinary people of the cup. It is a great sinne in them for they make themselves in that case wiser then the Lord Iesus Christ changing his ordinance at their own pleasure They say they must not have the cup for feare of shedding his blood Cursed hypocrites that make themselves more jealous of shedding the blood of Christ than Christ himselfe did Besides that they doe maime the Sacrament and make it imperfect in that they do take away one materiall part of the Sacrament so also they doe exceedingly wrong the people in that they deprive them of the benefit and comfort that they might have by the blood of Christ as much as in them lyeth they deprive and defraud them of it If we being at the Sacrament there should come in a mad man and steale away the cup from us would we not say that he is a sacrilegious theese and spoiles Gods ordinances robs the Church So doe not they maime the Sacrament wrong and rob the people in the church of Rome of that which is their due by Gods ordinance by keeping backe the cup But they have a distinction they have a shift and device that they thinke will salve all The Body say they doth containe the blood too they have the blood in the body for the body containes his blood by way of concomitancie But this is a very sory shift quite contrary to the practice of our Saviour and contrary to the nature of the Sacrament Wee come to the Sacrament of the Lords Supper to celebrate the memoriall of his body by it selfe and to celebrate the memoriall of Christs shedding of his blood by it selfe And Christ instituted that Sacrament of purpose not onely to remember the death of Christ in the bread but Christ commended himselfe unto us in the Sacrament as his body being severed from his blood and his blood being out of his body so his body to be a sacrifice and his blood to be a sacrifice and so hath appointed severall signes answerable to each of them And this meets directly with this foolish conceit of the papists We receive the body of Christ as a severed thing from his blood for they were then severed the one from the other Againe the next Vse It should put us in minde of the love of God towards us in delivering and bringing us out of the hands of these robbers that have made a prey of the Church of God and doe make a prey of it keeping backe the people from receiving that part of the Sacrament This should teach us also to magnifie the bountifull goodnes of God to us that bidding us to his table he doth not scantle us to a morsell of dry bread but with the bread he gives us wine He reacheth forth the cup to us as if Christ should say Here here thou poore hungry and thirsty soule take wine to thy bread and eate and drinke and be mery and take thy fill upon thy Saviour Iesus Christ and cheare up thy heart in feeding upon whole Christ for thy comfort and life and salvation Ps 22.26 The poore shall eate and be satisfied and their hearts shall live for ever It is spoken generally to all the Saints of God that beleeve in him It is performed made good in this parcicular God gives us to eate to the ful at his table whereby wee may be fully satisfied that our hearts may live for ever Pro. 9. It is the voyce of the Word which saith Come and eate of my meat and drinke of my wine Christ he is the true
So oft as you eate this bread and drinke this cup you shew the Lords death till he come The precept is they must shew the Lords death and that precept is built upon this their practice their oft receiving of the Sacrament and this is a generall rule that God never builds any precept but upon a good ground foundation the foundation must be his owne as well as the building else he never builds upon it but the Lord builds a precept upon this practice and therefore their practice is good and indeed a matter that God approves of so that you see that the Text makes it cleare that it is a commendable thing and if we should goe further to speake of the last clause of the verse Doe it till he come that also shewes that it is a matter commendable because it must continue to be done to the worlds end Lastly it is a matter of necessity that they must doe it it is an admonition to a necessary duty for the rise of this speech of the Apostle is fetcht from our Saviours owne words in the institution verse 25. now that is spoken by way of command Doe this in remembrance of me Marke it here you see that our Saviour plainly doth deliver this by way of a command unto them Doe this as oft as you doe it in remembrance of me he delivers it I say in the nature of a commandement as also by and by we shall shew more plainly Now if so be that Christ commanded it therefore it must needs be done and it is a matter of necessity the Commandements of God are not arbitrary to us to doe them or not to doe them but every Commandement imports a necessity that therefore it must be done because it is commanded And where it is said You shew forth the Lords death c. that clause shewes that it is not once to be done that will not serve the turne but oft the continuall repetition of it is necessary from time to time even to the worlds end So then this is the thing that here we are co seize upon that the frequent receiving of the Sacrament of the Lords Supper was a common and continuall use Doctr. The observation is this That the Sacrament of the Lords Supper is an ordinary exercise of Christians oft-times to be frequented and usually to be communicated in by the faithful The circumstances of the text well waighed laid together afford this doctrine clearly for the proofe of this doctrine take the cōmandement of Christ and the practice of the Church the Commandement of our Saviour Christ enjoines this frequent use of the administration of the Sacrament of the Lords Supper and of the receiving of it Luke 22 19. Doe this in remembrance of me saith Christ which words of our Saviour Paul in the 25. verse of this Chapter rehearseth thus Doe this as oft as you drinke it in remembrance of me Paul knew well the meaning of our Saviour therefore he sets it downe in these plaine termes So then when our Saviour faith Doe this in remembrance of me these words of his they cary in them the force of a double charge or command First of a thing antecedent or going before that is the receiving of the Sacrament and secondly of a thing consequent that this is to be done in remembrance of me see you remember me alwayes in the performance of this worke the Apostle adding this clause by way of explication Doe this as oft as you doe it in remembrance of me he makes it cleare that surely each of these are to be performed and that oft Doe this that is receive the Sacrament oft remember me that is remember mee oft by this clause Christ shewes his meaning that both of them is to be done oft the Sacrament oft to be received and the death of Christ oft to bee remembred and surely the necessity of the consequent doth inferre the necessity of the antecedent the necessity of the often remembrance of Christ inferres the necessity of the often receiving the Sacrament because the Sacrament is ordained for the memoriall of Christ if we must remember Christ oft and that in the Sacrament then we must receive the Sacrament oft Now those words of our Saviour as they bee applyed in that case to the Disciples though they are in effect the same with these words of my Text yet they are a more cleare and a more exceptionlesse proofe of this doctrine than my text is for some cavill at the words of my Text thinking them not sufficient to prove that the frequent use of the Sacrament is necessary for Christians for the Apostle say they doth but mention it as a thing done or if he doe commend it that is all it proves not the necessity of it the Apostle saith not that they must doe it but speakes of it as a thing already done by them Well put case it be so here but when Christ spake to his Disciples he said to them Doe this as oft as you doe it in remembrance of me now they had never eaten of this bread nor dranke of this cup before and therefore it could not be spoken as of a thing usually done by them therefore our Saviours words cannot be so eluded as they would elude the words of my Text. Now seeing Pauls speech and our Saviours goe together as both containing one and the same thing therfore when Christ saith doe this in remembrance of me and when Paul saith As oft as you doe this you shew the Lords death till he come both these testimonies prove this namely that it is a matter of necessity that the death of Christ is oft to be remembred and that the Sacrament is oft to be received And surely in all ordinary understanding this clause here where the Apostle saith As oft c. must necessarily imply a necessity of eating it oft as if so be this I should say to a Christian friend whensoever you pray pray for me or as oft as you pray pray for me if I should thinke that such a one would pray but once in his life time or but very seldome then I would not say As oft as you pray pray for me but If ever you do pray pray for me So if the Apostle had had an intent to give liberty to them to receive it oft if they would or seldome if they would not then he would have said If ever you receive it then doe it in remembrance of Christ but in faying As oft as you doe this that shewes it is a matter of necessity there is a necessity implyed as well in the oft receiving of the Saerament as well as a necessity of the oft remembring bring of the death of the Lord Iesus Christ The other proofe is the practice of the Church which ratifies and continues this besides the practice of this Church of Corinth Act. 20.7 there Paul and other of the Disciples being at Troas going to Macedonia the text
strengthens our faith but having the seale of it which is the Sacrament here is a more sensible fastning of this truth upon us this strengthens our faith much more we doe pray to God to increase our faith doe wee thinke that God will encrease it without meanes that is preemption but wee pray to God to blesse the meanes unto us that it may be powerfull to encrease it but doe we pray to God to blesse the meanes without our frequent use of the meanes that also is presumption too we must make use of the meanes that God hath appointed tor the encrease of our faith now the Sacrament of the Lords Supper being such a speciall meanes whereby the faith of Gods children is strengthned therefore a speciall care they must have to frequent the same often Reason 3 The third reason is somewhat agreeable unto this our assurance that our sinnes arc pardoned and forgiven unto us is a sweet and precious thing many of Gods children would give all they have in the world to enjoy that grace and that comfort the more oft they have it the more comfort they have the seldomer they have it the more uncomfortable their life is wee know that there is no meanes whereby wee have this assurance of the forgivenesse of our sinnes more sensibly fastned upon us than by the receiving of the Sacrament of the Lords Supper for therein is Christ delivered as it were unto us and his merits even by actuall possession the Lord puts the signe into our hands and the things signified into our hearts if we doe beleeve and come as worthy receivers and therefore how oft ought we to be in the participation of this blessed Sacrament when as we receive such a benefit by it as the assrance of the pardon and forgivenesse of our ssinnes if we have the assurance of our pardon to day we are so fickle that it may be to morrow wee doubt of it againe Now we are assured of it anon we sinne and then our conscience is troubled and doubts arise and so we thinke with our selves Oh I had thought I had beene reconciled to God and my sinnes had beene pardoned but it was but an imagination it is gone away like a dreame this we know we are subject unto and therefore how ought we to fence our hearts and to keepe the life of God afoot in our hearts for the assurance of the pardon of our sinnes is the very life of God in our hearts and therefore to be carefull of the frequent use of the meanes by which this assurance may be confirmed unto us and that is by the participation of the Sacrament of the Lords Supper for that is the speciall means by which this is most sensibly fastened upon us I have heard that it was the worldly wisedome of a Treasurer in this land in Queen Elizabeths time that he would never be a fortnight or a month at the most without his Quietus est that whatsoever changes and alterations might come yet he might be in that respect in some good security See how wise men can be for the matters of the world how foolish they are for the matters of heavē every mā that wil address himselfe to come into Gods presence at his table and prepare himselfe by faith and repentance he may have this Quietus est and receive an actuall acquittance from God and God shall tell him by his Spirit that his sinnes are pardoned and forgiven and he reconciled to him in Christ wee have this opportunity offered unto us once a moneth and yet such is our dulnesse and backwardnesse in matters of salvation that we are most of us carelesse of this if we were so carefull for our soules as he was for his body wee would come every moneth to receive our acquittance because changes and alterations may come wee may dye before the next day come or tentations may assault us and such like and therefore let us labour to have our Quietus est from God alwayes in a readinesse Reason 4 The fourth reason is this our covenant with God is daily to bee renewed and therefore the Sacrament of the Lords Supper is daily to be received and frequented and participated in because that is a speciall meanes and occasion and bond of our renewing our covenant with God it is true we do or at least we ought alwayes renew our covenant with God in our daily prayers repentance of our sinnes and faith in Christ specially every Sabbath day we should doe this and we should consecrate our selves wholly to his service but most particularly when we come to the Lords Table ordinary people commonly doe make some kinde of preparation according to their manner when they come to receive the Sacrament of the Lords Supper and in the truth of the thing the most especiall renewing of our covenant is then when we come to partake of the Sacrament Now because our covenant is daily to be renewed this Sacrament being a bond of the renewing of it therefore this must oft be frequented That this is a speciall meanes and bond of our renewing of our covenant with God is cleare because that therein wee receive a pawne and pledge of the mutuall covenant and promise made on both sides a pledge from God whereby he bindes himselfe to be our God to forgive us our sinnes to give us his Spirit to justifie and sanctifie us and that he will save us and we by the receiving of it doe by this binde our selves anew to be his people and to beleeve in the promises of grace and salvation made in Christ and to subject our selves to the power work of sanctification we to betake our selves wholly to his obediēce thus I say is the covenant of Gods childrē renewed with God especially in the matter of receiving the Sacrament therefore it being our duty daily to renew our covenant with God therefore we ought to have access to it to receive the sacrament oft because in it our covenant is spccially renewed Reason 5 The fift Reason is our love towards our brethren the mutuall love betweene the children of God that must alwayes bee kindled their love must be like to that fire mentioned in Levit. 6.13 that must never goe out of the hearts one of another Fire we know will goe out if it be not kindled and supplȳed with fewell so the fire of love in the hearts of Gods children is ready to bee quenched many occasions of worldly matters and other businesses there are that breed such differences that it makes love many times cold and turns it into contention yea even in Gods children and therefore we must use the meanes whereby it may be kindled and kept still alive but there is no better meanes to kindle it and keepe it alive than the participation of the Sacrament of the Lords Supper there is no such bellowes to blow up the fire of love in their hearts as this when they come to the Lords
Christ hath but one person his manhood hath his subsistence in the person of the Sonne of God so that Christ both God and Man is but one person but the natures that is to say his Godhead and his manhood are still distinct and severall things notwithstanding the union of the person Now on the other side that which is likewise proper to Christ as he is man the same is affirmed of him as he is God As for example Luke 1.35 That which shall be borne of thee shall be called the Son of God That Christ should be borne of the blessed Virgin in respect of his Godhead is blasphemy to imagine but because Christ in respect of his manhood was borne of the blessed Virgin and the same Christ man was also Christ the Son of God therefore by reason of this neare union of the two natures in one and the same person of the Son of God it is truly said that Christ the Son of God was borne of the blessed Virgin Acts 20.28 there it is said that God purchased his Church by his owne blood if a man should speake this of himselfe it might seeme blasphemie but God spake it and therefore it is true it is spoken of Christ for it is he alone that hath purchased it and it is a proper thing to purchase it as he was man but not as he was God for man hath blood God hath none yet notwithstanding by reason of the union of these two natures it is said that God purchased his Church by his blood because the same Christ that is man is also God and therefore truly may it be said God hath purchased it c. So here the Lords death saith the Text that Christ dyed this is a proper thing belonging to him as he was man but as he is Christ the Lord it is not so proper yet it is affirmed to be the Lords death that is by reason of the neare union of these two natures and therefore that which is proper to Christ as he is man is affirmed of him as he is God this is a deepe mystery and yet notwithstanding it may reasonably well bee conceived of us it agrees with the whole current of the Scripture and therefore we must hold it as an undoubted truth the matter being thus cleare concerning the Lords death let us come to the Doctrines that hence arise for our instruction the death of the Lord the doctrine hence to be observed is this Doctr. 1 That howsoever Christ Iesus was shamefully crucified and put to a most ignominious and cruell death upon the Crosse as ever any man could be put unto yet notwithstanding even in that state of his death he was then the Lord and still shewed himselfe to be the Lord even the glorious Lord of heaven and earth The doctrine containes two branches and each of them is to be proved severally The one is that Christ was the Lord in his death and the other is that Christ shewed himselfe to bee Lord in his death This I take to be the reach of the Text that he was the Lord in his death Acts 2.36 Let all the house of Israell now know for a surety that God hath made him both Lord and Christ this Iesus I say whom ye have crucified Marke it he speakes there of Christ in regard of his death This Iesus whom ye have crucified and in that state he calls him Lord God hath made him Lord even this Iesus whom ye have crucified so that Christ was Lord even when hee was crucified See how the Apostle layes these termes together the Lord and Christ and Iesus Some man may say It may be he was the Lord before his death but not in his death or else after his death but the Apostle shewes that he was Lord even in his death so long as hee was Christ and Iesus so long he was Lord but he was Iesus and Christ in his death and therefore he was Lord in his death Acts 3.15 God hath glorified his Sonne Iesus whom ye betrayed and denyed ye have killed the Lord of life whom God hath raised from the dead He speakes there of Christ in the state of his death he calls him the Sonne of God that is to say hee was the Lord when he was betrayed when hee was denyed and when he was killed yet he was the Lord still in all that meane estate When they had him in their bloody clutches yet still he was the Lord when they killed him yet still he was the Lord of life Ye have killed the Lord of life saith the Apostle 1 Cor. 2.8 Which none of the Princes of this world have knowne for had they knowne him they would not have crucified the Lord of glory Mark the Text saith they have crucified the Lord of glory though they knew him not to bee the Lord of glory yet God knew it that he was the Lord of glory whom they crucified hee called him the Lord of glory even when he was crucified Marke it glory and shame are most directly contrary one to another even as the East is to the West or Heaven to Hell to be crucified is the greatest shame that ever can befall man to be the Lord of glory is the highest and the greatest degree of glory that ever can be conceived of God Christ being crucified was the Lord of glory even in that low and base and meane estate in that shamefull state of his still hee was the Lord the glorious Lord of heaven and earth and so he shewed himselfe to be the Lord of glory which is the next point and the other branch of the observation and now to be proved For proofe of that look into Phil. 2.6 7 8. there the Apostle tells us that Christ whilest he was of no reputation whilest he was in the form of a servant whilest he humbled himselfe to the death of the Crosse all this while he was equall with God hee was the Lord all this while even in all the time of his crucifying In the ninth tenth and eleventh verses there you shall see he shewed himselfe to bee the Lord of glory wherefore the Lord hath given him a name above all names that at the name of Iesus should every knee bow both of things in heaven and things in earth and things under the earth and that every tongue should confesse that Iesus Christ is the Lord unto the glory of God the Father As Christ was the Lord when he was crucified so hee shewed himselfe to bee the Lord when he was crucified for then was that done by Christ in regard of his obedience by which and for which hee did obtaine a name above all names and he did justly deserve to bee acknowledged a Lord of all Lords a glorious Lord that at the name of him should every knee bow and every tongue should confesse that he is the Lordunto the glory of God the Father So that Christ did doe that upon the Crosse whereby hee shewed himselfe
to be Lord. Rom. 1.4 there it is said that Christ was declared mightily to be the Sonne of God He speakes there of our Saviour Christ and calls him the Sonne of God that is to say the Lord. He saith He was declared mightily to be Sonne of God and how I pray you By the spirit of sanctification by the resurrection from the dead Now this you must understand that the power whereby Christ raised himselfe from death was in him whilest he was in the state of death and whilest Christ lay in the grave then was this power in him to raise up himselfe now by this power hee shewed himselfe to be the Sonne of God to bee the Lord and it is a mighty declaration of him to be the Sonne of God and therefore Christ declared himselfe mightily to be the Lord even in the state of his death Luke 23.42 the Thiefe he gives testimony to this truth our Saviour being upon the Crosse he saith O Lord remember mee when thou commest into thy kingdome Those that crucified him did not see nor take notice that hee was the Lord but the poore Thiefe did see him to be the Lord and did know that hee was the Lord and he beleeved in him and called upon him as the Lord wee never reade that ever he did know before that he was the Lord nothing brought him to know Christ to be the Lord but that which he discerned in him upon the Crosse So the Centurion in Matth. 27.44 the Text saith that the Centurion and others that saw those fearfull things that came to passe at the death of Christ Of a truth say they this man was the Sonne of God The Centurion for ought we know did never know nor take notice that this man was the Sonne of God till he came to behold his death but when he came to behold him on the Crosse by the eye of Faith he saw such evident signes of him to be the Lord that hee perswaded himselfe and takes his oath of it and saith Of a truth this man is the Son of God howsoever it is that they killed him yet of a truth this was the Sonne of God In the 51. and 52. verses those fearfull accidents that are mentioned there as the veile renting the Rockes cleaving asunder the graves opening and many of the bodies of the Saints that slept arose what did all this shew but that Christ did clearly manifest himselfe and prove himselfe to bee the Lord even in his death that the dead and insensible creatures were sensible of it the earth the stones and graves discerned it and the bodies of the Saints that were dead discerned it and did acknowledge it in their kinde What a fearfull upbraiding to the Iewes was this that either they did not see Christ to be the Lord or would not see him nor acknowledge him when the very stones and other insensible creatures were sensible of it So then you see the Doctrine is clearly proved by Scripture that Christ Iesus howsoever he was shamefully crucified and put to a most cruell and ignominious death as ever any man could be putunto yet notwithstanding even in that state of his death he was the Lord and shewed himselfe to be the Lord the glorious Lord of heaven and earth The Reasons of the Doctrine are these Reason 1 The first is this Hee was the Lord and shewed himselfe to be the Lord over his Church The first Reason I say is drawne from his Church Christ Iesus in his death was Lord over his Church and so shewed himselfe to be for then indeed by his death he did purchase and redeeme his Church he bought his Church then the faithfull were his owne by actuall redemption You know that those things which a man purchases and buyes at a deare rate and gives for them as much as they are worth they are his owne by a true title If so be that any man do redeem a man out of the gallies he is truly his Lord in the right kind of owning and the other is his servant Christ when he was upon the crosse then did he purchase and buy his Church by his blood and then therein he shewed himselfe in a most right sense to bee the Lord of his Church then were they his owne by actuall redemption and this is that which the Saints did acknowledge Revel 5.9 Oh worthy art thou to take the Booke and to open the seale thereof and why is he worthy more than any other Because thou wast killed and hast redeemed us to God by thy blood and therefore thou hast a true interest into us and thou art surely our Lord and worthy art thou so to bee acknowledged And our Saviour gives some intimation of it in the 18. of Iohn If I were lifted up from the earth saith our Saviour I would draw all men unto me What is meant by lifting up that is to say his crucifying If I were crucified I would draw all men after me The reach of the place is this That Christ by his crucifying and his death drawes all men and gathers all his Church to himselfe he purchases them and makes them his owne by redemption that he may be acknowledged their Lord and they his people and servants and surely as Christ did gather all beleevers from the beginning of the world by the power of his word and death and blessed Spirit so specially in the actuall performance of his suffering then chiefly did he draw all men unto him for then his Lordship after a speciall manner was advanced and the territories of his kingdome were much inlarged and now no longer was it to be bound and to be contained within the borders of Iudea but to have dominion from sea to sea unto the worlds end Oh what a mighty Lord did he shew himselfe to be even in his death Reason 2 Secondly as he was Lord over the Church so he was and so hee shewed himselfe to be even a Lord over his enemies What is the greatest honour of a Lord or whereby doth a man come to be most justly and rightly called Lord but by subduing his enemies under him Psal 110. The Lord said unto my Lord sit at my right hand till I make thine enemies thy footstoole Here is a true and a right Lord when he can subdue and trample his enemies under his feet Christ being upon the crosse in his death then indeed did he especially vanquish and trample his enemies under his feet Satan and all his instruments Then he tooke them downe to their greatest shame to their irrecoverable losse and utter ruine for ever See how the Apostle speakes of it Coloss 2.15 Hee hath spoyled Principalities and Powers and hath made a shew of them openly and hath triumphed over them in the Crosse What bee the enemies that our Saviour Christ hath why they are Principalities and Powers he hath vanquished them all the Devill and his Angells not onely as a man would say petty Devills but
had beene God there must bee infinite knowledge in the Redeemer that he may take notice of all the Saints of God from the beginning of the world to the end thereof this cannot be in any but in God onely Againe there must be infinite mercy in the Redeemer to forgive sinnes there must bee infinite wisedome in him to make all the redeemed wise to God and to their owne salvation in the Redeemer there must be infinite grace effectuall to call all those that shall be saved also there must be in him infinite power to save our soules to save any one soule is a matter of infinite power and therefore much more to save so many thousand soules as are from time to time called and converted unto the Lord. Lastly there must be infinite dignity infinite worthinesse and merit in that blood that must redeeme all those that God will save this cannot be but by the blood of the Lord that God which hath purchased us with his owne blood None of all these infinities can bee found in any but in God onely therefore the REDEEMER must bee LORD The use first that shewes us that God doth oft times worke by quite contraries in the matter of salvation as who should say he sets one contrary against another and brings the greatest good out of the greatest evill Christ is the Lord in his very death in his most cruell and shamefull death he was much magnified when hee was most debased the Lord of life and glory when he was killed and crucified thus it was with Christ and so it is in the members of Christ it was so in him that we may expect this in our selves and so wee finde it by experience how God workes with many of his children are they not ofttimes most glorious in their greatest abasement most comfortable in their greatest afflictions and are we not then oft times most neare to God when we thinke our selves farre from God are we not most spiritually and heavenly minded even in the most hellish temptations of Satan that we are exercised withall those that are in the state of grace know this to be true this is not sensible to the naturall man nor yet to the spirituall man many times for the present yet afterwards hee sees it and can say Surely the Lord is with me and I was not aware Looke but into an example of Paul in the like temptation 2 Cor. 12.9 10. the Apostle prayeth against the temptations of Satan the answer of God to him is this My grace is sufficient for thee my power is perfect in thy weaknesse and thereupon the Apostle sers his rest and saith When I am weak then I am strong Here you see that in matters of salvation God oft-times worketh by contraries shewing himselfe a strong God in a weake man a strange thing that God shold perfect his strength in mans weaknesse a man would think he should perfect his strength in our strength but he doth it in our weaknesse My strength saith hee is perfect in thy weaknesse So in the case of Stephen in the matter of persecution Acts 6. the last verse when he was there before the Councell they that sate in Councell looking upon him they beheld his face as the face of an Angel they admired him in that state of his basenesse as a glorious Angell It is not unseasonable for God so to worke by contraries for it magnifies the great and almightie power and wisedome of God that can worke by contraries and it magnifies the great mercy and goodnesse of God that he will doe so for us that when we are weakest then we are strongest that God commandeth light to shine unto us out of darknesse and makes our greatest misery a meere step to our greatest glory Vse 2 In the next place it teachethus how vaine the hope of wicked men is that take part against Christ and his members howsoever they may persecute us and bring us to death yet by our persecutions and by our death they themselves oft-times receive the greatest foiles Psalm 2.1 Why did the Heathen rage and the people murmur in vaine their hope is but vaine the Lord from Heaven laughes them to scorne saith the Prophet they get nothing by it when they have done all they can but derision and therefore let not wicked men boast of whatsoever hope they have to doe hurt to Gods children for their hope is but vaine neither yet let Gods children be cast downe with it but comfort themselves in this that the wicked when they are in their greatest hopes they are nearest to their fall and destruction Vse 3 Thirdly this should encourage us against the insultation of the Iewes they mocke us because we beleeve in a crucified Saviour O say they you doe beleeve in a crucified God this is a goodly Religion If we did beleeve in Christ onely as a crucified man then they might laugh at us this were starke foolishnesse but wee beleeving in Christ as God the Lord crucified therefore they have no cause to scoffe at us and at our faith It is the Lords death saith the Text therefore this is the onely saving wisedome of God to beleeve in Christ crucified or in our crucified Lord and we are so farre from being ashamed of it as that it is our greatest comfort and wee rejoyce in it even in the Crosse of our Lord Iesus Christ Vse 4 Lastly the last Vse is matter of exhortation to stirre us up that we should looke to our selves in the meditation of Christ his death alwayes to think upon Christ the Lord of glory whensoever thou dost enter into meditation of the death of Christ either at the Sacrament or not at the Sacrament yet still let thy eye of faith be fixed upon Christ the Lord to meditate of Christ his death is to meditate upon the Lords death It is true indeed that wee cannot apprehend Christ dying for us but onely as man as God he could not dye yet it is not sufficient to beleeve in Christ crucified as man for whosoever beleeves in Christ as a crucified man if he stay there and if his faith goe not one step further to say I beleeve in the Lord crucified he is in a most miserable and damnable case When once we come to rellish the Lord in the death of Christ then is his death most sweet and comfortable unto us this will make a great many of living springs of waters to rise up in our hearts when we meditate upon the death of the Lord Christ that we can say the Lord hath died for me this will worke reverence and devotion in us and therefore we must highly esteeme of it not as the death of a man but as the death of the Lord the Lord dyed for mee Oh how thankfull ought I to be to the Lord for this great kindnesse what am I poore sinfull wretch that Christ the Lord should dye for mee this will teach us to love the Lord Oh how
of the Lord that we must take speciall notice of in the Sacrament of the Lords Supper Doctr. The Doctrine then and the observation that here arifeth for our instruction is this namely The principall object the chiefe matter that is to be considered and meditated upon in the participation of the Sacrament of the Lords Supper is the Lords death or the death of the Lord Christ Iesus In the 22. of Luke at the 19. verse our Saviour being instituting and administring the Sacrament of the Lords Supper takes the bread and breaks it and gives it to his Disciples saying This is my body which is given for you doe this in remembrance of me it is not enough for us when we come to the Sacrament to meditate upon Christ his body as being the body of a living man but This is my body which is given for you doe this in remembrance of me we must meditate upon the body of Christ as it is given for us as it was broken for us as it was crucified for us as it was put to death for us and this is the right remembrance of the death of Christ in the sacrament of the Lords Supper and likewise concerning the other part namely the cup and the wine it followes in the twentieth verse This cup is the New Testament or this is my blood in the New Testament which is shed for you this is my blood which is shed for you When we come to receive the Sacrament of the Lords Supper we come to receive the blood of Christ spiritually sacramentally we doe not receive the blood of Christ there as being a living thing within Christ we doe not receive the blood of Christ as it is contained within the vessell and veines of his body but we receive the blood of Christ that is shed for us that he poured out for us for the remission of our sins that is the right object that the hand of the faith of every true beleever doth seize and lay hold upon in the Sacrament of the Lords Supper not the body but the body broken for us the body given for us not the blood but the blood shed and poured out for us not simply Christ but Christ dying for us it is that which is the principall matter of the Sacrament 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of the body of Christ The Apostle likewise speakes there of the Sacrament of the Lords Supper What is it that the Lord doth communicate unto us in the Sacrament of the Lords Supper on his part the body and blood of Christ that is to say the death of Christ What is it that we doe communicate in that we receive from God on our parts the very same thing that God gives unto us the body and blood of Christ that is to say the death of Christ Why then it is the body and blood of Christ that is communicated unto us which cannot be communicated unto us without it bee broken shed that is it I say which we receive in the Sacrament of the Lords Supper and that is the thing that is chiefly therein to bee respected 1 Cor. 11.29 Hee that eates and drinkes unworthily eates and drinkes his owne damnation All of us are unworthy receivers of this Sacrament who is worthy of such great things as these are we bring with us many failings and imperfections to the Lords table the best of us all let us prepare our selves as well as we can yet for these failings of ours we are to be humbled before the Lord and to strive against them but though we have these failings yet if so be we discerne the Lords body that is to say if our faith doth rightly seize upon the death of Christ in the Sacrament here is the principall matter that is to be looked unto I say if we rightly apprehend the death of Christ in the Sacrament then the principall is whole our failings and our imperfections the Lord will graciously passe by them and he will pardon them in mercy and though we be unworthy in respect of our selves yet the Lord will accept us as worthy in Christ Iesus I but on the other side if we do not discerne the Lords body if when we come to receive the Sacrament of the Lords Supper our hearts and our faith doe not rightly lay hold upon the death of Christ why then wee faile in the very principall of the businesse and though wee should bring other graces with us as knowledge of God sorrow for sin and the like yet all these shall not helpe us but still we are unworthy receivers so we are in our selves and so wee shall bee still reputed of God we shall be so farre from having any benefit that on the contrary it shall turn to our judgement and condemnation because we discerned not the Lords body that is to say because we doe faile in the principall matter that is tendred unto us namely the death of Christ Those places shall suffice for the confirmation of this point out of Scripture now to confirme it further by reason the Reasons of this Doctrine are many Reason 1 The first Reason is drawne from the comparison of the state of the former Testament with the state of the new Testament all the sacrifices of the Law and the Sacraments of the former Testament they did all tend chiefly and pricipally to this end that therein and thereby the beleevers might be led on to enter into a more serious consideration of the death of Christ Iesus for so the Lord intended them and ordained those sacrifices and Sacraments for that purpose and for that very end and there is no question but so the faithfull did make use of them from time to time never any beleever under the state of the former Testament that brought his beasts his Bulls and his Goats to be sacrificed for sin that rested in them as if they were Sacrifices powerfull and effectuall to take away sinne no saith the Apostle in the 10 to the Hebrewes it is impossible that the blood of beasts should take away sinne and that the faithfull knew well enough but yet they submitted themselves to those ordinances because they were Gods laws but still the principall matter that they aymed at in all their sacrifices was the death of Christ the death of the Messias that was to be slaine for the sinnes of the whole world for the perfect purging away of sinne And so in the Sacrament of the Passeover there was never any true beleever that did eate of the paschall Lambe but still he had an eye to the true Lamb of God that was slain from the beginning of the world that as that Paschall Lambe was a memoriall of the deliverance of the children of Israell out of Aegypt and from the hands of Pharaoh so the true Lambe of GOD namely the Sonne of God
hee should come and deliver us from hell death and damnation now if so be that it were so in the Sacrifices and Sacraments of the Old Testament it must needs be so in the Sacraments of the New Testament too if it were so with them that lived before the death of Christ that had but the shadow in respect of us how much more must it be so with us that live in the cleare light Christ having already suffered in the flesh I grant we have no sacrifices propitiatory for sinne as they had Christ Iesus himselfe the onely true propitiation for our sinnes being once sacrificed on the Crosse there is no further place or use for any other propitiatory sacrifices whatsoever but yet seeing our Sacraments are as much to us as both sacrifices and sacraments were to the Iewes still the reason holds that if the sacrifices and sacraments of the Law tended chiefly to the meditation of the death of Christ Iesus the Messias as that being the chiefe object that they were therein to lay hold upon then certainly the principall and chiefe matter in the Sacraments of the new Testament and so particularly of the Lords Supper must be the death of Christ Iesus Reason 2 A second Reason is drawne from a comparison of the Word with the Sacrament it is so in the Word therefore it is so in the Sacrament it is so in the Word that Christ Iesus is the very substance of the Word the chiefe contents of the Gospell and therefore the Gospell is called the preaching of the Crosse of Christ that is to say the preaching of the death of Christ or the preaching of Christ crucified 1 Cor. 1.18.23 We preach Christ crucified unto the Iewes even a stumbling block and unto the Grecians foolishnesse And the Apostle in 1 Cor. 2.2 saith I esteemed not to know any thing among you save Iesus Christ and him crucified or as we may expound it according to the originall I esteemed nothing worthy to be knowne save Iesus Christ and him crucified What nothing else worthy to be knowne is not the rejecting of the Iewes a matter worthy to be knowne is not the calling of the Gentiles a matter worthy to bee known is not the resurrection of the dead a matter worthy to be known Yes all these are worthy to be known but nothing worthy to be known in comparison of Iesus Christ him crucified there is the chiefe matter there is the substance of the Gospell now if so be that it be so in regard of the Gospel then it is so in the Sacraments too for the Word the Sacramēts as they must go together so they tend to one the same thing that which the Word tels us the Sacrament seales unto us If it be so therfore in the Word it is so in the Sacrament and this we must know as the letter of the word being only written or read can never profit us to salvation without we have the sense and the spirit of the word which is Iesus Christ crucified so the bread the wine in the sacrament profiteth nothing to salvation without Christ be seized upon and apprehended in our hearts all the other is but a shadow without this we have not the substance if we have not Christ crucified Reason 3 The third is drawne from the comparison of this Sacrament with the other Sacrament in the new Testament namely Baptisme the chiefe contents the chiefe substance of Baptisme what is it It is the death of Christ Rom. 6.3 Know ye not that all we which have been baptized into Iesus Christ have beene baptized into his death What are wee baptized into into the death of Christ there is the substance of our Baptisme what is it that we are washed by by the death of Christ or the blood of Christ Our Saviour saith in the 16. of Marke and the 16. verse He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned he that doth receive the Sacrament and in or by the Sacrament doth apprehend Iesus Christ crucified and doth therein beleeve to bee washed and cleansed from his sin hee shall be saved saith our Saviour there is the outward element in Baptisme as water there is an outward action as sprinkling but the outward element and action is nothing without Iesus Christ doe wash us with his owne blood So it is in the Sacrament of the Lords Supper the substance of it is the death of Christ Iesus the bread and the wine are the elements and they doe no more good of themselves than the water doth in Baptisme But the death of Christ being discerned in and by this holy mystery thus it comes to be a saving ordinance of God The reason stands thus The death of Christ being the substance of Baptisme it must also be the substance of the Sacrament of the Lords Supper for Baptisme we know enters us into that estate which the Lords Supper confirmes us in and the Lords Supper confirmes us further in that holy estate which Baptisme enters us into now we must not enter into one estate and bee confirmed in another Therefore the substance of each Sacrament must be one and the same and so consequently the death of Christ being the substance of the one it must also be the substance of the other Reason 4 A fourth reason is drawne from the nature of this Sacrament it is the Testament of Christ and a Testament cannot be of force without the death of the Testator That the Sacrament is the Testament of Christ it is our Saviours owne speech in the 26. of Matth. verse 28. For this is my blood of the new Testament that is shed for many for the remission of sinnes there is the Sacrament called by the name of the new Testament it is not properly the new Testament it selfe but it is not called because it is a signe and a seale of the new Testament now likewise that the Testament is not of force but by the death of the Testator that the Apostle Paul confirmes in the 9. to the Hebrewes the 14 15 16 and 17 verses by the example of mens Testaments and applyes it to the Testament of Christ Iesus saith he The Testament of man is not of force till he be dead Lay all this together and marke it well Christ Iesus himselfe is the Testator the Sacrament of the Lords Supper is his Testament the Testament cannot bee of force without the death of the Testator and so you see the whole force of the Sacrament of the Lords Supper consists in the death of Christ Iesus and therefore that is the chiefe matter in the Sacrament Reason 5 The last reason is drawn from the benefit thereby confirmed unto us What is the chiefe benefit Remission of sinnes and under that is comprised all the good that we doe receive by Christ Matth. 26.28 For this is my blood of the new Testament that is shed for many for the
remission of sinnes Remission of sinnes is the benefit there is no remission of sinnes but onely by the blood of Iesus Christ as it is in the 1. of Iohn 11.7 It is the blood of Iesus Christ that clenseth us from all our sinnes On the other side in Hebr. 9.22 Where there is no shedding of blood there is no remission of sinnes then consider of it there is no purchasing of remission of sinnes by Christ but by his blood there is no obtaining of remission of sinnes by us but onely by participating or by communicating in the blood or death of Christ Iesus the death of Christ Iesus is not communicated unto us in the Sacrament except we partake of it and seize upon it by faith in the Sacrament therefore the chiefe and principall matter in the Sacrament is the death of Iesus Christ if so be that in the receiving of the Sacrament we come with our harts sprinkled with the blood of Christ Iesus by the Spirit of God why then we are sure to be made partakers of the whole benefit of the Sacrament remission of sinnes but if wee doe not come with the blood of Christ so sprinkled in our hearts by the Spirit of God we doe not seize upon the death of Christ wee have no benefit in the Sacrament if there be not shedding of blood there is no remission of sinnes Christ himselfe could never have redeemed us from death without his blood had beene shed for us and so we can never have any benefit by his redemption without his blood be sprinkled in our hearts and we take fast hold upon the death of Iesus Christ The Vses of the doctrine are these Vse 1 The first is this this yeelds us matter of reproofe of divers that doe come unto the Lords Table and yet are not sensible of the death of the Lord Iesus Christ they come to the Lords table but they know not what they come about Alas as Salomon saith Eccles. 4.17 Such men doe but offer the sacrifice of fooles they doe not know they doe evill they doe but offer the sacrifice of fooles because they doe not know what they doe that is the meaning of the place that they doe not heare or learne they doe not understand they are not well taught what it is that they must principally meditate upon when they come to the Sacrament of the Lords Supper Sily men and women that so come to the Lords Table alas they know not that they doe evill they know not that they prophane the Sacrament in that they doe not receive the holy things of the Sacrament that is the death of Christ they know not that they make themselves guilty of the blood of Christ in that they receive not the body and blood of Christ by faith Christ he is tendred unto them but they know not that they doe eate their owne damnation in that they apprehend not the death of Iesus Christ which is the chiefe matter that is there tendred unto them and that the Lord calls them unto they offer the sacrifice of fooles they know not that they doe evill I will give you a comparison If so be that a man should goe into the market to fetch such and such commodities that he stands in need of he makes himselfe ready and goes forth and makes full accompt to bring them home with him but the foolish man never considers the price of these things what they will cost him and so hee takes no money to pay for them when as the price is the chiefest thing to be respected in that he goes about but he never considers that Is not this a ridiculous man is not that man like to come home as foolish and as emptie as he went out It is so with many of our Communicants many here come to the Lords Table for what forsooth to furnish themselves with such and such commodities for to receive the holy Sacrament the body and blood of Christ for to receive remission of sinnes and grace and comfort and such like these they come to receive I but they do not consider the price of these things what is that the death of Christ for these things cost Christ Iesus his most precious blood they doe not bring faith in their hearts whereby to purchase and get these things for themselves therefore such men goe away as foolish and ridiculous and as empty of grace as ever they were before yea they are so much the more damnable because they come thus unfurnished It is with many of us as it was with the Iewes that the Apostle speakes of in the 2. to the Corinthians chap. 3. vers 14 15. Their mindes are hardned for unto this day remaineth the same covering untaken away in the reading of the old Testament which veile in Christ is put away but even unto this day when Moses is read the veile is laid over their hearts They could see the outward things the sacrifices the ceremonies and the letter of the old Testament as the Apostle speakes I but saith the Apostle they could not looke unto the end they could not looke unto the substance of those things that were tendred unto them in this outward shadow that is to say they could not looke upon Christ that is the substance of all no saith the Apostle there is a veile over their hearts and to this day they continue in their hardnesse so I say it is with many among us wee come here unto the Lords Table we can see these outward things well enough the bread and the wine I but yet many of us doe not looke to the end of these things to the substance that is tendred unto us in these holy mysteries namely to the death of Christ wee doe not discerne the Lords body there is a veile over the hearts of many of us a covering of blindness over the harts of many of us therefore though we doe come often this month and the next month yet still wee continue in the hardnesse of our hearts we are never the better till this veile be taken away as the Apostle speakes of the Iewes till this veile be taken away by Christ till Christ Iesus doe take away this veile of blindnesse and shew them his death and present his death unto them and cause them to looke upon him whom they have pierced till such time that this veile be taken away and that he present his death to their hearts by his Spirit they shall never be the better for it they do continue in their hardnesse and they shall continue in their hardnesse for ever Therefore beloved let us not deceive our selves to thinke that wee are more holy and religious receivers than indeed we are let us try our selves when wee come to the Lords Table examine our selves upon this point what apprehension we have of the death of Christ what portion wee have in the death of Christ and accordingly as thou findest some measure of this grace within thee so
come and so expect a blessing from God but if thou have a veile before thee and thou canst not see and behold the death of Christ that is to say Christ Iesus crucified for the taking away of thy sinnes surely thou art not in case to come to the Table of the Lord. Vse 2 The second Vse of this Doctrine is matter of instruction and it serves to instruct us in many good Christian duties Is it so that the very substance and the chiefest matter of the Lords Supper is the death of Christ Iesus then this should teach us in the first place that wee should hunger and thirst long after this Sacramēt we must hunger thirst after grace we must hunger thirst after righteousnesse the death of Iesus Christ is our grace and our righteousnesse and the same also is the substance of this Sacrament therefore wee must hunger and thirst after this Sacrament Oh beloved that wee could but consider with our selves the worth of the death of Iesus Christ which was as great a matter as the whole world besides or if we could but consider the necessity of the death of Christ that without the sense and feeling of it in our hearts it is impossible that any man can be saved or if we could but consider the power of the death of Christ what a force it hath to beat downe the power of sinne hell and death and if we could consider the sweetnesse of Christ crucified the crucifying of Christ is the very life of a man that is truly regenerate and converted to God if wee could but consider the benefit of Christ Iesus crucified all grace and all glory belongs unto us by the death of Christ lastly if we could but consider the glory of Christ crucified Christ was most glorious upon the Crosse when he was in the height of his obedience and so God beheld him and then indeed did he procure most glory to us as it was his glory so it is our chiefest glory I rejoyce in nothing but in Christ crucified saith the Apostle If wee could soundly taste of these things the worthinesse of Christ crucified the necessity of Christ crucified the power of Christ crucified the sweetnesse of Christ crucified the benefit of Christ crucified the glory of Christ crucified we would hunger againe and againe after the Sacrament of the Lords Supper after the death of Christ therein tendred unto us it should whet us on to a spirituall appetite to this heavenly banquet This teacheth us in the second place what bee the graces that every one of us must be furnished withall when we doe come to the Lords Table What be the speciall graces why all graces that are any way respective to the death of Christ it is the death of Christ that there we come to celebrate now because every grace is in some sort or other respective to the death of Christ therefore every one of us shold come furnished in some measure or other with every grace but yet there be some graces that be more proper and nearer respective to the death of Christ than others are and these we must all be furnished withall when we come to the Sacrament they be so necessary that if we come not with them it is damnable for us to come at all There bee many I will but touch these five Knowledge Faith Love Obedience Thankfulnesse The first grace is knowledge we must bee indued with knowledge the knowledge of God generally and likewise of all other matters that be necessary to salvation but more specially the knowledge of Christ Iesus crucified we must know the story of his crucifying the benefit and power of his crucifying but yet more particularly we must know Christ Iesus crucified in reference to the Lords Supper there is the particular knowledge required of us the presence of Christ in that Sacrament the power of Christ in that Sacrament the benefits of Christ in that Sacrament these bee the things that wee must be well acquainted withall except we know these things wecome in a miserable case I shewed you that the death of Christ must bee meditated upon in the Sacrament of the Lords Supper here is the eye whereby wee doe discerne Christ crucified in these holy mysteries even the knowledge of Christ crucified in reference to the Sacrament of the Lords Supper and therefore as ever thou lookest to have any benefit by the Sacrament of the Lords Supper whosoever thou art see that thou be experienced and well seene and well grounded in the knowledge of Christ crucified be not to seeke of this when thou doest come see that thou have this knowledge before thou commest hee that hath his money to seeke when he should pay for his meat is like to fast so if we have not this knowledge before we come to the Lords Supper if we be not well experienced in this grace we are like to fast we are like to him that hath his weapons to seeke when hee should goe to fight he is like to be beaten Secondly we must bring Faith with us that is the second grace faith to apprehend the death of Christ to apprehend Iesus Christ crucified and this is as it were the hand whereby we doe apply and lay hold upon Iesus Christ for it is but in vaine for us to know Christ crucified except we doe apply him to our selves the eie of knowledge cannot save us without we doe apply him with the hand of faith by faith we doe as it were lay hold upon Christ in the Sacrament and lay his death upon our sores as a plaister to cure them and as a cordiall to our soules to comfort them Thirdly there must be Love in us love to God love to Christ and love to our brethren for Gods cause for the death of Iesus Christ being first wel knowne and understood then secondly well beleeved and applyed by faith worketh in us a kind of sensible feeling of the love of God towards us in Christ Iesus and thereby kindles in us a love to God himselfe and to Christ and then consequently to our brethren if God hath so loved us we must also love him and if Christ have so loved us as to give himselfe for us how ought we to love Christ and to love one another for his sake This is the heart as a man would say whereby we do give entertainment unto Iesus Christ crucified whereby we doe embrace him within us and surely whosoever can come to this that our hearts be seasoned with a love to God and to Christ and to our brethren for his sake out of question the Lord Iesus Christ dwells in us and lives in us and we dwell and live in him The fourth grace is Obedience even obedience to the whole will of God here comes in the whole duty of a Christian as well repentance as new obedience This is a grace specially respective to the death of Iesus Christ Iesus Christ he was perfectly obedient
in his death and whosoever we are that have our hearts rightly seasoned with the death of Christ why surely it will worke a conscionable obedience to the will and commandement of God to be sorrowfull for our sins past to deny our selves to mortifie the lusts of the flesh to dye to sinne these be the naturall effects of the death of Christ in the hearts of beleevers these we must bring with us to bee conformable to the whole wil of God as Christ was in his life and specially at his death I am come saith he to doe thy will O God and thus doth the death of Christ frame the hearts of every one of us to true obedience I am content to doe thy will O God this is as it were even the practising of the death of Christ crucified namely in our obedience to God denying our owne selves in mortifying our owne sinfull lusts and affections for wee must know that these meditations must not be dead meditations but such as must be lively and operative to quicken us up to obedience to Gods wil. The last grace is Thankfulnesse to acknowledge all honour and thankes to be due unto God for this great worke of our Redemption by the blood of Iesus Christ this is a chiefe grace that we must chiefly bring with us to the Lords Supper to give God the praise and glory of it and this is our rejoycing in the death of Iesus Christ it is not possible that a man should know Christ Iesus or that a man should love Christ for his death or that he should obey Christ but he must also rejoyce in the death of Christ and how should wee rejoyce in the Lord but by giving him thanks and singing of praise to him for this great benefit every one must bring these graces in some measure or else hee is not fit to come to the Sacrament of the Lords Supper Now if so bee the Lord should come among us and make an inquirie and rip up every one of us alas how should he finde every one of us to be empty of these graces or else full of imperfections in every one of them well yet though we have failings still let us labour for these graces let us pray to God for these graces and let us never doubt if we do pray and labour for them conscionably but that first God will give us in some measure every one of them secondly if wee come with a true desire God will graciously accept of our desire as if we had possession of the graces themselves but the chiefest matter is this that that which wee have and that which we want of these graces the Lord will supply them all out of the fulnesse of Christ who is full of grace and truth and of whose fulnesse we all receive grace for grace therefore let us seeke for these graces and labour for them and use the meanes and let us put our selves to the mercy and leasure of God and let us not doubt but that the Lord will be mercifull unto us and he will give them us so farre forth as shall suffice for the saving of our soules Another matter of instruction is this this teacheth us what it is that wee must especially looke after when wee come to the Sacrament of the Lords Supper that which is specially tendred unto us the death of Christ I shewed you first there must be hungring and thirsting and secondly what graces we must bring with us now what is the chiefe matter that we must ayme at the very death of Iesus Christ to discerne it and here we must inlarge our thoughts to many considerations First and for most we must consider with our selves that Christ dyed for us that he suffered a shamefull and a cruell death then when we have considered of that we must consider that Christs death is a sufficient ransome for mans redemption I but I must goe further and say that I am one of the persons that shed Christs blood thogh it were the Iewes act yet it was my sinne and then further that that blood which I have spilt the same shall bee effectuall through Gods rich mercy for the saving of my soule and then withall I must tye my selfe to obey the death of Iesus Christ and to be made like unto it and conformable thereunto The last Vse It should teach us what is the straine the highest straine the highest pitch that a man should reach at in the receiving of the Sacrament Wee must so discerne the death of Christ in the Sacrament that we may bee made partakers of Christs death First to be swallowed up of it with an holy admiration and a fervent meditation thereupon and secondly to be more and more incorporate into it by a holy kinde of union thirdly and lastly to be saved by it as by the all-sufficient price of our redemption First we must come to meditate and so to partake of it as that we be swallowed up with the meditation of the death of Iesus Christ the death of Iesus Christ is a bottomlesse depth man cannot reach it the Angels cannot reach it and wee cannot comprehend it and therefore the best way is when we have considered all the occurrences of it that we can let us lay our selves wholly into the hands of God to be swallowed up with that holy meditation of the death of Christ and to bee comprehended of that which wee are not able to comprehend Secondly to bee more and more incorporated into it by a holy kind of union every man that is a true beleever that is converted unto God is already incorporated into Christ his death so then when we come to the Sacrament of the Lords Supper we must partake the death of Christ so as that we may be the more incorporated into it that is to be made more and more one with Christ in his death than ever we were before more crucified and more mortified than ever wee were before there is no way whereby we can have part in Christ but by union and there is no way whereby we can have uniō with Christ but by being incorporate into him by the power of his death and there is no better way to make us more incorporate into the death of Christ than the Sacrament of the Lords Supper is and therefore when we come to this let this be our straine not onely to bee swallowed up with the meditation of the death of Christ but labour to be more and more incorporate into the death of Christ thereby Last of all let us so labour to bee made partakers of it that we may be saved by it as being the all-sufficient price of our Redemption for by the death of Iesus Christ the wrath of God is appeased the Law of God is fulfilled there the Iustice of God is satisfied for there our sinnes are pardoned there our ransome is payd there is all performed whatsoever is necessary for the salvation of mankinde and therefore
of Iesus Christ expressing it lively the bread is a sollide substance so is the body of Christ the bread is the food of our bodies the strengthening of our hearts the staffe of our life in the state of nature here is a lively representation to spirituall minded men that the body of Iesus Christ is the spirituall food of our soules the strength of the hidden man of our hearts it is the staffe of the life of God in the state of grace to every true beleever and so likewise the wine shewes forth the blood of Christ the Wine is a liquid substance so is the blood of Christ but principally the sweetnesse of the smell of the wine the pleasantnesse of the taste of the wine the comfortable cheerfulnesse of the wine whereby it doth glad our hearts this is a most lively expressing unto us of the blood of Christ Iesus this shewes unto a spirituall minded man if this wine be so sweet and pleasant and comfortable oh what a sweet savour hath the blood of Iesus Christ oh what a pleasant relish is there in the blood of Iesus Christ oh what comfort and cheerfulnesse is there in the blood of Iesus Christ to every distressed and beleeving soule that can finde and feele these things within himselfe this they doe single each by it selfe now put both these together as both of them are tendred together to us in the Sacrament then here is a full refreshing set forth unto us that there is a full refreshing to every beleeving soule in the death of the Lord Iesus Christ so much for the signes Secondly concerning the actions in the Sacrament both on our Saviours part and likewise on our our part on our Saviours part he tooke the bread and brake it what is that to say but as if our Saviour should say Doe you see mee breake this bread thus thus is my body broken for you so for the cup when hee tooke the bread and brake it he distributed and gave it among them here is a manifest shewing forth of the extension of the death of Christ that the Lord Iesus Christ is the common Saviour of all them that beleeve He tooke the bread saith the Text and hee gave it unto them and so of the cup. Then againe here is an action on our part as our Saviour bid them to take it so wee doe take it wee take the bread we eate it we take the cup wee drinke it what is this but a shewing forth of the death of the Lord except our hands belye our hearts except we be otherwise then we seeme to be when we take the bread and eate it when wee take the wine and drink it we openly professe that wee are of the number of them that take hold on Iesus Christ and doe apply him particularly to the comfort of our owne soules Thirdly the words of institution in the Sacrament the words what are they why first and formost the Text saith He tooke the bread and brake it and bid them to take and eate here you see first he bids us to take it to shew us hee intended that his body is ours and that his death is a sacrifice to God for us whereby our sins are satisfied for and whereby we are reconciled to God then he saith This is my body he speakes demonstratively and he speakes it by way of an essentiall predication he saith this is my body as if our Saviour should say to every spirituall minded man and woman This Sacrament is as lively a representation of my death as if my body and blood were here crucified and shed before your eyes and so likewise it followes this is my body which is given for you and my blood which is shed for you for the remission of sins here is a full shewing forth of the Lords death here is the Gospell preached at the administration of the Sacrament that the blood of Iesus Christ cleanseth us from all our sinnes It followes in the last place Doe this in remembrance of me as if our Saviour should say doe this in remembrance of my death for so the Apostle expounds it hee had repeated our Saviours words in the verse going before Doe this in remembrance of me and he comes and expounds it here Doe this in remembrance of my death as if our Saviour should say consider well and advisedly of this Sacrament for this Sacrament is in it selfe a remembrance and a lively memoriall of my death and so you must esteeme of it and so you must make use of it and so to every beleever it shall be made good for all saving purposes Thus you see the doctrine is proved both by the circumstances the substance and the whole frame of the Sacrament that the Sacrament being administred and received according to Gods own ordinance is a fresh and a lively memoriall a sensible representation a through setting forth of the death of the Lord Iesus Christ the reasons of the doctrine are these Reason 1 The first reason is drawne from the nature of the Sacraments the sacraments are as it were glasses wherein we may see and behold the true forme or the true shape or the true likenesse of that which is represented in the glasse a glasse must be both true and cleere it must be true that it may not cast a false shadow upon us not to reflect another manner of shadow than is cast upon it it must bee cleere that the true object that it doth represent may be cleerly and lively represented unto us the sacrament of the Lords Supper is a glasse it must be a true glasse and a cleere glasse what is the object represented by it the principall object of the Lords supper that is resembled unto us in it is the death of Christ then consider the object that is to be seene and beheld in this glasse is the death of Christ the sacrament is a glasse wherein this is to bee beheld a glasse must be true and cleere and therefore the Sacrament of the Lords Supper must cleerly and plainly and lively shew forth the Lords death which is the principall object there to bee considered Againe Sacraments wee know are teaching signes fignes ordained of God that they may bee teachers unto us and teachers you know must speake plainly they must speake teachably they must deliver the matter with a lively voyce so as it may be best knowne discerned and understood and worke instruction in the hearts of those that it is to be learned by the Sacraments are teaching signes the Sacrament of the Lords Supper is a teaching signe the lesson that the Sacrament of the Lords Supper teacheth is the death of Iesus Christ and therefore the Sacrament of the Lords Supper must teach the death of Iesus Christ lively and cleerly and so must be a through shewing forth of Christs death Reason 2 A second reason is drawne from the proportion of the word with the Sacrament the word that shewes forth Christ lively
and to save us by condemning him Fourthly there is another duty required the words of the institution must necessarily bee rehearsed and this is a matter that gives wonderfull light to the death of the Lord Iesus Christ in the sacrament for when wee heare the minister make rehearsall of the same words of Christ then wee doe esteeme highly of the sacrament as if Christ were personally among us speaking to us with his owne mouth and delivering his body and blood unto us as it were with his owne hands this is a notable meanes to set forth the death of Christ Lastly it is a Christian duty and a needfull duty about the time of the sacrament to shew forth both our thankfulnesse and our cheerfulnesse even by singing of Psalmes It is true indeed there is no Psalme amisse because all were penned by the holy Ghost yet some are more fit and seasonable then others the fittest Psalmes are either teaching Psalmes or psalmes of thanksgiving if wee will have Psalmes of thanksgiving there is specially the 103 Psalme and the 116 full of good meditations to this purpose but if we will have teaching Psalmes teaching us the death of Christ for that is then most seasonable that teacheth us the matter of the death of Christ then take the second Psalme for that teacheth us concerning the death of Christ as it is applyed by the holy Ghost Act. 4.25 and so the 22 Psalm as it is alleaged 27 of Matth. for there are three severall places quoted out of that Psalme singled out applyed expresly unto the death of Christ and therfore they are most seasonable to be used and it is necessary that wee make choice of the most seasonable Psalmes that are fittest for that purpose Vse Another use is matter of reproose of the Popish Church many things in the Popish Church are hereby reproved I will but touch them that they doe directly oppose themselves against this doctrine and the truth and tenure of it directly whereas here the Apostle saith as often as you eate this bread and drinke this cup ye shew forth the Lords death till he come the Popish Church doth flatly crosse this rule divers waies First in their halfe Communions they have the bread but not the cup is this to shew forth the Lords death no it is but to shew forth halfe the Lords death this is horrible wrong to the people and disgrace to the Sacrament and dishonour to God hath God given us a great light to see Christ by and shall men scantle it to halfe a light hath God given us both the bread and the wine to discerne the Lords body and blood by and to shew forth the Lords death by and shall we have the body and not the blood shall wee have but one halfe and bee deprived of the other Againe many times in the Popish Church they have their Masses as they call them without any preaching at all many times and usually it is so with them I cannot say that by this they overthrow that very masse of theirs from being a Sacrament I will not stand upon it but yet I say that practice of theirs is a wicked and a gracelesse practice directly against this doctrine of God you shew forth the Lords death how should it bee shewed forth but by preaching and teaching but they have little or no preaching or teaching amongst them but chiefly the words of institution they are to bee rehearsed oh but say they wee have these words of institution rehearsed and therefore you cannot but say that we have teaching I answer though they have the words of institution yet the Priest mumbles them to himselfe and the people heare him not Secondly if they doe heare him it is in an unknowne tongue they understand him not Thirdly when hee rehearses them hee turnes his face from the people as of purpose to suppresse the right shewing forth of the Lords death and therefore this practice of theirs shewes that they wold not have the people discerne the Lords death in this Sacrament These are fearfull abominations and this lyes heavy upon those people of God that live under Antichrist and therefore wee should with great thankfulnesse injoy and use these blessings that God hath bestowed upon us in the cleere exhibition of the death of Iesus Christ in the Lords Supper I but say the Papists we shew forth the Lords death more then you for wee lift up the Host is this to shew forth the Lords death no this is to shew forth their owne Idoll their owne breaden-God that themselves have made The end of the eighteenth Lecture THE NINETEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER NOw we are to proceed as the occasion requires for our preparation to the Sacrament the next sabbath in the handling of that Scripture which wee have made choise of out of the 1 Cor. 11. and the 26. vers For as often as ye shall eate this bread and drinke this cup yee shew forth the Lords death till he come We have shewed you the two generall parts of this Scripture an action to bee performed in the former part the receiving of the Sacrament of the Lords Supper and a caution that this action is to bee performed withall in the latter part of the verse the remembrance or the shewing forth of the Lords death til he come we have handled the first part of the verse wholy we have entred into the second part where we shewed that there is first to bee considered the caution it selfe the shewing forth of the Lords death Secondly the frequenting of this action or the often using of this caution to bee supplyed out of the former part of the verse as often as yee eate of this bread and drinke of this cup for that particle often serves indifferently for the whole verse as well for the former as the latter part as if the Apostle should say as often as yee eate this bread and drinke this cup so often ye shew forth the Lords death till he come Thirdly we shewed you here the continuance of the observation of this caution how long it must be kept why till Christ Iesus come to judgement to the end of the world The caution it selfe the shewing forth of the Lords death of that I have spoken already now therefore wee are God willing as the Lord shall inable us to speake of the second thing namely the frequenting or the often using of this caution the often shewing forth or remembring of the Lords death as often as ye eate this bread and drinke this cup so often ye shew forth the Lords death till he come which words we must not so understand as if so bee that the remembrance or the shewing forth of the Lords death were precisely confined and limited to the use of the sacrament of the Lords supper as if the Apostle should say that then onely the death of Christ is to bee remembred when the Sacrament is to bee received and
to us let none of these nor all these hinder us from being set upon this duty but let us breake through them all in an holy zeale and set our selves soundly to meditate upon the death of Christ in hope of these heavenly blessings that the meditation of this duty will bring us unto therefore still remember the death of Christ and as ever thou desirest to have a living teacher within thee remember the death of Christ as ever thou lookest to have comfort from God so look that thou remember the death of Christ as ever thou lookest to have spirituall growth and encrease by the Word and Sacraments still looke to the death of Christ as ever thou lookest to have a strong bridle to restraine thee from sinne so still let the death of Christ bee thy continuall meditation as ever thou desirest to come before God cheerfully and with comfort in prayer remember the death of Christ as ever thou desirest to be fitted and prepared to dye remember the death of Iesus Christ as ever thou desirest and lovest any one or all these blessings together remember the death of Christ and that continually let it never goe out of thy minde The end of the nineteenth Lecture THE TVVENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE purposing God willing the next Sabbath to be partakers of the Sacrament of the Lords Supper we are therefore according to our ordinary course to make preparation thereunto by this Sabbaths evening Exercise that so we may come with better grace in our hearts to that heavenly Table 1 Cor. 11.26 For as often as yee shall eate this bread and drink this cup ye shew forth the Lords death till he come Which Scripture containes as you have heard these two parts an action to bee performed in the former part of the verse the receiving of the Sacrament as often as ye eate this bread and drinke this cup. Secondly a caution that this action is to be performed withall in the last part of the verse the remembrance or the shewing forth of the Lords death till he come We have fully finished the former part and through Gods mercy we have proceeded in the handling of the latter part to the last clause of all till he come ye shew forth the Lords death till he come I shewed you that this latter part of the verse containes the caution that the receiving of the Sacrament is to be performed withall it ministers unto us these things to be considered of First the caution it selfe namely the shewing forth of the LORDS death wherein wee shewed you what it was that was to be remembred the death of the Lord Iesus Christ and also the manner of the remembrance of it by a shewing forth or by a setting forth by a lively or a sensible expressing of it Secondly it doth commend unto us the frequenting of this caution that the death of the Lord Iesus Christ must be often remēbred for though that particle often bee onely named in the former part of the verse yet by all common understanding it is also to be understood in the latter part of the verse As often as ye doe receive the Sacrament so often yee remember the Lords death Thirdly and lastly here is the continuance of this caution the continuance of this duty take it so how long is it to continue why till he come so long as the world standeth till Iesus Christ shall come to judgement So then here we are now come to the last clause of all containing the continuance of this duty let this be done til he come till Christ come to judgement in which clause there be two things offered to our consideration the first is the continuance of this duty it selfe and that is directly and expresly affirmed ye shew forth the Lords death till he come That this duty must be continually and must never cease to continue in the Church so long as the world stands The second thing is covertly implyed yet plaine enough too if the words be well weighed and considered and that is the end or the reach that wee must ayme at in the performance of this duty namely the fitting and the preparing of us to the comming of the Lord Iesus Christ unto judgment for so the very same particle till is used in the very same sense In the 1 Cor. 15.25 where it is said that Christ must raigne till hee have put all his enemies under his feet till he have put all his enemies the meaning of it is this First that Christs reigning shall be continuall till the very end of the world Secondly and the end of Christs reigning is this the utter destruction of his enemies and the trampling of them under his feet so it is in this case Doe this duty till he come that is to say this duty must be continued till Christ come to judgement and the end and the reach that we must ayme at in the performance of this duty is that we be fitted and prepared for his comming We cannot understand this clause clearly and fully except we take it with these two explications the first is this that howsoever this duty is imposed by name upon the Corinthians onely yee shew the Lords death till he come yet notwithstanding it is proportionably implied to all the faithfull by succession from time to time to the end of the world for the Apostle knew very well that the Corinthians in themselves in their owne persons should not live till Christ should come to judgement and therefore it was impossible that they should keepe this commandement till he come but the Apostle imposeth upon the Corinthians this duty for their time that they must observe it so long as they live and likewise imposeth the same duty upon the succeeding Churches from age to age to the worlds end that they must observe this duty so too so that is the first explication the second explication is this that howsoever this clause be here expresly referred onely to the latter part of the verse to the caution to the remembrance of Christs death Ye remember Christs death till he come yet it is implyed and intended to belong also unto the former part of the verse to the action it selfe the receiving of the Sacrament of the Lords Supper For as that particle of frequenting the word often is used onely in the former part yet it extends it selfe in sense to the latter so this clause of continuing till hee come though it bee named onely in the latter part yet in sense it doth extend it selfe to the former part of the verse so that both the remembrance of the Lords death and also the observation of the Sacrament of the Lords Supper both these are to bee continued till Iesus Christ shall come to judgement for so the Apostle here expounding pounding our Saviours meaning in the words going before when he saith Doe this in remembrance of me he addes this rule of continuance doe
the institution of the sacrament saith Doe this in remembrance of me here you see that our Saviour layeth a charge upon his Apostles that they should doe this what administer and receive the sacrament in remembrance of Christ well shall wee thinke that our Saviour would have his Apostles that they onely should remember Christ or was it not our Saviours meaning that all the faithfull should remember Christ to the end of the world why surely it is the meaning of our Saviour that all the faithfull should remember Christ from time to time to the end of the world as well as the Apostles and this is the Apostles reach in these words for having made rehearsall of our Saviours words in the 25 verse presently he saith Doe this in remembrance of me and then he addes againe if ye doe this ye shew forth the Lords death till hee come the Apostle builds this very doctrine upon this very exhortation because Christ saith Doe this in remembrance of me therefore the Apostle concludes that the sacrament of the Lords supper is a perpetuall ordinance and must bee observed in the Church till his last comming to judgement and therefore the Apostle did esteeme the words of Christ a pregnant proofe of the continuance of this sacrament and he builds it plainly thereupon So much shall suffice for proofe out of Scripture now let us see what reasons may be added for further light the reasons are many Reason 1 The first Reason is drawne from comparing this with the Passeover that was to last for ever Exodus 12.14 This is a holy remembrance to you a holy feast to be kept among you throughout all generations ye shall keepe it a holy feast for ever the Passeover was so in the former Testament therefore the sacrament of the Lords supper must be so in the new Testament that was to last for ever and therefore this to last for ever The grounds of the Reason are these two First the sacrament of the Lords supper answers to the Passeover and indeed unto us it doth succeed in stead and in place unto the Passeover as wee have shewed partly before and God willing shall shew more hereafter The Sacrament of the Lords supper answers to the Passeover the Passeover was to last for ever and therefore the sacrament of the Lords Supper must last for ever too The other ground of the reason is this The Passeover was a Sacrament for the time of the Law which was only a time of shadowes the Gospell is a time of substance shall we say that the shadow shall bee served with more durable things than the substance is except we shall say that the time of the Law was served with more durable things than the time of the Gospell surely the Sacraments of the one must bee as durable as the other And therefore seeing the Passeover is to be kept for ever the Sacrament of the Lords Supper must be observed for ever too And whereas the word for ever may admit of two good and holy interpretations which way soever you take it yet still the force of this reason holds If wee expound that for ever in that signe or in the type that is to say till Christ his first comming or till Christs comming and suffering in the flesh for that is the for ever that usually is spoken of concerning the Sacrifices and Sacraments of the former Testament namely the comming of Christ in the flesh or Christs suffering in the flesh hee is the very terme and the very end of the Law as the Apostle sheweth in Hebr. 10.1 If ye take it I say in this sense yet the force of the reason will necessarily follow If the Passeover were to last for ever till Christs comming in the flesh then the Sacrament of the Lords Supper must last for ever till Christ come to judgement Secondly expound it for ever that is not in the signe but in the substance that is in Christ that is to say for ever and so long as the world standeth and the fruit of it to all eternity expound it so for so the Sacraments of the former Testament they doe stand good and are good for ever in Christ the substance of them take it in this sense yet the reason holds well for if so be that the Passeover should last till the end of the world in Christ who is the substance of it why then the Sacrament of the Lords Supper which is ordained of our Saviour to be a more lively resemblance of his death than the first was that must continue for ever also Reason 2 The second reason is this it is drawne from the nature of this Sacrament this Sacrament it is a Testament Luke 22. 20. This it the new Testament saith our Saviour speaking of this Sacrament in my blood it is a sacramentall speech whereby that is ascribed to the signe which indeed is proper to the thing signified the new Testament in my blood saith our Saviour that is confirmed or sealed by my blood or by my death and so it is his last Testament the Sacrament of the Lords Supper it is the new Testament the last Testament of Iesus Christ a mans last Testament is utterly irrevokable and unchangeable this is Christs last Testament therefore this can never be altered Gal. 3.15 the Apostle gives the rule there a mans will when it is once confirmed then it is never abrogated nor disanulled when is a mans will confirmed the Apostle tells you in Heb. 9.17 when a man is dead a mans will is confirmed by his death here is the Lords last Testament this is the new Testament in my blood saith our Saviour speaking of this Sacrament it is confirmed by the death of Christ which is the Testator and therefore never to bee abrogated nor changed nothing to be added to it nor detracted from it Heb. 13.20 the Apostle mentions the blood of the everlasting covenant speaking there of the blood of Christ hee saith It is the blood of the everlasting Covenant the Covenant or the Testament that is everlasting the blood whereby this Testament is sealed is the blood of Iesus Christ that is everlasting therefore this Sacrament whereby this Testament is further confirmed and sealed unto us in an outward manner this must be everlasting too the blood everlasting the Testament everlasting and so the Sacrament everlasting Reason 3 The third Reason is drawne from the condition of the time of the Gospell whereunto this Sacrament doth belong these times of the Gospell they are the last times the last dayes of all that ever shall be Hebr. 1.1 Gods in sundry times spake by his Prophets but now he hath spoken by his Sonne in these last dayes these bee the last dayes of the world the Apostles reach is this to shew us that this is the last time that ever he will speake to his Church because hee hath spoken by his Sonne he hath none other to send after him now these are the last
dayes that shall be that which is last established there is nothing comes after that these being the last dayes the Word and Sacraments are established in the time of the Gospell being the last change about the passages of the Church that ever shall come they shall never be altered but they shall continue to the end of the world Reason 4 A fourth reason is drawne from the necessity of the Church so long as the Church of God lives here upon earth wee have need of the helpe of this Sacrament to relieve our infirmities and our imperfections and to put us in mind of the death of Christ as the Scripture sheweth us plainly it doth not stand with the goodnesse of the Lord Iesus Christ to suffer his Church to lacke any thing that it standeth in such speciall need of for such a speciall duty therefore surely our Saviour will never suffer his Church to be destitute hereof but it shall continue with the Church for ever It is partly the Apostles reason 1 Cor. 13.9 10. in generall We know but in part we prophesie but in part but when that which is perfect is come then shall that which is imperfect be done away our knowledge now is imperfect all our graces are imperfect indeed if we could attaine to any perfection in this life then happely this sacrament might be taken from us but there is no perfection to be attained unto but so long as here wee live so long we shall continue in need of this helpe and therefore this helpe must be continued unto us so long as we live here In the 12. verse of that chapter Now saith he we behold in a mirrour or through a glasse darkly but then we shall behold face to face It is true indeed when perfection comes wee shall see perfectly we need no glasse but now so long as the Church is upon the face of the earth wee had need to looke upon Christ in a glasse Is not the sacrament a glasse wherein wee may behold Christ seeing then the Church still needeth such a glasse it doth not stand with the wisedome of Christ to suffer it to want any needfull helpe therefore during all the time of this our imperfection that is so long as we live here this Sacrament must continue Reason 5 A fist reason may be drawne from the vnity of the faith of the Church GOD hath but one Church all the faithfull from Christs first comming to his second comming they are but one flocke they have all but one and the same faith and they must all have the same Sacraments to be continued to them the whole reason is fetched from the Apostle in Ephes 4.5 where hee saith There is one Lord one faith one baptisme if the faith must continue one and the same then the Sacraments must continue one and the same one and the same faith must continue to the end of the world therefore one and the same Sacraments must continue to the worlds end Reason 6 The last reason is drawne from the vnchangeablenesse and from the absolute authority of the ordainer which is Iesus Christ himselfe Christ is the Lord of his Church he hath ordained this Sacrament and therefore it must be duely observed to the end of the world man must not alter that which God hath done the servant must not presume to controule that which the Lord and Master hath done and therefore none is to lay hands upon this Sacrament either to take it away to adde to it or to detract from it but duely to observe it as Christ himselfe hath established it and as none must alter that which God hath done so none can establish a better Sacrament then this is nay none can establish the like but Iesus Christ himselfe that which Christ will do in this case he hath done already and he is unchangeable he will not take away this and ordaine another and therfore this Sacrament is a perpetuall Sacrament of Christ to be observed by all the faithfull to the end of the world The uses of the doctrine are these Vse 1 The first use of this doctrine is this this serves for matter of reproofe first for those that doe neglect the use and the conscionable observation of this holy Sacrament a grievous fault among us either we come not at all or wee come very seldome or at least we doe net come with that care and that conscience to observe this commandement without spot and unrebukable to observe this holy ordināce of God with that zeale that devotion that God hath required at our hands Great is the negligence of many Ministers and many people in this case but neither of them shall be excused but if the blinde lead the blinde both shall fall into the ditch if the Minister beare with the negligence of the people if the people will beare with the negligence of the Minister and so this saving ordinance of Christ be not put in practice as it ought surely both shall be in danger of the horrible indignation of the Lord what a horrible indignity is this to God that hee shall be preparing his Table and calling us to this Table and providing a great many sweet dainties for us a matter that concernes us as much as our soules are worth and yet wee to turne our backes upon this Table as who should say we will have none of this how can the Lord take this at our hands In Luke 14.24 the King made a feast and sent forth his servants to call those that were bidden and they began to make excuses one said I have bought a farme and he must goe and see it another had bought five yoake of oxen and hee must goe proove them and another made an excuse that he had maried a wife and therefore he could not come what saith the great King in this case Well goe forth call in the poore those that lye under the hedges for I tell you that never a one of those that were bidden shall taste of my Supper Is it so have I so graciously provided for them and invited them and are they so carelesse in comming Well I will be eaven with thē I tell you that never a one of these shall hereafter taste of this Supper It would be as fearful a found as ever sounded in our eares if God should tell us by a voyce from heaven Well seeing you have neglected this saving ordinance of mine seeing ye have refused to come to this Supper of mine ye shall never be partakers of it in time to come and therefore take heed of this and let every one labour to reforme one and amend this negligence and let us hereafter come with zeale and true devotion come with godly desires and affections truly indeavouring to honour God in the use of his owne saving ordinance in that kinde as he hath institute it Secondly here is matter of reproofe for those that doe any manner of way alter any thing in the
what we can while we live to further Gods ordinances to those that shall live after us leave some good monument behinde us to that effect If God have given us riches let us give something to maintaine Gods ordinances to the end of the world It is an excellent thing when God hath given any man abundance of wealth and hath given him withall a heart to part with some of it for the maintenance of Gods ordinances to the worlds end yea if occasion so require let us seale Gods truth with our blood this is the best monument of all Lastly and so I end all mans power being nothing of himselfe God being all in all wee must therefore pray to God while we live here not onely that he would continue his Word and Sacraments to us but pray that he would continue the same to our posterity after us to many generations yea even to the end of the world if it bee his blessed will In 1 King 8. Salomon when he built the Temple hee did not onely pray for that time but for the time to come Then whensoever hereafter thy people shall be oppressed with the sword or famine or such like and shall pray to thee in this Temple heare thou in heaven and be mercifull unto them So we must labour not onely to pray to God to fence his Church and plant his Vineyard and nourish those plants that are in it already but that he would still continue to make a supply of such plants so long as the Sun and Moone shall endure and this would testifie a true zeale that wee beare to the glory of God We know beloved in regard of our owne businesses if we purchase lands for our selves or our children we desire that it may continue for ever to our childrens children What shall we not be as zealous for Gods glory as wee are carefull for our owne children yes wee ought much more and therefore we should bee stirred up still to labour as much as in us lyeth by prayer and all other good meanes for the continuance of the Word and Sacraments and all the saving ordinances of God not onely unto us but to our posterity to our childrens children to the Church of God even to the end of the world The end of the twentieth Lecture The One AND TWENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THE first to the Corinthians Chap. 11. verse 26. the last part of the verse till he come For as often as yee shall eate this bread and drinke this cup ye shew forth the Lords death till he come You may remember how wee divided this Scripture into two parts we shewed that in the former part of the verse there is an action performed in the latter part of the verse there is a caution that it is to be performed withall in the former part of the verse is the receiving of the Sacrament of the Lords Supper The caution that it is to be performed withall in the latter part of the verse is the shewing forth of the Lords death till he come Not to trouble you with repeating of many things In this latter part of the verse we observed unto you first the Caution it selfe the shewing forth of the Lords death secondly the frequenting of the Caution that it must bee often done for howsoever this word often is not used in the latter part of the verse yet in all common construction and understanding it is to bee supplyed out of the former part of the verse As often as ye shall eate this bread and drinke this cup so often shall ye shew forth the Lords death and lastly I came to speake of the continuance of this whole duty the whole that is here spoken of how long must this continue till Christ come that is to say as long as the world stands till Iesus Christ shall come to Iudgement Wee are entred upon this clause already I shewed you that this clause doth offer unto us two things for our consideration the first is the continuance it selfe of this duty how long it shall be to the end of the world that the observation of the Sacrament of the Lords Supper and the remembring or the shewing forth of the death of Christ must continue among the faithfull and be duly observed by them to the very end of the world that is directly affirmed here as you see I shewed you that there is another thing that is here covertly implyed and yet plaine enough if wee consider and weigh the words aright namely the end or the reach which the performers of this duty ayme at or which wee must ayme at in the performance of this duty namely to fit us and prepare us to the comming of the Lord Iesus Christ unto Iudgement Wee have spoken of the former part already now as GOD shal inable us we are to proceed to the latter part and so to finish up this Scripture at this time Therefore here secondly wee must consider that which is covertly implyed namely the end or the reach that these actions or these duties aime at or that we must aime at in the performance of these duties to fit us and prepare us to the comming of the Lord Iesus Christ unto judgement that the doctrine that hence we are to raise may appeare to be built upon a firme and a sure ground wee must shew these two things First that this particle that here is used till hath the same use in the same sense elsewhere in the Scripture not onely to signifie the continuance of an action till that time but withall to signifie that that continuance is such a preparation to such an action Secondly we must shew that it is so to bee understood here for it is not alwaies in the Scripture so meant therfore there must be some speciall inducement alleaged why it must bee so taken here Concerning the first that this particle is used in the same sense elsewhere I gave you one instance in the opening of the Text in the 1 Cor. 15.25 where it is said that Christ should raigne till he had put all his enemies under his feet For there is the same particle that is used here and it signifies not onely that Christ should raigne till his enemies should be destroyed but by his raigning his enemies should be destroyed Take another instance or two for better confirmation Gal. 4.19 My little children saith the Apostle of whom I travell in birth till Christ bee formed in you there is the very same particle also In those words the Apostle as you may see compares himselfe to a spirituall mother he is alwaies in paine and in travell in the spirit and in the worke of the ministery till such time as Christ should be formed and fashioned in the hearts of these Galathians till that time there that same word till intends these two things First that the paines and the travell of Paul in this spirituall child-birth did indure with in him till
such time as Christ was formed and fashioned in the hearts of the Galathians and moreover that those very paines and trauel of the Apostle in that very spirituall child-birth were a meanes wherby Christ was so formed and framed in them for so the comparison doth necessarily inforce from a naturall mother we know a naturall mother hath continuall paines and throes ever and anon till the child bee ripe to the birth and brought forth into the world it continues with her all that time I and besides those paines and those throes of hers are a meanes whereby the childe is so made ripe to the birth brought forth into the world and so it was with Paul in his spirituall child-birth the paines that hee did beare in this his child-birth it is to be understood that they did continue with him till that worke was effected and moreover that they were a meanes whereby it was effected Another instance Phil. 1.6 I am confident that the Lord that hath begun this good worke will performe it till the day of the Lord there is the same particle in the very same sense the Apostles meaning is this that he is perswaded that as God had given them the light of his Gospel and wrought faith in them so he would give them the light of his Gospell hee would still teach them and keepe them in the faith till the day of the Lord Iesus Christ And moreover that by this teaching and keeping of them in the faith hee would make them fit and ready for the day of the Lord so much for the first point namely that this particle which here is spoken of till is so used in this same sense that we doe now speake of it elsewhere in Scripture Secondly we are to shew what inducement is there to proue that it is so used here why the circumstance of the text affords it clearly these words that I have here you fee they are added as a reason of the words that went before for so the inference is for as often as ye shall eate this bread and drinke this cup ye shew forth the Lords death till he come The words that went immediately before are the words of our Saviour Doe this in remembrance of me the Apostle gives the exposition of these words by way of a reason for as often as ye shal eate this bread and drink this cup ye shew forth the Lords death til he come and so the exposition of the Apostle makes our Saviours words and our Saviours meaning to bee cleare as if our Saviour should say Doe this in remembrance of me till I come or against I come as who should say see that yee doe duely observe this same Sacrament of the Lords Supper till I come see that yee doe duely and affectionatly meditate upon my death till I come that when I doe come then ye may bee fitted and ready for my comming ye may be prepared by these meanes to give me the better entertainment and I seeing your faithfulnesse and your constancy and readinesse in observing my ordinances and my directions so duely I may then when I doe come give you a comfortable portion Doe this in remembrance of me till I come or against I come that so you may bee fitted and prepared for my comming This is the very straine and reach or the Text we are to understand one thing further and that is this that howsoever this is here intended particularly of these two duties of the receiving of the Sacrament of the Lord and of the meditation of Christs death yet notwithstanding by way of proportion and by way of consequence the same is also to bee affirmed concerning all duties in religion whatsoever all other outward meanes yea all other meanes of grace whether outward or inward for they all must joyne together in one and the same finall end This being the finall end of these two duties to prepare us to the day of the Lord Iesus Christ except wee will make a disproportion in religious duties as if some of them should tend to one end and some to another we must consequently understand that all the duties of religion they tend to this end to fit us and prepare us to the comming of Iesus Christ unto judgement The grounds being thus laid the doctrine ariseth plaine Doe this till I come the Sacrament of the Lords Supper duely observed and the effectuall meditation of Christs death and consequently all other duties and exercises of religion and all other meanes of grace both inward and outward they are so many serviceable meanes and instruments and helps unto the faithfull whereby they are fitted and prepared for the comming of the Lord Iesus Christ unto judgement Where I named the receiving of the Lords Supper and the effectuall meditation of Christs death that is cleare in this text concerning all other duties other Scriptures doe serve to make that cleare and give plentifull witnesse of it Matth. 25. from the first to the thirteenth there is the parable of the ten Virgins five were wise and five were foolish they went all out to meet their Bridegroome five had oile and five had none the Bridegroome comes they were all awake as they were asleepe before the wise they had their oile they went in with the Bridegroome the foolish they had none and they were kept out in a word the meaning of the parable is this Those Virgins are the visible Church here upon earth the wise Virgins they are true beleevers the foolish Virgins they are hypocrites their Lamps that they have all of them is the outward profession that they make of religion in the use of the outward meanes the Word and Sacraments these bee the Lamps these bee common both to the foolish and to the wise the oyle they have in their Lamps is the inward graces of Gods Spirit in their hearts faith and repentance and such like and these onely the wise Virgins had the foolish have none at all all these Virgins they goe forth to meet the Bridegroome as in the first verse the Bridegroome is the Lord Iesus Christ the comming of the Bridegroome is his cōming to judgment and so their meeting of the Bridegroome it is their fitting and their preparing of themselves for the comming of the Lord Iesus Christ unto judgement well then you see all these Virgins the whole visible Church the foolish as well as the wise the wise onely in truth the foolish in shew they as well as the other make use of their lamps of their cōmunion in the Word the sacramēts to what end to fit thē to Christ his comming for that is their pretence the wise they make use not onely of their lamps but also of their oyle too that is of their inward graces to what end to fit them to meet the Lord Iesus that when the Bridegroome doth come they may bee ready to enter in with him the case you see is very cleare all the duties of religion
should say there to stay but so to meditate upon it as that we should have a piercing eye to looke upon him for his second comming wherein he shall appeare to salvation The reasons of the doctrine are these marke the doctrine the receiving of the sacrament of the Lords supper the effectuall meditating of Christs death and consequently all other exercises of Religion all other meanes of grace both inward and outward they are serviceable helps and meanes whereby the faithfull are fitted and prepared to the comming of the Lord Iesus Christ to judgement Reason 1 The first Reason is this the visible and the militant Church here upon earth is as it were a nursery for the kingdome of heaven and this is one chiefe reason why the Scripture doth so oftentimes call the visible Church the kingdome of heaven in the 13 of Matthew divers times the visible Church is called the kingdome of heaven because that in the visible Church Gods little ones they are hatched up in the time of their infancy in the time of their nonage to that inheritance in the kingdome of heaven which God hath appointed us to be heyres unto in and with Iesus Christ the Church is the nursery of the kingdome of heaven why now consider all that is done by the parents or by nurses in nursing and in bringing up their children al that is done by thē it is not done so much unto them in regard of the maintenance of their childhood I say not for their childhood it selfe but it is done to us in this respect that thereby we might be fitted to riper yeares to our better strength to our manly age that so we may be able for such employments and offices in the Church or Common-wealth as wee shall be called unto this is their reach and ayme that we may come to be men and beare office in Church and Common-wealth So it is likewise in this case the visible Church it is the nursery for the kingdome of heaven here Gods little children they are nursed and brought up here we suck the milke of the Word here we are washed and clensed with the water of Baptisme here we feed upon bread and wine in the Sacrament of the Lords Supper and so upon the body and blood of Iesus Christ here we grow in grace here we are ingraffed into Iesus Christ here we beleeve here we love here we hope here we watch here we pray here we lead a godly life here we endure temptation here we suffer fatherly chastisements and afflictions that our heavenly Father layeth upon us all this is done not so much for the maintenance of our present spirituall estate but principally and specially that by all these meanes wee may be forwarded and fitted for what for the obtaining and enjoying of a better life in a better world for the comming of the Lord Iesus Christ to judgment which is the reach and the end of all this Eph. 4.11 12. God hath givē gifts some to be Apostles some Prophets some Euangelists some Pastors and some Teachers what to do for the gathering together of the Saints for the worke of the Ministery till when till we all meet together in a perfect man the fulnesse of the age of Iesus Christ God bestowes upon his Church Ministers God bestowes gifts upon his Ministers and he puts it into the hearts of his children that they should make use of his Ministery and of these good gifts that he hath bestowed upon them to what end to hatch them up to heaven till wee all meet together in a perfect man howsoever some doe expound it concerning this present life yet because there is mention made of the state of perfection which cannot be attained in this life and because it is there said till wee all meet together which cannot be fulfilled but at the day of judgement therefore I take the circumstances of the text to be plaine that it is to be extended to that day so then you see the Church being the nursery for the Kingdome of heaven all that is done in the Church the Word and the sacraments and all good duties are so many helps and meanes to further and to fit us to Gods Kindgdome Reason 2 A second reason is this the second coming of Christ and the state that then we shall bee raised up unto that is the finall end and the finall accomplishment of all the good that is done in this life and the good things that wee doe in this life they are as so many meanes tending to that end now we doe know in every course that the middle actions doe alwaies make an introduction to the last end and therefore the second comming of Christ being the perfection and end of all precedent actions in religion the Word and the Sacraments and all the good duties that wee performe are serviceable helps and meanes and instruments for the bringing in of that last action which is the principall of all the rest receiving the end of your faith saith the Apostle even the salvation of your soules 1 Pet. 1.9 The salvation of our soules there is the end that is the upshot of our faith and consequently of all our good duties Now when is this salvation bestowed upon us never before the second comming of Christ Heb. 9.28 He shall appeare the second time saith the Apostle unto salvation Hee hath satisfied for our sinnes and so hath made way for our salvation already but the bestowing of it upon us is reserved and respited till his second comming In the way that we goe in any journey every step and every foot that wee goe maketh us so much neerer to our journeyes end if wee goe on in the right way Is not Religion the way is not the end eternall life Our Saviour makes it so Matth. 7.14 Strive to enter in at the narrow gate c. he maketh religion the way and eternall life the end of this way and journey Now then if every step and foot bring us neerer to the end of our journey then every good duty that is done in religion brings us neerer to eternall life In a mariage before the mariage is performed are there not suings is there not wooings is there not a contract a trimming and a decking up of the Bride Why to what end is all this why it is all for the mariage day that she may bee a pleasing spouse to her husband and that shee may be fitted every way for the wedding Is not the comming of Iesus Christ our mariage day when the mariage shall be fully accomplished betweene him and all the faithfull when we shall be perfectly handfasted to Christ for ever it is so called in the Rev. 19.7 and there it is said This is the day of the mariage and the Bride hath trimmed up her selfe that is as who should say all that ever Gods children doe in the life of grace while they are here it is as the trimming and the fitting up of
first Church that ever was after Christs ascension and the visible comming downe of the gifts of the Holy Ghost and wee may call it the very prime of the Primitive Churches and where shall wee have a fitter patterne of a true visible Church than that which is fetcht from the first visible Church after our Saviours ascension Vsually Gods ordinances are best at the first institution when they are fresh out of Gods hands spick and span new as it were In time when they come into mens handling they are degenerate and corrupted but at the first when they come out of Gods handling then they are most pure and sincere Mariage is the ordinance of God and the first mariage that ever was was the best mariage that ever was and that is the patterne that all other are to be examined and fashioned by as our Saviour sheweth Matth. 19.4.5 the Lords Supper is Gods ordinance and the first that ever was was the best that ever was and that is the pattern which all other Suppers of the Lord are to be framed by as the Apostle sheweth 1 Cor. 11.23 So this being the first Church after Christs ascension was in best case of all other Churches and therefore that was a fit patterne for other Churches to be tryed and censured by But some will except and say What is this the best Church that ever was What say you of the particular Churches that were soone after as of the Church of Rome and Corinth and Ephesus c. I answer they were goodly Churches and had some more outward complement than this had but they had no more for substance than this had yea they had many failings and corruptions that this as yet was free from Others will except and say But what say you of the Church when our Saviour himselfe lived and was personally present and preached on earth I answer first That even in respect of Christs owne personall presence yet this is nothing inferiour to that for now after the sending downe of the Holy Ghost hee is present with them by his Spirit and this presence of his by his Spirit is as effectuall for all saving purposes as his bodily presence was as our Saviour shewes Iohn 14.16 17 18. Secondly I say that setting only Christs personall presence aside that was not comparable to this for then the Church was not so throughly furnished with gifts as now it was yea then the Apostles themselves had not received that fulnesse of power from on high as now they had Take it thus Christ Iesus by his life and preaching and miracles did as it were plant the Church Christ Iesus by his death and resurrection did as it were water the Church Christ Iesus by his ascension and sending downe of the Holy Ghost ripened his Church and furnished it with all sufficient gifts and brought it to perfection Besides that Church was onely a provinciall Church consisting of Iewes onely within Iudea but this is a more generall Church gathered out of all the Iewes and Proselites of any nation under heaven as verse 5. And indeed this Church is the wombe of all other Churches from thence to the end of the world all of them issuing and proceeding out of this as so many streames out of one fountaine Rome pretends and challengeth it selfe to be the mother Church but falsely this this is the true mother Church of all true visible Churches And therefore as the proverb is in another case Ezek. 16.44 As is the mother so is her daughter so in this case such as this Church is that is the mother such are all her daughters such are all true visibly Churches So we see the wisedome of the Holy Ghost in setting downe this Church as a patterne to all true visible Churches whatsoever Now secondly wee are to proceed to the instruction that hence ariseth The doctrine is this In that the state of this Church is set before us as the patterne of true visible Churches by this that they continued in the Apostles doctrine and fellowship and breaking of bread and prayer Observe that wheresoever the Word is truly preacht the Sacraments rightly administred and the duties of prayer to God and love to our brethren religiously and conscionably practised there is a true visible Church of God I name the manner of performance together with the duties because it is said in the Text they continued in them which intends that not onely they had such duties but also that they were duly and rightly practised and the doctrine holds and so is here meant reciprocally that is to say both wayes as thus first wheresoever these duties are there is a true visible Church and secondly wheresoever is a true visible Church there are these duties For proofe of the first that wheresoever these are there is a true visible Church looke in the 10. of Iohn the 4. and 27. verses in the fourth verse our Saviour saith Hee goeth before his sheepe and they follow him for they know his voice and in the 27. verse he saith My sheepe heare my voice c. Christ goes before his sheepe that is in the use of his owne saving ordinances the Word and Sacraments leading them along thereby in the wayes of salvation for by the voice of Christ there mentioned is directly meant the Word preached and under that the Sacraments are comprehensibly understood which doe alwayes attend upon the Word as the Seales upon the Writing And the same voice of Christ commanding the exercises of prayer and of love doth consequently include them also and when it is said is the 27. verse They heare his voice and follow him there is set downe the practice of these duties So then if one should aske us who are the sheepe of Christ the answer is ready they that heare his voice and follow him which is as much to say If any aske which is the true visible Church the answer is ready there where is the ordinary use of the Word and Sacraments and prayer and love to the brethren Matth. 28.19 20. Goe teach c. The businesse that there the Apostles are employed in is the planting of visible Churches in the world the meanes whereby they are to plant them are teaching and baptizing that is the Word and the Sacraments and what must they teach them but to observe all that Christ commanded now Christ had instructed them specially in prayer teaching them what and how to pray and gave them also a speciall charge to love one another as that being his owne speciall commandement Iohn 15.12 therefore where these things are thus in use as Christ commanded them there is a true visible Church Secondly wheresoever there is a true visible Church there the word is truly preacht the Sacraments rightly administred and prayer to God and love to our brethren religiously and conscionably practised I doe not say they are there in their height but in some decree I shall not need to prove this for all
succeeding Churches is to bee retained and used in them all but that one and the same discipline in every particular is so established in the Word for all Churches that rests to bee proved I say in particular for in the generall we confesse discipline and wee have discipline though not that particular which they urge yea they must not onely prove that there is such a discipline in particular but also that it is essentially or inseparably necessary to the true being of a true visible Church else their argument against us is of no force at all You have not such a discipline therefore no true Church Now for our parts we doe acknowledge discipline necessary for the beauty and wel being of the Church but not essentially or inseparably necessary to the truth and being of it for if it were so then Christ should be the head of divers Churches differing in essence and nature and that this Church that had not this discipline did differ in essence and being from the succeeding Churches that had it which is false and impious to affirme Secondly it should teach us thankfulnesse to God that we of this Nation which once sate in darknesse and in the shadow of death that were first drowned in Paganisme and after in Popery that now we should have this great light shining amongst us that we should have the Word and the Sacraments and the duties of prayer to God and love to the brethren in some measure conscionably and religiously practised amongst us this we are to be thankfull to God for wee doe not justifie any corruption that is amongst us they are our owne but these good things are Gods and therefore hee is to have praise and thankes for them Thirdly it should teach us to live and rest in the communion of this Church harken not to whisperers and seducers that would entice you from us and say Come to this Church goe to that Church c. they are like unto those that our Saviour forewarns us of in these last times Mat. 24.23 that say Loe here is Christ and loe there is Christ for he that tells us of a new Church may as well tell us of a new Christ but beleeve it not saith our Saviour so say I unto you Give no eare to them goe not after them stand fast in that Christian resolution of Christs Disciples Iohn 6.68 Christ asketh them in the 67. verse What will you also forsake me they answer him very graciously and resolutely Master whither or to whom shall we goe thou hast the words of eternall life our Church hath through Gods mercy the Apostles doctrine the words of eternall life and therefore whither or to whom should you go from us Fourthly it should teach us to make use of these duties by frequenting the preaching of the Word and the Sacraments and Prayers and joyning together in love-duties let us labour to walke in the light of the word and to profit by it while we enjoy it lest it be taken from us and given unto those that will bring forth better fruits than we have done And seeing wee tender our selves monthly to receive the Sacrament of the Lords Supper let us take heed how we come to it let us not come hand over head to the receiving of it but let us bring our wedding garment Faith and Repentance with us that so wee may be welcome guests to the Lords Table Lastly let us pray to God for the continuance of these meanes amongst us pray for the peace of Ierusalem wish her prosperity let us doe all we can to procure her wealth and if there be any abuses or corruptions amongst us let us pray to God to reforme them and let us not goe beyond the compasse of our callings for wee have no meanes to use for redresse herein but prayer to God that he would bee pleased to remove all abuses and to continue these meanes unto us that as he hath made us a true visible Church so hee would continue unto us his Word and other his saving ordinances that we may be a true visible Church every day more purer than other unto the worlds end FINIS