come and so expect a blessing from God but if thou have a veile before thee and thou canst not see and behold the death of Christ that is to say Christ Iesus crucified for the taking away of thy sinnes surely thou art not in case to come to the Table of the Lord. Vse 2 The second Vse of this Doctrine is matter of instruction and it serves to instruct us in many good Christian duties Is it so that the very substance and the chiefest matter of the Lords Supper is the death of Christ Iesus then this should teach us in the first place that wee should hunger and thirst long after this Sacramēt we must hunger thirst after grace we must hunger thirst after righteousnesse the death of Iesus Christ is our grace and our righteousnesse and the same also is the substance of this Sacrament therefore wee must hunger and thirst after this Sacrament Oh beloved that wee could but consider with our selves the worth of the death of Iesus Christ which was as great a matter as the whole world besides or if we could but consider the necessity of the death of Christ that without the sense and feeling of it in our hearts it is impossible that any man can be saved or if we could but consider the power of the death of Christ what a force it hath to beat downe the power of sinne hell and death and if we could consider the sweetnesse of Christ crucified the crucifying of Christ is the very life of a man that is truly regenerate and converted to God if wee could but consider the benefit of Christ Iesus crucified all grace and all glory belongs unto us by the death of Christ lastly if we could but consider the glory of Christ crucified Christ was most glorious upon the Crosse when he was in the height of his obedience and so God beheld him and then indeed did he procure most glory to us as it was his glory so it is our chiefest glory I rejoyce in nothing but in Christ crucified saith the Apostle If wee could soundly taste of these things the worthinesse of Christ crucified the necessity of Christ crucified the power of Christ crucified the sweetnesse of Christ crucified the benefit of Christ crucified the glory of Christ crucified we would hunger againe and againe after the Sacrament of the Lords Supper after the death of Christ therein tendred unto us it should whet us on to a spirituall appetite to this heavenly banquet This teacheth us in the second place what bee the graces that every one of us must be furnished withall when we doe come to the Lords Table What be the speciall graces why all graces that are any way respective to the death of Christ it is the death of Christ that there we come to celebrate now because every grace is in some sort or other respective to the death of Christ therefore every one of us shold come furnished in some measure or other with every grace but yet there be some graces that be more proper and nearer respective to the death of Christ than others are and these we must all be furnished withall when we come to the Sacrament they be so necessary that if we come not with them it is damnable for us to come at all There bee many I will but touch these five Knowledge Faith Love Obedience Thankfulnesse The first grace is knowledge we must bee indued with knowledge the knowledge of God generally and likewise of all other matters that be necessary to salvation but more specially the knowledge of Christ Iesus crucified we must know the story of his crucifying the benefit and power of his crucifying but yet more particularly we must know Christ Iesus crucified in reference to the Lords Supper there is the particular knowledge required of us the presence of Christ in that Sacrament the power of Christ in that Sacrament the benefits of Christ in that Sacrament these bee the things that wee must be well acquainted withall except we know these things wecome in a miserable case I shewed you that the death of Christ must bee meditated upon in the Sacrament of the Lords Supper here is the eye whereby wee doe discerne Christ crucified in these holy mysteries even the knowledge of Christ crucified in reference to the Sacrament of the Lords Supper and therefore as ever thou lookest to have any benefit by the Sacrament of the Lords Supper whosoever thou art see that thou be experienced and well seene and well grounded in the knowledge of Christ crucified be not to seeke of this when thou doest come see that thou have this knowledge before thou commest hee that hath his money to seeke when he should pay for his meat is like to fast so if we have not this knowledge before we come to the Lords Supper if we be not well experienced in this grace we are like to fast we are like to him that hath his weapons to seeke when hee should goe to fight he is like to be beaten Secondly we must bring Faith with us that is the second grace faith to apprehend the death of Christ to apprehend Iesus Christ crucified and this is as it were the hand whereby we doe apply and lay hold upon Iesus Christ for it is but in vaine for us to know Christ crucified except we doe apply him to our selves the eie of knowledge cannot save us without we doe apply him with the hand of faith by faith we doe as it were lay hold upon Christ in the Sacrament and lay his death upon our sores as a plaister to cure them and as a cordiall to our soules to comfort them Thirdly there must be Love in us love to God love to Christ and love to our brethren for Gods cause for the death of Iesus Christ being first wel knowne and understood then secondly well beleeved and applyed by faith worketh in us a kind of sensible feeling of the love of God towards us in Christ Iesus and thereby kindles in us a love to God himselfe and to Christ and then consequently to our brethren if God hath so loved us we must also love him and if Christ have so loved us as to give himselfe for us how ought we to love Christ and to love one another for his sake This is the heart as a man would say whereby we do give entertainment unto Iesus Christ crucified whereby we doe embrace him within us and surely whosoever can come to this that our hearts be seasoned with a love to God and to Christ and to our brethren for his sake out of question the Lord Iesus Christ dwells in us and lives in us and we dwell and live in him The fourth grace is Obedience even obedience to the whole will of God here comes in the whole duty of a Christian as well repentance as new obedience This is a grace specially respective to the death of Iesus Christ Iesus Christ he was perfectly obedient
by him he will none of thee But our answer is this that surely of both these euils it is best that such a one forbeare to come at all Nay I tell you if any should offer to come in this case if we knew it we would forbid them they haue no right to this Sacrament and therefore are not to be admitted by the Minister their forbearance is but hurt to themselues their comming is an offence to the Church But they will say how shall we doe Why if thou canst not be fitted to come thou must not come if thou wilt liue in thy sinne and rather goe to Hell then forgiue thy Brother then thou must dye in thy sinne The point is this we must pull downe our proud Hearts and cast out this Leauen of maliciousnesse which makes vs vnfit to receiue any good by this Sacrament or by any of Gods Ordinances But what if I haue laboured to the vtmost of my power and yet cannot quite ouercome my wretched corruption but that still I haue some grudge left within me I answer there is none that labour so but they find some effect of it in themselues if therefore thou find some working in thee and art grieued that there is no more and if thou dost continue in thy labour and care and striuing euen to the verie death thorough Christ Iesus thy infirmities shall be pardoned and cured and thou shalt be a fit Guest for the Lords Table But for Christs sake deceiue not thy selfe saying or thinking thou hast striuen thy best when thou hast done little or nothing at all For if thou hast striuen as thou oughtest thou shalt find some effect of it It is a commendable thing therefore that Children and Seruants should make meanes to their Parents and Masters for the forgiuenesse of their offences which they haue committed against them with this caution that it be not done for forme or fashion but with a purpose and endeauour not to offend so againe But this is not all for I would haue Men know that it is not enough to be at peace with Men when they come to the Lords Table but this dutie of Loue extends it selfe to the whole second Table and therefore it is not enough onely not to be in malice but if thou failest in any other dutie of the second Table thou wantest this Loue though thou hast no malice in thy Heart yet if thou beest a dishonourer of Parents a Theefe or a Lyer c. thou faylest in this dutie And therefore when I bid you come in Loue I meane that you should so loue your Neighbours that you should seeke both in thought word and deed to aduance them and their estate as your owne The end of the fifth Lecture THE SIXTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT which we are now to speake of is by way of digression into the Argument of the Lords Supper to prepare vs against the next Lords day wherein we purpose if God giue vs life and grace to meet at the Lords Table Some profitable meditations therefore we are to receiue to prepare and season vs before wee come The first of those Heads whereunto wee did reduce this Doctrine of the Lords Supper were the names and titles that were giuen to it and some of them we shewed were more common to the whole action and some more proper to the parts of it We began with those which were more common to the whole action wherein we are to proceed First It is called The Lords Table Secondly The Lords Supper Thirdly The Communion Now followes the fourth title which is giuen to it and that is The New Testament For so it is called by our Sauiour himselfe in the first institution of it as it is reported by three seuerall Euangelists Math. 26.28 This is my Blood of the New Testament Marke 14.24 There is the same words Luke 22.20 This Cup is that New Testament in my Blood And the testimonie of these three Euangelists is seconded with the after-witnesse of the Apostle Paul 1 Cor. 11.25 This Cup is the New Testament in my Blood All concurre together verie plainly calling this Sacrament The New Testament Mathew and Marke speake plaine enough that he spake it of the Cup for so the course of the Text directly entends Math. 26.27 Marke 14.23 Also he tooke the Cup c. that is plaine enough But Luke and Paul speake more pregnantly and expresly that he said This Cup is the New Testament in my Blood they name the Cup. If we will rightly apprehend and apply this truth we must receiue it with these cautions First whereas it is spoken of the Cup it is to be vnderstood of the Wine in the Cup Secondly whereas it is affirmed onely of the Wine that that is the New Testament it is to be vnderstood of the Bread also Thirdly wee must not set it on the Racke and stretch it further then the nature of a Sacrament will beare it First howsoeuer it be said the Cup by name yet it is to be vnderstood of the Wine in the Cup by an ordinarie figuratiue speech whereby the thing contained is signified by the name of the thing containing I will giue you an instance of the verie same nature time and place Luke 12.17 18. And he tooke the Cup and gaue thankes and said Take this and diuide it among you Our Sauiour sitting at the Passeouer with his Disciples giues them the Cup and bids them diuide it amongst them What the materiall Cup No but the Wine in the Cup. It is the fruit of the Vine the Wine they were to drinke of as Verse 18. I will not drinke of the fruit of the Vine c. And surely it holds by proportion to the Bread in the Sacrament For of the Bread it is said This is my Body Math. 26.26 And therefore that which he saith of This is my Blood must needs be the Wine Secondly howsoeuer it is spoken of the Cup onely by name yet it is entended proportionally of the Bread and so of the whole Sacrament For both kinds make but one Sacrament and therefore the Bread being as substantiall a part of the Sacrament as the Wine looke whatsoeuer is ascribed or whatsoeuer benefit ariseth by the Wine the same also is to be acknowledged in the Bread and whosoeuer shall make the Cup the New Testament and not the Bread doth thereby as much as in him lyes dissunder the Body of Christ from his Blood and so disanull this whole Testament Thirdly the speech is not to be set on the Racke and stretched further then the nature of a Sacrament will beare This Cup is the New Testament c. Not that it is so in it selfe it is not meant that that is the substance of the Testament it selfe but onely Sacramentally according to the entendment of speeches in the like kind in all other Sacraments that is This is the Pledge and Seale of the New Testament That we may
as thou shouldest remember him he that can once speake by experience in his owne heart as the Apostle doth Gal. 1.20 that Christ hath loved mee and gave himselfe for me will empty himselfe also and say as the Apostle did I live and yet not I now but Christ Iesus lives within me his love to us in dying for us stirres up our love to him in dying with him and as the nature of true love is to transanimate or transforme the lover into the thing loved so we are turned as it were into Christ we live not but he lives in us and surely we can never be perswaded to give over our selves thorowly to God service till wee be brought unto it by the thorow meditation and remembrance of Christs death Thirdly therein Christ hath beene most beneficiall to us and wherein is he most worthy of our remembrance but in that whereby we have most benefit by him and that is his blood or his death We have reconciliation by his blood Rom. 3.23 Redemption by his blood Heb. 9.12 and forgivenesse of sinnes by his blood 1 Iohn 1.7 all good things temporall and eternall are purchased to us by the merit of his death and contrary all evill things are thereby turned away Why doe wee remember Christ Not because of any good that he receives from us but because of the good that we receive from him now his death is that whereby we receive greatest good from him yea in some sort all the benefit that ever we enjoy by him his Incarnation Resurrection Ascension are so farre forth beneficiall unto us as they have reference to his Death and therefore except we remember Christ in his death howsoever we remember him otherwise it is no true remembrance of him at all Lastly therein he shewed himselfe most powerfull and victorious over his and our enemies Heb. 2.14 He hath destroyed through death him that had the power over death that is the Devill 2 Col. 14 15. He hath nailed our sinnes upon the Crosse and there hath spoiled principalities and powers how can we remember him better than in state wherein he gave the utter overthrow and deadly stroke to all our enemies he told them that it was then their very houre and power of darknesse and it is true to doe what they could but not what they would for that was but as it were a mocke to them for indeed it was their very houre to be destroyed and his very houre to triumph over them as our Saviour himselfe speaking of his death shewes plainly Iohn 12.31 Now is the judgement of this world now shall the Prince of this world be cast out If there were a Champion that should undertake a combat for us and overcome our enemies wee would not consider so much other circumstances of his person or state but specially his cariage and behaviour in managing our combat and his act of overcomming Christ our Champion hath overcome all our enemies in his death upon the Crosse and therefore that is the fittest object for our hearts to be set upon in the remembrance of Christ The Vses The first use serves for reproofe of those that are so nice and dainty that they cannot endure to meditate on Christs death the matter of his resurrection and ascension and glorification are pleasing unto them but the matter of his death that is harsh and distastfull all of us could be content to goe with Christ to Mount Tabor where he was transfigured that we might see his glory but we are loth to goe with him to mount Calvery where hee was crucified to taste of his sufferings the Iewes bewrayed this humour in the corrupt nature of man when they said Let him come downe from the Crosse and we will beleeve in him If Christ could be separated from his crosse and sufferings and from his death generally all would be forward enough to take hold upon but let us know that except we have our part in Christ crucified we shall never have our part in Christ glorified the crosse of Christ was his way to glorie and our due meditation and participation on his Crosse is the onely way for us to come to the participation of his glory But some will say to thinke upon Christ crucified and slaine and murdered and tormented these be bloody thoughts how should we digest them I answer First it is needfull for us that we should bee possessed with such bloody thoughts that thereby we may bee brought to see and take notice of the uglinesse and fearfulnesse of our sinne but secondly wee doe not dwell in the grosse and carnall meditation of his wounds and blood-shedding as the Papists doe but we are spiritually minded in the meditatiō of his death and therein we behold Gods decree in giving his Son for our redemptiō his wrath against sinne and his mercy to us in the forgivenesse of our sins and this is it that makes our meditations and thoughts of Christs death to be most comfortable and heavenly thoughts Secondly this teacheth us that wee should labour to bee skilfull and well practised in the meditation of Christs death and to have our eye continually upon Christ crucified That which our Saviour said to Thomas Iohn 20.27 Put thy finger here and see my hands and put it forth and put it into my sides though it were spoke there of his materiall wounds yet every one of us must take it spiritually to be spoken to our selves wee must put our fingers our hands into the holes of his sides we must dive deep by our meditatiōs into the secret mysteries of his death that therby we may become his true beleeving Disciples the death of Iesus Christ is of all other things most serviceable and profitable and comfortable to us even in respect of all the parts of Religion Wouldest thou behold the love of God towards thee and know how dearly hee loves thee See it in the death of Christ God hath given his Sonne not onely to become man for us but even to dye for us and to endure the greatest extremities for us that ever could be thought upon here is a cleere glasse wherein we may behold the height and the depth and the length and the bredth of Gods love towards us touching the forgivenesse of our sinnes every one would faine bee perswaded of it but we can never attaine to any sound perswasion thereof till wee search and see thorowly into the death of Christ Gods wrath against sin is infinite and it passeth all our apprehension to conceive how hee being so just and righteous can possibly forgive a sinner till by our thorow acquaintance with the death of Christ we finde therein infinite matter of satisfaction to Gods infinite justice so in our hatred to sinne we can never loath sinne as we should doe but by looking into the death of Christ where we see that it was so loathsome and so odious to God that it did kindle Gods infinite wrath even against
strengthens our faith but having the seale of it which is the Sacrament here is a more sensible fastning of this truth upon us this strengthens our faith much more we doe pray to God to increase our faith doe wee thinke that God will encrease it without meanes that is preemption but wee pray to God to blesse the meanes unto us that it may be powerfull to encrease it but doe we pray to God to blesse the meanes without our frequent use of the meanes that also is presumption too we must make use of the meanes that God hath appointed tor the encrease of our faith now the Sacrament of the Lords Supper being such a speciall meanes whereby the faith of Gods children is strengthned therefore a speciall care they must have to frequent the same often Reason 3 The third reason is somewhat agreeable unto this our assurance that our sinnes arc pardoned and forgiven unto us is a sweet and precious thing many of Gods children would give all they have in the world to enjoy that grace and that comfort the more oft they have it the more comfort they have the seldomer they have it the more uncomfortable their life is wee know that there is no meanes whereby wee have this assurance of the forgivenesse of our sinnes more sensibly fastned upon us than by the receiving of the Sacrament of the Lords Supper for therein is Christ delivered as it were unto us and his merits even by actuall possession the Lord puts the signe into our hands and the things signified into our hearts if we doe beleeve and come as worthy receivers and therefore how oft ought we to be in the participation of this blessed Sacrament when as we receive such a benefit by it as the assrance of the pardon and forgivenesse of our ssinnes if we have the assurance of our pardon to day we are so fickle that it may be to morrow wee doubt of it againe Now we are assured of it anon we sinne and then our conscience is troubled and doubts arise and so we thinke with our selves Oh I had thought I had beene reconciled to God and my sinnes had beene pardoned but it was but an imagination it is gone away like a dreame this we know we are subject unto and therefore how ought we to fence our hearts and to keepe the life of God afoot in our hearts for the assurance of the pardon of our sinnes is the very life of God in our hearts and therefore to be carefull of the frequent use of the meanes by which this assurance may be confirmed unto us and that is by the participation of the Sacrament of the Lords Supper for that is the speciall means by which this is most sensibly fastened upon us I have heard that it was the worldly wisedome of a Treasurer in this land in Queen Elizabeths time that he would never be a fortnight or a month at the most without his Quietus est that whatsoever changes and alterations might come yet he might be in that respect in some good security See how wise men can be for the matters of the world how foolish they are for the matters of heavē every mā that wil address himselfe to come into Gods presence at his table and prepare himselfe by faith and repentance he may have this Quietus est and receive an actuall acquittance from God and God shall tell him by his Spirit that his sinnes are pardoned and forgiven and he reconciled to him in Christ wee have this opportunity offered unto us once a moneth and yet such is our dulnesse and backwardnesse in matters of salvation that we are most of us carelesse of this if we were so carefull for our soules as he was for his body wee would come every moneth to receive our acquittance because changes and alterations may come wee may dye before the next day come or tentations may assault us and such like and therefore let us labour to have our Quietus est from God alwayes in a readinesse Reason 4 The fourth reason is this our covenant with God is daily to bee renewed and therefore the Sacrament of the Lords Supper is daily to be received and frequented and participated in because that is a speciall meanes and occasion and bond of our renewing our covenant with God it is true we do or at least we ought alwayes renew our covenant with God in our daily prayers repentance of our sinnes and faith in Christ specially every Sabbath day we should doe this and we should consecrate our selves wholly to his service but most particularly when we come to the Lords Table ordinary people commonly doe make some kinde of preparation according to their manner when they come to receive the Sacrament of the Lords Supper and in the truth of the thing the most especiall renewing of our covenant is then when we come to partake of the Sacrament Now because our covenant is daily to be renewed this Sacrament being a bond of the renewing of it therefore this must oft be frequented That this is a speciall meanes and bond of our renewing of our covenant with God is cleare because that therein wee receive a pawne and pledge of the mutuall covenant and promise made on both sides a pledge from God whereby he bindes himselfe to be our God to forgive us our sinnes to give us his Spirit to justifie and sanctifie us and that he will save us and we by the receiving of it doe by this binde our selves anew to be his people and to beleeve in the promises of grace and salvation made in Christ and to subject our selves to the power work of sanctification we to betake our selves wholly to his obediēce thus I say is the covenant of Gods childrē renewed with God especially in the matter of receiving the Sacrament therefore it being our duty daily to renew our covenant with God therefore we ought to have access to it to receive the sacrament oft because in it our covenant is spccially renewed Reason 5 The fift Reason is our love towards our brethren the mutuall love betweene the children of God that must alwayes bee kindled their love must be like to that fire mentioned in Levit. 6.13 that must never goe out of the hearts one of another Fire we know will goe out if it be not kindled and supplȳed with fewell so the fire of love in the hearts of Gods children is ready to bee quenched many occasions of worldly matters and other businesses there are that breed such differences that it makes love many times cold and turns it into contention yea even in Gods children and therefore we must use the meanes whereby it may be kindled and kept still alive but there is no better meanes to kindle it and keepe it alive than the participation of the Sacrament of the Lords Supper there is no such bellowes to blow up the fire of love in their hearts as this when they come to the Lords
beleeuers Math. 26.28 This is my Blood shed for you for the remission of sinnes it was the shedding of his Blood it is the remission of our sinnes the smart was his the sweetnesse is ours he is wounded we are cured he is punished we are acquitted he dyes for vs and by his death we are made aliue Thirdly and lastly the acceptablenesse to God it was infinitely pleasing to God his Father there is God and Christ and Man Christ enduring the bitternesse of death Man redeemed and deliuered by it God himselfe therewithall infinitely pleased Man had sinned and thereby enthralled himselfe to Death and Hell and Damnation and except he be redeemed he perisheth without recouerie God was offended and his wrath did burne like fire against Mankind for their sinnes and except he be pacified they are all damned without mercie Christ Iesus came and tooke our Nature vpon him and dyed for our sinnes and by the bitternesse hath redeemed vs and pacified God His offering himselfe for vs was a Sacrifice of a sweet smelling sauour to God Ephes 5.2 Alwayes the beloued Sonne of God but then best-beloued if we may esteeme according to our apprehension when he was performing the highest and vtmost act of his filiall obedience Obedient to the death euen to the death of the Crosse Phil. 2.8 When is a Child best-beloued of his Father but when he is most obedient The Lord was alwayes well-pleased in him Math. 3.17 but then most of all if we may iudge by the effects when he was vpon the Crosse for then and thereby was the Lord well-pleased thorough him with all the Faithfull Col. 1.20 the Lord then smelling a sauour of rest whereby as in the dayes of Noah Gen. 8.21 he was pacified towards the World Spices are sweetest when they are broken and pounded and so was Christ when his Body was broken and pounded vpon the Crosse And as when Mary brake the Boxe of Oyntment the whole House was filled with the fauour of it Iohn 12.3 So when Christ who was full of good Oyntments Cant. 1.2 had his Body broken on the Crosse Heauen and Earth were filled with the sweet sauour thereof and many reasons may be alleaged why it should be so well pleasing to God First it was Gods pleasure and ordinance that Christ should dye for vs and he ordained it in the heighth of his loue to vs God so loued the world c. And he cannot chuse but be infinitely pleased with his owne worke specially the worke of his greatest loue Secondly he delights not in the death of a sinner but rather that they should be conuerted and liue therefore this being the Life and Saluation of sinfull beleeuers it must needs be delightfull and pleasing to God Thirdly it was as it were Gods owne Blood Act. 20.28 For howsoeuer God is not as Man made of Flesh and Blood yet the Person of Christ who was our Mediator being God and Man the Blood that came from him as he was Man by reason of the personall Vnion of both Natures in that his owne Person may iustly be said to be the Blood of God and how can it chuse but the Blood of God should be infinitely pleasing to God Lastly it must make amends for all the sinnes of all Beleeuers now all our sinnes euen the best of them are maruailous filthy and loathsome before the Lord our verie righteousnesse is as a filthy Clout before the pure Eyes of Gods Iustice and therefore there being so many Beleeuers to be saued and euerie Beleeuer hauing so many sinnes and euerie sinne being so loathsome and odious before the Lord it must needs be a verie sweet Sacrifice that must take away all that filthinesse and that obedience must needs be infinitely pleasing to God which makes perfect satisfaction and recompence for our infinite sinnes Now if it be so sweet and infinitely pleasing to God shall we neglect it Or come like Stockes and Stones vnto it without feeling and without life without a liuely and a sensible apprehension of the infinite excellencie of this sweet smelling Sacrifice Let vs stirre vp our selues to esteeme reuerently of it as it well deserues and to take delight in it as God delights in it and accordingly let vs be fitted to the celebration and memoriall of it in this Sacrament In my vnfained affection therefore to the Lord and our Sauiour Iesus Christ and to his precious Death and Blood-shedding so bitter to himselfe so comfortable to vs so pleasing to God that the honour thereof may be rightly and worthily aduanced in our Hearts as at all times so especially in the liuely commemoration of it in the Sacrament of the Lords Supper I haue vndertaken this taske of preparation earnestly desiring that the precious death of the Lord Iesus Christ may be preciously and graciously entertained answerable in some measure to the excellent worthinesse of that great Mysterie Let vs therefore labour to make some vse of these things Let vs consider first that it is one of the greatest parts of our Christian dutie to be well instructed and furnished for this Sacrament Secondly what daunger it is to our Soules if we come vnprepared for then we eat and drinke our owne damnation when we are eating and drinking the Diuell is blind-folding of vs and carrying our Soules to Hell Thirdly let vs looke withall to Gods glorie Is God most glorified by this Then let vs be best prepared to it Lastly let vs consider the preciousnesse of the death of Christ the greatest worke that euer was performed since the World began that Christ the Sonne of God should shed his Blood for the sinne of Man It ought therefore to be prepared vnto with much eleuation and with much affection of mind And when we haue it before our Eyes and come to shew forth the Lords death we must bring with vs all preparation reuerence faith and eleuation that we can by Prayer or any good endeuour attaine vnto and we must further consider the bitternesse of the death of Christ and must come as if then we were to be crucified with him euerie one of vs that looke for a part in his death for the forgiuenesse of sinnes the bitternesse of his death must goe to our Hearts we must looke vnto him whom we haue pierced by our sinnes with mourning Eyes and drouping Hearts and then we must consider how comfortable this his death is to vs it is the greatest blessing that euer can befall vs in this World Life Remission of Sinnes Saluation and what not It is all in all Lastly consider how infinitely pleasing it is to God and know that if it be so pleasing to him if we prophane it he will be infinitely displeased with vs. Let these things therefore stirre vs vp to a reuerent partaking of this holy Mystery Thus you haue some seasoning before hand see how you can profit by it in the weeke you haue some-what now to put you in mind what you are
affords vs not onely crums but Meat and Drinke and the full benefite honour and comfort of his owne Table though we be fuller a thousand times of sinnes in our Soules then Lazarus was of diseases in his Body and these sinnes being much more loathsome to God then his diseases was to the rich Man Yet Christ is so rich in mercie that he affords vs not onely the crummes of his Table but the full benefite of the whole Table euen to take our fill of the Table Let vs thinke rightly of this loue and see whether we haue not cause to be dissolued into thankfulnesse to him for this so great loue To proceed a little further 5 Fifthly Consider the continuall accesse that we thorough the mercie of Christ haue to the Lords Table We are not stinted and minted to come at it once in our life time though I must tell you that there be a great many of poore Christians that would giue all that euer they haue that they might come to it as we doe We are not stinted to come once a yeere though many thorough the gracelessenesse of their Hearts doe come but once But we thorough Gods mercie may haue accesse to it from month to month that the conscionable Receiuer may passe from one Communion day to another in the strength of it if he be carefull to keepe it by Prayer Meditation and practise So great a blessing as this is so continually renewed vnto vs how ought it to stirre vs vp to renew our thankfulnesse 6 Sixthly Consider further whom doth Christ set vs withall Euen with his owne Children those that shall be glorified in his heauenly Kingdome We poore miserable wretches are set with them and fed and feasted with them Is it so How should this stirre vs vp to all thankfulnesse 7 To proceed a little further in the last place We doe not come to it darkely as many doe in blindnesse darkenesse and ignorance but the same Lord Iesus Christ that prouides this Supper he prouides vs light to come to it the light of his Word and instruction that if we be not wilfully blind we may see how to feed and how to behaue our selues that God may haue the glorie and we the comfort Vse 3 The third Vse Is it so that it is the Table of the Lord Iesus Christ by a speciall prerogatiue Then it teacheth vs that whatsoeuer we doe at the Table of the Lord we must haue a speciall Eye to Christ whatsoeuer we doe looke vpon him he indeed is all in all If we haue an Eye to God the Father considering has great loue to vs still behold him in Christ Christ is the subiect of the loue of God If we consider God the Holy Ghost in regard of his power to make it effectuall looke vpon him but how As the Deputie of Christ If we looke vpon our selues haue an Eye to our selues in Christ adopted and reconciled thorough Christ If we looke vpon them that sit at Table looke vpon them with an Eye to Christ Members of the Mysticall Body of Christ whereof I am a Member So likewise if we looke vpon the Elements Bread and Wine and the actions of breaking the Bread and pouring out the Wine all is his and he hath right to them by a speciall prerogatiue and therefore let him so be acknowledged and discerned in all things that belong vnto this action Vse 4 The fourth Vse teacheth vs that seeing it is the Lords Supper and the Lords Table therefore nothing is to be done here without the direction of Christ all is to be swayed by him and his authoritie Now Reason teacheth vs that a Man may doe with his owne what he will So seeing it is Christ his Table shall not he establish what Lawes and Customes he will Experience teacheth vs amongst Men that he that is the Master of the Feast may establish what Lawes he will And so this being Christs Table nothing ought to be done without his councell his direction and his aduice 1 Cor. 11.23 When the Sacrament had growne to some abuse what did the Apostle Why he would redresse it according to the originall institution of Christ True the things are out of order in it but I will tell you what you shall doe That which I haue receiued of the Lord that I deliuer vnto you tye your selues to it as if so be he should say his authoritie is vncontroleable looke what he saith that must stand for good his commandement and his practise is most perfect and absolute whosoeuer doth goe about to add any thing to that which Christ hath done he doth add that which is superfluous and needlesse and whosoeuer shall detract any thing shall make it imperfect whosoeuer shall goe about to alter any matter of substance in the Sacrament as much as in him lyes he shall make it not Christs but his owne Sacrament Whosoeuer he be that thus takes vpon him to add or to detract let him know that the Law hath set him his doome Deut. 4.2 and 27.26 Cursed be he that shall add any thing and the Gospell it saith Amen to it Reu. 22.19 Whosoeuer shall add or detract not onely from the Word of God but also from the Ordinances of God they are so perfect that whosoeuer shall do either they shall indanger themselues to Gods curse But herein we must put a difference betweene matters of Circumstance and matters of Substance There are some things that Christ instituted in the Sacrament of the Lords Supper that are to be done vpon paine of damnation but for those things which he did and not instituted we may suppose those to be left to the libertie of the Church As for example the time that Christ instituted it it was at night that is a Circumstance shall we thinke therefore that we are bound to administer it then No. But we suppose and that vpon good ground that Christ hath left such matters as free to our selues as to himselfe But for matter of Substance the things the matter to be vsed concerning the Bread and Wine and the words of institution I say these things they are to be suspended vpon the authoritie of the Lord Christ Iesus and not to be altered nothing is to be changed nor altered it is part of his Testament and Will wherein he hath bequeathed Legacies to his Church and therefore it must be precisely kept yea the Law of Equitie requires that it should not be altered And therefore that which Christ instituted in this is not to be added too nor detracted from Vse 5 Last of all Is it so that this is the Lords businesse the Lords Supper and the Lords Table Then whatsoeuer is done amisse in this case is a wrong and an indignitie offered to Christ Whosoeuer comes vnfitted and vnprepared he wrongs Christ the Apostle giues the reason 1 Cor. 11.27 Because he is guiltie of the Body and Blood of the Lord. Iudas was not more guiltie in betraying Christ nor
Vers 20.21 It is so with the worshippers of Idols they thereby partake and haue communion and fellowship one with an other For the verie same word which is in Verses 18 and 20. partakers and fellowship is the same in the Originall with that in Verse 16. communion Now then if Israel after the Flesh that still obserue their carnall Rites and if Idolaters if they in their seruice and worship haue communion and fellowship one with another as well as with their Idols then much more haue we saith the Apostle in the Lords Supper We haue a Communion amongst our selues as well as with Christ our Head which in all these are to be vnderstood still with this limitation that it is not then made but there it is testified and professed to each other and to the World and nourished and confirmed to our selues This point being thus cleared and the way made open and plaine before vs now we are to enter vpon such Doctrines and obseruations as naturally ariseth from hence Doct. 1 Seeing the Apostle saith that the Sacrament of the Lords Supper is a Communion of the Faithfull one with another the obseruation is this That the Sacrament of the Lords Supper is a publike Testification a comfortable Nurse a mutuall Bond and a sure confirmation of that spirituall Communion which the Faithfull haue amongst themselues Or to speake more briefely and yet more plainly It is the Sacrament of Loue and Amitie amongst Gods children This point is to be proued See it in the Shadow in the Sacrament of the Old Testament which stands in correspondencie and answers to this of the New that is the Passeouer and hereby we shall see not onely that theirs in Christ is as ours 1 Cor. 10.3 4. but also so long as euer this Sacrament hath had any being either in the Substance or in the Shadow it hath alwaies beene of this verie nature and vse here propounded Consider the Lords institution of the Passeouer Exod. 12. and there we shall find many Ceremonies and circumstances tending to this end tending to shew and to nourish a louing Communion amongst the Receiuers First All were to communicate in it as we may see Vers 3.6.47 Ioynt actions are alwayes entended to be performed with Ioynt affections Secondly saith the Text if any did otherwise He should be cut off Vers 15 and 19. that is whosoeuer doth dissent and not louingly communicate with all the rest in this businesse should haue no part nor benefit in or by it Thirdly it was to be eaten in one House Verse 46. the onenesse of the House and place where it was eaten testifies the onenesse of the Hearts affections of them that eat it for where those of a Family are at iarres and dissentions and diuisions one House will not hold them Fourthly If his House were too little for the Lambe he was to call in his next Neighbour as in Verse 4. a pregnant testimonie of loue and good will as can be Fifthly It was to be done at one and the same time the same month the same day the same houre Vers 2 3 6 8. their generall consenting in the time arguing the generall consenting of their Minds and Hearts And what time was that Euen the Euening when they were all in their cold Blood the iniuries and offences of the day forgotten and forgiuen for the Sunne must not goe downe vpon our wrath when their affections were as calme and quiet as the Euening then they were to receiue it Sixthly they were all to be directed in it by one Law Verse 49. though it were a Stranger yet there was but one Law for both all of them louingly submitting themselues vnder the same Law and sweetly consenting together to goe all by one and the same direction Lastly It must be eaten without Leauen Vers 8 15 19. what that is in the Letter all of vs know by our owne experience But what is the true and spirituall sence of it That let the Apostle tell you in 1 Cor. 5.7 8. Let vs keepe the Feast not with old Leauen neither in the leauen of maliciousnesse and wickednesse It is the Leauen of maliciousnesse which aboue all Leauen is to be purged out Loue and charitie being specially confirmed to vs in this action Thus we haue seene it in the Institution Now let vs consider it in the Restitution by Hezekiah 2 Chron. 30.3 5. when the Passeouer had beene a long time intermitted for it saith Vers 5. they had not kept it of a great time There are many testifications of a louing Communion amongst them from the first Verse to the sixth we see all the People were to come together into the same place at the same time to keepe one and the same Passeouer and that with this speciall obseruation Verse 3. that when they could not keepe it the first Month as the Law required for want of a sufficient assembly they put it off till the second Month Vers 12 13. It is expresly noted that all Iudah came with one Heart a very great assembly howsoeuer there were many Recusants in Ephraim Verse 10. as there be too many now a dayes And so it was done with great Ioy Verse 21. and doubling the obseruation of the Feast keeping it other seuen dayes Vers 22 23. All which are plaine restifications with what a louing and cheerefull Communion they performed this seruice So in the seconding of this Restitution by Iosiah 2 Chro. 35. from the first Verse to the eighteenth there we may see such willing contribution by King and Princes such a generall assistance of Priests and Leuites such a great concourse of People from all Iudah and Israel such a great assembly as that there was no Passeouer kept like that since the dayes of Samuel All liuely witnesses as of their zeale for Gods glorie so of a most louing Communion amongst themselues If it be so in the Shadow what is it in the Substance If the Passeouer be a Sacrament of Loue and Amitie then the Lords Supper is so much more See it therefore secondly in the Substance The Lords Supper Iohn 13.4 to the 15. Our Sauiour being to ordaine this Sacrament doth first teach them by his example a Lesson of Loue he washeth his Disciples Feet teaching them that they must so loue one another as that they refuse no seruile office for the good of their Brethren though it be the washing of their Feet And after the Institution Vers 34 35. he presseth vpon them his Commandement of Loue as his chiefe Commandement and their chiefe dutie to God Marke this it is as if he had said I will now haue you to receiue the Sacrament of my Supper Well before you receiue it that you may know it to be a Sacrament of Loue and concord and a Bond or Pledge of your spirituall Communion one with another I giue you an example of Loue to season your Hearts withall before hand And that you may continually so esteeme and remember
strangers were fetched in The Couenant of Grace was sealed by the Blood of Christ specially for the Iewes but they refused it and God would not haue such a worke of Grace to be in vaine and therefore he made the Gentiles partakers of it And secondly that our example in accepting this Grace might be a prouocation to the Iewes make them to bethinke themselues of their sinfull refusall of so great a Grace and so be drawne on to accept of it together with the Gentiles Reas 5 Fifthly This is the prerogatiue of Christ incarnate of God manifested in the Flesh till Christ came in the Flesh sauing Grace was peculiar to the Iewes onely God did reserue the inlargement of it to all as a speciall gratification and prerogatiue whereby he would honour his owne Sonne in the Flesh Christ promised saued a Iew Christ exhibited in the Flesh saues many Christ comming downe from Heauen in his own person could not but set the Gate of Mercie open to all Mankind Christ comming in the Flesh taking the whole nature of Man vpon him for in euery particular Man there is the whole nature of Man did thereby season the flesh of all Mankind to be capable of grace Christ dwelling personally in the World could not but make all the world fare the better for him Christ opening his body pouring out his blood did shew and require the opening as it were of Gods Heart towards all Mankind and pouring forth his Grace vpon all Flesh Lastly Christs doings and sufferings his absolute and perfect obedience could not be recompenced with lesse then with the Saluation of all Mankind Vse 1 The Vses First it shewes the bountifulnesse of the loue of God to Mankind that is so pleased to open his loue to all the World Iohn 3.16 God so loued the world that he gaue his only begotten Son c. which if we vnderstand of the effectuall application of Christ then that world is only the beleeuing World and that loue is Gods sauing loue to the Faithfull But if we vnderstand it onely of the proffer of Grace to the World then that World is generally all Mankind and that loue is the generall loue of God to all Mankind that not onely proffers Saluation to all but also makes some of all sorts to be effectuall partakers thereof The Centurion is said to loue the whole Nation of the Iewes because he built them one Synagogue so Gods sauing some few of all sorts of Men it doth therefore argue his generall loue towards all Mankind Vse 2 Secondly if shewes vs the infinitenes of Christs Merit that is not effectuall to saue those onely of whom he came himselfe but all sorts besides the Apostle proues it by comparison of Christ with Adam Rom. 5.15 c. that if the fall of Adam could preuaile vpon all Flesh to condemnation therefore the righteousnesse of Christ should preuaile much more to the iustification of many Isaack had but one blessing and when he had bestowed that vpon the younger Brother he had none to bestow vpon the elder but Christ who is the Fountaine of all Blessings hath a blessing to bestow vpon the Iewes the elder Brother and vpon the Gentiles the younger Brother too and that he hath bestowed the blessing of the Gospell vpon Iacob the younger Brother that is the Gentile when Esay that is the elder Brother the Iewes shall come though it be late first euen in the last dayes of the World and make their moane as he did saying O blesse me euen me also Father He shall bestow the blessing of the Gospell euen vpon them also Vse 3 Thirdly It teacheth vs thankefulnesse to God First in regard of the matter it selfe that the Lord vouchsafeth to extend his sauing grace to all sorts that the sound of the Gospell should goe thorough all the World as it is Psalm 19. Rom. 10. and the Acts 11.18 when the Iewes heard that the Gentiles were called they glorified God saying Then hath God also granted the Gentiles repentance to Life They glorified God their Hearts reioyced it did them good they did thankefully acknowledge and magnifie Gods wonderfull goodness therein that now all People should be as it were the Iewes all places as Ierusalem and the Soules and Bodyes of all sorts of Men as the the holy Temple of God to dwell in that as it was prophesied by Malachy From the rysing of the Sunne to the going downe thereof a cleane Offering should be offered vp to God in euerie place Secondly and more specially in regard of our selues for we are those Gentiles Ephes 2.10 c. Consider what the Apostle saith We were vncircumcision without Christ Aliens from the Common-wealth of Israel Strangers from the Couenants of Promise without hope and without God in the World What a miserable case were we in But now we that were once thus farre off were made neere by the Blood of Christ We for our parts may say we are made neere indeed the Gospell being so long so freely so plentifully preached amongst vs hauing so many good and able and painfull Preachers as there is scarce any Church vnder the Sunne that can match vs. Let vs therefore imbrace this sauing Grace let vs beleeue and obey this Word which is the power of God to Saluation let vs remember the fall of the Iewes and take heed to our selues that by our contempt and vnprofitablenesse we doe not prouoke God to doe by vs as he did by them Hearke what the Apostle saith Rom. 11.20 c. Thorough vnbeleefe they are broken off and thou standest by Faith be not high minded but feare for if he spared not them being the naturall Branches take heed least he spare not thee being but a wild Oliue grafted in for them Let it appeare to the World and let vs find the experience of it to our owne Hearts that there is power in the Gospell to conuert our Soules and to change our Hearts and to make vs to become new Creatures It is not our liuing vnder the Gospell but our submission of our Hearts to the power of the Gospell that shall saue our Soules Vse 4 Fourthly This teacheth vs to pittie the Iewes and to pray for them as the ancient People of God and still hauing them in this Couenant of Grace together with vs. Generally we hate a Iew and we take it vp for a Prouerbe when we speake of our hatred against any we say we hate them as a Iew It is a wicked speech and not beseeming a Christian In regard of that foule sinne of theirs in crucifying Christ we hate them iustly though God out of that euill of theirs did bring much good to vs but we must pittie them and pray for them knowing that towards the end of the World they shall be ioyned together with vs. Consider first that Christ himselfe prayed for them Father forgiue them for they know not what they doe And shall not we pray for them whom Christ
together they carried themselues not so orderly as they should and ought to haue done yet they obserued this as a sure Rule that there should be an Assembly before they communicated in the Sacrament of the Supper In the second Chapter of the Acts and the two and fourtieth Verse it is said That the Beleeuers continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayers Where by breaking of Bread wee are to vnderstand the particular vse of the Sacrament of the Lords Supper as we shall shew more at large hereafter Now when the Text saith They continued in the Apostles Doctrine and Fellowship and breaking of Bread Thereby is manifestly declared vnto vs thus much That the Beleeuers did vsually meet together by whole Assemblyes at the partaking of the Sacrament of the Supper as well as at the Preaching of the Word Prayers and other holy duties of Christian fellowship and societie They continued in the Apostles Doctrine Fellowship breaking of Bread c. This example wee haue in hand is the most pregnants proofe of all In the first Supper that euer was administred who were present All the Disciples For they were the charge that our Sauiour then had vnder his hands The Text saith in the twentieth Verse He sat him downe with the Twelue hee had no more otherwise they should haue beene there He sat downe with the Twelue therefore they were present If Iudas did slinke away betwixt the eating of the Passeouer and the eating of the Lords Supper yet the proofes holds true that many were present at the least eleuen of them and so it is manifest out of the first practise of the Disciples when it was first instituted as also of the Church of God from time to time in the Primitiue Ages and so both by the Rule of our Sauiour as also of the Apostles it appeares that this Sacrament is for many that is to say that whensoeuer it is administred many are to be present to communicate in it The Reasons of the Point are these Reas 1 First The bountifulnesse of the Lord Iesus Christ requires it he intended this Sacrament for many euen to as many as he meant to saue by his Death He prouided herein for many though many come yet here is sufficient for them all He calles and inuites many Prou. 9.5 Come eat of my Bread and drinke of the Wine which I haue mingled Which though it be a generall call of Wisedome of the Sonne of God whereby he inuites all to come to the Word as well as to the Sacrament yet it must be vnderstood with particular respect to this Sacrament it hath such a reference to a Feast we speake of Lastly He is most ready to receiue many euen all commers all that come in obedience and conscience to his Ordinance Iohn 6.37 Him that commeth to me I will in no wise east out And therefore being such it requires that many should be present Whosoeuer they be that refuse to come let them looke how they can acquit themselues of forsaking their owne mercy and of the bounty of the Lord Iesus for my part I cannot acquit them Reas 2 Secondly All holy publike exercises are to be solemnely performed euen with outward solemnitie so much as may be for that outward solemnitie is no small part of that decent order and comelinesse which the Apostle requires in all Church duties 1 Cor. 14.40 Let all things be done decently and in order Now we know that where there is not a competent Assembly at an holy Exercise it is a great disparagement to the solemnitie of it and surely where there are a sufficient number of Communicants it is a great part of the outward solemne obseruation of that holy Ordinance Reas 3 Thirdly It is a Feast and it is the greatest and best Feast wherein our Soules are fed with the Body and Blood of the Lord Iesus Now the nature of a Feast requires a competent number of Guests in Mens Feasts specially then in the Lords Feasts In the foureteenth Chapter of Luke and the three and twentieth Verse The Lord had made a Feast those that were bid and inuinted came not therefore said the Lord to his Seruants Go out into the Streets and bid the Poore Lame Halt and Blind came in Well he did so and yet there was more roome Then said he Goe out into the Field and Hedges and compell them to come in that my House may be filled It is his delight his pleasure and good will that his House should be filled and therefore this being his Feast there is necessarily required the presence of many at it Reas 4 Fourthly The Lords Supper is a mutuall testification a bond and nourishment of the loue betweene the Faithfull of one Faithfull to another of the same Congregation and that is one speciall vse of it he ordained it to nourish loue and to bind them one to another therein and when we come many of vs together doe we not testifie that we are at peace reconciled and that all is well betwixt vs And bind we not our selues so to continue And as Christ loued vs so to loue one another And we receiue this that we may be nourished in this loue being more incorporated into Christ and so one into another The end of the Sacrament is the testification of the nourishing of the loue of the Faithfull and how can this be if they be not present If but one or two be present there can be no more testification of loue but vnto them at least they that are absent can make no testification of it and therefore the Reason still holds good that many must be present Reas 5 Last of all here is great incouragement and helpe one to another to the performance of this Religious dutie When many are met together one strengthens the Hands of another we know by experience that their presence comforts vs ours them their zeale kindles our zeale ours theirs their prayers helpe vs and ours them and therefore in this respect there is necessarily required the presence of many at this Sacrament The Vses of the Point are these Vse 1 The first is matter of reproofe and that of two sorts of Transgressors against this Rule The first is of a notorious abuse of the Sacrament of the Lords Supper in the Popish Church concerning priuate Communions or Masses as they call them There priuate Communion is not therefore said to be priuate because it is performed in a House or secret place for many times they doe performe it in the Church publikely neither priuate because there are but a few present for many times it is performed when there are many People present as beholders but a priuate Communion is where the Priest that is to deliuer it to the People eats and drinkes alone and none eats and drinkes with him as vsually it is in all places where the Church of Rome rules A horrible prophanation of the Lords Supper and a flat
better inabled and the more quickned to the performance of this duty First I will give you a taste of the meanes whereby wee may attaine to make the death of Christ so familiar to us and then I will shew the benefits that we shall receive hereby if we conscionably travell in this course The means of it are these in few words If we would have the death of Christ familiar unto us we must be sure that we doe never passe it over with a sleight meditation but let it be soundly taken to heart doe not thinke upon it as an ordinary common thing but conceive of it as a matter that doth concerne us and our good most of all let us thinke upon the death of Christ in that which he suffered and endured in his soule and body for our sinnes how hard it went with him in the Garden when hee sweat water and blood when his soule was heavy even unto death and how much more harder it went with him when hee was upon the Crosse when he said My God my God why hast thou forsaken me That he that was in singular favour with God should be made the very marke of Gods wrath to light upon that he who was the worlds Redeemer should bee exposed to the obloquy and reproch of the whole world that he who was the Lord of heaven and earth should be now in the hands of the powers of darknesse wee should yearne in our very bowels and be much troubled in our inmost affections at the thoughts of these things Secondly we must be frequent in the use of the meanes in the hearing of the Word in the receiving of the Sacrament and prayer for by this meanes wee shall make this death of Christ our owne there God tenders unto us the death of Christ let us come thither with hearts desirous ready and willing to receive it and there we shall be sure to have it Let it be our reach in all these duties to have an eye upon the death of Iesus Christ seeking to have that soundly fixed and fastened upon us whatsoever we faile in else still let that above all other sticke most close to us Then againe wee must labour to worke the remembrance of Christs death into our affections this is the right memory of heavenly things when the heart affects them the heart will surely remember that which it doth much affect When I see any thing that causeth deepe affection within me either much sorrow or much joy or the like I will remember that soundly then let us labour to worke the remembrance of the death of Christ into our affections let it still worke love in us because Christ loved us to die for us and let it worke hatred in us against sinne because it was sinne that brought him to his death and let it worke sorrow in us that he should bee so cruelly murthered and put to death for us And let it worke rejoycing in us that wee for our parts by his death are saved and by his stripes are healed Let the death of Christ worke these affections in us and then it shall be our owne never to forget it Lastly let us put our selves to the power and the rule and the directions of it let us suffer our selves to be swayed by the death of Iesus Christ in all our courses let it beare rule with us the counsell that our Saviour gives in the like case Iohn 7.17 If any doe my will the same shall know my doctrine any Christian that labours to be well acquainted with any duty the best way to bee acquainted with it is to labour for the obedience to that duty so if wee would remember Christ his death then let us labour to submit our selves to the power and obedience of it Whatsoever we doe let us examine it whether it be agreeable to the death of Christ if it be not then to say with our selves wee will not doe it though we may gaine all the world by it these are the meanes whereby wee may attaine to the habit of this grace namely to the continuall remembring of the death of Christ Iesus a saving remembrance The other point is the benefits that hereby will arise unto us If wee remember continually the death of Christ in our hearts we shall have many and great blessings The first blessing is this By this means we shall have a Book alwayes ready in our bosome alwaies a book about us to teach us every Christian duty for the death of Iesus Christ is such a Booke that will instruct us in every duty that belongs unto us To give you an instance in two or three Would you learne humility and meeknesse looke into the death of Christ Philip 2.5 6. that shall be sufficient to teach you humility and meeknesse and obedience Would you learne patience the death of Christ is a book to teach you patience Heb. 12.1 2 3. Looke to the author and finisher of your faith who for the joy that was set before him endured the Crosse and despised the shame c. consider him therefore that yee faint not Would you learne love to the brethren Christ his death teacheth you this duty in the highest degree 1 Iohn 3.16 If Christ so loved us that he laid downe his life for us then how ought wee also to lay downe our lives for the brethren Lastly to deny our selves is a speciall lesson that all Christians are to learne this is effectually taught us by the death of Christ 1 Pet. 4.1 2. Christ hath suffered in the flesh that we should not live to our selves but to him and this is a lively teacher if the death of Iesus Christ be soundly layd up in thy heart it will both teach thee the duties to bee performed and also inable thee to performe them A second benefit is this thou shalt have wonderfull peace and unspeakable comfort from God by this meanes Our sinnes they accuse us our consciences they accuse us the devill hee accuseth us daily before the Lord O but if thou have a remembrance of the death of Christ in thy heart there is a Supersedeas for them all that pacifies and appeaseth them all and that is a generall release and acquittance from all that ever they can charge thee withall Thirdly we shall have much spirituall growth and increase by the word and the Sacrament and much spirituall growth if once our hearts be seasoned with the death of Christ What doth the word and the sacrament teach but the death of Christ that is the substance of them all Then if once the death of Christ be grafted in thy heart before Oh with what comfort and chearfulnesse and with what great profit shalt thou heare the word and receive the sacrament When our stomacke hath some liking to our meate and our meate hath some affinitie to our stomacke then there is a quicke digesture Why so if so bee our hearts be seasoned with the death of Christ why then
mee the conferrence of both these speeches together ministers this profitable observation namely that the true and right remembrance of our Saviour IESVS CHRIST is our affectionate and religious remembrance of the death of our Saviour Christ Remember me saith Christ verse 25. that is saith Paul the Lords death verse 26. Remember it so that you shew it forth that is religiously and affectionately Zach. 12.10 I will poure upon the house of David and upon the Inhabitants of Ierusalem the spirit of grace c. there is a promise of the Spirit to be poured downe on the faithfull under the Gospell and one principall effection of it there mentioned is this that they shall looke on Christ that is they shall remember him and meditate upon him Well what is the principall object in Christ that they shall set their meditations upon his piercing that is his death and sufferings when he was pierced with thornes and nailes and Speare and how shall they be touched with this remembrance of him Surely very religiously and affectionately grieving and lamenting as for their first borne Here then is the right remembrance of Christ that is our affectionate and religious remembrance of the piercing and death of Christ Rev. 13.8 Christ Iesus is the Lambe of God that takes away the sinnes of the world But how doe the faithfull whose names are written in the Lambes booke of life apprehend him Not simply as a Lambe but as a Lambe slaine that is in his death and crucifying that is the true and right apprehending of him Gen. 3.15 The seed of the woman c. when the Lord himselfe first published the Gospell he propounds the seed of the woman to be beleeved in that is CHRIST but with speciall reference to his death for that is the very bruising of the Serpents head CHRIST on his Crosse spoiled principalities and powers Col. 2.14 and the bruising of his heele there spoken of is an intimation of the death and sufferings that the Devill and his Instruments should bring upon CHRIST and yet these very sufferings of Christ shall break and destroy all their power this was Adam and all the faithfull to beleeve of Christ and this is their true and right remembrance of Christ This was shadowed in the sacrifices before the Law as in the Passeover Exod. 12.6 7. they should kill it and strike the blood on the two posts c. what is the meaning of this wee must carry the streames of our meditations on Christ towards his killing and death and blood And so under the Law Heb. 9.22 almost all things are by the Law purged with blood What is the meaning of this That all that beleeve in Chritst are thereby admonished still to have the eye of their mindes setled on the meditation of the blood of Christ if ever they looke to bee purged from their sinnes by Christ they must bee purged by the blood of Christ so the Prophets set forth Christ in this manner Esay 53. from the first to the seventh verse hee that of all the Prophets spake most plainly of him sets him forth principally in regard of his death as he was wounded and broken and oppressed and afficted the Prophet leaves them the best memoriall of Christ and therefore he acquaints them with the death of Christ The Apostles observed the same rule 1 Cor. 17.3 First of all I delivered unto you how that Christ dyed for our sinnes no doubt but hee would teach them Christ so as hee might worke a most affectionate impression and remembrance of Christ in their hearts and how doth he this By teaching them Christs death first of all as the chiefe and maine ground of all the rest And looke how he taught them so hee practised himselfe 1 Cor. 2.2 I esteemed not to know any thing amongst you save Iesus Christ and him crucified for his knowledge he esteemed to know nothing else and so Gal. 6.14 for his rejoycing God forbid that I should rejoyce in any thing but in the crosse of our Lord Iesus Christ and both these are spoken by way of exclusion disclaiming all other knowledge and rejoycing in comparison of that because that is the rise and ground of all the rest To conclude the Word and the Sacraments are purposely fitted to worke this remembrance in us 1 Cor. 1.18 the word is called the preaching of the Crosse that is it the Minister must specially preach and the people learne Gal. 3.1 the Apostle taught Christ and his death to them so plainly as if hee had beene crucified amongst them and so the Sacraments are fitted to this end first Baptisme Rom. 6.3 4. we are baptised into his death and buried with him in baptisme and so the Lords Supper as you see here is to set forth the Lords death c. The reasons First Christ in his death was most pleasing to God and wherein should wee or can wee bee better affected with the remembrance of Christ than in that state wherein hee was most pleasing to his and our heavenly Father God cannot properly be said to be pleased with his Sonne at any one time more than another but we speake it after the manner of men and by way of supposall if ever God could be better pleased with him at one time than at another it was at his death Ephes 5.2 then he was an offering and a sacrifice of a sweet smelling savour to God I but you will say then God was most angry with him pouring on him his fierce wrath and vengeance from heaven True he was most angry with him in regard of our sinnes which he beheld on him and punished in him but in regard of his owne decree thereby accomplished and Christ his perfect obedience therein yeelded and the absolute satisfaction for our sinnes there made by his precious blood even then God was best pleased with him we feele it through Gods mercy for we are sure it was his death and blood that we are reconciled to God by and that God was pleased with us for and therefore Christ himselfe must needs be most pleasing to him in that estate Secondly therein Christ shewed his greatest love and affection to us and how shall we remember him with our best affections but in that state wherein hee shewed most love and affection towards us Iohn 15.13 Greater love than this can no man shew than to give his life for his friend this love Christ hath shewed us he gave his whole state for us he spared not his precious body his precious blood his precious life his precious soule for us all these are precious yea infinitely precious in themselves yet hee thought nothing too precious to give for us but exposed them all in his death to the wrath of God for our redemption whosoever thou art that canst thus remember Christ thou hast many strong bonds and motives to binde thee fast to thankfulnesse and love and obedience to God in Iesus Christ and that is to remember him