Soules Physitian but the worke he came to performe was this not so much to take away the sicknesse of our Bodyes but the sinnes of our Soules It is not to be denied but that our Bodyes also are nourished in this Sacrament and that both directly and corporally by the outward Elements of Bread and Wine for so it must be that the proportion may hold and be the more significant and sensible and also by way of consequence and spiritually as the Body also partaking with the Soule in the forgiuenesse of sinnes and the grace of Saluation but that which is chiefly and principally nourished in this Sacrament is the Soule which receiueth and embraceth Christ by Faith Reas 2 The second Reason The Communion which we haue with Christ is a spirituall Communion 1 Cor. 6.17 He that is ioyned to the Lord is one Spirit Therefore this Sacrament which is a speciall meanes of our Communion with Christ to knit vs vnto him must accordingly be a spirituall Banket Reas 3 Thirdly It is the nature of this Sacrament to be the Seale of the New Testament Luke 22.20 The Couenant or Testament is a spirituall Couenant the Couenant of Iustification and Sanctification Hebr. 10.16 17. Therefore the Seale must be spirituall as the Couenant is Reas 4 Fourthly The Word and Sacraments are in generall of the same nature The Word is a Banket of our Soules and therefore the Sacrament being an appendant vpon the Word must also belong vnto our Soules and be a spirituall Banket too The Word begins and nourisheth our eternall life the Sacraments nourisheth it but not begins it the Word brings vs vnto Christ the Sacraments make vs to grow faster to him the Word workes vpon the Eare and being seconded by the Spirit so quickens and feeds the Heart the Sacrament is seene felt tasted wee eat it and drinke it and receiue it into our Bodyes and so being seconded by the Spirit nourisheth our Soules the Word conueyes Christ into vs more largely this Sacrament more neerely each of them verie powerfully and effectually Reas 5 Fifthly The verie time wherein it was instituted proues as much for it was instituted after Supper when their Bodyes were fed already and therefore it is proper and peculiar to their Soules Reas 6 Lastly The proportion betwixt the Signes and Things signified proues as much for seeing the Signes that is to say the Bread and Wine are apt to nourish the Body therefore the thing signified that is to say the Body and Blood of Christ must needs be intended to the nourishment of the Soule therefore it is plaine that this Sacrament is a spirituall Banket wherein the Faithfull are nourished to a spirituall and heauenly life Vse 1 The Vses First It should teach vs that seeing it is a Feast for our Soules therefore we should vse it as a spirituall Feast And how is that We must bring spirituall Mouthes and spirituall Stomackes and spirituall preparation and spirituall affections We must be wholly spirituall our Mouthes are our Minds or our Soules our Stomacke or Appetite must be hungry and thirst after Grace and Righteousnesse and forgiuenesse of Sinnes and newnesse of Life our Preparation must be humblenesse of Mind and brokennesse of Heart in the sight of our owne wretched estate and Faith and confidence in the promise of sauing Grace for our deliuerance It makes no matter when we come to this Feast whether we haue our best Cloathes on or no he is best well-come that comes with the best Heart and the best Soule for whosoeuer comes not thus prepared wants his Wedding-garment and shall speed as he did He shall be cast into vtter darkenesse Lastly our affections must be spirituall our Mirth and Cheerefulnesse and Ioy must not be any carnall Ioy or corporall Reioycing as at our bodily Feasts but we must reioyce in the Lord reioyce in the Spirit reioyce in God and Christ and his Saluation Vse 2 Secondly If it be a spirituall Feast then we must learne to discerne the Body and Blood of Christ the spirituall Food for our Soules we must lift vp the Eye of Faith and apprehend and take hold vpon Christ being in Heauen though we be vpon Earth Our bodily Eyes cannot see so farre but the Eye of Faith sees into Heauen and beleeues that Christ Iesus sitting at the right Hand of God is here present at the Table after a spirituall manner and so doth giue and communicate himselfe vnto vs The Eye of the Body sees the Bread broken and the Wine poured out the Eye of Faith sees and considers the breaking of Christ Body and the shedding of his Blood for the taking away of our sinnes and this is that which the Apostle presseth 1 Cor. 11.29 about the discerning of the Lords Body as who should say That he that comes without this discerning Eye of Faith he comes to this Table as to an ordinarie Feast discernes the Bread and Wine with his bodily Eyes but not as to a spirituall Feast to discerne Christs Body by the Eye of Faith and so can haue no benefite by it For as appeares in the Doctrine it is the Faithfull onely that are here nourished to a Spirituall life but as for vnbeleeuers they are thereby nourished to eternall death as the Apostle there shewes Vse 3 Thirdly Examine our selues whether we haue carried our selues this day or any time heretofore as at a spirituall Feast Haue we hungred and thirsted after the spirituall refreshing of our Soules Haue our Soules beene fatted with these Iunckets God hath set before vs Haue we had Faith in the Promises of God Haue we had repentance of our Sinnes Haue we prepared our selues in the Inward-Man for the entertainement of Christ and his Spirit into our Hearts Haue we beene refreshed with the comforts of God Haue we delighted in the Saluation that hereby is brought vnto vs Haue we had an inward ioy and cheerefulnesse of Heart that we haue found Christ the Lord and Master of the Feast hath bid vs well-come That we are better encouraged to goe on in godly duties More confirmed in the assurance of the forgiuenesse of sinnes And more thoroughly resolued to leade a new life That we haue well profited in the state of Grace and Saluation If we find these things we plainely shew that we haue made it a spirituall Banket and that thereby our Soules are nourished to a heauenly life If wee find none of these things at least in some measure let vs know that wee haue come like brute Beasts or at least like carnall Men we had better haue kept away if wee haue come onely with bodily and not with spirituall Eyes let vs know wee haue committed a greeuous sinne against God Wee came here to receiue a generall quittance for our sinnes past and wee haue added a greater sinne then euer we committed before Let vs therefore examine our selues and lay vp these things in our Hearts to meditate vpon them that thereby we may be
honoured by vs in the performance of this businesse He will be sanctified in all that come neere him Leuit. 10.3 In this action we approach nearest to God euen to become one with Christ Iesus and hereby to be incorporated into his Body as Bone of his Bone and Flesh of this Flesh and therefore we must sanctifie and glorifie God in this exercise aboue all other It grieues me to see the Transgressors in this kind how horribly the Lord is dishonoured amongst Men euen in this most glorious and sanctified Ordinance some comming onely for fashion sake few for consciences not one amongst a great many with that due preparation that may make their seruice herein acceptable to God and Gods holy Sacrament comfortable and profitable to their owne Soules In zeale therefore for the Lord of Hoasts that his great Name and Maiestie may be rightly and truly glorified in the right and true vse of this his sauing Ordinance I desire to fit you to a reuerent and faithfull participation of this holy Sacrament as not knowing wherein either I or you may honor God more and doe him better seruice The fourth Reason is the preciousnesse of the death of the Lord Iesus Christ the greatest and weightiest and most vnualuable businesse that euer was performed since the Worlds Creation He the Lambe vndefiled and without spot a sinlesse Man the Holy One of God his owne glorious Sonne the Liquor that is prest out of such goodly Grapes must needs be a sweet and pleasant Iuice the Blood that issues out of his blessed Body and from his sacred Wounds must needs be most pure and most precious euerie drop of this heauenly Dew is worth a worlds ransome therefore not to be thought or spoken of much lesse to be purposely remembred and solemnely represented in the Sacrament but with all holy preparation and affection and eleuation of Spirit For the deepe impression of the death of Iesus Christ into our Hearts let vs consider rightly these three things which will be as so many spurres vnto vs to stirre vs vp to a more reuerent estimation and embracing of this Sacrament First the bitternesse of his death to him Secondly the sweetnesse of it to vs Thirdly the acceptablenesse of it to God First the bitternesse of it to himselfe It was exceeding bitter to him it cost him many a deepe sigh and groane many teares and strong cryings Hebr. 5.7 A sore Agony in the Garden with a bloody sweat in his Body Luke 22.44 And a deadly heauinesse in his Soule Math. 26.38 A hard conflict with the terrors of Death and the wrath of God vpon him for our sinnes for that grieuous trouble spoken of Math. 26.37 could not arise from any bodily feares or paines but he was then coping and closing with the very terrors of God due to vs but to be endured by him God set him as a Marke before him to shoot at him and to spend vpon him all the Arrowes of his Vengeance which were prepared for all beleeuing sinners from the beginning to the end of the World For many Men haue suffered a bodily death without any such daunting Christ is of a more valorous spirit then so many a sore blow did he receiue both from God and Man Men smot him and buffeted him Math. 26.67 They platted a Crowne of Thornes and put it on his Head and smot him on the Head Math. 27.29 30. And all this and a great deale more came vpon him yet there was none to pitty him Ps 69.20 The Lord from Heauen he smot him and brake him and layd vpon him Esay 53.6.10 as it were stroake vpon stroake till he had reuenged himselfe to the full vpon him He did not spare him though he were his owne Sonne Rom. 8.32 For when Christ was vpon the Crosse then he was reputed the common sinner of the World and so all the Vials of the wrath of God were to be poured out and emptied vpon him Was this Death so bitter to him and shall we be lightly affected toward it Shall we come coldly and vnpreparedly to the memoriall of it Shall we see this bitter Death of his acted as it were in a holy Tragedy before our Eyes and shall not we be much moued and yearne in our Bowels at the sight and thought and memoriall of it Put the case we should be condemned to dye and another Man in loue should take our death vpon him for vs how compassionately would wee bee affected towards him and the death that hee suffers for vs Wee would goe into our Chambers and mourne and waile and melt in our selues at the thought of his suffering for vs and his loue to vs and our wretchednesse that hath brought him to such a death much more should we be stirred vp to a thorough feeling of the sufferings and death of Christ Iesus which we wretched sinners haue brought vpon him For it was more that the Sonne of God should dye then if the whole World should dye The bitternesse of his death was caused by the bitternesse of our sins and therefore the thought of his death should alwayes stirre vs vp to true repentance to a hatred and detestation of our sins and to looke vpon the Lord Iesus with a broken Heart and a mourning Spirit and a wounded Conscience and a sighing Soule whom we haue so grieuously pierced with our sinnes Zach. 12.10 They shall looke vpon him whom they haue pierced they shall mourne for him c. Secondly the sweetnesse of it to vs it is maruailous cordiall and comfortable to vs Gaule and Vineger to him but Milke and Hony to vs his abasing is our exalting his sufferings are our victorie his torments our ease his wounds our cure his crosse our crowne his shame our glorie his death our life he dying in our stead looke how bitter our death was to him so comfortable is his death to vs looke how much he was disparaged by our death so much are we aduantaged by his it was but one death in it selfe but it is double in effect as our death that is being due to vs so it was a bitter death to Christ but as his death that is to say as being endured in his Person for vs so it is to vs most comfortable We were healed by his stripes Esay 53.5 He bore our stripes and thereby are we healed we changed states with our Sauiour and he with vs he receiued our sinnes we receiue his righteousnesse he our miserie we his happinesse he our death we his life a blessed change for vs that in stead of Sinne Death and Hell thereby deserued we should find Righteousnesse and Life and Heauen purchased by the death of Christ Iesus when the Life and Blood of Christ Iesus gusht out of his Body by his wounds then were all the Fountaines of Heauen as it were all the Flood-gates of Gods Mercie set wide open and then was all Grace and Comfort and Life and Saluation showred downe vpon all
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
his owne Sonne having taken our sinnes upon him when we consider this right then wee begin to fall out with sinne and to hate it and to defie this cursed brat of the Devill that hath brought the Sonne of God to such a cursed and shamefull death so in our mortification we can never attaine to any true measure of it till we have toyled our selves in the due meditation of Christs death when we see and consider that Christ himselfe hath suffered such things afflictions temptations infirmities death it selfe then we begin to dispence with our owne mindes and are contented to suffer together with him and to mortifie our flesh and to crucifie the old man and with patience to undergoe and endure all the fiery tryalls It is the Apostles rule 1 Pet. 4.1 2. so in the matter of temptation the best helpe and strength wee have is Christ crucified Rev. 12.11 they overcame Satan in the blood of the Lambe When the Tempter comes our faith presently takes hold upon the blood of the Lambe upon the death of Christ we know that by that Satan was overcome and so by that we have comfort against temptation we consider we have crucified Christ by our sins already and therefore we will not harken to him to crucifie him the second time we consider that all the promises of God are sealed up unto us in the blood of Christ and thereby wee stand fast striving and suffering and waiting upon God in faith and patience and so we overcome the enemie in the blood of the Lambe so in our expectance of any good thing to come from God first wee are perswaded that Christ died for us that God spared not his owne Sonne but gave him to death for us and thence we doe comfortably conclude how shall he not with him give us all things also Rom. 8.32 In the matter of our perseverance we still are fearfull and faine we would be comforted how we should persevere Meditate soundly upon the death of Christ and there thou shalt have sound comfort for thy perseverance Rom. 5.9 10. If God reconcile us to himselfe by the death of Christ when we were his enemies much more now being reconciled by his blood we shall bee saved by his life the Lord that hath shewed us so great mercy as to bring us out of the state of sin and damnation when wee were his enemies will surely so uphold us being reconciled unto him that wee shall never finally fall into that cursed state againe Lastly for the matter of our repentance we can never truly repent till we meditate soundly upon the death of Christ Zach. 12.10 They looke upon him whom they have pierced and then they lament and be sory as for their first borne when they see him pierced and consider that they have pierced him then they shall lament In that Sermon of Peter Acts 2. whereby so many were converted unto God though many powerfull and profitable instructions were delivered yet they were never thereby stung till hee tells them in verse 36. This is Iesus whom you have crucified this went as a dagger to their hearts for presently they were pricked in their hearts and cryed out Men and brethren what shall we doe verse 37. here beginnes repentance when they see they have crucified the Lord of life and so it is with us when once the Holy Ghost takes us along into the meditation of Christs death and presseth it soundly upon our hearts that we be they that have crucified the Lord of life then we are astonied and at our wits end and then we repent and forethinke our selves of the evill we have done we can never understand what a broken heart is till we find our owne hearts broken with the meditation of the death of Christ when we consider advisedly with our selves concerning Christs sufferings what an agony he endured in the garden where he sweat water as it were drops of blood and was faine to be comforted by the Angels and when we thinke with our selves that we heare him complaine as though we were present with him My soule is heavie unto the death when wee consider him how his hands and feet and sides were wounded and nailed and pierced upon the Crosse and how tender his pretious body was one goring to him in his sinlesse body being more to him than many thousands to our bodies that are hardned with sinne and when we consider what a fearfull complaint came from him in the anguish of his soule My God my God why hast thou forsaken me how can we chuse if wee have any tendernesse of bowells in us in the world but melt and bee broken in our hearts and spend our spirits in the compassionate meditation of such a wofull spectacle but then if we consider further that all this was endured for us Innocent Lambe hee had done nothing amisse but it was all for us and for our sinnes This should make us more broken hearted at the thought of these things yea if wee had but good nature in us for who is there among us who being condemned to dye if any other should take our death upon him but wee would bee wonderfully moved in the thought of his death how much more then ought we to be compassionately moved at the thought of that cruell and shamefull death which the Sonne of God endured for us I say if we had but good nature in us But consider lastly how that he hath not only endured these things for us but that wee in a despitefull manner have brought all these things upon him and see if we have not just cause to breake our hearts asunder with griefe at the thought of Christs death the Iewes hands were the outward instruments our sinnes the actors they cryed out on earth to Pilate Crucifie him crucifie him but our sinnes cryed our in heaven to God much lowder Crucifie him crucifie him and that was the voice that prevailed and brought him to that shamefull death when the sinfull soule considers this with it selfe I have crucified the Lord of glory I have killed the Lord of life then the heart melts and relents and is gored and pierced with these thoughts as sensibly as our Saviours body was with the nailes and speare and the blood did not more freely gush out of his sides and body than bleeding teares doe gush out of a broken heart and wounded spirit of a poore wretched sinner thus affected with the meditation of the death of CHRIST Lastly this teacheth us what manner of remembrance of Christs death it is wee must labour for it must bee both religious and affectionate the Iewes remember Christs death but not religiously they doe it in scorne and hatred of him Hypocrites remember Christs death and that as a matter of religion as they professe but it is without affection and without truth but thou that desirest to remember Christ rightly and savingly thou must labour and see that thou remember him religiously and affectionately
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
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
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
as these being incident to the makeing and accomplishing of this Testament shew plainly that our Tenor is by a New Testament indeed a strange Testament such as neuer the like was or shall be Reas 3 Thirdly In respect of the renewed estate which we are aduanced vnto Hebr. 9.10 our Sauiours suffering in the Flesh is called The time of reformation as things being out of square and order before but by his appearance and suffering set vpright againe 2 Cor. 5.17 Old things are past away all things are become new new Lawes new Promises new courses new effects all new a new Heart a new Mind a new Spirit a new Life a new Nature a new Creature all new for that reformation spoken of Hebr. 9. is not spoken so much of the outward face of the Church but of the inward Temple of God that is within vs. Reas 4 Fourthly As being the last Testament that which comes after makes the former old where there be many changes of State the last alwayes is the newest there were many changes of the outward Religion before this comes after and puts them all out of date and none shall euer come after this to put this out of request and therefore the estate is called the last dayes Hebr. 1.1 as there being no other euer hereafter to be effected Reas 5 Fifthly Because by this we are sensibly inuested and enter into the estate of Glorie when all shall be renewed in full perfection That which Peter saith of the state of Glorie 2 Pet. 3.13 of a new Heauen and a new Earth is it not affirmed of the state of the New Testament Esay 65.17 Reas 6 Lastly All the hold that we haue in God is by the mediation of Iesus Christ now his mediation consists wholly in making good of the New Testament being therefore called the Mediator of the New Testament Hebr. 9.15 and 12.24 so that we cannot haue any hold in God by Christ but onely by vertue of the New Testament Vse 1 First This should teach euerie one of vs to examine and try our selues what right we haue in the New Testament made and sealed by the Blood of Christ and there we shall see plainly what hold we haue in God It is not the liuing in the dayes of the Gospell that can saue you for euerie Beast do liue in these dayes as well as we but to liue vnder is to be subiect to it and to liue vnder the power and the Lawes of the New Testament So much of this hold as we haue in the New Testament so much hold we haue in God little hold in this and little hold in God great hold in this great hold in God no hold in this no hold in God Ye see what the Testament is Iustification and Sanctification therefore examine your selues concerning both First for Iustification what right haue you in Christ for the forgiuenesse of your sinnes Haue you Faith in his Blood Are ye perswaded that you are fully satisfied for in the death of Christ Or if ye haue not this full perswasion what degrees or what measure haue you thereof Except you haue the truth of this resolution in your Hearts you can challenge no part in this Testament Then for Sanctification tell me you that professe the New Testament how is it betwixt sinne and you Hath sinne dominion ouer you Then you are not vnder Grace but vnder the Law Is the Spirit of God within you Doe you find him to liue and moue in your inward parts Is the Law of God written in your Hearts for that you see is one expresse part of this Couenant you haue it in your Eares and in your Heads and in your Mouthes but that is nothing except you haue it in your Hearts and what is it to haue the Law of God in your Hearts It is to doe the will of God Psal 40.8 I haue desired to doe thy will O my God yea thy Law is within my Heart These things are our Legacie bequeathed in this Testament and therefore it stands vs vpon to know whether we haue receiued them or not There be two speciall markes whereby we may know our selues to bee truly vnder the New Testament Softnesse of Heart and the assistance of the Spirit Softnesse of Heart if we find our Hearts to be mollified melting at the thought of our sinnes relenting at Gods Iudgements compassionate towards the afflictions of Gods Children plyable to Gods will ouercome with the loue of Christ Iesus in suffering for vs this is a sure signe that the promise of the Gospell is fulfilled vpon vs in some measure which is that he will take away our stonie Hearts and giue vnto vs Hearts of Flesh Let euerie one of vs therefore lay our Hands vpon our Hearts and search and answer as in the presence of God whether we find this softnesse in vs or whether there be not as great hardnesse of Heart in vs as there was in the Iewes in the Old Testament surely our vnablenesse and vnthankfulnesse and wilfulnes which do generally reigne amongst vs doe testifie to the World that still our Hearts doe continue in an obstinate hardnesse Secondly for the assistance of the Spirit for the Promise of the Gospell is the Promise of the Spirit and it is proper to the state of the Gospell that looke what the Word telles vs and bids vs or forbids vs that doth the Spirit encline and perswade our Hearts to beleeue and obey doe our Hearts therefore tremble when the Word is preached When we heare the Gospell say Belieue and thou shalt be saued Doe vve find an ouer-ruling power in our Soules raysing vp our minds effectually and causing vs to beleeue Can we say truly that when we heare the Word we find the same Spirit working vpon our Hearts Faith and Obedience which hath enspired those that teacheth vs For this is the right state of the Gospell Psal 18.44 As soone as they heare they shall obey me as the verie same Spirit which speakes vnto vs by the mouth of the Ministers speaking also and preuailing with our Hearts to true obedience Let vs therefore labour especially for these two things Softnesse of Heart and the assistance of the Spirit that thereby we may see we haue our right and true enterest in the New Testament Vse 2 Secondly this shewes the happy estate of those that liue vnder the New Testament if they haue grace so to make vse of vs it is a gracious opportunitie and we are much to blesse God for it that we are born in the daies of the Gospel but where God giues grace to make vse of it accordingly that we liue vnder the gouernment and subiection of the Gospell that is the greatest mercie and blessing that euer can befall vs it is next to Heauen it selfe Consider the happinesse of the New Testament First by the excellent titles of it The former Testament is called the Law this is the Gospell or glad tydings that the Shadow this
the proportion betweene the signe and the thing signified requires as much What is signified by the bread and wine the body and blood of Christ and they have an active power and virtue to cherish and nourish our foules to eternall life and therefore the bread and wine must bee such in the Sacrament as hath power also to nourish the body to a temporall life but if onely the shew of bread and wine were there present then there were no power to nourish for it is the substance of the bread that yeelds power by the blessing of God to sustaine life the maintenance of our life ariseth from the substance of our food and therefore it followes that as the outward forme must needs bee there present so the substance of the bread must be there also in the very true being or else it is no true Sacrament Reason 3 The last reason is this our owne judgement our owne eyes or owne taste sense and naturall parts our teeth and stomach finde the bread and wine there and shall they tell us that it is not there when we see feele and taste it Doe wee thinke that God doth so delude us as oft as we receive the sacrament to make us beleeve that there is bread and wine when there is none will God deceive us when we come to doe him service in the use of his owne ordinances Except God delude us which we are sure he cannot nor will not there must be the bread and wine there present And surely it is Gods gracious purpose herein to lead us as it were by the hand from our bodily feeding to our spiritull feeding that while our bodies feed upon the signes and finde and feele the taste and rellish and comfort of the bread and wine our soules may be lifted up by faith to meditate of the thing signified and so to feed upon the body and blood of Christ and finde comfort in them That we may truly say Looke the bread and wine comforts my body thus thus doth the blood of Christ comfort my soule and by faith I am assured of the forgivenesse of my sinnes by the blood of Christ as by sense I feele the benefit of those outward elements Thus the Lord vouchsafeth to lead us on by the hand as it were by that which is done outwardly in this Sacrament to that which is to be done spiritually Vse 1 The first use serves to confute the Papists opinion of Transubstantiation the meaning of it is this that so soone as ever the blessing is pronounced the words of consecration are used which are these This is my body and this is my blood presently say they the substance of the bread and wine is vanished away and in comes the body and blood of Chirst for this they hold that two substances cannot be in one place together and therefore say they if the body and blood of Christ come in then the other substance goes away We need no other place against this dreame of theirs than this in hand that the Apostle calls it by the name of bread after consecration And this should teach us much more to hate and loath that grosse practice of theirs in adoring the Sacrament and indeed it comes from this Transubstantiation Transubstantiation is the mother of adoration because they thinke the body of Christ is there bodily present therefore they adore it horrible Idolatry the Apostle cals it bread and they make it their God and therefore judge you whether we doe not justly challenge the Papists that they worship a breaden god that which the Holy Ghost calls bread that they worship as God and therefore they worship a breaden god this is fearful Idolatry this is a main matter of their religion An Idoll saith the Apostle is nothing in the world and surely this is a great Idoll of theirs and yet it is nothing that is nothing that hath any true being Here is bread but no true God as they fondly imagine this is nothing but a fancie of theirs to thinke that Christ is there bodily present they fondly imagine such a thing to be there that is not and therefore they adore and worship that which is not True it is that Christ is there really present to all saving purposes in the use of the bread and wine to every faithfull receiver and it is the comfort of our soules that he is present by the power of his Spirit to make good unto the faithfull the worke of our Redemption But that he is there bodily present we have no warrant Vse 2 The last use teacheth us how to expound such places of Scripture As where it is said This is my body to expound them sacramentally and in a spirituall sense This is my body in a sacramentall and spirituall sense that is this bread to every beleever that partakes it in a true manner beleeving in me and being raised up by this to a consideration of the breaking of Christ his body for the forgivenesse of their sinnes and so finde the benefit of it to themselves it is made actually and really yet spiritually the body of Christ to everie true beleever if ye will receive it This is Elias saith our Saviour what therefore should the Apostles conclude that therefore Iohn Baptist was Elias that his body was turned into his body no such matter but take it as it is meant this is Elias not that Iohn Baptists was Elias that his body was turned into his body but so he was called because he came in the spirit of Elias to doe that which he did So this is the body of Christ not that the bread is turned into the body of Christ nor the wine into his blood but if you will receive it this is my body and my blood to every faithfull receiver the Spirit of God is at hand to make good unto them the body and blood of Christ and all his merits the same Spirit that was in Christ when he performed the office of our redemption is in and at the Sacrament to make Christ really present yet spiritually to every faithfull receiver by the power merit and virtue of his body and blood for all saving purposes as the nature of the Sacrament requires These things if we could understand them and set our hearts upon them and live by faith wee should rest more solid in them It is want of faith that makes thē dote upon the bodily presence of Christ whereas if they could be perswaded that the Spirit of God doth performe effectually all saving purposes as if Christ were bodily present if they did but consider and beleeve this it would make them renounce the doctrine of Transubstantiation and therfore we that are the people of God and know that as God is a Spirit so he will be worshipped in spirit and in truth we must labour to walke in the spirit and to live by faith we must beleeve that Christ is really present yet spiritually to everie
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
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