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
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
hearts It is not the Wine and the Sacraments that shall save us it is not our clothes but our bodies that shall warme us without we have this grace we shall not be the neerer to life Secondly I shewed you that the things themselves they are not the substance of our salvation not our faith nor our repentance but a meanes of our salvation 1 Iohn 3.2 We know that we are the sonnes of God but we know not what we shall be a strange thing we are here already the sonnes of God this we know but we know not what wee shall be as who should say that the state of Gods children in heaven doth so farre exceed all the state of grace here though they know this yet they doe not know that therefore rest not in thy faith as it is in it selfe but rest upon God that promiseth to justifie thee by faith God set his love upon us God adopted us yet that is nothing There is a sweet proportion between the life of grace here and the state of glory hereafter and to say the truth they doe agree in this the substance of the truth is one and the same so farre forth as we are capable of them here in this world but yet in circumstance they differ but in substance they are the same first the persons they are the same they that are made partakers of the state of grace here shall be sure to be made partakers of the state of glory hereafter all that are partakers of heaven shall be made partakers of grace here also the objects and things the same God the same Christ the same blessed things that we doe enjoy And lastly the right is the same all the right that we have to grace in this life all the glory that wee shall have in the world to come is through the mediation of the Lord Iesus Christ Christ Iesus yesterday and to day and the same for ever Christ Iesus in the state of grace and in the state of glory but yet there is difference betweene them they differ in circumstance of grace grace is managed here upon earth and glory in heaven againe there is difference in the time matters of grace they are managed onely for a time for the present dispensation of this life matters of glory they last for ever againe they differ in the manner because matters of glory are apprehended here by faith and then they shall be apprehended by sight and appearance we beleeve now onely we then shall see that which now we doe beleeve Lastly there is difference in the measure and in the degree grace I must needs say it is some beginning of glory but it comes farre short of glory it is nothing to glory now wee are in part then we shall be perfect then we shall know as we are knowne now we see but darkly saith the Apostle 1 Cor. 14. but then we shall see face to face great difference in regard of the degree and measure here wee have them onely in part there we shall have them in full here wee have them onely in a darke glasse as a man would say but there we shall have them in a cleare glass That speech there of the Queene of Sheba 1 King 10.7 may very fitly be compared to this the Queene of Sheba had heard of the wisedome of Salomon she made a journey and came to see it and when she had seene it shee gave this report Well I have heard a great report of thee but I have not heard the halfe of that which now I see there was a great deale more that shee beheld or that she heard of And so likewise may wee say concerning the state of grace and the state of glory We know a great many things that God hath treasured up in heaven for those that doe beleeve in him as glory happinesse and blessednesse when we come there we shall utterly disclaime all those kindes of knowledge I wee shall behold a thousand times more than ever we knew of these things before Vse 2 Another use of the point is this This should teach us that the fruits of the Sacrament howsoever the Sacrament it selfe and the outward means doth not last for ever yet the fruit of them lasteth for ever we shall have the fruit and benefit of the conscionable receiving of the sacrament whē we shall come to judgment they shal vanish the prophesying shall cease but love shall never cease that which is imperfect shall bee done away but that which is perfect that shall stand for ever the Word and the Sacraments they shall cease in regard of their being but in regard of the benefit and fruit that we receive by them that shall never cease 1 Pet. 1.24 This is the word that we doe preach unto you there the Apostle shewes plainly that howsoever we perish and all things else perish yet the benefit of the Word and the comfort that we receive by the Word it shall not perish but it shall last for ever it is an immortall seed Mary hath chosen the better part that shall never be taken from her holinesse in Iesus Christ shall bee taken from her the preaching of Iesus Christ shall bee taken from her but the benefit of the preaching of Iesus Christ shall never bee taken from her it shall last for ever to all eternity if shee get life wrought in her heart by the powerfull preaching of the Word that shall never dye Vse 3 The last Vse this serves for instruction it should stirre us up that seeing it is so that these outward meanes of holinesse and inward graces they be serviceable meanes of the fitting of us against the day of Christ therefore every one of us should labour to performe these duties so as to make this our reach making this our ayme that wee may bee fitted to the comming of the Lord Iesus Christ and because that the day of our death is partly a beginning of the Lords comming to us in particular therefore let us labour still so to pray as that wee should dye presently still so to heare the Word and receive the Sacraments as though thou shouldest dye presently when we come to heare the Word do not think of the Word as it is the word of a mortall man but as Christ saith heare it as the word that shall judge thee at the last Iohn 6. and therefore heare it and hearken unto it and consider of it reverently as thou oughtest to doe as thou shouldest be judged by it as the last day and so likewise in the receiving of the sacrament Oh if we would consider with our selves when we come to lye upon our death-bed we shall have need of comfort if we had never so much comfort and grace at the day of death and at the day of judgement wee shall have need of all there is no comfort to bee had but by our faith and repentance and gracious courses that we have walked in in the time of our
the Father to Christ by a peculiar donation Iohn 6.37 All that the Father giueth me shall come to me And Hebr. 2.13 Behold here am I and the Children which God hath giuen me And hence ariseth many relations betwixt Christ and his Church He is their God and they are his People He is their Head and they are his Members He is their Husband and they are his Spouse He their King and they his Subiects and he their Sauiour and they his Redeemed The Vses are these Vse 1 First this teacheth vs and doth sufficiently proue vnto vs that Christ is not meerely a Man but true and verie God and that not a pettie God as some Arians imagine as who should say He is God indeed but yet subordinate and inferiour to his Father But he is an absolute Lord euen as God the Father is Lord and whosoeuer doth not so acknowledge him shall haue no part in him The Iewes and the Turkes that doe in their kind verie religiously acknowledge and inuocate God the Father doe but deceiue themselues and dishonour God They shall neuer find grace and mercie with God the Father because they acknowledge not the Lord Iesus Christ The greater is Gods goodnesse to vs that hath not onely so reuealed him to vs but also perswaded vs to receiue him It is not a matter of course but the speciall working of the Holy Ghost but of Faith whereby we are thus perswaded 1 Cor. 12.3 No Man can say that Iesus is the Lord but by the Holy Ghost In word a Man may say as much but he cannot in deed and in truth he cannot come to be perswaded of it and to rest in that perswasion is onely from the Holy Ghost Vse 2 Secondly Is Christ Iesus the Lord specially of his Church Then he is to be reuerenced and worshipped as the Lord of his Church Mal. 1.6 If I be a Lord where is my feare Seeing Christ Iesus is the Lord we must feare him and worship him Psal 45.11 He is thy Lord and reuerence thou him it is spoken of Pharaohs Daughter that Solomon was her Lord and therefore she must worship him If this be true in the shaddow it is much more so in the substance For behold a greater then Solomon is here a greater Lord and therefore more necessarily and more reuerently to be worshipped Euerie one of vs should enlarge our Hearts to the furthest extent of reuerence and worship that possibly we can attaine vnto whensoeuer we doe but heare the name of the Lord Iesus it should strike a reuerence into our Hearts Doe not the Diuels tremble at the sight of the Lord Iesus Did not they worship him in the dayes of his Flesh Marke 5.6 7. How much more then when they behold his glorie And shall not we be stirred vp to worship the Lord Iesus as the Lord when we see the verie Diuels worship him All the Angels worship him Hebr. 1.6 Now we are more bound vnto him in respect of this verie title the Lord then they are He is their Lord as being their Creator Head Gouernour Preseruer but to vs he is more then all this He is the Lord our Redeemer which is the most proper and most beneficiall bond and this he neuer was to them therefore we are to worship him by dutie much more All Creatures worship him Phil. 2.10.11 At the Name of Iesus euerie Knee shall bow both of things in Heauen and things in Earth and things vnder the Earth and euerie tongue shall confesse that Iesus is the Lord c. Then let vs not stand like a dead Center in the midst like Stockes and stones without the sence of the Lordly power and authoritie of Christ Iesus we are to be quickned thereby to worship him when all the Creatures round about vs in Heauen and Earth doe bow and humble themselues with all feare and reuerence and seruice to his Maiestie There is nothing in our Sauiour but if it be beheld with a spirituall Eye it carries a Lord-like Maiestie in it deseruing and requiring the highest A worship Not onely his Transfiguration Miracles Resurrection Ascention and such other workes plainly declaring him to be the Lord but euen in his basest and meanest estate he was discerned and acknowledged to be the Lord. When he was in the Wombe Luke 1.43 44. Elizabeth acknowledged him to be so Whence commeth this to me that the Mother of my Lord should come to me c. And in the Cratch he was so acknowledged by the Angels and heauenly Souldiers Luke 2.11.13 And after that he was worshipped by the Wisemen as the Lord Math. 2.11 And vpon the Crosse euen then when he was in the greatest abasement when it was the houre and power of Darkenesse he spoyled Principalities and Powers and shewed himselfe to be the Lord and the Theefe hanging with him by the Eye of Faith discerned him to be the Lord and so worshipped him Luke 23.42 Lord remember me when thou commest into thy Kingdome Euen then when he was in the Enemies hands when they were taking away his life from him yet then was he the Lord and so shewed himselfe and was so acknowledged and worshipped called vpon Now as he is to be worshipped in all other cases so especially in the vse of the Sacrament of the Lords Supper when we come to be partakers of the Bread and Wine and by them of the Body and Blood of Christ we must be raysed vp to the consideration of his Lordly power and authoritie that thereby we may be stirred vp to worship him and honour him and to bow downe the Knees of our Hearts to him with all humblenesse and submission I say not that we should worship the Sacrament as the Papists nor Christen the Sacrament as some of the Lutherans but in the vse of the Sacrament as being the speciall memoriall of him and of his Death and as we worship him in hearing of the Word and his sauing Ordinances we must haue our Hearts to be lifted vp in the reuerent imbracing of these pledges of his loue and in thankes-giuing for the benefits of his Death and to be cast downe in detestation of our sinnes that hath brought this death vpon him Vse 3 The third Vse Is he the Lord Then we must beleeue in him Iohn 14.1 If ye beleeue in God beleeue in me also as who should say ye beleeue in God I being God beleeue also in me so Christ being Lord as the Father is is therefore to be beleeued in the vse is as naturall and the reason as effectuall here is the proper obiect for the Eye of our Faith to be fastned vpon his Lordly power and authoritie Christ-Man is to be beleeued in in some sort but Christ the Lord that is the true and right and proper obiect here is full hold and as it were a full handfull for the hand of our Faith to seize vpon We lay hold on him as Lord therefore all-sufficient to supply all out
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
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
againe it teacheth us not to stay there in the admiration of these things as many doe but know that you must goe on and as you esteem reverently of it so likewise earnestly and fervently to desire it Wee know for our parts that the best things wee most of all desire specially in the matter of our dyet the best the finest the whitest the wholsomest bread so for wine the best the quickest the neatest and the richest wine is desired most Oh that wee were as wise for the dyet and welfare of our soules as wee are for the dyet of our bodies This bread is the best bread the finest the whitest and the wholsomest bread that ever man did or can eate this wine is the best the quickest the neatest and the richest wine that ever any man did or can drinke therefore how should wee be stirred up with an earnest and fervent desire after this bread and this wine Mark and minde that of the Apostles in Iohn 6.34 Christ had told them vers 33. that the bread of God is hee which commeth downe froÌ„ heaven and giveth life unto the world then they said unto him Lord evermore give us of this bread That was spoken of Christ absolutely in himselfe but this is spoken of Christ in a sacramentall sense let us therefore follow their example and let the consideration of the excellency of this bread stirre us up to desire it earnesâ—â—y to pray that God would evermore give us this bread and this would make us not come once a moneth but every day if it were possible our little comming to it sheweth our little desire of it But to goe further wee must not onely reverently esteeme of it and earnestly desire it but also labour to be worthy receivers of it Whensoever wee come to the Lords Table let every one of us see we bring a pure soule and a cleane heart purged from the leaven of all maliciousnesse and cleansed from the sinfull humours of our owne nature emptied of the filthy and noysome corruptions of the world and of the old man Let us come with a pure heart and a sanctified soule a cleane vessell to put this holy and sanctified foode into For otherwise if thou come as an unworthy receiver all will bee marred that is to say both the bread and the receiver the unworthy receiver defiles this sanctified bread unto himselfe and this sanctified bread shall condemne the unworthy receiver so both shall be marred But when as there comes a sweet vessell for this sweet food to be put into then these will sweetly agree together As there is a marke of excellency set upon the bread and the cup it is this bread and this cup that is to say sanctified bread and a sanctified cup so there must answerably be a marke of excellency set upon the receiver thou must be this receiver that is to say a sanctified receiver a prepared receiver a worthy receiver And when these things shal thus meet together then there is a sweet meeting then is this bread and this wine well bestowed upon this receiver and then this receiver is well refreshed and well comforted with this bread and this wine Dogs and swine that is to say they that continue in their sinnes and filthinesse they are not to come to bee made partakers of these holy things and pretious pearles of God Lastly wee must not stay here neyther but we must goe one step further As we must reverently esteeme of it and earnestly desire it and worthily receive it So likewise we must in the last place thankfully acknowledge the goodnesse of GOD and magnifie his great love towards us that is pleased to invite and admit such unworthy guests as we are to such pretious bread and wine as this is Blesse GOD the Father in thy heart that hath sent thee this bread and this wine Blesse GOD the Sonne that hath given thee this bread and this cup. Blesse GOD the Holy-Ghost that is alwayes present with the beleeving receiver by the continuall assistance of his power grace to make this bread and this cup through his lively operation to bee the bread of spirituall strength and the wine of spirituall comfort the bread and wine of life and of salvation to every faithfull receiver So much shall serve to have spoken of this third thing It followes As oft as you shall eate this bread and drinke this cup you shew the Lords death till hee come Marke here the Apostle speaking of the administration and participation of the Sacrament of the Lords Supper couples both these together the bread and the wine the eating of the bread and the drinking of the wine he doth not say As oft as you eate this bread or drinke this cup as if they might bee divided one from the other but as oft as you eate this bread and drinke this cup joyning these inseparably together in the use of the Sacrament Doct. The matter of Doctrine is this namely That the Sacrament of the Lords supper is not to bee administred in any one kinde onely that is to say not in the bread without the wine nor in the wine without the bread but in both kindes in the bread and in the wine both together Marke the doctrine that is raised from hence in that the Apostle joynes both these together Hence observe that the Sacrament of the Lords supper is not to be administred in any one kinde onely c. If the Apostle had left out the bread or the cup it had beene another matter but hee names them both and therby gives us the rule that the Sacrament of the Lords supper is to bee administred in both kindes in the bread and in the wine both together The institution of the Sacrament by our Saviour yeelds us a double proofe of this doctrine each of them very sufficient and each of them very cleare the first is our Saviours practice and the second is our Saviours commandement First concerning our Saviours practice it is said in these places Matth. 26. Marke 14. and Luke 22. that our Saviour tooke the bread and the wine and gave it to his Disciples Our Saviour himselfe he administred it not in one kine only but in both kindes Now the rule is this that our Saviours example in all matters of substance in all his ordinances must be the rule that we must follow this is a matter of substance concerning this saving Ordinance of the Lords supper and therefore his example in this is to be followed that himselfe did administer the Sacrament in both kindes and his example must be our rule therefore we must doe so too The second proofe is from his Commandement for how soever it be that Matthew and Marke mentions it not yet Luke chap. 22. and Paul here mentioneth an expresse coÌ„mandement that Christ gave charge that they should doe this in remembrance of him as he saith of the bread so the same he saith of the wine that is whatsoever
of our punishment our reconciling unto God the perfect and absolute redemption of our soules and bodies from that miserable and damnable estate that we were in this is the death of Christ and the right remembring of his death remember Christ dying the act of his death remember Christ dying the benefit of his death to us and this is the right remembring of Christ his death which is tendred unto us in the Sacrament of the Lord supper But yet withall when it is said remember his death we must not take it so as if therfore we shold neglect or forget the remembrance either of that which went before his death or of that which came after his death we must remember them also we must remēber that which went before his death as his birth his life his meannesse other parts of his humiliation also we must remember that which followed after his death namely his resurrection his ascension and other parts of his glorification for Christ is given wholly unto us in the Sacrament of the Lords Supper and therefore we must receive him wholly for all the passages of our Saviour Christ before his death in his death and after his death they all make up together one and the same worke of our redemption and therefore all these passages must bee wrapt up together in one and the same apprehension of ours Wee must remember the death of Christ especially in the Sacrament of the Lords Supper but yet under the comprehension of the death of Christ wee must meditate upon those things that went before his death and those things that came after his death every thing in their kinde and in their place and order this we are to understand by the death of Christ Next it is faid here the Lords death By the Lord wee are to understand the Lord Iesus Christ who is Lord over all blessed for evermore Christ is the Lord by nature and being as the Father is Lord and the Holy Ghost Lord so also is Christ the Lord by nature and being But yet Christ is intituled to the name Lord by a kinde of excellencie and specialtie in regard of his office of Mediatorship wherby hee is Lord over all but especially Lord over his Church And wee must understand that our Saviour Christ is more usually called Lord at the time of his Death and Resurrection and afterwards then hee was before The Reason of it is this because howsoever our Saviour Christ was Lord alwayes and even in the dayes of his flesh did many wayes shew forth himselfe to be Lord yet notwithstanding at his death and afterwards he did then especially and most certainly prove himselfe to be the Lord and then hee did most manifestly shew and declare himselfe to be the Lord by doing that then which never any could doe but the Lord himselfe What the things are shall bee shewed God willing by and by The Lords death some may say this seemes to be a strange speech Here are but two words and yet they seeme to imply a flat contradiction one to another If hee be the Lord how could hee dye And if he dyed how could he be the Lord Could the Lord dye For answer hereunto wee must consider that our Saviour Christ consisteth of two natures God and Man he is perfectly God and Lord and withall hee is perfectly Man and by reason of the union of these two natures his Godhead and his Manhood in one and the same Person Christ there ariseth a certaine communion of the properties of both these natures whereby that which is proper unto Christ as hee is God is yet affirmed of him even as he is Man and whereby on the other side that which is proper unto Christ as he is man is affirmed of him as hee is God It is a deepe mystery of our faith and yet a necessary point to be knowne for without the knowledge of this wee cannot rightly know Christ I desire to make it plaine Christ I say is perfectly God or Lord and perfectly man and because that these two natures his Godhead and his manhood are so nearly united into one and the same person of the Sonne of God hence it comes to passe that there is a communication of properties that is to say those things that are proper to him as he is God are affirmed of him as hee is man and those things that are proper to him as he is man are affirmed of him as he is God To give an instance of the first those things as are proper to Christ as he is God are affirmed of him as he is man Iohn 3.13 For no man ascended up to heaven but he that hath descended from heaven even the Sonne of man which is in heaven Our Saviour Christ speakes it of himselfe even the Sonne of man that is in heaven when our Saviour Christ spake these words hee was upon the earth and not in heaven as he was man and yet there it is said the Sonne of man that is in heaven as though then hee were in heaven at that instant even as the Sonne of man How can these stand together he being man was on earth and yet in heaven at that instant The doubt is clearly answered thus Consider Christ consisting of two natures God and Man perfectly God and perfectly Man and then you shall finde by reason of this union in one person that well may the properties of the one be affirmed of the other Christ the Sonne of man is also the Son of God and as God so he was then and alwayes in heaven and because God and Man in Christ are but one person therefore Christ the Son of man is said then to be in heaven The Sonne of God was then in heaven Christ the Son of Man is the Sonne of God therefore Christ the Sonne of man was even then in heaven One thing must be observed for the right understanding of this mystery and that is this namely that those properties that belong to God are affirmed of Christ as he is man and so on the contrarie but we must understand it of the person of Christ and not of the natures of Christ that is to say for the person of Christ to speak of Christ in his person it is a true and a necessary rule the property of Christ as he is God is affirmed of him as he is man but in regard of the natures it is contrary that that which is proper to the nature of man is not to be affirmed of the nature of God to say that the Godhead dyes that is blasphemy but to say that the manhood dies that is true If Christ shold have said Ioh. 3.13 my manhood that in heaven that had beene an untrue speech for that was not then in heaven but that he in regard of his Godhead and the union of the two natures was in heaven that is a most true and holy speech The reason why we must put this difference is because
had beene God there must bee infinite knowledge in the Redeemer that he may take notice of all the Saints of God from the beginning of the world to the end thereof this cannot be in any but in God onely Againe there must be infinite mercy in the Redeemer to forgive sinnes there must bee infinite wisedome in him to make all the redeemed wise to God and to their owne salvation in the Redeemer there must be infinite grace effectuall to call all those that shall be saved also there must be in him infinite power to save our soules to save any one soule is a matter of infinite power and therefore much more to save so many thousand soules as are from time to time called and converted unto the Lord. Lastly there must be infinite dignity infinite worthinesse and merit in that blood that must redeeme all those that God will save this cannot be but by the blood of the Lord that God which hath purchased us with his owne blood None of all these infinities can bee found in any but in God onely therefore the REDEEMER must bee LORD The use first that shewes us that God doth oft times worke by quite contraries in the matter of salvation as who should say he sets one contrary against another and brings the greatest good out of the greatest evill Christ is the Lord in his very death in his most cruell and shamefull death he was much magnified when hee was most debased the Lord of life and glory when he was killed and crucified thus it was with Christ and so it is in the members of Christ it was so in him that we may expect this in our selves and so wee finde it by experience how God workes with many of his children are they not ofttimes most glorious in their greatest abasement most comfortable in their greatest afflictions and are we not then oft times most neare to God when we thinke our selves farre from God are we not most spiritually and heavenly minded even in the most hellish temptations of Satan that we are exercised withall those that are in the state of grace know this to be true this is not sensible to the naturall man nor yet to the spirituall man many times for the present yet afterwards hee sees it and can say Surely the Lord is with me and I was not aware Looke but into an example of Paul in the like temptation 2 Cor. 12.9 10. the Apostle prayeth against the temptations of Satan the answer of God to him is this My grace is sufficient for thee my power is perfect in thy weaknesse and thereupon the Apostle sers his rest and saith When I am weak then I am strong Here you see that in matters of salvation God oft-times worketh by contraries shewing himselfe a strong God in a weake man a strange thing that God shold perfect his strength in mans weaknesse a man would think he should perfect his strength in our strength but he doth it in our weaknesse My strength saith hee is perfect in thy weaknesse So in the case of Stephen in the matter of persecution Acts 6. the last verse when he was there before the Councell they that sate in Councell looking upon him they beheld his face as the face of an Angel they admired him in that state of his basenesse as a glorious Angell It is not unseasonable for God so to worke by contraries for it magnifies the great and almightie power and wisedome of God that can worke by contraries and it magnifies the great mercy and goodnesse of God that he will doe so for us that when we are weakest then we are strongest that God commandeth light to shine unto us out of darknesse and makes our greatest misery a meere step to our greatest glory Vse 2 In the next place it teachethus how vaine the hope of wicked men is that take part against Christ and his members howsoever they may persecute us and bring us to death yet by our persecutions and by our death they themselves oft-times receive the greatest foiles Psalm 2.1 Why did the Heathen rage and the people murmur in vaine their hope is but vaine the Lord from Heaven laughes them to scorne saith the Prophet they get nothing by it when they have done all they can but derision and therefore let not wicked men boast of whatsoever hope they have to doe hurt to Gods children for their hope is but vaine neither yet let Gods children be cast downe with it but comfort themselves in this that the wicked when they are in their greatest hopes they are nearest to their fall and destruction Vse 3 Thirdly this should encourage us against the insultation of the Iewes they mocke us because we beleeve in a crucified Saviour O say they you doe beleeve in a crucified God this is a goodly Religion If we did beleeve in Christ onely as a crucified man then they might laugh at us this were starke foolishnesse but wee beleeving in Christ as God the Lord crucified therefore they have no cause to scoffe at us and at our faith It is the Lords death saith the Text therefore this is the onely saving wisedome of God to beleeve in Christ crucified or in our crucified Lord and we are so farre from being ashamed of it as that it is our greatest comfort and wee rejoyce in it even in the Crosse of our Lord Iesus Christ Vse 4 Lastly the last Vse is matter of exhortation to stirre us up that we should looke to our selves in the meditation of Christ his death alwayes to think upon Christ the Lord of glory whensoever thou dost enter into meditation of the death of Christ either at the Sacrament or not at the Sacrament yet still let thy eye of faith be fixed upon Christ the Lord to meditate of Christ his death is to meditate upon the Lords death It is true indeed that wee cannot apprehend Christ dying for us but onely as man as God he could not dye yet it is not sufficient to beleeve in Christ crucified as man for whosoever beleeves in Christ as a crucified man if he stay there and if his faith goe not one step further to say I beleeve in the Lord crucified he is in a most miserable and damnable case When once we come to rellish the Lord in the death of Christ then is his death most sweet and comfortable unto us this will make a great many of living springs of waters to rise up in our hearts when we meditate upon the death of the Lord Christ that we can say the Lord hath died for me this will worke reverence and devotion in us and therefore we must highly esteeme of it not as the death of a man but as the death of the Lord the Lord dyed for mee Oh how thankfull ought I to be to the Lord for this great kindnesse what am I poore sinfull wretch that Christ the Lord should dye for mee this will teach us to love the Lord Oh how
should wee love the glorious Lord of heaven and earth seeing the Lord of heaven and earth hath so loved us as to dye for us Also it teacheth us patience seeing Christ the Lord hath dyed for us therefore we must not thinke much to suffer temptation and affliction yea death it selfe Christ the Lord hath gone through these before and therefore no doubt but he will bring us through the like with joy and with comfort Christ the Lord hath dyed for us this will breed and worke faith and boldnesse in us we may be bold to hazard our soules upon Christ knowing that our salvation is sure and firme it is the Lord that hath wrought it by his death and it is not all the Devills in hell can disanull that salvation which the Lord hath wrought for us Againe it ministers matter of rejoycing that we doe not onely beleeve in Christ crucified but we rejoyce in Christ crucified Gal. 6.14 God forbid that I should rejoyce but in the crosse unto me and I unto the world this Crosse I oppose against all my feares afflictions and temptations and persecutions against all that ever can come I am crucified to the world and the world to me because the Lord hath dyed for me Lastly this is a matter of excellent comfort to Gods children for hereby we may discerne the infinite worthinesse of the death of Christ and the infinite preciousnesse of his death Why was the death of Christ so precious why because it was the death of Christ the Lord not the death of Christ as he was man but of Christ the Lord of life and glorie When wee consider that so many thousand shall be saved wee thinke with our selves how shall these bee saved why the infinite blood of the Lord is sufficient for us al this death being the Lords death it must needs be of force and power and vertue and merit to procure mercy and grace and forgivenesse of sinnes to all those that have a true faith and doe earnestly endeavour and desire to be conformable to this death of Christ The end of the sixteenth Lecture THE SEVENTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER NOw wee are to proceed as God shall inable us in the handling of the 26. verse of the 11. chapter of the first Epistle to the Corinthians because this afternoones exercise we must spend in the matter of preparation against the next Sabbath for the receiving of the Lords Supper 1 Cor. 11.26 For as often as ye shall eate this bread and drink this cup ye shew forth the Lords death till hee come We divided this Scripture as you may remember into these two parts first an action to bee performed in the former part of the verse namely the receiving of the Sacrament of the Lords Supper set forth here by the name of eating this bread and drinking this cup. Secondly the caution that this action is to bee performed withall that we have in the latter part of the verse ye shew forth the Lords death till he come In this caution in the latter part of the verse we observed the caution it selfe namely to shew forth the Lords death secondly the often using or the often observing of this caution For though that be not here expressed yet it is to be supplyed out of the former part of the verse and is in common understanding to be read thus As often as ye shall eat this bread and drinke this cup so often yee shew forth the Lords death till he come Thirdly and lastly here is the continuance of it how long this is to continue why till the end of the world till the day of Iudgement till the comming of our Lord Iesus Christ ye shew forth the Lords death till he come In the caution first we observed the matter that is to be remembred that is the Lords death then secondly we told you here wee must consider of the manner of the remembring of it how must it be remembred by a shewing forth by a lively and a kinde of sensible expressing of it yee shew forth the Lords death till he come Concerning the matter to bee remembred namely the Lords death there wee shewed you first what is meant by the death of the Lord namely both the act of his death in respect of himselfe and likewise the benefit of his death in respect of us for that also must be remembred in the receiving of the Sacrament Then when as it is said here it is the Lords death I shewed you that howsoever Christ as he was Lord could not dye yet notwithstanding the death that Christ did suffer is rightly called the death of the Lord because Christ being man was also God and Lord yet by reason of the union of both these natures in one and the same person therefore that which is proper to Christ as he is man is rightly affirmed of him as being God and Lord. And thence we drew this observation in that it is here called the Lords death namely that howsoever Christ Iesus was cruelly and shamefully crucified and put to a most cruel and ignominious death upon the Crosse as ever any man could bee put unto yet notwithstanding even in that state of his death he was the Lord and shewed himself to be the glorious Lord of heaven and earth It followes now that we are to goe on Wee have spoken hitherto touching the Lords death as it is considered absolutely in it selfe we are yet further to speake of the Lords death by way of application or by way of reference of it to the Sacrament of the Lords Supper for so you see here the Apostle speakes of it respectively unto this Supper As often as ye shall eate this bread and drinke this cup ye shew forth the Lords death till he come where by it is plaine that looke what the Apostle speakes here concerning the Lords death the same is confined expressety to the reference of the Lords death to the Lords Supper we must alwayes remember the death of the Lord Christ Iesus every one of us that looke to have any part or to have any benefit by it must remember it at all times but yet when as we come to communicate in the Sacrament of the Lords Supper then there is required of us a more speciall meditation thereof than generally at other times Again even in the participation of the Sacrament of the Lords Supper we must meditate upon whole Christ Christ borne Christ living Christ dying Christ buried Christ risen againe for Christ was given wholly for us upon the Crosse and Christ is given wholly unto us in the Lords Supper and therfore there we must receive Christ wholly and meditate upon whole Christ I but yet in this case when wee come to receive the Sacrament then wee must more meditate and our hearts and our mindes must more runne upon the death of Christ than upon any thing else that ever Christ did or suffered for us it is the death
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
Sacrament of the Lords Supper for seeing that it is thus set upright by Iesus Christ such a compleat ordinance of God wanting nothing therefore it is a grievous sinne for any that shall lay hands upon it to alter it or to adde any thing to it The Popish Church is guiltie highly of this sinne and of the wrath of God for it how many ceremonies have they defiled it withal as by the crosse namely which as it is in use in the popish Church is as abominable an Idoll as ever was erected amongst them It is in some use amongst us after the Sacrament of Baptisme but to us there is no Idolatry in it at all and howsoever it be free and farre from all Idolatry amongst us yet surely if it had crept within the Sacrament of Baptisme as it did creepe within the Sacrament of the Lords Supper I make no question but our State being religious and wise would have utterly cast it out from the one Sacrament aswell as from the other But I say they staine this Sacrament by admitting of the Crosse into the Lords Supper but that is not the worst they goe further they maime this blessed Sacrament they make this Communion but halfe a Communion they deprive the people of the cup let them have the bread and much good may it doe them but they shall have no wine but our Saviour saith Eate this bread and drinke this cup he gave them bread and wine to eate and to drinke and thus did he leave this ordinance to be observed by them now if the Papists shall come and deprive the people of one halfe of this Communion the servant sheweth himselfe to bee envious where the Lord hath shewed himselfe bountifull the Lord hath given them both kinds and the Papists give them but one Nay what will you say if they overthrow this Sacrament utterly surely they doe for they turne the nature of the Sacrament into the nature of a sacrifice for with them this sacrament is a sacrifice it is a Sacrament in the institution of our Saviour Christ but they will have it a propitiatory sacrifice for quicke and dead this is to overthrow the nature of the Sacrament they spoile it also with horrible Idolatry another way in that they keep it but in one kind that is in the bread and that very element of bread that Christ hath separated to holy use they have turned into a prophane and grosse Idoll they hold it verily to be a God and if this be not to overthrow the nature of the Sacrament I know not what is Vse 3 Another use is this here is matter of confirmation arising hence that is concerning the perpetuall visiblenesse of the Church upon the earth it shall be perpetually visible upon the earth so long as the world standeth where the Sacrament is to be administred there must needs be a visible Church the Sacrament is still in use and therefore the Church shall still continue visible The Papists doe us wrong when they charge us that we hold the Church is invisible or that at some time it is not visible at all true in some sense it is so and the Scripture speakes so and some of the Papists themselves doe speake as much but yet not in that sense as they charge us withall the Church is sometime so obscured and eclipsed that it is invisible that is to say that the world cannot see it and take publike notice of it but yet is it never so darkned but that one professor knowes another and they doe meet together though sometimes happely but two or three or a few in the use of Gods saving ordinances God never wants his Church in one place or another the gates of hell shall never prevaile against it Vse 4 A fourth use here is matter of instruction many instructions to many duties First this cals upon us that we should behold and consider and take to heart the wonderfull care and the provident love that the Lord Iesus Christ hath over his Church that doth not content himselfe to furnish his Church with sufficient spirituall maintenance and food so long as hee liveth here himselfe but takes order for it whilest hee is here that the Church should be maintained and should have as good a portion after his death as it did enjoy in his life time as if so bee our Saviour should say and thus resolve with himselfe Nay though I my selfe die yet my love and my care to my poore Church that shall never die but so long as the world standeth so long shall my Word and Sacramēts and saving ordinances be made good for all saving purposes to my chosen people a loving and a carefull husband will not onely maintaine his wife whilest he lives with her but he will doe the best hee can to leave somewhat to maintaine her when he is absent when he is dead and gone the Church is the Spouse of Christ and Christ is her loving husband loving it most dearly most tenderly and most affectionately and therefore hee hath not onely provided meanes of maintenance for the time hee lives here upon earth but now also that hee is absent that he is dead and gone from them still their maintenance that continues He is a faithlesse hous-keeper that provides onely for his family so long as hee is with them and lets them sterve or shift for themselves when he is gone he is worse then an Infidell as the Apostle speakes that provides not for his family but our Saviour is more faithfull then so he provided bountifully for his Church and family whilest hee was here among them upon earth and now that hee is gone from earth to heaven from among them yet still hee leaveth them the same liberall portion to nourish and cherish their soules as they had before Christ would have us take notice of this his great care and love towards us Mark 13.13 The Sonne of man is like unto a man going into a strange Countrey leaveth his house c. So Christ left his house that is his Church for a time that is in regard of his bodily presence but he never left it in regard of his gracious providence but hee gives authority to his servants and leaves to every man his worke and commands the porter to watch see here how the Lord before he departed tooke order for the welfare of his Church and people that it might be as well with them after he was gone as it was before Iohn 14. c. 16 17 18 vers I will pray the Father saith our Saviour and he shall give you another Comforter that hee may abide with you for ever even the Spirit of truth whom the world hath not knowne and so he proceedeth and saith I will not leave you comfortlesse The Apostles they were much daunted and dismayed in themselves when they heard that our Saviour would goe from them alas what shall become of us when the shepheard is smitten the sheepe will soone bee
should say there to stay but so to meditate upon it as that we should have a piercing eye to looke upon him for his second comming wherein he shall appeare to salvation The reasons of the doctrine are these marke the doctrine the receiving of the sacrament of the Lords supper the effectuall meditating of Christs death and consequently all other exercises of Religion all other meanes of grace both inward and outward they are serviceable helps and meanes whereby the faithfull are fitted and prepared to the comming of the Lord Iesus Christ to judgement Reason 1 The first Reason is this the visible and the militant Church here upon earth is as it were a nursery for the kingdome of heaven and this is one chiefe reason why the Scripture doth so oftentimes call the visible Church the kingdome of heaven in the 13 of Matthew divers times the visible Church is called the kingdome of heaven because that in the visible Church Gods little ones they are hatched up in the time of their infancy in the time of their nonage to that inheritance in the kingdome of heaven which God hath appointed us to be heyres unto in and with Iesus Christ the Church is the nursery of the kingdome of heaven why now consider all that is done by the parents or by nurses in nursing and in bringing up their children al that is done by thē it is not done so much unto them in regard of the maintenance of their childhood I say not for their childhood it selfe but it is done to us in this respect that thereby we might be fitted to riper yeares to our better strength to our manly age that so we may be able for such employments and offices in the Church or Common-wealth as wee shall be called unto this is their reach and ayme that we may come to be men and beare office in Church and Common-wealth So it is likewise in this case the visible Church it is the nursery for the kingdome of heaven here Gods little children they are nursed and brought up here we suck the milke of the Word here we are washed and clensed with the water of Baptisme here we feed upon bread and wine in the Sacrament of the Lords Supper and so upon the body and blood of Iesus Christ here we grow in grace here we are ingraffed into Iesus Christ here we beleeve here we love here we hope here we watch here we pray here we lead a godly life here we endure temptation here we suffer fatherly chastisements and afflictions that our heavenly Father layeth upon us all this is done not so much for the maintenance of our present spirituall estate but principally and specially that by all these meanes wee may be forwarded and fitted for what for the obtaining and enjoying of a better life in a better world for the comming of the Lord Iesus Christ to judgment which is the reach and the end of all this Eph. 4.11 12. God hath givē gifts some to be Apostles some Prophets some Euangelists some Pastors and some Teachers what to do for the gathering together of the Saints for the worke of the Ministery till when till we all meet together in a perfect man the fulnesse of the age of Iesus Christ God bestowes upon his Church Ministers God bestowes gifts upon his Ministers and he puts it into the hearts of his children that they should make use of his Ministery and of these good gifts that he hath bestowed upon them to what end to hatch them up to heaven till wee all meet together in a perfect man howsoever some doe expound it concerning this present life yet because there is mention made of the state of perfection which cannot be attained in this life and because it is there said till wee all meet together which cannot be fulfilled but at the day of judgement therefore I take the circumstances of the text to be plaine that it is to be extended to that day so then you see the Church being the nursery for the Kingdome of heaven all that is done in the Church the Word and the sacraments and all good duties are so many helps and meanes to further and to fit us to Gods Kindgdome Reason 2 A second reason is this the second coming of Christ and the state that then we shall bee raised up unto that is the finall end and the finall accomplishment of all the good that is done in this life and the good things that wee doe in this life they are as so many meanes tending to that end now we doe know in every course that the middle actions doe alwaies make an introduction to the last end and therefore the second comming of Christ being the perfection and end of all precedent actions in religion the Word and the Sacraments and all the good duties that wee performe are serviceable helps and meanes and instruments for the bringing in of that last action which is the principall of all the rest receiving the end of your faith saith the Apostle even the salvation of your soules 1 Pet. 1.9 The salvation of our soules there is the end that is the upshot of our faith and consequently of all our good duties Now when is this salvation bestowed upon us never before the second comming of Christ Heb. 9.28 He shall appeare the second time saith the Apostle unto salvation Hee hath satisfied for our sinnes and so hath made way for our salvation already but the bestowing of it upon us is reserved and respited till his second comming In the way that we goe in any journey every step and every foot that wee goe maketh us so much neerer to our journeyes end if wee goe on in the right way Is not Religion the way is not the end eternall life Our Saviour makes it so Matth. 7.14 Strive to enter in at the narrow gate c. he maketh religion the way and eternall life the end of this way and journey Now then if every step and foot bring us neerer to the end of our journey then every good duty that is done in religion brings us neerer to eternall life In a mariage before the mariage is performed are there not suings is there not wooings is there not a contract a trimming and a decking up of the Bride Why to what end is all this why it is all for the mariage day that she may bee a pleasing spouse to her husband and that shee may be fitted every way for the wedding Is not the comming of Iesus Christ our mariage day when the mariage shall be fully accomplished betweene him and all the faithfull when we shall be perfectly handfasted to Christ for ever it is so called in the Rev. 19.7 and there it is said This is the day of the mariage and the Bride hath trimmed up her selfe that is as who should say all that ever Gods children doe in the life of grace while they are here it is as the trimming and the fitting up of
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