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
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
it I will charge you with my Commandement of Loue in a speciall manner He prepared them with an example of Loue before and after giues them a Commandement of Loue to teach them that this Sacrament is a Communion of Loue. 1 Cor. 11.17 c. the Apostle being to redresse such abuses and corruptions in the Church of Corinth as had crept into this Sacrament doth specially tax those that are against this duty of Loue Verse 18. dissentions Ver. 21 22. eating and drinking asunder Verse 33. not tarrying one for another The Apostle in the 1 Cor. 10. had called this Sacrament a Communion now all these practises are directly opposite to a Communion these are breaches and separations and therfore if euer they will celebrate this Sacrament aright according to the will of God and the nature of the Sacrament and for their owne good it must be done with all the offices of Loue that may be In the 1 Cor. 12.13 For by one Spirit are we all baptized into one Body c. and haue beene all made to drinke into one Spirit To drinke into one Spirit whether it be meant directly of the Lords Supper as the phrase sounds or the signification of the other Sacrament insinuates for it is so in Baptisme that is a meanes of this Communion therefore also in the Lords Supper Or whether but by consequent for so it is meant at the least yet it proues it that the Sacrament of the Lords Supper is a Sacrament of Loue and Amitie amongst Gods Children Act. 2.42.46 The Church that was there conuerted continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayer they continue in the Apostles fellowship as who should say that was a fitting of them to the Lords Supper which is meant by the breaking of Bread noting that they which partake of the Lords Supper there should be a louely Communion amongst them Reas 1 The Reasons First all the Faithfull doe beleeue in one and the same heauenly Father euen the Father of our Lord Iesus Christ who hath giuen his Sonne for vs on the Crosse and daily giues him to vs in this Sacrament Gal. 3.26 We are all the Sonnes of God by Faith in Christ Iesus and thereby we become one Verse 28. Iew and Gentile Bond and Free Male and Female are all one in Christ Iesus and when we come to the Lords Table there we professe it in a speciall sort that we are the Sonnes of our heauenly Father What neerer naturall bond then to be Children of the same Father What sweeter name of Loue then the name of Father And is it so in Nature how much more in Grace to be spirituall Brethren and Children of our heauenly Father Therefore this is a testification and bond of a most louely Communion which the Faithfull haue amongst themselues This is the Fountaine of our Communion Reas 2 Secondly Wee are all Members of the same Body vnder Christ our Head Ephes 4.15 16. and from him we receiue Life and Grace and Spirit this is a verie neere Communion and verie liuely testified expressed in the vse of this Sacrament where we all eat and drinke together of his Body and Blood as Members incorporate into his Mysticall Body This is the matter of our Communion Reas 3 Thirdly Wee are all partakers of the same Spirit 1 Cor. 12.13 We all drinke into one Spirit And this also we professe in this Sacrament Iohn 6.63 It is the Spirit that quickneth the Flesh profiteth nothing And this is the life of our Communion Reas 4 Fourthly All the Faithfull are of one and the same Religion which euen in false Religions binds Men strongly together How much more in the true Religion And this likewise is here publikely testified in this Sacrament 1 Cor. 10.20 21. This is the Seale of our Communion Reas 5 Fifthly We all partake and sit at one and the same Table and this makes Men grow to a louely fellowship and societie nay the sauage Beasts by eating at one Racke it hath bred peace amongst them and this we doe not onely professe but act and practise in the Lords Supper we all sit at one Table and therefore this must needs nourish a louely fellowship and societie amongst vs. This is the Badge of our Communion Reas 6 Sixthly The actions which we performe at this Table are speaking signes of Loue and vnitie we eate and drinke as it were one to another and pledge one another for howsoeuer euerie one there eats and drinkes for himselfe yet withall still remember that thou doe it with a charitable nourishing and cheering vp of thy Fellow-Guests These are ordinarie actions and yet withall they are speciall tokens of vnitie and friendship And these are the Exercise of our Communion Reas 7 Seuenthly The outward Elements vsed at the Lords Table are framed proportionably hereunto One and the same Bread yet made of many Cornes the same Wine yet made of many Grapes To teach vs that though diuers Persons Sexes Trades States partake in this Sacrament yet all must be of one Heart and Mind and Affection therefore the Apostle saith we are but one Bread though a great many Cornes yet but one Bread which is a plaine testification and bond of Loue and amitie And this is the Patterne of our Communion Reas 8 Lastly Prayer that is a speciall dutie to be performed in the participation of the Lords Supper and this requires and entends loue Math. 6. And this is the Sparkles of the holy Fire of our Communion Now lay all these particulars together and then we shall see that they all conclude it with a generall acclamation that the Sacrament of the Lords Supper is a publike Testification a comfortable Nurse a mutuall Bond a sure Confirmation of that spirituall Communion which the Faithfull haue amongst themselues First Wee are all Children of the same heauenly Father There is the Fountaine of our Communion Secondly We are all Members of that Body whereof our Lord Iesus is the Head There is the Matter of our Communion Thirdly We ate all partakers of the same Spirit There is the Life of our Communion Fourthly Wee are all of one and the same Religion There is the Seale of our Communion Fifthly We all sit at the same Table There is the Badge of our Communion Sixthly The actions we performe at this Table They are the Exercise of our Communion Seuenthly The outward Elements vsed at the Lords Table They are the Patterne of our Communion Lastly Prayer is the Flame or Sparkles of this holy Fire of our Communion Vse 1 The Vses First this teacheth vs the needfull vse of the Sacrament specially in these times wherein as it is Math. 24. Loue waxeth cold we had need to be stirred vp and seeing this Sacrament is a meanes for that purpose we had need to frequent it But some will say if we haue Loue before what need we then come thither to haue it encreased I answer yes for
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
the Father to Christ by a peculiar donation Iohn 6.37 All that the Father giueth me shall come to me And Hebr. 2.13 Behold here am I and the Children which God hath giuen me And hence ariseth many relations betwixt Christ and his Church He is their God and they are his People He is their Head and they are his Members He is their Husband and they are his Spouse He their King and they his Subiects and he their Sauiour and they his Redeemed The Vses are these Vse 1 First this teacheth vs and doth sufficiently proue vnto vs that Christ is not meerely a Man but true and verie God and that not a pettie God as some Arians imagine as who should say He is God indeed but yet subordinate and inferiour to his Father But he is an absolute Lord euen as God the Father is Lord and whosoeuer doth not so acknowledge him shall haue no part in him The Iewes and the Turkes that doe in their kind verie religiously acknowledge and inuocate God the Father doe but deceiue themselues and dishonour God They shall neuer find grace and mercie with God the Father because they acknowledge not the Lord Iesus Christ The greater is Gods goodnesse to vs that hath not onely so reuealed him to vs but also perswaded vs to receiue him It is not a matter of course but the speciall working of the Holy Ghost but of Faith whereby we are thus perswaded 1 Cor. 12.3 No Man can say that Iesus is the Lord but by the Holy Ghost In word a Man may say as much but he cannot in deed and in truth he cannot come to be perswaded of it and to rest in that perswasion is onely from the Holy Ghost Vse 2 Secondly Is Christ Iesus the Lord specially of his Church Then he is to be reuerenced and worshipped as the Lord of his Church Mal. 1.6 If I be a Lord where is my feare Seeing Christ Iesus is the Lord we must feare him and worship him Psal 45.11 He is thy Lord and reuerence thou him it is spoken of Pharaohs Daughter that Solomon was her Lord and therefore she must worship him If this be true in the shaddow it is much more so in the substance For behold a greater then Solomon is here a greater Lord and therefore more necessarily and more reuerently to be worshipped Euerie one of vs should enlarge our Hearts to the furthest extent of reuerence and worship that possibly we can attaine vnto whensoeuer we doe but heare the name of the Lord Iesus it should strike a reuerence into our Hearts Doe not the Diuels tremble at the sight of the Lord Iesus Did not they worship him in the dayes of his Flesh Marke 5.6 7. How much more then when they behold his glorie And shall not we be stirred vp to worship the Lord Iesus as the Lord when we see the verie Diuels worship him All the Angels worship him Hebr. 1.6 Now we are more bound vnto him in respect of this verie title the Lord then they are He is their Lord as being their Creator Head Gouernour Preseruer but to vs he is more then all this He is the Lord our Redeemer which is the most proper and most beneficiall bond and this he neuer was to them therefore we are to worship him by dutie much more All Creatures worship him Phil. 2.10.11 At the Name of Iesus euerie Knee shall bow both of things in Heauen and things in Earth and things vnder the Earth and euerie tongue shall confesse that Iesus is the Lord c. Then let vs not stand like a dead Center in the midst like Stockes and stones without the sence of the Lordly power and authoritie of Christ Iesus we are to be quickned thereby to worship him when all the Creatures round about vs in Heauen and Earth doe bow and humble themselues with all feare and reuerence and seruice to his Maiestie There is nothing in our Sauiour but if it be beheld with a spirituall Eye it carries a Lord-like Maiestie in it deseruing and requiring the highest A worship Not onely his Transfiguration Miracles Resurrection Ascention and such other workes plainly declaring him to be the Lord but euen in his basest and meanest estate he was discerned and acknowledged to be the Lord. When he was in the Wombe Luke 1.43 44. Elizabeth acknowledged him to be so Whence commeth this to me that the Mother of my Lord should come to me c. And in the Cratch he was so acknowledged by the Angels and heauenly Souldiers Luke 2.11.13 And after that he was worshipped by the Wisemen as the Lord Math. 2.11 And vpon the Crosse euen then when he was in the greatest abasement when it was the houre and power of Darkenesse he spoyled Principalities and Powers and shewed himselfe to be the Lord and the Theefe hanging with him by the Eye of Faith discerned him to be the Lord and so worshipped him Luke 23.42 Lord remember me when thou commest into thy Kingdome Euen then when he was in the Enemies hands when they were taking away his life from him yet then was he the Lord and so shewed himselfe and was so acknowledged and worshipped called vpon Now as he is to be worshipped in all other cases so especially in the vse of the Sacrament of the Lords Supper when we come to be partakers of the Bread and Wine and by them of the Body and Blood of Christ we must be raysed vp to the consideration of his Lordly power and authoritie that thereby we may be stirred vp to worship him and honour him and to bow downe the Knees of our Hearts to him with all humblenesse and submission I say not that we should worship the Sacrament as the Papists nor Christen the Sacrament as some of the Lutherans but in the vse of the Sacrament as being the speciall memoriall of him and of his Death and as we worship him in hearing of the Word and his sauing Ordinances we must haue our Hearts to be lifted vp in the reuerent imbracing of these pledges of his loue and in thankes-giuing for the benefits of his Death and to be cast downe in detestation of our sinnes that hath brought this death vpon him Vse 3 The third Vse Is he the Lord Then we must beleeue in him Iohn 14.1 If ye beleeue in God beleeue in me also as who should say ye beleeue in God I being God beleeue also in me so Christ being Lord as the Father is is therefore to be beleeued in the vse is as naturall and the reason as effectuall here is the proper obiect for the Eye of our Faith to be fastned vpon his Lordly power and authoritie Christ-Man is to be beleeued in in some sort but Christ the Lord that is the true and right and proper obiect here is full hold and as it were a full handfull for the hand of our Faith to seize vpon We lay hold on him as Lord therefore all-sufficient to supply all out
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
we haue no Grace but we must encrease in it 1 Thess 4.9 The Apostle giues the Rule Concerning brotherly loue I need not write to you you haue loue It should seeme therefore needlesse to write But I would haue you to encrease in the same more and more You say you haue Loue and therefore what needs the Sacrament Yes though you haue Loue yet encrease in this Loue more and more Vse 2 Secondly It shewes the excellencie of this Sacrament in regard of the vse of it that it associates vs to all the Saints and Children of God both in Heauen and Earth for it reacheth to them in Heauen for they are Members of the same Body they tryumphing we fighting It is true their state is a glorious state they are out of harmes way we are subiect to many dangers but yet we haue a sweete Communion euen with them in Heauen and we must thinke this we are here at the Lords Table and all the Saints in glorie haue beene glad of this they which now sit in Heauen with God and thorough Gods mercie it will be as beneficiall to bring vs thither and though we come short of that blessed estate yet let vs tread the same steps and then the time will come when we shall be in glorie as they are And so in regard of the Children of God in Earth it makes vs be partakers one with another though one be in the East and another in the West yet in this blessed Supper their loue is sweetly confirmed The benefit is this when we are in afflictions we know that they who liued before were so and those that are now in our troubles they mourne with vs if there be any cause of reioycing they reioyce with vs but aboue all this we haue this Communion amongst our selues and with the Saints in Heauen that we haue interest and right in all their Prayers which they make to God Vse 3 The third Vse teacheth vs when we come to the Lords Table that then we bring Loue with vs it must not then be to begin it must be in vs before it is here to be encreased and nourished in vs It is our Sauiours Rule Math. 5.23 24. If thou bring thy guift to the Altar and then remembrest that thy Brother hath ought against thee leaue there thine Offering before the Altar and goe thy way First be reconciled to thy Brother then come and offer thy guift First be reconciled to thy Brother get his loue then come and offer thy Offering and so it will be acceptable to God and profitable and comfortable to thy selfe There be many Reasons to stirre vs vp to this dutie We come to the Lords Table to receiue a Pledge and Pawne of Gods Loue in Christ the Bread and Wine are Pledges of the same therefore we must come in loue we come to haue our Faith confirmed and encreased how can this be without Loue 1 Cor. 13.2 If I had all Faith and not Loue I were nothing If we want Loue all is nothing so we come there to ioyne with the Congregation in Prayer If we pray without Loue in wrath and hatred it is damnable 1 Tim. 2.8 Againe we come to receiue the forgiuenesse of our sinnes at Gods Hand then we must forgiue one another Math. 6.15 If you doe not forgiue Men their trespasses no more will your Father forgiue you your trespasses Besides this Sacrament is a Seale that depends vpon the Word but we cannot profit by the Word without Loue. Iames 1.20 The wrath of Man doth not accomplish the righteousnesse of God That is when Men are of a wrathfull and filthy disposition the Seed of the Word will not grow in their Hearts 1 Pet. 2.1 2. Wherefore laying aside all maliciousnesse and all guile and enuy c. As new-borne Babes desire the sincere Milke of the Word that ye may grow thereby If we cannot profit by the Writings without Loue then we cannot profit by the Seale which depends vpon them without Loue. Therefore we must bring Loue with vs to this Sacrament and resolue to maintaine it and not breake it for any thing especially for trifles But some will say I would faine be friends but he that is falne out with me will not be reconciled Well what then Hast thou tendred it bona fide and dost thou desire it heartily And dost thou for thine owne part forgiue freely Dost thou pray that God would turne his Heart And dost thou take all opportunities and vse all good meanes to draw him to it And art thou willing to humble and disparage thy selfe rather then fayle And art ready to embrace him vpon any lawfull conditions that thou mayst win him And dost thou doe all this for Gods cause that he may be honoured and serued and thy Brother cured and thy selfe in better case to doe thy duty Why then though he be at variance with thee yet thou art at peace and vnitie with him the sinne is his and not thine I but what if I haue done thus and haue beene reconciled to him and he breakes forth againe must I seeke to him againe I cannot yeeld to this Yes thou must doe it againe our Sauiour teacheth vs that we must doe this seuen times yea seuentie times seuen times though it be neuer so oft thou must seeke reconcilement and not let this hinder thee from the Lords Table I but what if I cannot parley with him by reason of the distance of place or else he is a great person of great place I answer thou must vse either a Letter or Messenger to him if conueniently thou mayst if not discharge thy selfe cleerely before the Lord and if it be a knowne iarre then tell them of it that are chiefely acquainted with it and make profession that thou wouldest faine be reconciled and this will discharge thee I but what if I cannot dispence with my owne Heart I grant it is my sinne yet I cannot be at peace with him Well then thou canst not be saued If thy Heart be so hardned against thy Brother that it cannot forgiue him assuredly the Lord may iustly and will harden himselfe against thee But whether am I in such a case to come or to forbeare Many will come and aske this question of the Minister and it is a captious question to him For if he say Come then it hardens them in their mallice If he say Forbeare then he hardens them in their profanesse Each way is a double notorious sinne but in the meane time it is a foolish and sencelesse question to them For whether they doe come or whether they doe forbeare being in that case they cannot be saued for thou hast no part in these businesses None of Gods Ordinances will saue vs vnlesse we submit our selues to them we can tell you no other way to Heauen then God hath told vs therefore if you beleeue it and be aduertized by it well and good but if thou wilt none of God in being ruled
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 these being incident to the makeing and accomplishing of this Testament shew plainly that our Tenor is by a New Testament indeed a strange Testament such as neuer the like was or shall be Reas 3 Thirdly In respect of the renewed estate which we are aduanced vnto Hebr. 9.10 our Sauiours suffering in the Flesh is called The time of reformation as things being out of square and order before but by his appearance and suffering set vpright againe 2 Cor. 5.17 Old things are past away all things are become new new Lawes new Promises new courses new effects all new a new Heart a new Mind a new Spirit a new Life a new Nature a new Creature all new for that reformation spoken of Hebr. 9. is not spoken so much of the outward face of the Church but of the inward Temple of God that is within vs. Reas 4 Fourthly As being the last Testament that which comes after makes the former old where there be many changes of State the last alwayes is the newest there were many changes of the outward Religion before this comes after and puts them all out of date and none shall euer come after this to put this out of request and therefore the estate is called the last dayes Hebr. 1.1 as there being no other euer hereafter to be effected Reas 5 Fifthly Because by this we are sensibly inuested and enter into the estate of Glorie when all shall be renewed in full perfection That which Peter saith of the state of Glorie 2 Pet. 3.13 of a new Heauen and a new Earth is it not affirmed of the state of the New Testament Esay 65.17 Reas 6 Lastly All the hold that we haue in God is by the mediation of Iesus Christ now his mediation consists wholly in making good of the New Testament being therefore called the Mediator of the New Testament Hebr. 9.15 and 12.24 so that we cannot haue any hold in God by Christ but onely by vertue of the New Testament Vse 1 First This should teach euerie one of vs to examine and try our selues what right we haue in the New Testament made and sealed by the Blood of Christ and there we shall see plainly what hold we haue in God It is not the liuing in the dayes of the Gospell that can saue you for euerie Beast do liue in these dayes as well as we but to liue vnder is to be subiect to it and to liue vnder the power and the Lawes of the New Testament So much of this hold as we haue in the New Testament so much hold we haue in God little hold in this and little hold in God great hold in this great hold in God no hold in this no hold in God Ye see what the Testament is Iustification and Sanctification therefore examine your selues concerning both First for Iustification what right haue you in Christ for the forgiuenesse of your sinnes Haue you Faith in his Blood Are ye perswaded that you are fully satisfied for in the death of Christ Or if ye haue not this full perswasion what degrees or what measure haue you thereof Except you haue the truth of this resolution in your Hearts you can challenge no part in this Testament Then for Sanctification tell me you that professe the New Testament how is it betwixt sinne and you Hath sinne dominion ouer you Then you are not vnder Grace but vnder the Law Is the Spirit of God within you Doe you find him to liue and moue in your inward parts Is the Law of God written in your Hearts for that you see is one expresse part of this Couenant you haue it in your Eares and in your Heads and in your Mouthes but that is nothing except you haue it in your Hearts and what is it to haue the Law of God in your Hearts It is to doe the will of God Psal 40.8 I haue desired to doe thy will O my God yea thy Law is within my Heart These things are our Legacie bequeathed in this Testament and therefore it stands vs vpon to know whether we haue receiued them or not There be two speciall markes whereby we may know our selues to bee truly vnder the New Testament Softnesse of Heart and the assistance of the Spirit Softnesse of Heart if we find our Hearts to be mollified melting at the thought of our sinnes relenting at Gods Iudgements compassionate towards the afflictions of Gods Children plyable to Gods will ouercome with the loue of Christ Iesus in suffering for vs this is a sure signe that the promise of the Gospell is fulfilled vpon vs in some measure which is that he will take away our stonie Hearts and giue vnto vs Hearts of Flesh Let euerie one of vs therefore lay our Hands vpon our Hearts and search and answer as in the presence of God whether we find this softnesse in vs or whether there be not as great hardnesse of Heart in vs as there was in the Iewes in the Old Testament surely our vnablenesse and vnthankfulnesse and wilfulnes which do generally reigne amongst vs doe testifie to the World that still our Hearts doe continue in an obstinate hardnesse Secondly for the assistance of the Spirit for the Promise of the Gospell is the Promise of the Spirit and it is proper to the state of the Gospell that looke what the Word telles vs and bids vs or forbids vs that doth the Spirit encline and perswade our Hearts to beleeue and obey doe our Hearts therefore tremble when the Word is preached When we heare the Gospell say Belieue and thou shalt be saued Doe vve find an ouer-ruling power in our Soules raysing vp our minds effectually and causing vs to beleeue Can we say truly that when we heare the Word we find the same Spirit working vpon our Hearts Faith and Obedience which hath enspired those that teacheth vs For this is the right state of the Gospell Psal 18.44 As soone as they heare they shall obey me as the verie same Spirit which speakes vnto vs by the mouth of the Ministers speaking also and preuailing with our Hearts to true obedience Let vs therefore labour especially for these two things Softnesse of Heart and the assistance of the Spirit that thereby we may see we haue our right and true enterest in the New Testament Vse 2 Secondly this shewes the happy estate of those that liue vnder the New Testament if they haue grace so to make vse of vs it is a gracious opportunitie and we are much to blesse God for it that we are born in the daies of the Gospel but where God giues grace to make vse of it accordingly that we liue vnder the gouernment and subiection of the Gospell that is the greatest mercie and blessing that euer can befall vs it is next to Heauen it selfe Consider the happinesse of the New Testament First by the excellent titles of it The former Testament is called the Law this is the Gospell or glad tydings that the Shadow this
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
by his Ordinance to be receiued by Faith he giues it by his Ordinance wholly and therefore we receiue Christ wholly in his Word And so he is our Iustification and Sanctification Reas 6 Lastly Those that come vnworthily increase their own Iudgment damnation He that comes to the Lords Table without preparation and examination that he may be fitted to come into his presence to this heauenly Feast brings 2 euils vpon himselfe First he makes himselfe more guiltie of sinne And secondly he increaseth the hardnesse of his owne Heart He increaseth the guiltinesse of sinne which makes him further from Iustification And the hardnesse of his Heart which makes him further from Sanctification And therefore he that comes in Faith receiues both acquittance from the guilt of sinne which is his Iustification and strength against his sinne which is his Sanctification Vse 1 The Vses of the Point are these The first Vse teacheth vs that our Iustification Sanctification alwaies goe together these are but one In the acceptation of God there is but one the same Couenant whosoeuer dissunders them dissunders the onely Testament of the Lord Iesus Where Iustification is there is Sanctification If any Man be in Christ he is a new Creature 2 Cor. 5. They that are in Christ haue crucified the Flesh with the Lusts thereof Gal. 5.24 Whersoeuer the Heart is iustified by the free pardon and remission of sin there also is it sanctified to performe all holy obedience That we being deliuered from our Enemies might serue him in holinesse and righteousnesse all the dayes of our life Redemption there goes before the seruice of God And you see that the Prophet ioynes them together in Ps 32. Blessed is the Man whose sinnes are pardoned and in whose Spirit there is no guile Iustification in the first part of the Verse and Sanctification in the latter In the first branch is remission of sinnes Iustification In the second holinesse of life and Sanctification And therefore let no Man flatter himselfe as to thinke he is iustified and hath found mercie vnlesse he find some true degree of Sanctification God hath not forgiuen thy sinne vnlesse thou hast in some sort receiued a Heart and affection to cleaue vnto him vnlesse he hath giuen thee a care and conscience to serue him and again if thou dost find some measure of true Sanctification neuer doubt but that the Lord hath pardoned thy sin and hath receiued thee to mercie Though thy sinnes be great and thou seest not that God hath forgiuen them yet be perswaded Sanctification is a true effect of Iustification If thou findest a true indeauour to feare and serue him in all holy obedience be sure he hath had mercie on thee to forgiue thee Vse 2 The second vse teacheth vs that seeing the whole Couenant is tendered vnto vs in this Sacrament that therefore whensoeuer we come to receiue it we should indeauour our selues to receiue it accordingly We must first labour to discerne herein that it is both our Iustification and Sanctification Secondly we must hunger and thirst after them we must desire to receiue assurance that our sinnes are pardoned increase of Grace and Sanctification And lastly we must labour and we must stirre vp our selues and pray vnto God that we may profit by it that we may receiue the whole Couenant of Grace thus freely tendered vnto vs If we consider the signes they are in the singular wisedome of God fitted to our capacities to performe this dutie There is Bread and Wine both of them fit either for comfort or strength Wine specially for comfort Bread for strength as the Scripture speakes of them What better comfort then the forgiuenesse of sinne when the Soule receiueth assurance that sinne is pardoned The Wine cannot so comfort the Heart naturally But the assurance of Gods loue in Christ that sin is forgiuen doth comfort our Hearts spiritually a great dealemore How sweet is matter of Iustification As Wine refresheth the Heart so the assurance of the pardon of sinne comforts the Soule Here is also Bread which strengthens the Heart what greater strength is there then that when the Heart is strengthened by Grace when we are setled in a stedfast purpose to lead a godly life when he establisheth vs with his free Spirit The Bread doth not so much strengthen our naturall life as the blessing we receiue in this Sacrament the sanctifying Grace of God our spirituall life in the wayes of godlinesse These things we must raise vp our minds vnto we must not thinke that these Elements are idle signes but powerfull to seale many excellent things vnto vs if we haue Hearts to discerne such excellencies as the Lord therein hath treasured vp for vs. Let vs discerne in these Elements matter of our Iustification and Sanctification matters of excellent comfort and strength the true comforts and strength of God against our sinnes and against the temptations of Sathan Here is Wine to comfort our Hearts but God to comfort our Soules much more Here is Bread to strengthen vs but the Bread of God to strengthen vs much more The Grace of Iustification to comfort vs against sinne already committed the Grace of Sanctification to strengthen vs against sinne raging in our mortall Bodyes So then we must consider with our selues these things we must be raysed vp and prepare our selues to be quickned accordingly that we may comfortably receiue the things deliuered in this Sacrament of the Supper the things also shadowed in these Elements Vse 3 Another Vse of the Point is this It teacheth vs that our Iustification and Sanctification are both certainly to be beleeued that is to say we must be perswaded of them that they are certaine things and shall be performed to vs they are not onely certaine in themselues but to vs for thus much the Sacrament intends for seeing it tendreth vnto vs the whole Couenant of Grace seeing it reacheth and giueth vnto vs possession of these things as if God should say Here is Christ take him here is Iustification and Sanctification take them they be thine These things I say being thus tendered vnto vs herein if therefore we bring Paith we shall receiue them we may assuredly be resolued that they shall be made good vnto vs. The want of this assurance makes many woundings in our spirituall life the want of assurance of our Iustification puts vs to many feares and much distrustfulnesse and the want of the assurance of Sanctification or because we beleeue not that God will sanctifie vs which should hold vs against temptations against Sathans malice and the wickednesse of the World and our owne corruptions it makes vs find many faylings in our selues whereas if we would beleeue God vpon his word and vpon his pawne that he giues vs in this Sacrament it would perswade vs sufficiently that these things shall certainely be performed vnto vs the want I say of this assurance causeth many faylings in our state both of Faith and
onely thus but they carie it about with them when they travell in the streets and other places as a preservative against sicknesse and other evills these and such other like fopperies are used in the Popish Church upon this false ground that being once dedicated to the use of the sacrament as they suppose it must needs alwayes have the same force and power so long as it continues wee may referre it to the judgement of any indifferent understanding man to judge whether hee thinketh they or wee doe come nearest to the meaning and true institution of Christ We are sure that Christ tooke bread and commanded us so to doe to take the bread to blesse it breake it and distribute it but wee are sure that he never commanded it to be caryed about for any such superstitious uses as they doe I doe not doubt but there be many that have occasion to travell into places where these and such like superstitions are used if they have any understanding or any taste of Religion they will grow into a greater hatred and detestation of Popery in seeing that which they doe than wee doe or can doe by the hearing of these things and therefore if any shall come to see any such things labour to be fenced with this preservative let us know the sacrament is excellent in the use of it otherwise it is of no force after the use but to put any superstitious holinesse in it that it is in force afterwards we have no warrant for it from the Word and therefore let us hate it as an abominable superstition Vse 2 The second use it teacheth us resolution how to settle our mindes concerning the truth of God in this case never any benefit to be had by the sacrament of the Lords supper but onely so farre forth as we partake in the use of it according to Gods saving ordinance It is true a man may feed on Christ by faith though his faith be not lift up by such helpes as the sacrament is but if thou wouldst have it to helpe thy faith thou must eate it and drinke it he that lookes to have any benefit by the sacrament must communicate in the use of the sacrament It is not enough for us to stand by and looke on and for others to doe it but we must doe it for our selves It is true indeed that God hath promised a blessing to his owne ordinance but yet with this condition that we use them in their owne kinde and so as he hath appointed and ordained them but if wee apply them not or use them otherwise than God hath appointed he is freed of his promise neither can we expect any blessing from God Vse 3 The third use It ministreth unto us matter of exhortation it teacheth us seeing it is so that the sacrament is only beneficiall in the use of it therefore let us labour to frame our selves to a frequent use of the sacrament of the Lords supper there is no benefit without the use of it by the use of it there is much benefit and singular profit and comfort as the assurance of Gods love and favour assurance of the forgivenesse of our sinnes and reconciliation with God and grace from God to preserve us from sinne that wee fall not finally and many such like helpes there be Therefore seeing without the use of it there is no benefit and by the use of it much benefit let us stirre up our selves to use it frequently And when thou comest to it see thou bring not thy mouth and thy body and hands onely but thy soule thy heart thy faith and thy spirituall man that while the one is imployed in the bodily eating of bread and drinking of wine the other may be imployed in the spirirituall eating of the body and drinking of the blood of Christ bring the whole man to be imployed in this worke and so shalt thou then communicate in the whole benefit of the sacrament Alwayes provided that still we stir up our selves to matter of action in the use of the Sacrament that we stirre up our mindes and scules to an actuall beleeving an actuall discerning and an actuall receiving of Christ and his merits and an actuall applying them to our poore soules then shall we be sure to have the benefit of the Sacrament still know the benefit and nature of the sacrament consisteth in the use of the Sacrament and therefore the more we stirre up our selves to those actions that accompany it the more benefit we shall receive by it And this is that that makes many that come here to the Lords Table and that are made partakers happely of the nature of it yet notwithstanding they faile of the benefit of the Sacrament What is the reason Surely the fault is their owne because God hath appointed it to be a matter of action and doing and they perform not those actions that God hath enjoyned them unto they doe not apply Christ to them by faith they eate and drinke and yet doe not actually discerne the Lords body So much of that first particular that is to be considered namely That the Apostle describing the nature of the Sacrament of the Lords supper hee describes it in regard of the use and benefit of it The second point that we are to consider is this namely that whereas the Apostle here in this speech makes mention of the outward elements in the Sacrament of the Lords Supper the bread and the wine hee calls them by their owne proper names eate this bread and drinke this cup that is this wine hee calls them I say by their owne proper names that is by the names of the signe not by the names of the thing signified hee doth not say As often as ye shall eate this body and drinke this blood but As often as ye eate this bread and drinke this cup and this he doth after the blessing and consecration to this sacred use and that appeares by the circumstance of the Text For looke what bread our Saviour spake of in the former words that the Apostle speakes of here seeing he inferres it by way of reason Now that which Christ spake of in the verse going before was bread after it was blessed and consecrated bread in the use of the Sacrament and so the Apostle calls it bread still and so likewise it appears plainly by the whole drift of this part of the chapter where the Apostle speakes of the bread in the use of the Sacrament namely after consecration Doctr. 2 The point of doctrine that hence wee are to observe is this namely That howsoever the creatures of bread and wine used in the Sacrament be consecrated by the institution and blessing of God to a spirituall and sacred use yet they are not thereby changed out of their nature and substance but still for their nature and substance they continue the same creatures as before the same bread and the same wine bread still as it was bread
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
table to eate of the same bread no such fewell to maintaine this fire of love in their hearts as the spirituall food they participate of at the Lords Table and therefore if we would have the love of Gods children kindled towards us and ours to them and not goe out then let us use this most effectuall meanes namely the oft communicating and participating in the Sacrament of the Lords Supper Reason 6 The last reason is concerning the Word the Word is oft to bee heard therefore the Sacrament of the Lords Supper is oft to be communicated in That the Word is oft to bee heard I thinke none will deny that wee must heare the Word at all times by day and by night in season and out of season the Word and the Sacraments are joyned together in a neare bond and league by Gods ordinance and they are to one and the same purpose and efrect as a writing and a seale and therefore if we must be frequent in the hearing of the Word then also frequent in the participation of the Sacrament of the Lords Supper that so that which is spoken in the Word may be sealed unto us in the Sacrament that that wee heare in the one we may feele in the other that so we may grow along in the faith of Christ till at length we become perfect men in Christ Vse 1 The first Vse is for matter of reproofe of grosse and grievous negligence in the practice of this duty generally and the negligence seizeth upon the Ministers many times as well as upon the people First we will speake against the negligence of the Ministers and then of the negligence of the people A word or two of the first Many Minisers are negligent in this duty either forsooth because they would spare their owne paines and labour or elfe because they are carelesse of the flocke of Christ committed unto them they have not that regard of them as they should hence it comes to passe that they let the people settle themselves upon the lees of their sins either they tender it not oft unto them but haply once or foure times a yeare or if they doe tender it often yet they suffer the people to absent themselves without any just occasion great is the negligence of many in this case and surely it is a fearfull sinne and a heavie account have many to make for this sinne It is our duty that are Ministers to spread the table before you and to call warne and invite you to come and to seeke this to the utmost of our power and then if you come not oft you shal perish in your sins negligence but we shall deliver our owne soules but if wee be negligent in this and doe not call upon you oft you shall perish in your sins and your blood shall be required at our hands and therefore it stands us upon to looke unto it not onely in regard of our owne soules and our owne good but in regard of you and in love to your soules that wee should tender you the Lords Supper oft-times and call upon you oft to come unto it how many good and holy opportunities have we offeted unto us to remember the death of Christ to confirm and strengthen the faith of them that are weake and to cherish love in the hearts of Gods children and to encrease in them the grace of sanctification by the often use of this Sacrament How many good opportunities are daily omitted and neglected in this land and in this City meerly through the Ministers negligence in this duty many soules there bee that perish because of this negligence in Ministers and therefore it is our duty to bee stirred up and to labour to reforme our selves The Apostle gives us the rule when he saith Thou that teachest another teachest not thou thy selfe But in the second place the negligence of the people is more convenient for this place to be reproved thereby when the Table is spred when God saith to them Come when the Minister saith All is ready and their brethren say Come too when they are thus warned called and invited to come and then they refuse or if they doe come it is very sparingly it is not oft this is a most gracelesse and retchlesse practice If wee were scantled of this great meanes and blessing either by persecutton or by the iniquity of the times or by the prophanenesse of the Magistrate or by the gracelessenesse of the Minister then wee would cry out we cannot have that we would have and that we are wronged and debarred of the saving ordinance of God and that the doore of the kingdome of heaven is shut against us and that wee cannot partake so oft as wee would But now that through Gods mercy wee have the Sacrament oft tendered unto us and that we are called and warned and invited to communicate if wee refuse now to come or if wee come sparingly what is this but to despise the bountifull and rich mercy of God towards us that the Lord offereth us so many heavenly excellencies and comforts with one hand for in this one action is Christ Iesus all his merits offered to us what is this but to despise God that offereth so many blessings of heavenly comfort Christ Iesus and all his merits and we turne our backes upon him and say we wil none of this heavenly Manna And surely without this be reformed it cannot but be recompenced of God with extremity of Iustice in some notorious judgement upon us specially by taking away such rich and precious treasures from such base wretches as we are that so meanly esteeme of them or else that God should cry quittance with us and turne his backe upon us when wee pray as wee have turned our backes upon him when he called and will not heare us As also when we are sicke and when wee lye upon our death beds God will not regard us goe whither we will and at the day of Iudgement he shall say Depart from meye cursed I know you not I offered you such and such meanes of salvation and that oftentimes but you would none of it and therefore I have no salvation for you We know how God dealt with the Iewes when the mysteries of salvation were tendered unto them and they rejected the same he then turned to the Gentiles to them that would bring forth better fruit when those that were bidden to the Feast would not come the Lord said goe into the high wayes and as many as ye find bid them c. A notable example we have in the first of Hester and 3. Abashuerosh the King made a great Feast and he bade his Nobles and the Queene Vashti and in the 12 verse she refused to come to the King and therefore in the 19 verse she is divorced she shall never come more into the Kings presence shall wee thinke that he tendered his temporall glory more then God doth his infinite glory if God
Sacrament of the Lords Supper for seeing that it is thus set upright by Iesus Christ such a compleat ordinance of God wanting nothing therefore it is a grievous sinne for any that shall lay hands upon it to alter it or to adde any thing to it The Popish Church is guiltie highly of this sinne and of the wrath of God for it how many ceremonies have they defiled it withal as by the crosse namely which as it is in use in the popish Church is as abominable an Idoll as ever was erected amongst them It is in some use amongst us after the Sacrament of Baptisme but to us there is no Idolatry in it at all and howsoever it be free and farre from all Idolatry amongst us yet surely if it had crept within the Sacrament of Baptisme as it did creepe within the Sacrament of the Lords Supper I make no question but our State being religious and wise would have utterly cast it out from the one Sacrament aswell as from the other But I say they staine this Sacrament by admitting of the Crosse into the Lords Supper but that is not the worst they goe further they maime this blessed Sacrament they make this Communion but halfe a Communion they deprive the people of the cup let them have the bread and much good may it doe them but they shall have no wine but our Saviour saith Eate this bread and drinke this cup he gave them bread and wine to eate and to drinke and thus did he leave this ordinance to be observed by them now if the Papists shall come and deprive the people of one halfe of this Communion the servant sheweth himselfe to bee envious where the Lord hath shewed himselfe bountifull the Lord hath given them both kinds and the Papists give them but one Nay what will you say if they overthrow this Sacrament utterly surely they doe for they turne the nature of the Sacrament into the nature of a sacrifice for with them this sacrament is a sacrifice it is a Sacrament in the institution of our Saviour Christ but they will have it a propitiatory sacrifice for quicke and dead this is to overthrow the nature of the Sacrament they spoile it also with horrible Idolatry another way in that they keep it but in one kind that is in the bread and that very element of bread that Christ hath separated to holy use they have turned into a prophane and grosse Idoll they hold it verily to be a God and if this be not to overthrow the nature of the Sacrament I know not what is Vse 3 Another use is this here is matter of confirmation arising hence that is concerning the perpetuall visiblenesse of the Church upon the earth it shall be perpetually visible upon the earth so long as the world standeth where the Sacrament is to be administred there must needs be a visible Church the Sacrament is still in use and therefore the Church shall still continue visible The Papists doe us wrong when they charge us that we hold the Church is invisible or that at some time it is not visible at all true in some sense it is so and the Scripture speakes so and some of the Papists themselves doe speake as much but yet not in that sense as they charge us withall the Church is sometime so obscured and eclipsed that it is invisible that is to say that the world cannot see it and take publike notice of it but yet is it never so darkned but that one professor knowes another and they doe meet together though sometimes happely but two or three or a few in the use of Gods saving ordinances God never wants his Church in one place or another the gates of hell shall never prevaile against it Vse 4 A fourth use here is matter of instruction many instructions to many duties First this cals upon us that we should behold and consider and take to heart the wonderfull care and the provident love that the Lord Iesus Christ hath over his Church that doth not content himselfe to furnish his Church with sufficient spirituall maintenance and food so long as hee liveth here himselfe but takes order for it whilest hee is here that the Church should be maintained and should have as good a portion after his death as it did enjoy in his life time as if so bee our Saviour should say and thus resolve with himselfe Nay though I my selfe die yet my love and my care to my poore Church that shall never die but so long as the world standeth so long shall my Word and Sacramēts and saving ordinances be made good for all saving purposes to my chosen people a loving and a carefull husband will not onely maintaine his wife whilest he lives with her but he will doe the best hee can to leave somewhat to maintaine her when he is absent when he is dead and gone the Church is the Spouse of Christ and Christ is her loving husband loving it most dearly most tenderly and most affectionately and therefore hee hath not onely provided meanes of maintenance for the time hee lives here upon earth but now also that hee is absent that he is dead and gone from them still their maintenance that continues He is a faithlesse hous-keeper that provides onely for his family so long as hee is with them and lets them sterve or shift for themselves when he is gone he is worse then an Infidell as the Apostle speakes that provides not for his family but our Saviour is more faithfull then so he provided bountifully for his Church and family whilest hee was here among them upon earth and now that hee is gone from earth to heaven from among them yet still hee leaveth them the same liberall portion to nourish and cherish their soules as they had before Christ would have us take notice of this his great care and love towards us Mark 13.13 The Sonne of man is like unto a man going into a strange Countrey leaveth his house c. So Christ left his house that is his Church for a time that is in regard of his bodily presence but he never left it in regard of his gracious providence but hee gives authority to his servants and leaves to every man his worke and commands the porter to watch see here how the Lord before he departed tooke order for the welfare of his Church and people that it might be as well with them after he was gone as it was before Iohn 14. c. 16 17 18 vers I will pray the Father saith our Saviour and he shall give you another Comforter that hee may abide with you for ever even the Spirit of truth whom the world hath not knowne and so he proceedeth and saith I will not leave you comfortlesse The Apostles they were much daunted and dismayed in themselves when they heard that our Saviour would goe from them alas what shall become of us when the shepheard is smitten the sheepe will soone bee
be presumed to be so too and indeed it is the speciall reach of the Euangelist here to shew their care in publike and common exercises here are the duties which they did performe which is the first part of the verse The second part is their cariage in the performance of these duties they continued in them our translation comes farre short of the force of the Originall for that signifies not onely that they continued in them though that bee a great commendation but that they continued in them with much diligence and with strong patience they did not as many of us doe intermit them at their owne pleasures and use them as their owne case of worldly businesse would give them leave but they continued with much diligēce al other things laid by to give way to these exercises in their season Nor yet were they dismayed with the scoffes and reproaches of the world nor with the opposition of Sathan as no doubt they had verie many but strongly and patiently went through them all and still continued their godly courses This is the fulnesse of their cōmendation the duties themselves are excellent duties and their carriage in them is as excellent Good exercises sleightly performed are not praise-worthy no not amongst men but such excellent duties as these The Apostles doctrine c. so excellently carried as they are here continuing in them these have praise and that of God Lay al these together and see what a comfortable spectacle here is in these Christians to a religious beholder They had the Apostles doctrine there is their faith and knowledge They had fellowship amongst them there is their love and obedience They had breaking of bread there is their remembrance of the death of Christ They had prayers there is their zeale and devotion and they continued in all these here is their constancy and perseverance First they had the Apostles Doctrine that is the ground and substance of their religion Secondly Fellowship that is the fruit and life of their religion Thirdly Breaking of bread that is the seale and bond of their religion Fourthly Prayers that is the sinews and strength of their religion And lastly They continued in all these that is the grace and beauty of their religion It being the reach of the Holy Ghost to set before us as I shewed before the right forme of a true visible Church in these professors We may see here what a glorious forme of a true visible Church is here presented unto us So much of the reach of the Holy Ghost and of the parts and meaning of these words Now we will proceed to the observations and the first is from the reach of the place And first in that the Holy Ghost doth here set forth these religious Professors unto us by their practice of religious duties hence the observation is this namely that it is or must bee the practice of all true Professors of religion to be daily conversant in the exercises of religion both in the duties of the first and second Table piety towards God love towards men both these are here specified The Apostles Doctrine breaking of bread and prayer and their continuance therein are duties of the first Table Fellowship or Christian love and continuance therein are duties of the second Table The whole tenure of the Booke of GOD both in the old and new Testament tends directly to the proofe of this Doctrine I will cull out some few and first I will give you a place or two for the generall of all duties together both of the first and second Table and then I will come to the particulars First for the generall Matth. 28.19 20. Goe therefore and teach all Nations baptizing them in the name of the Father the Sonne and the Holy Ghost teaching them to observe all things whatsoever I have commanded you c. In the 19. verse there is their commission to plant Churches throughout the world and how must they plant them by teaching and baptizing and how are these Churches to cary themselves after they are thus planted verse 20. they must observe and doe all those things that the Lord Iesus commanded his Apostles now Christ Iesus he is a perfect Law-giver an exact Teacher instructing his Apostles no doubt in all duties both of the first and second Table and therefore all that professe to be of the Church must bee daily conversant in the practice of all good duties both towards God and toward men Tit. 2.11 12. The grace of God that bringeth salvation to all men hath appeared and teacheth us that wee should deny ungodlinesse and worldly lusts and that wee should live soberly and righteously and godly in this present world The saving grace of God is here compared to a Schoole-master or Teacher and consequently professors thereof to Schollers now what is the lesson that this Master teacheth to all these Schollers To deny ungodlinesse and worldly lusts and to live soberly and righteously and godly that is to abstaine from every sinne and to doe every good duty to God and men and our selves all the duties both of the first and second Table Philip. 4.8 9. Furthermore brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things pertaine to love whatsoever things are of good report if there bee any vertue or any praise thinke on these things which yee have both learned and received and heard and seene in me these things do and the God of peace shall be with you These Philippians were much furthered in the profession of the Gospell by Pauls ministery many heavenly lessons had they received from him by word writing and example and this is the last of all his exhortations in this Epistle as containing the summe of all the rest and here he reckons up all sorts of good duties Whatsoever things are true c. and he presseth his exhortation with a serious obtestation If there be any vertue or if there be any praise thinke on these things as if hee should say You professe the things that are true thinke on the things that are true and doe them and the God of peace shall be with you you professe the things that be honest think on the things that be honest and doe them and the God of peace shall be with you you professe the things that are just thinke on the things that are just and doe them and the God of peace shall be with you you professe the things that are pure thinke on these things and doe them and the God of peace shall bee with you you professe love thinke on love and practise love and the God of peace shall be with you you profess things of good report think on them and doe them and the God of peace shall be with you if ever you looke for peace with God see that you think on do the good things that you professe ye professe religiously thinke and doe