not all to be partakers of this benefit this precious Treasure Remission of sins is not euerie Mans portion it is not euerie Man that can reach forth his Hand and take it at this owne pleasure but it is restrained to some certaine sort of Men as we may say Though the Lord be exceeding bountifull and free of his sauing Grace that he imparts it to many yet he is not prodigall and lauish of it to expose it to all not euerie one that liues after the Death of Christ shall be saued by his Death nor euerie one that knowes of the shedding of Christ Blood shall haue the benefit of it no nor euerie one that us perswaded that the Blood of Christ is auaileable for the taking away of sinne shall haue remission of sinnes by it nay I add further that not euerie one that comes to partake of this Sacrament which Christ saith Is his Blood of the New Testament shed for many for the Remission of sinnes shall be made partakers of the benefit and comfort of this Sacrament many of these shall all shall not it is restrained to some certaine kind of People and that is to Beleeuers on whom God bestowes the Grace of Faith they and none but they are partakers of this benefit we must not thinke that the Hand of God is shorthed that he cannot saue all Men nor we must not thinke but that the Blood of Christ is in it owne worthinesse and power as sufficient for one as for another for all as for few if Christ had so intended it and God so accepted it but this restraint is chiefely to be ascribed to the Decree and purpose of God who forgiues and saues whom he will and consequently to the Grace of Faith which God freely bestowes on all those that receiue it sauingly these and none but these are the Many here spoken of according to that in the 1 Iohn 12. As many as receiued him to them be gaue power to be the Sons of God euen to them that beleeue in his Name How comes it to passe that some beleeue and some doe not It must be ascribed to the Decree of God Acts 13.48 As many as were ordained to eternall life beleeued The second exception is of inlargement though it be restrained to some yet it is to no small some there is many of them it is spoken and to be vnderstood respectiuely First of the Disciples for howsoeuer they onely were present at this Action and to them onely these words and mysteries were then deliuered and howsoeuer Luke reports Luke 22.19 20. that it is a thing appropriated to them Which is shed for you and howsoeuer it did belong to them by a speciall Prerogatiue as well because they were the first that euer did partake of these Mysteries in that kind as also because they were to be the Publishers and Ministers of this Grace to others yet it is not so restrayned to them but that it is intended and inlarged to many others as who should say Which is shed for you and for many more as well as you Secondly it is to be vnderstood respectiuely of the whole Nation of the Iewes It is true that it is said Saluation is of the Iewes Ioh. 4.22 and Christ himselfe was a Iew borne and he himselfe saith He is not sent but to the lost Sheepe of the House of Israel Math. 15.24 Therefore Himselfe his Saluation Word Sacraments and all his sauing Ordinances were first to be tendred to them as their proper right and yet not so proper to them but that at the second hand they were to be tendred to many more besides them euen to many of all sorts of People in the World according to that in Math. 8.11 Many shall come from the East and west and shall sit downe with Abraham and Isaac and Iacob in the Kingdome of Heauen So then this indefinite number giues intimation of an expresse difference betwixt this New Testament here mentioned and the Old Testament whereto this is opposed that Testament was made with the Iewes onely for howsoeuer some Gentiles were then saued as Iob and others yet that was extraordinarie but this New Testament is made with the Gentiles also so that hereby the Gentiles are saued as ordinarily as the Iewes without any difference So then it is not inlarged to all but confined to some neither is it confined to a few but inlarged to many not to the Disciples onely but to the Iewes and not to the Iewes onely but to the Gentiles and to many of the Gentiles of all Nations This is the reach of this particular Now because this last point is of greatest moment in it selfe and principally intended in the Text we will further insist vpon it by way of obseruation Take it thus Doct. 1 The New Testament or the Couenant of Grace sealed by the Blood of Iesus Christ is not scantled to any one People or State or sort of Men as the former Testament was but is common to many euen to the whole Many of the World to all sorts whatsoeuer that doe receiue it First It was so promised by God Secondly It was so fore-told by the Prophets Thirdly It was performed by our Sauiour Fourthly It was so witnessed by the Apostles First It was so promised by God Gen. 12.3 I will also blesse them that blesse thee and curse them than curse thee and in thee shall all the Families of the Earth be blessed Here God makes a Couenant with Abraham and it was this verie Couenant of Grace as the Apostle shews Gal. 3.8 where he calles it expresly The Gospel for the Couenant of the Law was not then in being till 430 yeeres after as we may see in Verse 17 and this Couenant was then effectually sealed by the Blood of Christ though not actually till Christ came in the Flesh What is the tenor of this Couenant That in him all the Families of the Earth shall be blessed All farre or neere ciuill or barbarous Iew or Gentile But that is spoken to Abraham what is that to Christ Yes for it is not spoken of the person of Abraham but of the Seed of Abraham Gen. 22.18 In thy Seed shall all the Nations of the Earth be blessed And who is that Seed It is Christ saith the Apostle Gal. 3.16 The Apostle Peter Acts 3.25 expounds the Couenant so and applyes it to the Iewes And the Apostle Paul Gal. 3.8 14.16 expounds the verie same Couenant so to and applies it to the Gentiles Now all the Nations of the Earth are either Iewes or Gentiles so that it is not restrained to one Nation but inlarged generally to the whole Many of the World Secondly It was so prophesied Esay 40.5 And the Glorie of the Lord shall be reuealed and all Flesh shall see it together What is the Glorie of the Lord It is the Saluation of God Luke 3.6 All Flesh shall see the Saluation of God And what is this Saluation of God It is Christ
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
succeeding Churches is to bee retained and used in them all but that one and the same discipline in every particular is so established in the Word for all Churches that rests to bee proved I say in particular for in the generall we confesse discipline and wee have discipline though not that particular which they urge yea they must not onely prove that there is such a discipline in particular but also that it is essentially or inseparably necessary to the true being of a true visible Church else their argument against us is of no force at all You have not such a discipline therefore no true Church Now for our parts we doe acknowledge discipline necessary for the beauty and wel being of the Church but not essentially or inseparably necessary to the truth and being of it for if it were so then Christ should be the head of divers Churches differing in essence and nature and that this Church that had not this discipline did differ in essence and being from the succeeding Churches that had it which is false and impious to affirme Secondly it should teach us thankfulnesse to God that we of this Nation which once sate in darknesse and in the shadow of death that were first drowned in Paganisme and after in Popery that now we should have this great light shining amongst us that we should have the Word and the Sacraments and the duties of prayer to God and love to the brethren in some measure conscionably and religiously practised amongst us this we are to be thankfull to God for wee doe not justifie any corruption that is amongst us they are our owne but these good things are Gods and therefore hee is to have praise and thankes for them Thirdly it should teach us to live and rest in the communion of this Church harken not to whisperers and seducers that would entice you from us and say Come to this Church goe to that Church c. they are like unto those that our Saviour forewarns us of in these last times Mat. 24.23 that say Loe here is Christ and loe there is Christ for he that tells us of a new Church may as well tell us of a new Christ but beleeve it not saith our Saviour so say I unto you Give no eare to them goe not after them stand fast in that Christian resolution of Christs Disciples Iohn 6.68 Christ asketh them in the 67. verse What will you also forsake me they answer him very graciously and resolutely Master whither or to whom shall we goe thou hast the words of eternall life our Church hath through Gods mercy the Apostles doctrine the words of eternall life and therefore whither or to whom should you go from us Fourthly it should teach us to make use of these duties by frequenting the preaching of the Word and the Sacraments and Prayers and joyning together in love-duties let us labour to walke in the light of the word and to profit by it while we enjoy it lest it be taken from us and given unto those that will bring forth better fruits than we have done And seeing wee tender our selves monthly to receive the Sacrament of the Lords Supper let us take heed how we come to it let us not come hand over head to the receiving of it but let us bring our wedding garment Faith and Repentance with us that so wee may be welcome guests to the Lords Table Lastly let us pray to God for the continuance of these meanes amongst us pray for the peace of Ierusalem wish her prosperity let us doe all we can to procure her wealth and if there be any abuses or corruptions amongst us let us pray to God to reforme them and let us not goe beyond the compasse of our callings for wee have no meanes to use for redresse herein but prayer to God that he would bee pleased to remove all abuses and to continue these meanes unto us that as he hath made us a true visible Church so hee would continue unto us his Word and other his saving ordinances that we may be a true visible Church every day more purer than other unto the worlds end FINIS
wants to minister all comforts vnto vs to fill vs with all aboundance and euerie way to giue vs plentifull satisfaction If we rest on him as Man onely many feares and doubts and suspitions might arise but Christ the Lord puts all out of doubt and giues vs full content and securitie here is sure footing for the grace of Faith to rest vpon Christ the Lord is the Rocke that we must build vpon and the Gates of Hell shall neuer preuaile against vs therefore let vs rest in Christ the Lord and rely vpon him and cast our selues with all bouldnesse and confidence vpon his Almightie protection Vse 4 The fourth Vse Here is matter of comfort and reioycing seeing Christ is the Lord specially of the Faithfull it should teach vs neuer to be discouraged whatsoeuer befall vs we are his Seruants and he is our Lord therefore he will prouide for vs and defend vs and take part with vs and saue vs whatsoeuer case we are in the verie Name of the Lord breakes in vpon our Hearts I know not how with such a louely Maiestie that it ministers comfort and life vnto vs in all our estates in our well-fare when we looke about and see Gods blessings vpon vs and consider that the Lord hath done this for vs it comforts vs that surely it shall stand good because the Lord hath done it in our wants if we can consider that the Lord is our Sheepeheard that is the supply of all our wants in our afflictions when we goe thorough the Fire if the Lord be with vs it shall not burne vs if thorough the Water it shall not drowne vs against our Enemies it is a sufficient Shield If the Lord be our Light and Saluation whom should we feare Psal 27.1 So in our Prayers Luke 23.42 Lord remember me when thou commest into thy Kingdome it is such a patheticall voyce that it worketh affection a kind of liuely and comfortable affection in the Hearts of those that haue grace to conceiue rightly of it Vse 5 The last Vse is for terror to the wicked it breakes in vpon them with a dreadfull and terrible Maiestie there is nothing can afright wicked Men or the Diuell himselfe more then the Name of the Lord it is a matter of great terror to them and workes effectually against them it was snibbing enough to Satan Zach. 3.2 when it was said vnto him The Lord reproue thee Satan And in Iude verse 9. when Michael the Archangell stroue with the Diuell about the Body of Moses he durst not blame him with cursed speaking but said The Lord rebuke thee he had his arrant he need haue no more said to him and if it be but pronounced by Men with a faithfull Heart and assured confidence in God it is able to strike terror and astonnishment into the Hearts of vngodly Men Behold the Lord comes to Iudgement c. And in the 1 Thess 4.16 The Lord shall descend from Heauen with a shout c. The day of Iudgement is a matter of terror to the wicked and because it should affright them the more it is denounced against them in the Name of the Lord And alas though wicked Men be neuer so great what are they when the Lord of Heauen and Earth shall set himselfe against them in his fierce wrath and displeasure The thought hereof is suffcient to terrifie and amaze the most obstinate sinner in the World Secondly in that the Sacrament is called by the name of the Lords Table and the Lords Supper hence obserue that the Lords Supper is as it were a Banket or Feast of our Soules wherein the Faithfull are nourished to a Spirituall and Heauenly life We must vnderstand that matters of Saluation are Spirituall which come not within the compasse of our sence but are spiritually to be searched and reached vnto by the Eye of Faith And hence it is that God willing to acquaint vs with them doth set them forth vnto vs vnder the veiles of temporall things and because matters of Saluation are sweet and comfortable and refresh the Heart therefore the Holy Ghost makes choyce of such outward things to veile and to shaddow them by as are most vsuall and fittest for our comfort and refreshing as namely Bankets and Feasts and so Math. 22.2 and forward and Reuel 19.9 and 2.7 c. And according to this ground it is that this Sacrament is set forth vnto vs in the name of a Feast that is to say a Spirituall Feast or Banket for our Soules Prou. 9.1 2 c. it is said of Wisedome that she hath killed her Victuals drawne her Wine and prepared her Table and what is the benefite to be receiued at this Feast Knowledge and vnderstanding as appeares in the 4 and 5 Verses by Wisedome there is meant the Sonne of God the preparing of the Victuals and Table is the tendring vs of the meanes of Saluation which is performed in a particular manner in this Sacrament 1 Cor. 10.26 The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ And the Bread which we breake is it not the Communion of the Body of Christ Now these things cannot be communicated to vs in bodily manner he being in Heauen and we in Earth therefore it must be vnderstood in a spirituall manner as the Body and Blood of Christ which is communicated to vs in this Sacrament being a spirituall Banket for our Soules to nourish them vp to a spirituall and heauenly life Math. 26.28 This is my Blood of the New Testament which is shed for many for remission of sins So that the end for which we are inuited to drinke it is the remission of sinnes drinke Wine it is for the comfort of our Bodyes drinke the Blood of the Lord Iesus at the Lords Table it is infinitely more comfortable to the Soule of a poore Christian that lyes groaning vnder the burthen of his sinnes he is thereby refreshed and reuiued and cheared vp to a spirituall life Iohn 6.54 Whosoeuer eats my Flesh and drinkes my Blood hath eternall life and I will rayse him vp at the last day The benefit that comes to vs by the Flesh Blood of Christ which we eat and drinke after a speciall manner in this Sacrament is not a temporall life but life eternall Iohn 6.63 The Flesh profits nothing the words that I speake to you are Spirit and life That which our Faith takes hold vpon in Christ Iesus by eating and drinking him after a spirituall manner whether in the Sacrament or without it is not to make our Bodyes fat but to cherish vp our Soules that his Spirit may quicken our Spirit and his life may make vs aliue to God Reas 1 The Reasons First Christ came specially for the good of our Soules Math. 11.29 You shall find rest to your Soules It is true indeed our Sauiour hath a care of our Bodyes too but his speciall care is for our Soules he is our
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
Christianitie specially you that haue proceeded so farr in it as to receiue the Sacrament of the Lords Supper you haue thereby absolute Communion you haue giuen your selues vnto Iesus Christ and he hath giuen himselfe likewise to you you are made one with Christ and he with you and with all the Faithfull this is set downe in the sixteenth and seuenteenth Verses On the other side saith he they that doe communicate in their religious Feasts that are consecrated vnto Idols they doe giue themselues ouer vnto those Idols and make themselues one with those Idols with them that worship them That you heard in the 1 Co. 10.20 marke what the Apostle inferres vpon it It is impossible to be one with God and one with Idols One with God and one with Diuels For these they are no better then Diuels it is impossible you should be so if once you giue your selues to the seruice of God ye renounce the Diuell if once you giue your selues to the seruice of the Diuel then ye renounce God and all the Faithfull We cannot be partakers of the Lords Table and of the Table of Diuels it is impossible that euer you should be so And therefore in any case partake not with them in any of their religious Feasts Thus the Argument stands You that are religious are made one with Christ and Christ with you and therefore it is impossible that ye should communicate and partake in the seruice of Idols or Diuels and in the Supper of the Lord that is to say it can neuer be done so the seruice that ye performe to God in the Sacrament cannot be acceptable to him the force of the reason stands in this in the proofe of the first point as many as professe Christ beleeuers and receiuers of the Sacrament of the Lords Supper they haue made themselues one with Christ and Christ with them that is proued in the 16 and 17 Verses and for confirmation thereof he makes them Iudges in it and he appeales to their consciences saying I speake but vnto them that haue vnderstanding Iudge you what I say The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breaks is it not the Communion of the Body of Christ As who should say I appeale to your consciences you know it is so any Man that knowes what belongs to the Sacrament of the Lords Supper knowes this to be true So then there is the occasion of the words Now concerning the meaning of the words He is to expresse what is meant by the Communion and then what is meant by the Body and Blood of Christ The Communion imports in the Originall either the act of communicating whereby there is a communion and fellowship made or else it imports the Communion it selfe which is made by such an act As for example when we speake of a Contract of Marriage or of a Bargaine the name may signifie either the act whereby the contract is made or the contract or bargaine which is made by such an act So this Communion signifies the contract betweene vs and Christ So then this Communion is of two sorts there is a Communion here meant between Christ and the Faithfull and secondly a Communion of the Faithfull among themselues First a Communion of Christ with the Faithfull and that is of two sorts first a naturall Communion and then a spirituall that we haue together The naturall Communion that we haue with Christ is in respect as he is a Man and as he doth take our nature vpon him as he was made Bone of our Bone and Flesh of our Flesh and this is generall to the whole Race of Man-kind there is a naturall Communion betweene Christ and the whole Race of Man-kind yet notwithstanding the sauing benefite and comfort of it is proper to the elect Children of God and hence it is that this Communion is appropriated to the Children of God Hebr. 2.14.16 For as much then as the Children are partakers of Flesh and Blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of Death that is the Diuel For he in no sort tooke on him the Angels nature but he tooke the Seed of Abraham and did communicate in the whole Race of Man-kind but yet so as onely the Children of God haue comfort thereby This Communion doth arise from vs vnto Christ Why Because our Nature was first before Christ was incarnate and he by taking of our Nature vpon him is made Flesh of our Flesh and Bone of our Bone and therefore this Communion is from vs to Christ The second Communion is a spirituall Communion as Christ is our Head and Mediator and as we are ingrafted as Members into his mysticall Body Now this Communion none are partakers of nor haue any part in it but onely the Beleeuers and in this Communion we are made Flesh of his Flesh and Bone of his Bone as in the other he was made Flesh of our Flesh and Bone of our Bone so in the spirituall Communion we are made Bone of his Bone and Flesh of his Flesh Ephes 5.30 the Apostle speakes there of a spirituall Communion betweene Christ and the Church now this Communion ariseth from him and by him vnto vs and the other Communion ariseth from vs to him for the grace of the Spirit of Life which is in Iesus Christ is that by which we are ingrafted and incorporated into Christ So then you see concerning both the naturall and the spirituall Communion that we haue with Christ Then the second Communion what is it Why the Communion that the Faithfull haue among themselues whereby they are ioyned together thorough the Bonds of Faith of Hope Loue and the Spirit of God and all of them made Members of one and the same Body and this Communion ariseth from the former The Communion of the Faithfull among themselues ariseth from the Communion of vs with Christ therefore are we ioyned together because all our Members doe agree together from Christ our Head The Apostle deliuereth the point and the illustration of the point together in 1 Cor. 12.12 Though the Members be many yet all the Members concurre together in one Body That is true though many Members yet all of them concurre in one Body and vnder one Head and so is Christ So stands the case of the comparison betweene Christ and the Church there is a Communion betweene Christ and the Church why so there is a Communion between all that haue fellowship one with another because they concurre ioyne together vnder one Head So much shall serue to haue spoken concerning the Communion The next thing that is to be vnfolded is the Body and Blood of Christ that is to say Christ wholly his Body his Blood his Death his Resurrection and all his Merits For howsoeuer it be that the Lord Iesus Christ is tendred vnto vs in the Lords Supper
with an eie and respect to his Death on the Crosse his Body broken his Blood shed yet notwithstanding that is not all we are not to stay there but it hath a further reach otherwise those that stood by our Sauiour Christ when he was crucified put the case that one of them had sprinkled his Body with the Blood of Christ should he haue had a Communion then with Christ Certainly no. Therefore our Faith must reach further and not stay in the Body and Blood of Christ but it must reach to the fruit and comfort that comes thereby to sanctification and eternall life For so Christ spake Math. 26.28 This is my Blood which is shed for many for the remission of sinnes Consider of Christ his Death his Body broken his Blood shed we must haue a further reach to discerne the sauing fruits and benefits of his Death as forgiuenesse of sinnes sanctification and eternall life So then we see what is meant by the Body and Blood of Christ The Communion of the Body and Blood of Christ Now the third point to be spoken of is the manner of the performing and accomplishment of those things in the Sacrament or Supper of the Lord. We must vnderstand it to be thus performed that is to say that this Communion with Christ or the Communion that we haue among our selues we must not so vnderstand it as if it were begun or made but so performed as according to the nature of the Sacrament will reach vnto it that is to say it is there confirmed ratified and sealed vp vnto vs the Body and Blood of Christ is communicated vnto vs by the way of Seale of Pledge of Ratification the Sacraments doe not beget Faith in vs but they confirme Faith where it is begotten already Rom. 4.11 After he receiued the signe of Circumcision as the Seale of the righteousnesse of Faith which he had when he was vncircumcised c. The Sacrament that comes and seconds it and ratifies it vnto vs. Then here is the case at our first conuersion when God gaue vs an effectuall calling God drawed vs neere to himselfe and worked Faith in vs and touched our Hearts by his Spirit and so makes this holy Communion betweene Christ and vs and so makes vs one with him and he with vs. Well Faith being thus begotten in vs by the preaching of the Word the Vnion being thus made then God admits vs to his Table to the Sacrament of the Lords Supper the point now in hand He admits vs there that so this Communion already made betweene Christ and vs might be further confirmed and ratified The Sacrament doth this not as an efficient cause but as an outward instrumentall cause It is not done by the deed done as the Papists say the deed done is not enough to conferre grace no it is no such matter the Sacrament of the Lords Supper is the Communion of the Body and Blood of Christ The meanes that Gods children are conuerted by and effectually called is the Word thereby Faith is wrought in them and a holy Communion made betweene Christ and them after they are admitted to the participation of the Sacrament by which Sacrament as an outward instrumentall cause this Communion being already begun and made is further ratified and confirmed This is the meaning of those words that it is the Communion of the Body and Blood of Christ Now we come to the obseruations that here ariseth for our instruction First concerning the Communion betweene Christ and the Faithfull and then the Communion between the Faithfull and themselues The Communion that is betweene Christ and the Faithfull is confirmed vnto vs in the participation of the Lords Supper that is it is an effectuall Bond Pledge and Seale of that holy and blessed Communion that the Faithfull haue with Christ and Christ with them In Math. 26.26 the Text saith there that our Sauiour tooke Bread and gaue it to his Disciples that is Christ communicated himselfe to vs in the Sacrament Now we are to proue that Christ communicated himselfe to vs in the Sacrament He gaue it to his Disciples what freer then the guift And withall he presseth it vpon them and bids them take eat this is my Body What can be spoken more frankly and more freely And therefore being spoken by him that neuer spake any thing that he meant not in his Heart it must needs be a verie franke and free bestowing of himselfe Yet as you will say here is Bread and here is Wine frankly and freely giuen but what is this to Christ his owne Body Yes that Bread in a Sacramentall sence is the Body of Christ he giues the name of the Signe to the thing signified this Bread is his Body whatsoeuer he speakes and performes concerning the one he doth concerning the other He was not so franke free and liberall in giuing Bread as he was in giuing his Body to feed vpon So the like is concerning the Cup in Vers 27.28 First here you see then that the Sacrament of the Lords Supper in regard of the first institution is a Bond and Seale of the blessed Communion that we haue with Christ He gaue himselfe to vs. In Iohn 6.51 52. there Christ tels them that He it the liuing Bread which came downe from Heauen if any Man eat of this Bread he shall liue The meaning is that Christ gaue vs his Flesh to eat spiritually In Vers 53. it is said Except ye eat the Flesh of the Sonne of Man and drinke his Blood ye haue no Communion with Christ But that which is most pregnant for our purpose is in Vers 56. where it is said He that eats my Flesh and drinkes my Blood dwelleth in me and I in him What neerer Communion can there be then this that we dwell in him and he in vs Who are they that partake of this He that eats my Flesh and drinkes my Blood dwelleth in me and I in him And is not this his Flesh eaten and his Blood drunken In the participation of the Lords Supper is ratified the sweet Communion that is betweene Christ and vs. I doe not say that that in the sixth of Iohn is vnderstood properly of the Sacrament of the Lords Supper but is mystically applyed to this of eating Christ by Faith and therefore iustly agrees with this of the Lords Supper when we meditate vpon Christs workes in the Sacrament or out of the Sacrament not eating his Flesh and drinking his Blood after a spirituall manner that is in the generall there if we doe this in the vse of the Sacrament we doe it in a particular manner So then it is so in all our spirituall eating of Christ and drinking of his Blood we dwell in him and he in vs then much more in the participation of the Sacrament of the Lords Supper when our Faith is lift vp to Christ that we feed vpon him more thoroughly and earnestly and therefore much more doth that place take hold of our
hath by Couenant from God Hence it is that God hath allwayes manifested his good will to Man by way of Couenant thus he dealt with Adam before his fall Gen. 2.17 and so after his fall 3.17 and so to Noah after the Flood Gen. 9.9 and to Abraham Gen. 17.2 so to the Israelites Exod. 19.5 so it is now to vs that liue vnder the Gospell the matter of Saluation stands by vertue of a new Couenant which being sealed by the actuall Blood-shedding of our Sauiour Christ is most properly a Testament and so our state vnder the Gospell is the state of a new Testament in Hebr. 1.1 2 3. there it is plainly affirmed that it is so At sundry times and in diuers manners God spake in the old time to our Fathers by the Prophets in these last dayes he hath spoken vnto vs by his Sonne who hath by himselfe purged our sinnes The Apostle compares the state of the Faithfull that liued in former times to ours that liue vnder the Gospell At sundry times God appeared c. at the beginning to Adam after to Abraham c. and in diuers manners to some by Angels to some by Visions to some by Shadows by Moses and the Prophets but to vs by his owne Sonne he hath manifested his Couenant to vs by his Sonne who hath by himselfe purged our sinnes as who should say He had sent a new Couenant-maker to vs and he had made a new and another Couenant with vs and what is that Remission of sinnes Galat. 4.22 c. there it is figured that it should be so Abraham had two Sonnes Isaack and Ismael by which two other things are meant saith the Apostle the two Testaments the former is signified by Agar and what is her condition Slauish and in bondage Ishmael what is he Slauish and in bondage too and borne after the Flesh Here is the former Testament a slauish Testament that tyed Men to great bondage specially in the Ceremonies her Children were the Children after the Flesh that is as many as did not spiritually embrace it that did not spell the Couenant of Grace vnder the Couenant of Workes it was to them meerely a carnall Couenant and they carnall Children The latter Testament is signified by Ierusalem Verse 26. and what is her condition Aboue and free What are her Children As Isaack And what is their condition Not after the Flesh but after the Promise Therefore we saith the Apostle that is to say we that liue vnder the Gospell or New Testament are after the manner of Isaack Children of the Promise Verse 28. as if he should say we are deliuered by Christ from that slauerie of Ceremonies and from that carnall seruice which was a Veile to them they did not see that which was hidden vnder it we are free from their bondage we hold by the Promise not after the Flesh In Ieremie 31.31 c. it is promised it shall be so Behold the dayes come saith the Lord that I will make a new Couenant with the House of Iudah and of Israel c. where it is expresly called a new Couenant and with whom it is made with the House of Iudah and of Israel that is to say with the Church vnder the Gospell for they are the true Israel the right Iewes that are Iewes within as the Apostle speakes and there is set downe the substance of the Couenant and the parts of it Sanctification and Iustification Sanctification by putting his Law in their Hearts Verse 32 33. Iustification by forgiuenesse of sinnes Verse 34. And that we may know certainely that these dayes there spoken of are the dayes of the Gospell after Christs death the Apostle himselfe so expounds it and applyes it Hebr. 8.8 and 10.16 17. and in Luke 22.20 there it is performed and made good This is my Blood of the New Testament which is shed for you For you That is to say As many as liuing vnder the New Testament doe embrace it the originall Text is verie significant The New Testament emplyes a direct reference to that which was spoken in Ieremie 31. as if our Sauiour should haue pointed it out with his Finger and said thus You haue heard that God promised it by Ieremie that he would make a new Testament with his People beleeue it this is that verie Testament which there was promised Rom. 6.14 Ye are not vnder the Law but vnder Grace there is the experience of it that it doth and shall hold so for euer for what is the Old Testament but the Law and what is Grace but the New Testament We that now liue are not vnder the Old Testament but vnder the New for that which is there spoken to the Romanes is entended generally to all Christians that is to all true beleeuers that not onely acknowledge but embrace and practise Christ crucified in true mortification they are dead to the Law and to Sinne and are freed from that bondage and altogether vnder Grace and vnder the New Testament Reas 1 First It is a New Testament in respect of the Old either we must hold by the Old Testament or the New the Old if it were still of force it could not saue vs Gal. 3.21 For if there had beene giuen a Law which could haue giuen life surely righteousnesse should haue beene by the Law where ye see the Apostle saith plainely the Law cannot giue life and Rom. 8.3 it is impossible that the Law should iustifie vs but this Old Testament euen by the death of Christ and he by the abrogating of the Old hath established a New for that was some part of our Sauiours meaning that when he said vpon the Crosse It is finished the Old Testament is ceased and the New is established and surely if our Sauiour had not conferred the New Testament he taking away the Old had left vs without any hold in God at all Reas 2 Secondly It is New in respect of the strangenesse of it for strange things are new things vsually when the Prophets fore-tell the New Testament they prefixe this note of attention Behold as being about the reports of miraculous matters that God will doe great wonders and strange things and surely it is the mysterie of all mysteries and there be many wonders in this one worke that a Virgine should conceiue that the Sonne of God should become the Sonne of Man that God should giue his owne begotten Sonne for vs poore sinfull wretches and his vtter Enemies that God being a righteous Iudge should giue his Sonne to saue vs notorious sinners that one Man should be saued by another Mans righteousnesse that many thousands should be iustified by one Mans obedience that the Gentiles should be called that the Spirit should attend vpon the Word to open the Heart to beleeue it and obey it that so plentifull a measure of the Spirit should be poured forth vpon all Flesh young Men Maids and so forward All these and many others as strange things
of the world after our lusts and corruptions but when once we are truly partakers of Christ crucified then we are crucified to the World and the World to vs and then we scorne the things of the World the great riches and high promotion and the beautifullest things we account them as Dung of the Earth Againe when we consider Christ crucified there we behold how patient we should be in affliction euen to the death there is the picture of our whole life which must be a continuall course of mortification and there is the seasoning of our death looking thoroughly vpon Christ crucified it is that which seasons our death that whensoeuer death commeth and seaseth vpon vs it shall be a sweet passage to a better life Againe when we see Christ crucified we see all euils turned to good they are seasoned to vs in the sufferings of the Lord Iesus and if we haue any comforts we enioy them so farre forth as they are seasoned vnto vs in the Blood of Christ Lastly when we consider Christ crucified there we find all good things purchased for vs Grace and Mercie and Peace and eternall Saluation There is a World yea a Heauen of Treasure and riches gathered for vs and that we are made partakers of by a due view and Faith in the meditation of Christ crucified and therefore whosoeuer would haue any true rellish of Christ he must labour for the rellish of the Blood of Christ Vse 2 The second Vse teacheth vs the difficultie of the worke of our Redemption it was a maruelous difficult and a hard thing which could not be effected but by the Blood of the Sonne of God Oh how deepely had we plunged our selues into a bottomlesse Sea of miserie that nothing could plucke vs out but the Death and Blood of Iesus Christ How fast did the filth of sinne sease vpon vs both in our Bodyes and in our Soules that nothing could wash and cleanse vs from it but the Blood of Christ How desperately were we entangled in the Snares of the Diuell that nothing could loose vs but the Death and Blood of Christ How fearefully had we enthrall'd our selues to Death Hell and Destruction that nothing could deliuer and free vs but the Blood of Christ How infinitely had we exposed our selues to the wrath and vengeance of God that he being a God of compassion and of himselfe most gracious and ready to forgiue sinnes yet he could not be moued to haue pittie and companion vpon vs but onely by the cruell and cursed death of the Lord Iesus The more difficult the worke on his part the greater was his loue to vs and therefore the more thankfulnesse we are to render vnto him Vse 3 The third Vse It teacheth vs the certaintie of the worke of our Redemption and the certaintie of the state of the Children of God It is confirmed by Blood and therefore it shall stand sure and firme for euer If so be that our sinnes can be more powerfull to destroy vs then the Blood of Christ to saue vs then is our Redemption vncertaine If so be that Death and the Diuell which haue beene already ouercome and trampled vnder Foot by Christ if these Principallities and Powers can recouer themselues and get vp in Armes againe and make Warre against Christ and bring him downe from Heauen againe and crucifie him the second time then is our Saluation and Redemption vncertaine But if that be impossible then it is impossible that those that haue part in this Couenant should faile of Saluation and Redemption Vse 4 The fourth Vse It teacheth vs the preciousnesse of the worke of our Redemption you see it hath cost the verie Blood of the Sonne of God himselfe How preciously and highly did the Lord value our Soules who was pleased himselfe that knew the worth of euerie thing to set our Soules at such a high rate as the Blood of Christ How deerely did he esteeme and loue vs when he would come and purchase these poore Soules of ours and pay so high a price for them And how preciously ought we to carrie and behaue our selues and possesse these Vessels of ours in holinesse and honour and giue vp our Soules a liuing Sacrifice to our Lord Iesus 1 Cor. 6.20 You are bought with a price saith the Apostle therefore glorifie God in your Bodyes and in your Soules for they are Gods God hath esteemed so highly of you as to set you at the rate of his own Sonne And Christ hath esteemed so highly of you to buy you so deerely and therefore doe not commit sinne filthinesse and vncleanenesse but giue your selues to holinesse and pietie that God may be glorified and honored by you Vse 5 The fifth Vse It teacheth vs the sufficiencie and perfection of the worke of our Redemption All that euer was and could be done was done of Christ What could he haue done but to be holy all his life and to be subiect to the Death euen to the Death of the Crosse Who can add any thing more perfect to this worke of our Redemption What can any Man adde vnto this worke of our Redemption No no it colt more then so to redeeme our Soules What can we doe any thing of our felues if we doe either it must be some holy doings or some holy sufferings What are our doings to Christ his doing Surely nothing and therefore nothing that we can doe can add any thing Then for our suffering what is the shedding of the Blood of Men to the shedding of the Blood of Christ Infinitely incomparable is the one to the other Therefore seeing our Redemption is accomplished by his Blood it is not the Blood of Man that can add any thing thereunto And therefore you see Christ hath done all in all and so let him be acknowledged our perfect Redeemer Vse 6 The sixth and last Vse It teacheth vs what an vnrecouerable losse they doe sustaine that doe prophane this worke of Redemption that haue had some shew of interest in it yet gaue it ouer and prophaned the Blood of the New Testament and counted it an vnholy thing and fell away from God and that holy profession that they tooke vpon them Alas what shall become of them that fall from God If their sinnes be not forgiuen them then they must needs goe to Hell and be damned Whither shall they fly to haue their sinnes forgiuen And where shall they plead for mercie They must plead it in Christ and in none else In Christ they cannot plead it for they cannot plead the pardon of sinne but in the Blood of Christ Christ dyed but once he suffered and was crucified but once and cannot dye againe and therefore as many of vs as haue taken the professsion of Christ vpon vs looke that we doe not let goe this holy and heauenly profession but let vs labour to sticke fast to Christ to his Death and Blood and then thou mayst be sure that the worke of thy Redemption
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
vnto us therefore the Sacrament that shewes forth the death of Christ lively to us too that the word shewes forth the death of Christ lively it appeares Gal. 3.1 Oh ye foolish Galathians who hath bewitched you that ye should not beleeve the truth to whom Christ Iesus was before described in your sight and among you crucified The Galathians they never saw Christ crucified in their lives but yet Paul did preach Christ crucified so plainly and so effectually to the Galathians that he did as it were present Christ crucified before their bodily eyes he did so worke by the operation of Gods spirit in his ministery that they had a more sure and plaine apprehension of the death of Christ within them then many of those that stood by and saw him crucified if it be so in the word it is so in the sacrament if the word do so lively represent him the sacrament doth it much more for the sacrament is a visible word that is to say looke whatsoever the word sounds unto us in our eares that the sacrament presents and exhibits before our eyes the sacrament is a visible word now that which I see to bee done before my face is more lively represented unto mee than that which I heare with my eares therefore if the Word describe the death of Christ lively then doth the Sacrament much more Reason 3 The third Reason is drawne from the end of the institution What was the end of the institution of the Sacrament what purpose had our Saviour when he instituted the Sacrament Even this purpose chiefly that he might leave among his Disciples to the end of the world a pledge a token and pawne as the memoriall of his death that he suffered for us the end that Christ aymes at he will not have frustrate that which Christ doth he will doe it throughly If hee come to set fire upon the earth what is his will but it should burne If Christ ordaine a memoriall of his death it shall be a cleare memoriall this Sacrament was ordained of purpose by him for his remembrance Doe this in remembrance of me saith hee therefore it is a lively representation of his death and except wee will impeach either the power or the goodnesse of Christ Iesus as who should say he could not make a lively representation of his death or else he would not we must needs confesse that this Sacrament is as lively a memoriall of his death as ever could be devised I might adde other reasons as namely concerning the state of the New Testament The state of the new Testament requires that all things should be most cleare and most plaine and especially the death of Christ that that should be most clearly represented unto us Zach. 12.10 I will poure forth my Spirit upon the inhabitants of Ierusalem and I will make them that they shall looke upon me whom they have pierced that is behold me as it were with their bodily eyes Now the meaning is that hee shall deale with them to this effect by his Spirit but yet collaterally it reaches also to the Word and Sacraments for if he doe deale with them so by his inward Spirit then the outward meanes must bee answerable so then the reach of the place is to teach us that in the time of the Gospell Christ Iesus shall be represented before our eyes and this shall bee by the Spirit of God in our hearts but still it must bee understood that the Word and Sacraments must be answerable hereunto and therefore the Word and Sacraments must represent Christ Iesus unto us as clearly as if hee were nailed upon the Crosse before our eyes Vse 1 The Vses of the Doctrine are these The first Vse is this First here is matter of instruction calling upon us for many good duties that the consideration of this doctrine should raise us up to performe Is it so that the Sacrament of the Lords Supper is such a lively representation such a fresh memoriall of the death of Iesus Christ then this should teach us that our private and publike preparation before wee come to the Sacrament of the Lords Supper I say our publike but especially our private preparation should be such as may bee answerable unto that businesse that we have in hand and seeing when we come to the Lords Table wee come to behold Christ here before us as it were with our bodily eyes in the outward signes and with the eyes of our mindes under and within those veiles therefore every one of us must labour so to be fitted and so prepared before we come hither that we may be worthy and profitable beholders of Christ crucified and worthy receivers of the mysteries and benefits of his precious death Take this for your rule and remember it well and let this bee practised if not in the same kinde yet in the like whensoever wee have a purpose to come to the Lords Table let us still have our hearts meditating upon Christs death all the weeke long but especially over-night and that morning that we are to receive let us labour carefully to endue and informe our selves with the thoughts of the death of Iesus Christ How should that be why reade some good booke of that argument especially reade the Booke of all Bookes I mean the Booke of God if thou canst not reade get another to reade it to thee read the 53. of Esay there we may see how lively he sets before us the death of Christ long before Christ himselfe felt the smart of it and so proceed to reade the story of his death in one of the Euangelists as Matthew Marke Luke or Iohn as all are very pregnant for that purpose and we know that howsoever there bee some men that have set forth this argument very worthily yet all of them come farre short of one line of the Holy Ghost one chapter in the Booke of God being well understood shall doe us more good being seriously meditated upon than all other Books besides I say reade the Chapters of the story of the death of Christ and as thou readest them take them to heart and pause deliberately upon them and consider of them well and pray to God to imprint the same into thy heart by the finger of his Spirit and if thus thou doest from one Communion to another thou shalt finde through Gods blessing that whensoever thou commest to receive the Sacrament of the Lords Supper thou shalt there see thy Saviour most clearly but if thou be not carefull thus to meditate of Christ before-hand thou shalt be but an unprofitable receiver and beholder of these mysteries I will make the matter somewhat cleare by a comparison If there were a Martyr to suffer for the profession of the Gospell two men having knowne him before goe together to see his death the one of them knows him but a little and hath heard of the cause only in some generall termes but the other hath more neere
acquaintance with him and hath better informed himselfe of him and was by when he was arraigned and heard his arraignment and his inditement and all the passages of the businesse and what was alledged against him by his accusers and what he answered for himselfe and why the sentence of death was passed against him which of these two men shall be most affected with the death of this Martyr Out of question hee that was so lately acquainted with his arraignment and his inditement and with the whole cause of his death the death of that Martyr shall strike much into this mans heart and worke soundly upon him whereas the other man which knew of him but in generall shall bee moved with it but little or nothing at all So it is in this case when wee come to the Sacrament of the Lords Supper wee come to behold Iesus Christ executed and put to death to every spirituall receiver in a spirituall manner to reade the story concerning the death of Christ to meditate upon those things conscionably and religiously with a desire to profit by them it is as if so bee a man should have stood by when Christ was arraigned and indited and heard what was spoken against him and what sentence was passed upon him For when the Holy Ghost pennes a story he will pen it throughly and if we lay downe our hearts to be wrought upon by the power of the Word wee shall finde such a powerfull working by it that it shall bee more effectuall to us than it wee had beene there present to have seene the death of Christ So then by reading the story before-hand wee being as it were present with him at his arraignment and inditement thinke with your selves whether this will not be a notable meanes to make the death of Iesus Christ effectual unto us in the Sacrament and if we looke for any benefit by the Sacrament let us come with this preparation before-hand Iohn 13.19 Christ saith I tell you these things before-hand that when ye see these things come to passe ye might beleeve He speakes there partly concerning his death the words that Christ spake concerning his owne death hee puts upon his Disciples before-hand that when it did come to passe they might beleeve this would bee a meanes to cherish faith in them and to make them beleeve it the better so if wee come to the Sacrament reade the Word of God that part of the Word that principally concernes the death of Christ and meditate upon that which Christ hath told us of before-hand that so we might beleeve it and this will bee a notable meanes through Gods blessing to make us that we shall beleeve that the death of Christ is ours and that it is effectuall for our redemption The second Vse for instruction is this Is it so that the Sacrament is such a lively representation of the death of Christ then this teacheth us that the publike cariage of the whole businesse of the Sacrament of the Lords Supper must be framed and fashioned so as it may make most for the lively setting forth of the death of the Lord Iesus Christ and herein are many duties required of us The first duty of all is this the Word is to be preached that so the people may understand and know that which belongs to God and to their owne salvation else it will bee but a blinde Sacrament but especially the Gospell the voice of the Gospell namely the free remission of sins by the blood of Iesus Christ that is to be pressed upon them againe and againe that they may be stirred up in their affections to esteeme and receive it graciously it is a course that God hath used in all Sacraments still to joyne together with the Sacraments the Word preached Before the sacrament of Circumcision was administred the Word was taught so likewise the Passeover as is cleare in Exod. 12.35 It is noted there that when their children should come to aske what was this Passeover Tell them saith God that this is the memoriall of the great deliverance of their fathers many hundred yeares before out of the bondage of Aegypt So likewise Christ saith in the Sacrament of Baptisme Goe teach all Nations baptizing them in the name of the Father the Sonne and the Holy Ghost Matth 28. He doth not say Goe and baptize and let teaching alone but Goe teach there is the ground and foundation and then he builds upon it the administration of the Sacrament Goe teach and baptize in the name of the Father the Sonne and the Holy Ghost If teaching be not joyned with the Sacrament it is but a dumbe sacrament if men should come here to the sacrament of the Lords supper and be not taught what it meanes and what belongs to it it should be with them as it was with the Israelites Exod. 16.15 That saw Manna like Coriander seed the Text saith they knew not what it was but when Moses came and said This is the bread that God gave them from heaven now they come to relish it So when we come to this sacrament and see the bread and the wine except we be indued with the knowledge of Christ and we understand Christ and him crucified know the nature of the sacrament wee shall not know what to make of it but if the Word be preached then we beginne to grow to some understanding and some life in the businesse and to relish this Sacrament as the spirituall Manna the heavenly food of our soules Secondly as the word must be preached so likewise confession of Faith ought to made Generally here amongst us wee make confession of our Faith by the tendring of our bodies but indeed the confession of our faith ought to be published before the receiving of the Lords supper this is a right shewing forth of the Lords death Marke it the Apostle saith yee shew forth the Lords death hee speakes not to the Ministers onely but to the people yee shew forth therfore they should make some publike confession that they beleeve in Christ Iesus And this is a matter that tends much to the setting forth of the death of Christ Thirdly Prayers are to be made for therein likewise wee shew the death of Iesus Christ First there must be confession of our sins and wee must search into our hearts and lives narrowly and throughly and the more we search into them the more clearely we shall see Christ his death Together with confession of sinnes wee must use supplication and petition calling earnestly upon God for Christ his sake which thus was crucified for us that hee would forgive us our sinnes in his blood and this will give great light to the setting forth of the death of Christ and then also thankesgiving must be given to the Lord we must thanke and praise God that it hath pleased him so to set his love upon us as to give his Sonne to die for us cursed and miserable sinners as we are
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