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
we haue no Grace but we must encrease in it 1 Thess 4.9 The Apostle giues the Rule Concerning brotherly loue I need not write to you you haue loue It should seeme therefore needlesse to write But I would haue you to encrease in the same more and more You say you haue Loue and therefore what needs the Sacrament Yes though you haue Loue yet encrease in this Loue more and more Vse 2 Secondly It shewes the excellencie of this Sacrament in regard of the vse of it that it associates vs to all the Saints and Children of God both in Heauen and Earth for it reacheth to them in Heauen for they are Members of the same Body they tryumphing we fighting It is true their state is a glorious state they are out of harmes way we are subiect to many dangers but yet we haue a sweete Communion euen with them in Heauen and we must thinke this we are here at the Lords Table and all the Saints in glorie haue beene glad of this they which now sit in Heauen with God and thorough Gods mercie it will be as beneficiall to bring vs thither and though we come short of that blessed estate yet let vs tread the same steps and then the time will come when we shall be in glorie as they are And so in regard of the Children of God in Earth it makes vs be partakers one with another though one be in the East and another in the West yet in this blessed Supper their loue is sweetly confirmed The benefit is this when we are in afflictions we know that they who liued before were so and those that are now in our troubles they mourne with vs if there be any cause of reioycing they reioyce with vs but aboue all this we haue this Communion amongst our selues and with the Saints in Heauen that we haue interest and right in all their Prayers which they make to God Vse 3 The third Vse teacheth vs when we come to the Lords Table that then we bring Loue with vs it must not then be to begin it must be in vs before it is here to be encreased and nourished in vs It is our Sauiours Rule Math. 5.23 24. If thou bring thy guift to the Altar and then remembrest that thy Brother hath ought against thee leaue there thine Offering before the Altar and goe thy way First be reconciled to thy Brother then come and offer thy guift First be reconciled to thy Brother get his loue then come and offer thy Offering and so it will be acceptable to God and profitable and comfortable to thy selfe There be many Reasons to stirre vs vp to this dutie We come to the Lords Table to receiue a Pledge and Pawne of Gods Loue in Christ the Bread and Wine are Pledges of the same therefore we must come in loue we come to haue our Faith confirmed and encreased how can this be without Loue 1 Cor. 13.2 If I had all Faith and not Loue I were nothing If we want Loue all is nothing so we come there to ioyne with the Congregation in Prayer If we pray without Loue in wrath and hatred it is damnable 1 Tim. 2.8 Againe we come to receiue the forgiuenesse of our sinnes at Gods Hand then we must forgiue one another Math. 6.15 If you doe not forgiue Men their trespasses no more will your Father forgiue you your trespasses Besides this Sacrament is a Seale that depends vpon the Word but we cannot profit by the Word without Loue. Iames 1.20 The wrath of Man doth not accomplish the righteousnesse of God That is when Men are of a wrathfull and filthy disposition the Seed of the Word will not grow in their Hearts 1 Pet. 2.1 2. Wherefore laying aside all maliciousnesse and all guile and enuy c. As new-borne Babes desire the sincere Milke of the Word that ye may grow thereby If we cannot profit by the Writings without Loue then we cannot profit by the Seale which depends vpon them without Loue. Therefore we must bring Loue with vs to this Sacrament and resolue to maintaine it and not breake it for any thing especially for trifles But some will say I would faine be friends but he that is falne out with me will not be reconciled Well what then Hast thou tendred it bona fide and dost thou desire it heartily And dost thou for thine owne part forgiue freely Dost thou pray that God would turne his Heart And dost thou take all opportunities and vse all good meanes to draw him to it And art thou willing to humble and disparage thy selfe rather then fayle And art ready to embrace him vpon any lawfull conditions that thou mayst win him And dost thou doe all this for Gods cause that he may be honoured and serued and thy Brother cured and thy selfe in better case to doe thy duty Why then though he be at variance with thee yet thou art at peace and vnitie with him the sinne is his and not thine I but what if I haue done thus and haue beene reconciled to him and he breakes forth againe must I seeke to him againe I cannot yeeld to this Yes thou must doe it againe our Sauiour teacheth vs that we must doe this seuen times yea seuentie times seuen times though it be neuer so oft thou must seeke reconcilement and not let this hinder thee from the Lords Table I but what if I cannot parley with him by reason of the distance of place or else he is a great person of great place I answer thou must vse either a Letter or Messenger to him if conueniently thou mayst if not discharge thy selfe cleerely before the Lord and if it be a knowne iarre then tell them of it that are chiefely acquainted with it and make profession that thou wouldest faine be reconciled and this will discharge thee I but what if I cannot dispence with my owne Heart I grant it is my sinne yet I cannot be at peace with him Well then thou canst not be saued If thy Heart be so hardned against thy Brother that it cannot forgiue him assuredly the Lord may iustly and will harden himselfe against thee But whether am I in such a case to come or to forbeare Many will come and aske this question of the Minister and it is a captious question to him For if he say Come then it hardens them in their mallice If he say Forbeare then he hardens them in their profanesse Each way is a double notorious sinne but in the meane time it is a foolish and sencelesse question to them For whether they doe come or whether they doe forbeare being in that case they cannot be saued for thou hast no part in these businesses None of Gods Ordinances will saue vs vnlesse we submit our selues to them we can tell you no other way to Heauen then God hath told vs therefore if you beleeue it and be aduertized by it well and good but if thou wilt none of God in being ruled
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
spell perfection yet we are not come to the reading of them There is a third ascent or degree in religion and that is the state of perfection when Iesus Christ at his second comming shall invest us and put us into full possession of all that ever hee hath purchased for us a matter that we are uncapable of here in this world therefore it is respited to be revealed at his second comming and when once we come to be made partakers of that second comming then we come to be ripe and perfect schollers then we begin to throw away our bookes to throw away the Word and the Sacraments we have no further use of them they shall then all cease now wee have our lesson perfect we can see Christ cleerly we can read Christ easily we can understand Christ fully wee are ripe and perfect schollers and that is the state that we are advanced unto when Christ shall come to judgement A resemblance of this threefold estate was given unto us in the very frame of the Tabernacle in the 25 26 and 27. chapters of Exodus In the Tabernacle there were three divisions or roomes there was first the Court then there was the holy and then the holiest of all or the holy of holies The Court that was for the people as well as for the Priests the holy that was for the Priests onely to come to doe the service of the Lord in it and the holiest of all that was for the high Priest onely to come into and that was but once a yeare the first ascent the outward meanes the Word and the Sacraments they are as the Court of the Tabernacle of God there come the Priests and the people there all communicate together many wicked and many ungodly and prophane persons few in deed in truth yet making a shew of religion all that while we are never the neerer to heaven I but when wee come to the second division then we come to the holy and that is when we are effectually called into the state of grace and in this state it is that we performe all Gods service that hee requires as the Priests did in the holy Here we pray here we offer up our selves and our soules and our bodies and all our spirituall sacrifices to God in Christ here wee exercise the power and the life of grace that God indues us withall There is yet a higher division that is the holiest of all and that is heaven Heb. 10. there is our state of perfection if so be that we stay in the Court wee are never the better for the Tabernacle but if so be that we proceed to the second division to goe to the holy then we have true interest in the Tabernacle so if we stay at the Word and the Sacraments we are never the neerer to salvation I but if we have the life of grace in us then we shall be sure to be made partakers of the holiest of all the Kingdome of heaven God might if it had pleased him bestow this perfection upon us without any such degrees without any such risings or ascents but God deales with man according to the reach and capacity of man he deales with his creatures according to the capacity of his creatures and therefore it is the infinite wisedome of God that we being so unable and so uncapable of matters of heaven that the Lord is pleased to raise us up by certaine degrees till at last he hath brought us to be perfect men and women in Iesus Christ let us see and discerne the wisedome of God in it and let us admire it and let us submit our selves to it Every man would desire to come to the holiest of all and then they think all would be safe with them Looke not to it without good cause for before thou commest to the holiest of all thou must come to the holy before thou commest to the holy thou must come to the Porch before thou commest to heaven thou must have the life of grace in thy heart and before thou have the life of grace in thy heart thou must make a conscionable use of the Word and the Sacraments and whosoever thinkes to come to heaven without the conscionable use of these he doth not use the meanes to come thither And therefore let us submit our selves to the wisedome of God in this case and therefore let us try and examine our estate how farre we have proceeded in this state and therefore let us examine our selves whether wee bee them onely that can know our letters or spell or reade Vse 2 A second use that we are to make of this point is this this sheweth us what we are to esteeme of the Word and Sacraments and indeed of the graces that we attaine unto in this life why we are to esteeme of them as good and as comfortable things not as the matter and substance of our salvation but as helps and meanes to salvatiō nor faith nor repentance they are but onely meanes to helpe us to heaven not the Word and the Sacraments as Iohn saith of himselfe Ioh. 3.8 He was not that light but he was sent to beare witnesse of Christ The Word and the Sacraments they are not the salvation that we looke to have but they are tendered to us of God to beare witnesse of that perfection to beare witnesse of Christ and to beare witnesse of heaven and therefore this should serve to reprove those that doe foolishly and vainly presumptuously boast of their outward estate because they live in the visible Church as though they should surely goe to heaven many will conclude if they can come to Church heare the Word and receive the Sacraments that they are in a good estate that is not the matter though it be a meanes to helpe us forward to heaven yet they are not the substance of our salvation Whosoever they are that doe presume upon this meanes doe but shew me any one thing in the Word and the sacraments in the outward meanes of grace whatsoever and I will shew thee a Reprobate that hath had the very same thing that thou hast had and lieth scorching in hell at this day they have heard the Word and received the Sacraments The Pharisee paid tithes and fasted twice a weeke and yet a cursed firebrand of hell and therefore let no man thinke the better of themselves for this without thou canst come to see what benefit thou hast made of those unlesse thou canst come to see that the life of grace is wrought in thy heart by these meanees as for example if so be that a man have clothes heated at the fire for him if they be never so warme and they put upon his body yet it is not the warmnesse of the clothes that he shall live by but the warmnesse of his body so ought we having the Word and the Sacraments and they being powerfull yet they shall not profit us without we have grace in our
honoured by vs in the performance of this businesse He will be sanctified in all that come neere him Leuit. 10.3 In this action we approach nearest to God euen to become one with Christ Iesus and hereby to be incorporated into his Body as Bone of his Bone and Flesh of this Flesh and therefore we must sanctifie and glorifie God in this exercise aboue all other It grieues me to see the Transgressors in this kind how horribly the Lord is dishonoured amongst Men euen in this most glorious and sanctified Ordinance some comming onely for fashion sake few for consciences not one amongst a great many with that due preparation that may make their seruice herein acceptable to God and Gods holy Sacrament comfortable and profitable to their owne Soules In zeale therefore for the Lord of Hoasts that his great Name and Maiestie may be rightly and truly glorified in the right and true vse of this his sauing Ordinance I desire to fit you to a reuerent and faithfull participation of this holy Sacrament as not knowing wherein either I or you may honor God more and doe him better seruice The fourth Reason is the preciousnesse of the death of the Lord Iesus Christ the greatest and weightiest and most vnualuable businesse that euer was performed since the Worlds Creation He the Lambe vndefiled and without spot a sinlesse Man the Holy One of God his owne glorious Sonne the Liquor that is prest out of such goodly Grapes must needs be a sweet and pleasant Iuice the Blood that issues out of his blessed Body and from his sacred Wounds must needs be most pure and most precious euerie drop of this heauenly Dew is worth a worlds ransome therefore not to be thought or spoken of much lesse to be purposely remembred and solemnely represented in the Sacrament but with all holy preparation and affection and eleuation of Spirit For the deepe impression of the death of Iesus Christ into our Hearts let vs consider rightly these three things which will be as so many spurres vnto vs to stirre vs vp to a more reuerent estimation and embracing of this Sacrament First the bitternesse of his death to him Secondly the sweetnesse of it to vs Thirdly the acceptablenesse of it to God First the bitternesse of it to himselfe It was exceeding bitter to him it cost him many a deepe sigh and groane many teares and strong cryings Hebr. 5.7 A sore Agony in the Garden with a bloody sweat in his Body Luke 22.44 And a deadly heauinesse in his Soule Math. 26.38 A hard conflict with the terrors of Death and the wrath of God vpon him for our sinnes for that grieuous trouble spoken of Math. 26.37 could not arise from any bodily feares or paines but he was then coping and closing with the very terrors of God due to vs but to be endured by him God set him as a Marke before him to shoot at him and to spend vpon him all the Arrowes of his Vengeance which were prepared for all beleeuing sinners from the beginning to the end of the World For many Men haue suffered a bodily death without any such daunting Christ is of a more valorous spirit then so many a sore blow did he receiue both from God and Man Men smot him and buffeted him Math. 26.67 They platted a Crowne of Thornes and put it on his Head and smot him on the Head Math. 27.29 30. And all this and a great deale more came vpon him yet there was none to pitty him Ps 69.20 The Lord from Heauen he smot him and brake him and layd vpon him Esay 53.6.10 as it were stroake vpon stroake till he had reuenged himselfe to the full vpon him He did not spare him though he were his owne Sonne Rom. 8.32 For when Christ was vpon the Crosse then he was reputed the common sinner of the World and so all the Vials of the wrath of God were to be poured out and emptied vpon him Was this Death so bitter to him and shall we be lightly affected toward it Shall we come coldly and vnpreparedly to the memoriall of it Shall we see this bitter Death of his acted as it were in a holy Tragedy before our Eyes and shall not we be much moued and yearne in our Bowels at the sight and thought and memoriall of it Put the case we should be condemned to dye and another Man in loue should take our death vpon him for vs how compassionately would wee bee affected towards him and the death that hee suffers for vs Wee would goe into our Chambers and mourne and waile and melt in our selues at the thought of his suffering for vs and his loue to vs and our wretchednesse that hath brought him to such a death much more should we be stirred vp to a thorough feeling of the sufferings and death of Christ Iesus which we wretched sinners haue brought vpon him For it was more that the Sonne of God should dye then if the whole World should dye The bitternesse of his death was caused by the bitternesse of our sins and therefore the thought of his death should alwayes stirre vs vp to true repentance to a hatred and detestation of our sins and to looke vpon the Lord Iesus with a broken Heart and a mourning Spirit and a wounded Conscience and a sighing Soule whom we haue so grieuously pierced with our sinnes Zach. 12.10 They shall looke vpon him whom they haue pierced they shall mourne for him c. Secondly the sweetnesse of it to vs it is maruailous cordiall and comfortable to vs Gaule and Vineger to him but Milke and Hony to vs his abasing is our exalting his sufferings are our victorie his torments our ease his wounds our cure his crosse our crowne his shame our glorie his death our life he dying in our stead looke how bitter our death was to him so comfortable is his death to vs looke how much he was disparaged by our death so much are we aduantaged by his it was but one death in it selfe but it is double in effect as our death that is being due to vs so it was a bitter death to Christ but as his death that is to say as being endured in his Person for vs so it is to vs most comfortable We were healed by his stripes Esay 53.5 He bore our stripes and thereby are we healed we changed states with our Sauiour and he with vs he receiued our sinnes we receiue his righteousnesse he our miserie we his happinesse he our death we his life a blessed change for vs that in stead of Sinne Death and Hell thereby deserued we should find Righteousnesse and Life and Heauen purchased by the death of Christ Iesus when the Life and Blood of Christ Iesus gusht out of his Body by his wounds then were all the Fountaines of Heauen as it were all the Flood-gates of Gods Mercie set wide open and then was all Grace and Comfort and Life and Saluation showred downe vpon all
beleeuers Math. 26.28 This is my Blood shed for you for the remission of sinnes it was the shedding of his Blood it is the remission of our sinnes the smart was his the sweetnesse is ours he is wounded we are cured he is punished we are acquitted he dyes for vs and by his death we are made aliue Thirdly and lastly the acceptablenesse to God it was infinitely pleasing to God his Father there is God and Christ and Man Christ enduring the bitternesse of death Man redeemed and deliuered by it God himselfe therewithall infinitely pleased Man had sinned and thereby enthralled himselfe to Death and Hell and Damnation and except he be redeemed he perisheth without recouerie God was offended and his wrath did burne like fire against Mankind for their sinnes and except he be pacified they are all damned without mercie Christ Iesus came and tooke our Nature vpon him and dyed for our sinnes and by the bitternesse hath redeemed vs and pacified God His offering himselfe for vs was a Sacrifice of a sweet smelling sauour to God Ephes 5.2 Alwayes the beloued Sonne of God but then best-beloued if we may esteeme according to our apprehension when he was performing the highest and vtmost act of his filiall obedience Obedient to the death euen to the death of the Crosse Phil. 2.8 When is a Child best-beloued of his Father but when he is most obedient The Lord was alwayes well-pleased in him Math. 3.17 but then most of all if we may iudge by the effects when he was vpon the Crosse for then and thereby was the Lord well-pleased thorough him with all the Faithfull Col. 1.20 the Lord then smelling a sauour of rest whereby as in the dayes of Noah Gen. 8.21 he was pacified towards the World Spices are sweetest when they are broken and pounded and so was Christ when his Body was broken and pounded vpon the Crosse And as when Mary brake the Boxe of Oyntment the whole House was filled with the fauour of it Iohn 12.3 So when Christ who was full of good Oyntments Cant. 1.2 had his Body broken on the Crosse Heauen and Earth were filled with the sweet sauour thereof and many reasons may be alleaged why it should be so well pleasing to God First it was Gods pleasure and ordinance that Christ should dye for vs and he ordained it in the heighth of his loue to vs God so loued the world c. And he cannot chuse but be infinitely pleased with his owne worke specially the worke of his greatest loue Secondly he delights not in the death of a sinner but rather that they should be conuerted and liue therefore this being the Life and Saluation of sinfull beleeuers it must needs be delightfull and pleasing to God Thirdly it was as it were Gods owne Blood Act. 20.28 For howsoeuer God is not as Man made of Flesh and Blood yet the Person of Christ who was our Mediator being God and Man the Blood that came from him as he was Man by reason of the personall Vnion of both Natures in that his owne Person may iustly be said to be the Blood of God and how can it chuse but the Blood of God should be infinitely pleasing to God Lastly it must make amends for all the sinnes of all Beleeuers now all our sinnes euen the best of them are maruailous filthy and loathsome before the Lord our verie righteousnesse is as a filthy Clout before the pure Eyes of Gods Iustice and therefore there being so many Beleeuers to be saued and euerie Beleeuer hauing so many sinnes and euerie sinne being so loathsome and odious before the Lord it must needs be a verie sweet Sacrifice that must take away all that filthinesse and that obedience must needs be infinitely pleasing to God which makes perfect satisfaction and recompence for our infinite sinnes Now if it be so sweet and infinitely pleasing to God shall we neglect it Or come like Stockes and Stones vnto it without feeling and without life without a liuely and a sensible apprehension of the infinite excellencie of this sweet smelling Sacrifice Let vs stirre vp our selues to esteeme reuerently of it as it well deserues and to take delight in it as God delights in it and accordingly let vs be fitted to the celebration and memoriall of it in this Sacrament In my vnfained affection therefore to the Lord and our Sauiour Iesus Christ and to his precious Death and Blood-shedding so bitter to himselfe so comfortable to vs so pleasing to God that the honour thereof may be rightly and worthily aduanced in our Hearts as at all times so especially in the liuely commemoration of it in the Sacrament of the Lords Supper I haue vndertaken this taske of preparation earnestly desiring that the precious death of the Lord Iesus Christ may be preciously and graciously entertained answerable in some measure to the excellent worthinesse of that great Mysterie Let vs therefore labour to make some vse of these things Let vs consider first that it is one of the greatest parts of our Christian dutie to be well instructed and furnished for this Sacrament Secondly what daunger it is to our Soules if we come vnprepared for then we eat and drinke our owne damnation when we are eating and drinking the Diuell is blind-folding of vs and carrying our Soules to Hell Thirdly let vs looke withall to Gods glorie Is God most glorified by this Then let vs be best prepared to it Lastly let vs consider the preciousnesse of the death of Christ the greatest worke that euer was performed since the World began that Christ the Sonne of God should shed his Blood for the sinne of Man It ought therefore to be prepared vnto with much eleuation and with much affection of mind And when we haue it before our Eyes and come to shew forth the Lords death we must bring with vs all preparation reuerence faith and eleuation that we can by Prayer or any good endeuour attaine vnto and we must further consider the bitternesse of the death of Christ and must come as if then we were to be crucified with him euerie one of vs that looke for a part in his death for the forgiuenesse of sinnes the bitternesse of his death must goe to our Hearts we must looke vnto him whom we haue pierced by our sinnes with mourning Eyes and drouping Hearts and then we must consider how comfortable this his death is to vs it is the greatest blessing that euer can befall vs in this World Life Remission of Sinnes Saluation and what not It is all in all Lastly consider how infinitely pleasing it is to God and know that if it be so pleasing to him if we prophane it he will be infinitely displeased with vs. Let these things therefore stirre vs vp to a reuerent partaking of this holy Mystery Thus you haue some seasoning before hand see how you can profit by it in the weeke you haue some-what now to put you in mind what you are
wants to minister all comforts vnto vs to fill vs with all aboundance and euerie way to giue vs plentifull satisfaction If we rest on him as Man onely many feares and doubts and suspitions might arise but Christ the Lord puts all out of doubt and giues vs full content and securitie here is sure footing for the grace of Faith to rest vpon Christ the Lord is the Rocke that we must build vpon and the Gates of Hell shall neuer preuaile against vs therefore let vs rest in Christ the Lord and rely vpon him and cast our selues with all bouldnesse and confidence vpon his Almightie protection Vse 4 The fourth Vse Here is matter of comfort and reioycing seeing Christ is the Lord specially of the Faithfull it should teach vs neuer to be discouraged whatsoeuer befall vs we are his Seruants and he is our Lord therefore he will prouide for vs and defend vs and take part with vs and saue vs whatsoeuer case we are in the verie Name of the Lord breakes in vpon our Hearts I know not how with such a louely Maiestie that it ministers comfort and life vnto vs in all our estates in our well-fare when we looke about and see Gods blessings vpon vs and consider that the Lord hath done this for vs it comforts vs that surely it shall stand good because the Lord hath done it in our wants if we can consider that the Lord is our Sheepeheard that is the supply of all our wants in our afflictions when we goe thorough the Fire if the Lord be with vs it shall not burne vs if thorough the Water it shall not drowne vs against our Enemies it is a sufficient Shield If the Lord be our Light and Saluation whom should we feare Psal 27.1 So in our Prayers Luke 23.42 Lord remember me when thou commest into thy Kingdome it is such a patheticall voyce that it worketh affection a kind of liuely and comfortable affection in the Hearts of those that haue grace to conceiue rightly of it Vse 5 The last Vse is for terror to the wicked it breakes in vpon them with a dreadfull and terrible Maiestie there is nothing can afright wicked Men or the Diuell himselfe more then the Name of the Lord it is a matter of great terror to them and workes effectually against them it was snibbing enough to Satan Zach. 3.2 when it was said vnto him The Lord reproue thee Satan And in Iude verse 9. when Michael the Archangell stroue with the Diuell about the Body of Moses he durst not blame him with cursed speaking but said The Lord rebuke thee he had his arrant he need haue no more said to him and if it be but pronounced by Men with a faithfull Heart and assured confidence in God it is able to strike terror and astonnishment into the Hearts of vngodly Men Behold the Lord comes to Iudgement c. And in the 1 Thess 4.16 The Lord shall descend from Heauen with a shout c. The day of Iudgement is a matter of terror to the wicked and because it should affright them the more it is denounced against them in the Name of the Lord And alas though wicked Men be neuer so great what are they when the Lord of Heauen and Earth shall set himselfe against them in his fierce wrath and displeasure The thought hereof is suffcient to terrifie and amaze the most obstinate sinner in the World Secondly in that the Sacrament is called by the name of the Lords Table and the Lords Supper hence obserue that the Lords Supper is as it were a Banket or Feast of our Soules wherein the Faithfull are nourished to a Spirituall and Heauenly life We must vnderstand that matters of Saluation are Spirituall which come not within the compasse of our sence but are spiritually to be searched and reached vnto by the Eye of Faith And hence it is that God willing to acquaint vs with them doth set them forth vnto vs vnder the veiles of temporall things and because matters of Saluation are sweet and comfortable and refresh the Heart therefore the Holy Ghost makes choyce of such outward things to veile and to shaddow them by as are most vsuall and fittest for our comfort and refreshing as namely Bankets and Feasts and so Math. 22.2 and forward and Reuel 19.9 and 2.7 c. And according to this ground it is that this Sacrament is set forth vnto vs in the name of a Feast that is to say a Spirituall Feast or Banket for our Soules Prou. 9.1 2 c. it is said of Wisedome that she hath killed her Victuals drawne her Wine and prepared her Table and what is the benefite to be receiued at this Feast Knowledge and vnderstanding as appeares in the 4 and 5 Verses by Wisedome there is meant the Sonne of God the preparing of the Victuals and Table is the tendring vs of the meanes of Saluation which is performed in a particular manner in this Sacrament 1 Cor. 10.26 The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ And the Bread which we breake is it not the Communion of the Body of Christ Now these things cannot be communicated to vs in bodily manner he being in Heauen and we in Earth therefore it must be vnderstood in a spirituall manner as the Body and Blood of Christ which is communicated to vs in this Sacrament being a spirituall Banket for our Soules to nourish them vp to a spirituall and heauenly life Math. 26.28 This is my Blood of the New Testament which is shed for many for remission of sins So that the end for which we are inuited to drinke it is the remission of sinnes drinke Wine it is for the comfort of our Bodyes drinke the Blood of the Lord Iesus at the Lords Table it is infinitely more comfortable to the Soule of a poore Christian that lyes groaning vnder the burthen of his sinnes he is thereby refreshed and reuiued and cheared vp to a spirituall life Iohn 6.54 Whosoeuer eats my Flesh and drinkes my Blood hath eternall life and I will rayse him vp at the last day The benefit that comes to vs by the Flesh Blood of Christ which we eat and drinke after a speciall manner in this Sacrament is not a temporall life but life eternall Iohn 6.63 The Flesh profits nothing the words that I speake to you are Spirit and life That which our Faith takes hold vpon in Christ Iesus by eating and drinking him after a spirituall manner whether in the Sacrament or without it is not to make our Bodyes fat but to cherish vp our Soules that his Spirit may quicken our Spirit and his life may make vs aliue to God Reas 1 The Reasons First Christ came specially for the good of our Soules Math. 11.29 You shall find rest to your Soules It is true indeed our Sauiour hath a care of our Bodyes too but his speciall care is for our Soules he is our
of the blessed Trinitie yet still it is his Supper the Supper of the Lord after a speciall prerogatiue But you will say was not the Father and the Holy Ghost present there and powerfull Yes they were in some sence but yet not by prerogatiue but it was Christs Supper onely by a kind of speciall prerogatiue though the Father and the Holy Ghost were there present and powerfull yet notwithstanding they were not incarnate it was Christ alone that was incarnate and tooke our Flesh vpon him and did bodily feed vpon it and therefore not the Supper of the Father or of the Holy Ghost but his by a kind of excellencie Besides in the ordinarie vse of the Sacrament the Father and the Holy Ghost they are present and powerfull to all sauing purposes as well as the Sonne yet still Christ hath the prerogatiue in this case for whatsoeuer the Father doth in this Supper of the Lord we must conceiue he doth it by Christ as his Committee whatsoeuer the Holy Ghost doth in making this Supper comfortable to vs he doth it from Christ as from him being his Deputie so that in effect it is Christ that is all in all it is he to whom this Supper by a speciall prerogatiue doth belong These are the considerations whereby the truth of this obseruation is cleerely amplyfied Now we will come to the Reasons whereby it is more fully proued why is this the Lords Supper by a speciall prerogatiue belonging to our Lord Iesus Christ rather then to any other Person Reas 1 The Reasons are many First because Christ is the Author and Instituter of it therefore it is his Math. 26.26.28 Luke 22.19 where the institution of it was done by Christ himselfe by his owne Person by his owne Hand and by his owne Mouth So also 1 Cor. 11.24 25. it is done by Christ looke where the institution of it is first mentioned wheresoeuer it is repeated still it is attributed to Christ he is the Author and Institutor of this Sacrament We know that if so be a Man be the Author of any thing he may iustly challenge it as his owne so Christ being the Institutor of this Sacrament we may say and that iustly that it is his by a speciall prerogatiue The Lord that made Heauen and Earth cannot make a more right clayme and title to the whole frame of the World then Christ Iesus to the Lords Supper because he made it ordained it and instituted it Reas 2 As our Sauiour is the Institutor of it so he was the Administer of it he administred it he did it with his owne Hand for so it is in all the places before noted where the Institution is mentioned there is the administration of it ascribed to him The Gospell that Paul ministred is called Pauls Gospell 2 Tim. 2.8 so the Baptisme ministred by Iohn is called Iohns Baptisme Math. 21.25 though it came not from him but from Heauen so seeing that this Sacrament was administred first by Christ therefore it may iustly be called his Sacrament The Reason holds good because our Sauiour Christ was not onely the Administer of this Sacrament as Paul was of the Gospell nor onely the first Administer of it as Iohn of the Baptisme but the first Institutor of it too and therefore with a full force and right it fals vpon Christ to be his Beloued it is worth the noting that whereas there are but two Sacraments in the New Testament and each of them are his he carried himselfe diuersly towards them the one he receiued and neuer administred the other he administred and neuer receiued Baptisme he did receiue that is cleere Math. 3.16 Iesus was baptised but he neuer administred it Iohn 4.2 He baptised none But he administred the Supper as all the Euangelists agree vpon it but he receiued it not Indeed and in truth the maine end of the Lords Supper was the remembrance of Christ and therefore it was needlesse that Christ should receiue it Now this must not be thought to be any disparagement either to the one Sacrament or to the other to the one that he did not receiue or to the other that he did not administer it is a sufficient honour to each of them and sufficient warrant for their institution and that both are his that he receiued the one and administred the other Reas 3 The third Reason why it is Christs Supper by a speciall prerogatiue is this Because he is the Pay-master it is he that layes the Cloath and prouides the Meat and the Drinke it is his cost and his charge for so our Sauiour himselfe saith This is my Body this is my Blood c. we know this amongst Men that he that is the Master of the Feast the Feast is his Reason teacheth this this is mine I pay for it So Christ may reason much more the Sacrament is mine I haue payd deerely for it it hath cost me deerely euen the precious Blood of mine owne Heart that I might make you this Feast And therefore great reason it should be his by a speciall prerogatiue Reas 4 The fourth Reason The Fare is his not onely as paying for it but the verie Dyet there that we feed vpon is his it is his Body and his Blood it is the verie Body and Blood of Christ it is he himselfe that is both giuen and receiued in it and therefore he hath a speciall right to it well may it be called his because he feasteth vs with his Body and Blood Reas 5 Lastly It was instituted at the beginning and to be vsed in the ordinarie participation of it in the remembrance of our Lord Christ Iesus so saith the Euangelists Math. 26. speaking of the Bread saith Doe this in remembrance of me Luke 22. and so 1 Cor. 11.24 25. where he applyeth that clause to both kinds that is both to the Bread and to the Wine So then the Holy Ghost being the best expounder of himselfe though Christ speake it but of one yet he entended it of both So then it is said to be done in remembrance of the Lord Iesus Christ He is the speciall Marke that we must ayme at Doe this in remembrance of me therefore he hath a speciall prerogatiue and he may lay speciall claime to it If any Friend should leaue a Booke or a Ring with vs we must take some speciall notice of the right he hath to them in respect of himselfe So seeing it pleaseth Christ to leaue this Sacrament for a chiefe remembrance therefore remember some liuely representation of Christ in this Sacrament that so we may be stirred vp more specially to remember Christ Vse 1 The Vses are many First as it should serue to stirre vs vp to a reuerent estimation and embraceing of this heauenly Sacrament so consequently to a carefull preparation to the receiuing of it We know that all Gods businesses specially Gods worship is to be clone with all feare and trembling Psal 2.11 Serue the Lord in feare and
and vs and we know that he is faithfull and true and will neuer breake his word I but in the participation of the Lords Supper here is a Seale and a Pledge of his loue whereby this Communion is further ratified when we come there then the Faith which before lay hid in vs that begins to shew it selfe by the working of Gods Spirit and so by that meanes we begin to comfort our selues and to be reuiued in our Faith and affiance that we haue in the loue of Christ our blessed Husband which is much more then a Ring to reuiue a Woman in the loue of her Husband because here are the words vsed againe of the renewing of our Communion This is my Body that was broken for thee c. This is my Blood that was shed for thee c. The words are most powerfull and fit to reuiue vs in the loue and affiance that we haue in Christ our Husband this makes all quiet and sure and to conclude though Christ be absent from me yet surely I know he continues one and the same and this comforts me we know we make vse of this in our ordinarie speech if any be married we vsually say God giue you Ioy. It is well oh that there were Hearts in Men to beleeue and see and that they had practice and experience of this to see that at the Lords Table we be hand-fasted vnto Christ then God would giue vs much ioy and comfort Another matter of Instruction is this That when we are at the Lords Table there is a nearer Bond now betweene Christ and vs then there was before here is a neerer Bond at least we are more neerer sealed and tyed to Christ and he to vs then before And why Because it is the Communion of the Body and Blood of Christ it is further ratified sealed and confirmed and therefore it is matter of singular comfort to Gods Children in that it pleaseth God to vouchsafe vs so much fauour as to be one with him To be one with a great Man with the Princes of the World we esteeme it a great matter but what is it to haue Communion with Christ the Sonne of God He to be made one with vs and we with him This as it is matter of great comfort so also it is matter of obedience to stirre vs vp to obedience Is it so that we haue beene at the Lords Table to haue our Communion renewed Then we should carie our selues worthy of this mercie Are we made Members of Christ Then take heed that thou dost not take the faculties and powers of thy Soule and Body and abuse them to sinne iniquitie and to vncleanenesse It is the rule of the Apostle We must consider with our selues I haue beene at the Lords Table and made a Member of Christ and therefore now I must looke better to my Tongue that I doe not sweare nor blaspheme nor vse no vaine nor idle speeches that I must now looke better to my Eyes that I doe not suffer them to be light and wanton Eyes and specially to looke better to my Heart to walke with Christ because he is one with me and I one with him Another point of Instruction teacheth vs that Christ is really deliuered vnto vs in the Sacrament but yet notwithstanding spiritually but verily the Bread is the Communion of his Body and the Wine the Communion of his Blood that is to say there is a reall Communion to euerie faithfull and spirituall Receiuer for as the Spirit of God workes Faith in our Hearts so Faith causeth vs to beleeue that Christ hath made our peace with God and that we are incorporate into his Body and made one with him This is the reall exhibiting of Christ in the Sacrament there is no transubstantiation that the Bread is turned into the Body of Christ no the Apostle saith It is a Communion of the Body of Christ A plaine exposition of Christ himselfe where he saith This is my Body that is to say It is a Communion of his Body But if this be such a Communion then say they the Bread must be turned into the Body of Christ I answer neither of these for the Communion is spirituall it cannot be a corporall Communion but a spirituall Communion there is such a Communion as is made here betweene the Diuell and them that worship the Diuell which is not a corporall substance that is nothing else but a testification that they will serue him worship and obey him So our Communion is a ratification that we beleeue in our Hearts that Christ is one with vs and we with him True we are made partakers of Christ wholly of his Death and of his Merits but still in a spirituall manner As for his Body we haue nothing to doe with it that is in Heauen And therefore they that say they eat his Body they are as grosse as those in the sixth of Iohn It is an absurd thing nay it is a horrible thing for any Man to thinke that they should eat the Body and Blood of Christ in the Sacrament Vse 3 The third Vse It is matter of reproose I shall but point at them First It reproues the names that the Popish Church giues vnto this Sacrament they call it the Masse I would faine know of the Papists what is the reason they call it by the name Masse seeing it is called in the Scripture a Communion let them shew vs but one title in all the whole Booke of God that it is called a Masse and we will yeeld to them It is true the Masse though it haue been ancient amongst the Fathers yet it is not ancient in the Scriptures Another matter of reproofe that here ariseth is against the Popish Church that celebrate this Sacrament in one kind they giue the People the Bread but not the Cup The Cup which we blesse saith the Apostle is it not the Communion of the Blood of Christ The Bread which we breake is it not the Communion of the Body of Christ Take this for a rule wheresoeuer the Lords Supper is handled where it is not handled but by the way there they are both vsed sometimes it is done by the Bread onely and sometimes by the Cup but where it is of purpose treated of there you shall find that they are both spoken of Vse 4 The next Vse Is it so 〈◊〉 there is such a Communion betweene Christ and vs Then it teacheth vs this that euerie one of vs should so fit and prepare our selues when we come to the Lords Table euen as if we came to receiue the verie Body and Blood of Christ If Christ should enter into vs bodily then we would make vs as cleane as we could And shall wee not much more when hee comes to enter into vs spiritually And to say with the Centurion Lord I am not worthy that thou shouldst enter vnder my Roofe So euerie one of vs should make all preparation to giue entertainement to such a
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
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
dayes that shall be that which is last established there is nothing comes after that these being the last dayes the Word and Sacraments are established in the time of the Gospell being the last change about the passages of the Church that ever shall come they shall never be altered but they shall continue to the end of the world Reason 4 A fourth reason is drawne from the necessity of the Church so long as the Church of God lives here upon earth wee have need of the helpe of this Sacrament to relieve our infirmities and our imperfections and to put us in mind of the death of Christ as the Scripture sheweth us plainly it doth not stand with the goodnesse of the Lord Iesus Christ to suffer his Church to lacke any thing that it standeth in such speciall need of for such a speciall duty therefore surely our Saviour will never suffer his Church to be destitute hereof but it shall continue with the Church for ever It is partly the Apostles reason 1 Cor. 13.9 10. in generall We know but in part we prophesie but in part but when that which is perfect is come then shall that which is imperfect be done away our knowledge now is imperfect all our graces are imperfect indeed if we could attaine to any perfection in this life then happely this sacrament might be taken from us but there is no perfection to be attained unto but so long as here wee live so long we shall continue in need of this helpe and therefore this helpe must be continued unto us so long as we live here In the 12. verse of that chapter Now saith he we behold in a mirrour or through a glasse darkly but then we shall behold face to face It is true indeed when perfection comes wee shall see perfectly we need no glasse but now so long as the Church is upon the face of the earth wee had need to looke upon Christ in a glasse Is not the sacrament a glasse wherein wee may behold Christ seeing then the Church still needeth such a glasse it doth not stand with the wisedome of Christ to suffer it to want any needfull helpe therefore during all the time of this our imperfection that is so long as we live here this Sacrament must continue Reason 5 A fist reason may be drawne from the vnity of the faith of the Church GOD hath but one Church all the faithfull from Christs first comming to his second comming they are but one flocke they have all but one and the same faith and they must all have the same Sacraments to be continued to them the whole reason is fetched from the Apostle in Ephes 4.5 where hee saith There is one Lord one faith one baptisme if the faith must continue one and the same then the Sacraments must continue one and the same one and the same faith must continue to the end of the world therefore one and the same Sacraments must continue to the worlds end Reason 6 The last reason is drawne from the vnchangeablenesse and from the absolute authority of the ordainer which is Iesus Christ himselfe Christ is the Lord of his Church he hath ordained this Sacrament and therefore it must be duely observed to the end of the world man must not alter that which God hath done the servant must not presume to controule that which the Lord and Master hath done and therefore none is to lay hands upon this Sacrament either to take it away to adde to it or to detract from it but duely to observe it as Christ himselfe hath established it and as none must alter that which God hath done so none can establish a better Sacrament then this is nay none can establish the like but Iesus Christ himselfe that which Christ will do in this case he hath done already and he is unchangeable he will not take away this and ordaine another and therfore this Sacrament is a perpetuall Sacrament of Christ to be observed by all the faithfull to the end of the world The uses of the doctrine are these Vse 1 The first use of this doctrine is this this serves for matter of reproofe first for those that doe neglect the use and the conscionable observation of this holy Sacrament a grievous fault among us either we come not at all or wee come very seldome or at least we doe net come with that care and that conscience to observe this commandement without spot and unrebukable to observe this holy ordināce of God with that zeale that devotion that God hath required at our hands Great is the negligence of many Ministers and many people in this case but neither of them shall be excused but if the blinde lead the blinde both shall fall into the ditch if the Minister beare with the negligence of the people if the people will beare with the negligence of the Minister and so this saving ordinance of Christ be not put in practice as it ought surely both shall be in danger of the horrible indignation of the Lord what a horrible indignity is this to God that hee shall be preparing his Table and calling us to this Table and providing a great many sweet dainties for us a matter that concernes us as much as our soules are worth and yet wee to turne our backes upon this Table as who should say we will have none of this how can the Lord take this at our hands In Luke 14.24 the King made a feast and sent forth his servants to call those that were bidden and they began to make excuses one said I have bought a farme and he must goe and see it another had bought five yoake of oxen and hee must goe proove them and another made an excuse that he had maried a wife and therefore he could not come what saith the great King in this case Well goe forth call in the poore those that lye under the hedges for I tell you that never a one of those that were bidden shall taste of my Supper Is it so have I so graciously provided for them and invited them and are they so carelesse in comming Well I will be eaven with thē I tell you that never a one of these shall hereafter taste of this Supper It would be as fearful a found as ever sounded in our eares if God should tell us by a voyce from heaven Well seeing you have neglected this saving ordinance of mine seeing ye have refused to come to this Supper of mine ye shall never be partakers of it in time to come and therefore take heed of this and let every one labour to reforme one and amend this negligence and let us hereafter come with zeale and true devotion come with godly desires and affections truly indeavouring to honour God in the use of his owne saving ordinance in that kinde as he hath institute it Secondly here is matter of reproofe for those that doe any manner of way alter any thing in the
religiously and certainly the God of peace will be with you Here is a most serious exhortation as any is in the Booke of God that is for the generall Now for the severall duties of the first and second table and first of the first table in the 1 Thess 5.16 to 21. Rejoyce evermore pray continually In all things give thankes quench not the spirit despise not prophecying Ioy in God prayer thankes cherishing the spirit and good motions embracing the Word that Gods Prophets and Ministers bring unto us these and such like are duties of the first Table which wee must be exercised in And so for the second table Tit. 3.8 this is a true saying and these things I will that thou shouldst affirme that they which have beleeved in God might bee carefull to shew forth good workes as many as beleeve as many as professe the faith of Christ Iesus must be carefull to shew forth all good duties that are profitable to men which specially are those of the second Table if we take a view of all true professors that are approved in Scripture we shall find them all wel experienced in the practice of the duties of both tables it is true they had their failings but yet this was the ordinary bent of all their courses The reasons why we must doe thus there are many reasons The first reason is this because the practice of these duties is the grace of our profession the grace of all morall vertues consists in the actions of vertue and the grace of every trade consists not so much in the knowledge of the trade as in the well managing of that trade our Christian profession is a vertue and a trade a spirituall vertue and a heavenly trade therefore the grace of it stands in our well managing of it by the practice of all religious duties godly cariage in servants the meanest that professe religion and consequently in all doth adorne and beautisie and grace the doctrine of God our Saviour Tit. 2.10 not that wee can adde any grace to religion in it selfe no in it selfe and of it selfe it is most gracious so that it need not nor cannot receive any grace from our doing but that thereby we grace it before men our friends that like us the better for it and our enemies that are put to shame and silence by it yea and oft-times are forced to speake well of our Religion for our practice and we also procure a more reverent estimation of our profession generally in the world When we take this holy profession upon us it graceth us and when we prastice hereby answerable to this holy profession we grace it therefore this wee must doe Secondly this is the life of our faith it can live no longer then it is exercised in good duties as Rachel Gen. 39.1 said to Iacob Give me children or else I dye so likewise saith faith to the soule of a Christian give me children let mee bring forth fruits of piety towards God and charity towards man else I dye and have no life in me The Apostle saith as much Iames 2.26 Faith without works it dead and Revel 3.1 God tells the Church of Sardis That she had a name to live but was dead because her practice was not answerable to her profession vers 2. her faith and religion was readie to die how so I have not found thy workes perfect before God there was a great failing in the practice of Religion when good exercises dye amongst us saith dies amongst us when they decay within us faith decayes it lyes a bleeding but when they are well practised that saith worketh by love that is both to God and man then our faith lives and thrives within us therefore we must practise good duties both to God and men else faith cannot live within us Thirdly it is the end of our calling 1 Thess 4.7 For God hath not called us unto uncleannesse but unto holinesse that is to the practise of holy and religious duties when a man is called of purpose to doe a worke shall hee come and not doe that which he is called to and come for this were a shamefull and a senslesse thing either let him not come when he is called or when he is come let him doe that which hee is called unto The maine matter that Christians are called unto is holinesse therefore if wee doe not practise holy and religious duties wee goe quite beside the marke and to the profession we aime at Fourthly it is one maine condition that is intended on our part when wee are first admitted to the profession of Christianitie it is so required by God 2 Tim. 2.19 The Lord knoweth who are his and let every one that calleth on the name of Christ depart from iniquity And it is so undertaken by us in baptisme that we will renounce the world the flesh and the Devill and become dutifull Children unto God in the practise of all holy duties which he requires This then being our condition in Christianity therefore we must practise it or else we shall never come to heaven Lastly God scornes and hates all Professors of his name that will not obey his will hee utterly renounceth them and their profession to be none of his so he doth here in this world and so he will doe hereafter so hee doth here as wee may see Psal 50.16 But unto the wicked saith God what hast thou to doe to declare mine ordinances that thou shouldest take my covenant in thy mouth Lay this to heart and see if God say not thus to every one of us here present What hast thou to doe to come into my house and to professe my name seeing thou wilt not obey my will but hatest to be reformed And so he will scorne and deny them hereafter Matth. 7.23 Then will I professe to them I never knew you depart from me you that worke iniquity though they professe never so much yet if their practice bee not answerable God will scorne and hate and renounce them here and so he will doe hereafter The Vses are these First this serves for matter of reproofe of divers sorts indeed of all sorts For who is there here among us yea what professor living upon the earth that is not rightly taxed and reproved for the breach of this doctrine what professing man or woman in the world can say My heart is cleane in this kinde Every one is faulty some more some lesse let our owne courses be our owne accusers The whole Land professeth Gods Religion as being a nationall Church but how few be there in the whole land that are daily conversant in the exercises of Religion either they doe not performe them at all or else if they doe them yet they doe not make conscience of them but they doe them overly and for fashion at least they doe not make it their daily and continuall practice but onely now and then when they list themselves Who is zealous for the Lord