it till he come now each of these were joyned together by our Saviour Christ namely the remembrance of the Lords death and likewise the receiving of the Sacrament of the Lords Supper therefore each of these must also be implyed together by the Apostle Concerning the continuall remembrance of the death of Christ wee have spoken the last day where we handled the frequenting of it now therefore wee come to speake concerning the continuance of the Sacrament of the Lords Supper to the end of the world which is the first point that which is directly and expresly affirmed Doct. The doctrine that hence ariseth for our instruction is this namely that the Sacrament of the Lords Supper is a perpetuall ordinance of the Lord Iesus Christ to bee duely and continually observed by all the faithfull from time to time to the end of the world this place you see affirmes it plainly Doe it till he come and I doe not know any one Scripture besides that doth expresly and particularly confirme this point unto us not particularly I say concerning this Sacrament but yet there be many Scriptures that may be alleadged that doe prove this doctrine by necessary consequence and that very cleerly and very sufficiently in Luke 19.13 there is a parable A Noble man went into a farre Country to receive a Kingdome for himselse and so to come again he calleth his ten servants giveth them ten pieces of mony saying Trade you till I come The Nobleman that there is spoken of in the parable is our Saviour Christ he went into a far country to receive a Kingdome for himselfe in heaven and so to come again at the day of judgment By the servants there we are to understand chiefly Gods Ministers as they being particularly employed about the holy things of God the Word and the Sacraments and such like wherby the Lord is especially served worshipped By the pieces of mony that there are given unto thē we are to understand all such gifts which the Lord Iesus doth bestow upon his Ministers for the preaching of the Word and the administration of the Sacraments and for the discharge of the whole worke of their Ministery these gifts these indowments of theirs must all these servants employ trade thriftily till Christ come that is to say till Christ doe come to judgement That it is meant of the day of judgment appears plainly out of v. 15. because it is said when he did come againe and called his servants to account now the day of accompt is the day of judgement Then you see here the gifts of their ministery the direction of their ministery the exercise of their Ministery they must continue untill Christs coming to judgment their labors and their endeavours in their ministery they must cōtinue til Christ come to judgement Trade all these things till I come therfore the holy things of God the word and the Sacraments which they do thus trade and labor endeavor in they also must be perpetual ordinances to be continued til Iesus Christ shal come to judgment 1 Tim. 6.13 14. I charge thee before God saith Paul to Timothy that quickens all things and before Iesus Christ who under Pilate witnessed a good confession that thou keepe this Commandement without spot and unrebukable untill the appearing of the Lord Iesus Christ The Commandement that there the Apostle speakes of is and doth extend it selfe to the whole charge that Paul had given unto Timothy in and for the worke of his ministery all his gifts and directions and exercises of his ministery all this whole command that Paul gave unto him must be kept without spot and unrebukable duly and religiously it must be observed by Timothy till the appearing of our Lord Iesus Christ But you will say Timothy could observe it no longer than his owne time and hee was not to live till Christ was to appeare in judgement how could hee observe it till then I but the Apostle sets forth the nature and the condition of these saving ordinances the Word and the Sacraments and the worke of the ministery namely that they be perpetuall ordinances to be observed duly and conscionably without spot and unrebukable so long as the world standeth til the appearing of the Lord Iesus Christ and therfore Timothy he for his time his part must look that he do cōscionably observe thē so long as he liveth I he must take order do the best that in him lyeth that the succeeding Churches from age to age shall embrace these saving ordināces until the very appearing of the Lord Iesus Christ To prove the point yet more specially for that is only more generall to prove it more specially Matth. 28.19 20. Goe saith our Saviour to his Disciples teach all Nations baptizing them in the name of the Father of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and I will be with you alwayes to the end of the world Here is a command and here is a promise a command that they on their parts should teach them to observe all that Christ commanded them a promise on his part that he will be with them and assist them in the worke of their ministery to the end of the world the command is that they should teach and baptize and administer the Sacrament for though but one Sacrament bee there named yet the other must bee proportionably understood that they were to administer the Sacraments both of Baptisme and also of the Lords Supper accordingly as Churches should bee planted for ever and that which followes in the twentieth verse takes hold very directly upon the Sacrament of the Lords Supper teaching them to observe whatsoever I have commanded you now you know that our Saviour commanded the Apostles in the administration of the Sacrament of the Lords Supper Doe this in remembrance of me therefore they were to teach them to observe this Sacrament of the Lords Supper and the people they were to observe and to follow it But how long must that continue looke into the promise and that will tell you it must continue alwayes to the end of the world Christ promiseth his assistance and his blessing in these labours and endeavours of theirs in their preaching and administring of the Sacraments and in all these actions to continue alwayes saith the Text to the end of the world therefore the Word and the Sacraments the preaching of the Word and the administration of the Sacraments shall continue alwayes to the end of the world Where this blessing is promised that it shall continue to the end of the world this endeavour of theirs must also continue to the end of the world too so then you see the sacrament and the administration of it is a perpetuall ordinance you see it so in speciall one place yet more in particular and so I end Luke 22.19 that which is the ground of this text our Saviour in
what we can while we live to further Gods ordinances to those that shall live after us leave some good monument behinde us to that effect If God have given us riches let us give something to maintaine Gods ordinances to the end of the world It is an excellent thing when God hath given any man abundance of wealth and hath given him withall a heart to part with some of it for the maintenance of Gods ordinances to the worlds end yea if occasion so require let us seale Gods truth with our blood this is the best monument of all Lastly and so I end all mans power being nothing of himselfe God being all in all wee must therefore pray to God while we live here not onely that he would continue his Word and Sacraments to us but pray that he would continue the same to our posterity after us to many generations yea even to the end of the world if it bee his blessed will In 1 King 8. Salomon when he built the Temple hee did not onely pray for that time but for the time to come Then whensoever hereafter thy people shall be oppressed with the sword or famine or such like and shall pray to thee in this Temple heare thou in heaven and be mercifull unto them So we must labour not onely to pray to God to fence his Church and plant his Vineyard and nourish those plants that are in it already but that he would still continue to make a supply of such plants so long as the Sun and Moone shall endure and this would testifie a true zeale that wee beare to the glory of God We know beloved in regard of our owne businesses if we purchase lands for our selves or our children we desire that it may continue for ever to our childrens children What shall we not be as zealous for Gods glory as wee are carefull for our owne children yes wee ought much more and therefore we should bee stirred up still to labour as much as in us lyeth by prayer and all other good meanes for the continuance of the Word and Sacraments and all the saving ordinances of God not onely unto us but to our posterity to our childrens children to the Church of God even to the end of the world The end of the twentieth Lecture The One AND TWENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THE first to the Corinthians Chap. 11. verse 26. the last part of the verse till he come For as often as yee shall eate this bread and drinke this cup ye shew forth the Lords death till he come You may remember how wee divided this Scripture into two parts we shewed that in the former part of the verse there is an action performed in the latter part of the verse there is a caution that it is to be performed withall in the former part of the verse is the receiving of the Sacrament of the Lords Supper The caution that it is to be performed withall in the latter part of the verse is the shewing forth of the Lords death till he come Not to trouble you with repeating of many things In this latter part of the verse we observed unto you first the Caution it selfe the shewing forth of the Lords death secondly the frequenting of the Caution that it must bee often done for howsoever this word often is not used in the latter part of the verse yet in all common construction and understanding it is to bee supplyed out of the former part of the verse As often as ye shall eate this bread and drinke this cup so often shall ye shew forth the Lords death and lastly I came to speake of the continuance of this whole duty the whole that is here spoken of how long must this continue till Christ come that is to say as long as the world stands till Iesus Christ shall come to Iudgement Wee are entred upon this clause already I shewed you that this clause doth offer unto us two things for our consideration the first is the continuance it selfe of this duty how long it shall be to the end of the world that the observation of the Sacrament of the Lords Supper and the remembring or the shewing forth of the death of Christ must continue among the faithfull and be duly observed by them to the very end of the world that is directly affirmed here as you see I shewed you that there is another thing that is here covertly implyed and yet plaine enough if wee consider and weigh the words aright namely the end or the reach which the performers of this duty ayme at or which wee must ayme at in the performance of this duty namely to fit us and prepare us to the comming of the Lord Iesus Christ unto Iudgement Wee have spoken of the former part already now as GOD shal inable us we are to proceed to the latter part and so to finish up this Scripture at this time Therefore here secondly wee must consider that which is covertly implyed namely the end or the reach that these actions or these duties aime at or that we must aime at in the performance of these duties to fit us and prepare us to the comming of the Lord Iesus Christ unto judgement that the doctrine that hence we are to raise may appeare to be built upon a firme and a sure ground wee must shew these two things First that this particle that here is used till hath the same use in the same sense elsewhere in the Scripture not onely to signifie the continuance of an action till that time but withall to signifie that that continuance is such a preparation to such an action Secondly we must shew that it is so to bee understood here for it is not alwaies in the Scripture so meant therfore there must be some speciall inducement alleaged why it must bee so taken here Concerning the first that this particle is used in the same sense elsewhere I gave you one instance in the opening of the Text in the 1 Cor. 15.25 where it is said that Christ should raigne till he had put all his enemies under his feet For there is the same particle that is used here and it signifies not onely that Christ should raigne till his enemies should be destroyed but by his raigning his enemies should be destroyed Take another instance or two for better confirmation Gal. 4.19 My little children saith the Apostle of whom I travell in birth till Christ bee formed in you there is the very same particle also In those words the Apostle as you may see compares himselfe to a spirituall mother he is alwaies in paine and in travell in the spirit and in the worke of the ministery till such time as Christ should be formed and fashioned in the hearts of these Galathians till that time there that same word till intends these two things First that the paines and the travell of Paul in this spirituall child-birth did indure with in him till
Pilate in committing him to the Iewes nor others in crucifying of him then they that receiue the Sacrament vnworthily Euerie one of vs would defie Iudas scorne to be as Pilate and the Iewes Why then scorne this to come vnfitted and vnprepared to the Sacrament and labour to come fitted and prepared to the Lords Table and see that we be in good case when we come to be fed and come not as many doe for fashion sake or for feare of Law because they would auoyd the penaltie of the Law and so abuse Christ and his Sacrament This is horrible wrong sinne and iniurie to the Sonne of God Others they come to it with a superstitious conceit thinking that it is a preseruatiue to keepe them from an ill Tongue but aboue all the Papists excell and sin grieuously in this for if they haue any cursed Plot or notorious villanie and wickednesse to doe they will vpon it take the Sacrament Here is a Religion in deed if we doe consider this well this is sufficient to make vs hate their Religion and to detest Poperie for if they haue any diuelish tricke to be done then they will goe to the Table of the Lord And therefore if there were nothing to proue him Antechrist but this this is sufficient Amen The end of the third Lecture THE FOVRTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to turne aside into our digression againe because the next Sabboth is a Communion Sabboth and therefore that which wee are to speake now according to the method which we propounded in the beginning is to bee spoken concerning that Argument that we may haue some good Lessons some profitable and wholesome Meditations to feed vpon all the weeke long that we may be the better fitted to come to the Lords Table The first of those Heads whereunto all might be reduced concerning the Lords Supper is the names and titles giuen vnto it and those we shewed were of two sorts some of them common to the whole action and some of them proper to the seuerall parts of the action We began in those that were common to the whole action where first we met withall this title of the Lords Table out of 1 Cor. 10.21 The second title was the Lords Supper out of 1 Cor. 11.20 which two titles because they doe agree verie neerely together both in name and nature therefore you see we haue handled them together Now we must proceed to some other name or title A third name or title whereby the Sacrament of the Lords Supper is described which is common to the whole action is that it is called a Communion What Communion Why the Communion of the Body and Blood of Iesus Christ for so it is expresly called in 1 Cor. 10.16 The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breake is it not the communion of the Body of Christ Consider I pray you aduisedly of the place for it is the Text which I purpose at this time God willing to treat vpon The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breake is it not the Communion of the Body of Christ Here you see the Apostle speakes of the seuerall parts or kinds vsed in this Sacrament and he giues a seuerall name to each of them in regard of the outward signe and he doth affirme seuerall things to each of them in regard of the thing signified First he begins with the Wine in the former part of the Verse The Cup of Blessing which we blesse is not the Communion of the Blood of Christ The name that he giues as you see here in regard of the outward signe is this he calles it The Cup of Blessing which we blesse the thing which he doth affirme of it in respect of the thing signified is that it is the Communion of the Blood of Christ So likewise in the latter part of the Verse there he speakes concerning the other part of this Sacrament the Bread the name that is giuen vnto it in respect of the outward signe is The Bread which we blesse and the thing that he affirmes of it in regard of the spirituall and inward grace is the Communion of the Body of Christ The appellations that are here giuen to the outward Elements Bread and Wine The Cup of Blessing which we blesse and the Bread which we breake are fit to be handled among those titles and names which are proper to the seuerall parts of this Sacrament because they are propounded in indifferent tearmes and not vnder any proper name but as for the thing signified each of them here as you see being a Communion The Cup of Blessing which we blesse is the Communion of the Blood of Christ and the Bread which we breake is the Communion of the Body of Christ each of them be a Communion and both of them one Communion and therefore this title is giuen in respect of the thing signified it falleth out to be handled naturally among those titles common to the whole action of the Sacrament All is a Communion you see That we may vnderstand the meaning hereof the better and see how to proceed in it we will first consider here the occasion of the words and secondly we will shew the meaning of the words thirdly the manner how the thing is here affirmed or performed in and by the Sacrament and fourthly we will proceed to draw some obseruations as God shall giue assistance First concerning the occasion of these words you must vnderstand that the Apostle doth not here professedly and of purpose treat of the Sacrament of the Lords Supper as he doth in the 11th Chapter but onely he doth it occasionally and as it were by the way The occasion was this These Corinthians that did beleeue and were conuerted euen after their conuersion they did still reside and conuerse among the rest of the Corinthians that were Vnbeleeuers and not conuerted and thereby had much entercourse with them in many affaires especially in those two affaires which be most principall and most dangerous First concerning Marriage secondly concerning religious Feasts Concerning their Marriages with them the Apostle hath deliuered his Iudgment in the 7th Chapter and directs them to the full how to carrie themselues in that businesse in marrying with Infidels whereby they might keepe a good conscience towards God and to the World Concerning their religious Feasts he deliuers his iudgement in these three Chapters the 8th 9th and 10th prouing by many reasons that it is vtterly vnlawfull for them to communicate in any religious Feast of theirs one reason among the rest is drawne from the maine ground of Christian Religion from the right nature and vse of the Sacrament of the Lords Supper from the sixteenth to the one and twentieth Verse and the Argument stands thus saith the Apostle to them You that do professe
by his Ordinance to be receiued by Faith he giues it by his Ordinance wholly and therefore we receiue Christ wholly in his Word And so he is our Iustification and Sanctification Reas 6 Lastly Those that come vnworthily increase their own Iudgment damnation He that comes to the Lords Table without preparation and examination that he may be fitted to come into his presence to this heauenly Feast brings 2 euils vpon himselfe First he makes himselfe more guiltie of sinne And secondly he increaseth the hardnesse of his owne Heart He increaseth the guiltinesse of sinne which makes him further from Iustification And the hardnesse of his Heart which makes him further from Sanctification And therefore he that comes in Faith receiues both acquittance from the guilt of sinne which is his Iustification and strength against his sinne which is his Sanctification Vse 1 The Vses of the Point are these The first Vse teacheth vs that our Iustification Sanctification alwaies goe together these are but one In the acceptation of God there is but one the same Couenant whosoeuer dissunders them dissunders the onely Testament of the Lord Iesus Where Iustification is there is Sanctification If any Man be in Christ he is a new Creature 2 Cor. 5. They that are in Christ haue crucified the Flesh with the Lusts thereof Gal. 5.24 Whersoeuer the Heart is iustified by the free pardon and remission of sin there also is it sanctified to performe all holy obedience That we being deliuered from our Enemies might serue him in holinesse and righteousnesse all the dayes of our life Redemption there goes before the seruice of God And you see that the Prophet ioynes them together in Ps 32. Blessed is the Man whose sinnes are pardoned and in whose Spirit there is no guile Iustification in the first part of the Verse and Sanctification in the latter In the first branch is remission of sinnes Iustification In the second holinesse of life and Sanctification And therefore let no Man flatter himselfe as to thinke he is iustified and hath found mercie vnlesse he find some true degree of Sanctification God hath not forgiuen thy sinne vnlesse thou hast in some sort receiued a Heart and affection to cleaue vnto him vnlesse he hath giuen thee a care and conscience to serue him and again if thou dost find some measure of true Sanctification neuer doubt but that the Lord hath pardoned thy sin and hath receiued thee to mercie Though thy sinnes be great and thou seest not that God hath forgiuen them yet be perswaded Sanctification is a true effect of Iustification If thou findest a true indeauour to feare and serue him in all holy obedience be sure he hath had mercie on thee to forgiue thee Vse 2 The second vse teacheth vs that seeing the whole Couenant is tendered vnto vs in this Sacrament that therefore whensoeuer we come to receiue it we should indeauour our selues to receiue it accordingly We must first labour to discerne herein that it is both our Iustification and Sanctification Secondly we must hunger and thirst after them we must desire to receiue assurance that our sinnes are pardoned increase of Grace and Sanctification And lastly we must labour and we must stirre vp our selues and pray vnto God that we may profit by it that we may receiue the whole Couenant of Grace thus freely tendered vnto vs If we consider the signes they are in the singular wisedome of God fitted to our capacities to performe this dutie There is Bread and Wine both of them fit either for comfort or strength Wine specially for comfort Bread for strength as the Scripture speakes of them What better comfort then the forgiuenesse of sinne when the Soule receiueth assurance that sinne is pardoned The Wine cannot so comfort the Heart naturally But the assurance of Gods loue in Christ that sin is forgiuen doth comfort our Hearts spiritually a great dealemore How sweet is matter of Iustification As Wine refresheth the Heart so the assurance of the pardon of sinne comforts the Soule Here is also Bread which strengthens the Heart what greater strength is there then that when the Heart is strengthened by Grace when we are setled in a stedfast purpose to lead a godly life when he establisheth vs with his free Spirit The Bread doth not so much strengthen our naturall life as the blessing we receiue in this Sacrament the sanctifying Grace of God our spirituall life in the wayes of godlinesse These things we must raise vp our minds vnto we must not thinke that these Elements are idle signes but powerfull to seale many excellent things vnto vs if we haue Hearts to discerne such excellencies as the Lord therein hath treasured vp for vs. Let vs discerne in these Elements matter of our Iustification and Sanctification matters of excellent comfort and strength the true comforts and strength of God against our sinnes and against the temptations of Sathan Here is Wine to comfort our Hearts but God to comfort our Soules much more Here is Bread to strengthen vs but the Bread of God to strengthen vs much more The Grace of Iustification to comfort vs against sinne already committed the Grace of Sanctification to strengthen vs against sinne raging in our mortall Bodyes So then we must consider with our selues these things we must be raysed vp and prepare our selues to be quickned accordingly that we may comfortably receiue the things deliuered in this Sacrament of the Supper the things also shadowed in these Elements Vse 3 Another Vse of the Point is this It teacheth vs that our Iustification and Sanctification are both certainly to be beleeued that is to say we must be perswaded of them that they are certaine things and shall be performed to vs they are not onely certaine in themselues but to vs for thus much the Sacrament intends for seeing it tendreth vnto vs the whole Couenant of Grace seeing it reacheth and giueth vnto vs possession of these things as if God should say Here is Christ take him here is Iustification and Sanctification take them they be thine These things I say being thus tendered vnto vs herein if therefore we bring Paith we shall receiue them we may assuredly be resolued that they shall be made good vnto vs. The want of this assurance makes many woundings in our spirituall life the want of assurance of our Iustification puts vs to many feares and much distrustfulnesse and the want of the assurance of Sanctification or because we beleeue not that God will sanctifie vs which should hold vs against temptations against Sathans malice and the wickednesse of the World and our owne corruptions it makes vs find many faylings in our selues whereas if we would beleeue God vpon his word and vpon his pawne that he giues vs in this Sacrament it would perswade vs sufficiently that these things shall certainely be performed vnto vs the want I say of this assurance causeth many faylings in our state both of Faith and
And likewise by consequent they must be such Persons so quallified in some measure as the Discipies were that is to say They must be Beleeuers that it may be truly said of them as of the Disciples It is for you And this is the other part of Luke's meaning for you Take it thus The Sacrament of it selfe in generall is for many the whole Church of God must make vse of it The particular administration of it at that time was for the Disciples because they onely were the Receiuers But yet further wheresoeuer it shall bee so administred in particular Congregations there must be many at it many must communicate in it and likewise those many that communicate in it must be such as receiue it with particular applycation It must be for you They must be Beleeuers qualified as those Disciples that it may be truly said of them as of the Disciples This is for you This is the straine of our Sauiours speech and this is the according of both the Euangelists in substance agreeing together and these bee the points God willing we will now insist vpon The first thing we are to consider is this It is for many I shewed you one part of Mathew's meaning was this namely That the Sacrament it selfe is a generall and publike Ordinance for the whole Church to make vse of it Doct. The point is this That the Sacrament of the Lords Supper is a perpetuall Ordinance of Christ to be obserued in his Church for euer In the first of the Cor. 11.26 As oft as you eat of this Bread and drinke of this Cup you shew forth the Lords death till he comes That is to say Till he comes to Iudgment Which is a plaine proofe that the Sacrament of the Lords Supper was instituted by our Sauiour and left that it might be a perpetuall Ordinance of continuall vse in the Church of God from time to time to the end of the World Reas 1 The Reason of it is this There can be but one meanes one way one course to Saluation Now this is the meanes that our Sauiour appointed the Disciples to be saued by so farre forth as the nature of a Sacrament reacheth vnto and therefore all the Faithfull from time to time ought to be made partakers of the same sauing Ordinance for their Saluation Vse 1 The Vse teacheth vs the inuiolablenesse of this Ordinance of God that it must stand for euer without change not onely without abolishment but it must not be changed As Christ hath left it to be a perpetuall monument in his Church so it must be obserued and in the verie same tearmes Vse 2 Another Vse is this It commends vnto vs the bountifulnesse of the Lord Iesus and the prouident care which he had ouer his Church that he was pleased to prouide not onely for them that were then present where he liued but for vs to the end of the World we that were then vnborne and those that as yet are not borne the Lord Iesus intended it to vs as well as to them that liued in the dayes of his Flesh he prouided it as the meanes euen of our Saluation But this point I onely touch as it were by the way The second is some-what more materiall and that is this That it is for many that is to say Not onely that many shall haue vse of it as of the World but that when it is vsed in a particular Congregation it must be done in an Assembly Many must be met together for this purpose The point is this Doct. 2 That the due and right administration of the Sacrament of the Lords Supper requires an Assembly or multitude of Receiuers met together to communicate in it The verie name of Communion whereby the Sacrament is set forth vnto vs sounds plainly to this effect 1 Cor. 10.16 The Bread which we breake is it not the Communion of the Body of Christ The Wine that we poure out is it not the Communion of the Blood of Christ You see there the Lords Supper is called by the name of Communion the Communion that is to say principally of the Faithfull with Christ their Head but respectiuely it is intended of that Communion which they haue amongst themselues Now this is sealed vp vnto vs in this Sacrament of the Lords Supper as well as the other as the Apostle proceeds to shew in the seuenteenth verse where he applyes it to this Communion of the Faithfull among themselues We that are many are one Bread and one Body because we all are partakers of one Bread The Bread is one that is Christ The partakers are many all the Faithfull from time to time but more specially those that communicate at the same time in the vse of the Sacrament So that whensoeuer this Bread is set before vs there must be many present to partake of it The words of our Sauiour in the first institution of it inforce it where bee saith Drinke ye all of this The Rule is perpetuall not onely for that Communion then celebrated but for all afterwards Drinke ye all of it How can all be said to drinke if not many there if not an Assembly at it In the two and twentieth of Luke and the seuenteenth Verse the Text saith He tooke the Cup and gaue thankes and said Take this and diuide it among you Now how should the Disciples diuide it among themselues how should the Faithfull also diuide it amongst themselues in the particular vse of it vnlesse there be a competent Assembly amongst them that one may diuide it to another Likewise the Rule of the Apostle for the reformation of the Abuses in the Sacrament of the Lords Supper confirmes this Point In the Church of Corinth many abuses were crept in 1 Cor. 11.21 c. one amongst the rest was this That they came together to eat but yet some did disorder themselues by eating and drinking before hand before the Congregation was all come in The Apostle reproues and reformes this abuse and corruption amongst them and wisheth them in the three and thirtieth Verse That when they were come together they should tarrie one for another Why so That there might be a competent and full Assembly to communicate together in those holy Mysteries of God And this the Apostle grounds vpon our Sauiours institution as appeares in the three and twentieth Verse thereby confirming that which we alleaged before namely that our Sauiour meant so in the institution of this Sacrament that still when there was any particular vse of it that many should be met together to communicate in it The practise of the Faithfull that likewise giues testimonie to this Truth For those verie Corinthians though they had much corrupted themselues in the matter of the Sacrament yet notwithstanding they still held this as a sure principle that whensoeuer they were to celebrate the Lords Supper they were to meet together as appeareth in the twentieth Verse I say howsoeuer when they were met
as thou shouldest remember him he that can once speake by experience in his owne heart as the Apostle doth Gal. 1.20 that Christ hath loved mee and gave himselfe for me will empty himselfe also and say as the Apostle did I live and yet not I now but Christ Iesus lives within me his love to us in dying for us stirres up our love to him in dying with him and as the nature of true love is to transanimate or transforme the lover into the thing loved so we are turned as it were into Christ we live not but he lives in us and surely we can never be perswaded to give over our selves thorowly to God service till wee be brought unto it by the thorow meditation and remembrance of Christs death Thirdly therein Christ hath beene most beneficiall to us and wherein is he most worthy of our remembrance but in that whereby we have most benefit by him and that is his blood or his death We have reconciliation by his blood Rom. 3.23 Redemption by his blood Heb. 9.12 and forgivenesse of sinnes by his blood 1 Iohn 1.7 all good things temporall and eternall are purchased to us by the merit of his death and contrary all evill things are thereby turned away Why doe wee remember Christ Not because of any good that he receives from us but because of the good that we receive from him now his death is that whereby we receive greatest good from him yea in some sort all the benefit that ever we enjoy by him his Incarnation Resurrection Ascension are so farre forth beneficiall unto us as they have reference to his Death and therefore except we remember Christ in his death howsoever we remember him otherwise it is no true remembrance of him at all Lastly therein he shewed himselfe most powerfull and victorious over his and our enemies Heb. 2.14 He hath destroyed through death him that had the power over death that is the Devill 2 Col. 14 15. He hath nailed our sinnes upon the Crosse and there hath spoiled principalities and powers how can we remember him better than in state wherein he gave the utter overthrow and deadly stroke to all our enemies he told them that it was then their very houre and power of darknesse and it is true to doe what they could but not what they would for that was but as it were a mocke to them for indeed it was their very houre to be destroyed and his very houre to triumph over them as our Saviour himselfe speaking of his death shewes plainly Iohn 12.31 Now is the judgement of this world now shall the Prince of this world be cast out If there were a Champion that should undertake a combat for us and overcome our enemies wee would not consider so much other circumstances of his person or state but specially his cariage and behaviour in managing our combat and his act of overcomming Christ our Champion hath overcome all our enemies in his death upon the Crosse and therefore that is the fittest object for our hearts to be set upon in the remembrance of Christ The Vses The first use serves for reproofe of those that are so nice and dainty that they cannot endure to meditate on Christs death the matter of his resurrection and ascension and glorification are pleasing unto them but the matter of his death that is harsh and distastfull all of us could be content to goe with Christ to Mount Tabor where he was transfigured that we might see his glory but we are loth to goe with him to mount Calvery where hee was crucified to taste of his sufferings the Iewes bewrayed this humour in the corrupt nature of man when they said Let him come downe from the Crosse and we will beleeve in him If Christ could be separated from his crosse and sufferings and from his death generally all would be forward enough to take hold upon but let us know that except we have our part in Christ crucified we shall never have our part in Christ glorified the crosse of Christ was his way to glorie and our due meditation and participation on his Crosse is the onely way for us to come to the participation of his glory But some will say to thinke upon Christ crucified and slaine and murdered and tormented these be bloody thoughts how should we digest them I answer First it is needfull for us that we should bee possessed with such bloody thoughts that thereby we may bee brought to see and take notice of the uglinesse and fearfulnesse of our sinne but secondly wee doe not dwell in the grosse and carnall meditation of his wounds and blood-shedding as the Papists doe but we are spiritually minded in the meditatiō of his death and therein we behold Gods decree in giving his Son for our redemptiō his wrath against sinne and his mercy to us in the forgivenesse of our sins and this is it that makes our meditations and thoughts of Christs death to be most comfortable and heavenly thoughts Secondly this teacheth us that wee should labour to bee skilfull and well practised in the meditation of Christs death and to have our eye continually upon Christ crucified That which our Saviour said to Thomas Iohn 20.27 Put thy finger here and see my hands and put it forth and put it into my sides though it were spoke there of his materiall wounds yet every one of us must take it spiritually to be spoken to our selves wee must put our fingers our hands into the holes of his sides we must dive deep by our meditatiōs into the secret mysteries of his death that therby we may become his true beleeving Disciples the death of Iesus Christ is of all other things most serviceable and profitable and comfortable to us even in respect of all the parts of Religion Wouldest thou behold the love of God towards thee and know how dearly hee loves thee See it in the death of Christ God hath given his Sonne not onely to become man for us but even to dye for us and to endure the greatest extremities for us that ever could be thought upon here is a cleere glasse wherein we may behold the height and the depth and the length and the bredth of Gods love towards us touching the forgivenesse of our sinnes every one would faine bee perswaded of it but we can never attaine to any sound perswasion thereof till wee search and see thorowly into the death of Christ Gods wrath against sin is infinite and it passeth all our apprehension to conceive how hee being so just and righteous can possibly forgive a sinner till by our thorow acquaintance with the death of Christ we finde therein infinite matter of satisfaction to Gods infinite justice so in our hatred to sinne we can never loath sinne as we should doe but by looking into the death of Christ where we see that it was so loathsome and so odious to God that it did kindle Gods infinite wrath even against
and to save us by condemning him Fourthly there is another duty required the words of the institution must necessarily bee rehearsed and this is a matter that gives wonderfull light to the death of the Lord Iesus Christ in the sacrament for when wee heare the minister make rehearsall of the same words of Christ then wee doe esteeme highly of the sacrament as if Christ were personally among us speaking to us with his owne mouth and delivering his body and blood unto us as it were with his owne hands this is a notable meanes to set forth the death of Christ Lastly it is a Christian duty and a needfull duty about the time of the sacrament to shew forth both our thankfulnesse and our cheerfulnesse even by singing of Psalmes It is true indeed there is no Psalme amisse because all were penned by the holy Ghost yet some are more fit and seasonable then others the fittest Psalmes are either teaching Psalmes or psalmes of thanksgiving if wee will have Psalmes of thanksgiving there is specially the 103 Psalme and the 116 full of good meditations to this purpose but if we will have teaching Psalmes teaching us the death of Christ for that is then most seasonable that teacheth us the matter of the death of Christ then take the second Psalme for that teacheth us concerning the death of Christ as it is applyed by the holy Ghost Act. 4.25 and so the 22 Psalm as it is alleaged 27 of Matth. for there are three severall places quoted out of that Psalme singled out applyed expresly unto the death of Christ and therfore they are most seasonable to be used and it is necessary that wee make choice of the most seasonable Psalmes that are fittest for that purpose Vse Another use is matter of reproose of the Popish Church many things in the Popish Church are hereby reproved I will but touch them that they doe directly oppose themselves against this doctrine and the truth and tenure of it directly whereas here the Apostle saith as often as you eate this bread and drinke this cup ye shew forth the Lords death till he come the Popish Church doth flatly crosse this rule divers waies First in their halfe Communions they have the bread but not the cup is this to shew forth the Lords death no it is but to shew forth halfe the Lords death this is horrible wrong to the people and disgrace to the Sacrament and dishonour to God hath God given us a great light to see Christ by and shall men scantle it to halfe a light hath God given us both the bread and the wine to discerne the Lords body and blood by and to shew forth the Lords death by and shall we have the body and not the blood shall wee have but one halfe and bee deprived of the other Againe many times in the Popish Church they have their Masses as they call them without any preaching at all many times and usually it is so with them I cannot say that by this they overthrow that very masse of theirs from being a Sacrament I will not stand upon it but yet I say that practice of theirs is a wicked and a gracelesse practice directly against this doctrine of God you shew forth the Lords death how should it bee shewed forth but by preaching and teaching but they have little or no preaching or teaching amongst them but chiefly the words of institution they are to bee rehearsed oh but say they wee have these words of institution rehearsed and therefore you cannot but say that we have teaching I answer though they have the words of institution yet the Priest mumbles them to himselfe and the people heare him not Secondly if they doe heare him it is in an unknowne tongue they understand him not Thirdly when hee rehearses them hee turnes his face from the people as of purpose to suppresse the right shewing forth of the Lords death and therefore this practice of theirs shewes that they wold not have the people discerne the Lords death in this Sacrament These are fearfull abominations and this lyes heavy upon those people of God that live under Antichrist and therefore wee should with great thankfulnesse injoy and use these blessings that God hath bestowed upon us in the cleere exhibition of the death of Iesus Christ in the Lords Supper I but say the Papists we shew forth the Lords death more then you for wee lift up the Host is this to shew forth the Lords death no this is to shew forth their owne Idoll their owne breaden-God that themselves have made The end of the eighteenth Lecture THE NINETEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER NOw we are to proceed as the occasion requires for our preparation to the Sacrament the next sabbath in the handling of that Scripture which wee have made choise of out of the 1 Cor. 11. and the 26. vers For as often as ye shall eate this bread and drinke this cup yee shew forth the Lords death till he come We have shewed you the two generall parts of this Scripture an action to bee performed in the former part the receiving of the Sacrament of the Lords Supper and a caution that this action is to bee performed withall in the latter part of the verse the remembrance or the shewing forth of the Lords death til he come we have handled the first part of the verse wholy we have entred into the second part where we shewed that there is first to bee considered the caution it selfe the shewing forth of the Lords death Secondly the frequenting of this action or the often using of this caution to bee supplyed out of the former part of the verse as often as yee eate of this bread and drinke of this cup for that particle often serves indifferently for the whole verse as well for the former as the latter part as if the Apostle should say as often as yee eate this bread and drinke this cup so often ye shew forth the Lords death till he come Thirdly we shewed you here the continuance of the observation of this caution how long it must be kept why till Christ Iesus come to judgement to the end of the world The caution it selfe the shewing forth of the Lords death of that I have spoken already now therefore wee are God willing as the Lord shall inable us to speake of the second thing namely the frequenting or the often using of this caution the often shewing forth or remembring of the Lords death as often as ye eate this bread and drinke this cup so often ye shew forth the Lords death till he come which words we must not so understand as if so bee that the remembrance or the shewing forth of the Lords death were precisely confined and limited to the use of the sacrament of the Lords supper as if the Apostle should say that then onely the death of Christ is to bee remembred when the Sacrament is to bee received and
to us let none of these nor all these hinder us from being set upon this duty but let us breake through them all in an holy zeale and set our selves soundly to meditate upon the death of Christ in hope of these heavenly blessings that the meditation of this duty will bring us unto therefore still remember the death of Christ and as ever thou desirest to have a living teacher within thee remember the death of Christ as ever thou lookest to have comfort from God so look that thou remember the death of Christ as ever thou lookest to have spirituall growth and encrease by the Word and Sacraments still looke to the death of Christ as ever thou lookest to have a strong bridle to restraine thee from sinne so still let the death of Christ bee thy continuall meditation as ever thou desirest to come before God cheerfully and with comfort in prayer remember the death of Christ as ever thou desirest to be fitted and prepared to dye remember the death of Iesus Christ as ever thou desirest and lovest any one or all these blessings together remember the death of Christ and that continually let it never goe out of thy minde The end of the nineteenth Lecture THE TVVENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE purposing God willing the next Sabbath to be partakers of the Sacrament of the Lords Supper we are therefore according to our ordinary course to make preparation thereunto by this Sabbaths evening Exercise that so we may come with better grace in our hearts to that heavenly Table 1 Cor. 11.26 For as often as yee shall eate this bread and drink this cup ye shew forth the Lords death till he come Which Scripture containes as you have heard these two parts an action to bee performed in the former part of the verse the receiving of the Sacrament as often as ye eate this bread and drinke this cup. Secondly a caution that this action is to be performed withall in the last part of the verse the remembrance or the shewing forth of the Lords death till he come We have fully finished the former part and through Gods mercy we have proceeded in the handling of the latter part to the last clause of all till he come ye shew forth the Lords death till he come I shewed you that this latter part of the verse containes the caution that the receiving of the Sacrament is to be performed withall it ministers unto us these things to be considered of First the caution it selfe namely the shewing forth of the LORDS death wherein wee shewed you what it was that was to be remembred the death of the Lord Iesus Christ and also the manner of the remembrance of it by a shewing forth or by a setting forth by a lively or a sensible expressing of it Secondly it doth commend unto us the frequenting of this caution that the death of the Lord Iesus Christ must be often remēbred for though that particle often bee onely named in the former part of the verse yet by all common understanding it is also to be understood in the latter part of the verse As often as ye doe receive the Sacrament so often yee remember the Lords death Thirdly and lastly here is the continuance of this caution the continuance of this duty take it so how long is it to continue why till he come so long as the world standeth till Iesus Christ shall come to judgement So then here we are now come to the last clause of all containing the continuance of this duty let this be done til he come till Christ come to judgement in which clause there be two things offered to our consideration the first is the continuance of this duty it selfe and that is directly and expresly affirmed ye shew forth the Lords death till he come That this duty must be continually and must never cease to continue in the Church so long as the world stands The second thing is covertly implyed yet plaine enough too if the words be well weighed and considered and that is the end or the reach that wee must ayme at in the performance of this duty namely the fitting and the preparing of us to the comming of the Lord Iesus Christ unto judgment for so the very same particle till is used in the very same sense In the 1 Cor. 15.25 where it is said that Christ must raigne till hee have put all his enemies under his feet till he have put all his enemies the meaning of it is this First that Christs reigning shall be continuall till the very end of the world Secondly and the end of Christs reigning is this the utter destruction of his enemies and the trampling of them under his feet so it is in this case Doe this duty till he come that is to say this duty must be continued till Christ come to judgement and the end and the reach that we must ayme at in the performance of this duty is that we be fitted and prepared for his comming We cannot understand this clause clearly and fully except we take it with these two explications the first is this that howsoever this duty is imposed by name upon the Corinthians onely yee shew the Lords death till he come yet notwithstanding it is proportionably implied to all the faithfull by succession from time to time to the end of the world for the Apostle knew very well that the Corinthians in themselves in their owne persons should not live till Christ should come to judgement and therefore it was impossible that they should keepe this commandement till he come but the Apostle imposeth upon the Corinthians this duty for their time that they must observe it so long as they live and likewise imposeth the same duty upon the succeeding Churches from age to age to the worlds end that they must observe this duty so too so that is the first explication the second explication is this that howsoever this clause be here expresly referred onely to the latter part of the verse to the caution to the remembrance of Christs death Ye remember Christs death till he come yet it is implyed and intended to belong also unto the former part of the verse to the action it selfe the receiving of the Sacrament of the Lords Supper For as that particle of frequenting the word often is used onely in the former part yet it extends it selfe in sense to the latter so this clause of continuing till hee come though it bee named onely in the latter part yet in sense it doth extend it selfe to the former part of the verse so that both the remembrance of the Lords death and also the observation of the Sacrament of the Lords Supper both these are to bee continued till Iesus Christ shall come to judgement for so the Apostle here expounding pounding our Saviours meaning in the words going before when he saith Doe this in remembrance of me he addes this rule of continuance doe
the institution of the sacrament saith Doe this in remembrance of me here you see that our Saviour layeth a charge upon his Apostles that they should doe this what administer and receive the sacrament in remembrance of Christ well shall wee thinke that our Saviour would have his Apostles that they onely should remember Christ or was it not our Saviours meaning that all the faithfull should remember Christ to the end of the world why surely it is the meaning of our Saviour that all the faithfull should remember Christ from time to time to the end of the world as well as the Apostles and this is the Apostles reach in these words for having made rehearsall of our Saviours words in the 25 verse presently he saith Doe this in remembrance of me and then he addes againe if ye doe this ye shew forth the Lords death till hee come the Apostle builds this very doctrine upon this very exhortation because Christ saith Doe this in remembrance of me therefore the Apostle concludes that the sacrament of the Lords supper is a perpetuall ordinance and must bee observed in the Church till his last comming to judgement and therefore the Apostle did esteeme the words of Christ a pregnant proofe of the continuance of this sacrament and he builds it plainly thereupon So much shall suffice for proofe out of Scripture now let us see what reasons may be added for further light the reasons are many Reason 1 The first Reason is drawne from comparing this with the Passeover that was to last for ever Exodus 12.14 This is a holy remembrance to you a holy feast to be kept among you throughout all generations ye shall keepe it a holy feast for ever the Passeover was so in the former Testament therefore the sacrament of the Lords supper must be so in the new Testament that was to last for ever and therefore this to last for ever The grounds of the Reason are these two First the sacrament of the Lords supper answers to the Passeover and indeed unto us it doth succeed in stead and in place unto the Passeover as wee have shewed partly before and God willing shall shew more hereafter The Sacrament of the Lords supper answers to the Passeover the Passeover was to last for ever and therefore the sacrament of the Lords Supper must last for ever too The other ground of the reason is this The Passeover was a Sacrament for the time of the Law which was only a time of shadowes the Gospell is a time of substance shall we say that the shadow shall bee served with more durable things than the substance is except we shall say that the time of the Law was served with more durable things than the time of the Gospell surely the Sacraments of the one must bee as durable as the other And therefore seeing the Passeover is to be kept for ever the Sacrament of the Lords Supper must be observed for ever too And whereas the word for ever may admit of two good and holy interpretations which way soever you take it yet still the force of this reason holds If wee expound that for ever in that signe or in the type that is to say till Christ his first comming or till Christs comming and suffering in the flesh for that is the for ever that usually is spoken of concerning the Sacrifices and Sacraments of the former Testament namely the comming of Christ in the flesh or Christs suffering in the flesh hee is the very terme and the very end of the Law as the Apostle sheweth in Hebr. 10.1 If ye take it I say in this sense yet the force of the reason will necessarily follow If the Passeover were to last for ever till Christs comming in the flesh then the Sacrament of the Lords Supper must last for ever till Christ come to judgement Secondly expound it for ever that is not in the signe but in the substance that is in Christ that is to say for ever and so long as the world standeth and the fruit of it to all eternity expound it so for so the Sacraments of the former Testament they doe stand good and are good for ever in Christ the substance of them take it in this sense yet the reason holds well for if so be that the Passeover should last till the end of the world in Christ who is the substance of it why then the Sacrament of the Lords Supper which is ordained of our Saviour to be a more lively resemblance of his death than the first was that must continue for ever also Reason 2 The second reason is this it is drawne from the nature of this Sacrament this Sacrament it is a Testament Luke 22. 20. This it the new Testament saith our Saviour speaking of this Sacrament in my blood it is a sacramentall speech whereby that is ascribed to the signe which indeed is proper to the thing signified the new Testament in my blood saith our Saviour that is confirmed or sealed by my blood or by my death and so it is his last Testament the Sacrament of the Lords Supper it is the new Testament the last Testament of Iesus Christ a mans last Testament is utterly irrevokable and unchangeable this is Christs last Testament therefore this can never be altered Gal. 3.15 the Apostle gives the rule there a mans will when it is once confirmed then it is never abrogated nor disanulled when is a mans will confirmed the Apostle tells you in Heb. 9.17 when a man is dead a mans will is confirmed by his death here is the Lords last Testament this is the new Testament in my blood saith our Saviour speaking of this Sacrament it is confirmed by the death of Christ which is the Testator and therefore never to bee abrogated nor changed nothing to be added to it nor detracted from it Heb. 13.20 the Apostle mentions the blood of the everlasting covenant speaking there of the blood of Christ hee saith It is the blood of the everlasting Covenant the Covenant or the Testament that is everlasting the blood whereby this Testament is sealed is the blood of Iesus Christ that is everlasting therefore this Sacrament whereby this Testament is further confirmed and sealed unto us in an outward manner this must be everlasting too the blood everlasting the Testament everlasting and so the Sacrament everlasting Reason 3 The third Reason is drawne from the condition of the time of the Gospell whereunto this Sacrament doth belong these times of the Gospell they are the last times the last dayes of all that ever shall be Hebr. 1.1 Gods in sundry times spake by his Prophets but now he hath spoken by his Sonne in these last dayes these bee the last dayes of the world the Apostles reach is this to shew us that this is the last time that ever he will speake to his Church because hee hath spoken by his Sonne he hath none other to send after him now these are the last
that wee doe performe either outward duties or inward graces they bee as so many serviceable helps unto us whereby wee are fitted and prepared for the day of the Lord Iesus Christ our Saviour in the 13. verse of that Chapter by occasion of the excluding and shutting out of the foolish Virgins because they had no oyle in their lamps no grace in their hearts he therefore gives us an exhortation Wath therefore why watch because yee know not when the Sonne of man shall come As if our Saviour should say Certainly the Sonne of man shall come to judgement if he doe come and finde you unready you shall bee in a most wofull and miserable case watch therefore see that yee have your lamps ready in your hands especially see that you have oyle burning in your lamps that so when the Sonne of man shall come yee may bee ready to give him gracious entertainment and so our Saviour confirmes it by that exhortation that hee gives them watch c. that all these meanes and exercises of Religion what are they why they be serviceable helps to fit us to the comming of the Lord Iesus Christ unto judgment Luk. 12.35 36. Let your loynes be girt about you and your lights burning and ye as men that doe wait for the comming of their Master that when he commeth and knocketh they may open unto him immediately In the girding of our loynes in the burning of our lights in our watching in all the duties of religion both outward and inward that we performe we must cary our selves as men that wait the comming of our Master from the wedding as men that expect the comming of the Lord Iesus Christ to judgement that whensoever he doth come and knocke when our Lord and Master shall come and knocke what may we doe we may open to him that is we may be ready to give him gracious entertainment and that immediatly without any lett or hinderance without any delay as being fitted and prepared thereunto by these duties and exercises before hand Luk. 21.36 Watch therefore and pray continually that ye may bee counted worthy to escape all these things and that ye may stand before the Sonne of man What good shall our watching doe us what good shall our prayers doe us what good shall all our religious exercises doe us that we doe performe here in this life what good saith our Saviour why they shall doe thee this good that they shall make thee to escape the terrors of the day of judgement and shall make thee to stand with joy and with comfort when the Lord shall come to judge the world Watch and pray continually that ye may escape and stand before the Sonne of man Titus 2.11 12 13 verses The grace of God that bringeth salvation to all men hath appeared teaching us that we should deny ungodlinesse and worldly lusts and that we should live soberly and righteously and godly in this present evill world looking for the blessed hope and appearing of the glory of the mighty God and of our Saviour Iesus Christ The saving grace of God that there the Apostle speakes of teacheth us two things as the Apostle shewes It teacheth us first the good duties that we are to performe to deny ungodlinesse and unrighteousnesse and our selves and to live godly and soberly in this present world and it teacheth us a second thing what it is that our eyes and hearts are to be fixed upon in these duties even the appearing of the Lord Iesus Christ looking for that blessed hope still have your eyes upon that looking for the appearance of the mighty God and of our Saviour Iesus Christ The Apostle Peter he goeth one step further for whereas the Apostle Paul he had said there looking for the blessed hope so manage all your businesses that ye may have a gracious eye to the comming of the Lord Iesus Christ The Apostle Peter hee goeth one step further in 2 Pet. 3.11 12. Seeing that all these things must bee what manner of persons ought we to be in all holiness godly conversation looking for and hastning unto the comming of the day of the Lord in the performance of the duties of holines righteousnes we must not only have our eyes fixed upō the comming of the day of the Lord but hasten to it that is to say we must so cary our selves in the managing of these duties that in every good duty that we doe still we may bee fitted and better prepared for the comming of the day of God and nearer to it than we were before looking for and hastning unto the comming of the day of God You see these places prove the doctrine directly for all religious duties now for these two in particular I will give you a proofe for each and so come to the Reasons First concerning the performance of the dutie of receiving the Sacrament of the Lords Supper that is a serviceable meanes and a good duty to fit us to the day of Iesus Christ our Saviour would give us to understand so much in Matth. 26.29 Henceforth I will drinke no more of this Vine till I drinke it new with you in my Fathers kingdome our Saviour used that speech immediately after the Passeover and after that hee had instituted the Sacrament of the Lords Supper immediately he makes a kinde of a sweet allusion betweene the drinking of the wine in the Sacrament and the drinking of wine in the kingdome of heaven Now you must consider that by drinking of the wine in the Kingdome of heaven wee are not to understand that we shall drinke wine there but that there we shall have a Communion with Christ in his heavenly kingdome which hee by way of allusion calleth the drinking of the wine new in his heavenly kingdome thereby our Saviour giveth us to understand that the conscionable and the religious receiving of the Sacrament of the Lords Supper the conscionable and religious and spirituall drinking of the wine in the Sacrament of the Lords Supper is a speciall meanes whereby we are furthered and fitted and prepared to drinke new wine with Christ in the kingdome of heaven that is to say to the participation of that glory that Christ shall make us partakers of in heaven for the other that the death of Christ effectually remembred doth so too looke Heb. 9.28 So Christ was once offered to take away the sinnes of many and the second time hee shall appeare without sinne to salvation The Apostle there makes a kinde of comparison betweene Christ and us in two things his death is compared to ours and likewise his judgement to ours we dye and we come to judgement Christ Iesus he dyeth and he shall come to judgement too he to judge we to be judged and we must make use of our death for our judgement and we must make use of the death of Christ with reference to his judgement not to meditate upon it as once suffered for us all as who