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
is ascribed to the Blood of Christ so our Redemption is ascribed to the Blood of Christ Ephes 1.7 Reuel 5.9 and in the 1 Pet. 1.19 all runs vpon the Blood of Christ Reuel 1.5 We are washed from our sinnes in his Blood 1 Iohn 1.7 The Blood of Christ cleanseth vs from all our sinnes The fetching of vs within the Couenant of Grace is by the Blood of Christ Ephes 2.13 and so indeed is the whole worke of our Redemption ascribed to the Blood of Christ You see then how rich and plentifull the Scripture is in this Argument all tending wholly to this effect to teach vs that the verie matter whereupon the New Testament and the worke of our Redemption is founded and stablished is the Blood of the Lord Iesus I am bold to insist so long vpon the proofe of this point because the Scripture is so plentifull in it Wee will come now to the Reasons Reas 1 The first Reason may be drawn from the nature of a Couenant amongst Men Wherein stands it Not in the making and writing of it but in the sealing of it Here is a Couenant made betweene God and Man that he will forgiue vs our sinnes and that he will sanctifie vs and it is sealed by the Blood of Christ and therefore it is called the Blood of the New Testament It is true indeed that all the Couenants and Promises of God are firme and sure in themselues because God hath made them and they need no Seale yet because God hauing made this Couenant respectiuely that he would haue it sealed and confirmed by the Blood of Christ Iesus Therefore looke whatsoeuer force and benefit it is of to vs it is by vertue of the Blood of Christ And hence it is that whosoeuer can shew this Seale for themselues that they haue part in this Blood of Christ they may challenge that they haue their part in the Couenant and whosoeuer cannot they haue no part in it Reas 2 The second Reason is drawne from the nature of a Testament which must alwayes be confirmed by the death of the Testator and is not of force before the partie be dead the Apostle applyes it so in Hebr. 9.16 17. Reas 3 The third Reason is drawne from the nature of a Sacrifice a burnt Offering a propitiatorie Sacrifice a Sacrifice for sinne No Sacrifice that was to be offered for sinne but it was to be killed and offered in Blood Leuit. 1.7 and therefore Christ comming to be a Sacrifice for the sinnes of the World he must be killed and slaine Reas 4 The fourth Reason it holds by way of proportion betweene the New Testament and the Old The Old Testament was confirmed by Blood and so must the New In the Old Testament the Pascall Lambe must be slaine and killed and so in the New Testament Christ must be killed and slaine Likewise the Sacrifice of the Law must be killed slaine and Blood shed so the Sacrifice of the New Testament Christ must be slaine and shed his Blood Reas 5 The fifth Reason is drawne from the rigour of the Law which did necessarily require it and could not be dispenced withall but whosoeuer sinnes must dye the death and therefore Christ being our Redeemer he must endure that death which we must haue suffered else the Law could neuer haue beene satisfied Reas 6 Againe it stands with the Iustice of God which must haue an absolute and perfect satisfaction It cannot be satisfied with any thing in the World but with the Blood of the Sonne of God Acts 20.28 Take heed therefore vnto your selues and to all the Flocke ouer the which the Holy Ghost hath made you Quer-seers to feed the Church of God which he hath purchased with his owne Blood Marke now this stands with the Iustice of God God was offended and he must receiue full satisfaction therefore when Christ came to satisfie he could not satisfie but onely by his Blood Nay I say more Christ could not haue satisfied but that it was by the Blood of the Sonne of God that the infinitenesse of the Person satisfying might be answerable to the infinitenesse of the Person offended and that is the chiefe reason of the Doctrine Reas 7 Then another Reason is the haynousnesse of sinne The reward of sinne is death and where is no shedding of Blood there is no remission and therefore whosoeuer comes as a Mediator of the New Testament to procure for vs the remission of our sinnes his Blood must be shed else our sinnes still remaine vnpardoned And so much for the Reasons The Vses Vse 1 First It teacheth vs what it is that the Eye of our Faith should principally respect and looke vpon Christ and the hand of our Faith principally lay hold on when we doe imbrace Christ namely the Blood of Christ the Crosse of Christ the Obedience and Suffering of Christ c. in a word Christ crucified that is the subiect that our Faith must take hold vpon Christ crucified is the obiect of our knowledge 1 Cor. 2.2 I desire to know nothing but Christ and him crucified And the same is the matter of our reioycing Gal. 6.14 God forbid that I should reioyce but in the Crosse of Christ The Blood of Christ is the ground and verie foundation of our Faith Rom. 3.25 Through Faith in his Blood c. What is it that the Faith of a beleeuing Man doth most properly embrace but the Blood of Christ The Iewes reuile vs because we beleeue in a crucified God and the Gentiles they deride and mocke vs because we trust to be saued in him that could not saue himselfe but sufrered such a cruell death Well howsoeuer it be saith the Apostle that he is to the Iewes a stumbling blocke and to the Grecians foolishnesse yet vnto vs he is the power of God and the wisedome of God He is the verie power of God without which God cannot ordinarily saue a Man And the verie wisedome of God without which God will not ordinarily saue a Man It is a world of heauenly comforts that a spirituall minded Man may gather vnto himselfe in the meditation and the beholding of the death of Christ when we thinke of Christ crucified and of Christ shedding his Blood there you may see First our sinnes punished to the full Secondly there we may see our sinnes pardoned to the full Thirdly there we may see our sinnes crucified and mortified and subdued by his Blood and by the power of the death of Christ soundly applyed to our Soules and Considences our sinnes begin to dye and to be mortified and to be crucified in vs. Fourthly in Christ crucified we may behold the Flesh crucified Gal. 5.24 we may see our wicked humors to be mortified and to be beaten downe and crucified within vs. Againe when as we thinke vpon Christ crucified why there we doe find indeed the verie crucifying of our selues to the World and the World to vs Gal. 6.14 Before we were caried after the things
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
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
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
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
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
reioyce in trembling All the parts of Gods worship are reuerently to be performed the greatnesse of the glorious Maiestie of God requires it whose businesse it is likewise the excellencie of the worke requires it also the strictnesse of the Commandement of God requires it then againe the benefite we looke to receiue by it requires it yea also our owne voluntarie submission to Gods Ordinance that also necessarily requires reuerence at our hands no Man in the World can religiously vndertake any part of Gods worship without promise of due reuerence Therefore this being a principall part of Gods worship it should prouoke vs and stirre vs vp to attaine to all reuerence humilitie deuotion and christian affection that euer we can reach to in the participation of this Sacrament The Feast of Christ the Supper of Christ and the Table of Christ is attributed to him by a kind of excellencie How should this stirre vs vp reuerently to come to him We know ordinarie manners teacheth vs that if we be to come to the Table of a great Man we will looke to our selues that our Hands be washt and that our Cloathes our speech and whole carriage be reuerent and answerable to the greatnesse of his Person with whom we sit Is it so amongst Men Then for shame let Religion teach vs to doe that at the Lords Table as ordinarie manners teacheth vs to doe at Mens Table seeing it is the Lords Table let vs looke to our Hands and Eyes but specially and aboue all let vs obserue and looke to our Hearts and see that all our actions be well composed with due reuerence and deuotion fitting the high Maiestie of the Lord Iesus Christ Marke what Solomon saith Prou. 23.1 2. When thou commest to sit before a Ruler or a great Man consider diligently what is before thee c. that is to say when thou commest before a great Man carrie thy selfe with that due reuerence as is fitting the greatnesse of his Person carrie thy selfe with all sobrietie True indeed that the Lord Iesus Christ whose Sacrament we come to partake of is not a captious Ruler as the Holy Ghost speakes of that seekes aduantage at vs but yet know that he is a iust and a righteous Iudge a iealous God that cannot endure any mis-behauiour in his presence nor that his Victuals should be wastfully and riotously spent nor his Table abused and therefore come not to the Table of the Lord Iesus without you be furnished with holy sobrietie and Christian manners as becommeth a Guest of the Lord Iesus If we could but see the Lord Iesus to come amongst vs bodily in the Lords Table if we should see and heare him say this Table and this Feast and this worke and whole businesse is mine If he should come but in bodily presence and lay clayme to that we could not chuse but tremble at it and be astonished Why shall not our Faith in Christ being in Heauen sitting at the right Hand of God stirre vs vp to more reuerence and awe then to behold him bodily with our Eyes And therefore knowing this is his Table his worke and whole businesse and that he layes right and clayme to it then what manner of Men and Women ought we to be in all manner of holy conuersation as at other times so especially at this Vse 2 The second Vse It should serue to stirre vs vp to thankefulnesse Is it the Feast and the Table of the Lord How much are we bound to Christ that hath vouchsafed vs this fauour as to admit vs bid vs and inuite vs to his owne Table 2 Sam. 9.7 Dauid had a purpose to shew some fauour and kindnesse to Mephibosheth for his Fathers sake now how would he doe it but in making him to eat Bread at his Table He could not shew his kindnesse more nor expresse it more then in bidding him to his Table So Christ he hath a purpose to shew fauour and kindnesse vnto vs for our heauenly Fathers sake now wherein can he expresse it more then in inuiting and admitting vs to his Table to participate of his heauenly blessings This should stirre vp our Hearts to thankfull obedience that seeing Christ is so gracious so louing and kind to vs as to feast vs at his Table therefore should we consecrate our selues ouer-to his seruice and exercise that he hath ordained vs for Who should haue the vse and seruice honor of our strength but he that gaue vs our strength and from whom we receiue it We receiue all from Christ it is he that feeds vs and nourisheth vs by his Word and by his Sacrament and therefore see that our spirituall strength be faithfully and wholly imployed to the honour of Christ Now to stirre vs vp to the performance of this more effectually let vs consider and obserue some particulars which may be greater spurres to stirre vs vp to more thankfulnesse 1 First Consider the excellencie of his Person that inuites vs it is Christ himselfe the King of Glorie of Heauen and of Earth he of whom it is said Dan. 7.10 That thousand thousands ministred vnto him and ten thousand thousands stood before him It is he that makes vs his Fellow-guests O what thankfulnesse doth this require at our hands 2 Secondly Consider the daintinesse of the Fare it is not Bread and water and cold commons that we are inuited vnto it is not perishing Food but Food that lasteth for euer euen the Body and Blood of the Lord Iesus Christ that he here feasteth vs withall What lesse thankfulnesse then this can we giue to him then Body for Body and Blood for Blood 3 Thirdly Consider the benefite of this we receiue not onely temporal comfort but spiritual as forgiuenesse of sinnes grace sanctification and life eternall This deserues therefore eternall thankfulnesse to be rendred to Christ in our liues and conuersations 4 Fourthly Consider further who we are that are admitted to this Feast Why alas poore base wretches miserable and damned sinners not worth the ground we tread vpon yet Christ admits vs as Guests to his Table We are those spoken of that are poore and hault blind lame and naked we are vagrant Persons that lye vnder the Hedge Luke 14.21 22. that Christ calles and comples to come to this Banket Churlish Nabal 1 Sam. 25.11 he grudged when Dauid came and asked him bread and reliefe in his distresse Shall I saith he take my Water and my Bread that I haue prouided for my Shearers and giue it to them that I know not whence they are But the Lord Christ he stucke not at a greater matter but he gaue his owne Body and Blood for vs he did not onely bestow vpon vs his Bread and his Wine poore wretched sinners of whom he may more iustly say then Nabal said of Dauid Goe your wayes I know you not The rich Man in Luke 16. would not afford poore Lazarus the crummes that were vnder his Table but the Lord Iesus Christ
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
carrie the businesse wholly and plainly before vs whereas there be foure witnesses of this Truth it is needfull and profitable for vs to compare all these testimonies together for by this meanes if there be any seeming difference betwixt them they shall be accorded and so the Scripture shall bee iustified from contradiction Secondly so that which is defectiue in the one shall be supplyed in the other Thirdly so shall we be more fully perswaded of the truth hereof being confirmed out of the mouth of many witnesses and so we shall vnderstand the whole mind of God touching this businesse And because the Euangelist Mathew is more copious then any of the other his testimonie shall be the rule that we will compare reduce the rest vnto Math. 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes This that is this Cup or this Wine or this Sacrament as we heard the meaning was before and herein they all agree Is my Blood which if it be grossely and carnally to be vnderstood as the Capernaits did vnderstand it Iohn 6.51 and as the Papists doe in this verie case it is impossible in euerie Mans vnderstanding that Christ should giue them his Blood whilest he was aliue but if it were possible yet the speech is fearfull and the action sauage both on his part and theirs that he should poure out the Blood of his owne Body into the Cup and they should drinke of it If they had so taken his meaning trembling and horror would haue beene vpon them euen to death that they should drinke Mans Blood yea the naturall Blood of their louing Master and the Sonne of God this had beene a sauage thing But vnderstand it as he meant it spiritually and sacramentally then it is full of comfort This is my Blood that is the Signe and Seale and Pledge of my Blood as if he should haue said to them If ye drinke of this Wine and withall lift vp your Hearts and haue Faith in my Blood the Wine shall be thorough Gods ordinance and the liuely operation of the Holy Ghost as effectuall to you to all sauing purposes as if my owne Blood were as naturally or certainly in you as in my selfe The New Testament which is spoken in opposition to the former Testament There was a Testament before but that is old this is new and there was Blood before but that was of Beasts and Birds this is of himselfe My Blood of the New Testament Here is some seeming difference betwixt them Mathew and Marke agree This is my Blood of the New Testament Luke and Paul differ from them Luke 22.20 1 Cor. 11.25 This is the New Testament in my Blood This is onely in the manner of the speech not in the meaning the ioynt entendment of them all is to shew that this Blood is proper and peculiar to the New Testament in respect of the full exhibition of it whereby it is ordained ratified and confirmed and wherein the whole force and power of the New Testament consists as the former Testament was by the Blood of Buls and Goats so this is by the Blood of Christ and this we may see Hebr. 9.10 c. This is the Blood of the Testament which God hath appointed to you And hereto answers the speech of Mathew and Marke This is my Blood of the New Testament which is shed for you and in Verse 18. the Apostle saith The Old Testament was not ordained without Blood and so also the New Testament is not ordained without Blood So we see that though the witnesses differ in words yet their meaning is one and the same which is shed It was not then actually shed yet it was effectuall then and alwayes from the beginning It was the Blood of the Lambe slaine from the beginning of the World Times breake no square with God for there is no difference of times with him at all This is added purposely to shew that it is not simply the Blood of Christ that saues vs but his Blood shed And that when we come to the Lords Table we come not to celebrate his Incarnation so much whereby he tooke our Blood on him but his Death whereby he shed his Blood for vs and for many It is not for all the World in generall as some foolishly immagine but it is restrayned to some nor yet it is not limited to the Disciples onely nor yet to the Iewes onely as the former Testament was but to many If you will know who this many is looke into the first of Iohn To as many as receiued him To as many as beleeue in his Name euen to the whole many of the World that receiue Christ and beleeue in his Name Of all Nations some The Euangelist Luke and Paul add one thing further Which is shed for you Which is not meant of the Disciples onely but for the whole Church for the benefit of all the Faithfull And it giues vs further to vnderstand that whosoeuer comes to the Lords Table must receiue particularly for himselfe as if Christ were there present and should say vnto them This is for you and for you Lastly For the remission of sinnes there is the benefit of it I but will some say haue we no other benefit by it Haue we not our Regeneration and our Iustification c. by the shedding of Christs Blood Yes surely but that is set downe for all the rest I but haue I not remission of sinnes by his Body as well as by his Blood Yes surely but it is rather said so of his Blood because of the Sacrifices of the Law which were a Type of Christs Sacrifice and were offered by Blood Secondly howsoeuer his Body is auaileable to remission of sinnes yet it is so farre forth as it is crucified and his Blood shed and thus we are to conceiue of these things Now we come to the points of Doctrine and Instruction that arise from hence The first thing that our Sauiour speakes of is the New Testament that is the ground of all Doct. 1 The point we obserue from hence is this The state of all the Faithfull that haue liued or doe liue or shall liue from the death of Christ to the Worlds end doth stand and hold by a new Testament or Couenant betwixt God and them Testament and Couenant are not all one amongst Men but in matters of Grace and Saluation betwixt God and Man they are all one Gods Couenant is his Testament and his Testament is his Couenant Circumcision though it were a bare Couenant not ratified by the death of the Testator and therefore properly no Testament yet it is called a Testament Act. 7.8 All the interest that euer any Man had in the free grace and saluation of God they had it meerely by force and vertue of a Couenant For Man hauing nothing but what he receiues from God he can haue no assurance to nor any good by any thing but what he
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
of the world after our lusts and corruptions but when once we are truly partakers of Christ crucified then we are crucified to the World and the World to vs and then we scorne the things of the World the great riches and high promotion and the beautifullest things we account them as Dung of the Earth Againe when we consider Christ crucified there we behold how patient we should be in affliction euen to the death there is the picture of our whole life which must be a continuall course of mortification and there is the seasoning of our death looking thoroughly vpon Christ crucified it is that which seasons our death that whensoeuer death commeth and seaseth vpon vs it shall be a sweet passage to a better life Againe when we see Christ crucified we see all euils turned to good they are seasoned to vs in the sufferings of the Lord Iesus and if we haue any comforts we enioy them so farre forth as they are seasoned vnto vs in the Blood of Christ Lastly when we consider Christ crucified there we find all good things purchased for vs Grace and Mercie and Peace and eternall Saluation There is a World yea a Heauen of Treasure and riches gathered for vs and that we are made partakers of by a due view and Faith in the meditation of Christ crucified and therefore whosoeuer would haue any true rellish of Christ he must labour for the rellish of the Blood of Christ Vse 2 The second Vse teacheth vs the difficultie of the worke of our Redemption it was a maruelous difficult and a hard thing which could not be effected but by the Blood of the Sonne of God Oh how deepely had we plunged our selues into a bottomlesse Sea of miserie that nothing could plucke vs out but the Death and Blood of Iesus Christ How fast did the filth of sinne sease vpon vs both in our Bodyes and in our Soules that nothing could wash and cleanse vs from it but the Blood of Christ How desperately were we entangled in the Snares of the Diuell that nothing could loose vs but the Death and Blood of Christ How fearefully had we enthrall'd our selues to Death Hell and Destruction that nothing could deliuer and free vs but the Blood of Christ How infinitely had we exposed our selues to the wrath and vengeance of God that he being a God of compassion and of himselfe most gracious and ready to forgiue sinnes yet he could not be moued to haue pittie and companion vpon vs but onely by the cruell and cursed death of the Lord Iesus The more difficult the worke on his part the greater was his loue to vs and therefore the more thankfulnesse we are to render vnto him Vse 3 The third Vse It teacheth vs the certaintie of the worke of our Redemption and the certaintie of the state of the Children of God It is confirmed by Blood and therefore it shall stand sure and firme for euer If so be that our sinnes can be more powerfull to destroy vs then the Blood of Christ to saue vs then is our Redemption vncertaine If so be that Death and the Diuell which haue beene already ouercome and trampled vnder Foot by Christ if these Principallities and Powers can recouer themselues and get vp in Armes againe and make Warre against Christ and bring him downe from Heauen againe and crucifie him the second time then is our Saluation and Redemption vncertaine But if that be impossible then it is impossible that those that haue part in this Couenant should faile of Saluation and Redemption Vse 4 The fourth Vse It teacheth vs the preciousnesse of the worke of our Redemption you see it hath cost the verie Blood of the Sonne of God himselfe How preciously and highly did the Lord value our Soules who was pleased himselfe that knew the worth of euerie thing to set our Soules at such a high rate as the Blood of Christ How deerely did he esteeme and loue vs when he would come and purchase these poore Soules of ours and pay so high a price for them And how preciously ought we to carrie and behaue our selues and possesse these Vessels of ours in holinesse and honour and giue vp our Soules a liuing Sacrifice to our Lord Iesus 1 Cor. 6.20 You are bought with a price saith the Apostle therefore glorifie God in your Bodyes and in your Soules for they are Gods God hath esteemed so highly of you as to set you at the rate of his own Sonne And Christ hath esteemed so highly of you to buy you so deerely and therefore doe not commit sinne filthinesse and vncleanenesse but giue your selues to holinesse and pietie that God may be glorified and honored by you Vse 5 The fifth Vse It teacheth vs the sufficiencie and perfection of the worke of our Redemption All that euer was and could be done was done of Christ What could he haue done but to be holy all his life and to be subiect to the Death euen to the Death of the Crosse Who can add any thing more perfect to this worke of our Redemption What can any Man adde vnto this worke of our Redemption No no it colt more then so to redeeme our Soules What can we doe any thing of our felues if we doe either it must be some holy doings or some holy sufferings What are our doings to Christ his doing Surely nothing and therefore nothing that we can doe can add any thing Then for our suffering what is the shedding of the Blood of Men to the shedding of the Blood of Christ Infinitely incomparable is the one to the other Therefore seeing our Redemption is accomplished by his Blood it is not the Blood of Man that can add any thing thereunto And therefore you see Christ hath done all in all and so let him be acknowledged our perfect Redeemer Vse 6 The sixth and last Vse It teacheth vs what an vnrecouerable losse they doe sustaine that doe prophane this worke of Redemption that haue had some shew of interest in it yet gaue it ouer and prophaned the Blood of the New Testament and counted it an vnholy thing and fell away from God and that holy profession that they tooke vpon them Alas what shall become of them that fall from God If their sinnes be not forgiuen them then they must needs goe to Hell and be damned Whither shall they fly to haue their sinnes forgiuen And where shall they plead for mercie They must plead it in Christ and in none else In Christ they cannot plead it for they cannot plead the pardon of sinne but in the Blood of Christ Christ dyed but once he suffered and was crucified but once and cannot dye againe and therefore as many of vs as haue taken the professsion of Christ vpon vs looke that we doe not let goe this holy and heauenly profession but let vs labour to sticke fast to Christ to his Death and Blood and then thou mayst be sure that the worke of thy Redemption
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
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
the New Testament as the Blood of Christ in a proper sence is the Blood of his owne Body The Vses of the Point follow Vse 1 First It commends vnto vs the excellencie of the New Testament aboue the Old What a gracious mercie of God is it for vs that are respited to liue in those dayes wherein the Lord hath vouchsafed vnto as all other things so the Sacraments of the New Testament fit for the Couenant of Grace which we professe and imbrace he hath beene pleased to giue vnto vs Christ himselfe in a more fuller manner then to the old People in the former Testament in the time of the Law To them in Promise in Sacrifice in Saddowes To vs in Substance To them a farre off To vs neere he came amongst vs he suffered was conuersant and dwelt amongst vs. Besides this he taught them the Doctrine of Saluation but it was shaddowed in Mysteries in a kind of darke Cloud But we see it in so cleare a Glasse that euerie Man that runs may read it Yet farther God hath giuen vs Christ more fully the Word and Doctrine of Saluation more fully and the Sacraments of the New Testament more liuely senceably teachable spirituall and heauenly then the Sacraments of the Old Testament where they are more liuely representations of Christ and more palpable and pregnant figures of the fruit and benefit purchased by his sufferings when they vnder the former Testament were to spell Christ in the eating of the Paschall Lambe it was a hard matter for them so to doe But when we come to doe this in this Sacrament in the breaking of the Bread and pouring forth of the Wine where the words of Institution are added thereunto as also the Doctrine of Saluation concerning the Death of Christ if we cannot now spell him our blindnesse is horrible This is that glorious Ministerie the Apostle speakes of 2 Cor. 3.7 c. The ministration of the Law was glorious but the ministration of the Spirit is more glorious This is in an other maner he giues two reasons for it The one It is the ministration of righteousnesse The other the ministration of the Spirit The ministration of the Law by reason of Mans corruption was Death The ministration of the Gospell is Life Here is matter of Righteousnesse the free mercie of God in Christ That was of the Letter this of the Spirit Looke what was deliuered to them in the Word and Sacraments it was done outwardly there was not that neere acquaintance of the Word and Spirit as now is It is common to the Gospell to be generally attended by the Spirit of Grace and there it is the ministerie of the Spirit When we are to preach the Word and to administer the Sacraments the Spirit attends vpon these Ordinances to sanctifie to the Heart and Conscience of the Beleeuer those things are tendered vnto him Vse 2 The second Vse teacheth vs that the more mercifully God deales with vs the greater meanes he affords vs the greater our sinne and condemnation and the more vnexcusable are we if we neglect the same Haue we greater light then they had Let vs then walke according to that light He lookes for that he giues to euerie Man where he giues much he lookes for much where he giues a better light to walke by he looks that we should walke by a better light and therefore seeing he hath vouchsafed this vnto vs he requires that our liues and conuersations should be more holy and religious then those that liued in a more obscure light vnder the times of the former Testament Especially we must not contemne and neglect these things He that despised the Law of Moyses dyed without mercie And what shall become of vs if we trample the Blood of the New Testament vnder our Feet If we neglect so great Saluation If those that contemned the Sacraments of the Old Testament were in a damnable case In what a fearefull condition are we if we defile the Blood of this New Testament which we shall doe if we come not with prepared Hearts with resolution to serue God to breake off our sinnes to be raysed vp in consideration of God Promise in Christ and with a full purpose and determination for hereafter to become new Creatures and therefore as we would not bring Damnation vpon vs so let vs be carefull that we are not omissiue herein Vse 3 The third Vse warnes our Ministers to looke to themselues that they defile not themselues with the corruptions of the World If the Priests and Leuites though they bare but the Vessels of the Lord were to be sanctified how much more is this required of vs that carrie such precious treasure the Word the Couenant of Grace the Sacraments the Signes and Seales thereof And likewise for your selues it teacheth you carefully to lay vp those heauenly things in good and honest Hearts that Gods purpose and your faith may meet together and so redound to your euerlasting comfort and Saluation Vse 4 The fourth and last Vse of the Point is this Here is matter of reproofe against many bad vngodly and gracelesse Receiuers First of those that are ignorant of the matter of Saluation this is a Sacrament of the New Testament and that is a state of life and knowledge they that are destitute of this the Sacrament is not them nor such persons must not come vnto it In the second place it reproues superstitious Receiuers that come as the Papists and thinke that for the deed done they shall be iustified and find good will as if the action of it selfe were of effect that it workes Grace whether they haue Faith and Repentance or no. The Sacrament of the Supper is the Sacrament of the New Testament The state of the New Testament requires God to be worshipped in Spirit and Truth not formally but in Faith and Repentance Thirdly it reproues those that come to it vncharitably such must not come till they haue dispensed with their high stomackes and are reconciled to their Brethren This Sacrament is the Sacrament of the New Testament The New Testament is a Couenant of Peace not onely betwixt God and Man but betwixt Man and Man Not onely glorie vnto God on high but peace vpon Earth good will towards Men And such as come vncharitably they are Vsurpers they meddle with that they haue nothing to doe withall Fourthly it reproues those that are vnregenerate they conceit with themselues that howsoeuer they vnderstand not the matter of Saluation though they haue no perswasion of Gods loue yet that the Sacrament may worke this No they are deceiued the Sacrament makes vs not good but confirmes vs in the state of Righteounsnesse in that good which God hath already wrought in vs. The Word and Spirit makes vs new Creatures the Sacraments strengththen vs already made This Sacrament is a Sacrament of the New Testament and therefore belongs to such as haue part in that Couenant of Grace Such as are
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
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
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
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
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
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
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
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
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
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
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
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
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
I will not stand to make repetition of that which I haue formerly spoken because of the ordinarie repetition that we haue euerie Sabboth of that which was deliuered the Sabboth before and therefore to omit the exposition of the Text which then we did largely insist vpon we are now to proceed to the matter of obseruation We began with one point namely concerning the New Testament shewing that all the hold that euer the Faithfull haue in Christ is onely by the force and power and vertue of the New Testament That was the first obseruation That being finished we are now to proceed as God shall giue strength and assistance to the other obseruations that the Text will afford vs. We see that this Text doth mainly and directly concerne this businesse that we haue in hand and therefore it is needfull that we should insist so much the more vpon it Yet I doe not meane to make any curious search into euerie particular for that would be too tedious onely I will fixe and insist God willing vpon such speciall and needfull points as are most naturall to the Text and materiall to our purpose The second thing the speciall and principall point that here is to be spoken vnto is concerning the Blood of Christ This is the Blood of the New Testament The New Testament we spake of before now we are to speake of the Blood This is my Blood of the New Testament Which may be taken as this Euangelist reports the speech of our Sauiour Christ so in Marke 14.24 This is my Blood of the New Testament Then the entendment is that this Blood is proper and peculiar to this Testament But if we take it as Luke reports it Luke 22.20 and as Paul reports it in the 1 Cor. 11.25 This Cup is the New Testament in my Blood c. then the entendment of it is this namely this Testament is ratified and confirmed by the Blood of Christ as by the speciall Scale thereof and that the fruit and power and benefit of this same New Testament doth wholly rest vpon Christ his Blood answerable therefore to this ground we will draw the Doctrine and obseruation Take it thus namely that seeing our Sauiour saith that this is my Blood of the New Testament obserue this point Doct. That all the power and efficacie of the New Testament and of the worke of our Redemption by Christ is founded and grounded and established vpon the Blood of Christ This is the New Testament in my Blood We will speake first a word or two by explication to vnfold the knot and so proceed to the proofe of it First for explication all the power and efficacie of the New Testament and of the worke of our Redemption by Christ is founded and established vpon the Blood of Christ You see here I ioyne the New Testament and the worke of our Redemption both together The reason is because they are in effect one and the same the verie substance of the New Testament is the verie worke of our Redemption and one and the same Person Christ is the Mediator of them both It is Christ that is the Mediator of the New Testament and it is he that is the Mediator of the worke of our Redemption Secondly I say it is founded and stablished in Christ For this Testament is a Couenant or a Promise Now wee know that all the Promises of God are in Christ Yea and Amen 2 Cor. 1.20 All Gods Promises they are made in Christ and are verified in Christ and haue all their force in Christ and so is this Promise of the New Testament Thirdly and lastly I say vpon the Blood of Christ as Christ shedding his owne Blood for it if so be it were the Blood of any or of all the World besides it could doe no good it could not make good this Couenant But when Christ saith This is my Blood of the New Testament here the New Testament is perfectly confirmed and the worke of our Redemption is thoroughly accomplished And so much for the explication of the point Secondly For the proofe of it that all the power and efficacie of the New Testament and the worke of our Redemption is founded and stablished vpon the Blood of Christ Esay 53. from Verse 3 to the 12. there the Prophet sets before vs Christ Iesus as our Mediator as our Redeemer Hee speakes more like an Euangelist then like a Prophet he speakes so plaine But for the most part all the description that he makes concerning Christ is concerning his humiliation and so speakes concerning the benefits that we haue by Christ as comming to vs by his humiliation he was despised reiected of Men he was wounded oppressed afflicted broken and the like and in Verse 5. it is said With his stripes we are healed the healing of vs commeth by the stripes of Christ Iesus all tending to the Blood of Christ And in Verse 12. we are giuen a portion of God to him because he hath not spared to poure out his Soule vnto the death The Holy Ghost sets forth Christ as a Mediator of the New Testament and of our Redemption and these things they concerne his Blood and sheweth the benefit that we haue by him which is by his humiliation by his stripes and he ceased not to poure out his Soule to the Death To speake some-wnat more particularly of the point because it is a verie necessarie point to be spoken of and though euerie one of vs can speake of it yet we haue not a true rellish of it we cannot digest it and therefore I would faine worke the true rellish of it into your Hearts The Scripture doth propound our Sauiour vnto vs as the Mediatour of the New Testament and of the worke of our Redemption in sundry particular tearmes and generally all of them tend to this effect to shew that all the power vertue and efficacie of the New Testament and of our Redemption is founded and stablished vpon the Blood of Christ these sixe particulars especially First Christ in his Suffering or Christ punished for vs. Secondly Christ in his Offering or Christ sacrificed for vs. Thirdly Christ in his Obedience or Christ humbled for vs. Fourthly Christ on the Crosse or Christ crucified for vs. Fifthly Christ and his Death or Christ dying for vs. Sixthly Christ and his Blood or Christ killed and slaine for vs. First Christ in his Suffering or Christ punished for vs which is not onely restrained to his sufferings and afflictions in this life as slanders persecutions hunger and the like but to be extended to the maine and greatest suffering of all namely to the losse of his Life the shedding of his Blood and the pouring out of his Soule Luke 24.46 47. Christ speakes there so of himselfe Thus it behooueth Christ to suffer and to rise againe That repentance and remission of sinnes might be preached in his Name The suffering there spoken of is Christ his dying as appeares by the opposition
that Christ must suffer and rise againe there it is said that he must doe thus and thus That repentance and remission of sinnes might be preached in his Name giuing vs to vnderstand that repentance and remission of sinnes they are not purchased by Christ nor haue no power from Christ nor are not to be preached in his Name but onely so as they come from Christ suffering and being punished for vs Christ must first suffer that repentance and remission of sinnes might be preached in his Name 1 Pet. 3.18 Christ must suffer and dye for sinne that he might bring vs to God So it appeares in the last part of the Verse that he suffered and was put to death faith the Text And what was it for Why it was for sinne For the taking away of sinnes and the bringing of vs to God that is to say the making good of this new Couenant that is to say That God would be our God and we his People that he would forgiue vs our sinnes and remember our iniquities no more these haue their power vertue and efficacie from Christ as he being punished for vs. Hebr. 13.12 Our Sanctification there is ascribed to the suffering of Christ that is to say to the death of Christ For Christ that he might sanctifie the People with his owne Blood hath suffered or dyed without the Gate Secondly Christ in his Offering or Christ sacrificed for vs Ephes 5.2 Christ hath loued vs and gaue himselfe for vs to be an Offering and a Sacrifice of a sweet-smelling sauour to God He is a sweet-smelling sauour to God generally in respect of his sacred Person and he is a sweet sauour in respect of his blessed Nature and in respect of his holy life but more especially in respect of his pretious death wherein he gaue himselfe as a sweet-smelling sauour to God Hebr. 9.28 Christ was once offered to take away sinnes insinuating vnto vs that Christ was powerfull for the taking away of sins How as he was Christ offered or as he was Christ sacrificed Hebr. 10.10 So likewise our Sanctification is by the offering of Christ Christ by that one offering of his hath sanctified vs. So likewise in the twelfth Verse there is our Iustification and in the fourteenth Verse there is our Consecration by one Offering and in the fifteenth and sixteenth Verses there is the New Testament confirmed by name by the verie offering of Christ So the Apostle implyes the reason by the offering of Christ Thirdly Christ in his Obedience or Christ humbled for vs In Hebr. 10. from the sixth Verse to the ninth there you shall find that the worke of the New Testament and of our Redemption is ascribed to Christ his doing of the will of God He tooke away the first and established the second he put away the Sacrifices of the Law of burnt Offerings and established the New Testament that is by doing the will of God by his obedience and humiliation Rom. 5.19 For as by one Mans disobedience many were made sinners so by the obedience of one shall many also be made righteous It is the obedience of Christ that iustifies vs and makes good vnto vs the Couenant of Grace And that we may know that it was not all the obedience of his life which was most holy that could serue the turne the Apostle telles vs Phil. 2.8 9. That he became obedient euen to the Death of the Crosse The lowest degree of his Humiliation was the highest degree of his Obedience and thereby he became a perfect Mediator Fourthly Christ on the Crosse or Christ crucified for vs And this intends more then the rest This intends not onely a bare dying of Christ but a violent a shamefull and a cursed Death Coloss 1.20 Christ hath made our peace by the Blood of his Crosse that is to say by the suffering that he did endure specially vpon the Crosse Likewise in Coloss 2.14 15. He fastned our sinnes vpon the Crosse and there tryumphed ouer the Powers of Darkenesse which is the verie matter of our Redemption And in Iohn 12.31 Now saith Christ is the Prince of the World cast out What speakes he there of his Crosse And if I be lift vp then will I draw others after me Now are the Faithfull to be drawne vnto Christ after that he had dyed vpon the Crosse It was Christ vpon the Crosse that vanquished the Diuell Death and Hell and drew the Faithfull to him And in Iohn 19.30 Now it is finished saith Christ when he was vpon the Crosse the last breath that Christ fetched When all his humiliation was finished then the worke of our Redemption was fully accomplished Hence it is that the ioy of the Faithfull is not so much in knowing Christ as in knowing Christ crucified 2 Cor. 5.16 I know no Man saith the Apostle after the Flesh no not Christ himselfe What not Christ himselfe No not after the Flesh not as a Man not as a holy Man not as a Iew not as one of my owne Blood but Christ crucified I esteeme to know nothing saith the Apostle but Christ and him crucified 1 Cor. 2.2 And indeed this is the verie substance of the Gospell Christ crucified 1 Cor. 1.23 We preach vnto you saith the Apostle not simply Christ but Christ crucified and therefore in the eighteenth Verse it is called The preaching of the Crosse and suffering of Christ All this shewes that Christ in his Crosse and Christ crucified he is the Person by whom the New Testament and the worke of our Redemption is established Then fifthly The Death of Christ or Christ dying for vs Rom. 5.10 We are reconciled to God by the death of Christ There you see our reconciliation is ascribed to the death of Christ So also our Sanctification is ascribed to the death of Christ in Coloss 2.22 likewise in Hebr. 3.14 15. there it is said That Christ hath vanquished the Diuell by Death and hath deliuered vs from Death and the bondage that we were in All this was by the death of Christ by Christ his dying for vs. So in Hebr. 9.15 it is said that Christ is the Mediator of the New Testament thorough Death Then the sixth and the last point is the Blood of Christ or Christ killed and slaine for vs. True Christ layd down himselfe willingly in obedience to God for vs vpon the Crosse and in loue to vs his People He gaue himselfe for vs and he shed his owne Blood for vs Yet in regard of the Act and the Instrument he was no better then slaine killed and murdered and his Blood and Life was taken from him verie wrongfully But yet notwithstanding howsoeuer it be his willingnesse on the one side and the Iewes crueltie on the other side yet so it was that his Blood was shed and the shedding of his Blood is that whereupon the New Testament and the worke of our Redemption is stablished Rom. 5.9 We are iustified by the Blood of Christ there our Iustification
indebted to God when they are discharged then we are no further debtors that is to say God is a Friend to vs he is reconciled to vs and we to him Our sinnes are our foulnesse when they are washed we are clensed Our sinnes are our hatred when they are abolished God loues vs and we loue him Our sinnes are our separation take away this wall of separation and God is a Father to vs and we dutifull Children to him To conclude we are one with him and he is one with vs. Reas 2 The second Reason is drawne from the intirenesse of Christ Christ our Mediator is our Sanctification as well as our Righteousnesse and our Righteousnesse as well as our Redemption and our Redemption as well as our Wisedome 1 Cor. 1.30 He is our Wisedome Righteousnesse Sanctification and Redemption Is Christ diuided No surely and therefore whosoeuer hath part in him for his Righteousnesse hath also part in him for his Wisedome Sanctification and Redemption Reas 3 The third Reason is drawne from the necessarie dependance of the whole worke of Saluation and of all the Graces and Mercies that God bestowes vpon vs they are all inseparable they goe all together and are neuer sundred Iustification being the first If that once be obtained all the rest necessarily follow Those whom he iustifies he sanctifies If any Man be in Christ he is a new Creature 2 Cor. 5.19 If we be once reconciled to God whereby our sinnes are forgiuen we are new Creatures So that where there is Iustification there is Sanctification and where there is Iustification there is also Glorification Rom. 8.30 Whom he iustifies them also he glorifies There is a necessarie dependance betwixt the matter of Iustification consisting in the forgiuenesse of sinnes and the matter of our Sanctification and Glorification Whosoeuer bath interest in one hath also right interest to all the rest Reas 4 The fourth Reason is drawne from the Office of our Sauiour Christ He came for sinne Rom. 8.3 To saue his People from their sinnes Math. 1.21 To sane sinners 1 Tim. 1.15 His Office is to take away sinne and to saue sinners If therefore our sinnes are taken away and forgiuen we are interested into the worke of our Saluation It is made sure vnto vs howsoeuer the Glorie is respited to another World Vse 5 The last Reason is drawne from the comparison of the state we were in before our sinnes were forgiuen with that which we doe after inioy Before we were Enemies to God after we are reconciled to God and made his Friends If God vouchsafe vs this fauour to forgiue vs our sinnes when wee were his Enemies shall hee not also vouchsafe vs this loue according as he hath promised to accomplish and worke vpon vs the whole worke of our Saluation to saue vs being now reconciled to him It is the Apostles reason Rom. 5 10. For if when we were Enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life Vse 1 The Vses First this shewes vs what we must specially labour for in all our practise of Religion namely to obtaine remission of sinnes that is the maine That being obtained all the rest be obtainned But some will say there be other things to be laboured for It is true But that is the first and principall and till we haue that we can haue no other mercie from God and when we haue that we haue all Without that no fauour at all can be expected from God either for Soule or Body It was Dauids case and practise when he was sicke or persecuted or whatsoeuer occasion befell him still he labours for the forgiuenesse of his sinnes O Lord be mercifull to my sinnes This also was the practise of our Sauiour some came to him about one Disease some about another the Leprosie the Palsie and the like His answer is Thy sinnes are forgiuen thee Sinne no more c. By which tender he teacheth vs what we must specially labour for and chiefely ayme at in the practise of Religion namely for the forgiuenesse of our sinnes But some will say how shall we come by this I answer we must seeke for it pray for it and vse the meanes which God hath appointed to obtaine the same heare the Word and meditate vpon it receiue the Sacraments and labor to profit by these things to get the knowledge of Christ And this we must vnderstand that howsoeuer we can doe nothing to procure the forgiuenesse of our sinnes but the Lord must first forgiue before our workes can be acceptable yet notwithstanding God hath appointed meanes wherein he hath promised to meet vs Let vs humble our selues before him and by that meanes we shall be made capable of the forgiuenesse of our sinnes let vs labour for Faith and by that we shall receiue forgiuenesse of sinnes let vs labour for newnesse of life and so we shall walke worthy of this Grace let vs vse the meanes wherein God hath promised to meet vs and this is to labour for remission of sinnes and doubt not but he that doth this out of a Heart vnfaigned shall find the blessing of God vpon it But where shall we find this I answer In the Blood of Christ there this Treasure lyes Digge deepe into his wounds by the Hand of Faith diue into this euer-liuing Fountaine the Blood of Christ by the worke of Faith so shalt thou be sure to find forgiuenesse of sinnes and then though thou be neuer so loathsome in thy selfe yet his Blood is verie precious and will make amends for all though thou be vnable to go forward one Foot in the way of Saluation yet his Blood is all-sufficient though thy Prayers be weake thy desires feeble thy Faith and Hope faint yet his Blood is a strong and a mightie Intercessor that calles for forgiuenesse though our sinnes be like the Blood of Abel that calles for vengeance yet the Blood of Christ speakes better things for vs then the Blood of Abel it calles continually for mercie for vs though our sinnes be great and grieuous as red as Scarlet deepely dyed by our continuance in them or by our relapsing or by our much hardnesse of Heart against Gods warnings yet diue thou deepe into the Fountaine of Christs Blood and that will put thee into another hugh his Scarlet Blood will put downe thy Scarlet sinnes though neuer so deepely dyed and procure thee Mercie and present thee faultlesse before the Lord. But how shall I know that I haue forgiuenesse of sinnes I answer his is the mercie of God that he not onely forgiues vs our sinnes but also telles vs they are forgiuen To forgiue vs our sinnes is a great mercie but to tell vs that they are forgiuen is a greater mercie If a Man be neuer so well prouided for so that he shall neuer want it is well but yet vnlesse he know so much he will still feare and stand in
doubt and therefore because we should not be thus perplexed and in despaire he giues vs his Spirit to witnesse to our Spirits that he hath in the Blood of Christ smelt a sweet Sauour of rest that our sinnes are pardoned and we reconciled Againe we may know it by peace of Conscience Rom. 5.1 Being instified by Faith we haue peace towards God He giues vs peace of Conscience when he forgiues vs our sinnes all is then pacified our Consciences which before were like the Surges of the Sea tumultuous and raging are then layd into a sweet calme I doe not say that this shall be alwayes so but we shall know it some times or other and find it to be as the pledge of the forgiuenesse of our sinnes and howsoeuer by reason of our sinne and weakenesse that may faile for a time in our sence yet the truth of God stands sure for euer Againe we may know it by the dying of sinne in vs for it is effectuall to kill sinne as the shedding of Christs Blood was the death of himselfe so his Blood is the death of our sinne This is one sure token that our sinnes are pardoned when we find this bond of sinne loosed and that we are set at libertie Vse 2 The second Vse teacheth vs the excellencie of the state of Gods Children that the Faithfull are aduanced to they are freed and haue remission of all their sinnes A Man that liues and lyes in his sinne vnpardoned is in a wofull case his sinne is bound that is he stands obliged therein to abide the danger and penaltie of eternall death and condemnation but when he is once forgiuen his sinne is loosed that is he is loosed from his sinne before he was hampered in the Snares of Sathan in continuall subiection to the terrors of Gods wrath fast held in the Fetters of an accusing Consocience linked in the Chaines of eternall death and condemnation But when God releaseth him he deliuers him from all these he quits him of this bond and breakes it in peeces and sets him free from all danger and not onely so but he bestowes a contrarie state of happinesse vpon him as he deliuers him from the power of Sinne and Sathan so he translates him into the glorious libertie of the Sonnes of God as it is said Thus shall it be done to the Man whom the King will honour So shall it be said of him whom the King of kings shall honour whose sinnes are pardoned in the Blood of Christ Vse 3 Thirdly This serues to reproue the Doctrine of Merit which generally is taught in the Popish Church howsoeuer many of them in priuate conference will not confesse it yet in their life and practise they shew as much There is a perfect contradiction betwixt Mans Merit and forgiuenesse of sinnes Mans Merit is a matter of Iustice Remission of sinnes is a matter of Mercie Mans Merit is a matter of Debt Remission of sinnes is a matter of Grace Mans Merit challengeth Saluation of dutie Remission of sinnes puts it wholly vpon Gods bountie all our Merit is Gods Mercie We thorough Grace are interested into the Merits of Christ without which no manner of Merrit doth concerne Mankind no not the name of it I am perswaded that the Children of God can neuer heare mention of Mans Merit but presently they thinke of eternall condemnation They that thinke they can merit I aske them did they euer sinne or no If they say no they lye For no Man liueth and sinneth not If they say they haue sinned Then I answer before euer they can merit any thing this sinne must first be forgiuen and tell me canst thou merit the pardon of this sinne No that must be remitted in the Blood of Christ for so the Papists themselues will coufesse If thou canst not fatisfie for one sinne much less for many and much lesse canst thou merrit newnesse of Life Grace and Saluation Whosoeuer challengeth this to themselues they detract from God and incroach vpon Christs Office and the power of his Blood which onely is meritorious But if these two could stand together yet they debarre themselues of the benefit of Christs Blood by which comes remission of sinnes So that these magnifiers of the Merit of Man while they thinke they goe the high way to Heauen they tread the high way to Hell and euerlasting destruction Vse 4 The last Vse teacheth vs the singular wisedome of God in working by contrarie meanes by destroying Sinne and Sathan by Death We despightfully shed Christs Blood and yet of this Blood the Lord made a soueraigne Plaster to take away our sinnes The shedding of his Blood was the grossest sinne that euer was heard of and yet see his admirable wisedome that by this he tooke away our sinnes Sinne and Sathan thought to haue destroyed Christ by Death by Death he vanquished and ouer-came them both We crucified him by our sinnes by Death he crucified and ouer-came our finnes We shed his Blood by our sinnes God in mercie and Christ in mercie made it to be a Salue for our Sores Our shedding of his Blood by his ouer-ruling Hand ouercame our wickednesse and was a meanes to take away our sinnes and to saue our Soules The end of the eighth Lecture THE NINTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day we are now to make digression into the Argument of the Lords Supper Let this course not see me tedious to any nor let it not be vnprofitable to any for if we labour to be prepared and fitted against those dayes we shall receiue that profit and comfort by the Lords Supper that will make vs amends for all our labours We haue entred as you see into a place in Math. 26.28 where the Sacrament is called The Blood of the New Testamens which is shed for many c. I haue shewed you first concerning the New Testament which is the first thing in nature to be handled Secondly haue shewed you concerning the Blood of Christ which is the second thing in nature The third particular is the Remission of sinnes which is the benefit that comes by this New Testament and the Blood of Christ this point was handled last Now remaines the fourth and last particular and that is the Persons that are made partakers of this benefit Remission of sinnes by the Blood of the New Testament This is my Blood of the New Testament which is shed for many c. Here is no particular description of the Persons by their Place Qualitie Degree Nation State or any such matter of speciall note but onely in a generallitie by their number Many If we confider it well we shall find that it carries the force and intendment of a double exception The first is of restraint Not all but many The second is of inlargement Not few but many First of the exception of restraint Many
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
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
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
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
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
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
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
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
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
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
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
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
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
at any time forget us this should and must perswade us to make the death of Iesus Christ our continuall remembrance Reason 2 Secondly God alwayes remembers the death of Christ it is our duty and it is our grace and our happinesse to doe as God doth therefore seeing that God remembers Christs death alwayes oh how ought we to remember Christs death alwayes too It is true God cannot bee said properly to remember any thing because remembrance is of things past nothing is past in respect of God all things are still present before him neither can he be said properly to remember one thing more then another because hee cannot forget any thing But yet to speake according to the manner of man God may be said and God is said to remember things done yea some things more then others because he testifies and shewes by his outward proceedings more respect unto some things then unto other thus may God be said to remember the death of Christ and that more and above all things else because he shewes in his outward proceedings more respect to the death of CHRIST then to any thing else Whatsoever God doth in the administration of the world he doth it respectively to the death of Christ let it be to the preservation and salvation of the faithfull It is respectively to the death of Christ because they have their parts in him and he in them Let it bee to the destruction of the wicked it is respectively to the death of Christ they have no part in Christ whatsoever dangers thou escapest thou escapest them by the power of the death of Iesus Christ whatsoever benefits thou receivest it is by vertue of the death of Christ whatsoever grace God giveth thee he giveth it thee only in the remēbrance of the death of Christ whatsoever sinne God forgiveth thee he forgiveth it thee meerly in the shedding of Christs blood Is the death of Christ so precious that it is worthy alwayes to bee remembred by the Lord himselfe how much more then is it to be remembred by us Reason 3 A third reason we have continuall need and continuall use of the death of Christ and therefore wee must have it alwayes in continuall remembrance we must alwayes have it in a readinesse about us we have continuall need and use of the death of Christ great need as much as our bodies and our lives yea as much as our soules are worth our faith that requires daily to be strengthened why our faith that is stablished in the blood and death of Christ so the Scripture speaketh Through faith in his blood as the blood of Christ or the death of Christ being the very chiefe foundation that the faith of Gods children is rooted in and setled and stablished upon wee must pray continually every body knowes that it is the expresse commandement of the Apostle Pray continually we can never put up any the least pleasing petition to God but the eye of our faith must be fixed upon the death of Christ and therefore we must alwayes remember it wee are tempted daily to sinne no sound resistance of any temptation but in the death of Iesus Christ Rev. 12.10 11. If we ever overcome the accuser it must be by the blood of the Lambe sin must be mortified the death of Christ is the onely sword to mortifie and to slay sinne within us And last of all we sin dayly and therefore we have need of the forgivenesse of our sinnes and reconciliation and peace to be made with God continually no hope of forgivenesse of sinnes and of reconciliation but onely and meerly by the blood of Iesus Christ now ordinary wisedome and reason teacheth us looke what we know wee have continuall use of wheresoever wee goe wee will bee sure to carry that about us be it money or strong waters or the like wee will alwayes have it about us wee have continuall use and great need of the death of Christ even as much as the price of our life and soule is worth therefore let us alwaies have that in our hearts alwaies in a readinesse about us because we have continuall use of it Reason 4 A fourth reason is this the death of Christ Iesus doth alwaies labor for us and worke for us as a man would say and travels for us and that not in any small employment but in the best and the greatest worke that concernes our best good namely in satisfying our debts and in making our peace with God Heb. 12.24 the Apostle saith there that the blood of Christ Iesus that speakes better things then that of Abel the intendment of that Scripture is this wee sinne daily against God the sinnes that we doe commit doe cry out daily to heaven for vengeance to be poured upon us even as the blood of Abel did cry for vengeance to bee poured upon Cain but the blood of Christ Iesus that steps in for us and that speakes better things than the blood of Abel and calls to God for mercy and for forgivenesse and so prevailes against the cry of our sinnes and procures mercy and forgivenesse at the hands of God Heb. 10.19 20 vers there the Apostle calls the blood of Christ the new and the fresh and the living Way Well what is the meaning of it the meaning is this that whereas wee doe sinne and offend God daily the blood of Christ Iesus that daily makes our peace the death of Christ that is as it were day by day fresh and bleeding anew in the sight of God and so makes our peace with God It is true indeed when Christ offered himselfe upon the Crosse that then his blood was actually shed and never else yet it is as true that the blood of Christ bleedeth anew effectually in the sight of God when any sinne is forgiven any soule The death of Christ thus working and travelling for us shal not we remember it continuallie We must never forget those that worke and labour for us and for our good and shall wee not alwaies remember CHRIST IESVS especially in his death whereby hee doth effect our greatest good Reason 5 The last reason is this the thoughts of the death of Christ Iesus are most sutable and agreeable unto us in this present estate that we are in and therefore wee ought to remember it alwaies so long as we are in this estate the thoughts of his resurrection they are alwaies comprehended within the thoughts of his death and the thoughts of Christ his glory that being a matter which we can see here onely a farre off are not so fit for us in this abasement and humiliation and corrupt estate we are now in continually to feed upon but the thoughts of the death of Iesus Christ are most fitting for this present estate In this estate we are daily to bee cast downe before the Lord nothing will humble us so throughly as the thoughts of the death of Iesus Christ still wee must have sinne to be crucified
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