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
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
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
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
is ascribed to the Blood of Christ so our Redemption is ascribed to the Blood of Christ Ephes 1.7 Reuel 5.9 and in the 1 Pet. 1.19 all runs vpon the Blood of Christ Reuel 1.5 We are washed from our sinnes in his Blood 1 Iohn 1.7 The Blood of Christ cleanseth vs from all our sinnes The fetching of vs within the Couenant of Grace is by the Blood of Christ Ephes 2.13 and so indeed is the whole worke of our Redemption ascribed to the Blood of Christ You see then how rich and plentifull the Scripture is in this Argument all tending wholly to this effect to teach vs that the verie matter whereupon the New Testament and the worke of our Redemption is founded and stablished is the Blood of the Lord Iesus I am bold to insist so long vpon the proofe of this point because the Scripture is so plentifull in it Wee will come now to the Reasons Reas 1 The first Reason may be drawn from the nature of a Couenant amongst Men Wherein stands it Not in the making and writing of it but in the sealing of it Here is a Couenant made betweene God and Man that he will forgiue vs our sinnes and that he will sanctifie vs and it is sealed by the Blood of Christ and therefore it is called the Blood of the New Testament It is true indeed that all the Couenants and Promises of God are firme and sure in themselues because God hath made them and they need no Seale yet because God hauing made this Couenant respectiuely that he would haue it sealed and confirmed by the Blood of Christ Iesus Therefore looke whatsoeuer force and benefit it is of to vs it is by vertue of the Blood of Christ And hence it is that whosoeuer can shew this Seale for themselues that they haue part in this Blood of Christ they may challenge that they haue their part in the Couenant and whosoeuer cannot they haue no part in it Reas 2 The second Reason is drawne from the nature of a Testament which must alwayes be confirmed by the death of the Testator and is not of force before the partie be dead the Apostle applyes it so in Hebr. 9.16 17. Reas 3 The third Reason is drawne from the nature of a Sacrifice a burnt Offering a propitiatorie Sacrifice a Sacrifice for sinne No Sacrifice that was to be offered for sinne but it was to be killed and offered in Blood Leuit. 1.7 and therefore Christ comming to be a Sacrifice for the sinnes of the World he must be killed and slaine Reas 4 The fourth Reason it holds by way of proportion betweene the New Testament and the Old The Old Testament was confirmed by Blood and so must the New In the Old Testament the Pascall Lambe must be slaine and killed and so in the New Testament Christ must be killed and slaine Likewise the Sacrifice of the Law must be killed slaine and Blood shed so the Sacrifice of the New Testament Christ must be slaine and shed his Blood Reas 5 The fifth Reason is drawne from the rigour of the Law which did necessarily require it and could not be dispenced withall but whosoeuer sinnes must dye the death and therefore Christ being our Redeemer he must endure that death which we must haue suffered else the Law could neuer haue beene satisfied Reas 6 Againe it stands with the Iustice of God which must haue an absolute and perfect satisfaction It cannot be satisfied with any thing in the World but with the Blood of the Sonne of God Acts 20.28 Take heed therefore vnto your selues and to all the Flocke ouer the which the Holy Ghost hath made you Quer-seers to feed the Church of God which he hath purchased with his owne Blood Marke now this stands with the Iustice of God God was offended and he must receiue full satisfaction therefore when Christ came to satisfie he could not satisfie but onely by his Blood Nay I say more Christ could not haue satisfied but that it was by the Blood of the Sonne of God that the infinitenesse of the Person satisfying might be answerable to the infinitenesse of the Person offended and that is the chiefe reason of the Doctrine Reas 7 Then another Reason is the haynousnesse of sinne The reward of sinne is death and where is no shedding of Blood there is no remission and therefore whosoeuer comes as a Mediator of the New Testament to procure for vs the remission of our sinnes his Blood must be shed else our sinnes still remaine vnpardoned And so much for the Reasons The Vses Vse 1 First It teacheth vs what it is that the Eye of our Faith should principally respect and looke vpon Christ and the hand of our Faith principally lay hold on when we doe imbrace Christ namely the Blood of Christ the Crosse of Christ the Obedience and Suffering of Christ c. in a word Christ crucified that is the subiect that our Faith must take hold vpon Christ crucified is the obiect of our knowledge 1 Cor. 2.2 I desire to know nothing but Christ and him crucified And the same is the matter of our reioycing Gal. 6.14 God forbid that I should reioyce but in the Crosse of Christ The Blood of Christ is the ground and verie foundation of our Faith Rom. 3.25 Through Faith in his Blood c. What is it that the Faith of a beleeuing Man doth most properly embrace but the Blood of Christ The Iewes reuile vs because we beleeue in a crucified God and the Gentiles they deride and mocke vs because we trust to be saued in him that could not saue himselfe but sufrered such a cruell death Well howsoeuer it be saith the Apostle that he is to the Iewes a stumbling blocke and to the Grecians foolishnesse yet vnto vs he is the power of God and the wisedome of God He is the verie power of God without which God cannot ordinarily saue a Man And the verie wisedome of God without which God will not ordinarily saue a Man It is a world of heauenly comforts that a spirituall minded Man may gather vnto himselfe in the meditation and the beholding of the death of Christ when we thinke of Christ crucified and of Christ shedding his Blood there you may see First our sinnes punished to the full Secondly there we may see our sinnes pardoned to the full Thirdly there we may see our sinnes crucified and mortified and subdued by his Blood and by the power of the death of Christ soundly applyed to our Soules and Considences our sinnes begin to dye and to be mortified and to be crucified in vs. Fourthly in Christ crucified we may behold the Flesh crucified Gal. 5.24 we may see our wicked humors to be mortified and to be beaten downe and crucified within vs. Againe when as we thinke vpon Christ crucified why there we doe find indeed the verie crucifying of our selues to the World and the World to vs Gal. 6.14 Before we were caried after the things
is thoroughly accomplished and so hast part in that Couenant It is called the Blood of the euerlasting Couenant Hebr. 13.20 and whosoeuer they be that haue a true part in this they cannot fall away to them it is the Blood of an euerlasting Couenant But as for others that in their owne apprehension imbrace Christ and make great shewes and tast some rellish of the Blood of Christ if they fall away there is no more Sacrifice for them no more Sacrifice for sinne but the Blood of Christ and he cannot dye againe What then shall be their portion nothing but a fearefull expectation of vengeance and deuouring Fire that shall set vpon them for their vtter mine and destruction As this is a comfortable Meditation the worke of out Redemption by the Blood of Christ so let vs know that if we shall abuse it and prophane it and forsake the sweet communion and fellowship that we haue in Christ in the participation of this Couenant then there is no hope of mercie for we haue brought our selues into a forlorne case wilfully casting away this grace of our Redemption The end of the seuenth Lecture THE EIGHTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER BY occasion of the time that the next Lords Day wee purpose God willing to come to the Lords Table wee are now to make digression into the Argument of the Lords Supper I shewed you that one of the titles giuen to the Lords Supper is the New Testament as it is set downe by Mathew Marke Luke and Paul and because Mathew is most plentifull in setting downe the words of our Sauiour we made choyce of his words to speake of Math. 26.28 For this is my Blood of the New Testament which is shed for many for the remission of sinnes And we propounded these three particulars to insist vpon The first whereof is this that it is called here the New Testament and there we shewed that all the hold we haue in God as many of vs as liue vnder the state of the Gospell we hold it by force and vertue of a New Testament as the old being abolished The next point was the Blood of Christ the Seale whereby the Testament is confirmed The third followes to be handled and that is the benefit that followes of this Testament and by the Blood of Christ and that is remission of sinnes for so it followes Which is shed for many for the remission of sinnes as that being the reach and end of both both of the New Testament and of the Blood of Christ God is pure holy iust and righteous pure and therefore free from sinne holy and therefore hating sinne iust and therefore condemning sinne righteous and therefore a punisher of sinne Man is full of sinne and therefore vncleane and therefore hatefull to God and therefore damnable and punishable by the rule of Gods Iustice in so much that there is no hope nor possibilitie that euer any Couenant of Loue and Peace should be established betwixt God and Man except first sinne be remoued and therefore our Sauiour Christ interposing himselfe a Mediator betwixt God and Man to make such a Couenant must take such a course as whereby sinne might be taken out of the way and sinne cannot be taken away vnlesse it be remitted on Gods part and God will not nor in Iustice cannot remit it without shedding of Blood for where there is no shedding of Blood there is no remission Hence it is that Christ our Mediator comming to make this Couenant sheds his Blood for the remission of our sinnes And this is the right straine and meaning of these words My Blood which is shed for many far the remission of sinnes In handling these words First we will consider of the phrase or manner of speech here vsed Remission of sinnes Secondly we will remoue some exceptions or doubts And thirdly we will proceed to the obseruation First touching the phrase or matter of speech Remission of sinnes that is forgiuenesse of sinnes There are sundry phrases in Scripture that signifie forgiuenesse to couer to forget not to impute to blot out to wash away sinne but none either more vsual or significant then this to remit that is to let goe or passe by or to loose sinne It doth most pithily vnfold both the nature of sin and of forgiuenesse Sinne hath a double respect First to God himselfe Secondly to his Law I grant that there is but little difference in the thing it selfe for that which is done against God is done against his Law and that which is done against Gods Law is done against God himselfe But yet for Doctrine sake we distinguish them so in our consideration First sinne hath respect to God himselfe for if there were no Lawes made to forbid and punish misdemenours done against the Kings person yet if a Subiect do ought against him he is an offendor and iustly punishable euen because the one is a Subiect and the other a King so if God had made no Lawes at all against sinne yet if we do any thing against God we are sinners and iustly lyable to Gods wrath and sentence of his displeasure euen because he is God Sinne is a wrong to God for he being our Creator and we his workemanship if we should doe him his right we should giue him all our whole seruice then when we sinne we faile of that and so we wrong God Now when God forgiues vs our sinnes he remits or puts vp our wrongs so sinne is a dishonour to God he being perfectly holy and hauing made vs holy too By holinesse we glorifie God Ps 50.23 He that offereth prayse glorifieth me By sinne we dishonour him as being that which is vtterly vnbeseeming both our selues and our Maker when he forgiues sinne he remits and passeth by this dishonour Sinne is an opposition and enmitie against God hee being goodnesse it selfe Ps 51.4 Against thee against thee onely haue I sinned When he forgiues sinne he remits or lets goe this enmitie not laying it to heart nor taking notice of it Secondly sinne hath respect to Gods Law whereto it also carries direct opposition for sinne is the transgression of the Law Gods Law is a binder it layes a strait chaine or bond of perfect obedience vpon euerie Man whereby we are necessarily tied to do all that Gods Law commands and to auoid all that it forbids whensoeuer we faile either in omitting the good or committing the euill we stand bound in the bonds of the Law not performed when God forgiues vs our sinnes he remits these bonds for the time past looseth vs from them for so the Apostle restraines it to the time past Rom. 3.25 To declare his righteousnesse by the forgiuenesse of sinnes that are passed It layes a second bond on vs by consequence and that it that when we haue sinned we are in bondage to sinne He that commits sinne is the seruant of sinne Iohn 8.34 And how comes this to passe Meerely by the
rigour of the Law punishing sinne past by a subiection to sin afterward when God forgiues vs our sinnes he remits and looseth these bonds also There is a third bond and that is the heauiest of all the eternall curse of God vpon transgresssors wrapping them in chaines of eternall darkenesse and damnation Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them When God forgiues vs our sinnes he remits and looseth vs of these bonds too in Christ he sets vs free from them Gal. 3.13 Christ hath redeemed vs from the curse of the Law when he was made a curse for vs. To shut vp this point our sinnes are vsually called our debts Math. 6. and Gods forgiuing is the remitting or releasing of these debts wherein the Lord as he is rich in mercie shewes himselfe an exceeding mercifull Creditor he remits not onely the forfeiture and penaltie which is the curse but euen the whole bond the principall debt of obedience it selfe for the time past for that which we did owe vnto God and haue not payd him Thus much light we haue receiued touching this sweet and heauenly Doctrine of forgiuenesse of sinnes by the occasion and benefit of this phrase Remission that is loosing our sinnes Secondly A doubt or two is to be remoued touching the matter it selfe Remission of sinnes First is this the onely benefit of Christ Blood shed Is this the whole substance of the New Testament I answer no it is not the Testament containes two branches Iustification and Sanctification the remission of sinnes and the renewing of the Heart so the words are Ierem. 31.31 c. which is die place where this Couenant is originally mentioned and so Christs Blood is shed for the confirmation of both but onely this named by a figuratiue speech in other cases of like nature yea in this verie case in other places of Scripture Ierem. 32.38 c. I will giue them one Heart an done way that they may feare me for euer c. He speakes that of our Sanctification but vnder that branch is vnderstood and meant the whole Couenant Remission of sinnes too though it be not exprest So in Rom. 11.27 which the Apostle quotes out of Esay 27.9 there is mention made of the Couenant and he names but one branch of it without the other Remission of sinnes and not Sanctification but both are to be vnderstood and being both but one Couenant one may well stand for both The New Testament and Christ his Blood shed is as well effectuall for the one as for the other Secondly here seemes to be some contradiction in the words to shed Blood for sinne entends satisfaction and remission of sinne entends free pardon How is that said to be remitted that is fully satisfied for And how is that fully satisfied for that is freely remitted I answer they are so farre from contradiction that they must necessarily goe together For where there is no shedding of Blood there is no remission which is as much to say where there is no satisfaction there is no forgiuenesse God is exactly iust and exactly mercifull and he cannot shew exact Iustice but he must shew exact Mercie Gods exact Iustice requires that sinnes be fully satisfied for his exact Mercie requires that they be freely forgiuen so in respect of Iustice they are fully satisfied for but in respect of Mercie they are freely forgiuen Againe consider Christ and our selues in respect of Christ our sinnes are not freely forgiuen but satisfied for in respect of vs they are not satisfied for but freely forgiuen It is full satisfaction in him but free forgiuenesse to vs. These points being cleered let vs come in the third place to the Doctrine and that is this in that it is here said Blood shed for the remission of sinnes Obserue that the whole and entire benefit of all Christs doings and sufferings for vs is chiefely and indeed wholly and really conferred vpon vs in the remission of our sinnes Ephes 1.7 By whom we haue redemption thorough his Blood euen the forgiuenesse of sinnes By whom who is that there spoken of It is Iesus Christ of whom in the former Verses the Apostle saith That all the good we haue from God is bestowed vpon vs in him And what hath he done for vs Redeemed vs By whom we haue redemption And how hath he wrought our redemption Thorough his Blood And wherein doth it consist In forgiuenesse of sinnes By whom we haue redemption thorough his Blood euen the forgiuenesse of sinnes So that when our sinnes are forgiuen then we are made partakers of the whole worke of Redemption and of the whole benefit of Christs doings and sufferings Act. 2.38 Amend your liues And be baptized euerie one of you in the Name of Iesus Christ for the remission of sinnes Why all that are truly baptized into Christ are partakers of him and all his merits and henefits That is true but yet the Apostle bids them to repent and be baptized in the Name of Iesus Christ for the remission of sinnes Giuing vs to vnderstand thereby that when we haue obtained that we haue obtained all the rest together with it Acts 10.43 To him giue all the Prophets witnesse that thorough his Name whosoeuer beleeueth in him shall receiue remission of sinnes It is not the Apostles reach to shew that the faithfull shall haue nothing else but remission of sinnes thorough his Name but contrarily that they shall haue the whole benefit of all things that belongs to Saluation If once we haue remission of sinnes then we shall haue newnesse of life the pledge of the Spirit all that belongs to Glorie and Saluation Rom. 3.15 Whom God hath set forth to be a reconciliation through faith in hit Blood to declare hit righteousuesse by the forgiuenesse of sinnes c. The summe of the Apostles speech is this God declares his righteousnes in sauing those that haue Faith in the Blood of Christ whom he hath set forth to be a reconciliation betwixt him and vs euen by the forgiuenesse of their sinnes 2 Cor. 5.19 God was in Christ reconciling the world vnto himselfe How Not imputing their sinnes vnto them Rom. 11.27 And this is my Covenant to them when I shall take away their sinnes Specifying the circumstance of the time it proues the point verie directly that then the Couenant is made when sinne is taken away then is all made sure betwixt God vs. Ps 32.1 2. The Prophet describes a blessed Man and sets him forth by both the parts of this Couenant Iustification and Sanctification The Apostle Rom. 4.7 8. quoting that very place and handling the same Argument names but Iustification and placeth blessednesse in that as that being in a manner all in all to our Saluation If once we get remission of sinnes we haue right to all the rest of the Couenant Reas 1 The first Reason is drawne from the nature of sinne Our sinnes are our debts whereby we become
doubt and therefore because we should not be thus perplexed and in despaire he giues vs his Spirit to witnesse to our Spirits that he hath in the Blood of Christ smelt a sweet Sauour of rest that our sinnes are pardoned and we reconciled Againe we may know it by peace of Conscience Rom. 5.1 Being instified by Faith we haue peace towards God He giues vs peace of Conscience when he forgiues vs our sinnes all is then pacified our Consciences which before were like the Surges of the Sea tumultuous and raging are then layd into a sweet calme I doe not say that this shall be alwayes so but we shall know it some times or other and find it to be as the pledge of the forgiuenesse of our sinnes and howsoeuer by reason of our sinne and weakenesse that may faile for a time in our sence yet the truth of God stands sure for euer Againe we may know it by the dying of sinne in vs for it is effectuall to kill sinne as the shedding of Christs Blood was the death of himselfe so his Blood is the death of our sinne This is one sure token that our sinnes are pardoned when we find this bond of sinne loosed and that we are set at libertie Vse 2 The second Vse teacheth vs the excellencie of the state of Gods Children that the Faithfull are aduanced to they are freed and haue remission of all their sinnes A Man that liues and lyes in his sinne vnpardoned is in a wofull case his sinne is bound that is he stands obliged therein to abide the danger and penaltie of eternall death and condemnation but when he is once forgiuen his sinne is loosed that is he is loosed from his sinne before he was hampered in the Snares of Sathan in continuall subiection to the terrors of Gods wrath fast held in the Fetters of an accusing Consocience linked in the Chaines of eternall death and condemnation But when God releaseth him he deliuers him from all these he quits him of this bond and breakes it in peeces and sets him free from all danger and not onely so but he bestowes a contrarie state of happinesse vpon him as he deliuers him from the power of Sinne and Sathan so he translates him into the glorious libertie of the Sonnes of God as it is said Thus shall it be done to the Man whom the King will honour So shall it be said of him whom the King of kings shall honour whose sinnes are pardoned in the Blood of Christ Vse 3 Thirdly This serues to reproue the Doctrine of Merit which generally is taught in the Popish Church howsoeuer many of them in priuate conference will not confesse it yet in their life and practise they shew as much There is a perfect contradiction betwixt Mans Merit and forgiuenesse of sinnes Mans Merit is a matter of Iustice Remission of sinnes is a matter of Mercie Mans Merit is a matter of Debt Remission of sinnes is a matter of Grace Mans Merit challengeth Saluation of dutie Remission of sinnes puts it wholly vpon Gods bountie all our Merit is Gods Mercie We thorough Grace are interested into the Merits of Christ without which no manner of Merrit doth concerne Mankind no not the name of it I am perswaded that the Children of God can neuer heare mention of Mans Merit but presently they thinke of eternall condemnation They that thinke they can merit I aske them did they euer sinne or no If they say no they lye For no Man liueth and sinneth not If they say they haue sinned Then I answer before euer they can merit any thing this sinne must first be forgiuen and tell me canst thou merit the pardon of this sinne No that must be remitted in the Blood of Christ for so the Papists themselues will coufesse If thou canst not fatisfie for one sinne much less for many and much lesse canst thou merrit newnesse of Life Grace and Saluation Whosoeuer challengeth this to themselues they detract from God and incroach vpon Christs Office and the power of his Blood which onely is meritorious But if these two could stand together yet they debarre themselues of the benefit of Christs Blood by which comes remission of sinnes So that these magnifiers of the Merit of Man while they thinke they goe the high way to Heauen they tread the high way to Hell and euerlasting destruction Vse 4 The last Vse teacheth vs the singular wisedome of God in working by contrarie meanes by destroying Sinne and Sathan by Death We despightfully shed Christs Blood and yet of this Blood the Lord made a soueraigne Plaster to take away our sinnes The shedding of his Blood was the grossest sinne that euer was heard of and yet see his admirable wisedome that by this he tooke away our sinnes Sinne and Sathan thought to haue destroyed Christ by Death by Death he vanquished and ouer-came them both We crucified him by our sinnes by Death he crucified and ouer-came our finnes We shed his Blood by our sinnes God in mercie and Christ in mercie made it to be a Salue for our Sores Our shedding of his Blood by his ouer-ruling Hand ouercame our wickednesse and was a meanes to take away our sinnes and to saue our Soules The end of the eighth Lecture THE NINTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day we are now to make digression into the Argument of the Lords Supper Let this course not see me tedious to any nor let it not be vnprofitable to any for if we labour to be prepared and fitted against those dayes we shall receiue that profit and comfort by the Lords Supper that will make vs amends for all our labours We haue entred as you see into a place in Math. 26.28 where the Sacrament is called The Blood of the New Testamens which is shed for many c. I haue shewed you first concerning the New Testament which is the first thing in nature to be handled Secondly haue shewed you concerning the Blood of Christ which is the second thing in nature The third particular is the Remission of sinnes which is the benefit that comes by this New Testament and the Blood of Christ this point was handled last Now remaines the fourth and last particular and that is the Persons that are made partakers of this benefit Remission of sinnes by the Blood of the New Testament This is my Blood of the New Testament which is shed for many c. Here is no particular description of the Persons by their Place Qualitie Degree Nation State or any such matter of speciall note but onely in a generallitie by their number Many If we confider it well we shall find that it carries the force and intendment of a double exception The first is of restraint Not all but many The second is of inlargement Not few but many First of the exception of restraint Many
not all to be partakers of this benefit this precious Treasure Remission of sins is not euerie Mans portion it is not euerie Man that can reach forth his Hand and take it at this owne pleasure but it is restrained to some certaine sort of Men as we may say Though the Lord be exceeding bountifull and free of his sauing Grace that he imparts it to many yet he is not prodigall and lauish of it to expose it to all not euerie one that liues after the Death of Christ shall be saued by his Death nor euerie one that knowes of the shedding of Christ Blood shall haue the benefit of it no nor euerie one that us perswaded that the Blood of Christ is auaileable for the taking away of sinne shall haue remission of sinnes by it nay I add further that not euerie one that comes to partake of this Sacrament which Christ saith Is his Blood of the New Testament shed for many for the Remission of sinnes shall be made partakers of the benefit and comfort of this Sacrament many of these shall all shall not it is restrained to some certaine kind of People and that is to Beleeuers on whom God bestowes the Grace of Faith they and none but they are partakers of this benefit we must not thinke that the Hand of God is shorthed that he cannot saue all Men nor we must not thinke but that the Blood of Christ is in it owne worthinesse and power as sufficient for one as for another for all as for few if Christ had so intended it and God so accepted it but this restraint is chiefely to be ascribed to the Decree and purpose of God who forgiues and saues whom he will and consequently to the Grace of Faith which God freely bestowes on all those that receiue it sauingly these and none but these are the Many here spoken of according to that in the 1 Iohn 12. As many as receiued him to them be gaue power to be the Sons of God euen to them that beleeue in his Name How comes it to passe that some beleeue and some doe not It must be ascribed to the Decree of God Acts 13.48 As many as were ordained to eternall life beleeued The second exception is of inlargement though it be restrained to some yet it is to no small some there is many of them it is spoken and to be vnderstood respectiuely First of the Disciples for howsoeuer they onely were present at this Action and to them onely these words and mysteries were then deliuered and howsoeuer Luke reports Luke 22.19 20. that it is a thing appropriated to them Which is shed for you and howsoeuer it did belong to them by a speciall Prerogatiue as well because they were the first that euer did partake of these Mysteries in that kind as also because they were to be the Publishers and Ministers of this Grace to others yet it is not so restrayned to them but that it is intended and inlarged to many others as who should say Which is shed for you and for many more as well as you Secondly it is to be vnderstood respectiuely of the whole Nation of the Iewes It is true that it is said Saluation is of the Iewes Ioh. 4.22 and Christ himselfe was a Iew borne and he himselfe saith He is not sent but to the lost Sheepe of the House of Israel Math. 15.24 Therefore Himselfe his Saluation Word Sacraments and all his sauing Ordinances were first to be tendred to them as their proper right and yet not so proper to them but that at the second hand they were to be tendred to many more besides them euen to many of all sorts of People in the World according to that in Math. 8.11 Many shall come from the East and west and shall sit downe with Abraham and Isaac and Iacob in the Kingdome of Heauen So then this indefinite number giues intimation of an expresse difference betwixt this New Testament here mentioned and the Old Testament whereto this is opposed that Testament was made with the Iewes onely for howsoeuer some Gentiles were then saued as Iob and others yet that was extraordinarie but this New Testament is made with the Gentiles also so that hereby the Gentiles are saued as ordinarily as the Iewes without any difference So then it is not inlarged to all but confined to some neither is it confined to a few but inlarged to many not to the Disciples onely but to the Iewes and not to the Iewes onely but to the Gentiles and to many of the Gentiles of all Nations This is the reach of this particular Now because this last point is of greatest moment in it selfe and principally intended in the Text we will further insist vpon it by way of obseruation Take it thus Doct. 1 The New Testament or the Couenant of Grace sealed by the Blood of Iesus Christ is not scantled to any one People or State or sort of Men as the former Testament was but is common to many euen to the whole Many of the World to all sorts whatsoeuer that doe receiue it First It was so promised by God Secondly It was so fore-told by the Prophets Thirdly It was performed by our Sauiour Fourthly It was so witnessed by the Apostles First It was so promised by God Gen. 12.3 I will also blesse them that blesse thee and curse them than curse thee and in thee shall all the Families of the Earth be blessed Here God makes a Couenant with Abraham and it was this verie Couenant of Grace as the Apostle shews Gal. 3.8 where he calles it expresly The Gospel for the Couenant of the Law was not then in being till 430 yeeres after as we may see in Verse 17 and this Couenant was then effectually sealed by the Blood of Christ though not actually till Christ came in the Flesh What is the tenor of this Couenant That in him all the Families of the Earth shall be blessed All farre or neere ciuill or barbarous Iew or Gentile But that is spoken to Abraham what is that to Christ Yes for it is not spoken of the person of Abraham but of the Seed of Abraham Gen. 22.18 In thy Seed shall all the Nations of the Earth be blessed And who is that Seed It is Christ saith the Apostle Gal. 3.16 The Apostle Peter Acts 3.25 expounds the Couenant so and applyes it to the Iewes And the Apostle Paul Gal. 3.8 14.16 expounds the verie same Couenant so to and applies it to the Gentiles Now all the Nations of the Earth are either Iewes or Gentiles so that it is not restrained to one Nation but inlarged generally to the whole Many of the World Secondly It was so prophesied Esay 40.5 And the Glorie of the Lord shall be reuealed and all Flesh shall see it together What is the Glorie of the Lord It is the Saluation of God Luke 3.6 All Flesh shall see the Saluation of God And what is this Saluation of God It is Christ
We left in Math 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes which place as I shewed you doth most copiously and plainly proue vnto vs this title that belongs to the Sacrament of the Lords Supper namely that it is called the New Testament for that is the head we did reduce this place vnto Wherein we haue shewed you First concerning the New Testament the Matter and Subiect here spoken of Secondly we haue shewen concerning the Blood of the New Testament whereby this the Testament is confirmed and sealed This is the Blood of the New Testament Thirdly the benefite both of this Testament and of the Blood of Christ Remission of sinnes Lastly the Persons that are partakers of this benefit That is many The whole World of Beleeuers This is the Blood of the New Testament shed for many So much then shall suffice to be spoken of these words as they are considered absolutely in themselues so as they concerne the death of Christ We are now further to consider of them as they are respectiuely intended and applyed to the Sacrament of the Lords Supper for you shall vnderstand that our Sauiour here performed two businesses in one First he sheweth the redemption of the beleeuing World by his sauing Death This is my Blood shed c. This Blood of the New Testament it is the onely procuring cause of remission of sinnes and of the Saluation of you and of all that are or shall be saued and to this effect tends all that hitherto hath beene spoken The second thing our Sauiour performes here in this case is the confirmation or applycation of this his sauing Death to the Disciples and the rest of the beleeuing World in and by the Sacrament of the Lords Supper This is the Blood of the New Testament c. That is to say This Sacrament which I now haue in hand is a speciall and excellent meanes whereby to apply this my sauing Death to you and to euerie beleeuing Receiuer And thus and in this sence we are now to treat vpon it This is the Blood c. As it is spoken respectiuely by applycation to the Sacrament of the Lords Supper Thus we must conceiue of it that it is vttered by our Sauiour by a kind of maiestie and speciall grace of speech This these Elements this Bread and Wine this Sacrament this Action we now haue in hand For indeed it imports an institution of a new Sacrament and of a most excellent Sacrament As if he should say All the Faithfull that euer haue liued from the beginning of the World haue had some Sacrament or other as the Cognisance of their profession as the nourishment of their Faith as outward testifications of the mutuall Couenant betwixt God and them But this saith our Sauiour is the Blood of the New Testament This is a new Sacrament such as none of them euer had this is a more liuely and sensible representation of your reconciliation vnto God then euer the Faithfull before you were made partakers of This is the Blood of the New Testament To make our Sauiour his meaning plaine and perfect to euerie Mans vnderstanding we must supply two Rules that are here implied and presumed vpon The first is this That euerie Couenant betwixt God and Man must be confirmed by some outward signe and Sacrament The second that there must be a due proportion betwixt the Couenant that is confirmed and the Sacrament that doth confirme the Couenant The first Rule euerie Couenant betwixt God and Man must be ratified and confirmed by some Sacrament and outward signe God deales with vs herein in great wisedome and mercie meeting both with our Infidelitie and with our Apostacie our slipperinesse to fall from him with our Infidelitie because we hardly will beleeue him vnlesse he bind himselfe to vs by some outward signe with our slipperinesse to fall from him because we easily start and budge from him except we be bound to him by some outward signe as by a continual remembrancer calling vpon vs to hold fast our hope we haue in him The second Rule There must be a due proportion betwixt the Couenant that is sealed and the Sacrament which ratifies and seales it Old and weake Couenants and well enough if they be sealed with old and weaker Sacraments But saith our Sauiour This is a New Testament and then here must be a new Sacrament An old Couenant an old Sacrament A new Couenant a new Sacrament A new Sacrament and a new Couenant agree But a new Sacrament and an old Couenant are mis-matcht they must be sorted in their kind our Sauiour giues the Rule Marke 2.21 22. which by application may be alleaged in the case No Man puts new wine into an old Vessell c. Old Sacraments doe not agree with the New Testament let them goe with the old This New Testament must haue new Sacraments This Testament saith our Sauiour which I come to make and to seale with my Blood Is the New Testament and therefore here is also anew Sacrament The Testament being better then the former the Sacrament must therefore be better then the former And here it is that he speakes with such a maiestie as if he should say This is such as neuer any of the Faithfull had before my comming in the Flesh And so much for the fitting of this speech of our Sauiours to the Sacrament of the Lords Supper For in the words there is no difference Apply them to the Death of Christ and then the case is plaine This is my Blood c. That is My Blood of the New Testament is effectuall for the forgiuenesse of sins Apply them to the Sacrament and in a Sacramentall sence It is the very Blood of Christ shed for the remission of sinnes We come to such obseruations as here arise for our instruction when it is said This is my Blood speaking of the Sacrament hence obserue that Doct. The Sacrament of the Supper is proper to the state of the New Testament onely This is my Blood of the New Testament Our Sauiour appropriates this Sacrament to this Testament onely 1 Cor. 10.21 It is called there by the name of the Lords Table which very name proues the point in hand the Lords Table that is the Table of the Lord Iesus not onely such a Table as where in Christ was the Food fed vpon for so he was in some sort in the Sacraments of the former Testament but such as wherein the Lord Iesus himselfe was bodily present in his Flesh such as he himselfe with his bodily presence did speed ordaine and institute for a memoriall of those things he had done and suffered alreadie for the worke of our Redemption as a Mediator and therefore may well be called the Table of the New Testament as Luke 22.20 Christ already come Christ bodily present amongst vs this belongs to the New Testament Hebr. 10.7 c. Loe I come In the
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
of the Lord that we must take speciall notice of in the Sacrament of the Lords Supper Doctr. The Doctrine then and the observation that here arifeth for our instruction is this namely The principall object the chiefe matter that is to be considered and meditated upon in the participation of the Sacrament of the Lords Supper is the Lords death or the death of the Lord Christ Iesus In the 22. of Luke at the 19. verse our Saviour being instituting and administring the Sacrament of the Lords Supper takes the bread and breaks it and gives it to his Disciples saying This is my body which is given for you doe this in remembrance of me it is not enough for us when we come to the Sacrament to meditate upon Christ his body as being the body of a living man but This is my body which is given for you doe this in remembrance of me we must meditate upon the body of Christ as it is given for us as it was broken for us as it was crucified for us as it was put to death for us and this is the right remembrance of the death of Christ in the sacrament of the Lords Supper and likewise concerning the other part namely the cup and the wine it followes in the twentieth verse This cup is the New Testament or this is my blood in the New Testament which is shed for you this is my blood which is shed for you When we come to receive the Sacrament of the Lords Supper we come to receive the blood of Christ spiritually sacramentally we doe not receive the blood of Christ there as being a living thing within Christ we doe not receive the blood of Christ as it is contained within the vessell and veines of his body but we receive the blood of Christ that is shed for us that he poured out for us for the remission of our sins that is the right object that the hand of the faith of every true beleever doth seize and lay hold upon in the Sacrament of the Lords Supper not the body but the body broken for us the body given for us not the blood but the blood shed and poured out for us not simply Christ but Christ dying for us it is that which is the principall matter of the Sacrament 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of the body of Christ The Apostle likewise speakes there of the Sacrament of the Lords Supper What is it that the Lord doth communicate unto us in the Sacrament of the Lords Supper on his part the body and blood of Christ that is to say the death of Christ What is it that we doe communicate in that we receive from God on our parts the very same thing that God gives unto us the body and blood of Christ that is to say the death of Christ Why then it is the body and blood of Christ that is communicated unto us which cannot be communicated unto us without it bee broken shed that is it I say which we receive in the Sacrament of the Lords Supper and that is the thing that is chiefly therein to bee respected 1 Cor. 11.29 Hee that eates and drinkes unworthily eates and drinkes his owne damnation All of us are unworthy receivers of this Sacrament who is worthy of such great things as these are we bring with us many failings and imperfections to the Lords table the best of us all let us prepare our selves as well as we can yet for these failings of ours we are to be humbled before the Lord and to strive against them but though we have these failings yet if so be we discerne the Lords body that is to say if our faith doth rightly seize upon the death of Christ in the Sacrament here is the principall matter that is to be looked unto I say if we rightly apprehend the death of Christ in the Sacrament then the principall is whole our failings and our imperfections the Lord will graciously passe by them and he will pardon them in mercy and though we be unworthy in respect of our selves yet the Lord will accept us as worthy in Christ Iesus I but on the other side if we do not discerne the Lords body if when we come to receive the Sacrament of the Lords Supper our hearts and our faith doe not rightly lay hold upon the death of Christ why then wee faile in the very principall of the businesse and though wee should bring other graces with us as knowledge of God sorrow for sin and the like yet all these shall not helpe us but still we are unworthy receivers so we are in our selves and so wee shall bee still reputed of God we shall be so farre from having any benefit that on the contrary it shall turn to our judgement and condemnation because we discerned not the Lords body that is to say because we doe faile in the principall matter that is tendred unto us namely the death of Christ Those places shall suffice for the confirmation of this point out of Scripture now to confirme it further by reason the Reasons of this Doctrine are many Reason 1 The first Reason is drawne from the comparison of the state of the former Testament with the state of the new Testament all the sacrifices of the Law and the Sacraments of the former Testament they did all tend chiefly and pricipally to this end that therein and thereby the beleevers might be led on to enter into a more serious consideration of the death of Christ Iesus for so the Lord intended them and ordained those sacrifices and Sacraments for that purpose and for that very end and there is no question but so the faithfull did make use of them from time to time never any beleever under the state of the former Testament that brought his beasts his Bulls and his Goats to be sacrificed for sin that rested in them as if they were Sacrifices powerfull and effectuall to take away sinne no saith the Apostle in the 10 to the Hebrewes it is impossible that the blood of beasts should take away sinne and that the faithfull knew well enough but yet they submitted themselves to those ordinances because they were Gods laws but still the principall matter that they aymed at in all their sacrifices was the death of Christ the death of the Messias that was to be slaine for the sinnes of the whole world for the perfect purging away of sinne And so in the Sacrament of the Passeover there was never any true beleever that did eate of the paschall Lambe but still he had an eye to the true Lamb of God that was slain from the beginning of the world that as that Paschall Lambe was a memoriall of the deliverance of the children of Israell out of Aegypt and from the hands of Pharaoh so the true Lambe of GOD namely the Sonne of God
hee should come and deliver us from hell death and damnation now if so be that it were so in the Sacrifices and Sacraments of the Old Testament it must needs be so in the Sacraments of the New Testament too if it were so with them that lived before the death of Christ that had but the shadow in respect of us how much more must it be so with us that live in the cleare light Christ having already suffered in the flesh I grant we have no sacrifices propitiatory for sinne as they had Christ Iesus himselfe the onely true propitiation for our sinnes being once sacrificed on the Crosse there is no further place or use for any other propitiatory sacrifices whatsoever but yet seeing our Sacraments are as much to us as both sacrifices and sacraments were to the Iewes still the reason holds that if the sacrifices and sacraments of the Law tended chiefly to the meditation of the death of Christ Iesus the Messias as that being the chiefe object that they were therein to lay hold upon then certainly the principall and chiefe matter in the Sacraments of the new Testament and so particularly of the Lords Supper must be the death of Christ Iesus Reason 2 A second Reason is drawne from a comparison of the Word with the Sacrament it is so in the Word therefore it is so in the Sacrament it is so in the Word that Christ Iesus is the very substance of the Word the chiefe contents of the Gospell and therefore the Gospell is called the preaching of the Crosse of Christ that is to say the preaching of the death of Christ or the preaching of Christ crucified 1 Cor. 1.18.23 We preach Christ crucified unto the Iewes even a stumbling block and unto the Grecians foolishnesse And the Apostle in 1 Cor. 2.2 saith I esteemed not to know any thing among you save Iesus Christ and him crucified or as we may expound it according to the originall I esteemed nothing worthy to be knowne save Iesus Christ and him crucified What nothing else worthy to be knowne is not the rejecting of the Iewes a matter worthy to be knowne is not the calling of the Gentiles a matter worthy to bee known is not the resurrection of the dead a matter worthy to be known Yes all these are worthy to be known but nothing worthy to be known in comparison of Iesus Christ him crucified there is the chiefe matter there is the substance of the Gospell now if so be that it be so in regard of the Gospel then it is so in the Sacraments too for the Word the Sacramēts as they must go together so they tend to one the same thing that which the Word tels us the Sacrament seales unto us If it be so therfore in the Word it is so in the Sacrament and this we must know as the letter of the word being only written or read can never profit us to salvation without we have the sense and the spirit of the word which is Iesus Christ crucified so the bread the wine in the sacrament profiteth nothing to salvation without Christ be seized upon and apprehended in our hearts all the other is but a shadow without this we have not the substance if we have not Christ crucified Reason 3 The third is drawne from the comparison of this Sacrament with the other Sacrament in the new Testament namely Baptisme the chiefe contents the chiefe substance of Baptisme what is it It is the death of Christ Rom. 6.3 Know ye not that all we which have been baptized into Iesus Christ have beene baptized into his death What are wee baptized into into the death of Christ there is the substance of our Baptisme what is it that we are washed by by the death of Christ or the blood of Christ Our Saviour saith in the 16. of Marke and the 16. verse He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned he that doth receive the Sacrament and in or by the Sacrament doth apprehend Iesus Christ crucified and doth therein beleeve to bee washed and cleansed from his sin hee shall be saved saith our Saviour there is the outward element in Baptisme as water there is an outward action as sprinkling but the outward element and action is nothing without Iesus Christ doe wash us with his owne blood So it is in the Sacrament of the Lords Supper the substance of it is the death of Christ Iesus the bread and the wine are the elements and they doe no more good of themselves than the water doth in Baptisme But the death of Christ being discerned in and by this holy mystery thus it comes to be a saving ordinance of God The reason stands thus The death of Christ being the substance of Baptisme it must also be the substance of the Sacrament of the Lords Supper for Baptisme we know enters us into that estate which the Lords Supper confirmes us in and the Lords Supper confirmes us further in that holy estate which Baptisme enters us into now we must not enter into one estate and bee confirmed in another Therefore the substance of each Sacrament must be one and the same and so consequently the death of Christ being the substance of the one it must also be the substance of the other Reason 4 A fourth reason is drawne from the nature of this Sacrament it is the Testament of Christ and a Testament cannot be of force without the death of the Testator That the Sacrament is the Testament of Christ it is our Saviours owne speech in the 26. of Matth. verse 28. For this is my blood of the new Testament that is shed for many for the remission of sinnes there is the Sacrament called by the name of the new Testament it is not properly the new Testament it selfe but it is not called because it is a signe and a seale of the new Testament now likewise that the Testament is not of force but by the death of the Testator that the Apostle Paul confirmes in the 9. to the Hebrewes the 14 15 16 and 17 verses by the example of mens Testaments and applyes it to the Testament of Christ Iesus saith he The Testament of man is not of force till he be dead Lay all this together and marke it well Christ Iesus himselfe is the Testator the Sacrament of the Lords Supper is his Testament the Testament cannot bee of force without the death of the Testator and so you see the whole force of the Sacrament of the Lords Supper consists in the death of Christ Iesus and therefore that is the chiefe matter in the Sacrament Reason 5 The last reason is drawn from the benefit thereby confirmed unto us What is the chiefe benefit Remission of sinnes and under that is comprised all the good that we doe receive by Christ Matth. 26.28 For this is my blood of the new Testament that is shed for many for the
remission of sinnes Remission of sinnes is the benefit there is no remission of sinnes but onely by the blood of Iesus Christ as it is in the 1. of Iohn 11.7 It is the blood of Iesus Christ that clenseth us from all our sinnes On the other side in Hebr. 9.22 Where there is no shedding of blood there is no remission of sinnes then consider of it there is no purchasing of remission of sinnes by Christ but by his blood there is no obtaining of remission of sinnes by us but onely by participating or by communicating in the blood or death of Christ Iesus the death of Christ Iesus is not communicated unto us in the Sacrament except we partake of it and seize upon it by faith in the Sacrament therefore the chiefe and principall matter in the Sacrament is the death of Iesus Christ if so be that in the receiving of the Sacrament we come with our harts sprinkled with the blood of Christ Iesus by the Spirit of God why then we are sure to be made partakers of the whole benefit of the Sacrament remission of sinnes but if wee doe not come with the blood of Christ so sprinkled in our hearts by the Spirit of God we doe not seize upon the death of Christ wee have no benefit in the Sacrament if there be not shedding of blood there is no remission of sinnes Christ himselfe could never have redeemed us from death without his blood had beene shed for us and so we can never have any benefit by his redemption without his blood be sprinkled in our hearts and we take fast hold upon the death of Iesus Christ The Vses of the doctrine are these Vse 1 The first is this this yeelds us matter of reproofe of divers that doe come unto the Lords Table and yet are not sensible of the death of the Lord Iesus Christ they come to the Lords table but they know not what they come about Alas as Salomon saith Eccles. 4.17 Such men doe but offer the sacrifice of fooles they doe not know they doe evill they doe but offer the sacrifice of fooles because they doe not know what they doe that is the meaning of the place that they doe not heare or learne they doe not understand they are not well taught what it is that they must principally meditate upon when they come to the Sacrament of the Lords Supper Sily men and women that so come to the Lords Table alas they know not that they doe evill they know not that they prophane the Sacrament in that they doe not receive the holy things of the Sacrament that is the death of Christ they know not that they make themselves guilty of the blood of Christ in that they receive not the body and blood of Christ by faith Christ he is tendred unto them but they know not that they doe eate their owne damnation in that they apprehend not the death of Iesus Christ which is the chiefe matter that is there tendred unto them and that the Lord calls them unto they offer the sacrifice of fooles they know not that they doe evill I will give you a comparison If so be that a man should goe into the market to fetch such and such commodities that he stands in need of he makes himselfe ready and goes forth and makes full accompt to bring them home with him but the foolish man never considers the price of these things what they will cost him and so hee takes no money to pay for them when as the price is the chiefest thing to be respected in that he goes about but he never considers that Is not this a ridiculous man is not that man like to come home as foolish and as emptie as he went out It is so with many of our Communicants many here come to the Lords Table for what forsooth to furnish themselves with such and such commodities for to receive the holy Sacrament the body and blood of Christ for to receive remission of sinnes and grace and comfort and such like these they come to receive I but they do not consider the price of these things what is that the death of Christ for these things cost Christ Iesus his most precious blood they doe not bring faith in their hearts whereby to purchase and get these things for themselves therefore such men goe away as foolish and ridiculous and as empty of grace as ever they were before yea they are so much the more damnable because they come thus unfurnished It is with many of us as it was with the Iewes that the Apostle speakes of in the 2. to the Corinthians chap. 3. vers 14 15. Their mindes are hardned for unto this day remaineth the same covering untaken away in the reading of the old Testament which veile in Christ is put away but even unto this day when Moses is read the veile is laid over their hearts They could see the outward things the sacrifices the ceremonies and the letter of the old Testament as the Apostle speakes I but saith the Apostle they could not looke unto the end they could not looke unto the substance of those things that were tendred unto them in this outward shadow that is to say they could not looke upon Christ that is the substance of all no saith the Apostle there is a veile over their hearts and to this day they continue in their hardnesse so I say it is with many among us wee come here unto the Lords Table we can see these outward things well enough the bread and the wine I but yet many of us doe not looke to the end of these things to the substance that is tendred unto us in these holy mysteries namely to the death of Christ wee doe not discerne the Lords body there is a veile over the hearts of many of us a covering of blindness over the harts of many of us therefore though we doe come often this month and the next month yet still wee continue in the hardnesse of our hearts we are never the better till this veile be taken away as the Apostle speakes of the Iewes till this veile be taken away by Christ till Christ Iesus doe take away this veile of blindnesse and shew them his death and present his death unto them and cause them to looke upon him whom they have pierced till such time that this veile be taken away and that he present his death to their hearts by his Spirit they shall never be the better for it they do continue in their hardnesse and they shall continue in their hardnesse for ever Therefore beloved let us not deceive our selves to thinke that wee are more holy and religious receivers than indeed we are let us try our selves when wee come to the Lords Table examine our selves upon this point what apprehension we have of the death of Christ what portion wee have in the death of Christ and accordingly as thou findest some measure of this grace within thee so
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
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
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
saith vers 7. They being come together to breake bread the first day of the weeke Paul preached unto them The first day of the weeke what is that that is the Sabbath day the Lords day What is the breaking of bread what is meant by that why the receiving of the Sacrament of the Lords Supper The Disciples being come together that is to say after their usuall manner the first day of the weeke to breake bread Paul preached unto them The manner of speech declares that it was their practice their usual and ordinary practice at their comming together in their Christian assemblies to communicate in breaking of bread And it appeares to be so also by other circumstances there mentioned as namely the company many Disciples verse 4.5 being then in a strange place at Troas and in their journey travelling by the way If they did it abroad when they were travelling then much more would they doe it when they were at home and at rest and therefore these circumstances of the Text make it cleare that it was an usuall practice of the Church so to doe Act. 2.42 there it is said of them that were converted that they continued together in the Apopostles doctrine and fellowship and breaking of bread and prayers by breaking of bread we are to understand the participation in the Sacrament of the Lords Supper They continued in breaking bread Marke what the Text saith they continued in it not once or twice but they continued in it they made it their daily and continuall practice And see with what holy exercises it is ranged withall They continued together in the Apostles doctrine and fellowship breaking of bread and prayers as who should say it was as usuall and familiar with them to receive the Sacrament as to heare the word and to meet together in prayer and the ranging of this duty amongst other holy exercises seemes to give some secret intimation of a reason why they made this their ordinary and usuall practice because when these duties are performed together they are marvellous helpfull one to another one seconds and backs another they continued in the Apostles doctrine in fellowship love-meetings breaking of bread and prayer If we should looke into the state of the Church in succeeding ages we shall finde by stories that still the nearer the Church lived to the time of the Apostles the more frequent and more usuall was their practice in the receiving of this Sacrament often in so much that in some places it was every Sabbath in others at least every moneth the doctrine then is cleare both by the Commandement of Christ and also by the practice of the Church Reason 1 The first Reason is this The death of Christ is to be remembred often now the Sacrament of the Lords Supper is a cleare looking glasse to behold hold the death of Iesus Christ and the memoriall thereof most brightly and plainly and therefore that is oft to be received That the death of Christ is oft to be remembred I hope no Christian will deny the death of Christ a matter so weighty in it selfe the greatest businesse that ever was acted since the world stood the death of Christ being a matter of so great consequence to Mankinde that every man and woman so farre forth is saved or damned as they have their portion or have not their portion in the death of Christ the death of Christ being so comfortable to the faithfull that it is the very life of all the good that they have here or shall have hereafter and can we ever remember this oft enough and can we omit any occasion of the remembring of Christ his death without sin and without much dishonour to God much wrong and indignity to Christ and damage to our owne soules sturely we cannot I but some me wil say I can remember the death of Christ though not by receiving the Sacrament I can remember it in the word for there Christ is crucified before me and in my prayers and in all my good and holy meditations and in other things as well as in the Sacrament of the Lords Supper It is true thou maist and it is true thou must yet notwithstanding wee must conceive that the Sacrament of the Lords Supper is instituted of purpose for this meere end to remember the death of Christ and therefore if thou canst meditate profitably upon the death of Christ in other exercises then much more thou maist doe it in this yea we may be bold to expect a better blessing from God upon our remembrance of Christs death by the receiving of this Sacrament than by the hearing of the word and other good exercises because this Sacrament is ordained instituted meerly as it were of purpose for that end God will most blesse his own ordinances to the same end whereunto he hath so nearly fitted and appointed them Besides that in the Sacrament of the Lords Supper there is a most sensible occasion offered unto us to remember the death of Christ the death of Christ is as it were acted before our eyes by the breaking of the bread and the pouring out of the wine wherby we may fitly and must of necessity bee stirred up to remember with our selves how freely the Lord Iesus Christ gave his body to be crucified and his blood to be shed for the taking away of our sinnes If therefore the death of Chris must be remembred then the Sacrament wherein wee behold the death of Christ as in a glasse must needs be oft received and participated in Reason 2 Secondly it is for the confirmation of our faith our faith we know had need to be confirmed everie day the Sacrament is a notable meanes to confirme cur faith That we had need to be confirmed in our faith every day is certaine for we know this by experience that in the strongest of us our faith is weake and in the greatest of us our faith is small and while we are here it is still but upon the growing hand we know our weake and crasie bodies because they are weake must have a continuall supply of bodily food so our weake soules because we are weake in faith and apt to unbeleefe and distrust through our owne corruption of heart and Satans remptations our soules I say being so weake in faith therfore the strength of it must be continually relieved and supported by a continuall supply of spirituall food which is ministred unto us especially in the Sacrament of the Lords Supper so much more in it than in the word by how much more the assurance is given to the truth of an evidence by the seale than by the writing without the seale a writing without a seale shewes that such a thing is done but if the seale be set unto it then it confirmes it unto us the more God tells us in his word that wee are reconciled to him in the blood of Christ it is true we beleeve this and this begets and
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
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
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
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
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
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
prayed for Peter exhorts euen them that crucified Christ to repent and be baptised in his Name for remission of sinnes and then all is well God hath extended his mercie to them and therefore let vs helpe them with our Faith and Prayers to God that they may enioy it And what Man is there that hath any bowels of compassion that doth not yearne euen in himselfe to thinke that such a Nation the peculiar People of God the onely worshippers of God for many hundred yeeres together should be so depriued of the Glorie of God and be separated from him by such a fearefull Apostacie that they doe euen hate the Name of Christ and of the Gospell Consider secondly that the time was when they prayed for vs Cant. 8.8 We haue a little Sister say they and she hath no Teets what shall we doe for her in the day that she shall be spoken for She being in possession of Gods fauour see what moane she makes for vs being then but cast-awayes Therefore we being in possession of Gods fauour and they cast out let vs take vp the same mournfull note in their behalfe and say We haue a little Sister and she hath no Teats her Teats were once full of Milke of Gods Word and comfort but now they are altogether barren and dry what shall we doe for her in the day that she shall be spoken for This is the day wherein she is to be spoken for euen the last dayes of the world Let vs speake to God for her and be carnest in Prayer that God would take away the Veile from their Hearts and open their blind Eyes that they may see the Saluation of Christ and that they may see the Saluation of God and so all Israel may be saued and they and we may become one Flocke and be brought into one Sheepe-fold vnder one Sheepeheard Iesus Christ Consider thirdly that we liue vpon their losse and are raysed vp vpon their spoyle If a Man begge of the King the Goods and Lands of another Mans that is condemned if he haue any grace or good nature in him he will haue care of that Mans Seed and Posteritie to relieue them as much as in him lyes We are built vp by the ruines of the Iewes and therefore what great cause haue we to pittie their Seed and Posteritie and to pray to God that he would call them home againe and make them once againe his owne People Consider fourthly that their calling is the onely signe not yet fulfilled of Christs comming to Iudgment A thing which concernes vs all to groane and to pray for that it may be speedily accomplyshed and consequently that they may be speedily called And we must not pray for them onely but we must labour to prouoke them too How is that By our holinesse of life and vpright conuersation we should shine as Lights vnto them in all good workes that by our good example we might draw them to God and to take hold on Gods sauing Ordinances as well as we And surely if the liues of Christians were such as they might and ought to be who knowes but that they might haue beene wonne long ere this We trade and trafficke with them in many places and they care not to deceiue vs and we care as little to deceiue them They take hold of this and other such great scandals and that is one great cause of the continuance of their hardnesse God intends this our prouocation of them by giuing vs the Gospell For this is that prouocation which the Apostle so much vrgeth Rom. 11. When the Father offers a peece of Bread to his Child if the Child be sullen and refuse it the Father will offer it to a Dogge and the Child seeing that will catch at it he will haue it himselfe rather then the Dogge shall haue it When our Sauiour saith It is not meet to take the Childrens Bread and cast it vnto Dogges Is it not a plaine intimation that sauing Grace is as Bread the Iewes the Children and the Gentiles Dogges God offered this sauing Grace to the Iewes they like sullen Children refused this Bread God giues it to vs being Gentiles and as it were Dogges that the Children or Iewes seeing this might catch at it as being their owne Portion that the Dogges might not haue it from them Vse 5 Fifthly This teacheth vs that there be many that shall be saued But you will say How is it said That there shall be but a few saued Answer There is but few in respect of the whole World haply not one to a thousand yet being considered in themselues they are a great number and indeed infinite as Reuel 7.9 A great multitude that no Man can number of all Nations and Kinreds and People of the World But you will say Is it so rendred that who will may haue it We answer It is tendred that whosoeuer beleeues it shall enioy it but to beleeue is not in a Man 's owne will and power none beleeue but those that God bestows this grace of Faith vpon and therefore that conceit of vniuersall Grace which intends not onely a proffer on Gods part but also power enough on Mans part to apprehend it if he will himselfe is a peeuish dreame Lastly This teacheth vs concerning this Sacrament that we are to be prepared vnto and that our Sauiour speakes of in these verie words that whosoeuer we are be we wise or simple be we bond or free we must come to be partakers of this Sacrament the Seale of this sauing Grace Let vs bring Faith with vs to apprehend it and beleeue it and then come and well-come There is no outward respect of our Nation or Condition whatsoeuer it be that debarres vs from it But be sure that thou hast Faith in the Blood of Christ else thou art none of the many here spoken of thou shalt not obtaine this benefit of the remission of thy sinnes Let vs therefore euerie one examine our selues whether we haue this grace of Faith or no If we haue it we may and must come to this Sacrament to haue it further confirmed within vs yea if our Faith be but weake and that we haue but some beginnings of Faith let vs not be afraid if it be true and from the Heart God will accept it and vs but if vpon due examination we find that we haue no true Faith let vs not flatter our selues and presume to come in hope of any good thereby it shall be so farre from doing vs any good that it shall doe vs a great deale of har me It shall be Iudgement to vs and condemnation The end of the ninth Lecture THE TENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WE are now according to our wonted manner to turne out of the Catechisme and to proceed in the argument of our preparation to the Lords Supper the next Lords day being a Communion day wherein we purpose God willing to meet together at the same
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
mee the conferrence of both these speeches together ministers this profitable observation namely that the true and right remembrance of our Saviour IESVS CHRIST is our affectionate and religious remembrance of the death of our Saviour Christ Remember me saith Christ verse 25. that is saith Paul the Lords death verse 26. Remember it so that you shew it forth that is religiously and affectionately Zach. 12.10 I will poure upon the house of David and upon the Inhabitants of Ierusalem the spirit of grace c. there is a promise of the Spirit to be poured downe on the faithfull under the Gospell and one principall effection of it there mentioned is this that they shall looke on Christ that is they shall remember him and meditate upon him Well what is the principall object in Christ that they shall set their meditations upon his piercing that is his death and sufferings when he was pierced with thornes and nailes and Speare and how shall they be touched with this remembrance of him Surely very religiously and affectionately grieving and lamenting as for their first borne Here then is the right remembrance of Christ that is our affectionate and religious remembrance of the piercing and death of Christ Rev. 13.8 Christ Iesus is the Lambe of God that takes away the sinnes of the world But how doe the faithfull whose names are written in the Lambes booke of life apprehend him Not simply as a Lambe but as a Lambe slaine that is in his death and crucifying that is the true and right apprehending of him Gen. 3.15 The seed of the woman c. when the Lord himselfe first published the Gospell he propounds the seed of the woman to be beleeved in that is CHRIST but with speciall reference to his death for that is the very bruising of the Serpents head CHRIST on his Crosse spoiled principalities and powers Col. 2.14 and the bruising of his heele there spoken of is an intimation of the death and sufferings that the Devill and his Instruments should bring upon CHRIST and yet these very sufferings of Christ shall break and destroy all their power this was Adam and all the faithfull to beleeve of Christ and this is their true and right remembrance of Christ This was shadowed in the sacrifices before the Law as in the Passeover Exod. 12.6 7. they should kill it and strike the blood on the two posts c. what is the meaning of this wee must carry the streames of our meditations on Christ towards his killing and death and blood And so under the Law Heb. 9.22 almost all things are by the Law purged with blood What is the meaning of this That all that beleeve in Chritst are thereby admonished still to have the eye of their mindes setled on the meditation of the blood of Christ if ever they looke to bee purged from their sinnes by Christ they must bee purged by the blood of Christ so the Prophets set forth Christ in this manner Esay 53. from the first to the seventh verse hee that of all the Prophets spake most plainly of him sets him forth principally in regard of his death as he was wounded and broken and oppressed and afficted the Prophet leaves them the best memoriall of Christ and therefore he acquaints them with the death of Christ The Apostles observed the same rule 1 Cor. 17.3 First of all I delivered unto you how that Christ dyed for our sinnes no doubt but hee would teach them Christ so as hee might worke a most affectionate impression and remembrance of Christ in their hearts and how doth he this By teaching them Christs death first of all as the chiefe and maine ground of all the rest And looke how he taught them so hee practised himselfe 1 Cor. 2.2 I esteemed not to know any thing amongst you save Iesus Christ and him crucified for his knowledge he esteemed to know nothing else and so Gal. 6.14 for his rejoycing God forbid that I should rejoyce in any thing but in the crosse of our Lord Iesus Christ and both these are spoken by way of exclusion disclaiming all other knowledge and rejoycing in comparison of that because that is the rise and ground of all the rest To conclude the Word and the Sacraments are purposely fitted to worke this remembrance in us 1 Cor. 1.18 the word is called the preaching of the Crosse that is it the Minister must specially preach and the people learne Gal. 3.1 the Apostle taught Christ and his death to them so plainly as if hee had beene crucified amongst them and so the Sacraments are fitted to this end first Baptisme Rom. 6.3 4. we are baptised into his death and buried with him in baptisme and so the Lords Supper as you see here is to set forth the Lords death c. The reasons First Christ in his death was most pleasing to God and wherein should wee or can wee bee better affected with the remembrance of Christ than in that state wherein hee was most pleasing to his and our heavenly Father God cannot properly be said to be pleased with his Sonne at any one time more than another but we speake it after the manner of men and by way of supposall if ever God could be better pleased with him at one time than at another it was at his death Ephes 5.2 then he was an offering and a sacrifice of a sweet smelling savour to God I but you will say then God was most angry with him pouring on him his fierce wrath and vengeance from heaven True he was most angry with him in regard of our sinnes which he beheld on him and punished in him but in regard of his owne decree thereby accomplished and Christ his perfect obedience therein yeelded and the absolute satisfaction for our sinnes there made by his precious blood even then God was best pleased with him we feele it through Gods mercy for we are sure it was his death and blood that we are reconciled to God by and that God was pleased with us for and therefore Christ himselfe must needs be most pleasing to him in that estate Secondly therein Christ shewed his greatest love and affection to us and how shall we remember him with our best affections but in that state wherein hee shewed most love and affection towards us Iohn 15.13 Greater love than this can no man shew than to give his life for his friend this love Christ hath shewed us he gave his whole state for us he spared not his precious body his precious blood his precious life his precious soule for us all these are precious yea infinitely precious in themselves yet hee thought nothing too precious to give for us but exposed them all in his death to the wrath of God for our redemption whosoever thou art that canst thus remember Christ thou hast many strong bonds and motives to binde thee fast to thankfulnesse and love and obedience to God in Iesus Christ and that is to remember him
as thou shouldest remember him he that can once speake by experience in his owne heart as the Apostle doth Gal. 1.20 that Christ hath loved mee and gave himselfe for me will empty himselfe also and say as the Apostle did I live and yet not I now but Christ Iesus lives within me his love to us in dying for us stirres up our love to him in dying with him and as the nature of true love is to transanimate or transforme the lover into the thing loved so we are turned as it were into Christ we live not but he lives in us and surely we can never be perswaded to give over our selves thorowly to God service till wee be brought unto it by the thorow meditation and remembrance of Christs death Thirdly therein Christ hath beene most beneficiall to us and wherein is he most worthy of our remembrance but in that whereby we have most benefit by him and that is his blood or his death We have reconciliation by his blood Rom. 3.23 Redemption by his blood Heb. 9.12 and forgivenesse of sinnes by his blood 1 Iohn 1.7 all good things temporall and eternall are purchased to us by the merit of his death and contrary all evill things are thereby turned away Why doe wee remember Christ Not because of any good that he receives from us but because of the good that we receive from him now his death is that whereby we receive greatest good from him yea in some sort all the benefit that ever we enjoy by him his Incarnation Resurrection Ascension are so farre forth beneficiall unto us as they have reference to his Death and therefore except we remember Christ in his death howsoever we remember him otherwise it is no true remembrance of him at all Lastly therein he shewed himselfe most powerfull and victorious over his and our enemies Heb. 2.14 He hath destroyed through death him that had the power over death that is the Devill 2 Col. 14 15. He hath nailed our sinnes upon the Crosse and there hath spoiled principalities and powers how can we remember him better than in state wherein he gave the utter overthrow and deadly stroke to all our enemies he told them that it was then their very houre and power of darknesse and it is true to doe what they could but not what they would for that was but as it were a mocke to them for indeed it was their very houre to be destroyed and his very houre to triumph over them as our Saviour himselfe speaking of his death shewes plainly Iohn 12.31 Now is the judgement of this world now shall the Prince of this world be cast out If there were a Champion that should undertake a combat for us and overcome our enemies wee would not consider so much other circumstances of his person or state but specially his cariage and behaviour in managing our combat and his act of overcomming Christ our Champion hath overcome all our enemies in his death upon the Crosse and therefore that is the fittest object for our hearts to be set upon in the remembrance of Christ The Vses The first use serves for reproofe of those that are so nice and dainty that they cannot endure to meditate on Christs death the matter of his resurrection and ascension and glorification are pleasing unto them but the matter of his death that is harsh and distastfull all of us could be content to goe with Christ to Mount Tabor where he was transfigured that we might see his glory but we are loth to goe with him to mount Calvery where hee was crucified to taste of his sufferings the Iewes bewrayed this humour in the corrupt nature of man when they said Let him come downe from the Crosse and we will beleeve in him If Christ could be separated from his crosse and sufferings and from his death generally all would be forward enough to take hold upon but let us know that except we have our part in Christ crucified we shall never have our part in Christ glorified the crosse of Christ was his way to glorie and our due meditation and participation on his Crosse is the onely way for us to come to the participation of his glory But some will say to thinke upon Christ crucified and slaine and murdered and tormented these be bloody thoughts how should we digest them I answer First it is needfull for us that we should bee possessed with such bloody thoughts that thereby we may bee brought to see and take notice of the uglinesse and fearfulnesse of our sinne but secondly wee doe not dwell in the grosse and carnall meditation of his wounds and blood-shedding as the Papists doe but we are spiritually minded in the meditatiō of his death and therein we behold Gods decree in giving his Son for our redemptiō his wrath against sinne and his mercy to us in the forgivenesse of our sins and this is it that makes our meditations and thoughts of Christs death to be most comfortable and heavenly thoughts Secondly this teacheth us that wee should labour to bee skilfull and well practised in the meditation of Christs death and to have our eye continually upon Christ crucified That which our Saviour said to Thomas Iohn 20.27 Put thy finger here and see my hands and put it forth and put it into my sides though it were spoke there of his materiall wounds yet every one of us must take it spiritually to be spoken to our selves wee must put our fingers our hands into the holes of his sides we must dive deep by our meditatiōs into the secret mysteries of his death that therby we may become his true beleeving Disciples the death of Iesus Christ is of all other things most serviceable and profitable and comfortable to us even in respect of all the parts of Religion Wouldest thou behold the love of God towards thee and know how dearly hee loves thee See it in the death of Christ God hath given his Sonne not onely to become man for us but even to dye for us and to endure the greatest extremities for us that ever could be thought upon here is a cleere glasse wherein we may behold the height and the depth and the length and the bredth of Gods love towards us touching the forgivenesse of our sinnes every one would faine bee perswaded of it but we can never attaine to any sound perswasion thereof till wee search and see thorowly into the death of Christ Gods wrath against sin is infinite and it passeth all our apprehension to conceive how hee being so just and righteous can possibly forgive a sinner till by our thorow acquaintance with the death of Christ we finde therein infinite matter of satisfaction to Gods infinite justice so in our hatred to sinne we can never loath sinne as we should doe but by looking into the death of Christ where we see that it was so loathsome and so odious to God that it did kindle Gods infinite wrath even against
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
blood to put it selfe to such examination and tryall to such sifting and ransacking and rippings up and denying of our selves this is tedious but must we refuse to come to the sacrament of the Lords Supper for this tediousnesse No surely the old man must be trodden down under our feet scorned that God may have the honour of his owne ordinance many maysay so for hearing of the Word that it is a tedious thing to heare twice a day so also for prayer it is a tedious thing to pray twice day morning and evening so faith the Devill so saith the old man and the naturall corruption that is within us but must swallow downe all his hardnesse and the old man must be crucified and mortified if ever wee looke to bee saved and to come to heaven we must dispence with and wee must devoure many of those tediousnesses if ever we looke to have any portion in Christ tediousnesse must not fright us from that which God commands but if God command we must obey whatsoever flesh and blood alledge to the contrary Againe another exception is this if we come oft say they we shall degenerate into a kinde of formality and make it a matter of fashion I that comes from the carnality and hypocrisie of thy heart we cannot be conversant in any holy duty but in time we settle upon our lees and grow into a kinde of formality alas if we did consider our selves wee had need to be ript up daily and if we should put our selves daily to this duty we should be freer from this formality than those that use it so seldome Is this it that makes us doe it formally because we doe it oft No surely As in die matter of prayer because wee pray daily doe we therefore pray formally No. For if we doe it conscionably it will make us farre from formality for the frequent use of it brings us into that awe dread and reverence of Gods Majestie that it will make us call our wits together and ransacke every corner of our hearts that so wee may be fitted to come into the presence of God at all times Some other allegations they have but I will not now stand upon them The last Vse is this It teacheth all of us thankfulnesse to God that live here in this Land and in this place where through Gods mercy wee have opportunity and may have accesse to come to this Sacrament at least once a month to feast our selves and to make our selves merry with this spirituall food the body and blood of Christ it is a thing that if we had it not we would give all wee have to enjoy it and therefore having it let us make use of it and reverently esteeme of it and neglect no good opportunity to come to it if we knew the benefit of it wee would desire to receive it not onely once a month but every Sabbath yea every day if it were possible and the reason why we doe frequent it no oftner not thirst after it is because we know not the benefit nor sweetnesse of it Let us not lay any impediment to hinder us from it for none will serve the turne to be justifiable before God but those that God layes upon us I say we having just occasion and opportunity to come to the Lords Table being members of this Congregation without wee can give some good reason to the contrary for it is not enough to say I am not prepared nor I am not in charity these are no sufficient nor just occasions to hinder us were to sin grievously therein against God and against our owne soules The end of the fifteenth Lecture THE SIXTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WE are now to proceed through Gods assistance because the next Sabbath is a Communion Sabbath in that very business that we have in hand 1. Cor. 11.26 For as often as you shall eat this bread and drink this cup ye shew forth the Lords death till he come You heard even now the division of this Scripture into two parts the former part shewes an action to bee performed the receiving of the Lords Supper the latter part prescribes a caution that this action is to be performed withall You shew forth the Lords death As oft as you eate this bread and drink this cup ye shew forth the Lords death till he come We have finished the former part that which is contained in the former words of the verse namely the action here to be performed We are now to proceed to handle the latter part namely the caution or the condition that this action is to be performed withall Ye shew the Lords death c. Wherein first we are to consider the caution or the condition it selfe that is the shewing forth of the Lords death Secondly we are to consider the frequenting or the often observing of this caution For though it be not said here you often shew forth the Lord death yet that is necessarily implyed for the word often used in the beginning of the verse is common to the latter part of the verse as well as to the former as if the Apostle should say As oft as you eate of this bread and drinke of this cup so oft you shew forth the Lords death Then here is lastly the continuance of it how long this caution or conditiō is to be observed surely so long as the world stands till Christ come to judgment As oft as you eate this bread and drinke this cup you shew the Lords death c. or shew ye the Lords death till he come First to begin w th the caution or cōdition it selfe you shew forth wherein first consider the matter that is to be remembred it is the Lords death Secondly you must consider the manner how it is to bee remembred by a shewing of it forth by a kinde of lively representing and expressing of it ye shew forth the Lords death till he come this is our remembring of Christ his death for Christ saith in the former verse Doe this in remembrance of me and Paul in this verse shewes how that is by shewing forth the Lords death till he come or by a lively expressing of it First therefore to begin with the matter that is to be remembred or shewed forth and that is the Lords death Wherein first when the Apostle here names death wee are to understand hereby these two things first the act of death in respect of Christ himselfe secondly the benefit of Christ his death in respect of us we must remember the Lords death that is the act of his death in respect of himselfe we must remember and shew forth his sufferings in his soule and in his body his agony his obedience his woundings his nayling to the Crosse his shedding of his blood his giving up the ghost Secondly withall we must understand by the death of Christ the benefit thereof arising unto us the forgivenesse of our sinnes the satisfaction
should wee love the glorious Lord of heaven and earth seeing the Lord of heaven and earth hath so loved us as to dye for us Also it teacheth us patience seeing Christ the Lord hath dyed for us therefore we must not thinke much to suffer temptation and affliction yea death it selfe Christ the Lord hath gone through these before and therefore no doubt but he will bring us through the like with joy and with comfort Christ the Lord hath dyed for us this will breed and worke faith and boldnesse in us we may be bold to hazard our soules upon Christ knowing that our salvation is sure and firme it is the Lord that hath wrought it by his death and it is not all the Devills in hell can disanull that salvation which the Lord hath wrought for us Againe it ministers matter of rejoycing that we doe not onely beleeve in Christ crucified but we rejoyce in Christ crucified Gal. 6.14 God forbid that I should rejoyce but in the crosse unto me and I unto the world this Crosse I oppose against all my feares afflictions and temptations and persecutions against all that ever can come I am crucified to the world and the world to me because the Lord hath dyed for me Lastly this is a matter of excellent comfort to Gods children for hereby we may discerne the infinite worthinesse of the death of Christ and the infinite preciousnesse of his death Why was the death of Christ so precious why because it was the death of Christ the Lord not the death of Christ as he was man but of Christ the Lord of life and glorie When wee consider that so many thousand shall be saved wee thinke with our selves how shall these bee saved why the infinite blood of the Lord is sufficient for us al this death being the Lords death it must needs be of force and power and vertue and merit to procure mercy and grace and forgivenesse of sinnes to all those that have a true faith and doe earnestly endeavour and desire to be conformable to this death of Christ The end of the sixteenth Lecture THE SEVENTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER NOw wee are to proceed as God shall inable us in the handling of the 26. verse of the 11. chapter of the first Epistle to the Corinthians because this afternoones exercise we must spend in the matter of preparation against the next Sabbath for the receiving of the Lords Supper 1 Cor. 11.26 For as often as ye shall eate this bread and drink this cup ye shew forth the Lords death till hee come We divided this Scripture as you may remember into these two parts first an action to bee performed in the former part of the verse namely the receiving of the Sacrament of the Lords Supper set forth here by the name of eating this bread and drinking this cup. Secondly the caution that this action is to bee performed withall that we have in the latter part of the verse ye shew forth the Lords death till he come In this caution in the latter part of the verse we observed the caution it selfe namely to shew forth the Lords death secondly the often using or the often observing of this caution For though that be not here expressed yet it is to be supplyed out of the former part of the verse and is in common understanding to be read thus As often as ye shall eat this bread and drinke this cup so often yee shew forth the Lords death till he come Thirdly and lastly here is the continuance of it how long this is to continue why till the end of the world till the day of Iudgement till the comming of our Lord Iesus Christ ye shew forth the Lords death till he come In the caution first we observed the matter that is to be remembred that is the Lords death then secondly we told you here wee must consider of the manner of the remembring of it how must it be remembred by a shewing forth by a lively and a kinde of sensible expressing of it yee shew forth the Lords death till he come Concerning the matter to bee remembred namely the Lords death there wee shewed you first what is meant by the death of the Lord namely both the act of his death in respect of himselfe and likewise the benefit of his death in respect of us for that also must be remembred in the receiving of the Sacrament Then when as it is said here it is the Lords death I shewed you that howsoever Christ as he was Lord could not dye yet notwithstanding the death that Christ did suffer is rightly called the death of the Lord because Christ being man was also God and Lord yet by reason of the union of both these natures in one and the same person therefore that which is proper to Christ as he is man is rightly affirmed of him as being God and Lord. And thence we drew this observation in that it is here called the Lords death namely that howsoever Christ Iesus was cruelly and shamefully crucified and put to a most cruel and ignominious death upon the Crosse as ever any man could bee put unto yet notwithstanding even in that state of his death he was the Lord and shewed himself to be the glorious Lord of heaven and earth It followes now that we are to goe on Wee have spoken hitherto touching the Lords death as it is considered absolutely in it selfe we are yet further to speake of the Lords death by way of application or by way of reference of it to the Sacrament of the Lords Supper for so you see here the Apostle speakes of it respectively unto this Supper As often as ye shall eate this bread and drinke this cup ye shew forth the Lords death till he come where by it is plaine that looke what the Apostle speakes here concerning the Lords death the same is confined expressety to the reference of the Lords death to the Lords Supper we must alwayes remember the death of the Lord Christ Iesus every one of us that looke to have any part or to have any benefit by it must remember it at all times but yet when as we come to communicate in the Sacrament of the Lords Supper then there is required of us a more speciall meditation thereof than generally at other times Again even in the participation of the Sacrament of the Lords Supper we must meditate upon whole Christ Christ borne Christ living Christ dying Christ buried Christ risen againe for Christ was given wholly for us upon the Crosse and Christ is given wholly unto us in the Lords Supper and therfore there we must receive Christ wholly and meditate upon whole Christ I but yet in this case when wee come to receive the Sacrament then wee must more meditate and our hearts and our mindes must more runne upon the death of Christ than upon any thing else that ever Christ did or suffered for us it is the death
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
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