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love_n	believe_v	faith_n	heart_n	5,328	5	5.2153	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95982	A treatise of the institution, right administration, and receiving of the sacrament of the Lords-Supper. Delivered in XX. sermons at St Laurence-Jury, London. / By the late reverend and learned minister of the Gospel Mr Richard Vines sometime master of Pembroke-Hall in Cambridge.	Vines, Richard, 1600?-1656.; Baxter, Richard, 1615-1691.; Burgess, Anthony, d. 1664.	1656 (1656)	Wing V572; Thomason E894_2; ESTC R203900	224,149	399

up anniversaries or festivals for his Nativity Circumcision Ascension c. which the Churches in after times Observed but he did set up in grosse this solemn memorial of himself and that is principally of his death His death I say For ye shew the Lords death ver 26. And why BecaUse his death is the expiation of sinne therein was made the Sacrifice of Atonement Redemption Reconciliation was made thereby the Covenant confirmed the love of God to man demonstrated the justice of God for sinne exemplified the foundation of our righteousnesse hope peace and victory laid the fulnesse of merit the mirrour of mercy the admiration of Angels the center of all Christianity and the summe of all Scripture types Prophecies Promises the most admirable of all the works of God that ever were and indeed all that can be said and more then can be said was here to be seen and is here to be remembred Secondly This remembrance of Christ must be lively and practical There is a naked historical theoretical remembrance a review of the Species or Ideas formerly imprinted in the minde So Absolom is remembred in his Pillar and Lot's wife in her pillar of salt meerly historically and there is a practical remembrance which connotes affections fruitfull effect and so in common speech to remember is to requite good or evil and in Scripture phrase God remembers our sins our services when he punishes or rewards Remember me O my God and spare me Nehem. 13. 22. with infinite the like Our remembrance of Christ in this Supper sets awork all that is within us Our sorrow for sinne as Peters remembrance of his words when the Cock crew Mark 14. 72. He wept bitterly our faith to believe in and receive him so Psal 20. 7. We will remember that is trust in the Name of our God It sets on work our thanksgiving for so great a benefit ingages resolutions blows up the coals of love fils with admiration What would the sight of Christ bleeding on the cress for us groaning under our sins have wrought on tender heart The same as far as a reflexion can work which is weaker than the direct Species should be the temper of our hearts when we see him and his death personated and acted in this Sacrament here we see him dying paying our ransome Oh the dreadfull example of Gods justice upon sin Oh the sweetest example of Gods mercy to a sinner actually acting their several parts in this spectacle of Christ represented to our saith as yet hanging on the crosse the Lamb of God is as yet smoking upon the Altar which takes away the sins of the world if you seel not your remembrance of Christ it 's nothing If you exercise onely wit and invention it 's barren but the exercise of affection is the best commemoration He that brings sin hither as bitter herbs shall be sweetly refresht with Christ our Passeover §. 3. To whom this Remembrance is made § 3 Quest To whom is this remembrance made Ausw 1. We make it unto and within our selves whetting upon our hearts the fruit and benefit we receive from him and the torments and pains he endured for us 2. We make this remembrance to others to all the world by our solemn profession of Christ and his death as that we stand unto for remission of sins and acceptation with God Let the Jew or Infidel laugh at us for trusting to a crucified Saviour and memorizing him in a piece of bread and cup of wine It is our joy and triumph we live and hope to die in and if need be for this profession 3. We make this remembrance to God we set before him the Sacrifice of his own Sonne and put him in minde by him to be mercifull to us we inculcate the death of Christ to God and set before him these monuments we say and pray Lord remember Mede Diatrib in Mal. 6. c. 1. v. 11. Forbes Hist Theol. p. 618. Cal. 2. that Sacrifice which we here remember If thou remember our sins we will remember thy Christ pardon us in the name of that Sacrifice which we commemorate and make mention of before thee and this is the reason why the Ancients so often called this Ordinance a Sacrifice which Chrysostom recalling himself saith Chrys in Heb. Homil. 17. pag. Graecat 856. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather the commemoration of a Sacrifice becaUse they offer'd up their prayers and thanksgiving in the name of Christ the Sacrifice here commemorated for here is no real sacrificing of Christ to God that turns the Table into a crosse but here is the commemoration of a Sacrifice and a feasting and feeding thereupon by faith as men that are in covenant and fellowship with God CHAP. XIII A Lamentation for the neglect of this Ordinance NOw to the Use of this point The Lord hath left it in charge that his Church do celebrate this Ordinance in remembrance of him And § 1 First We may bewail that great eclipse which hath befallen this Ordinance here with us of later years the like to which hath not been seen in England since it became Protestant the remembrance and memorial of Christ hath been even forgotten and the Ordinance of Communion been render'd as the apple of contention and division a matter of quarrel rather than of Use the losse that is gained by this intermission or neglect or disUse or it is very great for we lose an inestimable benefit by it the solemn remembrance of Christ with the comforts thence resulting we lose a duty by it for Christ said Do this and is it not a great losse to lose so signal a note of the Church of Christ so great a benefit and the visible mischief hath been very great for hereby separation hath been mightily advanced the people like sheep wanting fodder at their own crib have scatter'd themselves to other cribs and pastures where they might finde sustenance and several communions have been taken up on the same Reason that water being carn'd or stopt from this old channel findes out or makes other water-courses and leaves the other channel dry and the generality of the people by their too easie patience under so great a famine have given too sad an argument how easily they would part with all Religion that have so carelesly suffer'd the losse of so great a part thereof as this Ordinance is I know that we shall like Josephs brethren be ready to transfer the fault on others no man will own it and yet haply we are all guilty it but in this that the Apostle said to the Corinthians in another case 1 Cor. 5. 2. And ye are puffed up and have not rather mourned For had not pride and envy discontent and security prevailed over us we might have mourned and lamented after or over this losse or eclypse and thereby have manifested not only a good disposition of heart in feeling the want of Ordinances but a very good sign that God would restore

is not guilty of the Body and Bloud of the Lord which was never offer'd to him in this Sacrament No aggravations of sinne are like to the aggravations of the sins of wicked Christians their guilt is not of so high complexion that never knew of Christ either we must be saved or we cannot be so easily damned the weight of sins against Christ is heavier than of those that are meerly against the Law of God We are the earth that drinks in the rain that cometh upon us If we bear briars and thorns we are nigh unto cursing whose end is to be burned Heb. 6. 7 8. 2. How many do that they think least of and are guilty of that they once imagine not themselves to be guilty of but few of a thousand will own this guiltinesse of the Body and Bloud of Christ and yet as often as they do or have eaten and drunk at this Table unworthily so often they have incurred and renew'd this guilt Do not they say at the last day When saw we thee an hungry or in prison Did the Jews think they pierced their true Messiah There are not many Christians in name and profession such that can be convinced that they hate and despise Christ as much as the very Jews that crucified him which yet may be demonstrate by clear arguments The Jew honour'd the name of the Messiah and expected great things of him and yet hated and rejected him blindfold and so we call Christ Saviour and Lord and besprinkle him with sweet water but his reign and government over us we utterly despise and hate and prefer a sordid lust far before him CHAP. XXXII The Danger of this Sinne. § 1 4. THe fourth thing expounded was the danger of this sinne He eats and drinks judgement to himself if he be a godly man that eats and drinks unworthily or haply also damnation if he be an hypocrite for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respectively extend to both A strange phrase it is to eat and drink judgement but it is allusive and per mimesin as sure as he eats of the Bread and drinks of the Cup unworthily so sure is judgement to follow thereupon or to accompany it for he eats judgement but it is to himself not to others except they be partakers in his sinne which may be divers ways So as we have reason to insert in all our prayers Lord forgive our nostra aliena our other mens sins but without partnership in the sinne we need not fear share in the judgement He eats it to himself and therefore that argument of the Donatist which is rise now a dayes Si corruptis sociaris c. If you be joyned with wicked men how can you be clean If you pray with them hear with them receive the Sacrament with them was answer'd by Austin True saith he if we be joyned but that is not in bodily presence locally but by consent or allowance and so we are no more joyn'd then Christ and the Apostles were joyn'd with Judas at the Passeover or Supper who I believe was not defiled by his presence as neither were those guests that came in to the marriage by the presence of him that had no wedding garment It 's true example may defile by contagion and infection but allowance and consent defiles by accessarinesse unto the sin §. 2. The Application § 2 How precious an Ordinance is this Supper and yet how dangerous There is life and death set before you It 's on one side a refreshing cloud on the other a flaming fire so by the same water and way were the Israelites saved and the Aegypians attempting the like were drown'd Thus Christ also is a precious stone to believers a stumbling and a crushing stone to unbelievers and the Word is a savour of life and a savour of death Some mens eyes are open'd by it and some are shut The same Ark is to Israel a glory to the Philistims a scourge Here is honey in the same rose to the Bee and poyson to the Spider and it is according as you eat and drink worthily or unworthily We reade in Scripture that when people cried to Christ for cure usually he put it upon their faith According to your faith and If thou canst believe and we never reade of any one that cried that he was put by for want of faith for if they gave never so little account Lord I believe help my unbelief it was accepted The benefit of this Ordinance is according to your Faith Repentance and if you can give but any account of them to God you may drink Christ out of this Rock but if you be in sinnes of love and delight and come in your wickednesse you take the Sword by the point not by the haft and you shall smart for your presumption Secondly The horrible thunder of the Apostle in this place is not to deterre but to prepare Communicants An humble soul is affrighted with the terrour and dare not draw nigh this fiery Mount but it is not spoken to affright from the Sacrament but to enforce a due preparation When the destroying Angel rode his circuit the Israelites lay secure within the line of bloud This bloud here offer'd will protect thee from this condemnation threatned if thou flie to it But Thirdly The ignorant that are without knowledge and the scandalous without repentance who are by the common vote of men excepted against as unfit Communicants they may know that this is a dreadfull eating and drinking which is accompanied with such a guiltinesse and wi●h such judgement and yet this fiery Sword will not keep them off they will be rushing in to this Tree of Life It is not envy malice or partiality but it is charity to entreat you not to lust so eagerly after those Quails which while they are in your mouths the wrath of God is like to fall upon you both of you have marks enough of condemnation upon you Desire not to adde more be sure the King will survey and view his guests you cannot scape in the croud What if you be taken from the Table and cast into utter darknesse It concernes me to give you warning If you take the Allarme and first labour for knowledge and seeke repentance by the means appointed to beget them and to beget you unto God Well If not then it concernes the Church to shew you mercy in making stay of you from falling into the fire For Fourthly The eating and drinking of the Lords Bread and the Lords Cup unworthily is a sinne dangerous to Common-wealths and Churches for it brings judgement Epidemick judgement so it did upon this Church of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this caUse many among you are sick and die Haply they had some common and mortall sicknesse or mortality and knew not the caUse of it Happy we if we knew the particular caUse of Gods angry visitations sinne in the generall we acknowledge but we owne not our particular

shadow represented so shall this continue in the Church till the person come alive which is here represented dying and then an end of this too 2. At the end of the paschal Supper to shew that Jansen Harm p. 105. in this Sacrament there is no bodily repast intended for they had already supped but a spiritual refection of the soul The rosted Lamb might afford the guests a belly-full so the Religion and Ordinances and Promises in the Law were more outward and bodily but this Sacrament of the Gospel is an after Supper modicum full of spiritual signification but not so stuffie for outward matter that we may prepare not as Austin saith our months but our faith and expect to satisfie not the hunger and thirst of the body as they might but the hunger and thirst of the soul which in this little model may finde enough and over-measure The Temple-service among the Jews was an Heb. 9. 1 10. Rom. 2. penult outward Religion and as their Ordinances were outward so they generally were Jews outwardly we wonder that they so little saw and tasted the marrow and kernel of them and stuck in the rinde feeding on the crust of most Ordinances as if a man should think the cloth would heal the sore and not the plaister spread upon it but if we take estimate of them by our selves we shall finde that most of us should have been as they in that case for God having ordained for us outward Sacraments for number few for Observation easie for signification excellent as Austin speaks Epist 118. we are for the general but outward in them though we be clearlier taught what is within them yet we are in the Use of them but outwardly reverent as they and do not spiritually and inwardly enjoy the kernell of them which the Apostle took notice of when he said Not discerning the Lords body and so they are seals indeed but rather seals of a Letter which shut it up than seals of a Deed or Covenant conveying the Estate to us 3. Though it be not a Reason why this Ordinance was appointed after the Passeover-Supper yet I may Observe it to you in this place that hence it is called The Lords Supper from the Author it 's called the Lords and from the Time it 's called a Supper being celebrated in the night and at the close of Supper Some later Maldonat in Mat. 26. 26. Estius in 1 Cor. 11. 20. Jesuites do tax the novelty of the name and affirm Nullus in Scripturâ locus c. No place of Scripture cals it so for the term in this Chapter refers say they to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Feasts of Love Used with it they may say as well that Lords Table 1 Cor. 10. 21. refers to them too which we believe not it is a spiritual feast that which Matthew cals a dinner Matth. 22. 4. is called by Luke a Supper Luk. 14. 16. but we call it the Lords Supper though it be received in the morning or any other time of day with reference to the time of the first institution as the Passeover in after-times was called the Passeover not becaUse there was any destroying Angel past over their hoUses every year but in respect of the first Passeover in Aegypt and in memory of that wherein there was a passing over the Israelites hoUses and a destroying of the Aegyptians first-born I could name to you many other names that this Sacrament bears in Scripture and ancient Authours farre more ancient then their Missa which is but once found in Ambrose and in none before him or the Sacrament of the Altar as they call it but I insist not now on names He that will may see them in Casaub Exercit 16. § 2 Secondly Why the Lord Jesus ordained it a very little before he was betrayed 1. He now seals his will which men Use to do Paraeus in loc when they are in sight of death This is the New Testament saith he in my bloud when men make their Wils they bequeath their body to the earth Christ bequeaths his body and bloud to us He bestows his body natural on his body mystical the Church The Testatour is Christ Heb. 9. 16. The Legacy bestowed is himself and all spiritual benefits with him My body and bloud The heirs are all believers Disciples The Executours for the outward part are those to whom he saith Hoc facite do this execute this my Will The Witnesses are the Evangelists and Saint Paul Here is a perfect sealing then of a Testament which is of force by the death of the Testatour and nothing must be added or taken away for it is a Will sealed and Gal. 3. 15. publisht 2. To leave it as his ultimum vale or last memorial Aug. Epist 118 of precious relish and esteem when men are going then they give memorial gifts unto their friends then they give their pictures Keep this for me Remember me when you see me not When men are dying then they pull their ring off their finger and leave it with their beloved Oh what impression have the verba morientis the word of a dying man As if a man saith Chrysostome should say to children These were your fathers dying words This was his last charge This he spoke and died and there is nothing that is remembred with more awe more affection than the last words the last gift of dying friends 3. To testifie his dearest love to his Church and people that when death was in sight and all the unspeakable sorrows shame and suffering were now ready to invade him when injuries from men were ready to load him and the justice of God upon sinne to be demonstrated on him all these did not make him forget his love His love to his poor people overtop'd all He loved them to the end Joh. 13. 2. and exprest it at the last and when he was in expectation of utmost sorrow he forgets not his love to his 4. To fortifie his Disciples against temptations which were now rushing in upon them when they should presently see their Lord led away as a prisoner to be arraigned and themselves scattered and discouraged Peter denying bloudy enemies insulting then to fortifie their hearts Let not your hearts be troubled Joh. 1● 1. He administers this Sacrament to strengthen the Union and Communion between him and them and to tie them to him so fast that the gates of hell might not prevail against them that their faith might not fail though it fainted as was said to Peter and though they fall yet they might not utterly be cast down as the Psalmist saith They had before eaten the body which they after saw broken and drunk the bloud which they after saw shed The broken body was not theirs that broke it The bloud shed was not theirs that shed it but it was theirs that had before eaten it and drunk it so God underprops his weak servants before

is no Reason to deny those that are godly the liberty of performance of this duty or enjoyment of this benefit Why are they starved becaUse others will not or ought not to eat Did the Church that lived amongst Jews or Heathens alwayes want this Sacrament They were sometimes disturbed and persecuted when the Civil Magistrate turned the edge of the Axe toward them but they lost not the Ordinance Why but we have no rule establisht by Civil Authority or rather no Government Nor had the Primitive Church for 300 years when the vigour of Discipline was strongest How was their Discipline of force Per pacta conventu by consent whereby all Discipline is valid He that will be of our body must submit to the Laws and Rules of that Corporation he is free of whether to be enfranchised or disfranchised What if wicked men break in and abUse our Sacrament what if Heathens had so done in the Primitive Church If they eat our bread it 's no Sacrament to them If extream violence be Used or feared we have the protection of the Magistrate or as the first Christians we have our hoUses to break the Lords bread in §. 3. Of removing Obstructions to this Ordinance § 3 Quest If the command be so high the memoriall so sweet the benefit so great What may be done that there may be no Obstruction between my soul and this duty this remembrance this benefit Ans I le set my self amongst you and be as the lowest of the people and this should be my rule I would abate and submit and strip my self of all carnall respects pride stomach-envy discontent scorn c. rather than deprive my self of this benefit or hinder my self from coming to meet my Lord Christ It should be point of conscience that should hinder me or nothing And now on the other side I le set my self in place of a Minister or Church-officer and my rule is this I will abate and strip my self of all pride interest enmity contempt of my neighbour partiality base and carnall respects rather than keep my self from giving it to you and would bring it to a point of conscience only that shall forbid me or nothing when it is at a point of conscience then both I and you must examine whether our consciences be not bound by errour that which binds you may loosen me that which binds me may loosen you if we inform one another and if errour be found I will cut the bond and set my self at liberty to receive or give the Lords Supper and I am consident that if carnall thoughts Reasons and respects were cut off on all sides thousands would be reduced that stand off both from their duty and from their benefit It was the case of many of precious memory that liked not the Ceremonies yet submitted to those inconveniences rather than lose that benefit which by their submission to them might be gained § 4 Vse 2 Let every man consider how he acquits himself of this duty Do this and upon what terms he runs the loss of such a benefit as to keep a memoriall of Christ It 's a kinde of Thanksgiving to Christ to commemorate his death and sufferings for us As there is an exhibition of Christ and his grace to a faithfull receiver so the benefit should draw us to the Use of this Ordinance As it is a command a dying command of Christ Do this in remembrance of me so the duty or conscience of duty should impell and move us The two Sacraments of old were both of them backt with cutting off in case of neglect Gen. 19. 14. Numb 9. 18. The positive worship of God in Sacraments is not easily either misperformed or neglected You will say God affrighted his people of old unto his Sacraments but now we fright you from them Farre be it from us we affright you into preparation not from the Sacrament as Joshua did the people Josh 24. 19. Ye cannot serve the Lord for he is a holy God he will not forgive your sinne it was a quickning speech not a discouraging we would not have you runne on the point of this Ordinance Why but if it be a command how can we be debarred If Christ say Do this who can say Do not this I have answered this already The command here is not an outward commandment as I may say but an inward not given to all the world but to Christs Disciples to certain qualified persons as the command of the Passeover was limited to the circumcised and to the clean and this also to a man that examines himself and so let him eat of this bread c. It 's a duty and a priviledge both of all outward Ordinances the inmost § 5 Vse 3 Christ hath thought it needfull to make provision against our forgetfulness of him while he is absent from us in the flesh The forgetfulness of Christ is the loss of all Religion we are apt to forget his love and his blood Those that live in known habituall sin forget Christ and I make no doubt but the often sight and memory of his death which is here acted and personated or drawn forth to the eye might exceedingly mortifie sin and melt the heart Nothing shews sin more distastfull to God than the death of Christ every pardon cries aloud to him that is pardoned Go and sin no more but he that takes heart to sin becaUse Christ died seems neither to see his own sinne nor death in the death of Christ §. 6. How our mindes should be exercised in the time of the celebration of this Supper § 6 Vse 4 Here we learn how to exercise our mindes and meditations in the celebration of this Supper viz. in the remembrance of Christ the survey of whom is inriched with excellent fruit of renewing our repentance quickning our faith elevating our affections and the impression made upon us by this lively spectacle of a dying Saviour cannot but work as the bloody Robes of Caesar did upon the people when they were hanged out in sight by Marc. Anthony and therefore it is suitable to the end of this Sacrament to be exercising our memories mindes and affections in the perusall of Christ Jesus I know that some Churches Use to sing a Psalm while the action is performing whom I condemn not as a means to keep the heart intent and in spirituall frame or fixedness but should rather chUse a silent meditation and imployment of the minde in the remembrance of Christ for that 's more suitable to the end of this Ordinance and to Christs example and institution who according to the custom of the Jews filled the time of action with commemoration and closed it with a Hymn and if we may give credit to the Jewish Writers and others out of them as Hugo Broughton shews in his Commentaries on Daniel the Psalms of the Hallel or Hymn sung by the Jews was the 113 114 and so onward and it 's very probable that Christ and