to doe the next Sabboth let euerie one thinke within himselfe and make it his whole weekes Meditation I must goe to the Lords Supper the next Sabboth therefore I must repent and call to God for mercie and stedfastly purpose to leade a new life hereafter If I come vnworthily it is as much as my Soule is worth These things I would haue you to learne and practise and the Lord giue you vnderstanding in them The end of the first Lecture THE SECOND LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THus much I thought good to giue you a tast of before hand by way of preparation to the Communion the maine matter was the setting forth of the death of the Lord Iesus and that is the chiefe matter of the Sacrament Now because the next day is a Communion day we must proceed in this digression I will not speake of Sacraments in generall I will respite that till I come to speake of them in the Catechisme now we will speake onely of the Doctrine of the Lords Supper The whole Doctrine of the Lords Supper may be reduced to these sixe Heads First the names or titles that are giuen to it Secondly the institution or ordination of it Thirdly the nature of it Fourthly the parts of it Fifthly the power of it And lastly the vse of it First concerning the names or titles that are giuen to it I will onely mention those that are found in the Scripture whereof some are more common to the whole action others more proper to the seuerall parts of it First I will speake of those that are more common to the whole action and the first name or title that we meet withall is The Lords Table 1 Cor. 10.21 Ye cannot drinke the Cup of the Lord and the Cup of Diuels ye cannot be partakers of the Lords Table and of the Table of the Diuels The Apostle there is inueying bitterly against their Idolatrous Sacrifices their offering to Idols which he calles Diuels for they are no better and the Apostle tels them that if euer they looke to haue any benefite in sitting and eating and drinking at the Lords Table they must vtterly forsake the Table of Diuels It is the Lords Table this is a borrowed speech the Table being taken for the Meate and Drinke that is receiued at the Table The word imports many things worthy our consideration First it agrees with the ordinarie custome of eating and drinking which is vsually performed at a Table Secondly it carries some reference to the originall institution which was at the Table there they did eat the Passeouer Thirdly it prescribes a decencie and a seemely complement euen of the outward materiall things that are of needfull vse in and about this Sacrament Fourthly it preuents all superstitious conceits of any holinesse in the Table it selfe aboue other Tables but onely so farre forth as it is separated to this holy vse else there is no extraordinarie holinesse in the Table it selfe Fifthly it condemnes the practise of the Popish Church that make it and call it an Altar rather then a Table and their reason is ready because they might turne the Sacrament into a Sacrifice for Sacrifices are confind to Altars and Altars to Sacrifices The second name it is called The Lords Supper 1 Cor. 11.20 When ye come together therefore into one place this is not to eat the Lords Supper This title imports as much as the other an eating and drinking but this further includes two things more First a specification of the time when it was first instituted and administred being at night 1 Cor. 11.23 The Lord Iesus in the night that he was betrayed tooke Bread c. 1 Cor. 11.25 He tooke the Cup when he had supped c. for our euening meales are our Suppers And secondly it hath also a reference to the present action which at the first institution it was accompanied withall that is The Lords Supper wherein our Sauiour and his Disciples did eat the Paschall Lambe which was a shaddow of this Sacrament And each of these is particularly ascribed to the Lord that is to Christ Iesus Now it is called The Lords Table and The Lords Supper not onely because our Sauiour is Lord by a kind of excellencie but also because he hath a speciall right vnto this Sacrament and a speciall hand in it as our Sabboth is called the Lords day in the Reuel 1.10 because our Sauiour had a speciall right to it a speciall hand in it either in instituting it himselfe or by his Apostles There are many other names of which I will speake hereafter in the meane time we will seize and insist a while vpon these two And because these two agree verie neere together and are in effect as one I will handle them both together and deliuer the matter by way of obseruation as I haue done before Doct. 1 In that Iesus Christ in both these titles is called the Lord by a kind of singularitie or excellency the obseruation is this Christ Iesus is an absolute Lord the Lord of all Lords the sole Ruler and Gouernor of the whole World specially of the Church for all these particulars are directly intended in this name I will handle the proofes of euerie particular by it selfe First that Christ Iesus is an absolute Lord Esay 40.3 compared with Marke 1.3 for the New Testament is an exposition of the Old and the Apostles and Euangelists the Interpreters of the Prophets and therefore whereas Esay speaking as a Prophet had onely pointed out Christ some-what darkely by this generall word the Lord Marke speaking as an Euangelist expounds the Prophet and shewes plainly that Christ is that Lord there spoken of as appeares in Verse 1. compared with Verse 3. And so you haue three testimonies in one the Prophets the Euangelists and Iohn Baptists for it was his Cry they are but the reporters of it If you add hereunto that in Mal. 3.1 where the same matter is handled you haue a fourth testimonie greater then all the rest God himselfe calles him so And the Lord whom you seeke shall speedily come to his Temple c. In Math. 21.3 our Sauiour sends two of his Disciples to fetch the Asse and the Colt and he bids them that if any Man say ought vnto them that they should say The Lord hath need of them There our Sauiour challengeth to himselfe that verie title for he is the Lord that had vse of them and this word imports that he is an absolute Lord and had an absolute right in them better right then the Lords and Owners had Luke 2.11 The Angell calles him so Vnto you is borne this day a Sauiour which is Christ the Lord. And so Act. 2.25 compared with Psal 16.10 Dauid calles him Lord and the Apostle expounds it of Christ And so the Apostle Peter calles him Lord in Act. 2.36 and so the whole companie of the Disciples call him Lord in Luke 24.34 which said The Lord is
a Diuel Iohn 6. Iohn 13. why then did he administer the Sacrament vnto him amongst the rest Answ I answer Our Sauiour knew this not as he was a Minister but as he was God and that was not belonging to the Office of his Ministerie but in regard of the power of his Godhead so that it must not be drawne into the Office of his Ministerie because he knew he was a Reprobate yet he deliuered it vnto him We cannot know certainly that any Man is a Reprobate we are to cast him out if he so carrie himselfe till such time he reformes himselfe But our Sauiour as being a Minister knew him not to be reprobate and therefore was not to repell him The Reasons of the Point are these Reas 1 None haue part in Christ but Beleeuers and therefore none must haue part in this Sacrament but Beleeuers None haue right to the signes but they that haue right to the thing signified They that beleeue shall not perish And therefore none ought to communicate but Beleeuers Reas 2 Secondly It is so in the other Sacrament it is to be administred to them that professe Faith Marke 16.16 Acts 8.39 Philip said vnto the Eunuch If thou beleeuest thou mayst be baptized At the least a profession of Faith is required Reas 3 It holds likewise by proportion to the Sacrament of the former Testament in roome whereof this succeeded No Stranger but such as would become formable to the Congregation of the Israelites to partake in it Reas 4 Likewise It holds by proportion to the outward signes None can partake of the outward signes vnlesse they haue Hands and Mouthes and Stomackes to take feed and digest them And so no benefit in the spirituall Grace without the Hand of Faith the Mouth of Faith and the Stomacke of Faith the Hand of Faith to lay hold of it the Mouth of Faith to feed on it and the Stomacke of Faith to digest it No benefit without this and therefore none ought to partake of it but such as haue it Vse 1 The vse is matter of instruction to the Ministers of God that they be choyce and warie in admitting the People to the Lords Table They must haue some good probabilitie that they be found Christians they must deale with them in publike and priuate to see if they be fit and they must labour to make them fit Vse 2 But specially it concernes the People and therefore it teacheth them in the second place to examine themselues whether they be fit to come or no whether they haue on this Wedding Garment or no. Haue you Faith Are you Beleeuers Doth the Spirit of God witnesse so much within you Doe you find the fruits of Faith in holinesse of life conuersation Then come and welcome If otherwise you find not this more or lesse assuredly you haue no part nor portion in this busines Many scorne to be examined specially the elder sort they are loath to haue their infirmities their weakenesse insufficiencie and ignorance to be knowne Proud Hearts they had rather goe to Hell then to haue their infirmities discouered But all in particular must examine themselues and because they that are not of the Ministerie cannot so search themselues as we can therefore they must come vnto vs and if we vpon tryall say vnto them Now you are fit then they may come with cheerefulnesse Gods Messenger vpon the conference had with them hath bid them come and therefore they may come with much more cheerfulnesse and certainly shall find much more profit But what measure of Faith is required will some say Surely this I will speake no measure of Faith that Man can attaine will serue in Gods Iustice but any measure shall serue in the acceptance of Gods Mercie If true Faith though neuer so little and weake be of good cheere it shall saue thee Let it proceed from a good cause and yeeld good fruit within thee and then as I said though weake and small yet it is accepted of God in Christ It was the case of these Disciples at the same time Were they Men of great Faith No of small Faith for the most part were ignorant at the least doubting of the Resurrection of Christ without which all Faith is in vaine at the least they were not so thoroughly perswaded as they ought to be and yet well welcome in those beginnings and rudiments of Christian Faith He administred the Sacrament vnto them And therefore let vs looke our Faith be true and let vs desire and groane after more and then though it be mixed with many doubtings and failings yet the Lord will accept it and in mercie will couer our infirmities in the obedience of Christ and so we shall find the fruit of sauing Faith in the vse of this Sacrament He shall make it good vnto vs for all sauing purposes * ⎠* The end of the eleuenth Lecture THE TWELFTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to divert and turne aside into the Argument of the Lords Supper specially against this season of the yeare above all other wherin not only those which are sincere in Religion but even those that are counterfeit in Religion pretend a kinde of conscience to come to receive the Lords Supper The fist head that we reduced all those things which wee purposed to propound concerning the doctrine of the Lords Supper were the names and titles that are given to it wee have shewed foure of them namely the Lords Table the Lords Supper the Communion the New Testament now we are to proceed to a fifth name or title that the Sacrament of the Lords Supper is stiled withall that is the memoriall or remembrance of Christs death though the Sacrament be not expressely and in so many termes so called in any one place of Scripture yet it is very necessarily and directly gathered both from the words of our Saviour himselfe as also from the words of the Apostle Paul from the words of our Saviour Luke 22.19 Doe this in remembrance of me but much more plainly out of the Apostles words 1 Cor. 11.26 You shew forth the Lords death till he come the eating of this bread and the drinking of this cup is the shewing or setting forth of the Lords death till hee come And these are the words that wee purpose 1 Cor. 11.26 God willing to insist upon for our proceeding in this businesse 1 Cor. 11.26 For as often as you shall eate this bread and drinke this cup you shew the Lords death till he come You know that names are justly given unto things according to the nature of the things named what is the nature of this Sacrament the Apostle shewes here that to eate this bread and to drinke this cup is to shew forth the death of Christ by way of remembrance till hee come therefore this is a fit and proper name to this Sacrament the memoriall or remembrance of Christs death Now because as you see
in his death and whosoever we are that have our hearts rightly seasoned with the death of Christ why surely it will worke a conscionable obedience to the will and commandement of God to be sorrowfull for our sins past to deny our selves to mortifie the lusts of the flesh to dye to sinne these be the naturall effects of the death of Christ in the hearts of beleevers these we must bring with us to bee conformable to the whole wil of God as Christ was in his life and specially at his death I am come saith he to doe thy will O God and thus doth the death of Christ frame the hearts of every one of us to true obedience I am content to doe thy will O God this is as it were even the practising of the death of Christ crucified namely in our obedience to God denying our owne selves in mortifying our owne sinfull lusts and affections for wee must know that these meditations must not be dead meditations but such as must be lively and operative to quicken us up to obedience to Gods wil. The last grace is Thankfulnesse to acknowledge all honour and thankes to be due unto God for this great worke of our Redemption by the blood of Iesus Christ this is a chiefe grace that we must chiefly bring with us to the Lords Supper to give God the praise and glory of it and this is our rejoycing in the death of Iesus Christ it is not possible that a man should know Christ Iesus or that a man should love Christ for his death or that he should obey Christ but he must also rejoyce in the death of Christ and how should wee rejoyce in the Lord but by giving him thanks and singing of praise to him for this great benefit every one must bring these graces in some measure or else hee is not fit to come to the Sacrament of the Lords Supper Now if so bee the Lord should come among us and make an inquirie and rip up every one of us alas how should he finde every one of us to be empty of these graces or else full of imperfections in every one of them well yet though we have failings still let us labour for these graces let us pray to God for these graces and let us never doubt if we do pray and labour for them conscionably but that first God will give us in some measure every one of them secondly if wee come with a true desire God will graciously accept of our desire as if we had possession of the graces themselves but the chiefest matter is this that that which wee have and that which we want of these graces the Lord will supply them all out of the fulnesse of Christ who is full of grace and truth and of whose fulnesse we all receive grace for grace therefore let us seeke for these graces and labour for them and use the meanes and let us put our selves to the mercy and leasure of God and let us not doubt but that the Lord will be mercifull unto us and he will give them us so farre forth as shall suffice for the saving of our soules Another matter of instruction is this this teacheth us what it is that wee must especially looke after when wee come to the Sacrament of the Lords Supper that which is specially tendred unto us the death of Christ I shewed you first there must be hungring and thirsting and secondly what graces we must bring with us now what is the chiefe matter that we must ayme at the very death of Iesus Christ to discerne it and here we must inlarge our thoughts to many considerations First and for most we must consider with our selves that Christ dyed for us that he suffered a shamefull and a cruell death then when we have considered of that we must consider that Christs death is a sufficient ransome for mans redemption I but I must goe further and say that I am one of the persons that shed Christs blood thogh it were the Iewes act yet it was my sinne and then further that that blood which I have spilt the same shall bee effectuall through Gods rich mercy for the saving of my soule and then withall I must tye my selfe to obey the death of Iesus Christ and to be made like unto it and conformable thereunto The last Vse It should teach us what is the straine the highest straine the highest pitch that a man should reach at in the receiving of the Sacrament Wee must so discerne the death of Christ in the Sacrament that we may bee made partakers of Christs death First to be swallowed up of it with an holy admiration and a fervent meditation thereupon and secondly to be more and more incorporate into it by a holy kinde of union thirdly and lastly to be saved by it as by the all-sufficient price of our redemption First we must come to meditate and so to partake of it as that we be swallowed up with the meditation of the death of Iesus Christ the death of Iesus Christ is a bottomlesse depth man cannot reach it the Angels cannot reach it and wee cannot comprehend it and therefore the best way is when we have considered all the occurrences of it that we can let us lay our selves wholly into the hands of God to be swallowed up with that holy meditation of the death of Christ and to bee comprehended of that which wee are not able to comprehend Secondly to bee more and more incorporated into it by a holy kind of union every man that is a true beleever that is converted unto God is already incorporated into Christ his death so then when we come to the Sacrament of the Lords Supper we must partake the death of Christ so as that we may be the more incorporated into it that is to be made more and more one with Christ in his death than ever we were before more crucified and more mortified than ever wee were before there is no way whereby we can have part in Christ but by union and there is no way whereby we can have uniō with Christ but by being incorporate into him by the power of his death and there is no better way to make us more incorporate into the death of Christ than the Sacrament of the Lords Supper is and therefore when we come to this let this be our straine not onely to bee swallowed up with the meditation of the death of Christ but labour to be more and more incorporate into the death of Christ thereby Last of all let us so labour to bee made partakers of it that we may be saved by it as being the all-sufficient price of our Redemption for by the death of Iesus Christ the wrath of God is appeased the Law of God is fulfilled there the Iustice of God is satisfied for there our sinnes are pardoned there our ransome is payd there is all performed whatsoever is necessary for the salvation of mankinde and therefore
mortified and killed within us In this state of humiliation that we are in there is nothing so powerfull and effectuall to kill sinne as the death of Iesus Christ in this state we must be fitted still and prepared to the glory that shall be revealed the thoughts of the death of Iesus Christ continually meditated upon are an excellent preparation for us to glory for if we remember the death of Christ affectionately as we ought wee suffer with him and therefore we shall be sure to raigne with him wee are dead with him and therefore also shall live with him these thoughts being so sutable and agreeable to our present estate therefore the remembrance of Christs death must alwaies bee present with us The uses of the doctrine are these Vse 1 the first use is this here is matter of reproofe this serves then to reprove two sorts of people First it serves to reprove the prophane and carnall gracelesse wretches of the world that will never enter into any serious thoughts of the death of the Lord Iesus Christ if so be that to blaspheme Christs death to blaspheme Christs blood to make mentiō of it in their fearfull oathes damnable protestations if that be to remember Christs death they remember it often enough oftner then they are able to justifie but as for any holy religious reverent devout and saving remembrance of Christs death that they never enter into no they seek all the means they can take all the courses that ever they can to turne such thoughts out of their hearts such thoughts are too sad and too sorrowfull for them they cannot endure them take a man that lies wholy in his sinne hee had as lieve thinke upon hell as upon the death of Iesus Christ soundly and seriously as he ought to doe but let such gracelesse wretches know that for this they shall never bee had in remembrance before the Lord for any mercy because they doe not remember the death of Christ wherein alone mercy is tendered to mankind Secondly it serves to reprove some of our nice and sluggish professors that content themselves now and then with the thoughts of the death of Iesus Christ happily when they come to the Lords Table happily when any affliction or cross or extremity comes upon them when they have any pang or torment of conscience comes unto them for their sinnes then happily they will entertaine the remembrance and the thoughts of Christs death but they cannot endure to make it their continuall taske which is the duty here prest upon us these men must know that God doth not love to be served by spirts and fits whatsoever we doe in the service of God let us doe it soundly and constantly God cannot endure such service as theirs is God requires intire obedience that we should obey him in all our courses and that at all times especially when just occasion of any duty is offered unto us Now then seeing just occasion is daily offered that wee should alwaies bee meditating and our hearts running upon the death of Iesus Christ therefore God requires it at our hands that wee should alwaies remember it this fire should never go out of our hearts it must glow and burne within us night and day It is fit that Gods children should have some set time when they should enter into a serious meditation of the death of Christ and yet not to thinke our selves acquitted if we doe it onely then but that that should prepare us to remember it ever after as we shewed before in our bodily repast A second use of this doctrine is this Vse 2 here is matter of tryall for us whereby wee may know our selves whether we be in the right way or no whether we doe truly professe the faith of Christ as we ought to doe all of us professe Christs religion wee know wee can have no part in Christ except we have part in the death of Christ and we know we can have no part in his death except it be remembred of us and applyed unto us in our continuall meditation therefore let us conclude this that so many of us as professe religion if wee doe not apply the death of Christ to our selves from time to time by due meditation whatsoever wee professe surely wee professe in vaine and this will be a witnesse against us that we are not the true children of God if so be that you would learne how you might come to know whether you have the right remembrance of the death of Iesus Christ within you learne it by these two or three markes see it in the morning when you awake doe you finde your hearts seasoned with good thoughts of the death of Iesus Christ with thoughts concerning forgivenesse and mortification and reconciliation to GOD and likewise if you have these thoughts or the like at night when you goe to bed this is a certaine evidence that your soules are seasoned with the death of Iesus Christ againe when we are in the duties of our calling all the day long we must still have our hearts lifted up and setled upon the death of Christ and our thoughts must be running upon our justification and our sanctification and our conformity to the death of Christ yea in our very mirth we must still preferre Ierusalem when we are in our greatest mirth in our honest recreations for those that are unhonest there is no hope of any spirituall comfort in them but in our honest recreations doe we prefere the death Iesus Christ before all those things that wee for a while doe solace our selves withall especially in the use of the meanes of salvation in the hearing of the Word the receiving of the Sacrament When we come to heare the Word do we finde in our selves a desire to be drawn on to see Christ crucified before our eyes When wee come to the receiving of the Sacrament is it our chiefe practice to remember Christ crucified affectionately and to have our hearts throughly seasoned with the power of his death these bee undoubted signes and assurances unto us that wee have our part in the death of Christ Vse 3 A third use is matter of exhortation for us Ministers teaching us that we should still labour to sprinkle all our speeches private and publike with some matter concerning the death of Christ with some matter concerning Christ crucified it was almost the whole doctrine of the Apostle still to preach Christ crucified but the use doth concerne all both Ministers and people therefore this should stirre up every one of us both Ministers and people that we should labour to make the thoughts and the remembrance of the death of Christ to be ordinary with us to bee familiar with us still make that as familiar with us as ever possibly we can in all our courses let us remember the death of Christ if wee remember that soundly then it shall goe well with us whatsoever befals us that we may bee the
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
is thoroughly accomplished and so hast part in that Couenant It is called the Blood of the euerlasting Couenant Hebr. 13.20 and whosoeuer they be that haue a true part in this they cannot fall away to them it is the Blood of an euerlasting Couenant But as for others that in their owne apprehension imbrace Christ and make great shewes and tast some rellish of the Blood of Christ if they fall away there is no more Sacrifice for them no more Sacrifice for sinne but the Blood of Christ and he cannot dye againe What then shall be their portion nothing but a fearefull expectation of vengeance and deuouring Fire that shall set vpon them for their vtter mine and destruction As this is a comfortable Meditation the worke of out Redemption by the Blood of Christ so let vs know that if we shall abuse it and prophane it and forsake the sweet communion and fellowship that we haue in Christ in the participation of this Couenant then there is no hope of mercie for we haue brought our selues into a forlorne case wilfully casting away this grace of our Redemption The end of the seuenth Lecture THE EIGHTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER BY occasion of the time that the next Lords Day wee purpose God willing to come to the Lords Table wee are now to make digression into the Argument of the Lords Supper I shewed you that one of the titles giuen to the Lords Supper is the New Testament as it is set downe by Mathew Marke Luke and Paul and because Mathew is most plentifull in setting downe the words of our Sauiour we made choyce of his words to speake of Math. 26.28 For this is my Blood of the New Testament which is shed for many for the remission of sinnes And we propounded these three particulars to insist vpon The first whereof is this that it is called here the New Testament and there we shewed that all the hold we haue in God as many of vs as liue vnder the state of the Gospell we hold it by force and vertue of a New Testament as the old being abolished The next point was the Blood of Christ the Seale whereby the Testament is confirmed The third followes to be handled and that is the benefit that followes of this Testament and by the Blood of Christ and that is remission of sinnes for so it followes Which is shed for many for the remission of sinnes as that being the reach and end of both both of the New Testament and of the Blood of Christ God is pure holy iust and righteous pure and therefore free from sinne holy and therefore hating sinne iust and therefore condemning sinne righteous and therefore a punisher of sinne Man is full of sinne and therefore vncleane and therefore hatefull to God and therefore damnable and punishable by the rule of Gods Iustice in so much that there is no hope nor possibilitie that euer any Couenant of Loue and Peace should be established betwixt God and Man except first sinne be remoued and therefore our Sauiour Christ interposing himselfe a Mediator betwixt God and Man to make such a Couenant must take such a course as whereby sinne might be taken out of the way and sinne cannot be taken away vnlesse it be remitted on Gods part and God will not nor in Iustice cannot remit it without shedding of Blood for where there is no shedding of Blood there is no remission Hence it is that Christ our Mediator comming to make this Couenant sheds his Blood for the remission of our sinnes And this is the right straine and meaning of these words My Blood which is shed for many far the remission of sinnes In handling these words First we will consider of the phrase or manner of speech here vsed Remission of sinnes Secondly we will remoue some exceptions or doubts And thirdly we will proceed to the obseruation First touching the phrase or matter of speech Remission of sinnes that is forgiuenesse of sinnes There are sundry phrases in Scripture that signifie forgiuenesse to couer to forget not to impute to blot out to wash away sinne but none either more vsual or significant then this to remit that is to let goe or passe by or to loose sinne It doth most pithily vnfold both the nature of sin and of forgiuenesse Sinne hath a double respect First to God himselfe Secondly to his Law I grant that there is but little difference in the thing it selfe for that which is done against God is done against his Law and that which is done against Gods Law is done against God himselfe But yet for Doctrine sake we distinguish them so in our consideration First sinne hath respect to God himselfe for if there were no Lawes made to forbid and punish misdemenours done against the Kings person yet if a Subiect do ought against him he is an offendor and iustly punishable euen because the one is a Subiect and the other a King so if God had made no Lawes at all against sinne yet if we do any thing against God we are sinners and iustly lyable to Gods wrath and sentence of his displeasure euen because he is God Sinne is a wrong to God for he being our Creator and we his workemanship if we should doe him his right we should giue him all our whole seruice then when we sinne we faile of that and so we wrong God Now when God forgiues vs our sinnes he remits or puts vp our wrongs so sinne is a dishonour to God he being perfectly holy and hauing made vs holy too By holinesse we glorifie God Ps 50.23 He that offereth prayse glorifieth me By sinne we dishonour him as being that which is vtterly vnbeseeming both our selues and our Maker when he forgiues sinne he remits and passeth by this dishonour Sinne is an opposition and enmitie against God hee being goodnesse it selfe Ps 51.4 Against thee against thee onely haue I sinned When he forgiues sinne he remits or lets goe this enmitie not laying it to heart nor taking notice of it Secondly sinne hath respect to Gods Law whereto it also carries direct opposition for sinne is the transgression of the Law Gods Law is a binder it layes a strait chaine or bond of perfect obedience vpon euerie Man whereby we are necessarily tied to do all that Gods Law commands and to auoid all that it forbids whensoeuer we faile either in omitting the good or committing the euill we stand bound in the bonds of the Law not performed when God forgiues vs our sinnes he remits these bonds for the time past looseth vs from them for so the Apostle restraines it to the time past Rom. 3.25 To declare his righteousnesse by the forgiuenesse of sinnes that are passed It layes a second bond on vs by consequence and that it that when we haue sinned we are in bondage to sinne He that commits sinne is the seruant of sinne Iohn 8.34 And how comes this to passe Meerely by the
doubt and therefore because we should not be thus perplexed and in despaire he giues vs his Spirit to witnesse to our Spirits that he hath in the Blood of Christ smelt a sweet Sauour of rest that our sinnes are pardoned and we reconciled Againe we may know it by peace of Conscience Rom. 5.1 Being instified by Faith we haue peace towards God He giues vs peace of Conscience when he forgiues vs our sinnes all is then pacified our Consciences which before were like the Surges of the Sea tumultuous and raging are then layd into a sweet calme I doe not say that this shall be alwayes so but we shall know it some times or other and find it to be as the pledge of the forgiuenesse of our sinnes and howsoeuer by reason of our sinne and weakenesse that may faile for a time in our sence yet the truth of God stands sure for euer Againe we may know it by the dying of sinne in vs for it is effectuall to kill sinne as the shedding of Christs Blood was the death of himselfe so his Blood is the death of our sinne This is one sure token that our sinnes are pardoned when we find this bond of sinne loosed and that we are set at libertie Vse 2 The second Vse teacheth vs the excellencie of the state of Gods Children that the Faithfull are aduanced to they are freed and haue remission of all their sinnes A Man that liues and lyes in his sinne vnpardoned is in a wofull case his sinne is bound that is he stands obliged therein to abide the danger and penaltie of eternall death and condemnation but when he is once forgiuen his sinne is loosed that is he is loosed from his sinne before he was hampered in the Snares of Sathan in continuall subiection to the terrors of Gods wrath fast held in the Fetters of an accusing Consocience linked in the Chaines of eternall death and condemnation But when God releaseth him he deliuers him from all these he quits him of this bond and breakes it in peeces and sets him free from all danger and not onely so but he bestowes a contrarie state of happinesse vpon him as he deliuers him from the power of Sinne and Sathan so he translates him into the glorious libertie of the Sonnes of God as it is said Thus shall it be done to the Man whom the King will honour So shall it be said of him whom the King of kings shall honour whose sinnes are pardoned in the Blood of Christ Vse 3 Thirdly This serues to reproue the Doctrine of Merit which generally is taught in the Popish Church howsoeuer many of them in priuate conference will not confesse it yet in their life and practise they shew as much There is a perfect contradiction betwixt Mans Merit and forgiuenesse of sinnes Mans Merit is a matter of Iustice Remission of sinnes is a matter of Mercie Mans Merit is a matter of Debt Remission of sinnes is a matter of Grace Mans Merit challengeth Saluation of dutie Remission of sinnes puts it wholly vpon Gods bountie all our Merit is Gods Mercie We thorough Grace are interested into the Merits of Christ without which no manner of Merrit doth concerne Mankind no not the name of it I am perswaded that the Children of God can neuer heare mention of Mans Merit but presently they thinke of eternall condemnation They that thinke they can merit I aske them did they euer sinne or no If they say no they lye For no Man liueth and sinneth not If they say they haue sinned Then I answer before euer they can merit any thing this sinne must first be forgiuen and tell me canst thou merit the pardon of this sinne No that must be remitted in the Blood of Christ for so the Papists themselues will coufesse If thou canst not fatisfie for one sinne much less for many and much lesse canst thou merrit newnesse of Life Grace and Saluation Whosoeuer challengeth this to themselues they detract from God and incroach vpon Christs Office and the power of his Blood which onely is meritorious But if these two could stand together yet they debarre themselues of the benefit of Christs Blood by which comes remission of sinnes So that these magnifiers of the Merit of Man while they thinke they goe the high way to Heauen they tread the high way to Hell and euerlasting destruction Vse 4 The last Vse teacheth vs the singular wisedome of God in working by contrarie meanes by destroying Sinne and Sathan by Death We despightfully shed Christs Blood and yet of this Blood the Lord made a soueraigne Plaster to take away our sinnes The shedding of his Blood was the grossest sinne that euer was heard of and yet see his admirable wisedome that by this he tooke away our sinnes Sinne and Sathan thought to haue destroyed Christ by Death by Death he vanquished and ouer-came them both We crucified him by our sinnes by Death he crucified and ouer-came our finnes We shed his Blood by our sinnes God in mercie and Christ in mercie made it to be a Salue for our Sores Our shedding of his Blood by his ouer-ruling Hand ouercame our wickednesse and was a meanes to take away our sinnes and to saue our Soules The end of the eighth Lecture THE NINTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day we are now to make digression into the Argument of the Lords Supper Let this course not see me tedious to any nor let it not be vnprofitable to any for if we labour to be prepared and fitted against those dayes we shall receiue that profit and comfort by the Lords Supper that will make vs amends for all our labours We haue entred as you see into a place in Math. 26.28 where the Sacrament is called The Blood of the New Testamens which is shed for many c. I haue shewed you first concerning the New Testament which is the first thing in nature to be handled Secondly haue shewed you concerning the Blood of Christ which is the second thing in nature The third particular is the Remission of sinnes which is the benefit that comes by this New Testament and the Blood of Christ this point was handled last Now remaines the fourth and last particular and that is the Persons that are made partakers of this benefit Remission of sinnes by the Blood of the New Testament This is my Blood of the New Testament which is shed for many c. Here is no particular description of the Persons by their Place Qualitie Degree Nation State or any such matter of speciall note but onely in a generallitie by their number Many If we confider it well we shall find that it carries the force and intendment of a double exception The first is of restraint Not all but many The second is of inlargement Not few but many First of the exception of restraint Many
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
of obedience and the want of preparation that we may be fitted to this Sacrament that therein we may discerne Christ and hunger after Grace and receiue both the matter of Iustification and Sanctification is one cause why we want this assurance Vse 4 The last Vse of the Point Seeing it is so that the Sacrament is an effectuall pledge of the whole Couenant of Grace then we that are faithfull receiuers are Iustified and Sanctified Let vs therfore goe our way as our Sauiour saith and sinne no more least a worse thing befall vs. Now we are washed by the Grace of Iustification from our sinnes let vs not like the Swine wallow againe in the mire of finne Now we are loosed from the Fetters and Bonds of sinne from the Intanglement Snares of Sathan let vs not intrap our selues againe let vs not like a gracelesse Prisoner to day deliuered vse such courses as may bring vs to the same condemnation to morrow but esteeme our libertie verie deere and precious We are reconciled to God our debts are payd let vs not run in with him againe so much as in vs lyes but let vs resolue pray and indeauour our selues after the things that concerne our peace thus graciously confirmed vnto vs and auoyd all such as may hinder the same And though we get not the vpper hand of our selues at the first yet in time we shall find a senceable increase of Grace in vs Let vs know if we be faithfull and follow after these things God is faithfull and will make them good vnto vs. The Vse is this That seeing God vouchsafeth this mercy that here is giuen vs a finall acquittance of all our debts and sinnes seeing he giues vs his Promise and Grace and puts a pledge into our Hands that he is our God that he will forgiue vs and remember our iniquities no more seeing he hath promised to write his Law in our Hearts and to put his feare in our inward parts let vs go away changed from the filthinesse of Flesh Spirit let vs wait vpon God rest vpon his Promises let vs know he is faithfull and what he hath promised shall be performed if we beleeue his good words let vs beleeue his deeds if when he saith our sins are pardoned then much more when he giues this Bread Wine as a signe and pledge thereof Thus let vs labor to be fitted against the next Lords day let vs meditate on these things that we may come preparedly vnto this holy Table let vs labour to partake of the Couenant of Grace we may say O Lord how often haue we bin at thy Table and yet neuer the better we neuer vnderstood it before we now find this Sacrament to be of the New Testament a Seale of the whole Couenant of Grace of our Iustification our Sanctification a pledge vnto vs that our sins are pardoned that thou wilt put thy Law into our Hearts wilt write it in our inward parts These things heretofore we haue not considered let vs now take them to Heart repent vs of our former faylings so addresse our selues that we may come with our right Wedding Garment vpon vs and so be welcome into thy presence THE ELEVENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER BEcause of the Sacrament the next Sabboth God willing to be administred we are therefore to spend this Exercise vpon such matter as may make for our fit preparation thereunto for that is the course which hitherto wee haue obserued and which wee propounded in the beginning So that wee are to goe on where wee left the last day of preparation in the sixe and twentieth of Mathew and the latter part of the eight and twentieth Verse This is my Blood of the New Testament that is shed for many for the remission of sinnes We haue shewen the last day how these words are to be vnderstood with refference to the Sacrament of the Lords Supper and therein we obserued as you may remember that the Sacrament of the Lords Supper is proper and peculiar to the New Testament as here our Sauiours words are This is my Blood of the New Testament Secondly We shewed you that the Sacrament of the Lords Supper is an effectuall Seale and Pledge of the whole Couenant of Grace that is to say both of the matter of our Iustification and likewise of the matter of our Sanctification Now we are to speake in the last place touching the Persons here mentioned so farre as they haue their interest in the Sacrament of the Lords Supper so as the things themselues that are here spoken are intended in a double sence First absolutely to the Death of Christ it selfe Secondly respectiuely to the Sacrament of the Lords Supper So the Persons that are here spoken of are to be considered answerably in both these sences First as they haue their interest and part in the Death of Christ And secondly as they haue their part and Interest in the Sacrament of the Lords Supper Wee haue spoken of the Persons in the first sence heretofore as they haue their interest in the Death of Christ We are now to speake of them as they haue interest in the Lords Supper and for to furnish this Text so farre forth as it makes for our present purpose The Persons here spoken of as you see are set forth in generall tearmes Many But Luke in his two and twentieth Chapter and the twentieth Verse reports this saying of our Sauiour as being spoken with particular reference and applycation to the Disciples the Persons onely then present at this businesse This is the New Testament in my Blood shed for you Mathew saith for many Luke for you Both one and the same speech of our Saviour and if wee vnderstand them both aright and expound the one of them by the other we shall find a sweet concurring and agreement betwixt the Euangelists themselues and likewise much profitable matter by this their ioynt testimonie concerning the Sacrament of the Lords Supper The Sacrament it selfe in respect of the institution and vse of it is a publike Ordinance that is common to many The whole Church of God and all the Faithfull from time to time are to take the benefit and to make vse of it to the end of the World and that is one part of Mathew's meaning here when he saith for many But the particular administration of this Sacrament at that time when it was first instituted was peculiar to the Disciples onely as they onely then receiuing it and that is some part of Luke's meaning when he saith for you But yet further also wheresoeuer this Sacrament shall be thus in vse and thus administred it must be done in an Assembly Many must be present at it And that is the other part of Mathew's meaning when he saith for many On the other side those Persons to whom it shall be thus administred must receiue it with particular apply cation It must be for you
together they carried themselues not so orderly as they should and ought to haue done yet they obserued this as a sure Rule that there should be an Assembly before they communicated in the Sacrament of the Supper In the second Chapter of the Acts and the two and fourtieth Verse it is said That the Beleeuers continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayers Where by breaking of Bread wee are to vnderstand the particular vse of the Sacrament of the Lords Supper as we shall shew more at large hereafter Now when the Text saith They continued in the Apostles Doctrine and Fellowship and breaking of Bread Thereby is manifestly declared vnto vs thus much That the Beleeuers did vsually meet together by whole Assemblyes at the partaking of the Sacrament of the Supper as well as at the Preaching of the Word Prayers and other holy duties of Christian fellowship and societie They continued in the Apostles Doctrine Fellowship breaking of Bread c. This example wee haue in hand is the most pregnants proofe of all In the first Supper that euer was administred who were present All the Disciples For they were the charge that our Sauiour then had vnder his hands The Text saith in the twentieth Verse He sat him downe with the Twelue hee had no more otherwise they should haue beene there He sat downe with the Twelue therefore they were present If Iudas did slinke away betwixt the eating of the Passeouer and the eating of the Lords Supper yet the proofes holds true that many were present at the least eleuen of them and so it is manifest out of the first practise of the Disciples when it was first instituted as also of the Church of God from time to time in the Primitiue Ages and so both by the Rule of our Sauiour as also of the Apostles it appeares that this Sacrament is for many that is to say that whensoeuer it is administred many are to be present to communicate in it The Reasons of the Point are these Reas 1 First The bountifulnesse of the Lord Iesus Christ requires it he intended this Sacrament for many euen to as many as he meant to saue by his Death He prouided herein for many though many come yet here is sufficient for them all He calles and inuites many Prou. 9.5 Come eat of my Bread and drinke of the Wine which I haue mingled Which though it be a generall call of Wisedome of the Sonne of God whereby he inuites all to come to the Word as well as to the Sacrament yet it must be vnderstood with particular respect to this Sacrament it hath such a reference to a Feast we speake of Lastly He is most ready to receiue many euen all commers all that come in obedience and conscience to his Ordinance Iohn 6.37 Him that commeth to me I will in no wise east out And therefore being such it requires that many should be present Whosoeuer they be that refuse to come let them looke how they can acquit themselues of forsaking their owne mercy and of the bounty of the Lord Iesus for my part I cannot acquit them Reas 2 Secondly All holy publike exercises are to be solemnely performed euen with outward solemnitie so much as may be for that outward solemnitie is no small part of that decent order and comelinesse which the Apostle requires in all Church duties 1 Cor. 14.40 Let all things be done decently and in order Now we know that where there is not a competent Assembly at an holy Exercise it is a great disparagement to the solemnitie of it and surely where there are a sufficient number of Communicants it is a great part of the outward solemne obseruation of that holy Ordinance Reas 3 Thirdly It is a Feast and it is the greatest and best Feast wherein our Soules are fed with the Body and Blood of the Lord Iesus Now the nature of a Feast requires a competent number of Guests in Mens Feasts specially then in the Lords Feasts In the foureteenth Chapter of Luke and the three and twentieth Verse The Lord had made a Feast those that were bid and inuinted came not therefore said the Lord to his Seruants Go out into the Streets and bid the Poore Lame Halt and Blind came in Well he did so and yet there was more roome Then said he Goe out into the Field and Hedges and compell them to come in that my House may be filled It is his delight his pleasure and good will that his House should be filled and therefore this being his Feast there is necessarily required the presence of many at it Reas 4 Fourthly The Lords Supper is a mutuall testification a bond and nourishment of the loue betweene the Faithfull of one Faithfull to another of the same Congregation and that is one speciall vse of it he ordained it to nourish loue and to bind them one to another therein and when we come many of vs together doe we not testifie that we are at peace reconciled and that all is well betwixt vs And bind we not our selues so to continue And as Christ loued vs so to loue one another And we receiue this that we may be nourished in this loue being more incorporated into Christ and so one into another The end of the Sacrament is the testification of the nourishing of the loue of the Faithfull and how can this be if they be not present If but one or two be present there can be no more testification of loue but vnto them at least they that are absent can make no testification of it and therefore the Reason still holds good that many must be present Reas 5 Last of all here is great incouragement and helpe one to another to the performance of this Religious dutie When many are met together one strengthens the Hands of another we know by experience that their presence comforts vs ours them their zeale kindles our zeale ours theirs their prayers helpe vs and ours them and therefore in this respect there is necessarily required the presence of many at this Sacrament The Vses of the Point are these Vse 1 The first is matter of reproofe and that of two sorts of Transgressors against this Rule The first is of a notorious abuse of the Sacrament of the Lords Supper in the Popish Church concerning priuate Communions or Masses as they call them There priuate Communion is not therefore said to be priuate because it is performed in a House or secret place for many times they doe performe it in the Church publikely neither priuate because there are but a few present for many times it is performed when there are many People present as beholders but a priuate Communion is where the Priest that is to deliuer it to the People eats and drinkes alone and none eats and drinkes with him as vsually it is in all places where the Church of Rome rules A horrible prophanation of the Lords Supper and a flat
scattered our Saviour would not have them discouraged and therefore he saith Well bee of good comfort when I am gone I will pray to the Father and he shall give you another Comforter and bee shall dwell with you for ever though I be gone from you yet he shall not What Comforter is that why the Spirit of Truth that is in you and dwells in you and is among you and so hee proceedeth and saith I will not leave you comfortlesse that is Orphans or fatherlesse children though you poore soules thinke when I am gone you shall bee like childrē without a father yet be of good comfort I will not leave you comfortlesse I will provide you as good a father as my selfe I will send you the Spirit of truth to comfort you and hee shall doe you as much good as if I were present with you The Apostles and the Disciples of Christ when Christ was present here they had the Word and Sacraments and Christ his bodily presence with them the Churches after our Saviours time they had the same Word and Sacraments and though they had not his bodily presence yet they had the Spirit of Christ who was as willing and ready and as able to do as much for them as ever Christ did and therefore is not the estate of the Church as good now in every respect as before it was so it was then so it is now and so it shall continue to the worlds end Another duty that here we are instructed in is this it should stirre us up the more to thankesgiving that we should give thanks to God that hee hath ordained this comfortable meanes of our salvation stil to continue to the end of the world More generally it teacheth us that we should be thankfull to God for the whole Church living upon the face of the earth that they and we being respited to live in these last daies these perillous times as the Apostle calls them 2 Tim. 2.3 vers and these sinfull dayes as our Saviour foretold when iniquitie shall abound and the love of many shall waxe cold yet the Lord Iesus Christ hath beene pleased to afford us his owne saving ordinances the same helps and means to keepe us in the right way and to build us up to the Kingdome of God to us I say that live in this Iron age of the world that the Apostles had and did enjoy in the Golden age of Christ himselfe It is not the prophanation of this Sacrament by our forefathers nor the abuse of it by our selves It is not the cry of the sinnes of the world for this sixteene hundred yeares it is not any one of these nor all these that have or ever shall or can deprive the Church of God of this grace and mercy surely if it could long ere now bad this gracious light beene extinguished and taken from us but blessed be God that hath and daily doth stop his eares against the cryes of our sinnes and still though our sinnes cry for vengeance yet the Lord is pleased to continue these comfortable and saving ordinances unto us these heavenly helps of our salvation as Isaac said concerning Iacob Iacob have I blessed and he shall be blessed Such is Christ his resolution touching his Church the Church hath beene blessed and she shall be blessed it hath my Word and Sacraments and shall have my Word and Sacraments continued to them to the end of the world no prophane Esau shall ever get it from them Secondly and more particularly it should stir us up that live here in this Land in this City and in this congregation to more thankfulnesse that it hath pleased the Lord to admit us to be members of this Church and so to admit us to participate in this Sacrament we have it and we have free accesse unto it through Gods mercy and we have it duely observed among us and rightly administred unto us without any grosse corruption or any materiall change from our Saviours owne originall institution a blessing and a mercy that many of Gods people in many places of the world would purchase with the losse of all their goods and the hazard of their lives too if so they might procure it but blessed be God we have it and doe injoy it with much peace and with a full hand let us take notice of this great mercy of God to us and let us acknowledge this mercy of God and esteeme of it and that highly and let us give unto GOD the due honour and praise that belongs to him for the same The last duty that here we are instructed unto is this Is it so that God hath appointed this Sacramēt to continue to the end of the world why then every one of us should labour and doe the best we can to the uttermost of our power for the continuance of it and for the continuance of the rest of Gods saving ordinances to the worlds end and not to say onely Let there bee peace in our dayes and let the Gospell flourish in our daies let us have accesse to the sacrament while we live but to labour that the people of God that shall live in time to come to the end of the world may have them and injoy them as well as we But you will say we can but looke to it for our time how can wee doe it for the time to come I answer whilest we live here and while wee have these things let us highly esteeme of them and reverently embrace them and make a conscionable use of them This is one meanes whereby we shall procure men to love them and may procure from the Lord the continuance of these his ordinances to our posterity Secondly let us not onely so doe but labour to countenance these things to plead for them to fight for them and to strive for them to the utmost of our power Thirdly and not onely so but let us call upon others that live among us to come to the house of God and to make use of his saving ordinances Let us not be such graceless wretches as to suffer others to neglect such a gracious salvation as the Lord tenders unto them let us charge them that they charge their posterity to doe the like Fourthly we must yet goe further and walke worthy of them worthie of those saving ordinances of God if we have the light let us walke as children of the light if we have the Gospell let us walke worthy of the Gospell if we have the Word and Sacraments let us shew forth the fruit and power of them Revel 2.5 Repent and doe thy first workes or else I will come against thee and remove thy candlesticke I it is just with God to remove the candlesticke from a place if the people there doe not labour to walke worthy of their light and shew forth the power of it in their lives and conversations yet further we must not onely doe this but also as much as in us lyeth doe