Twenty-Three Sermons

TO THE READER.

C Hristian Reader, here is (by a divine hand and providence) through many difficulties presented to thy view, and committed to thy consideration, the faithful labors and painful endeavors of that late painful Preacher, and faithful Minister of Christ John Randall, Bachelor in Divinity, sometime Fellow of Lincoln Coledge in Oxford, and late Rector of Saint Andrew Hubbart in little Eastcheape London; whose learning and Religion is sufficiently declared in these sermons concerning the Sacrament of the Lord's Supper: a work perfected in his life time, found in his study under his own hand, • all but two sermons, which in his life time were lent (as is seems) but never returned, which with much pains at the length by the love of some unexpected friends are obtained. Other of this Authors works are extant, published by that late Minister of Christ William Holbrooke: Compare these and them together, and I hope thou shalt find in them a parity and lik • nesse, so that they will appear children of the same fath •• •• ey have been viewed and approved, and are now pu •… or the common good: If thou read with that affection 〈…〉 was carried in delivering, I doubt not but thou sh •… 〈◊〉 much sweetness in the increase of grace, and strength 〈…〉 with Christ for the fitting thee for glory, which is the thing in truth of affection I wish to thee for thy endless and eternal comfort. Thus entreating thee to bear with my rudeness, and to afford thy earnest prayers to God 〈◊〉 his blessing upon the work, that it may profit in the thing intended. I take my leave.

THE FIRST LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER, Being an Introduction to the following Lectures.

T Hus thorough God's assistance, we have made our entrance into the work that we intended; it remains now that we should go on forward, in the way that we have thus chalked out before us; but I am called away by God to another business; I say by God, for the time calls me away; and you know that times and seasons are at God's disposing; and a just occasion calls me away; now all just occasions you kno • 〈◊〉 God's occasions. In Luke 22.7, 8. the day of 〈◊〉 •• auened Bread came, and Peter and John must lay, aside all other businesses and be gone to prepare for eating the Passover; that is the business which for that present dispensation and time Christ himself and all his Disciples must apply themselves unto. All of us know that the time of our Christian Passover is now at hand, the time wherein by our account Christ our Passover was sacrificed for us; a time when all that are of any understanding or discretion in Religion, do usually receive the Sacrament of the true Passover, the Lord's Supper; the occasion or business is of that consequence, that whosoever hath any hand in it, must see that he be well fitted and prepared unto it. Being therefore thus called away by God and the time, and the justness of the occasion, let us follow the example of Christ and his Disciples, All make ready for the Passover, Let me and you and all of us lay aside our other business, for this present dispensation, and apply our selves wholly to this, how we may be prepared, to the Religious, profitable, and comfortable participation of this blessed Passover.

It may seem some-what disorderly and out of season, that seeing the Doctrine of the Lord's Supper is one part of the Catechism, I should so abruptly and suddenly fall into it, before I meet with it in the due place. True, it is out of season in regard of the Method of the Catechism, but in regard of our selves and our present necessity and the instant opportunity, it is most seasonable, and in the very natural place; he 〈◊〉 • ever out of his way that follows God, and see 〈◊〉 God hath by his providence cast in this opportunity upon us, we must serve his providence, and follow that for the right way wherein he leads us and goes before us. Neither do I purpose only to enter upon this Argument now, and so let it rest, but as we have our monthly Communions, so (if God enable me) I mean to make my digressions and proceedings into this Argument accordingly; that so I may confine the knowledge of the Lord's Supper to the use of the Lord's Supper (for when should we know what belongs to the Lord's Supper?) that our knowledge and our practice may quote and second one another; our knowledge may direct our practice, and our practice may exercise and confirm our knowledge, by continual sensible and lively practice: My course God willing shall be this, every next Sabbath, before the Communion Sabbath, I will treat of some points or other touching the Lord's Supper, as they shall offer themselves in their due order; some preparation must needs be made, the week days cannot conveniently be spared, because of worldly affaries; that which is made the morning wherein you are to receive, is good, but not sufficient, there is required some time of respite for Meditation, betwixt your hearing and receiving, therefore it is fittest to begin the Sabbath day before, that you may have some seasoning, some profitable matter to feed upon all the week long, whereby if you have any grace in your Hearts, you may be put in continual remembrance what a great work you are to undertake the Sabbath following; and so be quickened to examine yourselves, and search your Hearts and lives, and practice your repentance, and stir up your Faith, and to be earnest with God in Prayer, and to put forth your best endeavors for your fitting to that heavenly work. After the Sacrament is received, the same points to be here rehearsed again, that so you may take a view of yourselves, and of your carriage in that Spiritual Banket; that if upon this re-view you find, that you have truly endeavored to glorify God in his own Ordinance, your consciences may have peace, and God the praise and honor; If you have grossly failed, I say grossly in some palpable and notorious evil (for who fayles not more or less in his best actions?) you may judge yourselves and repent of your failings, and entreat mercy for that which is past, and better grace for the time to come. This course shall be as the former and latter Rain, for we are all of us marvelous hard hearted to Spiritual duties, we had need be moistened again and again, before our Hearts can be mollified and fitted for any goodness: The handling of the points the Sabbath day before, is as the former Rain to water and moisten our Hearts, and bring them to some soft temper that they may be apt to receive the impression of the heavenly Seal, and open themselves to give entertainment to our blessed Savior: The rehearsal after the receiving, is as the latter Rain to water us again, that Christ Jesus being received into our Hearts, may prosper and thrive, and grow in us to a further increase of grace; and so proceeding and increasing from one Communion to another, we may in time attain thorough God's blessing, to some good ripeness for the Lord's Harvest.

The Reasons inducing me to this course are many, I will acquaint you with them, because they will be good encouragements both to you and me in these proceedings, and will also quicken us and further us to our preparation.

The first Reason is the discharge of my duty; God hath made me a Watchman over you, Ezek. 33.7. and what is the office of a Watchman? To hear & to admonish; to take special notice of the state of their People, and to instruct them in their duties, and admonish them of their dangers; nothing concerns your Spiritual state more, then the reverent and worthy receiving of this Sacrament, no duty more necessary to be taught; no greater danger then the profanation and abuse of it; I therefore being your Watchman must look into your state in this behalf, and tell you your duties, that you may prevent those dangers. The Sacraments are a part of God's saving Ordinances as well as the Word, and the due administration of them, is a part of my Ministerial office, as well as the Preaching of the Word; and it is my duty to labor and see, that you be worthy Receiuers of the Sacraments, as well as profitable Hearers of the Word; The Apostles practice, 1 Cor. 11.20. to the end, is an excellent precedent in this case: Many abuses were crept into the Church of Corinth, other things he lets alone till he come himself, Verse 34. but these that were in the Sacrament must speedily be reformed, and therefore he presently dispatched his Epistle, and sends his mind and charge touching the redress of them. And surely corruptions in such a high part of God's Worship as is the Lord's Supper, are dangerous Sores, except they be cured with all expedition, they will fester and wranckle, and quickly corrupt the very Heart of Religion. In conscience therefore of my duty to God and you, for the preventing of these evils, I have undertaken this course.

The second Reason is the care of your Souls; They are deer and precious to the Lord that bought them, and therefore ought to be deer and precious to all God's Ministers whom the Holy Ghost hath made Overseers of them, and that is it which the Apostle seems to press, Act. 20.28. Take heed to the Flock over whom the Holy Ghost hath made you Overseers, &c. which God hath purchased with his own Blood. I should be loath to be a Minister of Condemnation to any of you, the power that the Lord hath given us is for edification, not for destruction; if I should administer the Sacrament to you in your ignorance, or profaneness, or vnpreparednesse; I should be a very unnatural Father, To give you Stones when you ask for Bread, and a Scorpion when you ask for Fish: Bane and Poison instead of Comfort and Food for your Souls, it should but further your Condemnation. In care therefore of your Souls, I labor to prepare you. Consider what the Apostle saith in the 1 Cor. 11.27.29. He that eats and drinks unworthily, shall be guilty of the Body and Blood of the Lord: and he eats and drinks his own damnation. What is it to eat and drink unworthily? That is, without knowledge, reverence, conscience, faith, and repentance, without preparation: And what is the sin? Guiltie of the Body and Blood of the Lord: You draw the guiltiness of the Blood of the Lord Jesus upon your Souls, as the Jews did when they said, His Blood be upon us, &c. You are as bad as these cruel Murderers that killed the Lord of Life: And what shall be the punishment? He eats and drinks his own damnation: A fearful, yet a just reward of such a fearful sin. The manner of the Apostles speech is very remarkable, He eats and drinks his own damnation: As who should say, while he is eating and drinking at the Lord's table, the Devil is carrying away his Soul into Hell. Deut. 22.4. If we see our Brothers Ox or his Ass fall by the way, we must help them up: Hath God such care of Oxen and Asses, and not much rather of Men's Souls? And shall every Brother lift up his Brothers Beast being fallen on the Ground, and shall not every Minister much more lift up his Brothers Soul being fallen down into Hell? My exhortation therefore to you is, that you would join with me, in the care for your own Souls: To whom should a Mans Soul be most deer, but to himself? Do not sleep any longer in your ignorance; shake off your carelessness and security; come no more to the Lord's Table for fashion and custom, but for conscience to glorify God, and to increase in grace; keep yourselves from that fearful sin of eating and drinking unworthily, that ye incur not the fearful punishment of eternal damnation. Hear and learn and practice such good Doctrines and Instructions as the Lord by my Ministry shall afford you; and your Souls shall live.

The third Reason is the zeal I have for God's glory; God is honored by Men no way more, then in their public meeting and assemblies for exercises of Religion, nor in any of those meetings more, then at this heavenly Banket; and therefore if we have any zeal for God's glory, we must be specially zealous and careful that God may be honored by us, in the performance of this business: He will be sanctified in all that come near him, Levite. 10.3. In this action we approach nearest to God, even to become one with Christ Jesus, and hereby to be incorporated into his Body, as Bone of his Bone, and Flesh of this Flesh, and therefore we must sanctify and glorify God in this exercise above all other. It grieves me to see the Transgressors in this kind, how horribly the Lord is dishonored amongst Men, even in this most glorious and sanctified Ordinance; some coming only for fashion sake, few for consciences, not one amongst a great many, with that due preparation, that may make their service herein acceptable to God, and God's holy Sacrament comfortable and profitable to their own Souls: In zeal therefore for the Lord of Hosts, that his great Name and Majesty may be rightly and truly glorified, in the right and true use of this his saving Ordinance, I desire to fit you to a reverent and faithful participation of this holy Sacrament, as not knowing wherein either I, or you, may honor God more, and do him better service.

The fourth Reason is the preciousness of the death of the Lord Jesus Christ, the greatest, and weightiest, and most invaluable business, that ever was performed since the Worlds Creation; He, the Lamb undefiled and without spot, a sinless Man, the Holy One of God, his own glorious Son; the Liquor that is pressed out of such goodly Grapes must needs be a sweet and pleasant Iuice; the Blood that issues out of his blessed Body, and from his sacred Wounds, must needs be most pure and most precious; every drop of this heavenly Dew, is worth a worlds ransom; therefore not to be thought or spoken of, much less to be purposely remembered, and solemnly represented, in the Sacrament, but with all holy preparation, and affection, and elevation of Spirit. For the deep impression of the death of Jesus Christ into our Hearts, let us consider rightly these three things, which will be as so many spurs unto us, to stir us up, to a more reverent estimation and embracing of this Sacrament. First, the bitterness of his death to him: Secondly, the sweetness of it to us: Thirdly, the acceptableness of it to God. First, the bitterness of it to himself: It was exceeding bitter to him, it cost him many a deep sigh and groan, many tears and strong cryings, Hebr. 5.7. A sore Agony in the Garden, with a bloody sweat in his Body, Luke 22.44. And a deadly heaviness in his Soul, Math. 26.38. A hard conflict with the terrors of Death, and the wrath of God upon him, for our sins: for that grievous trouble spoken of Math. 26.37. could not arise from any bodily fears or pains, but he was then coping and closing with the very terrors of God, due to us, but to be endured by him: God set him as a Mark before him, to shoot at him, and to spend upon him all the Arrows of his Vengeance, which were prepared for all believing sinners from the beginning to the end of the World. For many Men have suffered a bodily death without any such daunting. Christ is of a more valorous spirit then so, many a sore blow did he receive both from God and Man; Men smote him and buffeted him, Math. 26.67. They platted a Crown of Thorns and put it on his Head, and smote him on the Head, Math. 27.29, 30. And all this and a great deal more came upon him, & yet there was none to pity him, Ps. 69.20. The Lord from Heaven he smote him, and brake him, and laid upon him, Isaiah 53.6.10. as it were stroke upon stroke, till he had revenged himself to the full upon him. He did not spare him though he were his own Son, Rom. 8.32. For when Christ was upon the Cross, then he was reputed the common sinner of the World, and so all the Vials of the wrath of God were to be poured out and emptied upon him. Was this Death so bitter to him, and shall we be lightly affected toward it? Shall we come coldly and vnpreparedly to the memorial of it? Shall we see this bitter Death of his acted as it were in a holy Tragedy before our Eyes, and shall not we be much moved and yearn in our Bowels at the sight, and thought, and memorial of it? Put the case we should be condemned to die, and another Man in love should take our death upon him for us, how compassionately would we be affected towards him, and the death that he suffers for us? We would go into our Chambers, and mourn, and wail, and melt in our selves at the thought of his suffering for us, and his love to us, and our wretchedness that hath brought him, to such a death: much more should we be stirred up, to a thorough feeling of the sufferings and death of Christ Jesus, which we wretched sinners have brought upon him: For it was more that the Son of God should die, then if the whole World should die: The bitterness of his death was caused by the bitterness of our sins; and therefore the thought of his death should always stir us up to true repentance, to a hatred and detestation of our sins, and to look upon the Lord Jesus, with a broken Heart, and a mourning Spirit, and a wounded Conscience, and a sighing Soul, whom we have so grievously pierced with our sins, Zach. 12.10. They shall look upon him whom they have pierced, they shall mourn for him, &c. Secondly, the sweetness of it to us, it is marvelous cordial and comfortable to us, Gaule and Vinegar to him, but Milk and Honey to us; his abasing is our exalting; his sufferings are our victory; his torments our ease; his wounds our cure; his cross our crown; his shame our glory; his death our life; he dying in our stead; look how bitter our death was to him, so comfortable is his death to us; look how much he was disparaged by our death, so much are we advantaged by his; it was but one death in it self, but it is double in effect; as our death, that is, being due to us, so it was a bitter death to Christ; but as his death, that is to say, as being endured in his Person for us, so it is to us most comfortable; We were healed by his stripes, Isaiah 53.5. He bore our stripes, and thereby are we healed; we changed states with our Savior, and he with us; he received our sins, we receive his righteousness; he our misery, we his happiness; he our death, we his life; a blessed change for us, that instead of Sin, Death and Hell thereby deserved, we should find Righteousness, and Life, and Heaven purchased by the death of Christ Jesus; when the Life, and Blood of Christ Jesus gusht out of his Body, by his wounds, then were all the Fountaines of Heaven as it were, all the Flood-gates of God's Mercy set wide open, and then was all Grace, and Comfort, and Life, and Salvation showered down upon all believers, Math. 26.28. This is my Blood shed for you for the remission of sins; it was the shedding of his Blood, it is the remission of our sins; the smart was his, the sweetness is ours; he is wounded, we are cured; he is punished, we are acquitted; he dies for us, and by his death we are made alive. Thirdly and lastly, the acceptableness to God, it was infinitely pleasing to God his Father, there is God, and Christ, and Man; Christ enduring the bitterness of death; Man redeemed and delivered by it; God himself therewithal infinitely pleased: Man had sinned, and thereby enthralled himself to Death, and Hell, and Damnation, and except he be redeemed, he perisheth without recovery: God was offended, and his wrath did burn like fire, against Mankind for their sins, and except he be pacified, they are all damned without mercy: Christ Jesus came and took our Nature upon him, and died for our sins, and by the bitterness hath redeemed us, and pacified God: His offering himself for us, was a Sacrifice of a sweet smelling savor to God. Ephes. 5.2. Always the beloved Son of God, but then best-beloved, if we may esteem according to our apprehension, when he was performing the highest and utmost act of his filial obedience, Obedient to the death, even to the death of the Cross, Phil. 2.8. When is a Child best-beloved of his Father, but when he is most obedient? The Lord was always well-pleased in him, Math. 3.17. but then most of all, if we may judge by the effects, when he was upon the Cross, for then and thereby was the Lord well-pleased thorough him with all the Faithful, Col. 1.20. the Lord then smelling a savor of rest, whereby, as in the days of Noah, Gen. 8.21. he was pacified towards the World. Spices are sweetest when they are broken and pounded, and so was Christ, when his Body was broken and pounded upon the Cross: And as when Mary brake the Box of Ointment, the whole House was filled with the favor of it, John 12.3. So when Christ, who was full of good Oyntments, Cant. 1.2. had his Body broken on the Cross, Heaven and Earth were filled with the sweet savor thereof, and many reasons may be alleged why it should be so well pleasing to God. First, it was God's pleasure and ordinance, that Christ should die for us, and he ordained it, in the heighth of his love to us: God so loved the world, &c. And he cannot choose but be infinitely pleased, with his own work, specially the work of his greatest love. Secondly, he delights not in the death of a sinner, but rather that they should be converted and live; therefore this being the Life and Salvation of sinful believers, it must needs be delightful and pleasing to God. Thirdly, it was as it were God's own Blood, Act. 20.28. For howsoever God is not as Man, made of Flesh and Blood, yet the Person of Christ, who was our Mediator, being God and Man, the Blood that came from him as he was Man, by reason of the personal Union of both Natures in that his own Person, may justly be said to be the Blood of God; and how can it choose but the Blood of God, should be infinitely pleasing to God? Lastly, it must make amends for all the sins of all Believes: now all our sins, even the best of them, are marvelous filthy, and loathsome before the Lord, our very righteousness is as a filthy Clout before the pure Eyes of God's Justice; and therefore, there being so many Believes to be saved, and every Believer having so many sins, and every sin being so loathsome and odious before the Lord, it must needs be a very sweet Sacrifice, that must take away all that filthiness; and that obedience must needs be infinitely pleasing to God, which makes perfect satisfaction and recompense, for our infinite sins. Now if it be so sweet and infinitely pleasing to God, shall we neglect it? Or come like Stockes and Stones unto it, without feeling and without life, without a lively and a sensible apprehension of the infinite excellency, of this sweet smelling Sacrifice? Let us stir up our selves, to esteem reverently of it, as it well deserves, and to take delight in it, as God delights in it, and accordingly let us be fitted to the celebration and memorial of it, in this Sacrament. In my unfeigned affection therefore to the Lord, and our Savior Jesus Christ, and to his precious Death and Blood-shedding, so bitter to himself, so comfortable to us, so pleasing to God, that the honor thereof may be rightly and worthily advanced in our Hearts, as at all times, so especially in the lively commemoration of it in the Sacrament of the Lord's Supper, I have undertaken this task of preparation, earnestly desiring, that the precious death of the Lord Jesus Christ, may be preciously and graciously entertained, answerable in some measure to the excellent worthiness of that great Mystery. Let us therefore labor to make some use of these things: Let us consider, first that it is one of the greatest parts of our Christian duty, to be well instructed and furnished for this Sacrament: Secondly, what danger it is to our Souls if we come unprepared, for then we eat and drink our own damnation: when we are eating and drinking, the Devil is blind-folding of us, and carrying our Souls to Hell. Thirdly, let us look withal to God's glory; Is God most glorified by this? Then let us be best prepared to it. Lastly, let us consider the preciousness of the death of Christ, the greatest work that ever was performed since the World began, that Christ the Son of God should shed his Blood for the sin of Man. It ought therefore to be prepared unto with much elevation, and with much affection of mind: And when we have it before our Eyes, and come to show forth the Lord's death, we must bring with us all preparation, reverence, faith, and elevation that we can by Prayer, or any good endeavor attain unto; and we must further consider the bitterness of the death of Christ, and must come as if then we were to be crucified with him, everyone of us that look for a part in his death for the forgiveness of sins, the bitterness of his death must go to our Hearts; we must look unto him whom we have pierced by our sins, with mourning Eyes, and drooping Hearts; and then we must consider, how comfortable this his death is to us, it is the greatest blessing that ever can befall us in this World, Life, Remission of Sins, Salvation, and what not? It is all in all. Lastly, consider how infinitely pleasing it is to God, and know that if it be so pleasing to him, if we profane it, he will be infinitely displeased with us. Let these things therefore stir us up to a reverent partaking of this holy Mystery. Thus you have some seasoning before hand, see how you can profit by it in the week; you have some-what now to put you in mind, what you are to do the next Sabbath; let everyone think within himself, and make it his whole weeks Meditation, I must go to the Lord's Supper the next Sabbath, therefore I must repent and call to God for mercy, and steadfastly purpose to lead a new life hereafter: If I come unworthily, it is as much as my Soul is worth. These things I would have you to learn, and practice, and the Lord give you understanding in them.

THE SECOND LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

T Hus much I thought good to give you a taste of before hand by way of preparation to the Communion, the main matter was the setting forth of the death of the Lord Jesus, and that is the chief matter of the Sacrament. Now because the next day is a Communion day, we must proceed in this digression: I will not speak of Sacraments in general, I will respite that till I come to speak of them in the Catechism, now we will speak only of the Doctrine of the Lord's Supper.

The whole Doctrine of the Lord's Supper may be reduced to these six Heads: First, the names or titles that are given 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 use of it.

First, concerning the names or titles that are given to it, I will only mention those that are found in the Scripture, whereof some are more common to the whole action; others more proper to the several parts of it. First, I will speak of those that are more common to the whole action, and the first name or title that we meet withal is, The Lord's Table, 1 Cor. 10.21. Ye cannot drink the Cup of the Lord and the Cup of Devils; ye cannot be partakers of the Lord's Table, and of the Table of the Devils. The Apostle there is inueying bitterly against their Idolatrous Sacrifices, their offering to Idols, which he calls Devils, for they are no better: and the Apostle tells them that if ever they look to have any benefit, in sitting, and eating, and drinking at the Lord's Table, they must utterly forsake the Table of Devils. It is the Lord's Table, this is a borrowed speech, the Table being taken for the Meat and Drink that is received at the Table. The word imports many things worthy our consideration: First, it agrees with the ordinary custom of eating and drinking, which is usually performed at a Table. Secondly, it carries some reference to the original institution, which was at the Table, there they did eat the Passover. Thirdly, it prescribes a decency and a seemly complement, even of the outward material things that are of needful use, in and about this Sacrament. Fourthly, it prevents all superstitious conceits of any holiness in the Table it self, above other Tables, but only so far forth, as it is separated to this holy use; else there is no extraordinary holiness in the Table it self. Fifthly, it condemns the practice of the Popish Church, that make it, and call it an Altar rather then a Table; and their reason is ready; because they might turn the Sacrament into a Sacrifice; for Sacrifices are confind to Altars, and Altars to Sacrifices. The second name, it is called The Lord's Supper, 1 Cor. 11.20. When ye come together therefore into one place, this is not to eat the Lord's 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 administered, being at night 1 Cor. 11.23. The Lord Jesus in the night that he was betrayed, took Bread, &c. 1 Cor. 11.25. He took the Cup when he had supped, &c. for our evening meals are our Suppers. And secondly, it hath also a reference to the present action, which at the first institution it was accompanied withal; that is, The Lord's Supper, wherein our Savior and his Disciples did eat the Paschal Lamb, which was a shadow of this Sacrament: And each of these is particularly ascribed to the Lord, that is, to Christ Jesus. Now it is called The Lord's Table, and The Lord's Supper, not only because our Savior is Lord by a kind of excellency, but also because he hath a special right unto this Sacrament, and a special hand in it; as our Sabbath is called the Lord's day in the Revel. 1.10. because our Savior had a special right to it, & a special hand in it either in instituting it himself, or by his Apostles. There are many other names of which I will speak hereafter, in the mean time we will seize and insist a while upon these two: And because these two agree very near together, and are in effect as one, I will handle them both together, and deliver the matter by way of observation, as I have done before.

[Doct. 1] In that Jesus Christ in both these titles is called the Lord, by a kind of singularity or excellency, the observation is this, Christ Jesus is an absolute Lord, the Lord of all Lord's, the sole Ruler and Governor of the whole World, specially of the Church; for all these particulars are directly intended in this name. I will handle the proofs of every particular by it self: First, that Christ Jesus is an absolute Lord, Isaiah 40.3. compared with Mark 1.3. for the New Testament is an exposition of the Old, and the Apostles and Evangelists the Interpreters of the Prophets, and therefore whereas Isaiah speaking as a Prophet had only pointed out Christ some-what darkly, by this general word, the Lord, Mark speaking as an Evangelist, expounds the Prophet, and shows plainly that Christ is that Lord there spoken of, as appears in Verse 1. compared with Verse 3. And so you have three testimonies in one, the Prophets, the Evangelists, and John 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 have a fourth testimony greater then all the rest, God himself calls him so, And the Lord whom you seek shall speedily come to his Temple, &c. In Math. 21.3. our Savior sends two of his Disciples to fetch the Ass and the Colt, and he bids them that if any Man say ought unto them, that they should say, The Lord hath need of them. There our Savior challengeth to himself that very title, for he is the Lord that had use of them, and this word imports that he is an absolute Lord, and had an absolute right in them, better right then the Lord's and Owners had. Luke 2.11. The Angel calls him so, Unto you is borne this day a Savior which is Christ the Lord. And so Act. 2.25. compared with Psal. 16.10. David calls him Lord, and the Apostle expounds it of Christ. And so the Apostle Peter calls him Lord in Act. 2.36. and so the whole company of the Disciples call him Lord in Luke 24.34. which said, The Lord is risen, &c. Here you have a great many of testimonies together, God, and Christ, and the Angels; David, and the Prophets, & John the Baptist, and the Apostles, and the Evangelists, all join together acknowledging him to be the Lord, that is, an absolute Lord, & it is an usual speech in the Apostles writings, to call him The Lord Jesus, or the Lord Jesus Christ; and this title is so proper to him, that whē the other Persons are spoken of together with him, they ofttimes are called by some other titles, he by this, 1 Cor. 8.6. For there is but one God which is the Father, and one Lord Jesus Christ, &c. The Apostle calls the Father God, and Jesus Christ Lord; not but that Christ is God also, and the Father is Lord; but so it pleaseth the Holy Ghost to speak of them for causes best known to himself; and so in the 1 Cor. 12.4, 5, 6. The same Spirit, the same Lord, God is the same, &c. and in Ephes. 4.4, 5, 6. One Spirit, one Lord, one God and Father of all, &c. Now that none may think this to be a bare title only, it is sometimes given him with addition of diverse Royalties, such as are peculiar only to the Lord of Heaven and Earth, as The Lord of Life, Act. 3.15. The Lord of Power. 2 Thes. 3.16. The Lord of Glory, 1 Cor. 2.8. Secondly, He is such an absolute Lord, as that he is Lord of Lord's, Revel. 19.16. and he hath upon his Garments and upon his Thigh a name written, The King of Kings, and Lord of Lord's, not only as he being greater then they, but also, as they being at his command, and whatsoever power and authority they have, they have it from him. Thirdly, He is such a Lord, as that he is the sole Ruler and Governor of the World, 1 Cor. 15.27. For he hath put down all things under his Feet. Math. 28.18. And Jesus came and spake unto them saying, All power is given me in Heaven and Earth. Lastly, He is such a Lord, as that he is specially the Lord and sole Governor of his Church, and of the Faithful, for that is specially intended in the New Testament, for as they are the special Jewels of the World, so Christ Jesus, who is Lord of all the World, is by special relation the Lord over them. Ephes. 3.14, 15. the Apostle in the fourteenth Verse having spoken of the Lord Jesus Christ, in the fifteenth Verse he saith, Of whom is named the whole Family in Heaven and Earth; all the Faithful receive their denomination from him, and therefore they challenge him by particular claim as their Lord, 1 Cor. 16.23. The grace of our Lord Jesus Christ be with you; and everyone of them too as his Lord: So did David, Psal. 110.1. The Lord said unto my Lord, &c. And so did Mary Magdalene, John 20.13. They have taken away my Lord. And in Verse 28, so did Thomas, My Lord and my God. Nothing more frequent then this: So you see the point is plainly proved by Scripture, the Reasons are many.

[Reas. 1] First, He is so in respect of his Being and Nature, as he is the Son of God, in the form of God, equal with God, Phil. 2.6. He was God himself as the Scripture shows, and therefore he is truly and rightly the Lord of Lord's: if he had been but the Son of God, the reason would hold, for if the Sons of Earthly Princes, are Earthly Lord's, then the Son of God who is Lord of Heaven and Earth, must needs be the Heavenly Lord, the Lord of all Lord's: But in that it is said, that he was in the form of God, equal with God, it takes away all color of exception, and puts the matter out of all doubt, that he is an absolute Lord.

[Reas. 2] The second Reason, is in respect of his Might, whereby God hath manifested his Power, Dominion, and Majesty visibly and sensibly to us in the Person of Christ more then in any of the other Persons; for howsoever God the Father is Lord, and the Holy Ghost is Lord, yet in God the Son the Lord hath visibly and sensibly manifested his power to us, more then in any of the other Persons, and so he hath been most plainly declared to be the Lord, 1 Cor. 15.47.

[Reas. 3] Thirdly, His works prove him to be a Lord, whatsoever belongs to a Lord, that he hath done, and he hath done that which none could do but the Lord of Lord's: Who could have done such Miracles, as he did, but the Lord only? And what belongs to a Lord to do, but to overcome his Enemies, and triumph over them, to rule and reign over all as he will himself? This the Lord Jesus Christ hath done, he hath overcome Death, and destroyed him that had the power of Death, that is, the Devil, and triumphed over Sin, and Hell, and all the powers of Darkness upon the Cross, and made his Enemies his Footstool: therefore he is an absolute Lord. His Resurrection, Ascension, sitting at the right hand of God his Father, his quickening whom he will, executing Judgment by his power, his sending down of the Holy Ghost, and returning to Judgment at the last day to give sentence on all Flesh: All these are so many Cognisances and badges, that Christ Jesus is the Lord of all.

[Reas. 4] Fourthly, He is the Lord, by the appointment and assignment of his Father, Act. 2.36. God hath made him both Lord and Christ, &c. which is not to be understood of his Nature, but of his Lordly Office, the Office of his Mediatorship: and hence he hath a large Patent, and an absolute authority given him, Math. 28.18. All power is given me both in Heaven and Earth: and in John 5.22.27. The Father judgeth no Man, but hath committed all Judgment to the Son, and hath given him power to execute Judgment in that he is the Son of Man. And that which agrees most to this in hand, is in Phil. 2.9, 10, 11. Wherefore God hath highly exalted him, and given him a name, above every name: that at the Name of Jesus every Knee should bow, both of things in Heaven, and things in Earth, and things under the Earth: and that every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father. He obtained this Lordship by his Mediatorship, and it is such a Lordship, as all in Heaven, and Earth, and under the Earth do acknowledge.

[Reas. 1] Now the particular Reasons why he is Lord specially of his Church, are these two: First, because he redeemed them, He bought the Church with his own Blood, Act. 20.28. The reason of the name Lord is this: when any were taken Prisoners and Captives, he that redeemed and ransomed them was called their Lord, and they were his Servants. We were Captives unto Sin, and Hell, and Damnation, and Christ he redeemed and ransomed us, and therefore he is our Lord, and we are his Servants.

[Reas. 2] Secondly, because the Church is given by God the Father to Christ, by a peculiar donation, John 6.37. All that the Father giveth me shall come to me. And Hebr. 2.13. Behold here am I, and the Children which God hath given 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 Subjects; and he their Savior, and they his Redeemed.

The Uses are these: [Use 1] First, this teacheth us, and doth sufficiently prove unto us, that Christ is not merely a Man, but true and very God; and that not a petty God, as some Arians imagine, as who should say, He is God indeed, but yet subordinate and inferior to his Father. But he is an absolute Lord, even as God the Father is Lord, and whosoever doth not so acknowledge him, shall have no part in him. The Jews and the Turks that do in their kind very religiously acknowledge and invocate God the Father, do but deceive themselves and dishonor God: They shall never find grace and mercy with God the Father, because they acknowledge not the Lord Jesus Christ. The greater is God's goodness to us, that hath not only so revealed him to us, but also persuaded us to receive him. It is not a matter of course, but the special working of the Holy Ghost, but of Faith whereby we are thus persuaded, 1 Cor. 12.3. No Man can say that Jesus 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 persuaded of it; and to rest in that persuasion, is only from the Holy Ghost.

[Use 2] Secondly, Is Christ Jesus the Lord specially of his Church? Then he is to be reverenced and worshipped, as the Lord of his Church, Mal. 1.6. If I be a Lord, where is my fear? Seeing Christ Jesus is the Lord, we must fear him and worship him. Psal. 45.11. He is thy Lord, and reverence 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 shadow, 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 reverently to be worshipped: Everyone of us should enlarge our Hearts to the furthest extent of reverence and worship that possibly we can attain unto; whensoever we do but hear the name of the Lord Jesus, it should strike a reverence into our Hearts. Do not the Devils tremble at the sight of the Lord Jesus? Did not they worship him in the days of his Flesh? Mark 5.6, 7. How much more then when they behold his glory? And shall not we be stirred up to worship the Lord Jesus as the Lord, when we see the very Devils worship him? All the Angels worship him, Hebr. 1.6. Now we are more bound unto him, in respect of this very title, the Lord, then they are: He is their Lord as being their Creator, Head, Governor, Preserver; but to us he is more then all this; He is the Lord our Redeemer, which is the most proper and most beneficial bond, and this he never was to them; therefore we are to worship him by duty much more. All Creatures worship him. Phil. 2.10.11. At the Name of Jesus every Knee shall bow, both of things in Heaven, and things in Earth, and things under the Earth: and every tongue shall confess that Jesus is the Lord, &c. Then let us not stand like a dead Center in the midst, like Stockes and stones, without the sense of the Lordly power and authority of Christ Jesus, we are to be quickened thereby to worship him, when all the Creatures round about us in Heaven and Earth do bow and humble themselves, with all fear, and reverence, and service to his Majesty. There is nothing in our Savior but if it be beheld with a spiritual Eye, it carries a Lord-like Majesty in it, deserving and requiring the highest A worship: Not only his Transfiguration, Miracles, Resurrection, Ascension, and such other works plainly declaring him to be the Lord, but even 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 cometh 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 heavenly Soldiers, Luke 2.11.13. And after that he was worshipped by the Wisemen as the Lord, Math. 2.11. And upon the Cross, even then when he was in the greatest abasement, when it was the hour and power of Darkness, he spoiled Principalities, and Powers, and shown himself to be the Lord; and the Thief 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 comest into thy Kingdom. Even 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 shown himself, and was so acknowledged, and worshipped, & called upon. Now as he is to be worshipped in all other cases, so especially in the use of the Sacrament of the Lord's 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 raised up to the consideration of his Lordly power and authority, that thereby we may be stirred up to worship him, and honor him, and to bow down the Knees of our Hearts to him with all humbleness and submission; I say not that we should worship the Sacrament as the Papists, nor Christian the Sacrament as some of the Lutherans, but in the use of the Sacrament, as being the special memorial of him and of his Death: and as we worship him in hearing of the Word, and his saving Ordinances, we must have our Hearts to be lifted up in the reverent embracing of these pledges of his love, and in thanks-giving for the benefits of his Death, and to be cast down in detestation of our sins that hath brought this death upon him.

[Use 3] The third Use, Is he the Lord? Then we must believe in him, John 14.1. If ye believe in God, believe in me also, as who should say, ye believe in God, I being God believe also in me; so Christ being Lord as the Father is, is therefore to be believed in, the use is as natural and the reason as effectual: here is the proper object for the Eye of our Faith to be fastened upon, his Lordly power and authority, Christ-Man is to be believed in, in some sort, but Christ the Lord, that is the true, and right, and proper object: here is full hold, and as it were a full handful for the hand of our Faith to seize upon. We lay hold on him as Lord, therefore all-sufficient to supply all out wants, to minister all comforts unto us, to fill us with all abundance, and every way to give us plentiful satisfaction. If we rest on him as Man only, many fears, and doubts, and suspicions might arise, but Christ the Lord puts all out of doubt, and gives us full content and security, here is sure footing for the grace of Faith to rest upon, Christ the Lord is the Rock that we must build upon, and the Gates of Hell shall never prevail against us; therefore let us rest in Christ the Lord, and rely upon him, and cast our selves with all boldness and confidence upon his Almighty protection.

[Use 4] The fourth Use, Here is matter of comfort and rejoicing, seeing Christ is the Lord, specially of the Faithful, it should teach us never to be discouraged whatsoever befall us, we are his Servants, and he is our Lord; therefore he will provide for us, and defend us, and take part with us, and save us, whatsoever case we are in; the very Name of the Lord, breaks in upon our Hearts I know not how, with such a lovely Majesty, that it ministers comfort and life unto us in all our estates, in our well-fare, when we look about and see God's blessings upon us, and consider that the Lord hath done this for us, it comforts us, that surely it shall stand good, because the Lord hath done it; in our wants if we can consider, that the Lord is our Sheepeheard that is the supply of all our wants; in our afflictions when we go thorough the Fire, if the Lord be with us, it shall not burn us; if thorough the Water, it shall not drown us; against our Enemies it is a sufficient Shield, If the Lord be our Light and Salvation, whom should we fear? Psal. 27.1. So in our Prayers, Luke 23.42. Lord remember me when thou comest into thy Kingdom; it is such a pathetical voice, that it worketh affection, a kind of lively and comfortable affection in the Hearts of those that have grace to conceive rightly of it.

[Use 5] The last Use, is for terror to the wicked, it breaks in upon them with a dreadful and terrible Majesty, there is nothing can afright wicked Men, or the Devil himself more, then the Name of the Lord; it is a matter of great terror to them, and works effectually against them: it was snibbing enough to Satan, Zach. 3.2. when it was said unto him, The Lord reprove thee Satan: And in Jude verse 9. when Michael the Archangel strove with the Devil about the Body of Moses, he durst not blame him with cursed speaking, but said, The Lord rebuke thee: he had his arrant, he need have no more said to him; and if it be but pronounced by Men with a faithful Heart, and assured confidence in God, it is able to strike terror and astonnishment into the Hearts of ungodly Men: Behold, the Lord comes to Judgment, &c. And in the 1 Thess. 4.16. The Lord shall descend from Heaven with a shout, &c. The day of Judgment is a matter of terror to the wicked, and because it should affright them the more, it is denounced against them in the Name of the Lord: And alas, though wicked Men be never so great, what are they when the Lord of Heaven and Earth shall set himself against them in his fierce wrath and displeasure? The thought hereof is suffcient to terrify and amaze the most obstinate sinner in the World.

[ 2] Secondly, in that the Sacrament is called by the name of the Lord's Table, and the Lord's Supper, hence observe, that the Lord's Supper is as it were a Banket or Feast of our Souls, wherein the Faithful are nourished to a Spiritual and Heavenly life. We must understand that matters of Salvation are Spiritual, which come not within the compass of our sense, but are spiritually to be searched and reached unto by the Eye of Faith: And hence it is, that God, willing to acquaint us with them, doth set them forth unto us under the veils of temporal things, and because matters of Salvation are sweet and comfortable, and refresh the Heart, therefore the Holy Ghost makes choice of such outward things to veil and to shadow them by, as are most usual and fittest for our comfort and refreshing, as namely, Bankets and Feasts: and so Math. 22.2. and forward, and Revel. 19.9. and 2.7. &c. And according to this ground it is, that this Sacrament is set forth unto us in the name of a Feast, that is to say, a Spiritual Feast or Banket for our Souls. Prov. 9.1, 2, &c. it is said of Wisdom, that she hath killed her Victuals, drawn her Wine, and prepared her Table: and what is the benefit to be received at this Feast? Knowledge and understanding, as appears in the 4 and 5 Verses: by Wisdom there, is meant the Son of God; the preparing of the Victuals and Table is the tendering us of the means of Salvation, which is performed in a particular manner in this Sacrament, 1 Cor. 10.26. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? And the Bread which we break, is it not the Communion of the Body of Christ? Now these things cannot be communicated to us in bodily manner, he being in Heaven and we in Earth, therefore it must be understood in a spiritual manner, as the Body and Blood of Christ which is communicated to us in this Sacrament, being a spiritual Banket for our Souls, to nourish them up to a spiritual and heavenly life, Math. 26.28. This is my Blood of the New Testament which is shed for many for remission of sins. So that the end for which we are invited to drink, it is the remission of sins; drink Wine, it is for the comfort of our Bodies; drink the Blood of the Lord Jesus at the Lord's Table, it is infinitely more comfortable to the Soul of a poor Christian that lies groaning under the burden of his sins, he is thereby refreshed and revived, and cheered up to a spiritual life, John 6.54. Whosoever eats my Flesh and drinks my Blood, hath eternal life, and I will raise him up at the last day. The benefit that comes to us by the Flesh & Blood of Christ, which we eat and drink after a special manner in this Sacrament, is not a temporal life, but life eternal, John 6.63. The Flesh profits nothing, the words that I speak to you are Spirit and life. That which our Faith takes hold upon in Christ Jesus by eating and drinking him after a spiritual manner, whether in the Sacrament or without it, is not to make our Bodies fat, but to cherish up our Souls, that his Spirit may quicken our Spirit, and his life may make us alive to God.

[Reas. 1] The Reasons: First, Christ came specially for the good of our Souls, Math. 11.29. You shall find rest to your Souls: It is true indeed, our Savior hath a care of our Bodies too, but his special care is for our Souls, he is our Souls Physician, but the work he came to perform was this, not so much to take away the sickness of our Bodies, but the sins of our Souls. It is not to be denied but that our Bodies also are nourished in this Sacrament, and that both directly and corporally by the outward Elements of Bread and Wine, for so it must be, that the proportion may hold and be the more significant and sensible, and also by way of consequence, and spiritually, as the Body also partaking with the Soul, in the forgiveness of sins, and the grace of Salvation: but that which is chiefly and principally nourished in this Sacrament, is the Soul, which receiveth and embraceth Christ by Faith.

[Reas. 2] The second Reason: The Communion which we have with Christ, is a spiritual Communion, 1 Cor. 6.17. He that is joined to the Lord is one Spirit, Therefore this Sacrament which is a special means of our Communion with Christ to knit us unto him, must accordingly be a spiritual Banket.

[Reas. 3] Thirdly, It is the nature of this Sacrament to be the Seal of the New Testament, Luke 22.20. The Covenant or Testament is a spiritual Covenant, the Covenant of Justification and Sanctification, Hebr. 10.16, 17. Therefore the Seal must be spiritual as the Covenant is.

[Reas. 4] Fourthly, The Word and Sacraments are in general of the same nature: The Word is a Banket of our Souls, and therefore the Sacrament being an appendant upon the Word, must also belong unto our Souls, and be a spiritual Banket too. The Word begins and nourisheth our eternal life, the Sacraments nourisheth it, but not begins it; the Word brings us unto Christ, the Sacraments make us to grow faster to him; the Word works upon the Eare, and being seconded by the Spirit, so quickens and feeds the Heart; the Sacrament is seen, felt, tasted, we eat it, and drink it, and receive it into our Bodies, and so being seconded by the Spirit, nourisheth our Souls; the Word conueyes Christ into us more largely, this Sacrament more nearly: each of them very powerfully and effectually.

[Reas. 5] Fifthly, The very time wherein it was instituted proves as much; for it was instituted after Supper when their Bodies were fed already, and therefore it is proper and peculiar to their Souls.

[Reas. 6] Lastly, The proportion betwixt the Signs and Things signified proves as much; for seeing the Signs, that is to say, the Bread and Wine, are apt to nourish the Body; therefore the thing signified, that is to say, the Body and Blood of Christ, must needs be intended to the nourishment of the Soul; therefore it is plain that this Sacrament is a spiritual Banket, wherein the Faithful are nourished to a spiritual and heavenly life.

[Use 1] The Uses: First, It should teach us that seeing it is a Feast for our Souls, therefore we should use it as a spiritual Feast: And how is that? We must bring spiritual Mouthes, and spiritual Stomackes, and spiritual preparation, and spiritual affections; We must be wholly spiritual, our Mouthes are our Minds or our Souls; our Stomacke or Appetite must be hungry, and thirst after Grace, and Righteousness, and forgiveness of Sins, and newness of Life; our Preparation must be humbleness of Mind, and brokenness of Heart in the sight of our own wretched estate; and Faith and confidence in the promise of saving Grace for our deliverance. It makes no matter when we come to this Feast, whether we have our best Clothes on or no, he is best well-come that comes with the best Heart, and the best Soul; for whosoever comes not thus prepared, wants his Wedding-garment, and shall speed as he did, He shall be cast into utter darkness. Lastly, our affections must be spiritual; our Mirth, and Cheerefulnesse, and Joy, must not be any carnal Joy, or corporal Reioycing, as at our bodily Feasts, but we must rejoice in the Lord, rejoice in the Spirit, rejoice in God, and Christ, and his Salvation.

[Use 2] Secondly, If it be a spiritual Feast, then we must learn to discern the Body and Blood of Christ, the spiritual Food for our Souls; we must lift up the Eye of Faith, and apprehend and take hold upon Christ, being in Heaven, though we be upon Earth: Our bodily Eyes cannot see so far, but the Eye of Faith sees into Heaven, and believes that Christ Jesus sitting at the right Hand of God is here present at the Table, after a spiritual manner, and so doth give and communicate himself unto us: The Eye of the Body sees the Bread broken, and the Wine poured out; the Eye of Faith, sees and considers, the breaking of Christ Body, and the shedding of his Blood, for the taking away of our sins, and this is that which the Apostle presseth, 1 Cor. 11.29. about the discerning of the Lord's Body; as who should say, That he that comes without this discerning Eye of Faith, he comes to this Table as to an ordinary Feast, discerns the Bread and Wine with his bodily Eyes, but not as to a spiritual Feast, to discern Christ's Body by the Eye of Faith, and so can have no benefit by it: For as appears in the Doctrine, it is the Faithful only that are here nourished to a Spiritual life; but as for unbelievers, they are thereby nourished to eternal death, as the Apostle there shows.

[Use 3] Thirdly, Examine our selves, whether we have carried our selves this day, or any time heretofore as at a spiritual Feast; Have we hungered and thirsted, after the spiritual refreshing of our Souls? Have our Souls been fatted with these Iunckets God hath set before us? Have we had Faith in the Promises of God? Have we had repentance of our Sins? Have we prepared our selves in the Inward-Man, for the entertainment of Christ and his Spirit into our Hearts? Have we been refreshed with the comforts of God? Have we delighted in the Salvation that hereby is brought unto us? Have we had an inward joy and cheerfulness of Heart, that we have found Christ the Lord and Master of the Feast hath bid us well-come? That we are better encouraged to go on in godly duties? More confirmed in the assurance of the forgiveness of sins? And more thoroughly resolved to lead a new life? That we have well profited in the state of Grace and Salvation? If we find these things, we plainly show that we have made it a spiritual Banket, and that thereby our Souls are nourished to a heavenly life. If we find none of these things, at least in some measure, let us know, that we have come like brute Beasts, or at least like carnal Men, we had better have kept away, if we have come only with bodily, and not with spiritual Eyes, let us know we have committed a grievous sin against God; We came here to receive a general quittance for our sins past, and we have added a greater sin then ever we committed before. Let us therefore examine our selves, and lay up these things in our Hearts to meditate upon them, that thereby we may be stirred up, to a faithful endeavor, and unfeigned labor and travel with our own Souls to be better fitted for the Lord's Table, that next time we come, we may be better Guests, and better well-come. Amen.

THE THIRD LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

Y OV may see how it pleaseth God who disposes of all times and seasons according to his own will, as being wholly in his own Hands, that the renewing of this Exercise should fall out upon this day, the next Sabbath being a Communion Sabbath; and therefore according to the method before propounded; and hitherto observed, we are to break forth into our digression again, now to spend our time and labor this Sabbaths evening, to fit our selves against the next Sabbath to the receiving of the Communion. You may remember we shown that the whole Doctrine of the Sacrament of the Supper of the Lord may be reduced unto these six Heads: First, the names or titles of it: Secondly, the institution of it: Thirdly, the nature of it: Fourthly, the parts of it: Fifthly, the power of it: And lastly, the use of it. We have entered upon the names and titles of it, we have seen that some are common to the whole action, and some are peculiar to the several parts of the action: Common to the whole action that it is called the Lord's Supper, or Lord's Table, that is the first title; the Lord's Table, that is a borrowed speech, by the Table is meant the Meat or the Drink that is received at the Table; it is called the Lord's Supper, and there is as much intended as at the Table, eating and drinking; but withal there is further included both a specification of the time, wherein the Sacrament was instituted in the night, at evening Meale or at Supper: Secondly withal, there is a specification of that special action that it was accompanied withal when it was first instituted (namely) at that Supper where our Savior Christ and his Disciples did eat the Paschal Lamb which was a Type and Figure of this Sacrament, each of these are ascribed to the Lord, the Lord's Supper, or the Lord's Table; wherein we shown first, that Christ Jesus is the Lord by a kind of excellency, the only, sole, Ruler, Governor, and Commander of all. Secondly, we shown it is called a Supper, a Table, whence we gathered this point of Doctrine, that the Sacrament is a spiritual Feast or Banket whereby our Souls are nourished to eternal life. Now there is also to be handled a third observation concerning this first title for where the Lord himself doth give names, there is some deep reach of wisdom and understanding in them; Men are but of shallow capacity, they cannot sound the full depth of things, and therefore the names that are given by Men are but shallow, and superficial, they are not much profitable, nor much observable; but the Lord that made, and hath ordained all things, he sees thoroughly into the very ground, and bottom of all things, and therefore the names that are imposed by God himself, as they are always very significant to express the nature of the things that they are given unto, so commonly they are very pregnant, and plentiful for instruction of the Sacrament that we are to speak of. It is termed or called by God himself, The Lord's Table, or The Lord Supper; consider it well and you shall find to arise a third observation (namely) that the Sacrament which we call the Communion, is by a special prerogative appropriated to the Lord Jesus Christ, his Sacrament, his Supper, his Table, the Lord's Supper, or the Lord's Table. In the former observation you heard what it is (namely) that it is called a Supper therefore a Banket. In this observation now you hear whose it is, the Lord's Supper, or the Lord's Banket, 1 Cor. 10.21. it is called there by the name of the Lord's Table: If you ask why it is the Lord's? The Apostle shows it clearly in the sixteenth Verse (namely) that it is Christ's, The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, 〈◊〉 it not the Communion of the Body of Christ? It is his Cup, whose Blood is communicated in it; but Christ his Blood is thereby communicated to us, and therefore it is Christ's: It is his Table, of whose Meat we feed upon; but it is Christ his Body that there we feed upon, therefore it is Christ his Table, and that by a special prerogative 1 Cor. 11.20. there it is called by the name of the Lord's Supper. And the Apostle in the 23 Verse of the same Chapter, presently after speaking of the very same Supper, he shows who is the Lord (namely) Jesus Christ, it is his Supper, and by a special prerogative, it is ascribed unto him. Our Savior himself affirms as much with his own Mouth, Math. 26.26.28. where the same Sacrament is mentioned, in regard of the institution of it, Christ saith, This is my Body, and so the Cup, he saith, This is my Blood. I have a special interest into it, I lay claim to it, as my right; Christ challengeth it for his own, as if he should step forth and say, This is my right, and I challenge it as my own, by a special prerogative. For the further opening of this point, we will first speak of certain respective considerations whereby this truth is cleared, and amplified; and then of certain reasons whereby it is more fully confirmed. First, of certain respective considerations whereby the truth of this observation is cleared and amplified: First, in regard of the Suppers of Men, Men have their Suppers, but they are common and ordinary Suppers, but this is a heavenly and spiritual Supper, the Supper of Jesus Christ. Secondly, in respect of other Suppers that Christ himself made, indeed, he made many Suppers while he lived here upon the Earth; but yet this is his by a kind of special prerogative, and right, not only as being his last, but the greatest Supper, of greatest consequence he made both to himself and us; that is to say, the Supper of the Lord, was of greatest consequence to himself, because presently that night he was to be betrayed, and delivered into the hands of sinners, the next day on the morrow to suffer death; and so also of greatest consequence to us, because it is most beneficial to us, and we ought to mind it more then all Suppers besides. A third respective consideration shall be in regard of those that supped together with him: It is the Lord's Supper, yea, but did not others sup with him? Yes, the Disciples did: And therefore why may it not be called their Supper? I answer, they were but the Guests, he the Master and the prouider of the Supper; they the Servants, and he the Lord; though they were with him, though they did partake of it, yet it doth belong to the Lord by a special prerogative. Last of all, in respect of the other Persons of the blessed Trinity, yet still it is his Supper, the Supper of the Lord, after a special prerogative. But you will say, was not the Father and the Holy Ghost present there, and powerful? Yes, they were in some sense, but yet not by prerogative, but it was Christ's Supper only by a kind of special prerogative, though the Father and the Holy Ghost were there present and powerful, yet notwithstanding they were not incarnate, it was Christ alone that was incarnate, and took our Flesh upon him, and did bodily feed upon it, and therefore not the Supper of the Father, or of the Holy Ghost, but his by a kind of excellency. Besides, in the ordinary use of the Sacrament, the Father, and the Holy Ghost they are present, and powerful to all saving purposes as well as the Son, yet still Christ hath the prerogative in this case, for whatsoever the Father doth in this Supper of the Lord, we must conceive he doth it by Christ as his Committee; whatsoever the Holy Ghost doth in making this Supper comfortable to us, he doth it from Christ, as from him being his Deputy; so that in effect it is Christ that is all in all, it is he to whom this Supper by a special prerogative doth belong. These are the considerations whereby the truth of this observation is clearly amplified. Now we will come to the Reasons whereby it is more fully proved, why is this the Lord's Supper by a special prerogative belonging to our Lord Jesus Christ rather then to any other Person.

[Reas. 1] The Reasons are many: First, because Christ is the Author and Instituter of it, therefore it is his, Math. 26.26.28. Luke 22.19. where the institution of it was done by Christ himself, by his own Person, by his own Hand, and by his own Mouth. So also 1 Cor. 11.24, 25. it is done by Christ, look where the institution of it is first mentioned, wheresoever it is repeated, still it is attributed to Christ, he is the Author and Institutor of this Sacrament. We know that if so be a Man be the Author of anything, he may justly challenge it as his own: so Christ being the Institutor of this Sacrament, we may say, and that justly, that it is his by a special prerogative. The Lord that made Heaven and Earth cannot make a more right claim and title to the whole frame of the World, then Christ Jesus to the Lord's Supper, because he made it, ordained it, and instituted it.

[Reas. 2] As our Savior is the Institutor of it, so he was the Administer of it, he administered it, he did it with his own Hand, for so it is in all the places before noted, where the Institution is mentioned, there is the administration of it ascribed to him, The Gospel that Paul ministered, is called Paul's Gospel, 2 Tim. 2.8. so the Baptism ministered by John, is called John's Baptism, Math. 21.25. though it came not from him, but from Heaven: so seeing that this Sacrament was administered first by Christ, therefore it may justly be called his Sacrament. The Reason holds good, because our Savior Christ was not only the Administer of this Sacrament, as Paul was of the Gospel, nor only the first Administer of it, as John of the Baptism, but the first Institutor of it too, and therefore with a full force and right it falls upon Christ to be his. (Beloved) it is worth the noting, that whereas there are but two Sacraments in the New Testament, and each of them are his, he carried himself diversely towards them; the one he received, and never administered; the other he administered, and never received: Baptism he did receive, that is clear, Math. 3.16. Jesus was baptized, but he never administered it, John 4.2. He baptized none: But he administered the Supper, as all the Evangelists agree upon it; but he received it not: Indeed and in truth the main end of the Lord's Supper, was the remembrance of Christ, and therefore it was needless that Christ should receive it: Now this must not be thought to be any disparagement either to the one Sacrament, or to the other: to the one, that he did not receive, or to the other, that he did not administer; it is a sufficient honor to each of them, and sufficient warrant for their institution, and that both are his, that he received the one, and administered the other.

[Reas. 3] The third Reason why it is Christ's Supper by a special prerogative is this: Because he is the Paymaster, it is he that lays the Cloath, and provides the Meat and the Drink, it is his cost and his charge, for so our Savior himself saith, This is my Body, this is my Blood, &c. we know this amongst Men, that he that is the Master of the Feast, the Feast is his, Reason teacheth this, this is mine, I pay for it: So Christ may reason much more, the Sacrament is mine, I have paid dearly for it, it hath cost me dearly, even the precious Blood of mine own Heart, that I might make you this Feast: And therefore great reason it should be his by a special prerogative.

[Reas. 4] The fourth Reason: The Fare is his not only as paying for it, but the very Dyet there that we feed upon is his, it is his Body and his Blood, it is the very Body and Blood of Christ; it is he himself that is both given and received in it; and therefore he hath a special right to it; well may it be called his, because he feasteth us with his Body and Blood.

[Reas. 5] Lastly, It was instituted at the beginning, and to be used in the ordinary participation of it in the remembrance of our Lord Christ Jesus; so saith the Evangelists, Math. 26. speaking of the Bread, saith, Do this in remembrance of me, Luke 22. and so 1 Cor. 11.24, 25. where he applieth that clause to both kinds, that is, both to the Bread and to the Wine. So then the Holy Ghost being the best expounder of himself, though Christ speak it but of one, yet he intended it of both: So then it is said to be done in remembrance of the Lord Jesus Christ: He is the special Mark that we must aim at; Do this in remembrance of me: therefore he hath a special prerogative, and he may lay special claim to it. If any Friend should leave a Book or a Ring with us, we must take some special notice of the right he hath to them in respect of himself: So seeing it pleaseth Christ to leave this Sacrament for a chief remembrance, therefore remember some lively representation of Christ in this Sacrament, that so we may be stirred up more specially to remember Christ.

[Use 1] The Uses are many: First, as it should serve to stir us up to a reverent estimation, and embraceing of this heavenly Sacrament: so consequently to a careful preparation to the receiving of it. We know that all God's businesses, specially God's worship is to be clone with all fear and trembling Psal. 2.11. Serue the Lord in fear, and rejoice in trembling. All the parts of God's worship are reverently to be performed; the greatness of the glorious Majesty of God requires it, whose business it is; likewise, the excellency of the work requires it; also, the strictness of the Commandment of God requires it; then again, the benefit we look to receive by it requires it; yea also, our own voluntary submission to God's Ordinance, that also necessarily requires reverence at our hands; no Man in the World can religiously undertake any part of God's worship without promise of due reverence: Therefore this being a principal part of God's worship, it should provoke us, and stir us up to attain to all reverence, humility, devotion, and Christian affection that ever we can reach to, in the participation of this Sacrament. The Feast of Christ, the Supper of Christ, and the Table of Christ is attributed to him by a kind of excellency: How should this stir us up reverently to come to him? We know ordinary manners teacheth us, that if we be to come to the Table of a great Man, we will look to our selves that our Hands be washed, and that our Clothes, our speech, and whole carriage be reverent, and answerable to the greatness of his Person with whom we sit: Is it so amongst Men? Then for shame let Religion teach us to do that at the Lord's Table, as ordinary manners teacheth us to do at Men's Table, seeing it is the Lord's Table, let us look to our Hands, and Eyes, but specially and above all, let us observe and look to our Hearts, and see that all our actions be well composed with due reverence and devotion fitting the high Majesty of the Lord Jesus Christ. Mark what Solomon saith, Prov. 23.1, 2. When thou comest to sit before a Ruler, or a great Man, consider diligently what is before thee, &c. that is to say, when thou comest before a great Man carry thyself with that due reverence as is fitting the greatness of his Person, carry thyself with all sobriety. True indeed that the Lord Jesus Christ whose Sacrament we come to partake of, is not a captious Ruler, as the Holy Ghost speaks of, that seeks advantage at us; but yet know, that he is a just and a righteous Judge, a jealous God that cannot endure any mis-behavior in his presence, nor that his Victuals should be wastefully and riotously spent, nor his Table abused, and therefore come not to the Table of the Lord Jesus without you be furnished with holy sobriety, and Christian manners, as becometh a Guest of the Lord Jesus. If we could but see the Lord Jesus to come amongst us bodily in the Lord's Table, if we should see and hear him say, this Table, and this Feast, and this work, and whole business is mine; If he should come but in bodily presence, and lay claim to that, we could not choose but tremble at it, and be astonished: Why shall not our Faith in Christ being in Heaven sitting at the right Hand of God, stir us up to more reverence and awe, then to behold him bodily with our Eyes? And therefore knowing this is his Table, his work, and whole business, and that he lays right and claim to it, then what manner of Men and Women ought we to be in all manner of holy conversation, as at other times, so especially at this?

[Use 2] The second Use: It should serve to stir us up to thankfulness: Is it the Feast and the Table of the Lord? How much are we bound to Christ, that hath vouchsafed us this favor, as to admit us, bid us, and invite us to his own Table? 2 Sam. 9.7 David had a purpose to show some favor and kindness to Mephibosheth for his Fathers sake, now how would he do it, but in making him to eat Bread at his Table? He could not show his kindness more, nor express it more, then in bidding him to his Table: So Christ he hath a purpose to show favor and kindness unto us, for our heavenly Fathers sake; now wherein can he express it more, then in inviting and admitting us to his Table, to participate of his heavenly blessings? This should stir up our Hearts to thankful obedience that seeing Christ is so gracious, so loving and kind to us, as to feast us at his Table; therefore should we consecrate our selves over-to his service, and exercise that he hath ordained us for. Who should have the use, and service & honor of our strength, but he that gave us our strength, and from whom we receive it? We receive all from Christ, it is he that feeds us, and nourisheth us, by his Word, and by his Sacrament; and therefore see that our spiritual strength be faithfully and wholly employed to the honor of Christ. Now to stir us up to the performance of this more effectually, let us consider and observe some particulars which may be greater spurs to stir us up to more thankfulness.

1 First, Consider the excellency of his Person that invites us; it is Christ himself, the King of Glory, of Heaven and of Earth, he of whom it is said, Dan. 7.10. That thousand thousands ministered unto him, and ten thousand thousands stood before him. It is he that makes us his Fellow-guests. O what thankfulness doth this require at our hands!

2 Secondly, Consider the daintiness of the Fare, it is not Bread and water, and cold commons that we are invited unto, it is not perishing Food, but Food that lasteth forever, even the Body and Blood of the Lord Jesus Christ, that he here feasteth us withal: What less thankfulness then this can we give to him, then Body for Body, and Blood for Blood?

3 Thirdly, Consider the benefit of this, we receive not only temporal comfort, but spiritual, as forgiveness of sins, grace, sanctification, and life eternal; This deserves therefore eternal thankfulness to be rendered to Christ, in our lives and conversations.

4 Fourthly, Consider further who we are that are admitted to this Feast: Why alas poor base wretches, miserable and damned sinners, not worth the ground we tread upon, yet Christ admits us as Guests to his Table: We are those spoken of, that are poor and halt, blind, lame and naked, we are vagrant Persons that lie under the Hedge, Luke 14.21, 22. that Christ calls and comples to come to this Banket. Churlish Nabal, 1 Sam. 25.11. he grudged when David came and asked him bread and relief in his distress: Shall I (saith he) take my Water, and my Bread that I have provided for my Shearers, and give it to them that I know not whence they are? But the Lord Christ, he stuck not at a greater matter, but he gave his own Body and Blood for us, he did not only bestow upon us his Bread and his Wine, poor wretched sinners, of whom he may more justly say, then Nabal said of David, Go your ways, I know you not. The rich Man in Luke 16. would not afford poor Lazarus the crumbs that were under his Table, but the Lord Jesus Christ affords us not only crumbs, but Meat and Drink, and the full benefit, honor and comfort of his own Table, though we be fuller a thousand times of sins in our Souls, then Lazarus was of diseases in his Body, and these sins being much more loathsome to God then his diseases was to the rich Man: Yet Christ is so rich in mercy, that he affords us not only the crumbs of his Table, but the full benefit of the whole Table, even to take our fill of the Table. Let us think rightly of this love, and see whether we have not cause to be dissolved into thankfulness to him for this so great love. To proceed a little further.

5 Fifthly, Consider the continual access that we thorough the mercy of Christ, have to the Lord's 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 poor Christians that would give all that ever they have that they might come to it as we do. We are not stinted to come once a year, though many thorough the gracelessenesse of their Hearts, do come but once: But we thorough God's mercy, may have access to it from month to month, that the conscionable Receiver may pass from one Communion day to another in the strength of it, if he be careful to keep it by Prayer, Meditation and practice. So great a blessing as this is, so continually renewed unto us, how ought it to stir us up to renew our thankfulness?

6 Sixthly, Consider further, whom doth Christ set us withal? Even with his own Children, those that shall be glorified in his heavenly Kingdom: We poor miserable wretches, are set with them, and fed, and feasted with them. Is it so? How should this stir us up to all thankfulness?

7 To proceed a little further in the last place: We do not come to it darkly as many do, in blindness, darkness, and ignorance; but the same Lord Jesus Christ that provides this Supper, he provides us light to come to it, the light of his Word and instruction, that if we be not willfully blind, we may see how to feed, and how to behave our selves, that God may have the glory, and we the comfort.

[Use 3] The third Use: Is it so, that it is the Table of the Lord Jesus Christ, by a special prerogative? Then it teacheth us, that whatsoever we do at the Table of the Lord, we must have a special Eye to Christ: whatsoever we do, look upon him, he indeed is all in all: If we have an Eye to God the Father, considering has great love to us, still behold him in Christ, Christ is the subject of the love of God: If we consider God the Holy Ghost in regard of his power to make it effectual, look upon him, but how? As the Deputy of Christ: If we look upon our selves, have an Eye to our selves in Christ, adopted, and reconciled thorough Christ: If we look upon them that sit at Table, look upon them with an Eye to Christ, Members of the Mystical Body of Christ, whereof I am a Member: So likewise, if we look upon 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 special prerogative, and therefore let him so be acknowledged and discerned in all things that belong unto this action.

[Use 4] The fourth Use teacheth us, that seeing it is the Lord's Supper, and the Lord's Table, therefore nothing is to be done here without the direction of Christ, all is to be swayed by him, and his authority: Now Reason teacheth us that a Man may do with his own what he will: So seeing it is Christ his Table, shall not he establish what Laws and Customs he will? Experience teacheth us amongst Men, that he that is the Master of the Feast, may establish what Laws he will: And so this being Christ's Table, nothing ought to be done without his council, his direction, and his advice. 1 Cor. 11.23. When the Sacrament had grown to some abuse; what did the Apostle? Why he would redress it according to the original institution of Christ: True, the things are out of order in it, but I will tell you what you shall do: That which I have received of the Lord, that I deliver unto you, tie yourselves to it, as if so be he should say, his authority is vncontroleable, look what he saith that must stand for good, his commandment and his practice is most perfect and absolute, whosoever doth go about to add anything to that which Christ hath done, he doth add that which is superfluous and needless, and whosoever shall detract anything, shall make it imperfect; whosoever shall go about to alter any matter of substance in the Sacrament, as much as in him lies, he shall make it not Christ's, but his own Sacrament: Whosoever he be that thus takes upon him to add or to detract, let him know, that the Law hath set him his doom, Deut. 4.2. and 27.26. Cursed be he that shall add anything, and the Gospel it saith Amen to it, Reu. 22.19. Whosoever shall add or detract, not only from the Word of God, but also from the Ordinances of God, they are so perfect, that whosoever shall do either, they shall endanger themselves to God's curse. But herein we must put a difference between matters of Circumstance, and matters of Substance: There are some things that Christ instituted in the Sacrament of the Lord's Supper, that are to be done upon pain of damnation, but for those things which he did, and not instituted, we may suppose those to be left to the liberty of the Church: As for example, the time that Christ instituted it, it was at night, that is a Circumstance, shall we think therefore that we are bound to administer it then? No. But we suppose, and that upon good ground, that Christ hath left such matters as free to our selves, as to himself: But for matter of Substance, the things, the matter to be used concerning the Bread and Wine, and the words of institution, I say these things they are to be suspended upon the authority of the Lord Christ Jesus, 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 Equity requires that it should not be altered: And therefore that which Christ instituted in this, is not to be added too, nor detracted from.

[Use 5] Last of all, Is it so, that this is the Lord's business, the Lord's Supper, and the Lord's Table? Then whatsoever is done amiss in this case, is a wrong and an indignity offered to Christ: Whosoever comes vnfitted and unprepared, he wrongs Christ, the Apostle gives the reason, 1 Cor. 11.27. Because he is guilty of the Body and Blood of the Lord. Judas was not more guilty in betraying Christ, nor Pilate in committing him to the Jews, nor others in crucifying of him, then they that receive the Sacrament unworthily: Everyone of us would defy Judas, scorn to be as Pilate, and the Jews, Why then, scorn this, to come vnfitted and unprepared to the Sacrament, and labor to come fitted and prepared to the Lord's Table, and see that we be in good case when we come to be fed, and come not as many do for fashion sake, or for fear of Law, because they would avoid the penalty of the Law, and so abuse Christ and his Sacrament. This is horrible wrong, sin, and injury to the Son of God. Others, they come to it with a superstitious conceit, thinking that it is a preservative to keep them from an ill Tongue; but above all, the Papists excel and sin grievously in this, for if they have any cursed Plot, or notorious villainy and wickedness to do, they will upon it take the Sacrament: Here is a Religion in deed, if we do consider this well, this is sufficient to make us hate their Religion, and to detest Popery; for if they have any devilish trick to be done, then they will go to the Table of the Lord: And therefore if there were nothing to prove him Antichrist but this, this is sufficient. Amen.

THE FOURTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W EE are now to turn aside into our digression again, because the next Sabbath is a Communion Sabbath: and therefore that which we are to speak now, according to the method which we propounded in the beginning, is to be spoken concerning that Argument, that we may have some good Lessons, some profitable and wholesome Meditations, to feed upon all the week long, that we may be the better fitted to come to the Lord's Table. The first of those Heads, whereunto all might be reduced concerning the Lord's Supper, is the names and titles given unto it; and those we shown were of two sorts, some of them common to the whole action, and some of them proper to the several parts of the action. We began in those that were common to the whole action, where first we met withal this title of the Lord's Table, out of 1 Cor. 10.21. The second title was the Lord's Supper, out of 1 Cor. 11.20. which two titles because they do agree very nearly together, both in name and nature, therefore you see we have handled them together: Now we must proceed to some other name or title. A third name or title, whereby the Sacrament of the Lord's Supper is described, which is common to the whole action, is, that it is called a Communion. What Communion? Why the Communion of the Body and Blood of Jesus Christ: for so it is expressly called in 1 Cor. 10.16. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the communion of the Body of Christ? Consider I pray you advisedly of the place, for it is the Text which I purpose at this time (God willing) to treat upon. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Here you see the Apostle speaks of the several parts or kinds used in this Sacrament, and he gives a several name to each of them, in regard of the outward sign, and he doth affirm several things to each of them, in regard of the thing signified. First, he begins with the Wine in the former part of the Verse, The Cup of Blessing which we bless, is not the Communion of the Blood of Christ? The name that he gives, as you see here, in regard of the outward sign, is this: he calls it, The Cup of Blessing which we bless: the thing which he doth affirm of it in respect of the thing signified is, that it is the Communion of the Blood of Christ. So likewise in the latter part of the Verse, there he speaks concerning the other part of this Sacrament, the Bread: the name that is given unto it in respect of the outward sign, is, The Bread which we bless: and the thing that he affirms of it, in regard of the spiritual and inward grace, is the Communion of the Body of Christ. The appellations that are here given to the outward Elements, Bread and Wine, The Cup of Blessing which we bless, and the Bread which we break, are fit to be handled, among those titles and names, which are proper to the several parts of this Sacrament, because they are propounded in indifferent terms, and not under any proper name; but as for the thing signified, each of them here, as you see, being a Communion. The Cup of Blessing which we bless, is the Communion of the Blood of Christ, and the Bread which we break, is the Communion of the Body of Christ: each of them be a Communion, and both of them one Communion; and therefore this title is given in respect of the thing signified, it falleth out to be handled naturally among those titles common to the whole action of the Sacrament. All is a Communion you see. That we may understand the meaning hereof the better, and see how to proceed in it, we will first consider here the occasion of the words; and secondly, we will show the meaning of the words; thirdly, the manner, how the thing is here affirmed or performed in and by the Sacrament; and fourthly, we will proceed to draw some observations as God shall give assistance. First, concerning the occasion of these words, you must understand that the Apostle doth not here professedly and of purpose treat of the Sacrament of the Lord's Supper, as he doth in the 11 ^th Chapter, but only he doth it occasionally, and as it were by the way: The occasion was this, These Corinthians that did believe, and were converted, even after their conversion, they did still reside and converse among the rest of the Corinthians that were Vnbeleeuers and not converted, and thereby had much intercourse with them in many affairs, especially in those two affairs which be most principal, and most dangerous. First, concerning Marriage: secondly concerning religious Feasts. Concerning their Marriages with them, the Apostle hath delivered his Judgment in the 7 ^th Chapter, and directs them to the full, how to carry themselves in that business, in marrying with Infidels, whereby they might keep a good conscience towards God, and to the World. Concerning their religious Feasts, he delivers his judgment in these three Chapters, the 8 ^th , 9 ^th , and 10 ^th , proving by many reasons, that it is utterly unlawful for them to communicate in any religious Feast of theirs; one reason among the rest, is drawn from the main ground of Christian Religion, from the right nature and use of the Sacrament of the Lord's Supper, from the sixteenth to the one and twentieth Verse, and the Argument stands thus, saith the Apostle to them, You that do profess Christianity, specially you that have proceeded so far in it, as to receive the Sacrament of the Lord's Supper, you have thereby absolute Communion, you have given yourselves unto Jesus Christ, and he hath given himself likewise to you, you are made one with Christ, and he with you, and with all the Faithful: this is set down in the sixteenth and seventeenth Verses. On the other side, saith he, they that do communicate in their religious Feasts, that are consecrated unto Idols, they do give themselves over unto those Idols, and make themselves one with those Idols, & with them that worship them. That you heard in the 1 Co. 10.20. mark what the Apostle infers upon it, It is impossible to be one with God, and one with Idols: One with God, and one with Devils: For these they are no better then Devils, it is impossible you should be so; if once you give yourselves to the service of God, ye renounce the Devil; if once you give yourselves to the service of the Devil, then ye renounce God, and all the Faithful; We cannot be partakers of the Lord's Table, and of the Table of Devils, it is impossible that ever you should be so: And therefore in any case partake not with them in any of their religious Feasts. Thus the Argument stands, You that are religious, are made one with Christ, and Christ with you; and therefore it is impossible that ye should communicate and partake in the service of Idols, or Devils, and in the Supper of the Lord, that is to say, it can never be done so; the service that ye perform to God in the Sacrament, cannot be acceptable to him: the force of the reason stands in this, in the proof of the first point, as many as profess Christ, believers, and receivers of the Sacrament of the Lord's Supper, they have made themselves one with Christ, and Christ with them: that is proved in the 16 and 17 Verses, and for confirmation thereof, he makes them Judges in it, and he appeals to their consciences, saying, I speak, but unto them that have understanding, Judge you what I say, The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we breaks, is it not the Communion of the Body of Christ? (As who should say) I appeal to your consciences, you know it is so, any Man that knows what belongs to the Sacrament of the Lord's Supper, knows this to be true: So then, there is the occasion of the words. Now concerning the meaning of the words: He is to express what is meant by the Communion, and then what is meant by the Body and Blood of Christ: The Communion imports in the Original, either the act of communicating, whereby there is a communion and fellowship made; or else it imports the Communion it self, which is made by such an act: As for example, when we speak of a Contract of Marriage, or of a Bargain, the name may signify, either the act whereby the contract is made, or the contract, or bargain which is made by such an act: So this Communion signifies the contract between us, and Christ: So then this Communion is of two sorts, there is a Communion here meant between Christ, and the Faithful; and secondly, a Communion of the Faithful among themselves. First, a Communion of Christ with the Faithful, and that is of two sorts; first, a natural Communion, and then a spiritual that we have together: The natural Communion that we have with Christ, is in respect as he is a Man, and as he doth take our nature upon him, as he was made Bone of our Bone, and Flesh of our Flesh, and this is general to the whole Race of Man-kind, there is a natural Communion, between Christ and the whole Race of Man-kind, yet (notwithstanding) the saving benefit and comfort of it, is proper to the elect Children of God; and hence it is that this Communion is appropriated to the Children of God, Hebr. 2.14.16. For as much then as the Children are partakers of Flesh and Blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of Death, that is, the Devil: For he in no sort took on him the Angels nature, but he took the Seed of Abraham, and did communicate in the whole Race of Man-kind, but yet so, as only the Children of God have comfort thereby: This Communion doth arise from us unto Christ: Why? Because our Nature was first before Christ was incarnate, and he by taking of our Nature upon him, is made Flesh of our Flesh, and Bone of our Bone, and therefore this Communion is from us to Christ.

The second Communion is a spiritual Communion, as Christ is our Head and Mediator, and as we are engrafted as Members into his mystical Body; Now this Communion, none are partakers of, nor have any part in it, but only the Believes; and in this Communion we are made Flesh of his Flesh, and Bone of his Bone, as in the other he was made Flesh of our Flesh, and Bone of our Bone; so in the spiritual Communion we are made Bone of his Bone, and Flesh of his Flesh. Ephes. 5.30. the Apostle speaks there of a spiritual Communion, between Christ and the Church: now this Communion ariseth from him and by him unto us, and the other Communion ariseth from us to him; for the grace of the Spirit of Life which is in Jesus Christ, is that by which we are engrafted and incorporated into Christ. So then you see concerning both the natural and the spiritual Communion that we have with Christ. Then the second Communion, what is it? Why, the Communion that the Faithful have among themselves, whereby they are joined together, thorough the Bonds of Faith, of Hope, Love, and the Spirit of God, and all of them made Members of one and the same Body, and this Communion ariseth from the former. The Communion of the Faithful among themselves, ariseth from the Communion of us with Christ; therefore are we joined together, because all our Members do agree together from Christ our Head. The Apostle delivereth the point, and the illustration of the point together, in 1 Cor. 12.12. Though the Members be many, yet all the Members concur together in one Body. That is true, though many Members, yet all of them concur in one Body, and under one Head, and so is Christ. So stands the case of the comparison between Christ and the Church, there is a Communion between Christ and the Church, why so there is a Communion between all that have fellowship one with another, because they concur & join together under one Head. So much shall serve to have spoken concerning the Communion: The next thing that is to be unfolded, is the Body and Blood of Christ, that is to say, Christ wholly, his Body, his Blood, his Death, his Resurrection, and all his Merits: For howsoever it be, that the Lord Jesus Christ is tendered unto us in the Lord's Supper, with an eye and respect to his Death on the Cross, his Body broken, his Blood shed; yet (notwithstanding) that is not all, we are not to stay there, but it hath a further reach; otherwise, those that stood by our Savior Christ when he was crucified, put the case that one of them had sprinkled his Body with the Blood of Christ, should he have had a Communion then with Christ? Certainly no. Therefore our Faith must reach further, and not stay in the Body and Blood of Christ, but it must reach to the fruit and comfort that comes thereby to sanctification and eternal life: For so Christ spake. Math. 26.28. This is my Blood which is shed for many, for the remission of sins. Consider of Christ his Death, his Body broken, his Blood shed, we must have a further reach to discern the saving fruits and benefits of his Death, as forgiveness of sins, sanctification, and eternal life. So then we see what is meant by the Body and Blood of Christ, The Communion of the Body and Blood of Christ.

Now the third point to be spoken of is, the manner of the performing and accomplishment of those things in the Sacrament or Supper of the Lord. We must understand it to be thus performed, that is to say, that this Communion with Christ, or the Communion that we have among our selves, we must not so understand it, as if it were begun, or made; but so performed as according to the nature of the Sacrament will reach unto it (that is to say) it is there confirmed, ratified, and sealed up unto us; the Body and Blood of Christ is communicated unto us, by the way of Seal, of Pledge, of Ratification; the Sacraments do not beget Faith in us, but they confirm Faith where it is begotten already, Rom. 4.11. After he received the sign of Circumcision, as the Seal of the righteousness of Faith which he had when he was uncircumcised, &c. The Sacrament, that comes and seconds it, and ratifies it unto us. Then here is the case, at our first conversion, when God gave us an effectual calling, God drawed us near to himself, and worked Faith in us, and touched our Hearts by his Spirit, and so makes this holy Communion between Christ and us, and so makes us one with him, and he with us. Well, Faith being thus begotten in us, by the preaching of the Word, the Union being thus made, then God admits us to his Table, to the Sacrament of the Lord's Supper, the point now in hand: He admits us there, that so this Communion, already made between Christ and us, might be further confirmed and ratified: The Sacrament doth this not as an efficient cause, but as an outward instrumental cause: It is not done by the deed done, as the Papists say, the deed done is not enough to confer grace, no, it is no such matter, the Sacrament of the Lord's Supper, is the Communion of the Body and Blood of Christ: The means that God's children are converted by, and effectually called, is the Word, thereby Faith is wrought in them, and a holy Communion made between Christ and them: after they are admitted to the participation of the Sacrament, by which Sacrament, as an outward instrumental cause, this Communion, being already begun, and made, is further ratified, and confirmed: This is the meaning of those words, that it is the Communion of the Body and Blood of Christ. Now we come to the observations that here ariseth for our instruction: First, concerning the Communion between Christ and the Faithful: and then the Communion between the Faithful and themselves. The Communion that is between Christ and the Faithful, is confirmed unto us in the participation of the Lord's Supper, that is, it is an effectual Bond, Pledge, and Seal of that holy and blessed Communion, that the Faithful have with Christ, and Christ with them. In Math. 26.26. the Text saith there, that our Savior took Bread, and gave it to his Disciples, that is, Christ communicated himself to us in the Sacrament. Now we are to prove that Christ communicated himself to us in the Sacrament: He gave it to his Disciples; what freer then the gift? And withal he presseth it upon them, and bids them take, eat, this is my Body: What can be spoken more frankly, and more freely? And therefore being spoken by him, that never spake anything that he meant not in his Heart, it must needs be a very frank and free bestowing of himself: Yet (as you will say) here is Bread, and here is Wine, frankly and freely given; but what is this to Christ his own Body? Yes, that Bread, in a Sacramental sense, is the Body of Christ, he gives the name of the Sign to the thing signified; this Bread is his Body; whatsoever he speaks and performs concerning the one, he doth concerning the other. He was not so frank, free, and liberal in giving Bread, as he was in giving his Body to feed upon: So the like is concerning the Cup, in Vers. 27.28. First, here you see then, that the Sacrament of the Lord's Supper, in regard of the first institution, is a Bond and Seal of the blessed Communion that we have with Christ, He gave himself to us. In John 6.51, 52. there Christ tells them, that He it the living Bread which came down from Heaven, if any Man eat of this Bread, he shall live. The meaning is, that Christ gave us his Flesh to eat spiritually. In Vers. 53. it is said, Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Communion with Christ. But that which is most pregnant for our purpose, is in Vers. 56. where it is said, He that eats my Flesh, and drinks my Blood, dwelleth in me, and I in him. What nearer Communion can there be then this, that we dwell in him, and he in us? Who are they that partake of this? He that eats my Flesh, and drinks my Blood, dwelleth in me, and I in him. And is not this his Flesh eaten, and his Blood drunken? In the participation of the Lord's Supper, is ratified the sweet Communion that is between Christ and us. I do not say that that in the sixth of John is understood properly of the Sacrament of the Lord's Supper, but is mystically applied to this, of eating Christ by Faith, and therefore justly agrees with this, of the Lord's Supper, when we meditate upon Christ's works in the Sacrament, or out of the Sacrament, not eating his Flesh, and drinking his Blood after a spiritual manner, that is in the general there, if we do this in the use of the Sacrament, we do it in a particular manner: So then it is so in all our spiritual eating of Christ, and drinking of his Blood, we dwell in him, and he in us, then much more, in the participation of the Sacrament of the Lord's Supper, when our Faith is lift up to Christ, that we feed upon him, more thoroughly and earnestly; and therefore much more doth that place take hold of our participation with Christ in the Sacrament, that whosoever eats Christ dwelleth in him, and he in him, 1 Cor. 12.13. For by one Spirit we are all baptized into one Body, and have been all made to drink into one Spirit. The point that the Apostle is there speaking of, is this, The Communion that is between Christ and the Faithful; He shows first the Author of it, which is God, by one Spirit; and then he shows the Instrument to the Sign and Seal, which is the Sacrament, by one Spirit are we baptized into one Body, whether we be Jews or Gentiles, bond or free: then it holds by consequence in the Lord's Supper, yea, that seems plainly to be intimated, where it is said, having been made all to drink into one Spirit, a spiritual or a religious drinking, and therefore it is to be understood (as respectively) in the Lord's Supper, this spiritual drinking cannot respectively be understood of the Lord's Supper, 1 Cor. 11.26. As often (saith the Apostle) as you eat this Bread, and drink this Cup, you show the Lord's death till he come, or, ye shall show it, that is to say, The eating and drinking is a testimony between God and you, of a holy Communion ye have with Christ, and what interest unto his Death, that is, that you are partakers of the Lord Jesus Christ, that is the meaning of it.

[Reas. 1] The first Reason is drawn from the contrary, The unbelievers they do come to the Lord's Table, and not discern the Lord's Body, to them it is a Seal of their damnation, 1 Cor. 11.29. They are Enemies to Christ, they have nothing to do with him, They that eat and drink unworthily, eat and drink their own damnation. So then to the unbelievers, it is a Sign and a Seal, that they have no Communion with Christ, nor interest in him, but are damned wretches: But to them that do discern the Lord's Body, it is a Sign and a Seal of their Communion with Christ, Christ is one with them, and they with him.

[Reas. 2] The second Reason is drawn from the comparison of this service, with the service of Idols, from which the Apostle raiseth the ground of this point in hand, those that partake of the service of Idols, what saith the Apostle? They make themselves one with those Idols, as in the twentieth Verse, they are partakers, and have fellowship with Idols (as who should say) they that sacrifice to Idols, or have anything to do with them in their religious Feasts, they testify and seal up unto the World, that they are servants to those Idols; So if we celebrate this holy Feast unto the Lord, we thereby testify our Communion with Christ, and testify Christ his Communion with us.

[Reas. 3] The third Reason is drawn from the correspondency and answerableness of that which Christ did upon the Cross, and suffered upon the Cross, to that which is done at the Lord's Table, for there is a very sweet correspondency between two: Christ his Body and Blood was given for us upon the Cross, that which was given for us upon the Cross, that is given to us in the Sacrament of the Lord's Supper: Upon the Cross it was given for us, and therefore it is communicated unto us in the Lord's Supper, Luke 22.19. And he took Bread, and when he had given thanks he brake it, and gave it to his Disciples, saying, This is my Body which is given for you, &c. He took it at the Sacrament, and said, This is my Body, this is my Blood which is shed for you; giving us to understand, that what Christ did for us upon the Cross, the same he gives to us in the Sacrament: Christ his Body and Blood was given for us on the Cross, and the same was given to us in the Sacrament of the Lord's Supper: We know that the Lord's Supper is nothing else but a representation, or a showing forth of the Lord's death, 1 Cor. 11. It is a showing forth of the death of Christ: Look how it was with Christ upon the Cross, so it is with us in the Sacrament: What was given there for us, is given here to us.

[Use 4] Another Reason is drawn from the nature of the Sacrament. What is the nature of a Sacrament, but to be a Seal of the Communion of Christ? Christ ordained it so to be a Pledge of our Communion: Do this in remembrance of me.

[Use 1] The first Use is matter of Instruction in sundry parts: First, It commends unto us the infiniteness of the love of Christ Jesus, who as he did enlarge his Heart to us in giving himself his Body and Blood upon the Cross for us, so he doth communicate himself unto us by the work of his Spirit, yet further for our stronger and surer evidence of this Communion, he doth from time to time ratify and seal up this Communion unto us by the participation of the Lord's Supper. These be singular mercies of God to us, and those that have a sensible feeling of their own weakness, dullness, corruption, and unbelief, and of their daily starting aside from God, they cannot choose but embrace this as a great mercy of God, and so esteem of it: Yet there is none of God's children that knows their own weakness and infirmity, how subject they are to unbelief, and to start aside from God, if they consider how powerful the Sacrament is for the raising up of Faith in them, though not for the begetting of Faith in us, we cannot choose but acknowledge this a singular mercy and love of God to us in Christ Jesus. We know we sin daily, and by every sin we know we do as much as in us lies make a separation from God, and therefore how much need have we that this Communion that is between us and Jesus Christ should be daily sealed up, ratified, and confirmed unto us? A Woman that hath her Husband absent from her, and doth not enjoy his bodily presence, yet she comforts her self, in that she persuades her self that he is a faithful Man, and that he will not break with her: as a Ring after that Marriage is solemnized, that is given as a token of love, for the further assurance of love one to another, when she looks upon this Ring, though he be far absent from her, yet this puts her in mind of his love to her, and so me doth solace and comfort her self in the love of her Husband by this outward pledge: Even so it is between Christ and the Souls of every faithful Man and Woman, we do not enjoy the bodily presence of Christ, because he is in Heaven, nay, sometimes he with-draws his sensible presence of his Spirit from us, yet we know there is a Covenant made between him and us, he is our Husband, and we his Spouse; he made one with us, and we with him; and though he do absent himself from us, yet we comfort our selves in this Union, because we are converted unto God, and so this Communion is made between Christ and us; and we know that he is faithful, and true, and will never break his word: I but in the participation of the Lord's Supper here is a Seal and a Pledge of his love whereby this Communion is further ratified; when we come there then the Faith which before lay hid in us, that begins to show it self by the working of God's Spirit, and so by that means we begin to comfort our selves, and to be revived in our Faith and affiance that we have in the love of Christ our blessed Husband, which is much more then a Ring to revive a Woman in the love of her Husband, because here are the words used again of the renewing of our Communion, This is my Body that was broken for thee, &c. This is my Blood that was shed for thee, &c. The words are most powerful and fit to revive us in the love and affiance that we have in Christ our Husband, this makes all quiet and sure; and to conclude, though Christ be absent from me, yet surely I know he continues one and the same, and this comforts me: we know we make use of this in our ordinary speech, if any be married, we usually say, God give you Joy. It is well, oh that there were Hearts in Men to believe and see, and that they had practice and experience of this to see that at the Lord's Table we be hand-fasted unto Christ, then God would give us much joy and comfort.

Another matter of Instruction is this: That when we are at the Lord's Table, there is a nearer Bond now between Christ and us then there was before; here is a nearer Bond, at least we are more nearer sealed and tied to Christ, and he to us, then before: And why? Because it is the Communion of the Body and Blood of Christ, it is further ratified, sealed, and confirmed; and therefore it is matter of singular comfort to God's Children in that it pleaseth God to vouchsafe us so much favor as to be one with him: To be one with a great Man, with the Princes of the World, we esteem it a great matter: but what is it to have Communion with Christ the Son of God? He to be made one with us, and we with him? This as it is matter of great comfort, so also it is matter of obedience, to stir us up to obedience. Is it so that we have been at the Lord's Table, to have our Communion renewed? Then we should carry our selves worthy of this mercy. Are we made Members of Christ? Then take heed that thou dost not take the faculties and powers of thy Soul and Body, and abuse them to sin, iniquity, and to uncleanness. It is the rule of the Apostle: We must consider with our selves, I have been at the Lord's Table, and made a Member of Christ, and therefore now I must look better to my Tongue that I do not swear nor blaspheme, nor use no vain nor idle speeches; that I must now look better to my Eyes, that I do not suffer them to be light and wanton Eyes; and specially to look better to my Heart, to walk with Christ, because he is one with me, and I one with him.

Another point of Instruction teacheth us, that Christ is really delivered unto us in the Sacrament, but yet notwithstanding spiritually: but verily the Bread is the Communion of his Body, and the Wine the Communion of his Blood: that is to say, there is a real Communion to every faithful and spiritual Receiver; for as the Spirit of God works Faith in our Hearts, so Faith causeth us to believe that Christ hath made our peace with God, and that we are incorporate into his Body, and made one with him. This is the real exhibiting of Christ in the Sacrament, there is no transubstantiation that the Bread is turned into the Body of Christ, no, the Apostle saith, It is a Communion of the Body of Christ. A plain exposition of Christ himself, where he saith, This is my Body, that is to say, It is a Communion of his Body. But if this be such a Communion, then say they, the Bread must be turned into the Body of Christ. I answer, neither of these, for the Communion is spiritual, it cannot be a corporal Communion, but a spiritual Communion, there is such a Communion as is made here between the Devil and them, that worship the Devil which is not a corporal substance, that is nothing else but a testification that they will serve him, worship, and obey him. So our Communion is a ratification that we believe in our Hearts that Christ is one with us, and we with him. True, we are made partakers of Christ wholly, of his Death, and of his Merits, but still in a spiritual manner. As for his Body, we have nothing to do with it, that is in Heaven. And therefore they that say, they eat his Body, they are as gross, as those in the sixth of John. It is an absurd thing, nay, it is a horrible thing, for any Man to think that they should eat the Body and Blood of Christ in the Sacrament.

[Use 3] The third Use: It is matter of reproose (I shall but point at them) First, It reproves the names that the Popish Church gives unto this Sacrament, they call it the Mass. I would fain know of the Papists, what is the reason they call it by the name Mass, seeing it is called in the Scripture a Communion, let them show us but one title in all the whole Book of God, that it is called a Mass, and we will yield to them. It is true, the Mass, though it have been ancient amongst the Fathers, yet it is not ancient in the Scriptures.

Another matter of reproof that here ariseth, is against the Popish Church that celebrate this Sacrament in one kind, they give the People the Bread, but not the Cup, The Cup which we bless, (saith the Apostle) is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Take this for a rule, wheresoever the Lord's Supper is handled, where it is not handled but by the way, there they are both used, sometimes it is done by the Bread only, and sometimes by the Cup, but where it is of purpose treated of, there you shall find that they are both spoken of.

[Use 4] The next Use: Is it so 〈◊〉 there is such a Communion between Christ and us? Then it teacheth us this, that everyone of us should so fit and prepare our selves when we come to the Lord's Table even as if we came to receive the very Body and Blood of Christ; If Christ should enter into us bodily, then we would make us as clean as we could: And shall we not much more when he comes to enter into us spiritually? And to say with the Centurion, Lord I am not worthy that thou shouldst enter under my Roofe. So everyone of us should make all preparation to give entertainment to such a Guest. It is noted that when the Passover was to be eaten and celebrated, that they were to look for a Chamber trimmed, a clean neat Roome: so we when we come to the Lord's Table must be fitted and prepared by Faith and Repentance, and a purpose to lead a new life. We find that Joseph of Aremathea begged the Body of Jesus when he was crucified, and he took a clean Linnen clothe and wrapr it in, sweet, clean, and neat entertainment for the fleshly Body of his crucified upon the Cross: then much more cause have we that receive the Body and Blood of Christ after a spiritual manner: What need have we to purge our selves of all our filthiness and uncleanness, and to wrap the Body of Christ in clean clothes, and to lay him in a new Sepulcher where never Man was laid? And therefore whosoever comes to the Lord's Table, see that you come fitted and prepared.

[Use 5] The last use teacheth us, that we should frequent the Lord's Table. Is it so that it is the Body of Christ, who can ever think he hath enough of that? You know what the Apostle saith, O Lord give us evermore of this Bread. If we did but consider when we come to the Lord's Table, of this sweet Communion that is ratified between Christ and us, then we would say, Euermore let us come to thy Table, and as the Apostle Peter said, Not my Feet only, but my Head and my Hands also, when he knew the benefit of the washing. So if we knew the benefit of the Lord's Supper, we would not come once a year, nor once a month, but every day if we could. It is the ignorance of the benefit of it, that makes us come so seldom to it as we do.

THE FIFTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W EE are now to make digression into the matter of the Lord's Supper, and so according as we began, to pay our monthly tole, as it were to our Lord Jesus Christ, in remembrance of his death and passion, in preparing our selves to a worthy receiving of the Sacrament of his blessed Body and Blood, that so we may be fitted to come, with glory to God, and comfort to our own Souls. The third name: It is called a Communion, as you have heard out of the 1 Cor. 10.16. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Where the Apostle entends a double Communion: One, that the Faithful have with Christ their Head: Another, which the Faithful have amongst themselves. That which we have with Christ, is double, Natural and Spiritual: Natural, and that is by his incarnation, as he is Man; and this Communion, is common to all Men, but yet the saving benefit of it reacheth only to the Faithful, Hebr. 2.14. For as much therefore as the Children were partakers of Flesh and Blood, he also himself took part with them, that he might destroy thorough Death, him that had the power of Death, that is, the Devil. The Spiritual Communion is from Christ our Head to us by grace: The Natural Communion is from us to Christ. The Spiritual Communion, is from Christ to us: In the former he is made Bone of our Bone, and Flesh of our Flesh; In the latter, we are made Bone of his Bone, and Flesh of his Flesh: as in Ephes. 5.30. For we are Members of his Body, of his his Flesh, and of his Bones. The second Communion is of the Faithful amongst themselves, and this stands in Faith, and Hope, and Love, and this proceeds from the first: for therefore the Faithful are knit together amongst themselves as Members, because they are first knit to Christ their Head. We have spoken of the first Communion already so far as it concerns this Sacrament: Now we come to the second Communion which the Faithful have amongst themselves. And that we may proceed upon a good and sure ground, we must first see, that this second Communion is here intended by the Apostle as well as the former: For howsoever the word Communion may be indifferently understood of each; as well the Communion which the Faithful have amongst themselves, as of that which they have with Christ, yet if the Apostle doth not here so intend it, wharsoeuer we shall speak of it, though happily true, and fit for the Argument in hand, yet it may justly be distasted, as not seasonable, because it is not pertinent to this place: but when we plainly see that it is part of the Apostles reach to show that the Lord's Supper is a Communion of the Faithful amongst themselves, we shall much better relish and digest those Doctrines which shall be raised from it. Now that such is the entendment of the Apostle, it appears thus: He saith in Verse 16. The Bread which we break, is it not the Communion of the Body of Christ? And so proceeds and saith, Verse 17. For we that are many are one Bread and one Body, because we all are partakers of one Bread. Where you see it is an next to the former by way of reason: Now ye know that the reason must be answerable in sense to the proposition that is thereby confirmed: Therefore except we will make the Apostle to speak absurdly, and without sense to set down the proposition of one thing, and to render the reason of another: It must needs be granted, that look what Communion he speaks of in the reason, Verse 17. the same Communion he speaks of in the proposition, Verse 16. and so on the contrary, look what Communion he speaks of in Verse 16. the same he speaks of in the 17, but in Verse 17 he speaks expressly and distinctly of the second Communion as well as of the first, for when he saith in the latter part of Verse 17. We are all one Bread, there is our Communion with Christ: And in the former part, We that are many are one Bread and one Body, there is the Communion which we have amongst our selves: And mark, the latter part contains the cause of the former, and is rendered as a reason of it, because we are all partakers of one Bread: showing not only that there is such a Communion amongst themselves, in and by the use of the Sacrament; but also how it is effected, namely, because all partake of one Christ, that thorough the Communion which everyone hath thereby in the Body and Blood of Christ, they have also a Communion amongst themselves: And for further confirmation hereof, he gives instance in two cases of like nature, one in Verse 18. Israel which is after the Flesh, are not they which eat of the Sacrifices, partakers of the Altar? As who should say, It is so with those Israelites that still observe the carnal Rites (as the Apostle else-where calls them) that communicate together in their service; and therefore so do you in yours. The other instance is in Vers. 20.21. It is so with the worshippers of Idols, they thereby partake and have communion and fellowship one with another: For the very same word which is in Verses 18 and 20. partakers, and fellowship, is the same in the Original with that in Verse 16. communion. Now then if Israel after the Flesh, that still observe their carnal Rites, and if Idolaters, if they in their service and worship have communion and fellowship one with another, as well as with their Idols, then much more have we (saith the Apostle) in the Lord's Supper. We have a Communion amongst our selves as well as with Christ our Head, which in all these are to be understood 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 selves. This point being thus cleared, and the way made open and plain before us, now we are to enter upon such Doctrines and observations as naturally ariseth from hence.

[Doct. 1] Seeing the Apostle saith, that the Sacrament of the Lord's Supper is a Communion of the Faithful one with another, the observation is this: That the Sacrament of the Lord's Supper, is a public Testification, a comfortable Nurse, a mutual Bond, and a sure confirmation of that spiritual Communion which the Faithful have amongst themselves: Or to speak more briefly, and yet more plainly; It is the Sacrament of Love and Amitie amongst God's children: This point is to be proved: See it in the Shadow in the Sacrament of the Old Testament, which stands in correspondency and answers to this of the New, that is the Passover, and hereby we shall see, not only that theirs in Christ is as ours, 1 Cor. 10.3, 4. but also so long as ever this Sacrament hath had any being either in the Substance, or in the Shadow, it hath always been of this very nature and use here propounded. Consider the Lord's institution of the Passover, Exod. 12. and there we shall find many Ceremonies and circumstances tending to this end, tending to show and to nourish a loving Communion amongst the Receiuers: First, All were to communicate in it, as we may see Vers. 3.6.47. Ioynt actions are always intended 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, whosoever doth dissent, and not lovingly communicate with all the rest in this business, should have no part nor benefit in or by it. Thirdly, it was to be eaten in one House, Verse 46. the oneness of the House and place where it was eaten, testifies the oneness of the Hearts & affections of them that eat it: for where those of a Family are at jars, and dissensions, and divisions, one House will not hold them. Fourthly, If his House were too little for the Lamb, he was to call in his next Neighbor, as in Verse 4. a pregnant testimony of love 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 hour, Vers. 2, 3, 6, 8. their general consenting in the time arguing the general consenting of their Minds and Hearts: And what time was that? Even the Euening, when they were all in their cold Blood; the injuries and offenses of the day forgotten and forgiven (for the Sun must not go down upon our wrath) when their affections were as calm and quiet as the Euening, then they were to receive 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 lovingly submitting themselves under the same Law, and sweetly consenting together to go all by one and the same direction. Lastly, It must be eaten without Leaven, Vers. 8, 15, 19. what that is in the Letter, all of us know by our own experience: But what is the true and spiritual sense of it? That let the Apostle tell you in 1 Cor. 5.7, 8. Let us keep the Feast not with old Leaven, neither in the leaven of maliciousness and wickedness. It is the Leaven of maliciousness which above all Leaven is to be purged out; Love and charity being specially confirmed to us in this action. Thus we have seen it in the Institution: Now let us consider it in the Restitution by Hezekiah, 2 Chron. 30.3, 5. when the Passover had been a long time intermitted, for it saith, Vers. 5. they had not kept it of a great time: There are many testifications of a loving 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 keep one and the same Passover, and that with this special observation, Verse 3. that when they could not keep 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 expressly noted that all Judah came with one Heart, a very great assembly, howsoever there were many Recusants in Ephraim Verse 10. as there be too many now a days: And so it was done with great Joy, Verse 21. and doubling the observation of the Feast, keeping it other seven days, Vers. 22, 23. All which are plain restifications with what a loving and cheerful Communion they performed this service. So in the seconding of this Restitution by Josiah; 2 Chro. 35. from the first Verse to the eighteenth, there we may see, such willing contribution by King and Princes, such a general assistance of Priests and Levites, such a great concourse of People from all Judah and Israel, such a great assembly, as that there was no Passover kept like that since the days of Samuel. All lively witnesses, as of their zeal for God's glory, so of a most loving Communion amongst themselves. If it be so in the Shadow, what is it in the Substance? If the Passover be a Sacrament of Love and Amitie, then the Lord's Supper is so much more? See it therefore secondly in the Substance, The Lord's Supper, John 13.4. to the 15. Our Savior being to ordain this Sacrament, doth first teach them by his example, a Lesson of Love, he washeth his Disciples Feet: teaching them that they must so love one another, as that they refuse no servile office for the good of their Brethren, though it be the washing of their Feet. And after the Institution, Vers. 34, 35. he presseth upon them his Commandment of Love, as his chief Commandment, and their chief duty to God. Mark this, it is as if he had said, I will now have you to receive the Sacrament of my Supper: Well before you receive it, that you may know it to be a Sacrament of Love and concord, and a Bond or Pledge of your spiritual Communion one with another, I give you an example of Love to season your Hearts withal before hand: And that you may continually so esteem and remember it, I will charge you with my Commandment of Love in a special manner. He prepared them with an example of Love before, and after gives them a Commandment of Love, to teach them that this Sacrament is a Communion of Love. 1 Cor. 11.17, &c. the Apostle being to redress 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 Love, Verse 18. dissensions, 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 practices are directly opposite to a Communion; these are breaches and separations, and therefore if ever they will celebrate this Sacrament aright, according to the will of God, and the nature of the Sacrament, and for their own good, it must be done with all the offices of Love that may be. In the 1 Cor. 12.13. For by one Spirit are we all baptized into one Body &c. and have been all made to drink into one Spirit: To drink into one Spirit, whether it be meant directly of the Lord's Supper as the phrase sounds, or: the signification of the other Sacrament insinuates, for it is so in Baptism, that is a means of this Communion, therefore also in the Lord's Supper: Or whether but by consequent, for so it is meant at the least, yet it proves it, that the Sacrament of the Lord's Supper is a Sacrament of Love and Amitie amongst God's Children. Act. 2.42.46. The Church that was there converted, 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 Lord's Supper, which is meant by the breaking of Bread; noting that they which partake of the Lord's Supper, there should be a lovely Communion amongst them.

[Reas. 1] The Reasons: First, all the Faithful do believe in one and the same heavenly Father, even the Father of our Lord Jesus Christ, who hath given his Son for us on the Cross, and daily gives him to us in this Sacrament, Gal. 3.26. We are all the Sons of God by Faith in Christ Jesus; and thereby we become one, Verse 28. Jew and Gentile, Bond and Free, Male and Female, are all one in Christ Jesus, and when we come to the Lord's Table there we profess it in a special sort that we are the Sons of our heavenly Father. What nearer natural bond, then to be Children of the same Father? What sweeter name of Love, then the name of Father? And is it so in Nature, how much more in Grace, to be spiritual Brethren, and Children of our heavenly Father? Therefore this is a testification and bond of a most lovely Communion which the Faithful have amongst themselves. This is the Fountain of our Communion.

[Reas. 2] Secondly, We are all Members of the same Body under Christ our Head, Ephes. 4.15, 16. and from him we receive Life, and Grace, and Spirit, this is a very near Communion, and very lively testified & expressed in the use of this Sacrament, where we all eat and drink together of his Body and Blood, as Members incorporate into his Mystical Body. This is the matter of our Communion.

[Reas. 3] Thirdly, We are all partakers of the same Spirit, 1 Cor. 12.13. We all drink into one Spirit. And this also we profess in this Sacrament, John 6.63. It is the Spirit that quickeneth, the Flesh profiteth nothing. And this is the life of our Communion.

[Reas. 4] Fourthly, All the Faithful are of one and the same Religion, which even in false Religions binds Men strongly together: How much more in the true Religion? And this likewise is here publicly testified in this Sacrament, 1 Cor. 10.20, 21. This is the Seal of our Communion.

[Reas. 5] Fifthly, We all partake and sit at one and the same Table, and this makes Men grow to a lovely fellowship and society; nay, the savage Beasts by eating at one Racke, it hath bred peace amongst them; and this we do not only profess, but act and practice in the Lord's Supper; we all sit at one Table, and therefore this must needs nourish a lovely fellowship and society amongst us. This is the Badge of our Communion.

[Reas. 6] Sixthly, The actions which we perform at this Table, are speaking signs of Love and unity; we eat and drink as it were one to another, and pledge one another; for howsoever everyone there eats and drinks for himself, yet withal still remember that thou do it with a charitable nourishing and cheering up of thy Fellow-Guests. These are ordinary actions, and yet withal they are special tokens of unity and friendship. And these are the Exercise of our Communion.

[Reas. 7] Seventhly, The outward Elements used at the Lord's 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 us, that though diverse 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 plain testification and bond of Love and amity. And this is the Pattern of our Communion.

[Reas. 8] Lastly, Prayer, that is a special duty to be performed in the participation of the Lord's Supper, and this requires and entends love, 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 general acclamation, that the Sacrament of the Lord's Supper is a public Testification, a comfortable Nurse, a mutual Bond, a sure Confirmation of that spiritual Communion which the Faithful have amongst themselves. First, We are all Children of the same heavenly Father: There is the Fountain of our Communion. Secondly, We are all Members of that Body, whereof our Lord Jesus 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, We are all of one and the same Religion: There is the Seal of our Communion. Fifthly, We all sit at the same Table: There is the Badge of our Communion. Sixthly, The actions we perform at this Table: They are the Exercise of our Communion. Seventhly, The outward Elements used at the Lord's Table: They are the Pattern of our Communion. Lastly, Prayer, is the Flame or Sparkles of this holy Fire of our Communion.

[Use 1] The Uses: First, this teacheth us the needful use of the Sacrament, specially in these times, wherein as it is Math. 24. Love waxeth cold, we had need to be stirred up; and seeing this Sacrament is a means for that purpose, we had need to frequent it. But some will say, if we have Love before, what need we then come thither to have it increased? I answer yes, for we have no Grace, but we must increase in it. 1 Thess. 4.9. The Apostle gives the Rule, Concerning brotherly love I need not write to you, you have love: It should seem therefore needless to write: But I would have you to increase in the same more and more. You say you have Love, and therefore what needs the Sacrament? Yes, though you have Love, yet increase in this Love more and more.

[Use 2] Secondly, It shows the excellency of this Sacrament in regard of the use of it; that it associates us to all the Saints and Children of God both in Heaven and Earth; for it reacheth to them in Heaven, for they are Members of the same Body, they triumphing, we fighting. It is true, their state is a glorious state, they are out of harms way, we are subject to many dangers, but yet we have a sweet Communion even with them in Heaven, and we must think this, we are here at the Lord's Table, and all the Saints in glory have been glad of this, they which now sit in Heaven with God; and thorough God's mercy it will be as beneficial to bring us thither; and though we come short of that blessed estate, yet let us tread the same steps, and then the time will come when we shall be in glory as they are. And so in regard of the Children of God in Earth, it makes us be partakers one with another, though one be in the East, and another in the West, yet in this blessed Supper, their love is sweetly confirmed. The benefit is this, when we are in afflictions, we know that they who lived before were so, and those that are now in our troubles, they mourn with us; if there be any cause of rejoicing, they rejoice with us; but above all this, we have this Communion amongst our selves, and with the Saints in Heaven, that we have interest and right in all their Prayers which they make to God.

[Use 3] The third Use teacheth us, when we come to the Lord's Table, that then we bring Love with us; it must not then be to begin, it must be in us before, it is here to be increased and nourished in us; It is our Saviors Rule, Math. 5.23, 24. If thou bring thy gift to the Altar, and then rememberest that thy Brother hath ought against thee, leave there thine Offering before the Altar, and go thy way: First, be reconciled to thy Brother, then come and offer thy gift. First, be reconciled to thy Brother, get his love, then come and offer thy Offering, and so it will be acceptable to God, and profitable and comfortable to thyself. There be many Reasons to stir us up to this duty: We come to the Lord's Table to receive a Pledge and Pawn of God's Love in Christ; the Bread and Wine are Pledges of the same; therefore we must come in love; we come to have our Faith confirmed and increased, how can this be without Love? 1 Cor. 13.2. If I had all Faith, and not Love, I were nothing. If we want Love, all is nothing: so we come there to join with the Congregation in Prayer: If we pray without Love, in wrath and hatred, it is damnable, 1 Tim. 2.8. Again, we come to receive the forgiveness of our sins at God's Hand, then we must forgive one another, Math. 6.15. If you do not forgive Men their trespasses, no more will your Father forgive you your trespasses. Besides, this Sacrament is a Seal that depends upon the Word; but we cannot profit by the Word without Love. James 1.20. The wrath of Man doth not accomplish the righteousness of God. That is, when Men are of a wrathful and filthy disposition, the Seed of the Word will not grow in their Hearts. 1 Pet. 2.1, 2. Wherefore laying aside all maliciousness, and all guile, and envy, &c. As new-borne Babes desire the sincere Milk of the Word that ye may grow thereby. If we cannot profit by the Writings without Love, then we cannot profit by the Seal which depends upon them, without Love. Therefore we must bring Love with us to this Sacrament, and resolve to maintain it, and not break it for anything, especially for trifles. But some will say, I would fain be friends, but he that is fallen out with me, will not be reconciled. Well, what then? Hast thou tendered it bona fide, and dost thou desire it heartily? And dost thou for thine own part forgive freely? Dost thou pray that God would turn his Heart? And dost thou take all opportunities, and use all good means to draw him to it? And art thou willing to humble and disparage thyself rather then fail? And art ready to embrace him upon any lawful conditions that thou mayst win him? And dost thou do all this for God's cause, that he may be honored and served, and thy Brother cured, and thyself in better case to do thy duty? Why then though he be at variance with thee, yet thou art at peace and unity with him: the sin is his, and not thine. I, but what if I have done thus, and have been reconciled to him, and he breaks forth again, must I seek to him again, I cannot yield to this? Yes, thou must do it again: our Savior teacheth us that we must do this seven times, yea, seventy times seven times, though it be never so oft thou must seek reconcilement, and not let this hinder thee from the Lord's 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 use either a Letter or Messenger to him, if conveniently thou mayst; if not, discharge thyself clearly before the Lord; and if it be a known jar, then tell them of it that are chiefly acquainted with it, and make profession that thou wouldest fain be reconciled, and this will discharge thee. I but what if I cannot dispence with my own Heart? I grant it is my sin, yet I cannot be at peace with him. Well, then thou canst not be saved: If thy Heart be so hardened against thy Brother that it cannot forgive him, assuredly the Lord may justly and will harden himself against thee. But whether am I in such a case to come or to forbear? Many will come and ask this question of the Minister, and it is a captious question to him: For if he say, Come, then it hardens them in their malice: If he say, Forebear, then he hardens them in their profaneness: Each way is a double notorious sin; but in the mean time it is a foolish and senseless question to them: For whether they do come, or whether they do forbear, being in that case, they cannot be saved; for thou hast no part in these businesses: None of God's Ordinances will save us unless we submit our selves to them, we can tell you no other way to Heaven, then God hath told us; therefore if you believe 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 evils, it is best that such a one forbear 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 have no right to this Sacrament, and therefore are not to be admitted by the Minister; their forbearance is but hurt to themselves; their coming is an offense to the Church. But they will say, how shall we do? Why, if thou canst not be fitted to come, thou must not come; if thou wilt live in thy sin, and rather go to Hell then forgive thy Brother, then thou must die in thy sin. The point is this, we must pull down our proud Hearts, and cast out this Leaven of maliciousness which makes us unfit to receive any good by this Sacrament, or by any of God's Ordinances. But what if I have labored to the utmost of my power, and yet cannot quite overcome my wretched corruption, but that still I have some grudge left within me? I answer, there is none that labor so, but they find some effect of it in themselves: if therefore thou find some working in thee, and art grieved that there is no more; and if thou dost continue in thy labor, and care, and striving, even to the very death, thorough Christ Jesus thy infirmities shall be pardoned and cured, and thou shalt be a fit Guest for the Lord's Table. But for Christ's sake deceive not thyself, saying or thinking thou hast striven thy best, when thou hast done little or nothing at all: For if thou hast striven as thou oughtest, thou shalt find some effect of it. It is a commendable thing therefore, that Children and Servants should make means to their Parents and Masters for the forgiveness of their offenses which they have committed against them, with this caution, that it be not done for form or fashion, but with a purpose and endeavor not to offend so again. But this is not all, for I would have Men know, that it is not enough to be at peace with Men when they come to the Lord's Table; but this duty of Love extends it self to the whole second Table; and therefore it is not enough only not to be in malice, but if thou failest in any other duty of the second Table, thou wantest this Love; though thou hast no malice in thy Heart, yet if thou beest a dishonourer of Parents, a Thief, or a Liar, &c. thou faylest in this duty: And therefore when I bid you come in Love, I mean that you should so love your Neighbors, that you should seek both in thought, word, and deed to advance them and their estate as your own.

THE SIXTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

T HAT which we are now to speak of, is by way of digression into the Argument of the Lord's Supper, to prepare us against the next Lord's day, wherein we purpose if God give us life and grace, to meet at the Lord's Table: Some profitable meditations therefore we are to receive, to prepare and season us before we come. The first of those Heads whereunto we did reduce this Doctrine of the Lord's Supper, were the names and titles that were given to it: and some of them we shown 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 Lord's Table: Secondly, The Lord's Supper: Thirdly, The Communion: Now follows the fourth title which is given to it, and that is, The New Testament: For so it is called by our Savior himself in the first institution of it, as it is reported by three several Evangelists, Math. 26.28. This is my Blood of the New Testament. Mark 14.24. There is the same words. Luke 22.20. This Cup is that New Testament in my Blood. And the testimony of these three Evangelists, is seconded with the after-witness of the Apostle Paul, 1 Cor. 11.25. This Cup is the New Testament in my Blood. All concur together very plainly, calling this Sacrament, The New Testament. Matthew and Mark speak plain enough that he spake it of the Cup; for so the course of the Text directly entends, Math. 26.27. Mark 14.23. Also he took the Cup, &c. that is plain enough. But Luke and Paul speak more pregnantly and expressly, 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 receive it with these cautions: First, whereas it is spoken of the Cup, it is to be understood of the Wine in the Cup: Secondly, whereas it is affirmed only of the Wine, that that is the New Testament, it is to be understood of the Bread also: Thirdly, we must not set it on the Racke, and stretch it further then the nature of a Sacrament will bear it. First, howsoever it be said the Cup by name, yet it is to be understood of the Wine in the Cup, by an ordinary figurative speech whereby the thing contained is signified by the name of the thing containing: I will give you an instance of the very same nature, time, and place, Luke 12.17, 18. And he took the Cup, and gave thanks, and said, Take this and divide it among you. Our Savior sitting at the Passover with his Disciples, gives them the Cup, and bids them divide it amongst them: What, the material Cup? No, but the Wine in the Cup. It is the fruit of the Vine, the Wine they were to drink of, as Verse 18. I will not drink 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, howsoever it is spoken of the Cup only by name, yet it is intended proportionally of the Bread, and so of the whole Sacrament: For both kinds make but one Sacrament; and therefore the Bread being as substantial a part of the Sacrament as the Wine, look whatsoever is ascribed, or whatsoever benefit ariseth by the Wine, the same also is to be acknowledged in the Bread; and whosoever shall make the Cup the New Testament, and not the Bread, doth thereby as much as in him lies, dissunder the Body of Christ from his Blood, and so disannul this whole Testament. Thirdly, the speech is not to be set on the Racke, and stretched further then the nature of a Sacrament will bear, This Cup is the New Testament, &c. Not that it is so in it self, it is not meant that that is the substance of the Testament it self, but only Sacramentally according to the entendment of speeches in the like kind in all other Sacraments, that is, This is the Pledge and Seal of the New Testament. That we may carry the business wholly and plainly before us, whereas there be four witnesses of this Truth, it is needful and profitable for us to compare all these testimonies together; for by this means if there be any seeming difference betwixt them, they shall be accorded, and so the Scripture shall be justified from contradiction. Secondly, so that which is defective in the one, shall be supplied in the other. Thirdly, so shall we be more fully persuaded of the truth hereof, being confirmed out of the mouth of many witnesses, and so we shall understand the whole mind of God touching this business. And because the Evangelist Matthew is more copious then any of the other, his testimony shall be the rule that we will compare & reduce the rest unto, Math. 26.28. This is my Blood of the New Testament, that is shed for many for the remission of sins. This, that is this Cup, or this Wine, or this Sacrament (as we heard the meaning was before) and herein they all agree, Is my Blood, which if it be grossly and carnally to be understood, as the Capernaits did understand it, John 6.51. and as the Papists do in this very case, it is impossible in every Mans understanding, that Christ should give them his Blood whilst he was alive: but if it were possible, yet the speech is fearful, and the action savage both on his part and theirs, that he should pour out the Blood of his own Body into the Cup, and they should drink of it: If they had so taken his meaning, trembling and horror would have been upon them, even to death, that they should drink Mans Blood, yea, the natural Blood of their loving Master, and the Son of God: this had been a savage thing. But understand it as he meant it, spiritually and sacramentally, then it is full of comfort, This is my Blood, that is, the Sign, and Seal, and Pledge of my Blood: as if he should have said to them, If ye drink of this Wine, and withal lift up your Hearts, and have Faith in my Blood, the Wine shall be (thorough God's ordinance, and the lively operation of the Holy Ghost) as effectual to you to all saving purposes, as if my own Blood were as naturally or certainly in you as in myself, The New Testament, which is spoken in opposition to the former Testament. There was a Testament before, but that is old, this is new: and there was Blood before, but that was of Beasts and Birds, this is of himself: My Blood of the New Testament. Here is some seeming difference betwixt them, Matthew and Mark agree, This is my Blood of the New Testament; Luke and Paul differ from them, Luke 22.20. 1 Cor. 11.25. This is the New Testament in my Blood; This is only in the manner of the speech, not in the meaning; the joint entendment of them all, is to show that this Blood is proper and peculiar to the New Testament, in respect of the full exhibition of it, whereby it is ordained, ratified, and confirmed, and wherein the whole force and power of the New Testament consists; as the former Testament was by the Blood of Bulls and Goats, so this is by the Blood of Christ: and this we may see Hebr. 9.10, &c. This is the Blood of the Testament which God hath appointed to you. And hereto answers the speech of Matthew and Mark, This is my Blood of the New Testament which is shed for you; and in Verse 18. the Apostle saith, The Old Testament was not ordained without Blood; and so also the New Testament is not ordained without Blood: So we see that though the witnesses differ in words, yet their meaning is one and the same, which is shed. It was not then actually shed, yet it was effectual then and always from the beginning: It was the Blood of the Lamb slain from the beginning of the World. Times break no square with God, for there is no difference of times with him at all. This is added purposely to show, that it is not simply the Blood of Christ that saves us, but his Blood shed: And that when we come to the Lord's Table, we come not to celebrate his Incarnation so much, whereby he took our Blood on him; but his Death, whereby he shed his Blood for us, and for many: It is not for all the World in general, as some foolishly immagine; but it is restrained to some: nor yet it is not limited to the Disciples only, nor yet to the Jews only, as the former Testament was; but to many. If you will know who this many is, look into the first of John, To as many as received him, To as many as believe in his Name, even to the whole many of the World that receive Christ, and believe in his Name; Of all Nations some. The Evangelist Luke and Paul add one thing further, Which is shed for you: Which is not meant of the Disciples only, but for the whole Church; for the benefit of all the Faithful: And it gives us further to understand, that whosoever comes to the Lord's Table, must receive particularly for himself, as if Christ were there present, and should say unto them, This is for you, and for you. Lastly, For the remission of sins: there is the benefit of it. I but (will some say) have we no other benefit by it? Have we not our Regeneration and our Justification, &c. by the shedding of Christ's Blood? Yes surely, but that is set down for all the rest. I but have I not remission of sins by his Body as well as by his Blood? Yes surely, but it is rather said so of his Blood, because of the Sacrifices of the Law, which were a Type of Christ's Sacrifice, and were offered by Blood. Secondly, howsoever his Body is available to remission of sins, yet it is so far forth, as it is crucified, and his Blood shed: and thus we are to conceive of these things. Now we come to the points of Doctrine and Instruction that arise from hence. The first thing that our Savior speaks of is the New Testament, that is the ground of all.

[Doct. 1] The point we observe from hence is this: The state of all the Faithful, that have lived, or do live, or shall live, from the death of Christ to the Worlds end, doth stand and hold by a New Testament or Covenant betwixt God and them: Testament and Covenant are not all one amongst Men, but in matters of Grace and Salvation betwixt God and Man, they are all one: God's Covenant is his Testament, and his Testament is his Covenant. Circumcision, though it were a bare Covenant, not ratified by the death of the Testator, and therefore properly no Testament, yet it is called a Testament, Act. 7.8. All the interest that ever any Man had in the free grace and salvation of God, they had it merely by force and virtue of a Covenant: For Man having nothing but what he receives from God, he can have no assurance to, nor any good by anything, but what he hath by Covenant from God: Hence it is that God hath always manifested his good will to Man by way of Covenant: thus he dealt with Adam before his fall Gen. 2.17. and so after his fall, 3.17. and so to Noah after the Flood, Gen. 9.9. and to Abraham, Gen. 17.2. & so to the Israelites, Exod. 19.5. & so it is now to us that live under the Gospel, the matter of Salvation stands by virtue of a new Covenant, which being sealed by the actual Blood-shedding of our Savior Christ, is most properly a Testament: and so our state under the Gospel is the state of a New Testament: in Hebr. 1.1, 2, 3. there it is plainly affirmed that it is so, At sundry times, and in diverse manners God spake in the old time, to our Fathers by the Prophets, in these last days he hath spoken unto us by his Son, who hath by himself purged our sins. The Apostle compares the state of the Faithful that lived in former times, to ours that live under the Gospel: At sundry times God appeared, &c. at the beginning to Adam, after to Abraham, &c. and in diverse manners, to some by Angels, to some by Visions, to some by Shadows, by Moses and the Prophets: but to us by his own Son, he hath manifested his Covenant to us by his Son, who hath by himself purged our sins, as who should say, He had sent a new Covenant-maker to us, and he had made a new and another Covenant with us, and what is that? Remission of sins, Galat. 4.22, &c. there it is figured that it should be so: Abraham had two Sons, Isaac and Ishmael, by which two other things are meant, saith the Apostle, the two Testaments, the former is signified by Agar, and what is her condition? Slauish and in bondage. Ishmael, what is he? Slauish and in bondage too, and borne after the Flesh. Here is the former Testament, a slavish Testament that tied Men to great bondage, specially in the Ceremonies, her Children were the Children after the Flesh, that is, as many as did not spiritually embrace it, that did not spell the Covenant of Grace under the Covenant of Works, it was to them merely a carnal Covenant, and they carnal Children. The latter Testament is signified by Jerusalem, Verse 26. and what is her condition? Above and free. What are her Children? As Isaac. And what is their condition? Not after the Flesh, but after the Promise. Therefore we, saith the Apostle, that is to say, we that live under the Gospel or New Testament, are after the manner of Isaac, Children of the Promise, Verse 28. as if he should say, we are delivered by Christ, from that slavery of Ceremonies, and from that carnal service, which was a Veile to them, they did not see that which was hidden under it, we are free from their bondage, we hold by the Promise, not after the Flesh. In Jeremiah 31.31, &c. it is promised, it shall be so, Behold, the days come, saith the Lord, that I will make a new Covenant with the House of Judah and of Israel, &c. where it is expressly called a new Covenant, and with whom it is made, with the House of Judah and of Israel, that is to say, with the Church under the Gospel, for they are the true Israel, the right Jews, that are Jews within, as the Apostle speaks, and there is set down the substance of the Covenant, and the parts of it, Sanctification and Justification, Sanctification, by putting his Law in their Hearts, Verse 32, 33. Justification, by forgiveness of sins, Verse 34. And that we may know certainly, that these days there spoken of, are the days of the Gospel after Christ's death, the Apostle himself so expounds it, and applies it, Hebr. 8.8. and 10.16, 17. and in Luke 22.20. there it is performed and made good, This is my Blood of the New Testament which is shed for you: For you? That is to say, As many as living under the New Testament do embrace it: the original Text is very significant. The New Testament emplyes a direct reference to that which was spoken in Jeremiah 31. as if our Savior should have pointed it out with his Finger and said thus, You have heard that God promised it by Jeremiah that he would make a New Testament with his People, believe it, this is that very Testament which there was promised: Rom. 6.14. Ye are not under the Law, but under Grace; there is the experience of it, that it doth and shall hold so for ever: for what is the Old Testament but the Law? and what is Grace but the New Testament? We that now live are not under the Old Testament, but under the New: for that which is there spoken to the Romans is intended generally to all Christians, that is, to all true believers, that not only acknowledge, but embrace and practice Christ crucified in true mortification; they are dead to the Law, and to Sin, and are freed from that bondage, and altogether under Grace, and under the New Testament.

[Reas. 1] First, It is a New Testament in respect of the Old: either we must hold by the Old Testament or the New: the Old if it were still of force, it could not save us, Gal. 3.21. For if there had been given a Law which could have given life, surely righteousness should have been by the Law: where ye see the Apostle saith plainly the Law cannot give life: and Rom. 8.3. it is impossible that the Law should justify us; but this Old Testament even by the death of Christ, and he by the abrogating of the Old, hath established a New, for that was some part of our Saviors meaning, that when he said upon the Cross, It is finished, the Old Testament is ceased, and the New is established; and surely if our Savior had not conferred the New Testament, he taking away the Old, had left us without any hold in God at all.

[Reas. 2] Secondly, It is New in respect of the strangeness of it; for strange things are new things: usually when the Prophets fore-tell the New Testament, they prefix this note of attention, Behold, as being about the reports of miraculous matters, that God will do great wonders and strange things and surely it is the mystery of all mysteries, and there be many wonders in this one work, that a Virgin should conceive, that the Son of God should become the Son of Man, that God should give his own begotten Son for us poor sinful wretches, and his utter Enemies; that God being a righteous Judge, should give his Son to save us notorious sinners; that one Man should be saved by another Mans righteousness; that many thousands should be justified by one Mans obedience; that the Gentiles should be called; that the Spirit should attend upon the Word to open the Heart to believe it and obey it; that so plentiful a measure of the Spirit should be poured forth upon all Flesh, young Men & Maids, and so forward: All these, and many others as strange things as these being incident to the making and accomplishing of this Testament, show plainly that our Tenor is by a New Testament indeed, a strange Testament, such as never the like was, or shall be.

[Reas. 3] Thirdly, In respect of the renewed estate which we are advanced unto, Hebr. 9.10. our Saviors 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 upright again, 2 Cor. 5.17. Old things are past away, all things are become new: new Laws, 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 us.

[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 always 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 ever come after this, to put this out of request: and therefore the estate is called the last days, Hebr. 1.1. as there being no other ever hereafter to be effected.

[Reas. 5] Fifthly, Because by this we are sensibly invested and enter into the estate of Glory, when all shall be renewed in full perfection. That which Peter saith of the state of Glory, 2 Pet. 3.13. of a new Heaven, and a new Earth, is it not affirmed of the state of the New Testament? Isaiah 65.17.

[Reas. 6] Lastly, All the hold that we have in God, is by the mediation of Jesus 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 have any hold in God by Christ, but only by virtue of the New Testament.

[Use 1] First, This should teach everyone of us to examine and try our selves what right we have in the New Testament, made and sealed by the Blood of Christ, and there we shall see plainly what hold we have in God: It is not the living in the days of the Gospel that can save you, for every Beast do live in these days as well as we: but to live under, is to be subject to it, and to live under the power, and the Laws of the New Testament: So much of this hold as we have in the New Testament, so much hold we have 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, Justification and Sanctification, therefore examine yourselves concerning both: First, for Justification, what right have you in Christ, for the forgiveness of your sins? Have you Faith in his Blood? Are ye persuaded that you are fully satisfied for, in the death of Christ? Or if ye have not this full persuasion, what degrees or what measure have you thereof? Except you have the truth of this resolution in your Hearts, you can challenge no part in this Testament. Then for Sanctification, tell me, you that profess the New Testament, how is it betwixt sin and you? Hath sin dominion over you? Then you are not under Grace, but under the Law. Is the Spirit of God within you? Do you find him to live and move in your inward parts? Is the Law of God written in your Hearts? for that you see is one express part of this Covenant: you have it in your Ears, and in your Heads, and in your Mouthes, but that is nothing except you have it in your Hearts; and what is it to have the Law of God in your Hearts? It is to do the will of God, Psal. 40.8. I have desired to do thy will O my God, yea thy Law is within my Heart. These things are our Legacy bequeathed in this Testament, and therefore it stands us upon to know whether we have received them or not. There be two special marks whereby we may know our selves to be truly under 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 sins, relenting at God's Judgments, compassionate towards the afflictions of God's Children, pliable to God's will, overcome with the love of Christ Jesus in suffering for us: this is a sure sign that the promise of the Gospel is fulfilled upon us in some measure, which is, that he will take away our stony Hearts, and give unto us Hearts of Flesh. Let everyone of us therefore lay our Hands upon our Hearts, and search, and answer as in the presence of God, whether we find this softness in us, or whether there be not as great hardness of Heart in us, as there was in the Jews in the Old Testament: surely our unableness, and unthankfulness, and willfulness, which do generally reign amongst us, do testify to the World that still our Hearts do continue in an obstinate hardness. Secondly, for the assistance of the Spirit, for the Promise of the Gospel is the Promise of the Spirit, and it is proper to the state of the Gospel, that look what the Word tells us, and bids us, or forbids us, that doth the Spirit incline and persuade our Hearts to believe and obey: do our Hearts therefore tremble when the Word is preached? When we hear the Gospel say, Believe and thou shalt be saved? Do we find an over-ruling power in our Souls, raising up our minds effectually, and causing us to believe? Can we say truly, that when we hear the Word, we find the same Spirit working upon our Hearts, Faith and Obedience, which hath enspired those that teacheth us? For this is the right state of the Gospel, Psal. 18.44. As soon as they hear, they shall obey me, as the very same Spirit which speaks unto us by the mouth of the Ministers, speaking also and prevailing with our Hearts to true obedience: Let us therefore labor, especially for these two things, Softnesse of Heart, and the assistance of the Spirit, that thereby we may see we have our right and true enterest in the New Testament.

[Use 2] Secondly, this shows the happy estate of those that live under the New Testament, if they have grace so to make use of us, it is a gracious opportunity, and we are much to bless God for it, that we are born in the days of the Gospel; but where God gives grace to make use of it accordingly, that we live under the government and subjection of the Gospel, that is the greatest mercy and blessing that ever can befall us, it is next to Heaven it self. Consider the happiness of the New Testament: First, by the excellent titles of it: The former Testament is called the Law, this is the Gospel, or glad tidings; that the Shadow, this the Substance; that the Covenant of Works, this the Covenant of Grace or Faith; that the Letter, this the Spirit; that after the Flesh, this after the Promise; that the Minister of Death and Condemnation, this the Ministration of Life: The Apostle, Hebr. 12.18, &c. sets forth the excellency of this estate, by comparing it with that of the Law, and amplyfies it, by that hard condition that we are delivered from, and the blessed condition that we are advanced unto, such as if there be any sense of Grace, or care of our own good, it should raise us up to much cause of rejoicing. Secondly, see it by the longing and the desire after it of others, many Kings and Prophets have desired to see the things that we see, and hear the things that we hear, and have not seen them, nor heard them. O what a blessed turn have we therefore that enjoy such comfortable things, that such great and holy Men desired, and yet could not enjoy them. Abraham saw these days, but it was afar off, and yet he rejoiced at it: We see them with our Eyes, and hear these things with our Ears, and see them with our Eyes they are not far from us, they are in our Mouths, and in our Hearts, how should we rejoice in God's rich mercy to us, and in our rich Portion we have in him? But you will say, had not they under the former Testament the same means of Salvation which we have? Yes surely, the same in substance, Jesus Christ, yesterday, and the same forever. None were ever saved but by Faith in Christ Jesus: But because he was manifested to them, darkly, and sparingly, and carnally, to us clearly, and abundantly, and spiritually; therefore is our estate so much extol'd above theirs. But is the only manner of delivery sufficient to make it a New Testament? Yes, as John 13.34. the Commandment is called a new Commandment, though for the substance of it, it hath been from the first beginning, yet because it is pressed by our Savior after a new manner, that is to say, that we should so love one another, as he hath loved us; therefore it is called a new Commandment. Thirdly, by the special love that Christ therein hath shown unto us, that he should remember us poor wretched sinners, in his will, long before we were borne, to bestow a Legacy, such a large and rich Legacy upon us, that the Lord Jesus hanging upon the Cross pouring out his own Blood, suffering the very pangs of Death, wrestling with the very wrath of God, and terrors of Hell, and assaulted with all the infernal Furies and Powers of Darkness, should even then in the infiniteness of his Divine power and goodness, intend to offer himself for thee, and me, and every believer, pleading for us in particular by the power of his death, that we might have our part in it, and in all the benefits thereof. Fourthly, by the certainty of it, it is by Will, and therefore it is sure and unchangeable; not by the Will of Man, though that be a stong Conveyance, and cannot be altered, but by the Will of the Son of God himself; who, or what can put us by this Legacy, if once we be rightly instated into it? Never fear it, it shall never be taken from us, Corruption and infirmity may say unto us, that we are cut off, and the Devil will face us, that we have no right of Grace, nor Heaven. Tell them that they are Liars, Falsifiers of the Will and last Testament of Christ Jesus. Fifthly, by the absoluteness and complete perfection of Christ's Will and Testament, there are all things concurring in it that are accessory to the right nature of a Will: here is First, the Testator, Christ Jesus: Secondly, the Legators are the Faithful▪ Thirdly, the Legacies are Justification, Sanctification, and Glorification: Fourthly, the Evidences, or Instruments, or the Will written, the Scriptures: Fifthly, the Seal, the Sacraments: Sixthly, the Witnesses, the Prophets, and Evangelists, and Apostles: Seventhly, the Executor, God's Spirit, whose office it is to perform the behests of Christ Jesus: If you ask for an Ouer-seer, it is God the Father, who by his almighty Providence doth especially over-see these businesses: The date of it was from the beginning of the World: the continuance of it is forever: and therefore it is called the Blood of the everlasting Covenant, Hebr. 13.20. the Court where it is to be proved, is the Court of every believers Conscience here, and the Court of Heaven hereafter, and that before a most righteous Judge, God himself, even the blessed Trinity, who will surely see that everyone of us shall have our Legacy which is bequeathed unto us: a happy Testator, and happy Legators, and Legacies, and therefore happy we whosoever have our portion in this happy Testament. Lastly, by the ratification of it, which is, by his own precious Blood, that which is more worth then all the World, that is the price thou art purchased by, that is the Offering thou art consecrated by, that is the Merit thou art justified by, that is the Grace thou are sanctified by, and that is the Power thou art saved by. What assurance may we have of the free and full forgiveness of our sins, when we see they are all washed away by the Blood of Jesus Christ? With what boldness may we come unto the Throne of Grace, since we have entrance unto God thorough Christ's Blood? With what courage may we fight against all our corruptions and rebellions within, against all the oppositions of the World without, against all the assaults and temptations of Satan both within us, and without us? We shall be sure to over-come them all in the Blood of the Lamb. Let it be all our care to make our selves sure, that we have our part in this New Testament, thus sealed with the precious Blood of Jesus Christ, and then our case is most happy, never anything shall separate betwixt God and us.

THE SEVENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

A Ccording to our wonted manner we are now by occasion that the next Sabbath day is a Communion day, to fall into our digression again touching the matter of the Lord's Supper, that there may be some fit preparation of us for that holy and heavenly duty, something to feed upon all the week long, to quicken us and to put us in mind what we are to do, and also to stir us up that we may be fit and welcome Guests to come into the presence of God. We have entered as you see, upon a fourth title that is given in Scripture to the Lord's Supper, and that is, The New Testament, which howsoever it be set down by Mark, by Luke, and by Paul yet because Matthew sets it down more at large, as it is in Math. 26.28. therefore we have made choice of these words to treat upon, For this is my Blood of the New Testament, which is shed for many for the remission of sins. I will not stand to make repetition of that which I have formerly spoken, because of the ordinary repetition that we have every Sabbath of that which was delivered the Sabbath before, and therefore to omit the exposition of the Text which then we did largely insist upon, we are now to proceed to the matter of observation. We began with one point, namely concerning the New Testament, showing that all the hold that ever the Faithful have in Christ, is only by the force, and power, and virtue of the New Testament: That was the first observation. That being finished we are now to proceed as God shall give strength and assistance to the other observations that the Text will afford us. We see that this Text doth mainly and directly concern this business that we have in hand, and therefore it is needful that we should insist so much the more upon it. Yet I do not mean to make any curious search into every particular, for that would be too tedious: only I will fixe and insist (God willing) upon such special and needful points as are most natural to the Text, and material to our purpose. The second thing, the special and principal point that here is to be spoken unto, is concerning the Blood of Christ: This is the Blood of the New Testament. The New Testament we spake of before, now we are to speak of the Blood: This is my Blood of the New Testament: Which may be taken as this Evangelist reports the speech of our Savior Christ: so in Mark 14.24. This is my Blood of the New Testament. Then the entendment is, that this Blood is proper and peculiar to this Testament. But if we take it as Luke reports it, Luke 22.20. and as Paul reports it in the 1 Cor. 11.25. This Cup is the New Testament in my Blood, &c. then the entendment of it is this, namely, this Testament is ratified and confirmed by the Blood of Christ, as by the special Scale thereof, and that the fruit, and power, and benefit of this same New Testament, doth wholly rest upon Christ his Blood: answerable therefore to this ground we will draw the Doctrine and observation. Take it thus, namely, that seeing our Savior saith, that this is my Blood of the New Testament, observe this point.

[Doct.] That all the power and efficacy of the New Testament, and of the work of our Redemption by Christ, is founded, and grounded, and established upon the Blood of Christ: This is the New Testament in my Blood. We will speak first a word or two by explication to unfold the knot, and so proceed to the proof of it.

[ 1] First, for explication, all the power and efficacy of the New Testament, and of the work of our Redemption by Christ, is founded and established upon the Blood of Christ: You see here, I join the New Testament and the work of our Redemption both together: The reason is, because they are in effect one and the same: the very substance of the New Testament, is the very work of our Redemption; and one and the same Person Christ, is the Mediator of them both: It is Christ that is the Mediator of the New Testament, and it is he that is the Mediator of the work of our Redemption.

[ 2] Secondly, I say it is founded and stablished in Christ: For this Testament is a Covenant, or a Promise: Now we know that all the Promises of God are in Christ, Yea and Amen, 2 Cor. 1.20. All God's Promises, they are made in Christ, and are verified in Christ, and have all their force in Christ: and so is this Promise of the New Testament.

[ 3] Thirdly and lastly, I say upon the Blood of Christ, as Christ shedding his own Blood for it; if so be it were the Blood of any, or of all the World besides, it could do no good, it could not make good this Covenant: But when Christ saith, This is my Blood of the New Testament, here the New Testament is perfectly confirmed, and the work of our Redemption is thoroughly accomplished. And so much for the explication of the point.

Secondly, For the proof of it, that all the power and efficacy of the New Testament, and the work of our Redemption is founded and stablished upon the Blood of Christ, Isaiah 53. from Verse 3 to the 12. there the Prophet sets before us Christ Jesus as our Mediator, & as our Redeemer: He speaks more like an Evangelist then like a Prophet, he speaks so plain: But for the most part, all the description that he makes concerning Christ, is concerning his humiliation, and so speaks concerning the benefits that we have by Christ, as coming to us by his humiliation; he was despised & rejected of Men, he was wounded, oppressed, afflicted, broken, and the like: and in Verse 5. it is said, With his stripes we are healed: the healing of us cometh by the stripes of Christ Jesus: all tending to the Blood of Christ: And in Verse 12. we are given a portion of God to him, because he hath not spared to pour out his Soul unto the death. The Holy Ghost sets forth Christ as a Mediator of the New Testament, and of our Redemption, and these things they concern his Blood, and showeth the benefit that we have by him, which is by his humiliation, by his stripes, and he ceased not to pour out his Soul to the Death. To speak some-wnat more particularly of the point, because it is a very necessary point to be spoken of: and though everyone of us can speak of it, yet we have not a true relish of it; we cannot digest it; and therefore I would fain work the true relish of it into your Hearts. The Scripture doth propound our Savior unto us as the Mediator of the New Testament, and of the work of our Redemption in sundry particular terms, and generally all of them tend to this effect, to show that all the power, virtue, and efficacy of the New Testament, and of our Redemption, is founded and stablished upon the Blood of Christ, these six particulars especially. First, Christ in his Suffering, or Christ punished for us. Secondly, Christ in his Offering, or Christ sacrificed for us. Thirdly, Christ in his Obedience, or Christ humbled for us. Fourthly, Christ on the Cross, or Christ crucified for us. Fifthly, Christ and his Death, or Christ dying for us. Sixthly, Christ and his Blood, or Christ killed and slain for us.

[ 1] First, Christ in his Suffering, or Christ punished for us, which is not only restrained to his sufferings and afflictions in this life, as slanders, persecutions, hunger, and the like; but to be extended to the main and greatest suffering of all, namely, to the loss of his Life, the shedding of his Blood, and the pouring out of his Soul, Luke 24.46, 47. Christ speaks there so of himself: Thus it behooveth Christ to suffer, and to rise again: That repentance and remission of sins might be preached in his Name. The suffering there spoken of is Christ his dying, as appears by the opposition that Christ must suffer and rise again: there it is said, that he must do thus and thus, That repentance and remission of sins might be preached in his Name: giving us to understand, that repentance and remission of sins, they are not purchased by Christ, nor have no power from Christ, nor are not to be preached in his Name, but only so, as they come from Christ suffering and being punished for us: Christ must first suffer, that repentance and remission of sins might be preached in his Name. 1 Pet. 3.18. Christ must suffer and die for sin, that he might bring us to God: So it appears in the last part of the Verse, that he suffered and was put to death, faith the Text: And what was it for? Why it was for sin: For the taking away of sins, and the bringing of us to God: that is to say, the making good of this new Covenant: that is to say, That God would be our God, and we his People; that he would forgive us our sins, and remember our iniquities no more: these have their power, virtue and efficacy from Christ, as he being punished for us. Hebr. 13.12. Our Sanctification there is ascribed to the suffering of Christ, that is to say, to the death of Christ: For Christ that he might sanctify the People with his own Blood, hath suffered, or died without the Gate.

[ 2] Secondly, Christ in his Offering, or Christ sacrificed for us, Ephes. 5.2. Christ hath loved us, and gave himself for us, to be an Offering and a Sacrifice of a sweet-smelling savor to God. He is a sweet-smelling savor to God generally in respect of his sacred Person, and he is a sweet savor in respect of his blessed Nature, and in respect of his holy life, but more especially, in respect of his precious death, wherein he gave himself as a sweet-smelling savor to God. Hebr. 9.28. Christ was once offered to take away sins, insinuating unto us, that Christ was powerful for the taking away of sins: How, as he was Christ offered, or as he was Christ sacrificed▪ Hebr. 10.10. So likewise our Sanctification is by the offering of Christ, Christ by that one offering of his hath sanctified us. So likewise in the twelfth Verse, there is our Justification, and in the fourteenth Verse, there is our Consecration by one Offering; and in the fifteenth and sixteenth Verses, there is the New Testament confirmed by name, by the very offering of Christ. So the Apostle implies the reason by the offering of Christ.

[ 3] Thirdly, Christ in his Obedience, or Christ humbled for us: In Hebr. 10. from the sixth Verse to the ninth, there you shall find that the work of the New Testament, and of our Redemption is ascribed to Christ his doing of the will of God: He took away the first, and established the second; he put away the Sacrifices of the Law, of burnt Offerings, and established the New Testament: that is, by doing the will of God, by his obedience and humiliation: Rom. 5.19. For as by one Mans disobedience many were made sinners, so by the obedience of one shall many also be made righteous. It is the obedience of Christ that justifies us, and makes good unto us the Covenant of Grace: And that we may know, that it was not all the obedience of his life (which was most holy) that could serve the turn, the Apostle tells us, Phil. 2.8, 9. That he became obedient, even to the Death of the Cross: The lowest degree of his Humiliation, was the highest degree of his Obedience, and thereby he became a perfect Mediator.

[ 4] Fourthly, Christ on the Cross, or Christ crucified for us: And this intends more then the rest. This intends not only a bare dying of Christ, but a violent, a shameful, and a cursed Death, Coloss. 1.20. Christ hath made our peace by the Blood of his Cross; that is to say, by the suffering that he did endure, specially upon the Cross: Likewise in Coloss. 2.14, 15. He fastened our sins upon the Cross, and there triumphed over the Powers of Darkness (which is the very matter of our Redemption) And in John 12.31. Now (saith Christ) is the Prince of the World cast out: What speaks he there of his Cross? And if I be lift up, then will I draw others after me. Now are the Faithful to be drawn unto Christ, after that he had died upon the Cross. It was Christ upon the Cross that vanquished the Devil, Death, and Hell, and drew the Faithful to him. And in John 19.30. Now it is finished, saith Christ when he was upon the Cross, the last breath that Christ fetched. When all his humiliation was finished, then the work of our Redemption was fully accomplished. Hence it is that the joy of the Faithful is not so much in knowing Christ, as in knowing Christ crucified. 2 Cor. 5.16. I know no Man (saith the Apostle) after the Flesh, no not Christ himself: What not Christ himself? No, not after the Flesh, not as a Man, not as a holy Man, not as a Jew, not as one of my own Blood, but Christ crucified. I esteem to know nothing (saith the Apostle) but Christ, and him crucified, 1 Cor. 2.2. And indeed this is the very substance of the Gospel, Christ crucified. 1 Cor. 1.23. We preach unto you (saith the Apostle) not simply Christ, but Christ crucified; and therefore in the eighteenth Verse it is called, The preaching of the Cross, and suffering of Christ. All this shows, that Christ in his Cross, and Christ crucified, he is the Person by whom the New Testament, and the work of our Redemption is established.

[ 5] Then fifthly, The Death of Christ, or Christ dying for us: Rom. 5.10. We are reconciled to God by the death of Christ. There you see our reconciliation is ascribed to the death of Christ: So also our Sanctification is ascribed to the death of Christ, in Coloss. 2.22. likewise in Hebr. 3.14, 15. there it is said, That Christ hath vanquished the Devil by Death, and hath delivered us from Death, and the bondage that we were in: All this was by the death of Christ, by Christ his dying for us. So in Hebr. 9.15. it is said, that Christ is the Mediator of the New Testament thorough Death.

[ 6] Then the sixth and the last point is the Blood of Christ, or Christ killed and slain for us. True, Christ laid down himself willingly in obedience to God for us upon the Cross, and in love to us his People. He gave himself for us, and he shed his own Blood for us: Yet in regard of the Act and the Instrument, he was no better then slain, killed, and murdered, and his Blood and Life was taken from him very wrongfully: But yet notwithstanding howsoever it be, his willingness on the one side, and the Jews cruelty on the other side, yet so it was, that his Blood was shed, and the shedding of his Blood is that whereupon the New Testament, and the work of our Redemption is stablished. Rom. 5.9. We are justified by the Blood of Christ, there our Justification is ascribed to the Blood of Christ; so our Redemption is ascribed to the Blood of Christ, Ephes. 1.7. Revel. 5.9. and in the 1 Pet. 1.19. all runs upon the Blood of Christ, Revel. 1.5. We are washed from our sins in his Blood, 1 John 1.7. The Blood of Christ cleanseth us from all our sins: The fetching of us within the Covenant of Grace is by the Blood of Christ Ephes. 2.13. and so indeed is the whole work of our Redemption ascribed to the Blood of Christ. You see then how rich and plentiful the Scripture is in this Argument, all tending wholly to this effect, to teach us that the very matter whereupon the New Testament, and the work of our Redemption is founded and stablished; is the Blood of the Lord Jesus. I am bold to insist so long upon the proof of this point, because the Scripture is so plentiful in it. We will come now to the Reasons.

[Reas. 1] The first Reason may be drawn from the nature of a Covenant amongst Men: Wherein stands it? Not in the making and writing of it, but in the sealing of it. Here is a Covenant made between God and Man, that he will forgive us our sins, and that he will sanctify us, and it is sealed by the Blood of Christ, and therefore it is called the Blood of the New Testament. It is true indeed, that all the Couenants and Promises of God are firm and sure in themselves, because God hath made them, and they need no Seal: yet because God having made this Covenant respectively, that he would have it sealed and confirmed by the Blood of Christ Jesus: Therefore look whatsoever force and benefit it is of to us, it is by virtue of the Blood of Christ: And hence it is that whosoever can show this Seal for themselves, that they have part in this Blood of Christ, they may challenge that they have their part in the Covenant: and whosoever cannot, they have no part in it.

[Reas. 2] The second Reason is drawn from the nature of a Testament, which must always be confirmed by the death of the Testator, and is not of force before the party be dead: the Apostle applies it so in Hebr. 9.16, 17.

[Reas. 3] The third Reason is drawn from the nature of a Sacrifice, a burnt Offering, a propitiatory Sacrifice, a Sacrifice for sin: No Sacrifice that was to be offered for sin, but it was to be killed and offered in Blood, Levite. 1.7. and therefore Christ coming to be a Sacrifice for the sins of the World, he must be killed and slain.

[Reas. 4] The fourth Reason, it holds by way of proportion, between the New Testament and the Old. The Old Testament was confirmed by Blood, and so must the New. In the Old Testament the Paschal Lamb must be slain and killed, and so in the New Testament Christ must be killed and slain. Likewise, the Sacrifice of the Law must be killed, slain, and Blood shed; so the Sacrifice of the New Testament: Christ must be slain, and shed his Blood.

[Reas. 5] The fifth Reason is drawn from the rigor of the Law, which did necessarily require it, and could not be dispensed withal, but whosoever sins must die the death, and therefore Christ being our Redeemer, he must endure that death which we must have suffered, else the Law could never have been satisfied.

[Reas. 6] Again, it stands with the Justice of God, which must have an absolute and perfect satisfaction: It cannot be satisfied with anything in the World, but with the Blood of the Son of God, Acts 20.28. Take heed therefore unto yourselves, and to all the Flock, over the which the Holy Ghost hath made you Quer-seers, to feed the Church of God, which he hath purchased with his own Blood. Mark now, this stands with the Justice of God, God was offended, and he must receive full satisfaction, therefore when Christ came to satisfy, he could not satisfy but only by his Blood: Nay, I say more, Christ could not have satisfied, but that it was by the Blood of the Son of God, that the infiniteness of the Person satisfying, might be answerable to the infiniteness of the Person offended, and that is the chief reason of the Doctrine.

[Reas. 7] Then another Reason is, the heinousness of sin, The reward of sin is death, and where is no shedding of Blood, there is no remission; and therefore whosoever comes as a Mediator of the New Testament, to procure for us the remission of our sins, his Blood must be shed, else our sins still remain unpardoned. And so much for the Reasons. The Uses.

[Use 1] First, It teacheth us what it is that the Eye of our Faith should principally respect and look upon, Christ: and the hand of our Faith principally lay hold on when we do embrace Christ, namely, the Blood of Christ, the Cross of Christ, the Obedience and Suffering of Christ, &c. in a word Christ crucified, that is the subject that our Faith must take hold upon. Christ crucified is the object of our knowledge, 1 Cor. 2.2. I desire to know nothing but Christ, and him crucified. And the same is the matter of our rejoicing, Gal. 6.14. God forbid that I should rejoice but in the Cross of Christ. The Blood of Christ is the ground and very foundation of our Faith, Rom. 3.25. Through Faith in his Blood, &c. What is it that the Faith of a believing Man doth most properly embrace, but the Blood of Christ? The Jews revile us because we believe in a crucified God, and the Gentiles they deride and mock us, because we trust to be saved in him that could not save himself, but sufrered such a cruel death. Well, howsoever it be, saith the Apostle, that he is to the Jews a stumbling block, and to the Grecians foolishness, yet unto us he is the power of God, and the wisdom of God: He is the very power of God, without which God cannot ordinarily save a Man: And the very wisdom of God, without which God will not ordinarily save a Man. It is a world of heavenly comforts that a spiritual minded Man may gather unto himself in the meditation and the beholding of the death of Christ, when we think of Christ crucified, and of Christ shedding his Blood, there you may see, First, our sins punished to the full. Secondly, there we may see our sins pardoned to the full. Thirdly, there we may see our sins crucified, and mortified, and subdued by his Blood, and by the power of the death of Christ soundly applied to our Souls and Considences, our sins begin to die, and to be mortified, and to be crucified in us. Fourthly, in Christ crucified we may behold the Flesh crucified, Gal. 5.24. we may see our wicked humors to be mortified and to be beaten down, and crucified within us. Again, when as we think upon Christ crucified, why there we do find indeed the very crucifying of our selves to the World, and the World to us, Gal. 6.14. Before we were carried after the things of the world, after our lusts and corruptions; but when once we are truly partakers of Christ crucified, then we are crucified to the World, and the World to us, and then we scorn the things of the World, the great riches, and high promotion, and the beautifullest things we account them as Dung of the Earth. Again, when we consider Christ crucified, there we behold how patient we should be in affliction, even to the death; there is the picture of our whole life, which must be a continual course of mortification; and there is the seasoning of our death, looking thoroughly upon Christ crucified, it is that which seasons our death, that whensoever death cometh and seaseth upon us, it shall be a sweet passage to a better life. Again, when we see Christ crucified, we see all evils turned to good, they are seasoned to us in the sufferings of the Lord Jesus, and if we have any comforts, we enjoy them so far forth, as they are seasoned unto us in the Blood of Christ. Lastly, when we consider Christ crucified, there we find all good things purchased for us, Grace, and Mercy, and Peace, and eternal Salvation: There is a World, yea a Heaven of Treasure and riches gathered for us, and that we are made partakers of by a due view and Faith in the meditation of Christ crucified, and therefore whosoever would have any true relish of Christ, he must labor for the relish of the Blood of Christ.

[Use 2] The second Use teacheth us the difficulty of the work of our Redemption, it was a marvelous difficult and a hard thing which could not be effected but by the Blood of the Son of God. Oh how deeply had we plunged our selves into a bottomless Sea of misery, that nothing could pluck us out, but the Death and Blood of Jesus Christ? How fast did the filth of sin cease upon us both in our Bodies and in our Souls, that nothing could wash and cleanse us from it but the Blood of Christ? How desperately were we entangled in the Snares of the Devil, that nothing could loose us but the Death and Blood of Christ? How fearfully had we enthrall'd our selves to Death, Hell, and Destruction, that nothing could deliver and free us but the Blood of Christ? How infinitely had we exposed our selves to the wrath and vengeance of God, that he being a God of compassion, and of himself most gracious and ready to forgive sins, yet he could not be moved to have pity and companion upon us, but only by the cruel and cursed death of the Lord Jesus? The more difficult the work on his part, the greater was his love to us, and therefore the more thankfulness we are to render unto him.

[Use 3] The third Use, It teacheth us the certainty of the work of our Redemption, and the certainty of the state of the Children of God: It is confirmed by Blood, and therefore it shall stand sure and firm forever: If so be that our sins can be more powerful to destroy us, then the Blood of Christ to save us, then is our Redemption uncertain: If so be that Death and the Devil which have been already overcome and trampled under Foot by Christ, if these Principalities and Powers can recover themselves, and get up in Arms again, and make War against Christ, and bring him down from Heaven again, and crucify him the second time, then is our Salvation and Redemption uncertain: But if that be impossible, then it is impossible that those that have part in this Covenant, should fail of Salvation and Redemption.

[Use 4] The fourth Use, It teacheth us the preciousness of the work of our Redemption, you see it hath cost the very Blood of the Son of God himself: How preciously and highly did the Lord value our Souls, who was pleased himself that knew the worth of everything, to set our Souls at such a high rate, as the Blood of Christ? How dearly did he esteem and love us, when he would come and purchase these poor Souls of ours, and pay so high a price for them? And how preciously ought we to carry and behave our selves, and possess these Vessels of ours in holiness and honor, and give up our Souls a living Sacrifice to our Lord Jesus? 1 Cor. 6.20. You are bought with a price (saith the Apostle) therefore glorify God in your Bodies and in your Souls for they are God's. God hath esteemed so highly of you, as to set you at the rate of his own Son: And Christ hath esteemed so highly of you to buy you so dearly; and therefore do not commit sin, filthiness, and uncleanness, but give yourselves to holiness, and piety, that God may be glorified and honored by you.

[Use 5] The fifth Use, It teacheth us the sufficiency and perfection of the work of our Redemption: All that ever was and could be done, was done of Christ: What could he have done but to be holy all his life, and to be subject to the Death, even to the Death of the Cross? Who can add anything more perfect to this work of our Redemption? What can any Man add unto this work of our Redemption? No, no, it colt more then so to redeem our Souls. What, can we do anything of our felues? if we do, either it must be some holy doings, or some holy sufferings. What are our doings to Christ his doing? Surely nothing; and therefore nothing that we can do can add anything. Then for our suffering, what is the shedding of the Blood of Men, to the shedding of the Blood of Christ? Infinitely incomparable is the one to the other: Therefore seeing our Redemption is accomplished by his Blood, it is not the Blood of Man that can add anything thereunto: And therefore you see Christ hath done all in all, and so let him be acknowledged our perfect Redeemer.

[Use 6] The sixth and last Use, It teacheth us what an irrecoverable loss they do sustain that do profane this work of Redemption, that have had some show of interest in it, yet gave it over, and profaned the Blood of the New Testament, and counted it an unholy thing, and fell away from God and that holy profession that they took upon them. Alas, what shall become of them that fall from God? If their sins be not forgiven them, then they must needs go to Hell and be damned? Whither shall they fly to have their sins forgiven? And where shall they plead for mercy? They must plead it in Christ, and in none else. In Christ they cannot plead it, for they cannot plead the pardon of sin, but in the Blood of Christ. Christ died but once, he suffered and was crucified but once, and cannot die again, and therefore as many of us as have taken the professsion of Christ upon us, look that we do not let go this holy and heavenly profession, but let us labor to stick fast to Christ, to his Death, and Blood, and then thou mayst be sure that the work of thy Redemption is thoroughly accomplished, and so hast part in that Covenant. It is called the Blood of the everlasting Covenant, Hebr. 13.20. and whosoever they be that have a true part in this they cannot fall away, to them it is the Blood of an everlasting Covenant: But as for others that in their own apprehension embrace Christ, and make great shows, and taste some relish of the Blood of Christ, if they fall away, there is no more Sacrifice for them, no more Sacrifice for sin but the Blood of Christ, and he cannot die again. What then shall be their portion? nothing but a fearful expectation of vengeance and devouring Fire, that shall set upon them for their utter mine and destruction. As this is a comfortable Meditation, the work of out Redemption by the Blood of Christ, so let us know, that if we shall abuse it, and profane it, and forsake the sweet communion and fellowship that we have in Christ in the participation of this Covenant, then there is no hope of mercy, for we have brought our selves into a forlorn case, willfully casting away this grace of our Redemption.

THE EIGHTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

B Y occasion of the time that the next Lord's Day we purpose, God willing, to come to the Lord's Table, we are now to make digression into the Argument of the Lord's Supper. I shown you that one of the titles given to the Lord's Supper, is the New Testament, as it is set down by Matthew, Mark, Luke, and Paul, and because Matthew is most plentiful in setting down the words of our Savior, we made choice of his words to speak of, Math. 26.28. For this is my Blood of the New Testament which is shed for many, for the remission of sins. And we propounded these three particulars to insist upon: The first whereof is this, that it is called here the New Testament: and there we shown, that all the hold we have in God, as many of us as live under the state of the Gospel, we hold it by force and virtue of a New Testament, as the old being abolished. The next point was the Blood of Christ, the Seal whereby the Testament is confirmed. The third follows to be handled, and that is the benefit that follows of this Testament, and by the Blood of Christ, and that is remission of sins, for so it follows, Which is shed for many for the remission of sins, as that being the reach and end of both, both of the New Testament, and of the Blood of Christ. God is pure, holy, just, and righteous: pure, and therefore free from sin; holy, and therefore hating sin; just, and therefore condemning sin; righteous, and therefore a punisher of sin: Man is full of sin, and therefore unclean, and therefore hateful to God, and therefore damnable and punishable by the rule of God's Justice, in so much that there is no hope nor possibility that ever any Covenant of Love and Peace should be established betwixt God and Man, except first sin be removed, and therefore our Savior Christ interposing himself a Mediator betwixt God and Man, to make such a Covenant, must take such a course, as whereby sin might be taken out of the way, and sin cannot be taken away, unless it be remitted on God's part, and God will not, nor in Justice 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 coming to make this Covenant, sheds his Blood for the remission of our sins: And this is the right strain and meaning of these words, My Blood which is shed for many far the remission of sins. In handling these words, First, we will consider of the phrase or manner of speech here used, Remission of sins. Secondly, we will remove some exceptions or doubts. And thirdly, we will proceed to the observation. First, touching the phrase or matter of speech, Remission of sins, that is, forgiveness of sins: There are sundry phrases in Scripture, that signify forgiveness, to cover, to forget, not to impute, to blot out, to wash away sin: but none either more usual or significant then this, to remit, that is, to let go, or pass by, or to loose sin: It doth most pithily unfold both the nature of sin, and of forgiveness. Sin hath a double respect, First, to God himself: Secondly, to his Law: I grant that there is but little difference in the thing it self, for that which is done against God, is done against his Law; and that which is done against God's Law, is done against God himself: But yet for Doctrine sake we distinguish them so in our consideration. First, sin hath respect to God himself: for if there were no Laws made to forbid and punish misdemenours done against the Kings person, yet if a Subject do ought against him, he is an offender, and justly punishable, even because the one is a Subject, and the other a King: so if God had made no Laws at all against sin, yet if we do anything against God, we are sinners, and justly liable to God's wrath and sentence of his displeasure, even because he is God: Sin is a wrong to God, for he being our Creator, and we his workmanship, if we should do him his right, we should give him all our whole service; then when we sin, we fail of that, and so we wrong God. Now when God forgives us our sins, he remits or puts up our wrongs: so sin is a dishonor to God, he being perfectly holy, and having made us holy too: By holiness we glorify God, Ps. 50.23. He that offereth praise, glorifieth me, By sin we dishonor him, as being that which is utterly unbeseeming both our selves and our Maker: when he forgives sin, he remits and passeth by this dishonor. Sin is an opposition and enmity against God, he being goodness it self, Ps. 51.4. Against thee, against thee only have I sinned. When he forgives sin, he remits or lets go this enmity, not laying it to heart, nor taking notice of it. Secondly, sin hath respect to God's Law, whereto it also carries direct opposition, for sin is the transgression of the Law. God's Law is a binder, it lays a strait chain or bond of perfect obedience upon every Man, whereby we are necessarily tied to do all that God's Law commands, and to avoid all that it forbids: whensoever we fail either in omitting the good, or committing the evil, we stand bound in the bonds of the Law not performed: when God forgives us our sins, he remits these bonds for the time past, & looseth us from them, for so the Apostle restrains it to the time past, Rom. 3.25. To declare his righteousness by the forgiveness of sins that are passed. It lays a second bond on us by consequence, and that it, that when we have sinned, we are in bondage to sin; He that commits sin, is the servant of sin, John 8.34. And how comes this to pass? Meerely by the rigor of the Law, punishing sin past, by a subjection to sin afterward: when God forgives us our sins, he remits and looseth these bonds also. There is a third bond, and that is the heaviest of all, the eternal curse of God upon transgresssors, wrapping them in chains of eternal darkness and damnation, Deut. 27.26. Cursed be he that confirmeth not all the words of this Law to do them: When God forgives us our sins, he remits and looseth us of these bonds too, in Christ he sets us free from them, Gal. 3.13. Christ hath redeemed us from the curse of the Law, when he was made a curse for us. To shut up this point, our sins are usually called our debts, Math. 6. and God's forgiving, is the remitting or releasing of these debts: wherein the Lord (as he is rich in mercy) shows himself an exceeding merciful Creditor, he remits not only the forfeiture and penalty, which is the curse, but even the whole bond, the principal debt of obedience it self, for the time past, for that which we did owe unto God, and have not paid him. Thus much light we have received touching this sweet and heavenly Doctrine of forgiveness of sins, by the occasion and benefit of this phrase, Remission, that is, loosing our sins.

Secondly, A doubt or two is to be removed touching the matter it self, Remission of sins. First, is this the only benefit of Christ Blood shed? Is this the whole substance of the New Testament? I answer no, it is not: the Testament contains two branches, Justification and Sanctification: the remission of sins, and the renewing of the Heart: so the words are, Ierem. 31.31, &c. which is die place where this Covenant is originally mentioned: and so Christ's Blood is shed for the confirmation of both, but only this named by a figurative speech in other cases of like nature, yea in this very case in other places of Scripture, Ierem. 32.38, &c. I will give them one Heart, an done way, that they may fear me forever, &c. He speaks that of our Sanctification, but under that branch is understood and meant the whole Covenant, Remission of sins too, though it be not expressed. So in Rom. 11.27. which the Apostle quotes out of Isaiah 27.9. there is mention made of the Covenant and he names but one branch of it without the other, Remission of sins, and not Sanctification, but both are to be understood, and being both but one Covenant, one may well stand for both; The New Testament, and Christ his Blood shed, is as well effectual for the one as for the other. Secondly, here seems to be some contradiction in the words; to shed Blood for sin entends satisfaction; and remission of sin entends free pardon: How is that said to be remitted, that is fully satisfied for? And how is that fully satisfied for, that is freely remitted? I answer, they are so far from contradiction, that they must necessarily go together: For where there is no shedding of Blood, there is no remission, which is as much to say, where there is no satisfaction, there is no forgiveness: God is exactly just, and exactly merciful; and he cannot show exact Justice, but he must show exact Mercy: God's exact Justice requires that sins be fully satisfied for; his exact Mercy requires that they be freely forgiven: so in respect of Justice they are fully satisfied for; but in respect of Mercy they are freely forgiven. Again, consider Christ and our selves: in respect of Christ our sins are not freely forgiven, but satisfied for; in respect of us they are not satisfied for, but freely forgiven: It is full satisfaction in him; but free forgiveness to us. These points being cleared, let us come in the third place to the Doctrine, and that is this: in that it is here said, Blood shed for the remission of sins.

Observe, that the whole and entire benefit of all Christ's doings and sufferings for us, is chiefly and indeed wholly and really conferred upon us in the remission of our sins, Ephes. 1.7. By whom we have redemption thorough his Blood, even the forgiveness of sins. By whom; who is that there spoken of? It is Jesus Christ, of whom in the former Verses the Apostle saith, That all the good we have from God, is bestowed upon us in him. And what hath he done for us? Redeemed us: By whom we have redemption. And how hath he wrought our redemption? Thorough his Blood. And wherein doth it consist? In forgiveness of sins: By whom we have redemption thorough his Blood, even the forgiveness of sins. So that when our sins are forgiven, then we are made partakers of the whole work of Redemption, and of the whole benefit of Christ's doings and sufferings. Act. 2.38. Amend your lives And be baptized everyone of you in the Name of Jesus Christ, for the remission of sins. Why, all that are truly baptized into Christ, are partakers of him, and all his merits and henefits? That is true: but yet the Apostle bids them to repent and be baptized in the Name of Jesus Christ, for the remission of sins. Giving us to understand thereby, that when we have obtained that, we have obtained all the rest together with it, Acts 10.43. To him give all the Prophets witness, that thorough his Name, whosoever believeth in him shall receive remission of sins. It is not the Apostles reach to show that the faithful shall have nothing else but remission of sins thorough his Name, but contrarily, that they shall have the whole benefit of all things that belongs to Salvation. If once we have remission of sins, then we shall have newness of life, the pledge of the Spirit, all that belongs to Glory and Salvation, Rom. 3.15. Whom God hath set forth to be a reconciliation through faith in hit Blood, to declare hit righteousuesse by the forgiveness of sins, &c. The sum of the Apostles speech is this: God declares his righteousness in saving those that have Faith in the Blood of Christ, whom he hath set forth to be a reconciliation betwixt him and us, even by the forgiveness of their sins, 2 Cor. 5.19. God was in Christ, reconciling the world unto himself. How? Not imputing their sins unto them. Rom. 11.27. And this is my Covenant to them, when I shall take away their sins. Specifying the circumstance of the time, it proves the point very directly, that then the Covenant is made, when sin is taken away, then is all made sure betwixt God & us. Ps. 32.1, 2. The Prophet describes a blessed Man, and sets him forth by both the parts of this Covenant, Justification and Sanctification. The Apostle, Rom. 4.7, 8. quoting that very place, and handling the same Argument, names but Justification, and placeth blessedness in that, as that being in a manner all in all to our Salvation. If once we get remission of sins, we have right to all the rest of the Covenant.

[Reas. 1] The first Reason is drawn from the nature of sin: Our sins are our debts whereby we become indebted to God; when they are discharged then we are no further debtors: that is to say, God is a Friend to us, he is reconciled to us, and we to him: Our sins are our foulness, when they are washed we are cleansed: Our sins are our hatred, when they are abolished God loves us, and we love him: Our sins are our separation, take away this wall of separation, and God is a Father to us, and we dutiful Children to him. To conclude, we are one with him, and he is one with us.

[Reas. 2] The second Reason is drawn from the entireness of Christ: Christ our Mediator is our Sanctification as well as our Righteousness; and our Righteousness as well as our Redemption; and our Redemption as well as our Wisdom: 1 Cor. 1.30. He is our Wisdom, Righteousness, Sanctification, and Redemption. Is Christ divided?

No surely; and therefore whosoever hath part in him for his Righteousness, hath also part in him for his Wisdom, Sanctification, and Redemption

[Reas. 3] The third Reason is drawn from the necessary dependence of the whole work of Salvation, and of all the Graces and Mercies that God bestows upon us, they are all inseparable, they go all together, and are never sundered, Justification being the first: If that once be obtained, all the rest necessarily follow: Those whom he justifies, he sanctifies. If any Man be in Christ, he is a new Creature, 2 Cor. 5.19. If we be once reconciled to God, whereby our sins are forgiven, we are new Creatures. So that where there is Justification, there is Sanctification; and where there is Justification, there is also Glorification. Rom. 8.30. Whom he justifies, them also he glorifies. There is a necessary dependence betwixt the matter of Justification, consisting in the forgiveness of sins, and the matter of our Sanctification, and Glorification: Whosoever bath interest in one, hath also right & interest to all the rest.

[Reas. 4] The fourth Reason is drawn from the Office of our Savior Christ: He came for sin, Rom. 8.3. To save his People from their sins, Math. 1.21. To sane sinners, 1 Tim. 1.15. His Office is to take away sin, and to save sinners: If therefore our sins are taken away and forgiven, we are interested into the work of our Salvation: It is made sure unto us, howsoever the Glory is respited to another World.

[Use 5] The last Reason is drawn from the comparison of the state we were in before our sins were forgiven, with that which we do after enjoy: Before we were Enemies to God; after we are reconciled to God, and made his Friends: If God vouchsafe us this favor to forgive us our sins when we were his Enemies, shall he not also vouchsafe us this love according as he hath promised, to accomplish and work upon us the whole work of our Salvation, to save us being now reconciled to him? It is the Apostles reason, Rom. 5 10. For if when we were Enemies, we were reconciled to God, by the death of his Son: much more being reconciled, we shall be saved by his life.

[Use 1] The Uses: First, this shows us, what we must specially labor for in all our practice of Religion, namely, to obtain remission of sins, that is the main: That being obtained, all the rest be obtainned. But some will say, there be other things to be labored for. It is true: But that is the first and principal; and till we have that, we can have no other mercy from God; and when we have that, we have all: Without that, no favor at all can be expected from God either for Soul or Body. It was David's case and practice, when he was sick or persecuted, or whatsoever occasion befell him, still he labors for the forgiveness of his sins: O Lord be merciful to my sins. This also was the practice of our Savior; some came to him about one Disease, some about another, the Leprosy, the Palsy, and the like: His answer is, Thy sins are forgiven thee: Sin no more, &c. By which tender, he teacheth us what we must specially labor for, and chiefly aim at in the practice of Religion, namely, for the forgiveness of our sins. But some will say, how shall we come by this? I answer, we must seek for it, pray for it, and use the means which God hath appointed to obtain the same; hear the Word, and meditate upon it; receive the Sacraments, and labor to profit by these things, & to get the knowledge of Christ: And this we must understand, that howsoever we can do nothing to procure the forgiveness of our sins, but the Lord must first forgive before our works can be acceptable, yet notwithstanding, God hath appointed means wherein he hath promised to meet us: Let us humble our selves before him, and by that means we shall be made capable of the forgiveness of our sins, let us labor for Faith, and by that we shall receive forgiveness of sins; let us labor for newness of life, and so we shall walk worthy of this Grace; let us use the means wherein God hath promised to meet us, and this is to labor for remission of sins; and doubt not, but he that doth this out of a Heart unfeigned, shall find the blessing of God upon it, But where shall we find this? I answer, In the Blood of Christ, there this Treasure lies: Digge deep into his wounds by the Hand of Faith; dive into this ever-living Fountain, the Blood of Christ, by the work of Faith; so shalt thou be sure to find forgiveness of sins; and then though thou be never so loathsome in thyself, yet his Blood is very precious, and will make amends for all; though thou be unable to go forward one Foot in the way of Salvation, yet his Blood is all-sufficient; though thy Prayers be weak, thy desires feeble, thy Faith and Hope faint, yet his Blood is a strong and a mighty Intercessor that calls for forgiveness; though our sins be like the Blood of Abel that calls for vengeance, yet the Blood of Christ speaks better things for us then the Blood of Abel, it calls continually for mercy for us; though our sins be great and grievous, as red as Scarlet, deeply died by our continuance in them, or by our relapsing, or by our much hardness of Heart against God's warnings, yet dive thou deep into the Fountain of Christ's Blood, and that will put thee into another hugh, his Scarlet Blood will put down thy Scarlet sins though never so deeply died, and procure thee Mercy, and present thee faultless before the Lord. But how shall I know that I have forgiveness of sins? I answer, his is the mercy of God, that he not only forgives us our sins, but also tells us they are forgiven. To forgive us our sins is a great mercy, but to tell us that they are forgiven, is a greater mercy. If a Man be never so well provided for, so that he shall never want, it is well; but yet unless he know so much, he will still fear and stand in doubt; and therefore because we should not be thus perplexed, and in despair, he gives us his Spirit to witness to our Spirits, that he hath (in the Blood of Christ) smelt a sweet Sauour of rest; that our sins are pardoned, and we reconciled. Again, we may know it by peace of Conscience, Rom. 5.1. Being instified by Faith, we have peace towards God: He gives us peace of Conscience when he forgives us our sins, all is then pacified; our Consciences which before were like the Surges of the Sea, tumultuous and raging, are then laid into a sweet calm. I do not say, that this shall be always so: but we shall know it sometimes or other, and find it to be as the pledge of the forgiveness of our sins: and howsoever by reason of our sin and weakness, that may fail for a time in our sense, yet the truth of God stands sure forever. Again, we may know it by the dying of sin in us; for it is effectual to kill sin: as the shedding of Christ's Blood was the death of himself, so his Blood is the death of our sin: This is one sure token that our sins are pardoned, when we find this bond of sin loosed, and that we are set at liberty.

[Use 2] The second Use teacheth us the excellency of the state of God's Children that the Faithful are advanced to, they are freed and have remission of all their sins: A Man that lives and lies in his sin unpardoned, is in a woeful case, his sin is bound, that is, he stands obliged therein to abide the danger and penalty of eternal death and condemnation: but when he is once forgiven, his sin is loosed, that is, he is loosed from his sin; before he was hampered in the Snares of Satan, in continual subjection to the terrors of God's wrath, fast held in the Fetters of an accusing Consocience, linked in the Chaines of eternal death and condemnation: But when God releaseth him, he delivers him from all these; he quits him of this bond, and breaks it in pieces, and sets him free from all danger; and not only so, but he bestows a contrary state of happiness upon him; as he delivers him from the power of Sin and Satan, so he translates him into the glorious liberty of the Sons of God: as it is said, Thus shall it be done to the Man whom the King will honor: So shall it be said of him whom the King of kings shall honor, whose sins are pardoned in the Blood of Christ.

[Use 3] Thirdly, This serves to reprove the Doctrine of Merit, which generally is taught in the Popish Church, howsoever many of them in private conference will not confess it, yet in their life and practice they show as much. There is a perfect contradiction betwixt Mans Merit and forgiveness of sins: Mans Merit is a matter of Justice, Remission of sins is a matter of Mercy; Mans Merit is a matter of Debt, Remission of sins is a matter of Grace; Mans Merit challengeth Salvation of duty, Remission of sins puts it wholly upon God's bounty, all our Merit is God's Mercy: We thorough Grace are interested into the Merits of Christ, without which no manner of Merrit doth concern Mankind no not the name of it; I am persuaded that the Children of God, can never hear mention of Mans Merit, but presently they think of eternal condemnation. They that think they can merit, I ask them, did they ever sin or no? If they say no, they lie; For no Man liveth, and sinneth not. If they say, they have sinned; Then I answer, before ever they can merit anything, this sin must first be forgiven; and tell me, canst thou merit the pardon of this sin? No, that must be remitted in the Blood of Christ: for so the Papists themselves will coufesse: If thou canst not fatisfie for one sin, much less for many; and much less canst thou merit newness of Life, Grace, and Salvation: Whosoever challengeth this to themselves, they detract from God, and encroach upon Christ's Office, and the power of his Blood, which only is meritorious. But if these two could stand together, yet they debar themselves of the benefit of Christ's Blood by which comes remission of sins: So that these magnifiers of the Merit of Man, while they think they go the high way to Heaven, they tread the high way to Hell and everlasting destruction.

[Use 4] The last Use teacheth us the singular wisdom of God in working by contrary means, by destroying Sin and Satan by Death: We despitefully shed Christ's Blood, and yet of this Blood the Lord made a sovereign Plaster to take away our sins: The shedding of his Blood was the grossest sin that ever was heard of, and yet see his admirable wisdom, that by this he took away our sins: Sin and Satan thought to have destroyed Christ by Death; by Death he vanquished and over-came them both: We crucified him by our sins; by Death he crucified and over-came our sins: We shed his Blood by our sins; God in mercy, and Christ in mercy, made it to be a Salue for our Sores: Our shedding of his Blood by his over-ruling Hand, overcame our wickedness, and was a means to take away our sins, and to save our Souls.

THE NINTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

T HAT you may be fitted and prepared for the worthy receiving of the Lord's Supper the next Saboth day, we are now to make digression into the Argument of the Lord's Supper: Let this course not see me tedious to any, nor let it not be unprofitable to any; for if we labor to be prepared and fitted against those days, we shall receive that profit and comfort by the Lord's Supper, that will make us amends for all our labors. We have entered 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 have shown you first concerning the New Testament, which is the first thing in nature to be handled: Secondly, have shown you concerning the Blood of Christ, which is the second thing in nature: The third particular is the Remission of sins, which is the benefit that comes by this New Testament, and the Blood of Christ: this point was handled last. Now remains the fourth and last particular, and that is the Persons that are made partakers of this benefit, Remission of sins 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, Quality, Degree, Nation, State, or any such matter of special note: but only 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 enlargement, Not few, but many. First, of the exception of restraint; Many, not all to be partakers of this benefit; this precious Treasure, Remission of sins, is not every Mans portion, it is not every Man that can reach forth his Hand and take it at this own pleasure, but it is restrained to some certain sort of Men, as we may say: Though the Lord be exceeding bountiful and free of his saving Grace, that he imparts it to many, yet he is not prodigal and lavish of it, to expose it to all; not everyone that lives after the Death of Christ, shall be saved by his Death; nor everyone that knows of the shedding of Christ Blood, shall have the benefit of it; no, nor everyone that us persuaded that the Blood of Christ is available for the taking away of sin, shall have remission of sins by it; nay I add further, that not everyone that comes to partake, of this Sacrament, which Christ saith, Is his Blood of the New Testament, shed for many for the Remission of sins, shall be made partakers of the benefit and comfort of this Sacrament; many of these shall, all shall not; it is restrained to some certain kind of People, and that is to Believes, on whom God bestows the Grace of Faith, they and none but they are partakers of this benefit; we must not think that the Hand of God is shorthed, that he cannot save all Men; nor we must not think but that the Blood of Christ is in it own worthiness and power, as sufficient for one as for another, for all as for few, if Christ had so intended it, and God so accepted it; but this restraint is chiefly to be ascribed to the Decree and purpose of God, who forgives and saves whom he will; and consequently to the Grace of Faith, which God freely bestows on all those that receive it sauingly; these and none but these are the Many here spoken of, according to that in the 1 John 12. As many as received him, to them be gave power to be the Sons of God, even to them that believe in his Name. How comes it to pass that some believe, and some do not? It must be ascribed to the Decree of God, Acts 13.48. As many as were ordained to eternal life, believed. The second exception is of enlargement; though it be restrained to some, yet it is to no small some, there is many of them; it is spoken and to be understood respectively: First, of the Disciples; for howsoever, they only were present at this Action, and to them only these words and mysteries were then delivered: and howsoever Luke reports, Luke 22.19, 20. that it is a thing appropriated to them, Which is shed for you, and howsoever it did belong to them by a special Prerogatiue, as well because they were the first that ever did partake of these Mysteries in that kind, as also because they were to be the Publishers and Ministers of this Grace to others, yet it is not so restrained to them, but that it is intended and enlarged to many others; as who should say, Which is shed for you, and for many more as well as you. Secondly, it is to be understood respectively, of the whole Nation of the Jews; It is true that it is said, Salvation is of the Jews, John. 4.22. and Christ himself was a Jew borne, and he himself saith, He is not sent, but to the lost Sheep of the House of Israel, Math. 15.24. Therefore Himself, his Salvation, Word, Sacraments and all his saving Ordinances, were first to be tendered to them, as their proper right; and yet not so proper to them, but that at the second hand, they were to be tendered to many more besides them, even to many of all sorts of People in the World; according to that in Math. 8.11. Many shall come from the East and west, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of Heaven. So then this indefinite number gives intimation of an express difference betwixt this New Testament here mentioned, and the Old Testament whereto this is opposed; that Testament was made with the Jews only; for howsoever some Gentiles were then saved, as Job, and others, yet that was extraordinary; but this New Testament is made with the Gentiles also, so that hereby the Gentiles are saved as ordinarily as the Jews, without any difference: So then, it is not enlarged to all, but confined to some; neither is it confined to a few, but enlarged to many; not to the Disciples only, but to the Jews; and not to the Jews only, but to the Gentiles, and to many of the Gentiles of all Nations: This is the reach of this particular. Now because this last point is of greatest moment in it self, and principally intended in the Text, we will further insist upon it by way of observation. Take it thus:

[Doct. 1] The New Testament, or the Covenant of Grace sealed by the Blood of Jesus Christ, is not scantled to any one People, or State, or sort of Men, as the former Testament was, but is common to many, even to the whole Many of the World, to all sorts whatsoever that do receive it. First, It was so promised by God. Secondly, It was so fore-told by the Prophets. Thirdly, It was performed by our Savior. Fourthly, It was so witnessed by the Apostles. First, It was so promised by God, Gen. 12.3. I will also bless them that bless thee, and curse them than curse thee: and in thee shall all the Families of the Earth be blessed. Here God makes a Covenant with Abraham, and it was this very Covenant of Grace, as the Apostle shows, Gal. 3.8. where he calls it expressly, The Gospel, for the Covenant of the Law was not then in being till 430 years after, as we may see in Verse 17, and this Covenant was then effectually sealed by the Blood of Christ, though not actually till Christ came in the Flesh. What is the tenor of this Covenant? That in him all the Families of the Earth shall be blessed? All, far or near, civil or barbarous, Jew or Gentile. But that is spoken to Abraham, what is that to Christ? Yes, for it is not spoken of the person of Abraham, but of the Seed of Abraham, Gen. 22.18. In thy Seed shall all the Nations of the Earth be blessed. And who is that Seed? It is Christ, saith the Apostle, Gal. 3.16. The Apostle Peter, Acts 3.25 expounds the Covenant so, and applies it to the Jews; And the Apostle Paul, Gal. 3.8. 14.16. expounds the very same Covenant so to, and applies it to the Gentiles. Now all the Nations of the Earth are either Jews or Gentiles, so that it is not restrained to one Nation, but enlarged generally to the whole Many of the World. Secondly, It was so prophesied, Isaiah 40.5. And the Glory of the Lord shall be revealed, and all Flesh shall see it together. What is the Glory of the Lord? It is the Salvation of God, Luke 3.6. All Flesh shall see the Salvation of God. And what is this Salvation of God? It is Christ Jesus sealing this Covenant with his own Blood. Now when this Covenant is thus sealed by the Blood of Christ, it shall not be a hidden Mystery, as in former times, or discovered to some few, but it shall be plainly revealed to the view of the World, All Flesh shall see it; and that not as spectators only, or bare beholders, but they shall so see it, as that they shall partake in the benefit and power of it; for so it appears in the first and second Verses of that Chapter, which is a Preface to this Verse, Comfort ye, comfort ye my People, speak comfortably to Jerusalem, &c. they shall so see it, as that they shall receive comfort, remission, and reconciliation by it. Thirdly, It was so performed by our Savior, Math. 11.28. Our Savior himself makes this extension, Come unto me all ye that are weary and heavy laden, and I will ease you. All are invited to come to him that find any need of him; and all that so come, let them be of what Nation, or fashion soever, are promised there part in him: So it was sulfilled by our Savior. Fourthly, The Apostles also witness this every-where, Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God to Salvation to everyone that believeth, to the Jew first and also to the Grecian. The Apostle makes both a general extent of this benefit to all sorts, Jew and Grecian, and withal shows the special qualification of such persons as shall have the benefit of it, Everyone that believeth, Gal. 3.28. There is neither lew nor Gentile, there is neither bond nor free, male nor female, for ye are all one in Christ Jesus. He reckons up not only Nations, but States, and Sexes, and shows that there is no difference in respect of the Covenant of Grace: There is a difference in Men by Nation, some are Jews, some Gentiles, but there is none in the state of Grace; there is some difference in Men in respect of Condition, some are bond, & some are free; and so there is a difference in respect of Sexes, some Male, and some Female, but all are one in Christ; there is no difference at all in Nation, Condition, or Sex, in respect of the Covenant of Grace, 1 John 2.2. If any Man sin, we have an Advocate with the Father, Jesus Christ the Just, and he is the reconciliation for our sins, and not for ours only, but also for the sins of the whole World. Here the Apostle breaks out into more larger terms then all the rest, the whole World, or Face of the Earth; that is of all Times, Places, degrees; always provided, that they be so qualified, as the Apostle before shown, Rom. 1.16. That they be Believes; for so one Scripture fitly seems to expound another: For it is to be understood of the World of Believes.

[Reas. 1] The Reasons of the Point: First; God hath made all Mankind, and himself hath assigned them their Times, and Dwellings, and Conditions, Acts 17.26. and therefore he would not but that some of all sorts should be saved. It is true, that they being his own Workemanship, he might of his own absolute will and power, cast away any kind, yea all kinds, and sorts of Men: For may not the Potter do with the Clay what he will? Specially, seeing all Men had sinned, he might have done it justly too. Yet the Lord considers, that all Souls are his, as well the bond as the free, the Male as the Female, and therefore he forbears to practice either his absolute Will and Power, or his Justice on any sort, but hath made choice of some of all sorts to be reserved to taste the sweetness of this blessed Covenant of Grace. For a time he did that which he might have done forever, deny the Gentiles generally of all sorts, the means of Salvation; but he did not so forever; and that even for this cause, Because he is their God that made them. It is the Apostles reason, Rom. 3.29. to prove this very Point, God, is he God of the Jews only? Is he not also of the Gentiles? &c. As who should say, If God confine Salvation to the Jews only, he is but the God of the Jews; hath he not made the Gentiles also? He is the God of the Gentiles too, and therefore will save the Gentiles also as well as the Jews: and so Rom. 10.12 He that is Lord over all, is rich unto all, &c. Giving us to understand, that God is Lord over all, both Jews and Gentiles, and therefore will be rich in mercy unto all that call upon him, what Nation soever they be of.

[Reas. 2] The second Reason: Christ came to save that which was lost, and to heal that which was broken: Now in all ordinalrie understanding, the Playster must needs be as large as the Sore: The Sore was general, and had spread it self over all Mankind; therefore the Covenant of Grace, being as it were a Playster against that Sore, must also be generally spread over all Mankind: Sin had tainted all, all sorts had sinned, Rom. 5.12. and the Serpent had deceived the whole World, Revel. 12.9. therefore Christ coming to take away sin, and to break the Head of the Serpent, was to extend his Grace and Goodness to all People: That's the Apostles reason, Rom. 3.22, 23. where showing in Verse 22, the generallitie of the Righreousnesse of God by Faith in Christ, unto all, and upon all that believe, without any difference, he gives the reason in Verse 23, For all have sinned and are deprived of the Glory of God.

[Reas. 3] The third Reason: Christ is our Peace-maker, and by his coming hath taken away the breach, Ephes. 2.13, 14, 15. There was a double breach as the Apostle there shows, First, a breach betwixt God and Man, by reason of sin, which was as it were, a wall of separation betwixt them; and Christ hath taken away that breach, and thereby made all whole betwixt God and Mankind. The other breach was betwixt Jew and Gentile, by reason of that ceremonial worship whereby God required the Jews to worship him, for which all the Gentiles hated them, and they likewise hated the Gentiles because they did not sort with them therein; now Christ Jesus he hath taken away this breach too, this wall of partition, and hath made of both one, and slew hatred thereby, and so reconciled both unto God in one Body.

[Reas. 4] The fourth Reason is an occasional Reason, namely, the failing of the Jews; Why were the Gentiles called? Because they refused it, as the Apostle shows, Acts 13.46. It was necessary that the Word of God should first be spoken unto you; But seeing you put it from you, and judge yourselves unworthy of everlasting life, loe we turn to the Gentiles; And Rom. 11.11, 12. the Apostle makes it more plain, where the Apostle useth a double Reason: First, their refusal, procured our acceptance, the Supper was prepared, the Guests that were bidden did not come, therefore strangers were fetched in: The Covenant of Grace was sealed by the Blood of Christ, specially for the Jews; but they refused it, and God would not have such a work of Grace to be in vain, and therefore he made the Gentiles partakers of it. And secondly, that our example in accepting this Grace, might be a provocation to the Jews, & make them to bethink themselves of their sinful refusal of so great a Grace, and so be drawn on to accept of it together with the Gentiles.

[Reas. 5] Fifthly, This is the prerogative of Christ incarnate, of God manifested in the Flesh: till Christ came in the Flesh, saving Grace was peculiar to the Jews only; God did reserve the enlargement of it to all, as a special gratification and prerogative whereby he would honor his own Son in the Flesh: Christ promised, saved a Jew; Christ exhibited in the Flesh, saves many: Christ coming down from Heaven in his own person, could not but set the Gate of Mercy open to all Mankind: Christ coming in the Flesh, taking the whole nature of Man upon him (for in every 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 show and require the opening as it were of God's Heart towards all Mankind, and pouring forth his Grace upon all Flesh: Lastly, Christ's doings and sufferings, his absolute and perfect obedience, could not be recompensed with less, then with the Salvation of all Mankind.

[Use 1] The Uses: First, it shows the bountifulness of the love of God to Mankind, that is so pleased to open his love to all the World, John 3.16. God so loved the world, that he gave his only begotten Son, &c. which if we understand of the effectual application of Christ, then that world is only the believing World, and that love is God's saving love to the Faithful: But if we understand it only of the proffer of Grace to the World, then that World is generally all Mankind, and that love is the general love of God to all Mankind, that not only proffers Salvation to all, but also makes some of all sorts to be effectual partakers thereof: The Centurion is said to love the whole Nation of the Jews, because he built them one Synagogue; so God's saving some few of all sorts of Men, it doth therefore argue his general love towards all Mankind.

[Use 2] Secondly, if shows us the infiniteness of Christ's Merit, that is not effectual to save those only of whom he came himself, but all sorts besides: the Apostle proves it by comparison of Christ with Adam, Rom. 5.15, &c. that if the fall of Adam could prevail upon all Flesh to condemnation, therefore the righteousness of Christ should prevail much more to the justification of many. Isaac had but one blessing, and when he had bestowed that upon the younger Brother, he had none to bestow upon the elder: but Christ who is the Fountain of all Blessings, hath a blessing to bestow upon the Jews the elder Brother, and upon the Gentiles the younger Brother too; and that he hath bestowed the blessing of the Gospel upon Jacob the younger Brother, that is the Gentile; when Isaiah that is the elder Brother, the Jews, shall come, though it be late first, even in the last days of the World, and make their moan, as he did saying, O bless me, even me also Father: He shall bestow the blessing of the Gospel even upon them also.

[Use 3] Thirdly, It teacheth us thankfulness to God: First, in regard of the matter it self, that the Lord vouchsafeth to extend his saving grace to all sorts, that the sound of the Gospel should go thorough all the World, as it is, Psalm. 19. Rom. 10. and the Acts 11.18. when the Jews 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 rejoiced, it did them good, they did thankfully acknowledge and magnify God's wonderful goodness therein, that now all People should be as it were the Jews, all places as Jerusalem, and the Souls and Bodies of all sorts of Men, as the the holy Temple of God to dwell in: that as it was prophesied by Malachi, From the rising of the Sun, to the going down thereof a clean Offering should be offered up to God in every place. Secondly, and more specially, in regard of our selves, for we are those Gentiles, Ephes. 2.10, &c. Consider what the Apostle saith: We were uncircumcision, without Christ, Aliens from the Commonwealth 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 far off, were made near by the Blood of Christ. We for our parts may say we are made near indeed, the Gospel being so long, so freely, & so plentifully preached amongst us; having so many good, and able, and painful Preachers, as there is scarce any Church under the Sun that can match us. Let us therefore embrace this saving Grace; let us believe and obey this Word, which is the power of God to Salvation; let us remember the fall of the Jews, and take heed to our selves, that by our contempt and unprofitableness, we do not provoke God to do by us as he did by them: Hearke what the Apostle saith Rom. 11.20, &c. Thorough unbelief they are broken off, and thou standest by Faith; be not high minded, but fear; for if he spared not them being the natural Branches, take heed least he spare not thee, being but a wild Olive grafted in for them. Let it appear to the World, and let us find the experience of it to our own Hearts, that there is power in the Gospel to convert our Souls, and to change our Hearts, and to make us to become new Creatures: It is not our living under the Gospel, but our submission of our Hearts to the power of the Gospel that shall save our Souls.

[Use 4] Fourthly, This teacheth us to pity the Jews, and to pray for them as the ancient People of God, and still having them in this Covenant of Grace together with us. Generally we hate a Jew, and we take it up for a Proverb, when we speak of our hatred against any, we say we hate them as a Jew: It is a wicked speech, and not beseeming a Christian. In regard of that foul sin of theirs in crucifying Christ, we hate them justly (though God out of that evil of theirs did bring much good to us;) but we must pity them, and pray for them, knowing that towards the end of the World they shall be joined together with us. Consider first, that Christ himself prayed for them: Father forgive them, for they know not what they do: And shall not we pray for them whom Christ prayed for? Peter exhorts even them that crucified Christ to repent, and be baptized in his Name for remission of sins, and then all is well. God hath extended his mercy to them, and therefore let us help them with our Faith and Prayers to God, that they may enjoy it: And what Man is there that hath any bowels of compassion, that doth not yearn even in himself, to think, that such a Nation, the peculiar People of God, the only worshippers of God, for many hundred years together, should be so deprived of the Glory of God, and be separated from him by such a fearful Apostasy, that they do even hate the Name of Christ, and of the Gospel? Consider secondly, that the time was when they prayed for us, Cant. 8.8. We have a little Sister (say they) and she hath no Teets, what shall we do for her in the day that she shall be spoken for? She being in possession of God's favor, see what moan she makes for us, being then but cast-awayes: Therefore we being in possession of God's favor, and they cast out, let us take up the same mournful note in their behalf and say, We have a little Sister, and she hath no Teats; her Teats were once full of Milk, of God's Word and comfort, but now they are altogether barren and dry, what shall we do for her in the day that she shall be spoken for? This is the day wherein she is to be spoken for, even the last days of the world: Let us speak to God for her, and be earnest in Prayer that God would take away the Veile from their Hearts, and open their blind Eyes that they may see the Salvation of Christ, and that they may see the Salvation of God, and so all Israel may be saved, and they and we may become one Flock, and be brought into one Sheep-fold, under one Sheepeheard, Jesus Christ. Consider thirdly, that we live upon their loss, and are raised up upon their spoil. If a Man beg of the King the Goods and Lands of another Mans that is condemned, if he have any grace or good nature in him, he will have care of that Mans Seed and Posterity, to relieve them as much as in him lies. We are built up by the ruins of the Jews, and therefore what great cause have we to pity their Seed and Posterity, and to pray to God that he would call them home again, and make them once again his own People? Consider fourthly, that their calling is the only sign not yet fulfilled of Christ's coming to Judgment: A thing which concerns us all to groan and to pray for, that it may be speedily accomplyshed and consequently, that they may be speedily called: And we must not pray for them only, but we must labor to provoke them too. How is that? By our holiness of life, and upright conversation; we should shine as Lights unto them, in all good works, that by our good example, we might draw them to God, and to take hold on God's saving Ordinances as well as we. And surely, if the lives of Christians were such as they might and ought to be, who knows but that they might have been won long ere this? We trade and traffic with them in many places, and they care not to deceive us, and we care as little to deceive them: They take hold of this, and other such great scandals, and that is one great cause of the continuance of their hardness. God intends this our provocation of them, by giving us the Gospel: For this is that provocation which the Apostle so much urgeth, Rom. 11. When the Father offers a piece of Bread to his Child, if the Child be sullen, and refuse it, the Father will offer it to a Dog, and the Child seeing that, will catch at it, he will have it himself rather then the Dog shall have it. When our Savior saith, It is not meet to take the Children's Bread, and cast it unto Dogs: Is it not a plain intimation that saving Grace is as Bread, the Jews the Children, and the Gentiles Dogs? God offered this saving Grace to the Jews, they like sullen Children, refused this Bread, God gives it to us being Gentiles, and as it were Dogs, that the Children or Jews seeing this, might catch at it, as being their own Portion, that the Dogs might not have it from them.

[Use 5] Fifthly, This teacheth us that there be many that shall be saved. But you will say, How is it said, That there shall be but a few saved? Answer, There is but few in respect of the whole World, haply not one to a thousand; yet being considered in themselves; they are a great number, and indeed infinite, as Revel. 7.9. A great multitude that no Man can number, of all Nations, and Kinreds, and People of the World. But you will say, Is it so rendered that who will may have it? We answer, It is tendered that whosoever believes it, shall enjoy it ; but to believe is not in a Mans own will and power; none believe but those that God bestows this grace of Faith upon; and therefore that conceit of universal Grace, which intends not only a proffer on God's part, but also power enough on Mans part to apprehend it if he will himself, is a peevish dream.

Lastly, This teacheth us, concerning this Sacrament, that we are to be prepared unto, and that our Savior speaks of in these very words, that whosoever we are, be we wise or simple, be we bond or free, we must come to be partakers of this Sacrament, the Seal of this saving Grace: Let us bring Faith with us to apprehend it, and believe it, and then come and well-come. There is no outward respect of our Nation or Condition whatsoever it be, that debarres us from it: But be sure that thou hast Faith in the Blood of Christ, else thou art none of the many here spoken of, thou shalt not obtain this benefit of the remission of thy sins. Let us therefore everyone examine our selves, whether we have this grace of Faith, or no: If we have it, we may and must come to this Sacrament, to have it further confirmed within us; yea, if our Faith be but weak, and that we have but some beginnings of Faith, let us not be afraid, if it be true, and from the Heart, God will accept it and us; but if upon due examination we find that we have no true Faith, let us not flatter our selves, and presume to come in hope of any good thereby; it shall be so far from doing us any good, that it shall do us a great deal of har me; It shall be Judgment to us and condemnation.

THE TENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W E are now according to our wonted manner, to turn out of the Catechism, and to proceed in the argument of our preparation to the Lord's Supper, the next Lord's day being a Communion day, wherein we purpose, God willing, to meet together at the same. We left in Math, 26.28. This is my Blood of the New Testament, that is shed for many, for the remission of sins; which place, as I shown you, doth most copiously and plainly prove unto us this title, that belongs to the Sacrament of the Lord's Supper, namely, that it is called the New Testament; for that is the head we did reduce this place unto: Wherein we have shown you, First, concerning the New Testament, the Matter and Subject here spoken of. Secondly, we have shown concerning the Blood of the New Testament, whereby this the Testament is confirmed and sealed: This is the Blood of the New Testament. Thirdly, the benefit both of this Testament, and of the Blood of Christ: Remission of sins. Lastly, the Persons that are partakers of this benefit: That is many: The whole World of Believes: This is the Blood of the New Testament, shed for many. So much then shall suffice to be spoken of these words, as they are considered absolutely in themselves, so as they concern the death of Christ. We are now further to consider of them as they are respectively intended and applied to the Sacrament of the Lord's Supper, for you shall understand that our Savior here performed two businesses in one: First, he showeth the redemption of the believing World, by his saving Death: This is my Blood, shed, &c. This Blood of the New Testament, it is the only procuring cause of remission of sins, and of the Salvation of you, and of all that are, or shall be saved: and to this effect tends all that hitherto hath been spoken. The second thing our Savior performs here in this case, is the confirmation or applycation of this his saving Death, to the Disciples, and the rest of the believing World, in and by the Sacrament of the Lord's Supper: This is the Blood of the New Testament, &c. That is to say, This Sacrament which I now have in hand, is a special and excellent means whereby to apply this my saving Death to you, and to every believing Receiver: And thus, and in this sense we are now to treat upon it. This is the Blood, &c. As it is spoken respectively by applycation to the Sacrament of the Lord's Supper: Thus we must conceive of it that it is uttered by our Savior, by a kind of majesty, and special grace of speech: This, these Elements, this Bread and Wine, this Sacrament, this Action we now have in hand: For indeed it imports an institution of a new Sacrament, and of a most excellent Sacrament: As if he should say, All the Faithful that ever have lived from the beginning of the World, have had some Sacrament or other, as the Cognisance of their profession, as the nourishment of their Faith, as outward testifications of the mutual Covenant betwixt God and them: But this, saith our Savior, is the Blood of the New Testament. This is a new Sacrament, such as none of them ever had; this is a more lively and sensible representation of your reconciliation unto God, then ever the Faithful before you were made partakers of: This is the Blood of the New Testament. To make our Savior his meaning plain and perfect to every Mans understanding, we must supply two Rules that are here implied and presumed upon: The first is this, That every Covenant betwixt God and Man, must be confirmed by some outward sign and Sacrament. The second, that there must be a due proportion, betwixt the Covenant that is confirmed, and the Sacrament, that doth confirm the Covenant. The first Rule, every Covenant betwixt God and Man, must be ratified and confirmed by some Sacrament and outward sign: God deals with us herein in great wisdom, and mercy, meeting both with our Infidelity, and with our Apostasy, our slipperiness to fall from him: with our Infidelity, because we hardly will believe him, unless he bind himself to us, by some outward sign; with our slipperiness to fall from him, because we easily start and budge from him, except we be bound to him by some outward sign, as by a continual remembrancer, calling upon us to hold fast our hope we have in him, The second Rule: There must be a due proportion betwixt the Covenant that is sealed, and the Sacrament which ratifies and seals it: Old and weak Couenants, and well enough if they be sealed with old and weaker Sacraments : But saith our Savior, This is a New Testament, and then here must be a new Sacrament: An old Covenant, an old Sacrament: A new Covenant, a new Sacrament. A new Sacrament, and a new Covenant agree: But a new Sacrament, and an old Covenant are mis-matched: they must be sorted in their kind, our Savior gives the Rule, Mark 2.21, 22. which by application may be alleged in the case: No Man puts new wine into an old Vessel; &c. Old Sacraments do not agree with the New Testament, let them go with the old: This New Testament, must have new Sacraments. This Testament, saith our Savior, which I come to make, and to seal with my Blood, Is the New Testament, and therefore here is also anew Sacrament: The Testament being better then the former, the Sacrament must therefore be better then the former: And here it is that he speaks with such a majesty, as if he should say, This is such as never any of the Faithful had before my coming in the Flesh. And so much for the fitting of this speech of our Saviors to the Sacrament of the Lord's Supper: For in the words there is no difference: Apply them to the Death of Christ, and then the case is plain, This is my Blood, &c. That is, My Blood of the New Testament is effectual for the forgiveness of sins. Apply them to the Sacrament, and in a Sacramental sense, It is the very Blood of Christ, shed for the remission of sins. We come to such observations as here arise for our instruction, when it is said, This is my Blood, speaking of the Sacrament: hence observe, that

[Doct.] The Sacrament of the Supper is proper to the state of the New Testament only: This is my Blood of the New Testament. Our Savior appropriates this Sacrament to this Testament only, 1 Cor. 10.21. It is called there by the name of the Lord's Table, which very name proves the point in hand, the Lord's Table, that is, the Table of the Lord Jesus, not only such a Table, as where in Christ was the Food fed upon, for so he was in some sort in the Sacraments of the former Testament, but such as wherein the Lord Jesus himself was bodily present in his Flesh, such as he himself with his bodily presence did speed, ordain, and institute for a memorial of those things he had done and suffered already, for the work of our Redemption as a Mediator, and therefore may well be called the Table of the New Testament, as Luke 22.20. Christ already come, Christ bodily present amongst us, this belongs to the New Testament, Hebr. 10.7, &c. Loe I come, In the beginning of the Book it is written of me, &c. He taketh away the first, that he may establish the second. The bodily coming of our Savior in the Flesh was the establishment of the New Testament, Christ being bodily present in the Flesh at this Table in the Flesh, because his Flesh was that only which he was bodily present in, and the Table being spread for a memorial that he was come, and suffered in the Flesh, is therefore proper only to the New Testament, 1 Cor. 11.20. It is there called The Lord's Supper. Why is it so called, but because it was instituted at the last Supper which the Lord in the days of his Flesh made, and which he did appoint as a witness of his Will and Testament forever? Now what is the state of the New Testament, but the state of saving Grace, which the Lord Jesus hath brought unto us from Heaven, when he came amongst us, lived amongst us, dyned amongst us, and supped amongst us? But that state of saving Grace which he preached and published with with his own Mouth, in the time of his Life? But that state of saving Grace which he sealed and confirmed with his own Blood at his Death? But that state of saving Grace which he as it were in the twy-light betwixt the day of his Life, and the hour of his Death did ratify and confirm by this Sacrament of the Supper? This state of saving Grace, is the New Testament, and therefore the Lord's Supper is the Sacrament of the New Testament, 1 Cor. 10.16. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Here you see the Sacrament of the Lord's Supper is the Communion of the Body & Blood of Christ. In the Sacraments of the Old Testament, his Blood was shadowed: In the New Testament, it is really communicated. In the Sacraments of the former Testament, Christ was in some measure really communicated in his Body & Blood to the Faithful, but darkly, weakly and sparingly: But here he is communicated unto them clearly, powerfully, and bountifully. In a word, Christ his Body and Blood was communicated to the Faithful under the former Testament, in the Sacrament to be broken, to be shed: But here in the New Testament, his Body as being already broken, and his Blood as already shed: This belongs to the New Testament, and therefore this is the Sacrament of the New Testament. In Luke 22.19. Do this in remembrance of me, speaking of this Sacrament. Now remembrance is properly of the things that are past: Christ hath ordained this as a remembrance of his doings already past, the matter of our Salvation, as of a matter already fulfilled. This is the voice of the Gospel of the New Testament, Christ is already come: as the voice of the Law was, Christ is to come. That I say is the voice of the New Testament: And therefore the Sacrament of the Supper, is a Sacrament of the New Testament, 1 Cor. 11.26. As oft as you eat of this Bread, and drink of this Cup; you show forth the Lord's Death till he come. He saith not, you foreshow, that was for the Sacraments of the Old Testament, but you do show, that is, you declare, publish, and express the Death of Christ: You celebrate, show forth, and sensibly act his Death, the thing before acted upon the Cross.

The Reasons of the point are these: [Reas. 1] First Christ himself is the Mediator of the New Testament, Hebr. 9.5. and 12.24. that is, Christ is the maker good of the Covenant of Grace betwixt God and Man (for to be the mediator of the Testament, is to make good a Testament) Christ did this by his Blood, by his Intercession and Redemption; there is the Office of our Savior, here is his task, here is the business he is to be employed in: He was not careless in going about his own business; He was not a medler in other Men's matters; He would not make Laws for others, but for his own; He would not set his Seal to another Mans Testament, but to his own: This Testament is his, he made it good, he ratified it with his own Blood: The Sacrament was his, because he instituted it, this being presumed upon, that he would not meddle with other Men's matters, make Laws for others, or set his Seal to other Men's Bonds, and so forth. The Sacrament being ordained by him to be a Seal thereof, is therefore the Sacrament of the New Testament.

[Reas. 2] Secondly, The word whereunto this is annexed, is the New Testament: The Gospel, what is that? The Covenant of saving Grace, and that is, Hebr. 10.16, 17. I will put my Laws into their Hearts, and in their Minds will I write them: Their sins and iniquities will I remember no more. The word whereunto this Sacrament is annexed, is the Covenant of Grace; such as the word is, such is the Sacrament: But the word is the New Testament, therefore the Sacrament of the Lord's Supper must be of the New Testament only.

[Reas. 3] Thirdly, The whole Covenant of Grace, is the ministration of the New Testament only, 2 Cor. 3.6. God hath made us able Ministers of the New Testament. Such as the ministration is, such must be the holy things they administer: The ministration is of the New Testament, therefore the holy things administered, the Word and Sacraments are of the New Testament. Aaron and his Sonns were Ministers of the holy things of the Law: Christ and his Apostles are Ministers of the Gospel, and of the Covenant of Grace. Aaron and his Sons must not meddle with the Sacraments of the Gospel: Christ and his Apostles must not meddle with the Sacraments and Sacrifices of the Old Testament. They must keep themselves to their own: Such as the ministration is, such are the things administered. Our whole ministration is of the New Testament, and therefore the holy things administered, as the Sacraments, are proper to the New Testament only.

[Reas. 4] Fourthly, The things themselves that are sealed by this Sacrament, are pledges of the New Testament: The Body and Blood of Christ are pledges of the New Testament, they are proper to that, and therefore the Sacraments, where by it is signed, sealed, and represented, and set forth unto us, must be of the New Testament: For the Blood is Christ's: This is my Blood, &c. The Testament is Christ's, he made it good: The Sacrament is Christ's, he ordained and instituted it, and he doth in this speech, annex it to his Blood inseparably, and withal to the Testament inseparably, and so consequently, he annexes the Sacrament inseparably to the New Testament: And surely when our Savior saith, This is my Blood of the New Testament, he speaks it as in a proper sense of the Blood in his Body: so in a Sacramental sense, of his Blood in the Sacrament, he gives us to understand, that the Sacrament in a sacramental sense is, the Blood of the New Testament, as the Blood of Christ in a proper sense is the Blood of his own Body.

The Uses of the Point follow:

[Use 1] First, It commends unto us the excellency of the New Testament above the Old: What a gracious mercy of God is it for us, that are respited to live in those days wherein the Lord hath vouchsafed unto as all other things, so the Sacraments of the New Testament, fit for the Covenant of Grace, which we profess and embrace; he hath been pleased to give unto us, Christ himself in a more fuller manner, then to the old People in the former Testament, in the time of the Law. To them in Promise, in Sacrifice, in Saddowes: To us in Substance. To them a far off: To us near, he came amongst us, he suffered, was conversant, and dwelt amongst us. Besides this, he taught them the Doctrine of Salvation, but it was shadowed in Mysteries, in a kind of dark Cloud: But we see it in so clear a Glass, that every Man that runs may read it. Yet farther, God hath given us Christ more fully, the Word and Doctrine of Salvation more fully, and the Sacraments of the New Testament more lively, senceably, teachable, spiritual, and heavenly, then the Sacraments of the Old Testament, where they are more lively representations of Christ, and more palpable and pregnant figures, of the fruit and benefit purchased by his sufferings: when they under the former Testament were to spell Christ in the eating of the Paschal Lamb, it was a hard matter for them so to do: But when, we come to do this, in this Sacrament, in the breaking of the Bread, and pouring forth of the Wine, where the words of Institution are added thereunto, as also the Doctrine of Salvation, concerning the Death of Christ, if we cannot now spell him, our blindness is horrible. This is that glorious Ministry the Apostle speaks of, 2 Cor. 3.7, &c. The ministration of the Law was glorious, but the ministration of the Spirit is more glorious: This is in another manner, he gives two reasons for it: The one, It is the ministration of righteousness: The other, the ministration of the Spirit. The ministration of the Law, by reason of Mans corruption, was Death: The ministration of the Gospel, is Life: Here is matter of Righteousness, the free mercy of God in Christ. That was of the Letter, this of the Spirit. Look what was delivered to them in the Word and Sacraments, it was done outwardly, there was not that near acquaintance of the Word and Spirit as now is. It is common to the Gospel to be generally attended by the Spirit of Grace, and there it is the ministry of the Spirit. When we are to preach the Word, and to administer the Sacraments, the Spirit attends upon these Ordinances, to sanctify to the Heart and Conscience of the Believer, those things are tendered unto him.

[Use 2] The second Use teacheth us, that the more mercifully God deals with us, the greater means he affords us, the greater our sin, and condemnation, and the more inexcusable are we, if we neglect the same. Have we greater light then they had? Let us then walk according to that light: He looks for that he gives to every Man: where he gives much, he looks for much: where he gives a better light to walk by, he looks that we should walk by a better light: and therefore, seeing he hath vouchsafed this unto us, he requires that our lives and conversations should be more holy and religious, then those that lived in a more obscure light, under the times of the former Testament. Especially, we must not contemn and neglect these things: He that despised the Law of Moses, died without mercy: And what shall become of us, if we trample the Blood of the New Testament under our Feet? If we neglect so great Salvation? If those that contemned the Sacraments of the Old Testament, were in a damnable case, In what a fearful condition are we, if we defile the Blood of this New Testament? which we shall do, if we come not with prepared Hearts, with resolution to serve God, to break off our sins, to be raised up in consideration of God Promise in Christ, and with a full purpose and determination for hereafter to become new Creatures, and therefore as we would not bring Damnation upon us, so let us be careful, that we are not omissiue herein.

[Use 3] The third Use warns our Ministers to look to themselves, that they defile not themselves with the corruptions of the World: If the Priests and Levites, though they bare but the Vessels of the Lord, were to be sanctified, how much more is this required of us, that carry such precious treasure, the Word the Covenant of Grace, the Sacraments the Signs and Seals thereof? And likewise for yourselves, it teacheth you carefully to lay up those heavenly things, in good and honest Hearts, that God's purpose and your faith may meet together, and so redound to your everlasting comfort and Salvation.

[Use 4] The fourth and last Use of the Point is this, Here is matter of reproof against many bad, ungodly, and graceless Receiuers. First, of those that are ignorant of the matter of Salvation; this is a Sacrament of the New Testament, and that is a state of life and knowledge; they that are destitute of this, the Sacrament is not them, nor such persons must not come unto it. In the second place, it reproves superstitious Receiuers, that come as the Papists, and think that for the deed done they shall be justified, and find good will, as if the action of it self were of effect, that it works Grace, whether they have Faith and Repentance, or no. The Sacrament of the Supper, is the Sacrament of the New Testament: The state of the New Testament, requires God to be worshipped in Spirit and Truth, not formally, but in Faith and Repentance. Thirdly, it reproves those that come to it uncharitably, such must not come till they have dispensed with their high stomachs, and are reconciled to their Brethren. This Sacrament is the Sacrament of the New Testament: The New Testament is a Covenant of Peace, not only betwixt God and Man, but betwixt Man and Man: Not only glory unto God on high, but peace upon Earth, good will towards Men: And such as come uncharitably, they are Usurpers, they meddle with that they have nothing to do withal. Fourthly, it reproves those that are unregenerate, they conceit with themselves, that howsoever they understand not the matter of Salvation, though they have no persuasion of God's love, yet that the Sacrament may work this. No, they are deceived, the Sacrament makes us not good, but confirms us in the state of Righteounsnesse, in that good which God hath already wrought in us. The Word and Spirit makes us new Creatures, the Sacraments strengththen us already made. This Sacrament is a Sacrament of the New Testament, and therefore belongs to such as have part in that Covenant of Grace: Such as are unregenerate, have no interest in the Covenant, and therefore no part in this business. Lastly, it reproves Pharisaical and Iustitiarie Receiuers, that stand upon their own Righteousness: This is a Sacrament of the New Testament, the New Testament is the Covenant of Grace, free pardon, and remission of sins, through the Blood of Christ: Whosoever then stand upon their own Righteousness, and think to be saved by the least measure, part, or contribution of their own works or merits, have no part in the New Testament, and so have nothing to do with this Sacrament: This is only for such as have their share in the Testament, that apply and cast themselves upon God: Here I am a wretched and damnable sinner, I have nothing to say for myself, I have deserved thy wrath, I cast myself upon thy promises, for the free remission of my sins, in the Blood of the Lord Jesus, there is my plea. Thus come and welcome: But otherwise, as Peter said to Simon Magus, thou hast no part in this business. So much for the first point, that the Sacrament of the Lord's Supper is proper to the state of the New Testament.

In the second place, whereas in is said, that the Sacrament is of the New Testament: Hence observe thus much, that

Doct. 2. The Sacrament of the Lord's Supper is an effectual Pledge and Seal of the whole work and Covenant of Grace.

We shall not need to seek far for proof, but only to the words of institution, here and elsewhere used: That which is in Luke 22.20. This Cup is the New Testament in my Blood which is shed for you, some read it, and so the original of the Text requires, because of the Particle that: That it is spoken in reference: to that in Ierem. 31.33. I will put my Law in their inward parts, and write it in their Hearts, and will be their God, and they shall be my People; I will forgive their iniquity, and remember their sinner no more. This is the New Testament now administered: He saith, not a part of it, but that whole Testament which the Lord there promised by the Prophet, is conferred unto us in this Sacrament: So look how far the Testament extends that God made, so far this Sacrament extends it self. The Testament extends to the matter of our Justification, that he will forgive our iniquity: And to the matter of our Sanctification, that he will put his Law into our Hearts: and therefore the Sacrament being an effectual pledge of that whole Testament, doth as well extend it self to the matter of our Justification, as to the matter of our Sanctification, in both which consists the Covenant of Grace. And that which our Savior saith, Luke 22.19. Do this in remembrance of me, proves as much. He saith, not in remembrance of my continuance, and works of this and that act, but of all that ever I have done and suffered for the accomplishment of your Redemption, in remembrance of whole Christ, as a Man would say. And whereas it is here said, and likewise by the other Evangelists, For Remission of sins: This proves the point by the nature of the phrase, and likewise by the matter it self: By the nature of the phrase, Remission of sin, is but one part of the Covenant, part being put for the whole, as I shown you in the opening of the Text: But much more by the matter, for the truth is this, That God never remits any Mans sin, but he regenerates him: And therefore, if it be effectual for the one, it is also effectual for the other: If for our Justification, then also for our Sanctification. Last of all, when it is said by our Savior, in Mather, Mark, Luke, and Paul, That it is the Testament in his Blood, it shows that it is a pledge of the whole Covenant of Grace: For the Blood of Christ is the cause of our Justification, and also of our Sanctification: The cause of our Justification, Rom. 5.9. The cause of our Sanctification, 1 Pet. 1.2. That according to the foreknowledge of God the Father, through Sanctification of the Spirit unto obedience, and sprinkling of the Blood of Jesus Christ. The Blood is effectual both to our Justification and Sanctification: The Sacrament in a Sacramental sense, is the Blood of Christ, and therefore in a Sacramental sense is effectual, as well to our Justification, as to our Sanctification: It is an effectual Seal of the whole work and Covenant of Grace.

The Reasons of this are these:

[Reas. 1] The first is drawn from the shadows of the Law: For concerning the Passe-over, what was that a sign to the People of Israel? Of their departure out of Egypt. But was that all? No, it was also a token, that God would receive them to mercy; that he would not only deliver them out of Aegupt, but would also bring them into Canaan. The principal thing we look for in the Sacrament, is not our deliverance out of Egypt, from the slavery and bondage of sin, but that he will carry us thorough Temptations, against our Corruptions, Satan's oppostions, the enticements and allurements of the World, thorough the Red Sea, and Wilderness of this World, thorough all afflictions, and will not leave us till he hath brought us to our heavenly Canaan, a place of spiritual rest and happiness.

[Reas. 2] Another Reason is drawn from the nature of a Seal: The Seal must extend it self as far as the Writing, the Writing extends it self to the whole Covenant of Grace, and therefore the Seal doth so also: Whether the Sacrament be a Seal of the Word that promiseth both, or of the Blood of Christ; his Blood being of both, therefore the Sacrament is of both.

[Reas. 3] Again, Christ is given unto us wholly, Body and Blood both, for there is our acceptation of God's love towards us: his Body and Blood, either of them had been sufficient, but because he would meet with our dullness, hardness of Heart, and unbelief, he hath therefore appointed both of them, that if any should think his Body more effectual then this Blood, either to Justification, or Sanctification, he might be satisfied. Thus the whole Covenant of Grace is plentifully delivered and sealed up in this Sacrament.

[Reas. 4] Fourthly, Look whatsoever was done upon the Cross, the same is represented, resembled, and tendered unto us in the Sacrament of the Lord's Supper: But his obedience and sufferings upon the Cross were effectual for our Justification and Sanctification, and therefore the obedience of the Lord Jesus procureth both at the Hands of God, and therefore the same is tendered unto us in this Sacrament.

[Reas. 5] Fifthly, In the true participation of this Sacrament, the whole work of Faith is implied: when we come, we bring not a piece of our Faith, but all that possibly we can: Now Faith takes hold upon the whole Covenant of Grace, and therefore the Sacrament tenders unto us the whole Covenant of Grace: Whatsoever God gives unto us by his Ordinance, we receive it by Faith: Whatsoever God gives us by his Ordinance to be received by Faith, he gives it by his Ordinance wholly, and therefore we receive Christ wholly in his Word: And so he is our Justification and Sanctification.

[Reas. 6] Lastly, Those that come unworthily, increase their own Judgment & damnation: He that comes to the Lord's Table without preparation, and examination, that he may be fitted to come into his presence to this heavenly Feast, brings 2 evils upon himself: First, he makes himself more guilty of sin: And secondly, he increaseth the hardness of his own Heart: He increaseth the guiltiness of sin, which makes him further from Justification: And the hardness of his Heart, which makes him further from Sanctification: And therefore he that comes in Faith, receives both acquittance from the guilt of sin, which is his Justification; and strength against his sin, which is his Sanctification.

[Use 1] The Uses of the Point are these: The first Use teacheth us, that our Justification & Sanctification always go together; these are but one: In the acceptation of God, there is but one & the same Covenant; whosoever dissunders them, dissunders the only Testament of the Lord Jesus: Where Justification is, there is Sanctification: If any Man be in Christ, he is a new Creature, 2 Cor. 5. They that are in Christ, have crucified the Flesh, with the Lusts thereof, Gal. 5.24. Whersoeuer the Heart is justified by the free pardon and remission of sin, there also is it sanctified to perform all holy obedience: That we being delivered from our Enemies, might serve him in holiness and righteousness all the days of our life. Redemption there goes before the service of God: And you see that the Prophet joins them together in Ps. 32. Blessed is the Man whose sins are pardoned, and in whose Spirit there is no guile: Justification in the first part of the Verse, and Sanctification in the latter. In the first branch is remission of sins, Justification: In the second, holiness of life and Sanctification. And therefore let no Man flatter himself, as to think he is justified, and hath found mercy, unless he find some true degree of Sanctification: God hath not forgiven thy sin, unless thou hast in some sort received a Heart and affection to cleave unto him; unless he hath given thee a care and conscience to serve him: and again, if thou dost find some measure of true Sanctification, never doubt but that the Lord hath pardoned thy sin, and hath received thee to mercy. Though thy sins be great, and thou seest not that God hath forgiven them, yet be persuaded Sanctification is a true effect of Justification: If thou findest a true endeavor to fear and serve him in all holy obedience, be sure he hath had mercy on thee to forgive thee.

[Use 2] The second use teacheth us, that seeing the whole Covenant is tendered unto us in this Sacrament, that therefore whensoever we come to receive it, we should endeavor our selves to receive it accordingly: We must first labor to discern herein, that it is both our Justification and Sanctification. Secondly, we must hunger and thirst after them, we must desire to receive assurance, that our sins are pardoned; increase of Grace, and Sanctification. And lastly, we must labor, and we must stir up our selves, and pray unto God, that we may profit by it, that we may receive the whole Covenant of Grace, thus freely tendered unto us: If we consider the signs, they are in the singular wisdom of God, fitted to our capacities, to perform this duty: There is Bread and Wine, both of them fit either for comfort or strength: Wine specially for comfort; Bread for strength, as the Scripture speaks of them: What better comfort then the forgiveness of sin, when the Soul receiveth assurance that sin is pardoned? The Wine cannot so comfort the Heart naturally: But the assurance of God's love in Christ, that sin is forgiven, doth comfort our Hearts spiritually a great dealemore: How sweet is matter of Justification? As Wine refresheth the Heart, so the assurance of the pardon of sin, comforts the Soul. 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 settled in a steadfast purpose to lead a godly life, when he establisheth us with his free Spirit? The Bread doth not so much strengthen our natural life, as the blessing we receive in this Sacrament, the sanctifying Grace of God, our spiritual life in the ways of godliness. These things we must raise up our minds unto; we must not think that these Elements are idle signs, but powerful to seal many excellent things unto us, if we have Hearts to discern such excellencies as the Lord therein hath treasured up for us. Let us discern in these Elements, matter of our Justification and Sanctification, matters of excellent comfort and strength, the true comforts and strength of God, against our sins, and against the temptations of Satan. Here is Wine to comfort our Hearts, but God to comfort our Souls much more: Here is Bread to strengthen us, but the Bread of God to strengthen us much more: The Grace of Justification to comfort us against sin already committed; the Grace of Sanctification to strengthen us against sin raging in our mortal Bodies. So then we must consider with our selves these things, we must be raised up, and prepare our selves to be quickened accordingly, that we may comfortably receive the things delivered in this Sacrament of the Supper, the things also shadowed in these Elements

[Use 3] Another Use of the Point is this: It teacheth us that our Justification and Sanctification are both certainly to be believed, that is to say, we must be persuaded of them, that they are certain things, and shall be performed to us; they are not only certain in themselves, but to us, for thus much the Sacrament intends: for seeing it tendereth unto us the whole Covenant of Grace, seeing it reacheth, and giveth unto us, possession of these things, as if God should say, Here is Christ, take him; here is Justification and Sanctification, take them, they be thine: These things, I say, being thus tendered unto us herein, if therefore we bring Paith we shall receive them, we may assuredly be resolved that they shall be made good unto us. The want of this assurance makes many woundings in our spiritual life; the want of assurance of our Justification; puts us to many fears, and much distrustfulness; and the want of the assurance of Sanctification, or because we believe not that God will sanctify us, which should hold us against temptations, against Satan's malice, and the wickedness of the World, and our own corruptions: it makes us find many failings in our selves, whereas if we would believe God upon his word, and upon his pawn that he gives us in this Sacrament, it would persuade us sufficiently, that these things shall certainly be performed unto us; the want I say of this assurance causeth many failings 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 discern Christ, and hunger after Grace, and receive both the matter of Justification and Sanctification, is one cause why we want this assurance.

[Use 4] The last Use of the Point: Seeing it is so that the Sacrament is an effectual pledge of the whole Covenant of Grace, then we that are faithful receivers, are Justified and Sanctified: Let us therefore go our way (as our Savior saith) and sin no more, least a worse thing befall us. Now we are washed by the Grace of Justification from our sins, let us not like the Swine, wallow again in the mire of sin: Now we are loosed from the Fetters and Bonds of sin, from the Intanglement & Snares of Satan, let us not entrap our selves again; let us not like a graceless Prisoner (today delivered) use such courses, as may bring us to the same condemnation tomorrow, but esteem our liberty very deer and precious. We are reconciled to God, our debts are paid, let us not run in with him again so much as in us lies, but let us resolve, pray, and endeavor our selves after the things that concern our peace, thus graciously confirmed unto us; and avoid all such as may hinder the same. And though we get not the upper hand of our selves at the first, yet in time we shall find a senceable increase of Grace in us: Let us know if we be faithful, and follow after these things, God is faithful, and will make them good unto us.

The Use is this: That seeing God vouchsafeth this mercy, that here is given us a final acquittance of all our debts and sins, seeing he gives us his Promise and Grace, and puts a pledge into our Hands, that he is our God, that he will forgive us, and remember our iniquities no more, seeing he hath promised to write his Law in our Hearts, and to put his fear in our inward parts: let us go away changed from the filthiness of Flesh & Spirit; let us wait upon God, rest upon his Promises; let us know he is faithful, and what he hath promised, shall be performed; if we believe his good words let us believe his deeds; if when he saith, our sins are pardoned, then much more when he gives this Bread & Wine, as a sign and pledge thereof. Thus let us labor to be fitted against the next Lord's day: let us meditate on these things, that we may come preparedly unto this holy Table: let us labor to partake of the Covenant of Grace: we may say, O Lord how often have we been at thy Table, and yet never the better: we never understood it before: we now find this Sacrament to be of the New Testament, a Seal of the whole Covenant of Grace, of our Justification & our Sanctification: a pledge unto us 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 have not considered, let us now take them to Heart, repent us of our former failings, & so address our selves, that we may come with our right Wedding Garment upon us, and so be welcome into thy presence.

THE ELEVENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

B Ecause of the Sacrament the next Sabbath, God willing, to be administered, we are therefore to spend this Exercise upon such matter as may make for our fit preparation thereunto, for that is the course which hitherto we have observed, and which we propounded in the beginning. So that we are to go on, where we left the last day of preparation, in the six and twentieth of Matthew, 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 sins. We have shown the last day how these words are to be understood, with refference to the Sacrament of the Lord's Supper, and therein we observed, as you may remember, that the Sacrament of the Lord's Supper is proper and peculiar to the New Testament, as here our Saviors words are, This is my Blood of the New Testament.

Secondly, We shown you, that the Sacrament of the Lord's Supper is an effectual Seal and Pledge of the whole Covenant of Grace, that is to say, both of the matter of our Justification, and likewise of the matter of our Sanctification. Now we are to speak in the last place, touching the Persons here mentioned, so far as they have their interest in the Sacrament of the Lord's Supper, so as the things themselves, that are here spoken, are intended in a double sense:

First, absolutely to the Death of Christ it self.

Secondly, respectively to the Sacrament of the Lord's Supper.

So the Persons that are here spoken of, are to be considered answerably in both these senses:

First, as they have their interest and part in the Death of Christ. And secondly, as they have their part and Interest in the Sacrament of the Lord's Supper.

We have spoken of the Persons in the first sense heretofore, as they have their interest in the Death of Christ: We are now to speak of them as they have interest in the Lord's Supper, and for to furnish this Text, so far forth as it makes for our present purpose.

The Persons here spoken of (as you see) are set forth in general terms, Many: But Luke in his two and twentieth Chapter, and the twentieth Verse, reports this saying of our Savior, as being spoken with particular reference and applycation to the Disciples, the Persons only then present at this business: This is the New Testament in my Blood, shed for you: Matthew saith, for many: Luke, for you: Both one and the same speech of our Savior, and if we understand them both aright, and expound the one of them by the other, we shall find a sweet concurring and agreement betwixt the Evangelists themselves, and likewise much profitable matter, by this their joint testimony, concerning the Sacrament of the Lord's Supper.

The Sacrament it self, in respect of the institution and use of it, is a public Ordinance, that is common to many: The whole Church of God, and all the Faithful from time to time, are to take the benefit, and to make use of it to the end of the World: and that is one part of Matthew '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 only, as they only then receiving it; and that is some part of Luke 's meaning, when he saith, for you. But yet further also, wheresoever this Sacrament shall be thus in use, and thus administered, it must be done in an Assembly: Many must be present at it: And that is the other part of Matthew 's meaning, when he saith, for many. On the other side, those Persons to whom it shall be thus administered, must receive it with particular apply cation: It must be for you: And likewise by consequent, they must be such Persons, so qualified in some measure, as the Discipies were: that is to say, They must be Believes, that it may be truly said of them, as of the Disciples, It is for you: And this is the other part of Luke 's meaning, for you. Take it thus: The Sacrament of it self in general, is for many, the whole Church of God must make use of it: The particular administration of it at that time, was for the Disciples, because they only were the Receiuers: But yet further, wheresoever it shall be so administered, in particular Congregations, there must be many at it, many must communicate in it, and likewise those many that communicate in it, must be such as receive it with particular applycation, It must be for you: They must be Believes, qualified as those Disciples, that it may be truly said of them, as of the Disciples, This is for you.

This is the strain of our Saviors speech, and this is the according of both the Evangelists in substance agreeing together; and these be the points, God willing, we will now insist upon.

The first thing we are to consider, is this, It is for many. I shown you, one part of Matthew 's meaning, was this, namely, That the Sacrament it self, is a general and public Ordinance for the whole Church to make use of it.

[Doct.] The point is this: That the Sacrament of the Lord's Supper is a perpetual Ordinance of Christ to be observed in his Church forever: In the first of the Cor. 11.26. As oft as you eat of this Bread, and drink of this Cup, you show forth the Lord's death till he comes: That is to say: Till he comes to Judgment: Which is a plain proof that the Sacrament of the Lord's Supper was instituted by our Savior, and left that it might be a perpetual Ordinance of continual use in the Church of God from time to time to the end of the World.

[Reas. 1] The Reason of it is this: There can be but one means, one way, one course to Salvation: Now this is the means that our Savior appointed the Disciples to be saved by, so far forth as the nature of a Sacrament reacheth unto, and therefore all the Faithful from time to time ought to be made partakers of the same saving Ordinance for their Salvation.

[Use 1] The Use teacheth us the inuiolablenesse of this Ordinance of God, that it must stand forever without change, not only without abolishment, but it must not be changed: As Christ hath left it to be a perpetual monument in his Church, so it must be observed, and in the very same terms.

[Use 2] Another Use is this: It commends unto us the bountifulness of the Lord Jesus, and the provident care which he had over his Church, that he was pleased to provide, not only for them that were then present, where he lived, but for us, to the end of the World; we that were then unborn, and those that as yet are not borne; the Lord Jesus intended it to us, as well as to them that lived in the days of his Flesh; he provided it as the means even of our Salvation. But this point I only touch as it were by the way.

The second is some-what more material, and that is this: That it is for many: that is to say, Not only that many shall have use of it, as of the World, but that when it is used in a particular Congregation, it must be done in an Assembly, Many must be met together for this purpose: The point is this:

[Doct. 2] That the due and right administration of the Sacrament of the Lord's Supper, requires an Assembly or multitude of Receiuers met together to communicate in it: The very name of Communion, whereby the Sacrament is set forth unto us, sounds plainly to this effect, 1 Cor. 10.16. The Bread which we break, is it not the Communion of the Body of Christ? The Wine that we pour out, is it not the Communion of the Blood of Christ? You see there, the Lord's Supper is called by the name of Communion, the Communion, that is to say, principally of the Faithful with Christ their Head, but respectively it is intended of that Communion which they have amongst themselves: Now this is sealed up unto us in this Sacrament of the Lord's Supper, as well as the other, as the Apostle proceeds to show in the seventeenth verse, where he applies it to this Communion of the Faithful among themselves: We that are many, are one Bread, and one Body, because we all are partakers of one Bread. The Bread is one, that is Christ: The partakers are many, all the Faithful from time to time; but more specially, those that communicate at the same time in the use of the Sacrament: So that whensoever this Bread is set before us, there must be many present to partake of it: The words of our Savior, in the first institution of it, enforce it, where be saith: Drink ye all of this: The Rule is perpetual, not only for that Communion then celebrated, but for all afterwards: Drink ye all of it: How can all be said to drink, if not many there, if not an Assembly at it? In the two and twentieth of Luke, and the seventeenth Verse, the Text saith, He took the Cup, and gave thanks, and said, Take this, and divide it among you: Now how should the Disciples divide it among themselves, how should the Faithful also divide it amongst themselves in the particular use of it, unless there be a competent Assembly amongst them, that one may divide it to another? Likewise the Rule of the Apostle, for the reformation of the Abuses in the Sacrament of the Lord's Supper, confirms this Point. In the Church of Corinth, many abuses were crept in, 1 Cor. 11.21, &c. one amongst the rest was this, That they came together to eat, but yet some did disorder themselves by eating and drinking before hand, before the Congregation was all come in: The Apostle reproves and reforms this abuse and corruption amongst them, and wisheth them in the three and thirtieth Verse, That when they were come together, they should tarry one for another. Why so? That there might be a competent and full Assembly to communicate together in those holy Mysteries of God: And this the Apostle grounds upon our Saviors institution, as appears in the three and twentieth Verse, thereby confirming that which we alleged before, namely, that our Savior meant so in the institution of this Sacrament, that still when there was any particular use of it, that many should be met together to communicate in it. The practice of the Faithful, that likewise gives testimony to this Truth: For those very Corinthians, though they had much corrupted themselves in the matter of the Sacrament, yet notwithstanding, they still held this as a sure principle, that whensoever they were to celebrate the Lord's Supper, they were to meet together, as appeareth in the twentieth Verse: I say, howsoever when they were met together, they carried themselves not so orderly as they should, and ought to have done, yet they observed 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 fortieth Verse, it is said, That the Believes continued in the Apostles Doctrine, and Fellowship, and breaking of Bread, and Prayers: Where by breaking of Bread, we are to understand, the particular use of the Sacrament of the Lord's Supper, as we shall show 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 unto us thus much: That the Believes did usually 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 society: They continued in the Apostles Doctrine, Fellowship, breaking of Bread, &c. This example we have in hand, is the most pregnants proof of all. In the first Supper that ever was administered, who were present? All the Disciples: For they were the charge that our Savior then had under his hands: The Text saith in the twentieth Verse, He sat him down with the Twelue, he had no more, otherwise they should have been there: He sat down with the Twelue, therefore they were present: If Judas did slinke away betwixt the eating of the Passover, and the eating of the Lord's Supper, yet the proofs holds true, that many were present, at the least eleven of them, and so it is manifest out of the first practice of the Disciples, when it was first instituted, as also of the Church of God from time to time, in the Primitive Ages, and so both by the Rule of our Savior, as also of the Apostles it appears, that this Sacrament is for many, that is to say, that whensoever it is administered, many are to be present, to communicate in it.

The Reasons of the Point are these:

[Reas. 1] First, The bountifulness of the Lord Jesus Christ requires it, he intended this Sacrament for many, even to as many as he meant to save by his Death: He provided herein for many, though many come, yet here is sufficient for them all: He calls and invites many, Prov. 9.5. Come, eat of my Bread, and drink of the Wine, which I have mingled. Which though it be a general call of Wisdom, of the Son of God, whereby he invites all to come to the Word, as well as to the Sacrament, yet it must be understood with particular respect to this Sacrament, it hath such a reference to a Feast we speak of. Lastly, He is most ready to receive many, even all comers, all that come in obedience and conscience to his Ordinance, John 6.37. Him that cometh to me, I will in no wise east out. And therefore being such, it requires that many should be present: Whosoever they be that refuse to come, let them look how they can acquit themselves of forsaking their own mercy, and of the bounty of the Lord Jesus, for my part I cannot acquit them.

[Reas. 2] Secondly, All holy public exercises are to be solemnly performed, even with outward solemnity so much as may be, for that outward solemnity is no small part of that decent order and comeliness 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 solemnity of it; and surely where there are a sufficient number of Communicants, it is a great part of the outward solemn observation of that holy Ordinance.

[Reas. 3] Thirdly, It is a Feast, and it is the greatest and best Feast wherein our Souls are fed with the Body and Blood of the Lord Jesus: Now the nature of a Feast requires a competent number of Guests, in Men's Feasts, specially then in the Lord's Feasts. In the fourteenth 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 Servants, Go out into the Streets and bid the Poor, Lame, Halt, and Blind came in. Well he did so, and yet there was more room. Then said he, Go out into the Field, and Hedges, and compel 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 Lord's Supper is a mutual testification, a bond, and nourishment of the love between the Faithful, of one Faithful to another, of the same Congregation; and that is one special use of it, he ordained it to nourish love, and to bind them one to another therein, and when we come many of us together, do we not testify that we are at peace, reconciled, and that all is well betwixt us? And bind we not our selves so to continue? And as Christ loved us, so to love one another? And we receive this that we may be nourished in this love, being more incorporated into Christ, and so one into another. The end of the Sacrament is the testification of the nourishing of the love of the Faithful, and how can this be, if they be not present? If but one or two be present, there can be no more testification of love, but unto 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 encouragement and help one to another, to the performance of this Religious duty: When many are met together, one strengthens the Hands of another, we know by experience, that their presence comforts us, ours them; their zeal kindles our zeal, ours theirs; their prayers help us, and ours them; and therefore in this respect, there is necessarily required the presence of many at this Sacrament.

The Uses of the Point are these:

[Use 1] The first is matter of reproof, and that of two sorts of Transgressors against this Rule: The first is, of a notorious abuse of the Sacrament of the Lord's Supper in the Popish Church, concerning private Communions, or Masses, as they call them: There private Communion is not therefore said to be private, because it is performed in a House, or secret place, for many times they do perform it in the Church publicly; neither private because there are but a few present, for many times it is performed, when there are many People present as beholders; but a private Communion is, where the Priest that is to deliver it to the People, eats and drinks alone, and none eats and drinks with him, as usually it is in all places, where the Church of Rome rules: A horrible profanation of the Lord's Supper, and a flat violating of the practice of our Savior, and a manifest contradiction to the nature of a Communion, for how can it be so termed, when there be no Communicants? How do the Faithful here communicate one with another? If there be any extraordinary worthiness in their Persons, then indeed the beholders may fare the better; or if there be any extraordinary worthiness in their Actions; but their Persons or Actions be no more worthy then our Saviors. He gave it to his Disciples, and bad everyone of them eat it for themselves, and therefore you see a plain violation of the first institution of that Ordinance, and an abuse of the Sacrament hereby. But they return upon us, why, have not you your private Communions in England, and in other Reformed Churches? I answer, we have private Communions, and so have others; but that is very sparingly, and never but when urgent occasion requires; but besides, where we have any, it is not as theirs is; the Minister never communicates alone; as theirs do, but hath always some to communicate with him: In case we go to communicate with the sick, our State enjoins, that there must be many of us, and therefore not private in their sense, as they understand it: So that still, whether private or public, there must still be an Assembly, that is, so many as conveniently may be had. Concerning that matter of private Communion, as I have observed, the carriage of it hath been this, that the sick Man might receive it, if any were weak, and could no ways come to it, and yet had a desire to receive, and were fit for it, the Ancient have not stuck to communicate with them, in the private House, but it was most warily observed: For this was their usual custom, when the Communion was administered in the House of God in public, then, and at the same time, the Minister went, and carried the Communion, privately to the party absent, and so it was but one and the same Communion; and there is no question, but the party sick, being a Member of the same Congregation, in God's acceptance, is a Communicate of the same, though absent, and so both public and private, is but one and the same Communion: Thus the private Communion, is the public, for it is not the difference of the place that breaks off the Communion the sick have with of the rest of the Congregation, if they desire and thirst after it: But this I thought good to speak of because the Point leads me to it, and it is provided by our State, that there must be many.

Another sort of People to be reproved are those, that causelessly absent themselves from it, they leave the rooms vnsupplyed, and forsake the Lord's Table upon Communion days: I deny not, but sometimes Men may have cause to be absent, but let every Man examine himself well, let him debate the matter well, whether he hath a good, just, and sufficient cause, or no; for if he have not such a cause as God approves of, his sin is exceeding great in absenting himselse. Some absent themselves for the World, Luke 14.18, &c. One said he had bought a Farm, another a Yoke of Oxen, &c. Sinful Man, shall the World hinder thee from God? Shall the business of this life, hinder thee from the matters of thy Salvation? Put the case thou gettest the whole World, by being at home, and losest thine own Soul by being absent from the Lord's Table, O then what shall it profit thee to get the whole World, and to lose thine own Soul? Others cannot come, because of their sin, that is to say, because they have not repented, they are not thoroughly prepared, they are not in charity with their Brethren, they despair, &c. It is true, here is a just cause that they must not come, but this is no good cause that therefore they may not come: A good cause is that which God so approves of in mercy, that though Men be absent, yet he accepts of them as if they were present, as in other duties, when he is pleased to dispense with them, because they have such a necessary hindrance, and so imputes it not as sin unto them. If there be matter of necessity to with-hold us, that is a good cause, we may absent our selves without sin; but if a Man be out of charity, and therefore comes not, here the cause is as bad, and as they not coming, it is a just cause that he must not come, but not that he may not come. Simon Magus his Heart was not upright in the matter of the gifts of the Holy Ghost, and therefore this was a hindering cause, that he might have no hand in it, but yet this exempted him not from sin in that case, because the ground was not good. If we be out of charity, and therefore come not, this is a just cause why we must absent our selves, but yet this doth not free us from the imputation of sin, because our cause is not good: It is our own fault that we cannot come, and so it doubles our sin.

[Use 2] Another Use of the Point is matter of exhortation: It should stir us up to hearken to the voice of God when he calls us, we must embrace the saving Ordinances of God, we must accept of his gracious offer be there tendereth unto us. Every Man must labor to make up a full Assembly, to fill up the room God hath provided at his Table, to come our selves, to bring our Wives, Children and Servants, so far forth as they are capable of it, that they and we may praise the Lord, honor his Name, in the use of his saving Ordinances (as the Prophet saith) in the great Congregation. Our Savior invites us, he calls us to come; if it were nothing else but a loving call, we should justly be blamed, if we were negligent herein; but this his invitation is a charge to come, and therefore we sin if we come not. Besides, consider in what need we stand of this, we stand in need of comfort, in need of the sealing up unto us, of the love and favor of God by his Spirit, of the increase of Grace and Sanctification; these things we stand in need of, and these things may be had in the Sacrament, if we come obediently: If we be well prepared, we shall receive much comfort, and shall we forsake our own good? On the other side, we disable our selves, and make our selves a prey unto Satan, when we use not those Ordinances whereby we may be fenced against him, and therefore it must stir us up to look to our selves. The Congregation we are of, unless we have just cause to absent our selves, let us labor to make it up a full Assembly, that many of us may assemble together, to celebrate his Ordinance, to encourage one another in the use of this holy Ordinance.

[Use 3] Another Point to be observed, is that which Luke reports, namely, That it is shed for you. Matthew saith, For many; that is, many shall partake of it, and consequently, that where this shall be administered, there must be many. Luke he saith, It is for you; that is, wheresoever it is administered, it must be done with particular applycation to the Parties, and they must be Believes, such as of whom it may be said, It is for you.

[Doct. 3] First, Here we are to observe, that the Death of Christ as it is always to be apprehended in it self so specially in the partaking of the Lord's Supper it is to be apprehended with particular applycation to every Receiver: The words of the institution proves this: Eat ye, drink ye, and do this in remembrance of me. 1 Cor. 11.28. Let a Man examine himself, and so let him eat of this Bread, and drink of this Cup. Every Man that comes to the Lord's Table, must examine himself, and so must eat; that is, with particular applycation, after examination, when he hath found himself fit to lay hold on these Ordinances for his own. The action of the Minister proves the same, his taking, eating, &c. and likewise his speech to the Receiuers, Take this, feed on him in thy Heart with Faith and Thanksgiving. The action of the Receiver intends as much, every Man receives for himself, he hath Hands of his own, Mouth, and Stomacke of his own; Faith is the Hand, Mouth, and Stomacke, whereby he lays hold, feeds, and digests it. Thus every Man must have a particular applycation of it to himself, when he comes to receive the Lord's Supper.

[Reas. 1] The Reason is: First, because God so decreed it in giving his Son for us; whosoever believes in him, shall not perish; that is to say, Every particular Man. Now the Sacrament, that comes to seal up that promise, and therefore must be received with particular applycation: All Men must lay their hold on Christ for themselves, and answerably must communicate in the Sacrament.

[Reas. 2] It is the nature of all generally, that they have no subsisting, but what they have in the particular; and therefore if the Sacrament be to be given to all the Faithful, then every particular Faithful is to receive it with particular applycation.

[Reas. 3] It is more plain in the other Sacrament of Baptism, for that is conferred with particular applycation, to the party baptized; I baptize thee. And though here be many together, there but one; notwithstanding, it is as well to be administered with particular applycation, as that of Baptism: The nature and use of the Sacraments is alike.

[Reas. 4] The last Reason is this: The danger that comes to unworthy Receiuers is by their particular profanation of this Sacrament; because they eat and drink unworthily, therefore they eat and drink Judgment to themselves; and therefore by consequent it holds, that the benefit that comes to the Faithful that eat worthily, it comes by their particular applycation of it to themselves; yea, the want of this particular applycation is that which makes them eat Judgment to themselves, 1 Cor. 11. For they are guilty; not because the Lord's Body is not there tendered, but because they discern it not by and for themselves.

[Use 1] The Use of the Point: It should teach us, First, that therefore the Sacrament cannot be beneficial to any, but to them that partake of it themselves; much less as the Papists appropriate Sacraments, for the quick and the dead; their impudency in this kind is horrible, that they hold it beneficial to them that are absent, nay, to them that are dead, and in Purgatory: The naming of these things shall be sufficient refutation of them. I ask them, Can a dead Man eat, and drink, or receive benefit by eating, and drinking? No: And much less by the eating of others. And again, when our Savior bids them eat, it is flat against this error; the benefit is to them that eat, and therefore, if the dead can eat, they may have benefit; if otherwise, they can expect no good in this business.

[Use 2] Another Use teacheth us, what meditation we must bring with us to this Sacrament, namely, we must grow upon particular terms with the Lord Jesus; Every Man for himself: I must come and say, Lord, here am I, I have killed thee, crucified thee, and slain thee, I have brought thee to this shameful death; I come for the forgiveness of my sin, wash it away with thy most precious Blood. It is a heavenly passage that stands between the religious Soul, and our Savior, in this case: He offers it particularly, we receive it in particular; as if he should say, Here thou poor Soul, I deliver this unto thee for thy comfort, to assure thee, that I have died for thee, that I have reconciled thee, and will increase the grace of Sanctification in thee, and will perform my whole Covenant unto thee. And the poor Soul answereth, I so receive it, I thank thee for my own particular, and in particular bind myself to yield all obedience unto thee, to become a new Creature, endeavoring myself for the grace of Sanctification, that I may walk worthy, of this thy great mercy vouchsafed unto me. This is the gracious passage that goes betwixt the Faithful Soul, and our Savior, or the Spirit of God in this case. This is the meditation we must bring with us.

[Doct. 4] The last Point is this, They must be such as must be Believes: Then observe hence, that none ought to communicate in the Sacrament of the Lord's Supper, but Believes only, Persons so qualified, as the Disciples were, of whom it may be truly said, This is for you. In the 1 Cor. 11.28. you know the Apostle saith, And so let him eat: that is, after examination, as he finds Faith in his Heart. In the 1 Cor. 5.11. Eat not with such, &c. It is a prohibition, that we should not communicate with ungodly Men, much less then in the Sacrament if we can avoid them: But the prohibition stands for the parties themselves, that being such as is there mentioned, they should not therefore come to eat with God's children in the things they have nothing to do.

[Object.] But you will say, Was not Judas present, and yet he not a Believer?

[Answ.] I answer, If he were present, and was of the number of them to whom our Savior said, Drink ye all of this: though he was not a Believer, yet he was a Professor, and made as goodly a show, as the best of them (as we know Hypocrites are not behind-hand with God's Children in that point) and without question Judas did this, as appeareth by the Text, when our Savior said, One of you shall betray me. Judas as well as the rest, answered, Is it I? So said all the rest of the Disciples, amongst which, Judas was one: Though all forsake thee, yet will not I forsake thee. So that he was a professed Believer, though not a true Believer; we cannot see the Heart: If they make profession, and we see nothing to the contrary, we are so to esteem of them.

[Object.] But our Savior knew Judas was a Devil, John 6. John 13. why then did he administer the Sacrament unto him amongst the rest?

[Answ.] I answer, Our Savior knew this, not as he was a Minister, but as he was God, and that was not belonging to the Office of his Ministry, but in regard of the power of his Godhead; so that it must not be drawn into the Office of his Ministry, because he knew he was a Reprobate, yet he delivered it unto him. We cannot know certainly that any Man is a Reprobate, we are to cast him out, if he so carry himself, till such time he reforms himself: But our Savior as being a Minister knew him not to be reprobate, and therefore was not to repel him.

The Reasons of the Point are these:

[Reas. 1] None have part in Christ but Believes, and therefore none must have part in this Sacrament but Believes. None have right to the signs, but they that have right to the thing signified; They that believe, shall not perish: And therefore none ought to communicate but Believes.

[Reas. 2] Secondly, It is so in the other Sacrament, it is to be administered to them that profess Faith, Mark 16.16. Acts 8.39. Philip said unto the Eunuch, If thou believest, 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 room 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 signs: None can partake of the outward signs, unless they have Hands, and Mouthes, and Stomackes, to take, feed, and digest them: And so no benefit in the spiritual 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 have it.

[Use 1] The use is matter of instruction to the Ministers of God, that they be choice and wary in admitting the People to the Lord's Table: They must have some good probability that they be found Christians, they must deal with them in public and private, to see if they be fit, and they must labor to make them fit.

[Use 2] But specially it concerns the People, and therefore it teacheth them in the second place, to examine themselves, whether they be fit to come or no, whether they have on this Wedding Garment or no. Have you Faith? Are you Believes? Doth the Spirit of God witness so much within you? Do you find the fruits of Faith in holiness of life & conversation? Then come and welcome. If otherwise you find not this, more or less, assuredly you have no part nor portion in this business. Many scorn to be examined, specially the elder sort, they are loath to have their infirmities, their weakness, insufficiency, and ignorance to be known. Proud Hearts, they had rather go to Hell, then to have their infirmities discovered. But all in particular must examine themselves: and because they that are not of the Ministry cannot so search themselves as we can, therefore they must come unto us, and if we upon trial say unto them, Now you are fit, then they may come with cheerfulness; God's Messenger upon the conference had with them, hath bid them come, and therefore they may come with much more cheerfulness, and certainly shall find much more profit. But what measure of Faith is required, will some say? Surely this I will speak; no measure of Faith that Man can attain, will serve in God's Justice, but any measure shall serve in the acceptance of God's Mercy; If true Faith, though never so little and weak, be of good cheer, it shall save thee; Let it proceed from a good cause, and yield good fruit within thee, and then as I said, though weak 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 vain, at the least, they were not so thoroughly persuaded as they ought to be, and yet well welcome, in those beginnings and rudiments of Christian Faith: He administered the Sacrament unto them. And therefore let us look our Faith be true, and let us desire and groan after more, and then though it be mixed with many doubtings and failings, yet the Lord will accept it, and in mercy will cover our infirmities in the obedience of Christ, and so we shall find the fruit of saving Faith in the use of this Sacrament: He shall make it good unto us for all saving purposes. ({inverted ⁂})

THE TWELFTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W EE are now to divert and turn aside into the Argument of the Lord's Supper, specially against this season of the year above all other, wherein not only those which are sincere in Religion, but even those that are counterfeit in Religion, pretend a kind of conscience to come to receive the Lord's Supper: The fist head that we reduced all those things which we purposed to propound concerning the doctrine of the Lord's Supper, were the names and titles that are given to it, we have shown four of them, namely, the Lord's Table, the Lord's Supper, the Communion, the New Testament: now we are to proceed to a fifth name or title that the Sacrament of the Lord's Supper is styled withal; that is, the memorial or remembrance of Christ's death: though the Sacrament be not expressly and in so many terms so called in any one place of Scripture; yet it is very necessarily and directly gathered both from the words of our Savior himself, as also from the words of the Apostle Paul: from the words of our Savior, Luke 22.19. Do this in remembrance of me: but much more plainly out of the Apostles words, 1 Cor. 11.26. You show forth the Lord's death till he come: the eating of this bread and the drinking of this cup is the showing or setting forth of the Lord's death till he come: And these are the words that we purpose, God willing, to insist upon for our proceeding in this business, 1 Cor. 11.26. For as often as you shall eat this bread, and drink this cup, you show the Lord's 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 shows here, that to eat this bread and to drink this cup, is to show forth the death of Christ by way of remembrance till he come: therefore this is a fit and proper name to this Sacrament, the memorial or remembrance of Christ's death. Now because as you see this Text spends it self wholly in this very argument, therefore we will take it whole before us: and first we will show the consistance of the body of the Text in it self: Secondly, the meaning of the words; and thirdly, the parts of the Text, and so proceed to the doctrines.

First, consistance of the whole body of the Text standeth thus: These Corinthians to whom the Apostle writes this Epistle, were newly converted to the faith of Christ by Paul's ministry, and they made profession of this their faith by the use of God's saving ordinances, particularly by the use of the Sacrament of the Lord's Supper: Satan according to his wonted malice when he saw he could not utterly deprive them, nor keep them from the use of this notable means of grace, he labors cunningly to infect and stain it, with sundry corruptions, thereby to defile them in the use of this Sacrament, and so to make it unprofitable to them: and surely in a short time he prevailed greatly on their weakness herein, and brought in much disorder and abuse amongst them; yea such gross abuses, that they poisoned their holy assemblies, verse 17. they came together not for profit, but for hurt, whereas this Sacrament was ordained for their profit and good, by this means it turned to their hurt; such gross abuses they were as brought down God's sensible Iudgments upon them, verse 30. for this cause many are weak and sick amongst you, and many sleep: such as in a manner nullified the Sacrament to them, verse. 20. this is not to eat the Lord's Supper, you do so corrupt and stain it, that in effect you do not eat it: one special corruption amongst them was this, verse 21. that they tarried not one for another, that so they might communicate together, but did prevent one another, they came to the Lord's Table as to a scambling Feast, first come, first served, a horrible abuse in the holy and religious feast of the Lord's Supper. The Apostle so soon as he heard of these abuses, in zeal for God's glory, in conscience of his own duty, and in a holy jealousy for the pure use of the Lord's Ordinances, and in a fatherly care which he had over these Corinthians, whom he had lately begotten to the faith, presently takes a course to reform and redress these abuses: and as the nature of all right and true reformations doth require, that when things are out of square, they are to be refined and renewed, according to the first original: so the Apostle being to redress the abuses of the Lord's Supper amongst them, he brings them back to the first institution, to the first Lord's Supper that ever was, and by that pattern frames his reformation: and there he rehearseth the institution, verse 23. This bread is my body, &c. and this cup is my blood, &c. there is the repetition of the institution: the application for reformation is in the 26. verse, For as often as you eat of this bread, and drink of this cup, you show forth the Lord's death till he come. The sum of all, so far as it concerns our present purpose is briefly this; as if the Apostle should have said to these Corinthians; O you Corinthians, you are much to blame that you suffer yourselves to be so stained with so many corruptions in the Lord's Supper, by name this is one, that you tarie not one for another to communicate together, but one prevents another, the rich eat before the poor come, as if we had more care of our bellies, than of God's Religion and Christ's sufferings, this is a gross abuse, it was not so in the beginning: In the first supper that Christ instituted, then all the Disciples were present, and did lovingly communicate together, and therefore if ever you look to celebrate the Lord's Supper with comfort and benefit to your own souls, you must do as they did, reform this error, and tarie one for another: Consider more particularly what a special Item the Lord Jesus gave them then, Do this in remembrance of me, verse 23, 24. whereby he enjoins all that come to the Lord's supper, that their hearts and minds be taken up, and wholly set upon the consideration of the death of the Lord Jesus, and all their passages in and about the Sacrament must show forth and carry a relish of it; you must not mind your meat and drink, and hunger and thirst, as this abuse proves you do; No, no, your minds must be wholly bent on Christ's death, and surely if you be spiritually affected, and mind that soundly as you ought, you will have little mind of your bellies, but you will mind the body and blood of Christ, and show forth his death till he come, therefore reform yourselves, and purge out this corruption: This is the consistance and dependence of the Text.

The second thing is the meaning of the words themselves, For as often as you shall eat of this bread, and drink of this cup, you show the Lord's death till he come: There is no great difficulty in the words, yet for plainesse sake we will go over them with some familiar and easy exposition: whereby also we shall make way to our observations. These words in the 26 verse are Paul's own words, and not Christ's; the words before verse 26. and 25. are Christ's own words, but these are Paul's; in the former verse it is said, Do this in remembrance of me; as Christ himself speaking it: but here it is said, You show the Lord's death, as Paul speaking this concerning Christ: neither is this any wrong to our Savior, that Paul's words should be sorted and joined with his; because they both proceeded from the same Spirit, which was in Christ, as also in Paul, though not in the same measure; yet in such a measure even in Paul also, as that he was infallibly guided and freed from error thereby in all his writings that are extant among us: Paul's speech is here added to Christ's speech, not as any new or diverse thing, but first, to confirm it, and give testimony to the truth of it; secondly, to expound it, and make it plain for their understanding; thirdly, to apply it to them, and consequently to all the faithful, as being so meant by our Savior himself, and not to his Disciples only, and so he performs the office of a faithful Minister of Jesus Christ, which is to confirm his words as a witness, to expound them as an interpreter, and to apply it to them as a messenger sent to them for that purpose. It is said here in the first place, as often as you eat, which contains an intimation, that they did often communicate, and withal an admonition that it is a necessary duty to communicate often; it is spoken of here as a matter commendable in them, and therefore imitable in us: for he would never have enjoined a second duty upon it, but that he did approve the first: They must not think it enough that they have done it once, and that shall serve for all, nor to say they will do it hereafter, though they omit it now, but as often as they do the one they must do the other; as often as they do receive, they must think upon the Lord's death. But some will say, What are we never to remember Christ's death, but then when we communicate? Yes, this is not spoken by negation, as if we should never remember him but then; but by affirmation, that we must specially remember it then above all other times, as that Sacrament being instituted and sanctified specially for that purpose: next it is said, So oft as ye shall eat, &c. ye shall show; where you see the Holy Ghost presseth it upon everyone for his own particular, showing thereby that it is not enough that the Minister show forth the Lord's death for all them that be there present, but everyone is to show it forth for himself: Further it is said, Shall eat this bread, &c. you see here he speaks of the Sacrament, and he describes it by the use or the actual participation of it; thereby showing, that the benefit of this Sacrament doth not consist in the seeing, or the having of it, but in the use and communicating in it. And note here further, that the Apostle calls it bread even after the words of consecration; it is bread still, and yet it is the body of Christ; in regard of the use it is altered, and is the body of Christ, but in regard of the nature of the creature it is bread still. Consider yet further, that he nameth not only the eating of the bread, but the drinking of the cup together with it; he saith not, Or drink this cup, but, And drink this cup: whereby we may see that they who separate the cup from the bread in the use of this Sacrament, as the Papists do, they do wickedly put asunder that which God hath joined together: and this being spoken directly to the people, doth extend the words of our Savior, when he said, Drink ye all of this, as well to the people as to the Ministers: next it is said, You show forth the Lord's death, that is to say, you set it forth after a special and eminent manner; you show it forth by your practice, for all they that truly receive the Lord's Supper, do as it were act the death of Christ, as a holy Tragedy, upon a holy and spiritual stage; the word may either be expounded affirmatively, you do show forth, or imparatively, as enjoining them that they must show forth; both tend to the same effect, that this Sacrament is the very showing forth of the Lord's death: the word in the original entends a showing forth in the highest degree, with much seriousness and earnestness, as prescribing a zealous and affectionate setting forth of Christ's death in the use of this Sacrament. It is said further, the Lord's death, which we must not understand as if it were meant barely of his dying, or of his crucifying, but his death, together with the benefit and fruit of his death: and whereas he calls it here the Lord's death, it may seem some contradiction: For if Christ suffer death, how should he be Lord, or if Christ be Lord, how should he die? but if we consider it well, we shall find that it is a sweet medley that the Apostle here makes, when he saith it is the Lord's death: Christ died as being man, but Christ even in his death shown himself to be the Lord that had the power over death. And because he that died was the Lord, thence it comes that his death is beneficial unto us. As it is said, Acts 20.28. God hath purchased his Church with his own blood: as his blood being therefore effectual for the purchasing of the Church, because it was the blood of him who being man is God also. Lastly, it is here said, till he come, that is to say, in bodily presence to judge the world: Therefore he is now absent in body even from the Sacrament: if he were bodily present at the Sacrament, as the Papists say, then what need a memorial of him till his coming? Hereby we see also that so long as we are here we need the helps of Sacraments to strengthen our faith, and God hath provided that we shall have them so long as we need them, even till the end of the world; but when he comes then we shall have no further use of them; and therefore then they shall cease: all things are for us and for our good, so long as we need them we shall have them; but the things that are the Sacraments, God's saving ordinances, shall utterly cease to be, when we shall have no further use of them. So much for the meaning.

The third point is the parts of the Text: first, an action to be performed, in the former part of the verse: secondly, a caution or condition, in the latter part: First, an action to be performed, the receiving of the Lord's Supper; wherein the Apostle offers to our consideration these things: First, the parts of the action; secondly, the frequenting of the action; the parts, eat and drink; things diverse in themselves, yet both together making up one and the same action of receiving; as in our ordinary suppers we eat and drink, and each differs from other, our eating is not our drinking, nor our drinking is not our eating: yet in the general both make but one action, the taking of our supper: Secondly, the frequenting of this action, often, as this action is to be performed and done, so the doing of it is to be frequented, as often, &c. we must not make an annual thing of it, to be performed once a year, a profane thing amongst Christians, but there must be an often frequenting of it. In the latter part of the verse is a caution or condition that we must perform in receiving, wherein principally is to be observed, first, the caution it self; show forth the death of Christ: secondly, the frequenting of it, which is to be borrowed from the first part of the verse, as often as you eat, show forth the Lord's death, &c. for this is a particle common to the whole verse, and serve each part alike, as who should say, As often as you eat this bread, and drink this cup, so often you shall show forth the Lord's death. Lastly, here is the continuance of this caution or condition, till he come. How long is it to continue? even so long as the world stands, till the Lord come to judgment. Whosoever thou art, thou must show forth the Lord's death in receiving this Sacrament till his coming, that is for the parts of the verse.

Now we come to the Doctrines: For as often as you shall eat of this bread, and drink of this cup, you show forth the Lord's death till he come: Where you see that this speech of Paul is inferred by way of reason, from the words of our Savior, verse 25. Do this as often as: do it in remembrance of me: the conferrence of both these speeches together ministers this profitable observation; namely, that the true and right remembrance of our Savior JESUS CHRIST is our affectionate and religious remembrance of the death of our Savior Christ: Remember me, saith Christ, verse 25. that is, saith Paul, the Lord's death, verse 26. Remember it so, that you show it forth, that is, religiously and affectionately. Zach. 12.10. I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the spirit of grace, &c. there is a promise of the Spirit to be poured down on the faithful under the Gospel; and one principal effection of it there mentioned is this, that they shall look on Christ, that is, they shall remember him, and meditate upon him. Well, what is the principal object in Christ, that they shall set their meditations upon? his piercing, that is, his death and sufferings, when he was pierced with thorns, and nails, and Spear: and how shall they be touched with this remembrance of him? Surely very religiously and affectionately, grieving and lamenting as for their first borne. Here then is the right remembrance of Christ, that is our affectionate and religious remembrance of the piercing and death of Christ: Rev. 13.8. Christ Jesus is the Lamb of God that takes away the sins of the world. But how do the faithful whose names are written in the Lambes book of life apprehend him? Not simply as a Lamb, but as a Lamb slain, that is, in his death and crucifying, that is the true and right apprehending of him. Gen. 3.15. The seed of the woman, &c. when the Lord himself first published the Gospel, he propounds the seed of the woman to be believed in, that is, CHRIST, but with special reference to his death, for that is the very bruising of the Serpents head: CHRIST on his Cross spoiled principalities and powers, Col. 2.14. and the bruising of his heel there spoken of, is an intimation of the death and sufferings that the Devil and his Instruments should bring upon CHRIST; and yet these very sufferings of Christ shall break and destroy all their power: this was Adam and all the faithful to believe of Christ, and this is their true and right remembrance of Christ. This was shadowed in the sacrifices before the Law, as in the Passover, Exod. 12.6, 7. they should kill it, and strike the blood on the two posts, &c. what is the meaning of this? we must carry the streams of our meditations on Christ towards his killing and death and blood: And so under the Law, Heb. 9.22. almost all things are by the Law purged with blood: What is the meaning of this? That all that believe in Chritst, are thereby admonished still to have the eye of their minds settled on the meditation of the blood of Christ; if ever they look to be purged from their sins by Christ, they must be purged by the blood of Christ: so the Prophets set forth Christ in this manner, Isaiah 53. from the first to the seventh verse, he that of all the Prophets spake most plainly of him, sets him forth principally in regard of his death, as he was wounded, and broken, and oppressed, and afficted; the Prophet leaves them the best memorial of Christ, and therefore he acquaints them with the death of Christ. The Apostles observed the same rule, 1 Cor. 17.3. First of all I delivered unto you how that Christ died for our sins, no doubt but he would teach them Christ so as he might work a most affectionate impression and remembrance of Christ in their hearts; and how doth he this? By teaching them Christ's death first of all, as the chief and main ground of all the rest. And look how he taught them, so he practiced himself, 1 Cor. 2.2. I esteemed not to know anything amongst you, save Jesus Christ, and him crucified: for his knowledge he esteemed to know nothing else; and so Gal. 6.14. for his rejoicing, God forbid that I should rejoice in anything but in the cross of our Lord Jesus Christ; and both these are spoken by way of exclusion, disclaiming all other knowledge and rejoicing in comparison of that, because that is the rise and ground of all the rest. To conclude, the Word and the Sacraments are purposely fitted to work this remembrance in us. 1 Cor. 1.18. the word is called the preaching of the Cross, that is it the Minister must specially preach, and the people learn. Gal. 3.1. the Apostle taught Christ and his death to them so plainly, as if he had been crucified amongst them; and so the Sacraments are fitted to this end, first, Baptism, Rom. 6.3, 4. we are baptized into his death, and buried with him in baptism, and so the Lord's Supper as you see here is to set forth the Lord's death, &c.

The reasons: First, Christ in his death was most pleasing to God; and wherein should we, or can we be better affected with the remembrance of Christ, than in that state wherein he was most pleasing to his and our heavenly Father; God cannot properly be said to be pleased with his Son at any one time more than another, but we speak it after the manner of men, and by way of supposal, if ever God could be better pleased with him at one time than at another, it was at his death, Ephes. 5.2. then he was an offering and a sacrifice of a sweet smelling savor to God. I but you will say, then God was most angry with him, pouring on him his fierce wrath and vengeance from heaven? True, he was most angry with him in regard of our sins which he beheld on him, and punished in him, but in regard of his own decree thereby accomplished, and Christ his perfect obedience therein yielded; and the absolute satisfaction for our sins there made by his precious blood, even then God was best pleased with him, we feel it through God's mercy, for we are sure it was his death and blood that we are reconciled to God by, and that God was pleased with us for, and therefore Christ himself must needs be most pleasing to him in that estate.

Secondly, therein Christ shown his greatest love and affection to us, and how shall we remember him with our best affections, but in that state wherein he shown most love and affection towards us? John 15.13. Greater love than this can no man show, than to give his life for his friend: this love Christ hath shown us, he gave his whole state for us; he spared not his precious body, his precious blood, his precious life, his precious soul for us, all these are precious, yea infinitely precious in themselves; yet he thought nothing too precious to give for us, but exposed them all in his death to the wrath of God for our redemption; whosoever thou art that canst thus remember Christ, thou hast many strong bonds and motives to bind thee fast to thankfulness, and love, and obedience to God in Jesus Christ, and that is to remember him as thou shouldest remember him, he that can once speak by experience in his own heart, as the Apostle doth, Gal. 1.20. that Christ hath loved me, and gave himself for me, will empty himself also, and say as the Apostle did, I live, and yet not I now, but Christ Jesus lives within me; his love to us in dying for us, stirs up our love to him in dying with him, and as the nature of true love is, to transanimate or transform 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 persuaded to give over ourselves thoroughly to God service, till we be brought unto it by the thorough meditation and remembrance of Christ's death.

Thirdly, therein Christ hath been most beneficial 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 forgiveness of sins by his blood, 1 John 1.7. all good things temporal and eternal are purchased to us by the merit of his death, and contrary all evil things are thereby turned away: Why do we 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 far forth beneficial 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 shown himself most powerful 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 Devil. 2 Col. 14, 15. He hath nailed our sins upon the Cross, 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 hour and power of darkness, and it is true to do what they could, but not what they would, for that was but as it were a mock to them, for indeed it was their very hour to be destroyed, and his very hour to triumph over them, as our Savior himself speaking of his death, shows plainly, John 12.31. Now is the judgment 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, we would not consider so much other circumstances of his person or state, but specially his carriage and behavior in managing our combat, and his act of overcoming. Christ our Champion hath overcome all our enemies in his death upon the Cross, and therefore that is the fittest object for our hearts to be set upon in the remembrance of Christ.

The Uses: The first use serves for reproof of those that are so nice and dainty, that they cannot endure to meditate on Christ's death; the matter of his resurrection, and ascension, and glorification, are pleasing unto them, but the matter of his death that is harsh and distasteful: all of us could be content to go with Christ to Mount Tabor where he was transfigured, that we might see his glory; but we are loath to go with him to mount Calvery where he was crucified, to taste of his sufferings: the Jews bewrayed this humor in the corrupt nature of man, when they said, Let him come down from the Cross, and we will believe in him: If Christ could be separated from his cross 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 cross of Christ was his way to glory, and our due meditation and participation on his Cross, is the only way for us to come to the participation of his glory. But some will say, to think upon Christ crucified, and slain, and murdered, and tormented, these be bloody thoughts, how should we digest them? I answer; First, it is needful for us that we should be possessed with such bloody thoughts, that thereby we may be brought to see and take notice of the ugliness and fearfulness of our sin: but secondly, we do not dwell in the gross and carnal meditation of his wounds and blood-shedding, as the Papists do; but we are spiritually minded in the meditatiō of his death and therein we behold God's decree, in giving his Son for our redemptiō, & his wrath against sin, and his mercy to us in the forgiveness of our sins, and this is it that makes our meditations and thoughts of Christ's death to be most comfortable and heavenly thoughts.

Secondly, this teacheth us that we should labor to be skillful and well practiced in the meditation of Christ's death, and to have our eye continually upon Christ crucified: That which our Savior said to Thomas, John 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 material wounds, yet everyone of us must take it spiritually to be spoken to ourselves: we must put our fingers & our hands into the holes of his sides, we must dive deep by our meditations into the secret mysteries of his death, that thereby we may become his true believing Disciples: the death of Jesus 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 he loves thee? See it in the death of Christ; God hath given his Son not only to become man for us, but even to die for us, and to endure the greatest extremities for us that ever could be thought upon; here is a clear glass wherein we may behold the height, and the depth, and the length, and the breadth of God's love towards us: touching the forgiveness of our sins, everyone would fain be persuaded of it; but we can never attain to any sound persuasion thereof, till we search and see thoroughly into the death of Christ. God's wrath against sin is infinite, and it passeth all our apprehension to conceive how he being so just and righteous can possibly forgive a sinner, till by our thorough acquaintance with the death of Christ, we find therein infinite matter of satisfaction to God's infinite justice: so in our hatred to sin, we can never loath sin as we should do, 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 God's infinite wrath even against his own Son, having taken our sins upon him: when we consider this right, then we begin to fall out with sin, and to hate it, and to defy this cursed brat of the Devil, that hath brought the Son of God to such a cursed and shameful death: so in our mortification, we can never attain to any true measure of it, till we have toiled ourselves in the due meditation of Christ's death; when we see and consider that Christ himself hath suffered such things, afflictions, temptations, infirmities, death it self, then we begin to dispence with our own minds, and are contented to suffer together with him, and to mortify our flesh, and to crucify the old man, and with patience to undergo and endure all the fiery trials. It is the Apostles rule, 1 Pet. 4.1, 2. so in the matter of temptation, the best help and strength we have is Christ crucified: Rev. 12.11. they overcame Satan in the blood of the Lamb. When the Tempter comes, our faith presently takes hold upon the blood of the Lamb, upon the death of Christ; we know that by that Satan was overcome, and so by that we have comfort against temptation; we consider we have crucified Christ by our sins already, and therefore we will not hearken to him to crucify him the second time; we consider that all the promises of God are sealed up unto us in the blood of Christ, and thereby we stand fast striving, and suffering, and waiting upon God in faith and patience, and so we overcome the enemy in the blood of the Lamb: so in our expectance of any good thing to come from God, first, we are persuaded that Christ died for us, that God spared not his own Son, but gave him to death for us, and thence we do comfortably conclude, how shall he not with him give us all things also? Rom. 8.32. In the matter of our perseverance we still are fearful, and fain we would be comforted how we should persevere: Meditate soundly upon the death of Christ, and there thou shalt have sound comfort for thy perseverance. Rom. 5.9, 10. If God reconcile us to himself by the death of Christ when we were his enemies, much more now being reconciled by his blood we shall be saved by his life: the Lord that hath shown us so great mercy as to bring us out of the state of sin and damnation when we were his enemies, will surely so uphold us being reconciled unto him, that we shall never finally fall into that cursed state again. Lastly, for the matter of our repentance, we can never truly repent till we meditate soundly upon the death of Christ. Zach. 12.10. They look upon him whom they have pierced, and then they lament and be sory as for their first borne; when they see him pierced, and consider that they have pierced him, then they shall lament. In that Sermon of Peter, Acts 2. whereby so many were converted unto God; though many powerful and profitable instructions were delivered, yet they were never thereby stung till he tells them in verse 36. This is Jesus, whom you have crucified; this went as a dagger to their hearts, for presently they were pricked in their hearts, and cried out Men and brethren, what shall we do? verse 37. here begins repentance, when they see they have crucified the Lord of life, and so it is with us, when once the Holy Ghost takes us along into the meditation of Christ's death, and presseth it soundly upon our hearts, that we be they that have crucified the Lord of life, then we are astonied and at our wits end, and then we repent and forethinke ourselves of the evil we have done: we can never understand what a broken heart is, till we find our own hearts broken with the meditation of the death of Christ; when we consider advisedly with ourselves concerning Christ's sufferings, what an agony he endured in the garden where he sweat water as it were drops of blood, and was fain to be comforted by the Angels, and when we think with ourselves that we hear him complain as though we were present with him; My soul is heavy unto the death; when we consider him how his hands, and feet, and sides were wounded, and nailed, and pierced upon the Cross, and how tender his precious body was; one goring to him in his sinless body being more to him than many thousands to our bodies that are hardened with sin; and when we consider what a fearful complaint came from him in the anguish of his soul, My God, my God, why hast thou forsaken me? how can we choose if we have any tenderness of bowels in us in the world, but melt and be broken in our hearts, and spend our spirits, in the compassionate meditation of such a woeful spectacle: but then if we consider further that all this was endured for us; Innocent Lamb, he had done nothing amiss, but it was all for us and for our sins: This should make us more broken hearted at the thought of these things; yea if we had but good nature in us; for who is there among us, who being condemned to die, if any other should take our death upon him, but we would be wonderfully moved in the thought of his death; how much more then ought we to be compassionately moved at the thought of that cruel and shameful death which the Son of God endured for us; I say if we had but good nature in us: But consider lastly how that he hath not only endured these things for us, but that we in a despiteful manner have brought all these things upon him, and see if we have not just cause to break our hearts asunder with grief at the thought of Christ's death; the Jews hands were the outward instruments, our sins the actors, they cried out on earth to Pilate, Crucify him, crucify him, but our sins cried our in heaven to God much louder, Crucify him, crucify him, and that was the voice that prevailed and brought him to that shameful death; when the sinful soul considers this with it self, I have crucified the Lord of glory, I have killed the Lord of life, then the heart melts and relents, and is gored and pierced with these thoughts as sensibly as our Savior's body was with the nails and spear; and the blood did not more freely gush out of his sides and body, than bleeding tears do gush out of a broken heart and wounded spirit of a poor wretched sinner, thus affected with the meditation of the death of CHRIST.

Lastly, this teacheth us what manner of remembrance of Christ's death it is we must labor for, it must be both religious and affectionate; the Jews remember Christ's death, but not religiously, they do it in scorn and hatred of him; Hypocrites remember Christ's death, and that as a matter of religion as they profess, but it is without affection, and without truth; but thou that desirest to remember Christ rightly and savingly, thou must labor and see that thou remember him religiously and affectionately; remember it with thankfulness to God, with compassion to Christ's sufferings, with hatred to thine own sin, with faith in Christ's precious blood, and with a true desire and endeavor to be like to him in his death by thy mortification; how wondrously do men err, touching this duty, they will say we remember that Christ died for us all, & so pass it over as a sleight thing: some will go further, and meditate upon it once a year, or upon Good Friday somewhat more than ordinary; alas this comes far short of the right remembrance of Christ's death; whosoever thou art that lookest to be saved by the death of Christ, see thou make it thy daily and continual meditation, and labor to grow acquainted with it every day better than other, and take this for the conclusion of all, so much as thou dost meditate religiously and affectionately on Christ's death, so much interest thou hast in Christ, and in his salvation.

THE THIRTEENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

I N 1 Cor. 11.26. it followeth, For as oft as you shall eat this bread, and drink this cup, you show the Lord's death till he come: This being the portion of Scripture which through God's direction we have already entered into for our preparation to the Lord's Table, and the next Sabbath (God will 〈◊〉 we purpose to communicate in the Sacrament of the Lord's Supper: therefore according to our wonted manner we are now to consider of some meditations, whereby we may be the better sitted to the holy participation of that saving ordinance of Jesus Christ: We have entered, as you may remember, into these words already, and have shown the drift of them, and the dependence of them with that which went before; 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 we shown you the parts of them, that this verse consisteth of two parts; as first, an action performed in the former part of the verse, As oft as you shall eat this bread, and drink this cup: Secondly, a caution or condition, that this action is to be performed withal, is the latter part of the verse, Ye show the Lord's death till he come. I will not make my repetition of that which I have spoken before, we spake only of that which concerned the coherence and dependence of this verse with the former, that whereas our Savior saith in the verse going before, Do this in remembrance of me, the Apostle saith here, As oft as you do this you show forth the Lord's death till he come.

Now then we are to come to the handling of the parts of the verse, and first to begin with the action in the former part of the verse; wherein we are to consider these two things: First, the parts of the action, The eating of this bread, and drinking of this cup; whereby the Apostle describes the Lord's Supper. Secondly, the frequenting of the action, As oft as you shall eat this bread, and drink this cup: the parts of the action are the eating of the bread, and the drinking of th • cup. To begin with that, there be sundry other actions of much use and significancy in and about the Sacrament of the Lord's Supper, as namely, the blessing of the bread, the breaking of the bread, the distributing of the bread, and such like; but because that this here, the eating of the bread, and drinking of the cup, because this action is the accomplishment of all the rest, (for all that is done besides in the Sacrament of the Lord's Supper, the blessing of the bread, the breaking and distributing of it, tends to this, namely, that the receiver may profitably eat and drink, and comfortably communicate in these holy mysteries) therefore the Apostle makes mention of this action only, as this I say being the accomplishment of the rest; even the eating of this bread, and drinking of this cup: we are here therefore to consider of some particulars; and the first particular that here we are to consider of is this, that the Apostle being here to describe the Sacrament of the Lord's supper, he doth describe it and set it forth by a matter of action, or a matter of use: He describes the Sacrament it self by the use of the Sacrament, by the eating of the bread, and the drinking of the cup.

[Doctr.] The matter that hence we are to observe, is this, namely, That the Sacrament of the Lord's Supper, as well in regard of the nature of it in it self, as also in regard of the benefit of it to us, doth wholly and altogether consist in the participation and use of the Sacrament, I say both for the nature of it, and likewise for the benefit of it; for the Apostle speaks here of both: he speaks of the nature of this Sacrament, as appears by the rehearsal of the institution in the three verses before going, wherein the nature of the Sacrament is fully set forth: and likewise he speaketh of the benefit of the Sacrament, as appears by the application of that institution, as also by the whole discourse he makes from the six and twentieth verse to the end of the Chapter. For explication of this doctrine, understand, that the Sacrament is then said to he in use, when it is used, administered, and received according to God's own ordinance, then is the Sacrament in use, so long as the Sacrament is thus in use, so long it is in the nature of a Sacrament, and so soon as this use ceaseth, so soon ceaseth the nature of the Sacrament in that particular: So for the benefit of it, the Sacrament being thus used there is much benefit to be received by it, but without this use there is no benefit to be had by it at all; it is true, the benefit of the Sacrament to the faithful receiver continues with us after the receiving of it, and we find benefit, and comfort, and sweetness by it, but because the benefit doth arise wholly and only from the use of the Sacrament, therefore the doctrine stands firm, namely, That the Sacrament of the Lord's Supper, as well in regard of the nature of it in it self, as also in regard of the benefit of it to us, doth wholly and altogether consist in the participation and use of the Sacrament; the Apostle speaking of the Sacrament both in the nature and use of 〈◊〉 he speaks of a matter of use, So oft as you eat this bread, and drink this cup, you show the Lord's death till he come: It is not only to have it, but to eat it and drink it: For proof of this point, take Christ his example; Matth. 26.26. Jesus took bread, &c. there was bread there, and there was wine at the feast of the Passover; but the bread and the wine did not make it the Sacrament of the Lord's Supper: no, saith the Text, Jesus took it, blest it, brake it, and distributed it, saying, Take, eat, this is my body: So likewise he did the cup. This was matter of action on his part, then likewise matter of action on the receivers part; questionless, as he gave it them, so they received it of him, and as he bade them eat it and drink it, so they did eat it and drink it; this is clear in Mark 14.23. concerning the cup (he saith) They did all drink of it: and the same is to be understood proportionably concerning the bread: here then is all matter of action and doing; whereunto if ye add, that Christ saith, This is my body, and this is my blood, and so no doubt but they did so believe it in their measure, and accept of it; here still you see is all matter of action, both on Christ his part, saying, and doing, blessing, breaking, and distributing; and on the receivers part, they took it, they eat it, they drank it, and were thankful to Christ for it; this matter of action and use it was that gave it the nature of a Sacrament in it self, and made it beneficial to them. Agreeable to Christ his example was his command, Do this in remembrance of me, Luke 22.19. what is it that here Christ enjoins his Apostles? why, surely the whole work of the celebration of the Sacrament of the Lord's Supper, that they should do that which they had seen him do, to the end of the world, they and their successors should from time to time observe it as a perpetual ordinance, for so our Apostle expounds the words; whereas Christ saith, Do it in remembrance of me, the Apostle explains it and saith, Do this as oft as you do, &c. giving us to understand, that it was not a matter that only concerned that present action wherein Christ and his Disciples were employed, but that it is an action that concerns both Minister and receiver to do in every Sacrament to the worlds end: mark upon what terms he doth commend that to them, still he puts it in a matter of action, let this be your use and practice, the bread and wine must be taken, blessed, broken, and distributed, eaten and drunken, or else it is no Sacrament in it self, nor any benefit to you: so in 1 Cor, 10.16. The bread which we break, is it not the communion of the body of Christ? the cup of blessing which we bless, is it not the communion of the blood of Christ? It is not the bread that is the communion, &c. but the breaking of the bread, and such other actions as do accompany the Sacrament, that Christ hath appointed; and the Apostle in the seventeenth verse saith, For we that are many are one bread, and one body, because we all are partakers of one bread; still what he saith concerning the Sacrament, he speaks it in regard of the use and participation of it: so in verse 21. You cannot be partakers of the Lord's table, and of the table of Devils: still he describes the Lord's Table by the use and participation of it, and so generally throughout all the Scripture: and in the eleventh Chapter, the Apostle here saith, verse 20. When you come together therefore into one place, this is not to eat the Lord's Supper: do you think it is to be made partakers of the Sacrament, for one to eat, & not the other? no, this is not to eat the Lord's supper: It is not the Lord's Supper except it be eaten and in use, as the Lord himself hath ordained it. Act. 2.42. And they all continued tn the Apostles doctrine, and fellowship, and breaking of bread: there you see the Sacrament of the Lord's Supper is still described by a matter of action and of use, by breaking of bread.

[Reason 1] The reasons: One reason is drawn from the use and nature of the Sacraments of the former Testament, they consisted altogether in action and in use, for the nature and benefit of them. Circumcision, what was it? why, the cutting off the fore-skin of the flesh: altogether in action. The Passover must be killed and eaten: there had wanted the nature of a Sacrament, unless there had been killing, and eating; neither was there any benefit by it, without they fed upon it: so it is in ours, ours being the same in substance with theirs. The Papists, which are our adversaries, and very hot against us in this doctrine, (and it is a very material difference between them and us,) they grant (indeed) that in the Sacrament of the former Testament it was so, but say they, it proves not that it should be so now in the Sacraments of the New Testament; the Sacraments of the former Testament, they were but shadows, but ours are the substance; and therefore the reason holds not, say they. We will not now dispute whether ours and theirs are the same, though we can prove it as clear as the Sun at noon day, that they are the same in substance: God forbid that any should think that we should be saved by one means, and they by another for matter of substance. But not to stand upon that. Put the case it were so, that their Sacraments were shadows, and ours the substance, the reason holds much more strongly: for if it were so then in the Sacraments that were but shadows, that they consisted altogether in action and use, then much more our Sacraments that are in substance: those Sacraments that have more action and use about them, are commonly most lively and powerful; the more action and use a Sacrament hath, the more life and power usually is in the Sacrament to the receiver: unless therefore we will make the shadow to have more life and power than the substance, the Sacraments of the Old Testament must not consist in action more than the Sacraments of the new; if they yield that the nature of them stood in the action and use of them, then ours must do so much more: so then the reason holds very strong, that the Sacraments of the former Testament consisted altogether in the use and participation of them, and therefore so must ours.

[Reason 2] The second reason is drawn from Baptism, the other Sacrament of the New Testament: Baptism and the Lord's Supper, a sweet pair of Sacraments that the Lord Christ Jesus hath instituted; like two breasts for the nourishing of the Church to the worlds end: it is so in one of these breasts, and therefore it is so in the other; it is so in Baptism, therefore it is so in the Sacrament of the Lord's Surper: it is so in Baptism, that consisteth both for the nature and benefit of it, in the use of it, the water is not Baptism, though it be never so hallowed, as the Papists say; but the washing of water, and the use of it, that is Baptism; if so be that there should be water, and that water should be consecrated, as they call it, yet if there be not a receiver, or one to be baptized, or if there were a party to be baptized, and a Minister to baptize, yet without he be actually baptized, it were no baptism: Well, that the Papists grant in the matter of Baptism, but it is not true in the Sacrament of the Lord's supper (say they:) Baptism consisteth only in use; but saith the Council of Trent, It is a great prerogative that God hath vouchsafed to the Sacrament of the Lord's supper, that whereas all other Sacraments have their nature and benefit by the use of it, yet this Sacrament of the Lord's supper hath this prerogative, to retain the nature and benefit of it, when the use of it ceaseth. This they say, if they could prove it; but they cannot show us any such prerogative out of the word, thus to advance the sacrament of the Lord's Supper above the sacrament of Baptism. We know this, that in each of these sacraments every faithful believer doth receive Christ and all his benefits, I say, in Baptism, as well as in the Sacrament of the Lord's supper. Gal. 3.27. By Baptism we put on Christ: and what can we do more in the Sacrament of the Lord's supper? Likewise by Baptism we are incorporated into Christ, into the death and resurrection of Christ, Rom. 6.3, 4. What can be done more in the Sacrament of the Lord's supper than this. By Baptism we are washed and renewed by the Holy Ghost, Tit. 3.5. What can be done more in the sacrament of the Lord's supper, than is in Baptism? Therefore if so be that the Sacrament of Baptism be of no force nor benefit without the use, why should the Sacrament of the Lord's supper be of force and benefit to us without use? Again, if the sacrament of the Lord's supper be of force without use, why then should not the Sacrament of Baptism? There can be no reason given of it, it is nothing else but a fancy or dream of theirs, in thinking that Christ is bodily present in the Lord's supper, and that drives them to speak many strange things contrary to all reason and religion.

[Reason 3] The third reason is this: There must be a due proportion between the Sacrament and that which is represented by the sacrament: now, what is represented by the sacrament of the Lord's supper? Why, Christ himself, the death of Jesus Christ; and the death of Christ Jesus consisteth altogether both for the nature and benefit of it, in matter of action and use. First for the nature of Christ his death: Christ had not died unless his body had been broken, and his blood shed. Then for the benefit of the death of Christ, no man shall have any benefit by it any further than they apply it, and receive it by the hand of faith: If it be so then in the thing represented by the sacrament, then it is so in the sacrament it self. And surely they that make the sacrament of the Lord's supper to be a matter of saving benefit being out of use, they advance it above the death of Christ, because that is not in force, but so far as it is in use and action.

[Reason 4] The fourth reason may be drawn from such things as the Sacrament of the Lord's supper is compared unto. First, it is compared to a plaster, because that it is as it were a spiritual plaster to cure our spiritual sores, sins, and infirmities, through the ordinance and blessing of God: we know in a plaster there must be used many simples and ingredients, yet all they do not make a plaster, till they be tempered together by Art, else they make none: well, when they are so tempered, what good will this do to him that needeth it, without he apply it to the sore? surely no benefit at all: it is not a plaster, at least not in the benefit of it to him, no further than he applies it unto the sore. So likewise for the matter of a seal; the sacraments are compared unto seals: put the case there be a seal, and there be wax, and the seal be put unto the wax, yet if they be not put unto the writing, it gives no assurance of benefit to him to whom the conveyance is made. Lastly, in the matter of a feast; as the sacrament is called a feast, let there be much meat, and many guests at the feast, yet all this makes it not a feast, unless they do eat and drink; but it is their meeting, their eating and drinking that makes it a feast, and makes it likewise beneficial to them that eat of it. If it be so in these things, then it is so in the sacrament of the Lord's supper: though there be bread & wine, and it be broken and poured forth, yet notwithstanding if it be not used, and eaten and drunken, it hath neither the nature of a sacrament, nor the benefit of a sacrament to any of us.

[Use 1] The first use is matter of reproof; first, of a Popish doctrine; and secondly, of a Popish practice. First of a Popish doctrine. The Popish Church holds and maintains very stiffly, That the sacrament of the Lord's supper still continues in the nature of the sacrament, and the bread still continues the body of Christ after the use of it ceaseth: and the Council of Trent holds all other accursed that are contrary minded. For their curses we regard them not, for a curse causeless (saith Solomon ) flies like a Bird in the air that leaves no impression behind it: so their curse upon us being causeless, we are never the worse for it. But for their doctrine, that is false and damnable, that the sacrament of the Lord's supper continues to be a sacrament when the use is finished. There is no warrant, nor color of warrant for it from the Word; never any Papist did, nor can allege any argument or tittle out of Scripture to prove this: we for our parts have proved it by many places of Scripture, that the sacrament is a sacrament merely in the use of it; and the nature and benefit of it consisteth in the use and participation of it; we find the Scripture never speaks of it otherwise but as an action and use, and therefore see whether they are the sheep of Christ, or we: My sheep hear my voice, and follow me, &c. we have the word of God to go before us, Christ and his Apostles say so. That the nature of a sacrament consisteth in the matter of action and use, thus we rest satisfied & go no further; we will not hearken to the voice of strangers, that go farther and define what it is after, to say that it is beneficial as well after as before: see if they deserve not that curse they pronounced against us. So much for their opinion. Now for their practice grounded upon this doctrine, to give you a taste; first, in showing of the sacrament; the sacrament after it is consecrated, being lifted up by the Priest, and beheld by the people, oh this is a great part of God's worship with them: It is a strange thing that men should be so besotted.

Secondly, they keep it, and reserve it usually in a box till it be mouldy and unsavory, and yet still they hold it to be the Lord's body, and (as they say) they do many miracles with it.

Thirdly, they do not only thus, but they carry it about with them, when they travel in the streets and other places, as a preservative against sickness and other evils: 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 always have the same force and power, so long as it continues: we may refer it to the judgment of any indifferent understanding man to judge, whether he thinketh they or we do come nearest to the meaning, and true institution of Christ. We are sure that Christ took bread, and commanded us so to do, to take the bread, to bless it, break it, and distribute it; but we are sure that he never commanded it to be carried about, for any such superstitious uses as they do. I do not doubt but there be many that have occasion to travel 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 do, than we do, or can do by the hearing of these things: and therefore if any shall come to see any such things, labor 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 holiness 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.

[Use 2] The second use, it teacheth us resolution how to settle our minds concerning the truth of God in this case, never any benefit to be had by the sacrament of the Lord's supper, but only so far forth as we partake in the use of it, according to God's saving ordinance. It is true, a man may feed on Christ by faith, though his faith be not lift up by such helps as the sacrament is: but if thou wouldst have it to help thy faith, thou must eat it, and drink it: he that looks 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 look on, and for others to do it; but we must do it for ourselves. It is true (indeed) that God hath promised a blessing to his own ordinance, but yet with this condition, that we use them in their own kind, and so as he hath appointed and ordained them; but if we 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.

[Use 3] The third use: It ministereth unto us matter of exhortation: it teacheth us, seeing it is so that the sacrament is only beneficial in the use of it, therefore let us labor to frame ourselves to a frequent use of the sacrament of the Lord's 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 God's love and favor, assurance of the forgiveness of our sins, and reconciliation with God, and grace from God, to preserve us from sin, that we fall not finally, and many such like helps there be: Therefore seeing without the use of it there is no benefit, and by the use of it much benefit, let us stir up ourselves to use it frequently: And when thou comest to it, see thou bring not thy mouth, and thy body and hands only, but thy soul, thy heart, thy faith and thy spiritual man; that while the one is employed in the bodily eating of bread, and drinking of wine, the other may be employed in the spirirituall eating of the body, and drinking of the blood of Christ: bring the whole man to be employed in this work, and so shalt thou then communicate in the whole benefit of the sacrament: Always provided, that still we stir up ourselves to matter of action in the use of the Sacrament, that we stir up our minds and scules to an actual believing, an actual discerning, and an actual receiving of Christ and his merits, and an actual applying them to our poor souls: 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 stir up ourselves 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 Lord's Table, and that are made partakers happily of the nature of it, yet (notwithstanding) they fail of the benefit of the Sacrament. What is the reason? Surely the fault is their own, because God hath appointed it to be a matter of action, and doing, and they perform not those actions that God hath enjoined them unto, they do not apply Christ to them by faith, they eat, and drink, and yet do not actually discern the Lord's body. So much of that first particular that is to be considered, namely, That the Apostle describing the nature of the Sacrament of the Lord's supper, he 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 Lord's Supper, the bread and the wine, he calls them by their own proper names, eat this bread, and drink this cup, that is, this wine; he calls them, I say, by their own proper names, that is, by the names of the sign, not by the names of the thing signified: he doth not say, As often as ye shall eat this body, and drink this blood; but, As often as ye eat this bread, and drink this cup; and this he doth after the blessing and consecration to this sacred use, and that appears by the circumstance of the Text: For look what bread our Savior spake of in the former words, that the Apostle speaks of here, seeing he infers 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 speaks of the bread in the use of the Sacrament, namely, after consecration.

[Doctr. 2] The point of doctrine that hence we 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 spiritual 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 before. No man will suppose that the Apostle doth nick-name them. Seeing then the Apostle calls it bread, after the blessing and consecration of it, and the Apostle cannot be suspected to nick-name them, therefore out of question it must be so reputed, that it continues in the nature of bread after consecration: the Apostle doth not call it so here only once in this chapter, but three several times, 26, 27, 28. verses: if so be he had spoke it but once, we might have thought it to be an improper speech: but speaking so of it often, this shows it is the true name & title that is due unto them, and that they are the very same creatures as they were before: And the Apostle doth not only call them so here, but elsewhere, as in 1 Cor. 10.16.17. The bread which we break, is it not the communion of the body of Christ, &c? mark, he calls it bread even in the breaking, or in the use of the Sacrament: It is blessed before it is broken; and it is bread when it is broken: The bread which we break, is it not the communion of the body of Christ? therefore it is bread after the blessing. Now the Apostle goes further, and saith in the seventeenth verse, For we that are many, are one bread, and one body, because we are all partakers of one bread: The Apostle doth not only call it bread, while it is in the Ministers hand, but when the people receive it, and partake of it, he saith, you are partakers of bread: still it is bread, notwithstanding the blessing. And though by the blessing and institution of Christ, and the promise of God, it be consecrated to a holy use, it still continues bread, and loseth not the nature and substance thereof. It is strange to see how miserably the Papists do shuffle and shift to avoid this very argument in this place, because the Apostle is so plain and express that it is bread. To give you a taste of it, because it is a matter of great controversy between us and the Church of Rome: they would avoid the force of this reason, therefore you shall see how they expound it: This bread, say some of them, (I will not tell you of the meanest, but some of the best and greatest Champions amongst them) it is called bread, not because it is bread, but because it was bread, by a trope and figure, because it was made of Bread. Mark, it is called so by a trope and figure: Understand thus much, when as we say that the words of Christ, saying, This is my body, are to be understood figuratively, they exclaim against us for it: What (say they) will you have a trope and a figure in the Sacrament? that is ridiculous: and yet to serve their own turn they will have tropes even in the Sacrament. But to go to the sense of their answer: This is called bread (say they) because it was bread: as Mat. 11.5. The blind receive sight, the halt go; mark, say they, they are called blind, though they receive their sight, because they were blind before; and they are called the halt, because they were so before, though they go now: so this is called bread, because it was bread before, but not so now, but merely the body of Christ. Take it so: apply this exposition to this place, and then see what a speech they will have the Apostle to make; As oft as ye eat this bread, which before was bread, but now is not, you show forth the Lord's death till he come, it was so, but it is not so: why then should the Apostle tell them it is bread? The comparison is very unlike: they were called blind, because they were blind before; but that blindness which they had before is taken away, and so they are said now to see. If they can show us that the substance which was in this bread before, is utterly destroyed by the words of consecration, then we shall believe that it is called bread, because it was bread; but else we must believe that as it was bread before, so it is bread still; and is so called here by the Apostle, because it is now bread in regard of the present state of the thing. Again, they say this bread is called bread, because it is like bread, not because it is bread, because it hath the form and fashion of it: As the brazen Serpent was called a Serpent, though it was but in the form of a Serpent: whereby they make the Apostle to say thus: As oft as you shall eat this bread, which indeed is no bread, only it hath the outward form of bread: is not this a senseless speech? They give another answer; It may be called bread (say they) after the Hebrew phrase, because it is food; for they call all food by the name of bread, because bread is the principal food. I answer, they call temporal food by the name of bread, but let it be shown that they call all spiritual food by the name of bread, for they say it is spiritual food which the Apostle here speaks of: but the cup being here mentioned as well as the bread, doth clearly answer this exception. Lastly, John 6. doth not Christ (say they) call himself bread? & I hope that is not meant of ordinary, but spiritual bread. It is true, Christ calls himself bread, but withal he gives other titles, whereby to know it to be heavenly bread: as where he saith, I am the living bread, or, The bread that came down from heaven: but this is not so, because it was such as they did eat in their own meals, and at their own Tables: there he speaketh of himself as the heavenly and spiritual bread: But this the Apostle speaks of here, is of the bread of the Lord's Table: He that eats of that bread shall never die, John 6.50. but a man may eat of this bread, and yet die forever, as verse 29.

[Reason 1] The first reason of this point is this, because the nature of the Sacrament requires it so, the nature of the Sacrament agreed upon on our side and on theirs, must consist of an outward and visible thing, and of a spiritual and invisible grace, heavenly and earthly, and both these must be there present in their true being, else it is no Sacrament: there must be an outward in the true being of it, and an inward thing represented in the true being too: If the inward thing represented should be present, and not the outward thing representing it, it were no true Sacrament; or if the outward were there present, and not the inward, it were no true Sacrament, and therefore there must be both. Now if they say that there is the show of an outward thing, and that that will serve the turn, they may say as well that the show of a Sacrament will serve the turn: therefore when they say, only the show of bread is there, we may well say there is indeed no Sacrament there, but only the show of a Sacrament.

[Reason 2] Again, the proportion between the sign and the thing signified, requires as much: What is signified by the bread and wine? the body and blood of Christ; and they have an active power and virtue to cherish and nourish our fowls to eternal life: and therefore the bread and wine must be such in the Sacrament as hath power also to nourish the body to a temporal life; but if only the show of bread and wine were there present, then there were no power to nourish, for it is the substance of the bread that yields power by the blessing of God to sustain life; the maintenance of our life ariseth from the substance of our food; and therefore it follows, that as the outward form must needs be there present, so the substance of the bread must be there also in the very true being, or else it is no true Sacrament.

[Reason 3] The last reason is this, our own judgment, our own eyes, or own taste, sense, and natural parts, our teeth and stomach find the bread and wine there, and shall they tell us that it is not there, when we see, feel, and taste it? Do we think that God doth so delude us as oft as we receive the sacrament, to make us believe that there is bread and wine, when there is none? will God deceive us when we come to do him service in the use of his own ordinances? Except God delude us, which we are sure he cannot, nor will not, there must be the bread and wine there present. And surely it is God's gracious purpose herein to lead us as it were by the hand from our bodily feeding to our spiritull feeding; that while our bodies feed upon the signs, and find and feel the taste, and relish, and comfort of the bread and wine, our souls may be lifted up by faith to meditate of the thing signified, and so to feed upon the body and blood of Christ, and find comfort in them: That we may truly say, Look, the bread and wine comforts my body, thus, thus doth the blood of Christ comfort my soul, and by faith I am assured of the forgiveness of my sins by the blood of Christ, as by sense I feel the benefit of those outward elements. Thus the Lord vouchsafeth to lead us on by the hand, as it were, by that which is done outwardly in this Sacrament, to that which is to be done spiritually.

[Use 1] The first use serves to confute the Papists opinion of Transubstantiation: the meaning of it is this, that so soon as ever the blessing is pronounced, & the words of consecration are used, which are these, This is my body, and this is my blood, presently (say they) the substance of the bread and wine is vanished away, and in comes the body and blood of Christ, for this they hold, that two substances cannot be in one place together, and therefore, say they, if the body and blood of Christ come in, then the other substance goes away. We need no other place against this dream of theirs than this in hand, that the Apostle calls it by the name of bread after consecration. And this should teach us much more to hate and loath that gross practice of theirs in adoring the Sacrament; and indeed it comes from this Transubstantiation: Transubstantiation is the mother of adoration: because they think the body of Christ is there bodily present, therefore they adore it: horrible Idolatry! the Apostle calls it bread, and they make it their God: and therefore judge you whether we do not justly challenge the Papists, that they worship a breaden god: that which the Holy Ghost calls bread, that they worship as God, and therefore they worship a breaden god: this is fearful Idolatry, & this is a main matter of their religion. An Idol (saith the Apostle) is nothing in the world: and surely this is a great Idol of theirs, and yet it is nothing, that is, nothing that hath any true being: Here is bread, but no true God, as they fondly imagine: this is nothing but a fancy of theirs, to think that Christ is there bodily present; they fondly imagine such a thing to be there that is not, and therefore they adore and worship that which is not. True it is, that Christ is there really present to all saving purposes in the use of the bread and wine to every faithful receiver, and it is the comfort of our souls that he is present by the power of his Spirit, to make good unto the faithful the work of our Redemption: But that he is there bodily present, we have no warrant.

[Use 2] The last use teacheth us how to expound such places of Scripture: As where it is said, This is my body, to expound them sacramentally and in a spiritual sense: This is my body, in a sacramental and spiritual sense, that is, this bread to every believer that partakes it in a true manner, believing in me, and being raised up by this to a consideration of the breaking of Christ his body for the forgiveness of their sins, and so find the benefit of it to themselves: it is made actually and really (yet spiritually) the body of Christ to every true believer, if ye will receive it. This is Elias, saith our Savior; what therefore should the Apostles conclude that therefore John the Baptist was Elias; that his body was turned into his body; no such matter; but take it as it is meant; this is Elias, not that John Baptists was Elias, that his body was turned into his body: but so he was called, because he came in the spirit of Elias, to do that which he did: So, this is the body of Christ, not that the bread is turned into the body of Christ, nor the wine into his blood, but if you will receive it, this is my body and my blood: to every faithful receiver the Spirit of God is at hand to make good unto them the body and blood of Christ, and all his merits: the same Spirit that was in Christ when he performed the office of our redemption, is in and at the Sacrament, to make Christ really present (yet spiritually) to every faithful receiver, by the power, merit, and virtue of his body and blood, for all saving purposes, as the nature of the Sacrament requires. These things if we could understand them, and set our hearts upon them, and live by faith, we should rest more solid in them. It is want of faith that makes thē dote upon the bodily presence of Christ; whereas if they could be persuaded that the Spirit of God doth perform effectually all saving purposes, as if Christ were bodily present, if they did but consider and believe this, it would make them renounce the doctrine of Transubstantiation, and therefore we that are the people of God, and know that as God is a Spirit, so he will be worshipped in spirit and in truth: we must labor to walk in the spirit, and to live by faith: we must believe that Christ is really present, yet spiritually to every faithful receiver, to make them truly to partake of his body and blood, and so by his Spirit is made wholly ours.

THE FOVRTEENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W EE are now to make our digression into the argument of the Lord's Supper, for our better and fitter preparation unto the participation of that holy Sacrament the next Sabbath day. 1 Cor. 11.26. For as oft as you shall eat this bread, and drink this cup, you show the Lord's death till he come. You may remember we divided this verse into two parts: First, here is mentioned an action performed, the receiving of the Lord's Supper, in the former part of the verse, As oft as you shall eat this bread, and drink this cup. Secondly, here is a caution and condition that it is to be performed withal, in the latter part of the verse, You show forth the Lord's death till he come. Concerning the action we noted two things: First, the parts of it; and then the frequenting of it: the parts of it, to eat this bread, and drink this cup; the frequenting of it, So oft as you eat it, you show the Lord's death till he come. We have begun with the parts of it already, and therein we have shown how that the Apostle describing the Sacrament of the Lord's Supper, sets it forth by the use of it, not by having of it, or by having access to it, but by having the use of it, by eating the bread, and drinking the cup. Thence we noted That the Sacrament of the Lord's Supper consisteth in matter of action and use. Then again we noted in the second place, That whereas the Apostle here speaks of the elements of bread and wine, as they are in use in the Sacrament, he calls them by their ordinary names, the bread by the name of bread, and the wine by the name of cup: from hence we gathered this doctrine; That even after the words of consecration and blessing, still the bread and the wine for their nature and substance are the same as they were before, still they remain bread and wine. So far we proceeded. Now we are to proceed further. Thirdly, then we are here to consider, that the Apostle here speaking of these elements of bread and wine as they are in use in the Sacrament of the Lord's supper, he sets them forth by a note of excellency, this bread, and this cup, for by the cup is meant wine, as oft as you eat this bread, and drink this cup, he sets them forth by a note of excellency.

As in all things we must keep a mean without going too far, or coming too short, so specially in matters of religion we must be sure to keep on the right way, without turning either to the right hand, or to the left; we must take all matters of Religion in that very precise and true strain that the Lord himself hath set upon them: we are apt enough to err as well on the one side as on the other, as well on the right side as on the left, and to err on either side is alike dangerous. So it is in other matters of Religion; and so it is in our estimation of these elements of bread and wine that are in use in the Lord's Supper: some do err on the right hand in their estimation of them, thinking too highly of them, as the Papists do, that the bread is corporally the very body of Christ, that the wine is corporally the very blood of Christ: on the other side, others there be that err on the left hand in their estimation of them, they esteem too meanly and basely of them, as the profane people of the world, they generally esteem the bread and wine at the Lord's Table, no better than the bread and wine at their own table. To meet with both these errors, and so to keep our hearts upright in the profession of God's truth herein, the Apostle in this short speech gives us a good caveat and preservative. And first that we may not think too highly of them, and so err on the right hand, as the Papists do, the Apostle still calls them bread and wine, showing that in the nature and substance of them they are the same as they were before: next, that we might not err on the left hand, and think too meanly and basely of them, as the profane people do, he extolls them by a note of excellency, this bread, and this wine; though the bread be but bread in it self, and the wine be but wine in it self, yet he speaks with a kind of grace and majesty of speech, this bread, & this cup; as singling them out by a note of difference from ordinary bread & wine, because they are dedicated to a sacred and holy use, whereby they are advanced above all other bread and wine whatsoever; As oft as you eat this bread, and drink this cup, saith the Apostle, you show the Lord's death till he come.

The doctrine hence to be raised, is this, namely; That howsoever it be that the elements of bread and wine that are used in the Lord's Supper are in nature and in substance the same creatures as they were before, yet notwithstanding, in respect of that same sacred and holy use that they are consecrated and dedicated unto to be made parts of the Sacrament, in this respect they are things of far greater excellency than all ordinary things of that kind are: this bread is far more excellent bread in respect of the use of it, than any other; and this wine is far more excellent wine in respect of the use of it, than any other; this is the reach of the Apostle, in that he speaks so emphatically, this bread, and this cup. Mark the doctrine; howsoever it be that the elements of bread & wine that are used in the Lord's Supper, are in nature and substance the same creatures as they were before, yet notwithstanding in respect of that sacred and holy use that they are consecrated and dedicated unto to be made parts of the Sacrament, in this respect they are far more excellent than any other ordinary creatures of that kind; this bread is more excellent than any other bread, and this wine dedicated to this use, is far more excellent than any other wine: We shall not need to go for proof of this doctrine any further than this Chapter: This Chapter affordeth us very pregnant proofs of it. If we mark the Apostle, he points out here three differences between our ordinary food that we have at our meals, and this extraordinary food that we have at the Sacrament of the Lord's Supper.

The first is in the 20. and 21. verse, When you come together therefore into one place, this is not to eat the Lord's Supper, for every man when they should eat, taketh his own supper afore, and one is hungry, and another is drunken. Our ordinary food is our own food, our ordinary supper is our own supper, but this extraordinary food is not our own food, but the Lord's food, it is not our own supper, but the Lord's Supper: When we come to eat of this bread, and to drink of this cup, it is the Lord's Supper: as if the Apostle should say, Look how much difference there is between that which is your own, and that which is the Lord's, so much difference there is between your own bread and wine, which you have at your own Table, and that bread and wine which you have at the Lord's Table; and look how much you prefer that which is the Lord's, before that which is your own, so much you must prefer the bread of the Lord's Table, before your own bread; yea, the bread and the wine in the Sacrament, if it be not received with this reverent acceptation, that it is the Lord's bread, and the Lord's wine, surely they are not the Lord's unto us, but our own; no more benefit comes to us by them, than by our own bread and wine at our own table: and this is the reach of the Apostle in these two verses: there is the first difference, this is the Lord's, and the other is our own; and as we prefer that which is the Lord's, before our own, so we must prefer the bread of the Lord's Table before the bread of our own table.

The second difference which the Apostle points at, is this in the 22. verse, Have you not houses to eat and to drink in? despise you the Church of God, and shame them that have not? As if he should say, the ordinary food which you have, why, you have it in your own houses; but this food you have it in the Church of God, your bread and your wine is home-food, but this bread and this wine is Church-food; your bread and your wine is for your children, servants, and family, but this bread and this wine is for God's children, for his house, and family. I hope there is none of you but do esteem more highly of the house of God than you do of your own houses, and therefore by that learn to esteem of these mysteries, the bread and wine in the Church of God, above that which you receive at your own houses.

The third and the last difference is that which is in this 26.27. and 28. verses: where the Apostle calls it this bread, and this cup, the cup of the Lord; it caries an implication: I say that there is great difference between this bread and other bread, between this wine and other wine: other bread and wine they are but natural or artificial things, serving only for the work of nature; but this bread and this wine that is in use in the Sacrament of the Lord's supper, over and besides that natural and artificial face that is set upon them, over and besides that which they have in nature, these have a supernatural condition imposed upon them frō above, whereby they are advanced above any other bread and wine, and made serviceable for the work of Grace.

So then you see, the Apostle having pointed out these three differences, it makes the Doctrine very clear, That the bread and wine which is in use in the Sacrament of the Lord's supper, is far more excellent than any other bread and wine whatsoever. To confirm this, let us add to the words of the Scholar, the words of the Master, Luke 22.19, 20. it is said there, that our Savior took the Cup, and said, This Cup is the New Testament in my blood. See how fitly Paul the scholar imitates and follows Christ his Master. Christ himself had said, This Cup is the New Testament in my blood: Paul calls it This bread, and this Cup. This Cup (saith Christ) is the New Testament in my blood. We must take notice that our Savior was then at supper; I, not at an ordinary supper, but eating the Passover: that supper being ended, he saith, This Cup is the New Testament in my blood. He took the same Cup, and being to dedicate it to the use of the Sacrament of the Lord's supper, saith, This Cup is the New Testament in my blood. Giving us to understand, that the bread and wine which are in use in the Sacrament of the Lord's supper, they are far better, and of far greater use and excellency than any of our ordinary food, yea better then the bread and wine that we have not only at our own feasts, but even at any other feasts of the Lord. Therefore well might the Apostle say, this bread, and this cup, advancing it by a note of excellency above all other bread and wine whatsoever.

[Reason 1] The first Reason is in regard of the owner of it, namely, the Lord Jesus Christ; it doth belong unto him, it is his bread. And that is the thing that the Apostle notes in the 27. verse, Whosoever eateth this bread, and drinketh the cup of the Lord unworthily, shall be guilty of the body and blood of Christ. He changeth his style, and whereas he calls it This cup, here in the 26. verse, and so afterwards ver. 28. he calls it verse 27. The cup of the Lord: giving us to understand, that therefore it is this bread, because it is the Lord's bread: therefore it is this cup, a cup of excellency, because it is the cup of the Lord Jesus Christ. Generally we do esteem things to be so much the more excellent, according to the excellency of him that owns thē, or that they belong unto. Why Christ is far above all excellencies, principalities, powers, and dominions whatsoever; we must needs therefore acknowledge, that this bread and this wine is far more excellent then any other in regard of the owner of them. It is true indeed, that Christ is the owner of all the Creatures, they are his, because he made them; it is very true: yea, but yet we must take notice here of a further, & a special owing of these creatures, whereby they belong to Christ Jesus, and that in many respects: First, besides that they are his creatures as other things are; these are Christ his own by institution, because Christ hath instituted them by his own Word, and likewise by his own fact, that they should be a part of his own saving Ordinance. Secondly, they are his own by representation, for as they are a part of his Ordinances, so they are a lively picture of Christ Jesus, whereby he represents and tenders to the eye of every faithful believer all that ever he hath done, and suffered for them. They are his own by representation, as Caesar's picture is his, because it carries his resemblance; so this Bread, and this Wine is Christ's, because it hath the picture of Christ, and represents unto the faithful Christ Jesus, and the whole work of our redemption. Thirdly, they are his own by communion, because the bread and wine in the Sacrament of the Lord's Supper, are as it were the Lord's agents, whereby Christ Jesus doth communicate, and convey, and work himself through the lively operation of the Holy Ghost into the hearts of every true believer, that doth receive him worthily, I Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? the bread which we break, is it not the Communion of the body of Christ? So then you see, the bread and the wine in the Sacrament of the Lord's Supper, is Christ his own by a specialty, by way of communion.

[Reason 2] The second reason why they are so excellent, is, because of the blessing upon them when they are in use in the Sacrament: our Savior himself hath blessed them with his own mouth, word, and fact, at his first institution. Likewise, he hath commanded the Apostles and Ministers from time to time to bless them ever in the use of the Sacrament: our Savior's blessing them at first, doth thereby convey a blessing to all Sacraments of that kind that ever shall be afterward used according to God's Ordinance; if the first fruits be holy, then so is the whole lump: the first Sacrament being instituted by Christ, and the creatures blessed by him, he doth thereby convey a blessing necessarily upon those creatures in the right use of the Sacrament to the worlds end; and so likewise the commandment that our Savior gave to the Apostles and Ministers, that they should bless those creatures, it implies a promise, that when Ministers pray for a blessing upon them according to God's Ordinance, God will be present with them to bless them: and therefore they (in regard of the blessing) are more excellent then any other. But do we not bless other creatures, as our ordinary food? Yes, but this is a special blessing after another manner; such a blessing, as by which they are dedicated to the service of God. Mark how the Evangelists & the Apostles speak of the blessing of these, Mark, 14.22. saith, that he gave thanks; Matthew saith, ch. 26. v. 26. He blessed them. What shall we say, do these differ one from another? In the general both agree, though in manner of speech there be some difference: It is true, the main actiō that our Savior was then employed in, the blessing of the Creatures, was invocation, and thanksgiving; and thence it is said by Mark, He gave thanks: yet it was not barely a thanksgiving, but such a thanksgiving, as whereby he procured a blessing upon them, that they should be effectual not only for nourishing purposes, as at our own meals, but evē for saving purposes to every faithful receiver: It was such a thanksgiving, by w ^ch they were dedicated, & consecrated, as outward parts of God's worship, to his own immediate service; and thence it is said by Matthew, that He blessed them. And that we may know it was more then ordinary, the Text shows, Matth. 26.26, 27. that he having blessed or given thanks for the Bread, he gave thanks also for the Wine, pronouncing a several blessing upon each of them; whereas ordinarily our bread, and our drink are both blessed together by one and the same giving of thanks.

[Reason 3] The third reason, they are excellent in regard of the use that they are dedicated unto; namely, to be signs, & seals, & pledges of the covenant of grace; that bread, & that wine that do assure us of the favor of God, and of the forgiveness of our sins, & of the grace of sanctification, & of our incorporation into Christ Jesus, do well deserve to be called this bread, and this wine, as being of a higher degree, and of a better stamp then any other.

[Use 1] The use teacheth us matter of resolution in our judgments. Concerning the bread and the wine in the Lord's Supper, sometimes we read in Scripture that they are spoken but meanly of, and sometimes very highly of: sometimes it is only called bread, and sometimes the body of Christ: sometimes it is only called the Cup, and sometimes the blood of Christ. Here is resolution of judgment arising from this doctrine: We must distinguish between the nature of the thing, and the use of the thing, and then the matter is very clear: In the nature it is but bread and wine, but in the use it is the body and blood of Christ. If we would tie ourselves to this rule, always wisely discerning betwixt the nature of the thing, and the use, it would stablish us well in the matter of the Sacrament, we should be able to answer the exceptions of the Papists concerning transubstantition: it is bread in the nature of the thing it self; yet the body of Christ in the use: it is wine, yet it is the blood of Christ; wine in its nature, but yet the blood of Christ in regard of the use of it.

[Use 2] The second use teacheth us not to marvel that the unworthy receiver of this Sacrament, that he doth himself so much wrong, as to hazard himself to the wrath and judgments of God, He that eats and drinks unworthily, eats and drinks his own damnation: The reason is, because it is this bread, & this cup: these matters being so holy & sanctified and dedicated to such a sacred & holy use: whosoever discerns not these things, but takes them as they are in their own nature, he eats and drinks his own damnation, and is guilty of the body and blood of Christ; it is not as to eat bread at home, for that being moderately taken doth not hurt a man, though ofttimes it doth him little good: but he that eats this bread, and drinks this cup, and discerns not the body and blood of Christ, he eats and drinks his own damnation, and is guilty of the body and blood of Christ; he is not only guilty of the spoil of so much bread and wine, but of this bread, and this wine; he is guilty of the body and blood of Christ.

[Use 3] The third use is matter of in instruction, teaching us first how religiously, reverently, and preciously we ought to esteem of these holy and heavenly Mysteries, we must labor to be lifted up in our hearts and thoughts to a higher strain, when we come to partake or but to think of this bread, above the reach of nature: we must not be earthly and carnally minded to behold the bread and the wine only with our bodily eyes: but spiritually minded, to behold them with the eye of faith, to be this bread, and this wine, dedicated to this holy and sacred use. Let no man think in his heart, it is but bread, and it is but wine, and what gteat matter can you make of it? I answer to them as Moses did to those in the 16. of Exodus verse. 15. speaking of Manna, they seemed to make light of it, What is this? Moses saith unto them, This is the bread that God hath given you to eat, that you might live. So, though this be but bread and wine, yet this is the bread, and this is the wine, that GOD hath given us, to eat, and to drink, and to feed not our bodies only as Manna did, but even our souls to eternal life.

2 Then again it teacheth us, not to stay there in the admiration of these things, as many do, but know that you must go on, and as you esteem reverently of it, so likewise earnestly and fervently to desire it. We know for our parts, that the best things we most of all desire, specially in the matter of our diet; the best, the finest, the whitest, & the wholesomest bread: so for wine the best, the quickest, the neatest, and the richest wine is desired most. Oh that we were as wise for the diet and welfare of our souls, as we are for the diet of our bodies. This bread is the best bread, the finest, the whitest, and the wholesomest bread that ever man did or can eat: this wine is the best, the quickest, the neatest, and the richest wine that ever any man did, or can drink: therefore how should we be stirred up with an earnest and fervent desire after this bread and this wine.

Mark and mind that of the Apostles, in John 6.34. Christ had told them, verse. 33. that the bread of God is he which cometh down frō heaven, and giveth life unto the world: then they said unto him, Lord evermore give us of this bread. That was spoken of Christ absolutely in himself, but this is spoken of Christ in a sacramental sense; let us therefore follow their example, and let the consideration of the excellency of this bread stir us up to desire it earnes •• y, to pray that God would evermore give us this bread: and this would make us not come once a month, but every day if it were possible: our little coming to it, showeth our little desire of it.

But to go further; we must not only reverently esteem of it, and earnestly desire it, but also labor to be worthy receivers of it. Whensoever we come to the Lord's Table, let everyone of us see we bring a pure soul and a clean heart, purged from the leaven of all maliciousness, and cleansed from the sinful humors of our own nature, emptied of the filthy and noisome corruptions of the world and of the old man. Let us come with a pure heart, and a sanctified soul, a clean vessel to put this holy and sanctified food into. For otherwise, if thou come as an unworthy receiver, all will be marred, that is to say, both the bread, and the receiver; the unworthy receiver defiles this sanctified bread unto himself; and this sanctified bread shall condemn the unworthy receiver: so both shall be marred. But when as there comes a sweet vessel for this sweet food to be put into, then these will sweetly agree together.

As there is a mark of excellency set upon the bread and the cup, it is this bread, and this cup, that is to say, sanctified bread, and a sanctified cup: so there must answerably be a mark of excellency set upon the receiver; thou must be this receiver, that is to say, a sanctified receiver, a prepared receiver, a worthy receiver. And when these things shall thus meet together, then there is a sweet meeting; then is this bread, and this wine well bestowed upon this receiver, and then this receiver is well refreshed and well comforted, with this bread, and this wine. Dogs and swine, that is to say, they that continue in their sins and filthiness, they are not to come to be made partakers of these holy things, and precious pearls of God.

Lastly, we must not stay here neither, but we must go one step further. As we must reverently esteem of it, and earnestly desire it, and worthily receive it; So likewise we must in the last place thankfully acknowledge the goodness of GOD, and magnify his great love towards us, that is pleased to invite and admit such unworthy guests as we are, to such precious bread and wine as this is. Bless GOD the Father in thy heart, that hath sent thee this bread, and this wine. Bless GOD the Son, that hath given thee this bread, and this cup. Bless GOD the Holy-Ghost, that is always present with the believing receiver, by the continual assistance of his power & grace, to make this bread, and this cup through his lively operation to be the bread of spiritual strength, and the wine of spiritual comfort, the bread and wine of life, and of salvation, to every faithful receiver. So much shall serve to have spoken of this third thing.

It follows, As oft as you shall eat this bread, and drink this cup, you show the Lord's death till he come. Mark here, the Apostle speaking of the administration and participation of the Sacrament of the Lord's Supper, couples both these together, the bread and the wine, the eating of the bread, and the drinking of the wine: he doth not say, As oft as you eat this bread, or drink this cup, as if they might be divided one from the other; but, as oft as you eat this bread and drink this cup, joining these inseparably together in the use of the Sacrament.

[Doct.] The matter of Doctrine is this, namely, That the Sacrament of the Lord's supper is not to be administered in any one kind only; that is to say, not in the bread without the wine, nor in the wine without the bread, but in both kinds, in the bread, and in the wine both together. Mark the doctrine that is raised from hence, in that the Apostle joins both these together. Hence observe, that the Sacrament of the Lord's supper is not to be administered in any one kind only, &c. If the Apostle had left out the bread or the cup, it had been another matter, but he names them both, and thereby gives us the rule that the Sacrament of the Lord's supper is to be administered in both kinds, in the bread and in the wine, both together.

The institution of the Sacrament by our Savior yields us a double proof of this doctrine, each of them very sufficient, and each of them very clear; the first is our Savior's practice, and the second is our Savior's commandment. First, concerning our Savior's practice, it is said in these places, Matth. 26. Mark 14. and Luke 22. that our Savior took the bread and the wine, and gave it to his Disciples. Our Savior himself he administered it not in one kine only, but in both kinds. Now the rule is this, that our Savior's example in all matters of substance, in all his ordinances must be the rule that we must follow: this is a matter of substance concerning this saving Ordinance of the Lord's supper, and therefore his example in this is to be followed, that himself did administer the Sacrament in both kinds; and his example must be our rule, therefore we must do so too.

The second proof is from his Commandment, for how soever it be that Matthew and Mark mentions it not, yet Luke chap. 22. and Paul here mentioneth an express commandment, that Christ gave charge that they should do this in remembrance of him; as he saith of the bread, so the same he saith of the wine: that is, whatsoever you see me do in matter of substance, the same you must do as long as the world standeth: Christ did so, & therefore commandeth them to do so: our Saviors commandment is a yoke of obedience unto us; seeing he commanded it, we must do it; and therefore it is clear in regard of Christ his commandment, and his practice, that it is so to be administered in both kinds, in the bread, and in the wine both together. The Papists that are the main professed adversaries of God and of his truth in this case, they seek out many shifts to avoid the force of this argument: All that they say may be reduced to these three heads.

First, say they, you allege the example of Christ, that holds in regard of the bread, but not in regard of the cup.

Secondly, if it do hold for the cup, yet it is to be administered only to the Clergy, and not to the ordinary people.

Thirdly, if to the lay people, yet it is a matter arbitrary to us of the Ministry, or to the Church; we may do it if we will, but there is no necessity in it that we must do it. These are their exceptions that they take: First, it holds, say they, for the bread, but not for the cup, &. if so be we understand the institution of our Savior rightly, it will clear all these mists.

For the first exception in particular: it holds say they, for the bread, but not for the cup. No? why Christ administered the bread and the cup, without any such difference at all; without preferring any of them one before the other: If the commandment and example of Christ bind to the one, why not to the other? Christ administered and commanded both, and yet they will not have both. If our Savior had made any exception of the cup, it had been another matter; but Christ administered it in both kinds, as well the wine as the bread, and therefore it holds in the one as well as in the other.

Secondly, for the second exception. Put the case it holds for the bread, and not for the cup too, yet it holds not, say they, that it should be administered to the laytie, and common people, only to the Ministers and Clergy men. I, but our Savior delivered indifferently to all that were present, the very cup as well as the bread, and speaks more of the cup than he doth of the bread; for he saith not, eat ye all of this bread, though no doubt but that was his meaning; but coming to the cup he saith expressly, Drink ye all of this; whosoever comes to the Sacrament see he do that.

But the Papists take exception against this, Drink ye all of this, that is they say, only the Disciples, Apostles, and men of the Clergy; that he meant, for they only were then present, and therefore it holds for the Clergy, and not for the Laity. This is a very silly shift.

But to answer this, first, howsoever it be indeed that there was none present but Ministers; yet notwithstanding ask thē this question, If there had been any there present that had not been of the Ministry, can any man think that our Savior would have turned away the cup from him, and not have given him the wine, and so have turned them without? It were a graceless, and senseless imagination: certainly he would have been as ready to have administered the cup to them, as the bread. Again, these Apostles, howsoever they were of the Ministry, yet they were but receivers then, they were not Ministers in that case. For example, if we have some two or three Ministers at our Communion that are receivers, besides him that delivers it, though they be Ministers by Calling, yet there is no difference in this action between thē and other receivers: So likewise the Apostles, though they were Ministers, yet being then to receive the Sacrament, not then to administer it, but to receive it administered by the hand of our Savior Christ; therefore they differed nothing from ordinary people in that case.

Thirdly and lastly, if so be that it be so, that this rule doth not hold for the cup as well as for the bread, that it should not be given to the Laity: I would fain know of any Papist in the world, what warrant he hath for the bread, that the bread should be given to the Laity? Surely nothing from our Savior's institution, for they were only Ministers also, to whom he delivered the bread, as well as the cup.

Thirdly for the third exception, that though it do extend the cup to the Laity, yet it proves not that the ordinary people must have the cup of necessity. Why not of necessity? I would fain know, is there any necessity by the institutiō, practice and commandment of Christ, that the Laity should have the bread communicated to them? then there is as much necessity for the other; for our Savior's practice is the same, his commandment is the same, as well for the one, as for the other. The commandment, the practice, & institution of our Savior is the same, and therefore there is the same necessity; if it be of necessity they should have the bread, then it is of necessity they should have the wine too. If Paul may be taken to be the Judge of this controversy between them and us, and to be the interpreter of our Savior's meaning, then he will make the matter clear on our fide.

First, whereas they say it is true, it holds for the bread, and not for the cup, you see the Apostle joins them both together in these verses, and besides that in the 24. verse, When he had given thanks he brake it, and said, Take, eat, this is my body; and after the same manner in the 25. verse, He took the Cup, saying, This Cup is the New Testament of my blood: he made no difference between them, but after the same manner, saith the Text, that he did institute, take, and deliver the one, after the same manner he did the other, and so ought we: If it hold for the bread, then surely after the same manner it holds for the wine.

Secondly, say they, it holds not for the Laity, but only for the Clergy: But the Apostle saith here, As oft as ye eat this bread, and drink this cup, that is spoken to the Church, not to the Ministers only, but to all the people. And verse 28. Let a man therefore examine himself, which is a general rule for all receivers of this Sacrament, of what state or calling soever they be.

Thirdly, put the case it be so, that the Laity may have the cup, yet (say they) there is no such necessity that it must be so: But the Apostle gives us a clear rule for that in the 23. verse, where he saith, I have received of the Lord, that which I also have delivered unto you. That all the rules that the Apostle gives to the Church of Corinth, concerning the Sacraments, might be understood to be of a commanding power to bind their consciences, he commends them as God's own ordinances. So then, that which he received of Christ, he delivered unto them; That which he delivers unto them, is the ordinance of the Lord Jesus Christ, verse. 23. but he delivers it to then, that the ordinary people should drink the cup, as well as eat the bread, verse. 26. Therefore this is the very ordinance of Christ himself, and therefore of absolute necessity.

It is worth our observation here, that the Evangelists Matthew and Mark did speak nothing of our Saviors command, Do this in remembrance of me: and S. Luke he speaks it only concerning the bread: But the Apostle Paul a faithful Interpreter of Christ, speaks it not only of the bread, but of the cup too, verse 24. Take, eat, this is my body, which is broken for you, This do in remembrance of me: So the very same commandment he doth use concerning the cup, verse. 25. The same commandment that is for the bread, the same he giveth for the cup, and therefore the same necesitie that there is for the one to be administered to the Laity, the same there is for the other.

[Reason 1] The Reason. First, the proportion between the sign & the thing signified requireth as much. What is the thing signified? The body and blood of Christ. What is the sign? Bread and wine. Christ gave his body to be crucified, & his blood to be shed, and therefore both these are to be represented in the Sacrament: and therefore they must have the wine administered as well as the bread. We are saved by the blood of Christ, as well as by the body of Christ: there must be a due proportion between the sign and the thing signified.

[Reason 2] Again, it may appear by the nature of a feast, specially of God's feasts. In a feast there must be some drink, as well as bread, else it is but a dry feast, as we say, if there be no drink: and many a poor and dry feast have the people amongst the Papists, who only have bread at the Lord's Table, but not a drop of drink with it: but the Lord hath been more merciful and bountiful to us then so: he makes us a feast at the Sacrament of the Lord's Supper. Is it against the nature of a feast, to have bread only, and not wine? Doth not the necessity of a feast require that they should have both? Then the Sacrament of the Lord's supper, being the Lord's feast, must be furnished with the cup as well as with the bread.

So in regard of our disposition, and of our necessity, everyone of us that know how sweet the Lord Jesus Christ is, cannot but both hunger and thirst after him. Whosoever relisheth the body of Christ, will hunger after the body of Christ: and whosoever relisheth the blood of Christ, will thirst after the blood of Christ. And our Savior doth propound himself unto us, that he is not only bread to satisfy our hunger, but water of life also to satisfy our thirst: this is Christ in regard of himself, as he is our Redeemer and Mediator, we come to the Sacrament, there to behold Christ, to worship Christ, to apprehend him, and to receive him, as our Mediator and Redeemer: and therefore the Sacrament must not only afford us bread to satisfy our hunger, but wine also to satisfy our thirst.

[Use. 1] The Use. First it serves to reprove them in the Popish Church, that deprive the ordinary people of the cup. It is a great sin in them, for they make themselves in that case wiser then the Lord Jesus Christ, changing his ordinance at their own pleasure. They say, they must not have the cup for fear of shedding his blood. Cursed hypocrites! that make themselves more jealous of shedding the blood of Christ, than Christ himself did. Besides that they do maim the Sacrament, and make it imperfect, in that they do take away one material part of the Sacrament, so also they do exceedingly wrong the people in that they deprive them of the benefit and comfort that they might have by the blood of Christ; as much as in them lieth, they deprive and defraud them of it. If we being at the Sacrament, there should come in a mad man, and steal away the cup from us, would we not say that he is a sacrilegious these, and spoils God's ordinances, & robs the Church? So, do not they maim the Sacrament, & wrong and rob the people in the church of Rome of that which is their due by God's ordinance, by keeping back the cup? But they have a distinction, they have a shift and device that they think will salve all.

The Body say they, doth contain the blood too, they have the blood in the body; for the body contains his blood by way of concomitancie. But this is a very sory shift, quite contrary to the practice of our Savior, and contrary to the nature of the Sacrament. We come to the Sacrament of the Lord's Supper, to celebrate the memorial of his body by it self, and to celebrate the memorial of Christ's shedding of his blood by it self. And Christ instituted that Sacrament of purpose not only to remember the death of Christ in the bread, but Christ commended himself unto us in the Sacrament, as his body being severed from his blood, and his blood being out of his body, so his body to be a sacrifice, and his blood to be a sacrifice, and so hath appointed several signs answerable to each of them. And this meets directly with this foolish conceit of the papists. We receive the body of Christ as a severed thing from his blood, for they were then severed the one from the other.

Again, the next Use. It should put us in mind of the love of God towards us, in delivering and bringing us out of the hands of these robbers, that have made a prey of the Church of God, and do make a prey of it, keeping back the people from receiving that part of the Sacrament. This should teach us also to magnify the bountiful goodness of God to us, that bidding us to his table, he doth not scantle us to a morsel of dry bread, but with the bread he gives us wine; He reacheth forth the cup to us, as if Christ should say, Here, here, thou poor hungry and thirsty soul, take wine to thy bread, and eat and drink, and be merry, and take thy fill upon thy Savior Jesus Christ, and cheare up thy heart in feeding upon whole Christ for thy comfort, and life, and salvation, Ps. 22.26. The poor shall eat and be satisfied, and their hearts shall live forever. It is spoken generally to all the Saints of God that believe in him. It is performed & made good in this parcicular. God gives us to eat to the full at his table, whereby we may be fully satisfied, that our hearts may live forever. Pro. 9. It is the voice of the Word, which saith, Come and eat of my meat, and drink of my wine. Christ he is the true Wisdom there spoken of. It is he that calls us to eat and to drink of his meat and his wine. And this is expressly fulfilled in the act of receiving the sacrament of the Lord's supper: consider this with thankful harts, consider the fatherly care of God toward us, that meets us at it were at every turn. He gives us the bread to signify Christ his body broken for us; & the wine to signify the shedding of his blood for us. Is any of us distrustful that Christ's body is not enough for us? here is his blood too. Have we tasted of the bread, and of the body of Christ, & found little or no relish in it? thē the Minister comes presently to give us the wine, that by the presence of the wine he may quicken us to the better sense of the bread.

Lastly, do we find joy and comfort in the bread? bless God for it. But thats not all; seeing we find this comfort in the bread, he gives us the wine too, that so our joy may be full in every respect to our harts desire. This is the bountiful goodness of Christ Jesus, that hath given his body to be crucified upon the Cross, and his blood to be shed for our sins; That he hath given us his whole body, his body & blood, that so there may be nothing wanting to give us full contentment and satisfaction, that our Lord Jesus Christ is an all-sufficient Savior, and a plenteous Redeemer.

THE FIFTEENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

T HAT we may be prepared to the worthy participation of the Sacrament of the Lord's Supper the next Sabbath day, we are now to meditate upon some argument fitting for that purpose; and to proceed in that Text we began in, namely, 1 Cor. 11.26. For as oft as you shall eat this bread and drink this cup, you show the Lord's death till he come. The Text, you may remember, we divided into two parts. First, here is an action to be performed, in the former part of the verse, The receiving of the Lord's Supper. Secondly, here is a caution that this action is to be performed withal, and that is in the latter part of the verse, ye show the Lord's death till he come. Concerning the action in the former part of the verse, we noted two things: First, the parts of the action, to eat this bread, and drink this cup. Secondly, the frequenting of the action in this clause, As oft as you eat this bread, and drink this cup, &c. It is to be done, and it is to be frequented or done often. Of the parts of this action, we have spoken before; wherein we noted, first, that the nature and benefit of the Sacrament consisteth in the use of the Sacrament, because the Apostle describes the Sacrament, by the use of it. Secondly, we noted that the bread and wine, the elements that are used in the Sacrament of the Lord's Supper, they are called by their own name after the words of blessing, and therefore for substance they are the same creatures as before. Thirdly, they are (as I shown) set forth by a note of excellency, this bread, and this wine; though in regard of their nature they are the same, yet in regard of their use they are more excellent than any other. Lastly, he couples them together; As oft as you shall eat this bread, and drink this cup: thence we noted, that the Sacrament is not to be administered in one kind only, but in both, in the bread, and in the wine, and not in the bread without the wine, nor in wine; without the bread. And so much of the parts of this action. The other branch follows, namely, the frequenting or often performance of the action, in these words, As oft as you shall eat this bread, and drink this cup: whereby is given us to understand, that as this action of receiving the Sacrament of the Lord's Supper is to be performed, so it is to be frequented and oft performed: we must eat this bread, and drink this cup, and that ofttimes.

It may appear by the circumstances of the Text, that this Church of Corinth to whom the Apostle writ this Epistle, that they did usually in most of their Church-assemblies and meetings, (if not in all) communicate in the Sacrament of the Lord's Supper: for the Apostle in the 17. and 18. verses tells them of things generally amiss in the Church: and in the 20. verse he gives instance in this particular, namely, in the matter of the Lord's Supper: Mark the words; When ye come together therefore into one place, this is not to eat the Lord's Supper. The words do sound to this effect, that usually when the Corinthians came together in the Church-assemblies, they did eat the Lord's Supper, howsoever they did much misdemeane and miscarry themselves in this holy action, that they did not carry themselves so to God's glory, norwith reverence to his ordinance, nor with that profit and comfort to themselves, and love to their brethren as they ought to do, because they received it disorderly one before another, yet notwithstanding for the matter of receiving that was usual amongst them: The Apostle took this for a thing granted, that when they came together they did eat: else the consequence had been to no purpose: but speaking generally of their assemblies & Church-meetings, he speaks of the eating of the Sacrament, as a thing usual in most of them, if not in all: and this is the reason why the Apostle falls into the mention of the frequenting of this action; As oft as you eat this bread, and drink this cup, &c. which yet we must take heed that we understand it not only as a bare mention of a thing done by the Church of Corinth, that they did eat and drink oft: as if he should say, They did so indeed, but whether it were well done or ill done it makes no matter; the circumstances of the Text give us better light to see by for our resolution herein; and we may therein discern these three things: First, that it was not a thing amiss that they did so; yea further, that it was well done; yea thirdly, that it is a duty of necessity, for them and all the faithful to communicate in.

First, that it was not a thing amiss among them, for if it had, certainly the Apostle would have reproved them for it, as he did for other abuses, especially seeing he took upon him to reprove and reform such abuses as were crept into the matter of the Sacrament; they doing this, and oft frequenting the participation of the Sacrament of the Lord's Supper, if so be that it had been a thing amiss, (the Apostle of purpose reproving things amiss) he would have reproved this, but seeing he reproved it not, therefore it was not ill done.

Secondly, the Text makes it clear that it was well done, and it is spoken by way of commendation; for the Apostle builds a precept upon this practice of theirs; So oft as you eat this bread, and drink this cup, you show the Lord's death till he come. The precept is, they must show the Lord's death: and that precept is built upon this their practice, their oft receiving of the Sacrament; and this is a general rule, that God never builds any precept but upon a good ground & foundation, the foundation must be his own, as well as the building, else he never builds upon it: but the Lord builds a precept upon this practice, and therefore their practice is good, and indeed a matter that God approves of; so that you see that the Text makes it clear that it is a commendable thing; and if we should go further to speak of the last clause of the verse, Do it till he come, that also shows that it is a matter commendable, because it must continue to be done to the worlds end.

Lastly, it is a matter of necessity that they must do it, it is an admonition to a necessary duty: for the rise of this speech of the Apostle, is fetched from our Savior's own words in the institution, verse 25. now that is spoken by way of command, Do this in remembrance of me: Mark it, here you see that our Savior plainly doth deliver this by way of a command unto them, Do this as oft as you do it in remembrance of me: he delivers it, I say, in the nature of a commandment, as also by and by we shall show more plainly. Now if so be that Christ commanded it, therefore it must needs be done, and it is a matter of necessity: the Commandments of God are not arbitrary to us, to do them or not to do them, but every Commandment imports a necessity, that therefore it must be done, because it is commanded: And where it is said, You show forth the Lord's death, &c. that clause shows that it is not once to be done, that will not serve the turn, but oft; the continual repetition of it is necessary from time to time, even to the worlds end. So then this is the thing that here we are co seize upon, that the frequent receiving of the Sacrament of the Lord's Supper was a common and continual use.

[Doctr.] The observation is this: That the Sacrament of the Lord's Supper is an ordinary exercise of Christians, ofttimes to be frequented and usually to be communicated in by the faithful. The circumstances of the text well weighed & laid together, afford this doctrine clearly: for the proof of this doctrine take the commandment of Christ, and the practice of the Church: the Commandment of our Savior Christ enjoines this frequent use of the administration of the Sacrament of the Lord's Supper, and of the receiving of it: Luke 22 19. Do this in remembrance of me, (saith Christ:) which words of our Savior, Paul in the 25. verse of this Chapter rehearseth thus; Do this as oft as you drink it, in remembrance of me. Paul knew well the meaning of our Savior, therefore he sets it down in these plain terms. So then when our Savior faith, Do this in remembrance of me, these words of his they carry in them the force of a double charge or command: First, of a thing antecedent or going before, that is, the receiving of the Sacrament: and secondly, of a thing consequent, that this is to be done in remembrance of me, see you remember me always in the performance of this work; the Apostle adding this clause by way of explication, Do this as oft as you do it, in remembrance of me; he makes it clear, that surely each of these are to be performed, and that oft: Do this; that is, receive the Sacrament oft: remember me, that is, remember me oft : by this clause Christ shows his meaning, that both of them is to be done oft; the Sacrament oft to be received, and the death of Christ oft to be remembered; and surely the necessity of the consequent doth infer the necessity of the antecedent: the necessity of the often remembrance of Christ, infers the necessity of the often receiving the Sacrament, because the Sacrament is ordained for the memorial of Christ: if we must remember Christ oft, and that in the Sacrament, then we must receive the Sacrament oft.

Now those words of our Savior as they be applied in that case to the Disciples, though they are in effect the same with these words of my Text, yet they are a more clear and a more exceptionlesse proof of this doctrine than my text is: for some cavil at the words of my Text, thinking them not sufficient to prove that the frequent use of the Sacrament is necessary for Christians; for the Apostle, say they, doth but mention it as a thing done; or if he do commend it, that is all, it proves not the necessity of it: the Apostle saith not, that they must do it, but speaks of it as a thing already done by them. Well, put case it be so here; but when Christ spake to his Disciples he said to them, Do this as oft as you do it in remembrance of me: now they had never eaten of this bread, nor drank of this cup before, and therefore it could not be spoken as of a thing usually done by them: therefore our Savior's words cannot be so eluded, as they would elude the words of my Text. Now seeing Paul's speech and our Savior's go together, as both containing one and the same thing, therefore when Christ saith, do this in remembrance of me, and when Paul saith, As oft as you do this, you show the Lord's death till he come, both these testimonies prove this, namely, that it is a matter of necessity that the death of Christ is oft to be remembered, and that the Sacrament is oft to be received. And surely in all ordinary understanding, this clause here, where the Apostle saith, As oft, &c. must necessarily imply a necessity of eating it oft: as if so be this, I should say to a Christian friend, whensoever you pray, pray for me; or, as oft as you pray pray for me; if I should think that such a one would pray but once in his life time, or but very seldom, then I would not say, As oft as you pray pray for me; but, If ever you do pray, pray for me: So if the Apostle had had an intent to give liberty to them to receive it oft if they would, or seldom if they would not, then he would have said, If ever you receive it, then do it in remembrance of Christ: but in faying, As oft as you do this, that shows it is a matter of necessity; there is a necessity implied as well in the oft receiving of the Saerament, as well as a necessity of the oft remembering bring of the death of the Lord Jesus Christ. The other proof is the practice of the Church, (which ratifies and continues this,) besides the practice of this Church of Corinth, Act. 20.7. there Paul and other of the Disciples being at Troas, going to Macedonia, the text saith, verse. 7. They being come together to break bread the first day of the week, Paul preached unto them: The first day of the week; what is that? that is the Sabbath day, the Lord's day: What is the breaking of bread? what is meant by that? why, the receiving of the Sacrament of the Lord's Supper: The Disciples being come together, that is to say, after their usual manner, the first day of the week to break bread, Paul preached unto them. The manner of speech declares that it was their practice, their usual and ordinary practice at their coming together in their Christian assemblies, to communicate in breaking of bread. And it appears to be so also by other circumstances there mentioned, as namely, the company, many Disciples, verse 4.5. being then in a strange place, at Troas, and in their journey travelling by the way. If they did it abroad when they were travelling, then much more would they do it when they were at home, and at rest; and therefore these circumstances of the Text make it clear that it was an usual practice of the Church so to do.

Act. 2.42. there it is said of them that were converted, that they continued together in the Apopostles doctrine, and fellowship, and breaking of bread, and prayers: by breaking of bread we are to understand the participation in the Sacrament of the Lord's Supper: They continued in breaking bread; Mark what the Text saith, they continued in it, not once or twice, but they continued in it, they made it their daily and continual practice.

And see with what holy exercises it is ranged withal, They continued together in the Apostles doctrine, and fellowship, breaking of bread, and prayers: as who should say, it was as usual and familiar with them to receive the Sacrament, as to hear the word, and to meet together in prayer; and the ranging of this duty amongst other holy exercises seems to give some secret intimation of a reason why they made this their ordinary and usual practice; because when these duties are performed together, they are marvelous helpful one to another, one seconds and backs another: they continued in the Apostles doctrine, in fellowship, love-meetings, breaking of bread, and prayer. If we should look into the state of the Church in succeeding ages, we shall find by stories, that still the nearer the Church lived to the time of the Apostles, the more frequent and more usual was their practice in the receiving of this Sacrament often: in so much that in some places it was every Sabbath, in others at least every month: the doctrine then is clear, both by the Commandment of Christ, and also by the practice of the Church.

[Reason 1] The first Reason is this: The death of Christ is to be remembered often; now the Sacrament of the Lord's Supper is a clear looking glass to behold hold the death of Jesus Christ, and the memorial thereof most brightly and plainly, and therefore that is oft to be received. That the death of Christ is oft to be remembered, I hope no Christian will deny, the death of Christ, a matter so weighty in it self, the greatest business that ever was acted since the world stood, the death of Christ being a matter of so great consequence to Mankind, that every man and woman so far forth is saved or damned, as they have their portion, or have not their portion in the death of Christ; the death of Christ being so comfortable to the faithful, that it is the very life of all the good that they have here, or shall have hereafter, and can we ever remember this oft enough? and can we omit any occasion of the remembering of Christ his death, without sin, and without much dishonor to God, much wrong and indignity to Christ, and damage to our own souls? sturely we cannot. I, but some me will say, I can remember the death of Christ, though not by receiving the Sacrament; I can remember it in the word, for there Christ is crucified before me, and in my prayers, and in all my good and holy meditations, and in other things as well as in the Sacrament of the Lord's Supper. It is true thou mayest, and it is true thou must, yet notwithstanding we must conceive that the Sacrament of the Lord's Supper is instituted of purpose for this mere end, to remember the death of Christ; and therefore if thou canst meditate profitably upon the death of Christ in other exercises, then much more thou mayest do it in this, yea we may be bold to expect a better blessing from God upon our remembrance of Christ's death by the receiving of this Sacrament, than by the hearing of the word, and other good exercises, because this Sacrament is ordained & instituted merely as it were & of purpose for that end, & God will most bless his own ordinances to the same end whereunto he hath so nearly fitted and appointed them. Besides that, in the Sacrament of the Lord's Supper there is a most sensible occasion offered unto us, to remember the death of Christ; the death of Christ is as it were acted before our eyes, by the breaking of the bread, and the pouring out of the wine, whereby we may fitly, and must of necessity be stirred up to remember with ourselves, how freely the Lord Jesus Christ gave his body to be crucified, and his blood to be shed for the taking away of our sins. If therefore the death of Chris must be remembered, then the Sacrament wherein we behold the death of Christ as in a glass, must needs be oft received and participated in.

[Reason 2] Secondly, it is for the confirmation of our faith: our faith we know had need to be confirmed every day; the Sacrament is a notable means to confirm cur faith. That we had need to be confirmed in our faith every day, is certain; for we know this by experience, that in the strongest of us our faith is weak, and in the greatest of us our faith is small, and while we are here, it is still but upon the growing hand; we know our weak and crazy bodies, because they are weak must have a continual supply of bodily food; so our weak souls because we are weak in faith, and apt to unbelief, and distrust, through our own corruption of heart, and Satan's remptations; our souls I say being so weak in faith, therefore the strength of it must be continually relieved and supported by a continual supply of spiritual food, which is ministered unto us especially in the Sacrament of the Lord's Supper; so much more in it than in the word, by how much more the assurance is given to the truth of an evidence by the seal, than by the writing without the seal: a writing without a seal shows that such a thing is done, but if the seal be set unto it, then it confirms it unto us the more: God tells us in his word that we are reconciled to him in the blood of Christ; it is true, we believe this, and this begets and strengthens our faith: but having the seal of it, which is the Sacrament, here is a more sensible fastening of this truth upon us; this strengthens our faith much more: we do pray to God to increase our faith, do we think that God will increase it without means? that is preemption: but we pray to God to bless the means unto us, that it may be powerful to increase it: but do we pray to God to bless the means without our frequent use of the means? that also is presumption too: we must make use of the means that God hath appointed tor the increase of our faith: now the Sacrament of the Lord's Supper being such a special means whereby the faith of God's children is strengthened, therefore a special care they must have to frequent the same often.

[Reason 3] The third reason is somewhat agreeable unto this, our assurance that our sins arc pardoned and forgiven unto us, is a sweet and precious thing: many of God's 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: we know that there is no means whereby we have this assurance of the forgiveness of our sins more sensibly fastened upon us, than by the receiving of the Sacrament of the Lord's Supper; for therein is Christ delivered (as it were) unto us, and his merits even by actual possession: the Lord puts the sign into our hands, and the things signified into our hearts, if we do believe 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 forgiveness of our ssinnes: if we have the assurance of our pardon today, we are so fickle, that it may be tomorrow we doubt of it again. Now we are assured of it; anon we sin, and then our conscience is troubled, and doubts arise, and so we think with ourselves, Oh I had thought I had been reconciled to God, and my sins had been pardoned, but it was but an imagination, it is gone away like a dream; this we know we are subject unto, and therefore how ought we to fence our hearts, and to keep the life of God afoot in our hearts, (for the assurance of the pardon of our sins is the very life of God in our hearts) and therefore to be careful of the frequent use of the means by which this assurance may be confirmed unto us, and that is by the participation of the Sacrament of the Lord's Supper, for that is the special means by which this is most sensibly fastened upon us. I have heard that it was the worldly wisdom of a Treasurer in this land in Queen Elizabeth's 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 will address himself to come into God's presence, at his table, and prepare himself by faith and repentance, he may have this Quietus est, and receive an actual acquittance from God, and God shall tell him by his Spirit, that his sins are pardoned and forgiven, and he reconciled to him in Christ: we have this opportunity offered unto us once a month, and yet such is our dullness and backwardness in matters of salvation, that we are most of us careless of this: if we were so careful for our souls, as he was for his body, we would come every month to receive our acquittance, because changes and alterations may come, we may die before the next day come, or temptations may assault us, and such like, and therefore let us labor to have our Quietus est from God always in a readiness.

[Reason 4] The fourth reason is this, our covenant with God is daily to be renewed, and therefore the Sacrament of the Lord's Supper is daily to be received, and frequented, and participated in, because that is a special means and occasion, and bond of our renewing our covenant with God: it is true we do, or at least we ought always renew our covenant with God in our daily prayers, repentance of our sins, and faith in Christ, specially every Sabbath day we should do this, and we should consecrate ourselves wholly to his service; but most particularly when we come to the Lord's Table: ordinary people commonly do make some kind of preparation, according to their manner, when they come to receive the Sacrament of the Lord's Supper: and in the truth of the thing the most especial 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 special means and bond of our renewing of our covenant with God, is clear, because that therein we receive a pawn and pledge of the mutual covenant and promise made on both sides; a pledge from God; whereby he binds himself to be our God, to forgive us our sins, to give us his Spirit, to justify and sanctify us, and that he will save us; and we by the receiving of it do by this bind ourselves anew to be his people, and to believe in the promises of grace and salvation made in Christ, and to subject ourselves to the power & work of sanctification, & we to betake ourselves wholly to his obedience: thus I say is the covenant of God's 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 fifth Reason, is our love towards our brethren, the mutual love between the children of God, that must always be kindled, their love must be like to that fire mentioned in Levite. 6.13. that must never go out of the hearts one of another. Fire we know will go out if it be not kindled and supplȳed with fuel: so the fire of love in the hearts of God's children is ready to be 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 God's children, and therefore we must use the means whereby it may be kindled and kept still alive; but there is no better means to kindle it, and keep it alive, than the participation of the Sacrament of the Lord's Supper; there is no such bellows to blow up the fire of love in their hearts as this when they come to the Lord's table to eat of the same bread, no such fuel to maintain this fire of love in their hearts, as the spiritual food they participate of at the Lord's Table, and therefore if we would have the love of God's children kindled towards us, and ours to them, and not go out, then let us use this most effectual means, namely, the oft communicating and participating in the Sacrament of the Lord's Supper.

[Reason 6] The last reason is concerning the Word; the Word is oft to be heard, therefore the Sacrament of the Lord's Supper is oft to be communicated in. That the Word is oft to be heard, I think none will deny that; we must hear the Word at all times, by day and by night, in season and out of season, the Word and the Sacraments are joined together in a near bond and league by God's ordinance, and they are to one and the same purpose and efrect as a writing and a seal, and therefore if we must be frequent in the hearing of the Word, then also frequent in the participation of the Sacrament of the Lord's Supper, that so that which is spoken in the Word, may be sealed unto us in the Sacrament; that that we hear in the one, we may feel in the other, that so we may grow along in the faith of Christ, till at length we become perfect men in Christ.

[Use 1] The first Use is for matter of reproof of gross 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 speak 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 own pains and labor, or else because they are careless of the flock of Christ committed unto them, they have not that regard of them as they should: hence it comes to pass 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 four times a year; or if they do 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 fearful sin, and a heavy account have many to make for this sin. It is our duty (that are Ministers) to spread the table before you, and to call, warn, and invite you to come, and to seek this to the utmost of our power, and then if you come not oft, you shall perish in your sins & negligence, but we shall deliver our own souls: but if we be negligent in this, and do 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 look unto it, not only in regard of our own souls, and our own good, but in regard of you, and in love to your souls, that we should tender you the Lord's Supper ofttimes, 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 weak, and to cherish love in the hearts of God's children, and to increase 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, merely through the Ministers negligence in this duty? many souls there be that perish because of this negligence in Ministers, and therefore it is our duty to be stirred up, and to labor to reform ourselves. The Apostle gives us the rule, when he saith, Thou that teachest another, teachest not thou thyself.

But in the second place, the negligence of the people is more convenient for this place to be reproved thereby: when the Table is spread, 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 do come it is very sparingly, it is not oft; this is a most graceless and reckless practice. If we were scantled of this great means and blessing either by persecutton, or by the iniquity of the times, or by the profaneness of the Magistrate, or by the gracelessenesse of the Minister, then we 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 door of the kingdom of heaven is shut against us, and that we cannot partake so oft as we would. But now that through God's mercy, we have the Sacrament oft tendered unto us, and that we are called, and warned, and invited to communicate, if we refuse now to come, or if we come sparingly, what is this, but to despise the bountiful, 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 Jesus & all his merits offered to us: what is this but to despise God that offereth so many blessings of heavenly comfort, Christ Jesus, and all his merits, and we turn our backs upon him, and say we will none of this heavenly Manna. And surely without this be reformed, it cannot but be recompensed of God, with extremity of Justice in some notorious judgment upon us, specially by taking away such rich and precious treasures from such base wretches as we are, that so meanly esteem of them; or else that God should cry quittance with us, and turn his back upon us when we pray (as we have turned our backs upon him when he called) and will not hear us. As also when we are sick, and when we lie upon our death beds God will not regard us, go whither we will; and at the day of Judgment, he shall say Depart from meye cursed, I know you not, I offered you such and such means 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 Jews 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, go into the high ways, 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 Queen 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 we think that he tendered his temporal glory, more then God doth his infinite glory: if God tender himself in his feast, and spread his table, and call us as the King called her to eat and to drink of that which he hath prepared, if we refuse to come as she did, what can we expect, but that there shall be a divorce made between God and us, I will not acknowledge you for my spouse, (will God say) you shall have no more my ordinances nor Oracles amongst you. Let us I beseech you rightly consider of these things, and so far as we are guilty, labor to reform them in ourselves, and according to our power in others. It is strange to see, and to hear what, strange alligations men make to color themselves in this their negligence, it is strange to see how witty men are to color these things, and to deceive their own souls, it is the Devils wit, he puts it into them: now the true ground and reason why they come not oft to the Sacrament is, because they contemn God's ordinance, and are unthankful to the Lord Jesus Christ for his infinite love; and withal also it is a kind of sluggishness that is in them, that they are loath to put themselves and their hearts to such examinations and trials, and provings, and siftings, and rippings up; to such denying of themselves, and such faithful promises to God of new obedience, as everyone that comes as a worthy receiver must have, they are loath to put themselves to this hardness, & therefore they communicate not oft in this Sacrament, and this is the true reason why they are loath to come to it, they say it is a toil to come so oft: it is true, it is a toil to the flesh, and to corrupt nature, but no toil to a child of God, but joy and comfort to him.

Yet further you shall hear what they will allege and pretend besides, some of them say there is no such necessity that we should receive it so oft, and they give you some reasons for it; as first, why say they? the Sacrament of Baptism is a Sacrament of good use as well as the sacrament of the Lord's Supper, and that is to be communicated in but once, and why then should we communicate so oft in the sacrament of the Lord's Supper?

I answer, baptism is ordained for our admissiō into the Church and house of God, and there can be but one admission into if; but when we are in, then we must grow further and further to be incorporated into Christ, and that is by the sacrament of the Lord's Supper: our baptism gives us our admission and entrance, though the power of baptism continues to our lives end, and whosoever feels not the power of his baptism in the course of his life, that man was never truly baptized: though the outward action of baptism be not to be reiterated, yet still it continues in being to our last end, still we are baptized into the death of Christ, still we must labor to be that which we are baptized to be, to be like to Christ, and to follow him. So then you see there is great reason why baptism must be but once because that is the admission of us into the Church, but this is our going forward in the Church, and in the work of grace; therefore we must not stand still, but proceed forward in this exercise continually.

Again, another reason that they allege is this, I but, say they, was not the Passover in the former Testament a sacrifice answerable to the Sacrament in the New Testament, and that was celebrated but once a year, and why then should this be often?

I answer, there is great reason; the time of the celebration of the Passover was a ceremony, and so a part of God's worship to the Jews, the Passover was commanded to be celebrated once, and but once in the year, and they should have sinned if they had celebrated it more then once, but the Sacrament of the Lord's Supper is to be celebrated often, and we sin if we do not. Besides that, the Passover was but for one temporal deliverance from the Egyptians, and from the hand of Pharaoh; and that one deliverance was but once wrought; but the Sacrament of the Lord's Supper resembles unto us our eternal deliverance from sin, Satan, hell, death, and damnation; and this is not only wrought but daily running on, and all Converts are still daily plucked out from hell, and the jaws of Satan. The work of our redemption is every day after that we are thoroughly converted; still the old man is crucified, and the new man is repaired in us: and therefore howsoever it were sufficient that the passover was once celebrated, and but once; yet this sacrament crament of the Lord's Supper is oft to be received, because it is the celebration of our eternal and everlasting redemption and deliverance, a thing that is continually in working.

Lastly, if so be that that were a good rule, then it follows, that as the Israelites were to celebrate the Passover that day only that they were delivered our of Egypt, then it follows, that we should receive this Sacrament, but only upon good Friday, and no time else, but they themselves confess, that that is Jewish; and therefore by their own confession, this can be no just reason against the often participation of this Sacrament.

Another reason that they have, that there is no necessity in receiving it oft, is the example of our Savior Christ; we need not to be more careful say they, then Christ, and he never received it but once in all his life time, and therefore we need have it but once. I answer, Christ to the time of his death was under the Law as he was man, and so was to behave himself and conform himself to the ceremonies of the Law, and therefore he was not to have a hand in this Sacrament of the New Testament, till the time came that the old was to be abolished.

Besides that, we must understand that he was rather an Institutor then a receiver of this Sacrament, and therefore he was to make choice of the fittest time when it was to be done, and that was as near to his death as could be, and therefore he spake of it as a thing past, This is my blood that is shed for you: so that the Sacrament of the Lord's Supper must be as near to his death as may be, and therefore it was fittest to be instituted by him the night before he suffered.

Last of all, if they say so, then they must conclude by their own rule, that they must never receive the sacrament, but when they are ready to die, if that reason hold good; But as I said before, our Savior Christ was the Institutor of the sacrament, & therefore he chose that time that it might be the fresher in memory. Another thing they allege, is a matter of inconveniency: oh say they, if we should come oft, it would be tedious to us. I surely, matters of God are tedious to worldly and carnal men, tedious to flesh and blood, to put it self to such examination and trial, to such sifting, and ransacking, and rippings up, and denying of ourselves, this is tedious; but must we refuse to come to the sacrament of the Lord's Supper for this tediousness? No surely, the old man must be trodden down under our feet, & scorned, that God may have the honor of his own ordinance: many maysay so, for hearing of the Word, that it is a tedious thing to hear twice a day, so also for prayer, it is a tedious thing to pray twice day, morning and evening, so faith the Devil so saith the old man, and the natural corruption that is within us, but must swallow down all his hardness, and the old man must be crucified and mortified, if ever we look to be saved, and to come to heaven; we must dispence with, and we must devour many of those tediousnesses; if ever we look to have any portion in Christ, tediousness must not fright us from that which God commands, but if God command, we must obey, whatsoever flesh and blood allege to the contrary.

Again, another exception is this, if we come oft, say they, we shall degenerate into a kind of formality, and make it a matter of fashion. I, that comes from the carnality and hypocrisy of thy heart; we cannot be conversant in any holy duty, but in time we settle upon our lees, and grow into a kind of formality: alas, if we did consider ourselves, we had need to be ripped up daily, and if we should put ourselves daily to this duty, we should be freer from this formality than those that use it so seldom. Is this it that makes us do it formally, because we do it oft? No surely. As in die matter of prayer, because we pray daily, do we therefore pray formally? No. For if we do it conscionably it will make us far from formality, for the frequent use of it brings us into that awe, dread, and reverence of God's Majesty that it will make us call our wits together, and ransack every corner of our hearts, that so we may be fitted to come into the presence of God at all times. Some other allegations they have, but I will not now stand upon them.

The last Use is this: It teacheth all of us thankfulness to God, that live here in this Land, and in this place, where through God's mercy we have opportunity, and may have access to come to this Sacrament at least once a month to feast our selves, and to make ourselves merry with this spiritual food, the body and blood of Christ, it is a thing that if we had it not we would give all we have to enjoy it, and therefore having it let us make use of it, and reverently esteem of it, and neglect no good opportunity to come to it: if we knew the benefit of it we would desire to receive it not only once a month, but every Sabbath, yea every day if it were possible: and the reason why we do frequent it no oftener, not thirst after it, is because we know not the benefit nor sweetness of it. Let us not lay any impediment to hinder us from it, for none will serve the turn to be justifiable before God, but those that God lays upon us; I say, we having just occasion and opportunity to come to the Lord's Table, being members of this Congregation, without we can give some good reason to the contrary, (for it is not enough to say I am not prepared, nor I am not in charity, these are no sufficient nor just occasions to hinder us) were to sin grievously therein against God, and against our own souls.

THE SIXTEENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W E are now to proceed through God's assistance, (because the next Sabbath is a Communion Sabbath) in that very business that we have in hand. 1. Cor. 11.26. For as often as you shall eat this bread, and drink this cup, ye show forth the Lord's death till he come. You heard even now the division of this Scripture into two parts: the former part shows an action to be performed, the receiving of the Lord's Supper: the latter part prescribes a caution that this action is to be performed withal, You show forth the Lord's death: As oft as you eat this bread, and drink this cup, ye show forth the Lord's death till he come. We have finished the former part, that which is contained in the former words of the verse, namely, the action here to be performed. We are now to proceed to handle the latter part, namely, the caution or the condition that this action is to be performed withal, Ye show the Lord's death, &c. Wherein first we are to consider the caution or the condition it self, that is, the showing forth of the Lord's death. Secondly, we are to consider the frequenting, or the often observing of this caution. For though it be not said here, you often show forth the Lord death, yet that is necessarily implied: for the word (often) used in the beginning of the verse, is common to the latter part of the verse as well as to the former: as if the Apostle should say, As oft as you eat of this bread, and drink of this cup, so oft you show forth the Lord's death. Then here is lastly the continuance of it, how long this caution or conditiō is to be observed, surely so long as the world stands, till Christ come to judgment: As oft as you eat this bread and drink this cup, you show the Lord's death, &c. or show ye the Lord's death till he come. First, to begin w ^th the caution or condition, it self, you show forth: wherein first consider the matter that is to be remembered, it is the Lord's death: Secondly, you must consider the manner how it is to be remembered, by a showing of it forth, by a kind of lively representing and expressing of it, ye show forth the Lord's death till he come: this is our remembering of Christ his death: for Christ saith in the former verse, Do this in remembrance of me; and Paul in this verse shows how, that is, by showing forth the Lord's death till he come, or by a lively expressing of it.

First, therefore to begin with the matter that is to be remembered or shown forth, and that is the Lord's death. Wherein first when the Apostle here names death, we are to understand hereby these two things: first, the act of death in respect of Christ himself: secondly, the benefit of Christ his death in respect of us; we must remember the Lord's death, that is, the act of his death in respect of himself: we must remember and show forth his sufferings in his soul and in his body, his agony, his obedience, his woundings, his nailing to the Cross, his shedding of his blood, his giving up the ghost. Secondly, withal we must understand by the death of Christ, the benefit thereof arising unto us, the forgiveness of our sins, the satisfaction of our punishment, our reconciling unto God, the perfect and absolute redemption of our souls and bodies from that miserable and damnable estate that we were in; this is the death of Christ, and the right remembering of his death; remember Christ dying, the act of his death; remember Christ dying, the benefit of his death to us; and this is the right remembering of Christ his death which is tendered unto us in the Sacrament of the Lord supper. But yet withal when it is said remember his death, we must not take it so as if therefore we should neglect or forget the remembrance either of that which went before his death, or of that w ^ch came after his death, we must remember them also; we must remember that w ^ch went before his death, as his birth, his life, his meanness, & other parts of his humiliation: also we must remember that which followed after his death, namely, his resurrection, his ascension, and other parts of his glorification: for Christ is given wholly unto us in the Sacrament of the Lord's Supper, and therefore we must receive him wholly, for all the passages of our Savior Christ before his death, in his death, and after his death, they all make up together one and the same work of our redemption, and therefore all these passages must be wrapped up together in one and the same apprehension of ours. We must remember the death of Christ especially in the Sacrament of the Lord's Supper, but yet under the comprehension of the death of Christ, we must meditate upon those things that went before his death, and those things that came after his death, everything in their kind, and in their place and order: this we are to understand by the death of Christ.

Next, it is said here, the Lord's death. By the Lord we are to understand the Lord Jesus Christ, who is Lord over all, blessed for evermore. Christ is the Lord by nature and being: as the Father is Lord, and the Holy Ghost Lord, so also is Christ the Lord by nature and being: But yet Christ is entitled to the name Lord, by a kind of excellency, and specialty in regard of his office of Mediatorship, whereby he is Lord over all; but especially Lord over his Church. And we must understand, that our Savior Christ is more usually called Lord at the time of his Death and Resurrection, and afterwards, then he was before. The Reason of it is this, because howsoever our Savior Christ was Lord always, and even in the days of his flesh, did many ways show forth himself to be Lord, yet notwithstanding at his death, and afterwards, he did then especially and most certainly prove himself to be the Lord; and then he did most manifestly show and declare himself to be the Lord, by doing that then, which never any could do but the Lord himself. What the things are shall be shown (God willing) by and by.

The Lord's death! some may say, this seems to be a strange speech. Here are but two words, and yet they seem to imply a flat contradiction one to another. If he be the Lord, how could he die? And if he died, how could he be the Lord? Could the Lord die?

For answer hereunto, we must consider, that our Savior Christ consisteth of two natures, God and Man: he is perfectly God and Lord, and withal, he is perfectly Man: and by reason of the union of these two natures, his Godhead and his Manhood in one and the same Person Christ, there ariseth a certain communion of the properties of both these natures, whereby that which is proper unto Christ as he is God, is yet affirmed of him; even as he is Man: and whereby on the other side, that which is proper unto Christ, as he is man, is affirmed of him, as he is God. It is a deep mystery of our faith, and yet a necessary point to be known; for without the knowledge of this, we cannot rightly know Christ.

I desire to make it plain. Christ I say, is perfectly God or Lord, and perfectly man: and because that these two natures his Godhead and his manhood are so nearly united into one and the same person of the Son of God, hence it comes to pass that there is a communication of properties, that is to say, those things that are proper to him as he is God, are affirmed of him as he is man, and those things that are proper to him as he is man, are affirmed of him as he is God. To give an instance of the first: those things as are proper to Christ as he is God, are affirmed of him as he is man. John 3.13. For no man ascended up to heaven, but he that hath descended from heaven, even the Son of man which is in heaven: Our Savior Christ speaks it of himself, even the Son of man that is in heaven: when our Savior Christ spake these words he was upon the earth, and not in heaven as he was man, and yet there it is said, the Son of man that is in heaven, as though then he were in heaven at that instant, even as the Son of man. How can these stand together, he being man was on earth and yet in heaven at that instant? The doubt is clearly answered thus: Consider Christ consisting of two natures, God and Man, perfectly God, and perfectly Man, and then you shall find by reason of this union in one person, that well may the properties of the one be affirmed of the other: Christ the Son of man is also the Son of God: and as God, so he was then and always in heaven; and because God and Man in Christ are but one person, therefore Christ the Son of man is said then to be in heaven: The Son of God was then in heaven; Christ the Son of Man is the Son of God; therefore Christ the Son of man was even then in heaven. One thing must be observed for the right understanding of this mystery, and that is this, namely, that those properties that belong to God are affirmed of Christ as he is man, and so on the contrary: but we must understand it of the person of Christ, and not of the natures of Christ, that is to say, for the person of Christ, to speak of Christ in his person it is a true and a necessary rule, the property of Christ as he is God is affirmed of him as he is man, but in regard of the natures it is contrary, that that which is proper to the nature of man is not to be affirmed of the nature of God: to say that the Godhead dies, that is blasphemy; but to say that the manhood dies, that is true: If Christ should have said, John. 3.13 my manhood that in heaven; that had been an untrue speech, for that was not then in heaven: but that he in regard of his Godhead, and the union of the two natures, was in heaven, that is a most true and holy speech: The reason why we must put this difference, is, because Christ hath but one person, his manhood hath his subsistence in the person of the Son of God; so that Christ both God and Man is but one person: but the natures, that is to say, his Godhead and his manhood, are still distinct and several things, notwithstanding the union of the person.

Now on the other side, that which is likewise proper to Christ as he is man, the same is affirmed of him as he is God: As for example, Luke 1.35. That which shall be borne of thee shall be called the Son of God. That Christ should be borne of the blessed Virgin, in respect of his Godhead, is blasphemy to imagine; but because Christ in respect of his manhood was borne of the blessed Virgin, and the same Christ man was also Christ the Son of God, therefore by reason of this near union of the two natures in one and the same person of the Son of God, it is truly said that Christ the Son of God was borne of the blessed Virgin.

Acts 20.28. there it is said that God purchased his Church by his own blood: if a man should speak this of himself, it might seem blasphemy, but God spake it, and therefore it is true, it is spoken of Christ, for it is he alone that hath purchased it; and it is a proper thing to purchase it as he was man, but not as he was God; for man hath blood, God hath none: yet notwithstanding by reason of the union of these two natures it is said that God purchased his Church by his blood, because the same Christ that is man is also God, and therefore truly may it be said, God hath purchased it, &c. So here, the Lord's death, saith the Text: that Christ died, this is a proper thing belonging to him as he was man, but as he is Christ the Lord it is not so proper; yet it is affirmed to be the Lord's death, that is by reason of the near union of these two natures, and therefore that which is proper to Christ as he is man, is affirmed of him as he is God, this is a deep mystery; and yet notwithstanding it may reasonably well be conceived of us: it agrees with the whole current of the Scripture, and therefore we must hold it as an undoubted truth: the matter being thus clear concerning the Lord's death, let us come to the Doctrines that hence arise for our instruction, the death of the Lord, the doctrine hence to be observed is this:

[Doctr. 1] That howsoever Christ Jesus was shamefully crucified, and put to a most ignominious and cruel death upon the Cross as ever any man could be put unto, yet notwithstanding even in that state of his death he was then the Lord, and still shown himself to be the Lord, even the glorious Lord of heaven and earth. The doctrine contains two branches, and each of them is to be proved severally. The one is, that Christ was the Lord in his death; and the other is that Christ shown himself to be Lord in his death: This I take to be the reach of the Text, that he was the Lord in his death. Acts 2.36. Let all the house of Israel now know for a surety, that God hath made him both Lord and Christ, this Jesus I say whom ye have crucified. Mark it, he speaks there of Christ in regard of his death, This Jesus whom ye have crucified; and in that state he calls him Lord, God hath made him Lord, even this Jesus whom ye have crucified; so that Christ was Lord even when he was crucified. See how the Apostle lays these terms together, the Lord, and Christ, and Jesus. Some man may say, It may be he was the Lord before his death, but not in his death, or else after his death: but the Apostle shows that he was Lord even in his death: so long as he was Christ and Jesus, so long he was Lord, but he was Jesus and Christ in his death, and therefore he was Lord in his death. Acts 3.15. God hath glorified his Son Jesus whom ye betrayed and denied; ye have killed the Lord of life whom God hath raised from the dead. He speaks there of Christ in the state of his death; he calls him the Son of God, that is to say, he was the Lord when he was betrayed, when he was denied, and when he was killed, yet he was the Lord still in all that mean estate. When they had him in their bloody clutches, yet still he was the Lord; when they killed him, yet still he was the Lord of life: Ye have killed the Lord of life, saith the Apostle: 1 Cor. 2.8. Which none of the Princes of this world have known, for had they known him they would not have crucified the Lord of glory. Mark, the Text saith, they have crucified the Lord of glory, though they knew him not to be the Lord of glory, yet God knew it that he was the Lord of glory whom they crucified; he called him the Lord of glory even when he was crucified. Mark it, glory and shame are most directly contrary one to another, even as the East is to the West, or Heaven to Hell: to be crucified is the greatest shame that ever can befall man; to be the Lord of glory is the highest and the greatest degree of glory that ever can be conceived of God. Christ being crucified was the Lord of glory even in that low, and base, and mean estate, in that shameful state of his, still he was the Lord, the glorious Lord of heaven and earth, and so he shown himself to be the Lord of glory: which is the next point, and the other branch of the observation, and now to be proved. For proof of that look into Phil. 2.6, 7, 8. there the Apostle tells us that Christ whilst he was of no reputation, whilst he was in the form of a servant, whilst he humbled himself to the death of the Cross, all this while he was equal with God, he was the Lord all this while, even in all the time of his crucifying. In the ninth, tenth, and eleventh verses, there you shall see he shown himself to be the Lord of glory: wherefore the Lord hath given him a name above all names, that at the name of Jesus should every knee bow, both of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that Jesus Christ is the Lord unto the glory of God the Father. As Christ was the Lord when he was crucified, so he shown himself to be the Lord when he was crucified: for then was that done by Christ in regard of his obedience, by which, and for which he did obtain a name above all names, and he did justly deserve to be acknowledged a Lord of all Lord's, a glorious Lord, that at the name of him should every knee bow, and every tongue should confess that he is the Lordunto the glory of God the Father: So that Christ did do that upon the Cross, whereby he shown himself to be Lord. Rom. 1.4. there it is said that Christ was declared mightily to be the Son of God. He speaks there of our Savior Christ, and calls him the Son of God, that is to say, the Lord. He saith, He was declared mightily to be Son of God: and how, I pray you? By the spirit of sanctification, by the resurrection from the dead. Now this you must understand, that the power whereby Christ raised himself from death, was in him whilst he was in the state of death, and whilst Christ lay in the grave, then was this power in him to raise up himself; now by this power he shown himself to be the Son of God, to be the Lord; and it is a mighty declaration of him to be the Son of God, and therefore Christ declared himself mightily to be the Lord, even in the state of his death. Luke 23.42. the Thief he gives testimony to this truth: our Savior being upon the Cross, he saith, O Lord remember me when thou comest into thy kingdom. Those that crucified him did not see nor take notice that he was the Lord, but the poor Thief did see him to be the Lord, and did know that he was the Lord, and he believed in him, and called upon him as the Lord; we never read that ever he did know before that he was the Lord; nothing brought him to know Christ to be the Lord, but that which he discerned in him upon the Cross. So the Centurion in Matth. 27.44. the Text saith, that the Centurion and others that saw those fearful things that came to pass at the death of Christ, Of a truth, say they, this man was the Son of God. The Centurion, for ought we know, did never know nor take notice that this man was the Son of God, till he came to behold his death; but when he came to behold him on the Cross by the eye of Faith, he saw such evident signs of him to be the Lord, that he persuaded himself and takes his oath of it, and saith, Of a truth, this man is the Son of God; howsoever it is that they killed him, yet of a truth this was the Son of God. In the 51. and 52. verses, those fearful accidents that are mentioned there, as the veil renting, the Rocks cleaving asunder, the graves opening, and many of the bodies of the Saints that slept arose, what did all this show, but that Christ did clearly manifest himself, and prove himself to be the Lord even in his death, that the dead and insensible creatures were sensible of it; the earth, the stones and graves discerned it, and the bodies of the Saints that were dead discerned it, and did acknowledge it in their kind? What a fearful upbraiding to the Jews was this? that either they did not see Christ to be the Lord, or would not see him nor acknowledge him, when the very stones and other insensible creatures were sensible of it. So then you see the Doctrine is clearly proved by Scripture, that Christ Jesus, howsoever he was shamefully crucified, and put to a most cruel and ignominious death, as ever any man could be putunto, yet (notwithstanding) even in that state of his death he was the Lord, and shown himself to be the Lord, the glorious Lord of heaven and earth.

The Reasons of the Doctrine are these: [Reason 1] The first is this; He was the Lord, and shown himself to be the Lord over his Church. The first Reason (I say) is drawn from his Church: Christ Jesus in his death was Lord over his Church, and so shown himself to be; for then indeed by his death he did purchase and redeem his Church, he bought his Church; then the faithful were his own by actual redemption. You know that those things which a man purchases and buys at a dear rate, and gives for them as much as they are worth, they are his own by a true title. If so be that any man do redeem a man out of the gallies, he is truly his Lord, in the right kind of owning; and the other is his servant. Christ when he was upon the cross, then did he purchase and buy his Church by his blood, and then therein he shown himself in a most right sense to be the Lord of his Church: then were they his own by actual redemption: and this is that which the Saints did acknowledge, Revel. 5.9. Oh worthy art thou to take the Book, and to open the seal thereof: and why is he worthy more than any other? Because thou wast killed, and hast redeemed us to God by thy blood; and therefore thou hast a true interest into us, and thou art surely our Lord, and worthy art thou so to be acknowledged. And our Savior gives some intimation of it in the 18. of John, If I were lifted up from the earth, saith our Savior, I would draw all men unto me: What is meant by lifting up? that is to say, his crucifying: If I were crucified I would draw all men after me. The reach of the place is this; That Christ by his crucifying, and his death, draws all men, and gathers all his Church to himself; he purchases them, and makes them his own by redemption, that he may be acknowledged their Lord, and they his people, and servants: and surely as Christ did gather all believers from the beginning of the world, by the power of his word, and death, and blessed Spirit, so specially in the actual performance of his suffering, then chiefly did he draw all men unto him: for then his Lordship, after a special manner was advanced, and the territories of his kingdom were much enlarged; and now no longer was it to be bound, and to be contained within the borders of Judea, but to have dominion from sea to sea, unto the worlds end. Oh what a mighty Lord did he show himself to be even in his death!

[Reason 2] Secondly, as he was Lord over the Church, so he was, and so he shown himself to be even a Lord over his enemies. What is the greatest honor of a Lord, or whereby doth a man come to be most justly and rightly called Lord, but by subduing his enemies under him. Psal. 110. The Lord said unto my Lord, sit at my right hand till I make thine enemies thy footstool. Here is a true and a right Lord, when he can subdue and trample his enemies under his feet. Christ being upon the cross in his death, then (indeed) did he especially vanquish and trample his enemies under his feet, Satan and all his instruments. Then he took them down to their greatest shame, to their irrecoverable loss, and utter ruin forever. See how the Apostle speaks of it, Coloss. 2.15. He hath spoiled Principalities and Powers, and hath made a show of them openly, and hath triumphed over them in the Cross. What be the enemies that our Savior Christ hath? why, they are Principalities and Powers; he hath vanquished them all, the Devil and his Angels, not only as a man would say petty Devils, but Belzebub himself, Principalities and Powers: and if there be any stronger, and mightier, and greater than the rest, Christ hath subdued them all. And how hath he subdued them? He hath spoiled them, saith the Text; he hath subdued them even as a man should take away all that a man hath; so Christ, he hath spoiled these Principalities and Powers, he hath taken away their weapons, their forces, and power from them, yea and their hearts too in some sort; they know they shall never overcome God's children. He hath spoiled Principalities and Powers, and made show of them openly. It is speech that is drawn from a Conqueror, and hath been in war, and gotten the victory, and coming into the City, he brings thofe that he hath taken captives with him, and he rides in great jollity up and down, as who should say, these are my captives that I have overcome: so hath Christ spoiled Principalities and Powers, and made show of them openly, and triumphed over them, saith the Text: he hath gotten himself agreat victory. Christ did not only overcome them, but he triumphed over them; that is to say, he trode them underfoot as a base thing, never able to rise up again. But where, how, and when, and by what means, was all this done? Why, upon the Cross, saith the Text: So then Christ shown himself to be a Lord in his death upon the cross. Consider the state of the business as then it was; consider Satan, and all the powers of darkness; they were then in the greatest hope that could be, as they thought; when they had once gotten Christ upon the cross the greatest possibility that ever they had against him. On the other side, Christ was in the most unlikeliest condition to overcome, and to deliver us, and most likeliest to have been overcome, and to be made a prey unto them.

Consider again in the next place, the Devil and his instruments were in the height of their malicious pride and power; as Christ saith, Now is the very hour and power of darkness: and Christ on the other side, he was in the deepest of his insirmitie forsaken of God, in his apprehension, forsaken of all the world, made a prey to his enemies, no way to acquit himself, or to raise up himself, his soul being heavy even to the death: consider these things (I say) they being in this fair hope, and upon the top of their pride, and Christ in the deepest of his misery: now that Christ should free himself from them all, so that not a bone of him was broken, nor a hair off his head did perish, and not only so that he should so acquit himself from the Devil, but should acquit all God's children; and that this he should do to the utter breaking of the power of Satan; for all those that have true right and interest into the death of Christ; oh what a glorious Lord did Christ show himself to be, when he was upon the Cross, there he did break the Serpents head. Judges 16.12, 13. when the Philistines had gotten Samson, and had him in their power, that they could do with him what they list, and had plucked out his eyes, and insulted over him in that miserable desolation; now were the Princes of the Philistines in their greatest jollity: the servant of God, (at least for that business he was the servant of God) what doth he in this case? He said unto the servant that led him by the hand, Lead me that I may touch the pillars that the house standeth upon, and that I may lean to them; and after his prayer, he bowed himself with all his might (saith the Text) and the house fell upon them all, and so they were slain, and he killed more at his death, than in all his life. So Christ, he was in the hands of Satan and his instruments, and they had him upon the cross, they mocked and scoffed at him, and did unto him as they would; but then he bowed himself upon the Cross, and yielded up the ghost, and brought destruction upon them all, and those that he slew at the hour of his death were infinitely more than those whom he overthrew all his life time.

[Reason 3] The third Reason, is in respect of death it self; death we know is the commander of every creature that it hath any power over, no creature could ever overcome it; Christ overcame death by death, & therefore he was the Lord: no creature that is subject to death, can rid himself from death: but Christ he by death overcame death, and therefore he is the Lord of death. Act. 2.24. mark what the Text saith, He loosed the sorrows of death, because it was unpossible that he should be holden of death. There is no creature in the world that is subject to death, that can possibly be rid of death; but Christ being subject to death, cannot be held of death, and therefore he was Lord even in his death. Heb. 2.14. Christ through death hath overcome him that had the power of death, that is the Devil. Hosea 13.14. O death I will be thy death. 1 Cor. 15.54. Oh death where is thy sting? Mark the triumphing of Christ upon the cross; by his death that he suffered upon the cross he overcame Death; none can overcome Death, but the Lord of Life: Death and Deaths sting, that is sin; Death and Deaths master, that is the Devil: Christ hath overcome them all together upon the cross, and triumphed over them, through the power of his humiliation.

[Reason 4] The fourth Reason, as it was so that Christ was the Lord, and Christ shown himself to be the Lord in his death upon the cross, so we will add one reason to prove the necessity of it, that it must be so, namely, because of his office, he must be the head of the Church, he must be our Mediator and Redeemer, and that in his very death, therefore he must be the Lord. It is true, that there be some things that he was to perform as he was man, and belonged to him as he was a Redeemer, but yet there were some things belonging to him as Redeemer, that could not be performed but as he was the Lord of heaven and earth: it was part of our Savior's office as he was Mediator, to reveal the will of the Lord unto us; who knows the will of the Lord, but the Lord himself? It was part of our Savior's office to forgive sins, who can forgive sins but God alone? It is a part of his office to redeem us, and deliver us out of the power of damnation; except he had been the Lord he could not have done it; who can redeem us but the Lord? to deliver himself out of that great extremity that he was in, was more than the work of a man: but if he could have rid himself as being a man of extraordinary grace and strength to pass thorough such pikes as never any other man could, yet he could not have been our Redeemer, by delivering himself to deliver us, without he had been God: there must be infinite knowledge in the Redeemer, that he may take notice of all the Saints of God from the beginning of the world to the end thereof, this cannot be in any but in God only. Again, there must be infinite mercy in the Redeemer to forgive sins, there must be infinite wisdom in him to make all the redeemed wise to God and to their own salvation; in the Redeemer there must be infinite grace effectual to call all those that shall be saved; also there must be in him infinite power to save our souls; to save any one soul is a matter of infinite power, and therefore much more to save so many thousand souls as are from time to time called and converted unto the Lord. Lastly, there must be infinite dignity, infinite worthiness and merit in that blood that must redeem all those that God will save, this cannot be but by the blood of the Lord, that God which hath purchased us with his own blood. None of all these infinities can be found in any but in God only, therefore the REDEEMER must be LORD.

The use first that shows us that God doth oft times work by quite contraries in the matter of salvation, as who should say, he sets one contrary against another, and brings the greatest good out of the greatest evil: Christ is the Lord in his very death, in his most cruel and shameful death; he was much magnified when he was most debased, the Lord of life and glory when he was killed and crucified: thus it was with Christ, and so it is in the members of Christ: it was so in him, that we may expect this in ourselves, and so we find it by experience how God works with many of his, children: are they not ofttimes most glorious in their greatest abasement, & most comfortable in their greatest afflictions? and are we not then oft times most near to God, when we think ourselves far from God? are we not most spiritually and heavenly minded even in the most hellish temptations of Satan that we are exercised withal? those that are in the state of grace know this to be true: this is not sensible to the natural man, nor yet to the spiritual man many times for the present, yet afterwards he sees it, and can say, Surely the Lord is with me, and I was not aware. Look but into an example of Paul in the like temptation: 2 Cor. 12.9, 10. the Apostle prayeth against the temptations of Satan, the answer of God to him is this, My grace is sufficient for thee, my power is perfect in thy weakness: and thereupon the Apostle sers his rest, and saith, When I am weak, then I am strong. Here you see that in matters of salvation God ofttimes worketh by contraries, showing himself a strong God in a weak man: a strange thing that God should perfect his strength in man's weakness: a man would think he should perfect his strength in our strength, but he doth it in our weakness: My strength, saith he, is perfect in thy weakness: So in the case of Stephen, in the matter of persecution, Acts 6. the last verse, when he was there before the Council, they that sat in Council looking upon him, they beheld his face as the face of an Angel, they admired him in that state of his baseness, as a glorious Angel. It is not unseasonable for God so to work by contraries, for it magnifies the great and almighty power and wisdom of God, that can work by contraries; and it magnifies the great mercy and goodness of God, that he will do so for us, that when we are weakest, then we are strongest, that God commandeth light to shine unto us out of darkness, and makes our greatest misery a mere step to our greatest glory.

[Use 2] In the next place it teachethus how vain the hope of wicked men is, that take part against Christ and his members; howsoever they may persecute us, and bring us to death, yet by our persecutions, and by our death, they themselves ofttimes receive the greatest foils. Psalm. 2.1. Why did the Heathen rage, and the people murmur in vain? their hope is but vain, the Lord from Heaven laughs them to scorn, saith the Prophet: they get nothing by it, when they have done all they can, but derision; and therefore let not wicked men boast of whatsoever hope they have to do hurt to God's children, for their hope is but vain; neither yet let God's children be cast down with it, but comfort themselves in this, that the wicked when they are in their greatest hopes, they are nearest to their fall and destruction.

[Use 3] Thirdly, this should encourage us against the insultation of the Jews; they mock us because we believe in a crucified Savior; O, say they, you do believe in a crucified God, this is a goodly Religion. If we did believe in Christ only as a crucified man, then they might laugh at us, this were stark foolishness; but we believing in Christ as God, the Lord crucified, therefore they have no cause to scoff at us and at our faith: It is the Lord's death, saith the Text, therefore this is the only saving wisdom of God to believe in Christ crucified, or in our crucified Lord; and we are so far from being ashamed of it, as that it is our greatest comfort, and we rejoice in it even in the Cross of our Lord Jesus Christ.

[Use 4] Lastly, the last Use is matter of exhortation to stir us up that we should look to ourselves in the meditation of Christ his death, always to think upon Christ the Lord of glory, whensoever thou dost enter into meditation of the death of Christ either at the Sacrament, or not at the Sacrament, yet still let thy eye of faith be fixed upon Christ the Lord: to meditate of Christ his death, is to meditate upon the Lord's death: It is true indeed that we cannot apprehend Christ dying for us but only as man, as God he could not die; yet it is not sufficient to believe in Christ crucified as man, for whosoever believes in Christ as a crucified man, if he stay there, and if his faith go not one step further, to say I believe in the Lord crucified, he is in a most miserable and damnable case. When once we come to relish the Lord in the death of Christ, then is his death most sweet and comfortable unto us; this will make a great many of living springs of waters to rise up in our hearts, when we meditate upon the death of the Lord Christ, that we can say, the Lord hath died for me; this will work reverence and devotion in us, and therefore we must highly esteem of it, not as the death of a man, but as the death of the Lord: the Lord died for me, Oh, how thankful ought I to be to the Lord for this great kindness! what am I poor sinful wretch, that Christ the Lord should die for me! this will teach us to love the Lord; Oh, how should we love the glorious Lord of heaven and earth, seeing the Lord of heaven and earth hath so loved us as to die for us! Also it teacheth us patience, seeing Christ the Lord hath died for us, therefore we must not think much to suffer temptation and affliction, yea death it self; Christ the Lord hath gone through these before, and therefore no doubt but he will bring us through the like, with joy and with comfort. Christ the Lord hath died for us, this will breed and work faith and boldness in us; we may be bold to hazard our souls upon Christ, knowing that our salvation is sure and firm: it is the Lord that hath wrought it by his death, and it is not all the Devils in hell can disannul that salvation which the Lord hath wrought for us. Again, it ministers matter of rejoicing, that we do not only believe in Christ crucified, but we rejoice in Christ crucified. Gal. 6.14. God forbid that I should rejoice, but in the cross unto me, and I unto the world: this Cross I oppose against all my fears, afflictions, and temptations, and persecutions, against all that ever can come: I am crucified to the world, and the world to me, because the Lord hath died for me. Lastly, this is a matter of excellent comfort to God's children, for hereby we may discern the infinite worthiness of the death of Christ, and the infinite preciousness of his death: Why was the death of Christ so precious? why, because it was the death of Christ the Lord; not the death of Christ as he was man, but of Christ the Lord of life and glory. When we consider that so many thousand shall be saved, we think with ourselves, how shall these be saved; why, the infinite blood of the Lord is sufficient for us all: this death, being the Lord's death it must needs be of force and power, and virtue and merit, to procure mercy, and grace and forgiveness of sins to all those that have a true faith, and do earnestly endeavor and desire to be conformable to this death of Christ.

THE SEVENTEENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

NOw we are to proceed, as God shall enable us, in the handling of the 26. verse of the 11. chapter of the first Epistle to the Corinthians, because this afternoons exercise we must spend in the matter of preparation against the next Sabbath, for the receiving of the Lord's Supper, 1 Cor. 11.26. For as often as ye shall eat this bread, and drink this cup, ye show forth the Lord's death till he come. We divided this Scripture, as you may remember, into these two parts: first, an action to be performed, in the former part of the verse, namely, the receiving of the Sacrament of the Lord's Supper, set forth here by the name of eating this bread, and drinking this cup. Secondly, the caution that this action is to be performed withal, that we have in the latter part of the verse, ye show forth the Lord's death till he come. In this caution in the latter part of the verse, we observed the caution it self, namely, to show forth the Lord's death: secondly, the often using, or the often observing of this caution: For though that be not here expressed, yet it is to be supplied out of the former part of the verse, and is in common understanding to be read thus, As often as ye shall eat this bread and drink this cup, so often ye show forth the Lord's death till he come. Thirdly and lastly, here is the continuance of it, how long this is to continue, why till the end of the world, till the day of Judgment, till the coming of our Lord Jesus Christ; ye show forth the Lord's death till he come.

In the caution, first we observed the matter that is to be remembered, that is the Lord's death: then secondly, we told you here we must consider of the manner of the remembering of it: how must it be remembered? by a showing forth, by a lively and a kind of sensible expressing of it, ye show; forth the Lord's death till he come. Concerning the matter to be remembered, namely, the Lord's death, there we shown you first what is meant by the death of the Lord, namely, both the act of his death in respect of himself, and likewise the benefit of his death in respect of us, for that also must be remembered in the receiving of the Sacrament. Then when as it is said here, it is the Lord's death, I shown you that howsoever Christ as he was Lord could not die, yet notwithstanding the death that Christ did suffer is rightly called the death of the Lord, because Christ being man was also God and Lord: yet by reason of the union of both these natures in one and the same person, therefore that which is proper to Christ as he is man, is rightly affirmed of him as being God and Lord.

And thence we drew this observation, in that it is here called the Lord's death, namely, that howsoever Christ Jesus was cruelly and shamefully crucified and put to a most cruel and ignominious death upon the Cross as ever any man could be put unto, yet notwithstanding even in that state of his death he was the Lord, and shown himself to be the glorious Lord of heaven and earth. It follows now that we are to go on: We have spoken hitherto touching the Lord's death as it is considered absolutely in it self, we are yet further to speak of the Lord's death by way of application, or by way of reference of it to the Sacrament of the Lord's Supper; for so you see here the Apostle speaks of it respectively unto this Supper, As often as ye shall eat this bread, and drink this cup, ye show forth the Lord's death till he come: where by it is plain, that look what the Apostle speaks here concerning the Lord's death, the same is confined expressety to the reference of the Lord's death, to the Lord's Supper: we must always remember the death of the Lord Christ Jesus; everyone of us that look to have any part, or to have any benefit by it, must remember it at all times; but yet when as we come to communicate in the Sacrament of the Lord's Supper, then there is required of us a more special meditation thereof than generally at other times. Again, even in the participation of the Sacrament of the Lord's Supper, we must meditate upon whole Christ, Christ borne, Christ living, Christ dying, Christ buried, Christ risen again; for Christ was given wholly for us upon the Cross, and Christ is given wholly unto us in the Lord's Supper, and therefore there we must receive Christ wholly, and meditate upon whole Christ. I but yet in this case when we come to receive the Sacrament, then we must more meditate, and our hearts, and our minds must more run upon the death of Christ than upon anything else that ever Christ did or suffered for us: it is the death of the Lord that we must take special notice of in the Sacrament of the Lord's Supper.

[Doctr.] The Doctrine then and the observation that here arifeth for our instruction, is this, namely, The principal object, the chief matter that is to be considered and meditated upon in the participation of the Sacrament of the Lord's Supper, is the Lord's death, or the death of the Lord Christ Jesus. In the 22. of Luke, at the 19. verse our Savior being instituting and administering the Sacrament of the Lord's Supper, takes the bread, and breaks it, and gives it to his Disciples, saying, This is my body which is given for you, do this in remembrance of me: it is not enough for us when we come to the Sacrament, to meditate upon Christ his body, as being the body of a living man: but This is my body which is given for you, do this in remembrance of me: we must meditate upon the body of Christ as it is given for us, as it was broken for us, as it was crucified for us, as it was put to death for us, and this is the right remembrance of the death of Christ in the sacrament of the Lord's Supper: and likewise concerning the other part, namely, the cup and the wine, it follows in the twentieth verse, This cup is the New Testament, or this is my blood in the New Testament, which is shed for you; this is my blood which is shed for you. When we come to receive the Sacrament of the Lord's Supper, we come to receive the blood of Christ spiritually, sacramentally: we do not receive the blood of Christ there as being a living thing within Christ, we do not receive the blood of Christ as it is contained within the vessel and veins of his body; but we receive the blood of Christ that is shed for us, that he poured out for us, for the remission of our sins, that is the right object that the hand of the faith of every true believer doth seize and lay hold upon in the Sacrament of the Lord's Supper, not the body, but the body broken for us, the body given for us; not the blood, but the blood shed and poured out for us; not simply Christ, but Christ dying for us; it is that which is the principal matter of the Sacrament. 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? The Apostle likewise speaks there of the Sacrament of the Lord's Supper: What is it that the Lord doth communicate unto us in the Sacrament of the Lord's Supper on his part? the body and blood of Christ; that is to say, the death of Christ. What is it that we do communicate in? that we receive from God on our parts the very same thing that God gives unto us, the body and blood of Christ, that is to say, the death of Christ. Why then it is the body and blood of Christ, that is communicated unto us, (which cannot be communicated unto us without it be broken & shed) that is it I say which we receive in the Sacrament of the Lord's Supper, and that is the thing that is chiefly therein to be respected. 1 Cor. 11.29. He that eats and drinks unworthily, eats and drinks his own damnation. All of us are unworthy receivers of this Sacrament: who is worthy of such great things as these are? we bring with us many failings and imperfections to the Lord's table: the best of us all let us prepare ourselves as well as we can, yet for these failings of ours we are to be humbled before the Lord, and to strive against them: but though we have these failings, yet if so be we discern the Lord's body, that is to say, if our faith doth rightly seize upon the death of Christ in the Sacrament, here is the principal matter that is to be looked unto: I say, if we rightly apprehend the death of Christ in the Sacrament, then the principal is whole, our failings and our imperfections the Lord will graciously pass by them, and he will pardon them in mercy: and though we be unworthy in respect of ourselves, yet the Lord will accept us as worthy in Christ Jesus. I, but on the other side, if we do not discern the Lord's body, if when we come to receive the Sacrament of the Lord's Supper, our hearts and our faith do not rightly lay hold upon the death of Christ, why then we fail in the very principal of the business: and though we should bring other graces with us, as knowledge of God, sorrow for sin, and the like, yet all these shall not help us, but still we are unworthy receivers: so we are in ourselves, and so we shall be still reputed of God: we shall be so far from having any benefit, that on the contrary it shall turn to our judgment and condemnation, because we discerned not the Lord's body; that is to say, because we do fail in the principal matter that is tendered unto us, namely, the death of Christ. Those places shall suffice for the confirmation of this point out of Scripture: now to confirm it further by reason, the Reasons of this Doctrine are many.

[Reason 1] The first Reason is drawn from the comparison of the state of the former Testament with the state of the New Testament: all the sacrifices of the Law, and the Sacraments of the former Testament, they did all tend chiefly and pricipally to this end, that therein and thereby the believers might be led on to enter into a more serious consideration of the death of Christ Jesus; for so the Lord intended them, and ordained those sacrifices and Sacraments for that purpose, and for that very end; and there is no question but so the faithful did make use of them from time to time: never any believer under the state of the former Testament, that brought his beasts, his Bulls, and his Goats to be sacrificed for sin, that rested in them as if they were Sacrifices powerful and effectual to take away sin: no, saith the Apostle in the 10 to the Hebrews, it is impossible that the blood of beasts should take away sin; and that the faithful knew well enough; but yet they submitted themselves to those ordinances, because they were God's laws, but still the principal matter that they aimed at in all their sacrifices, was the death of Christ, the death of the Messias that was to be slain for the sins of the whole world, for the perfect purging away of sin: And so in the Sacrament of the Passover, there was never any true believer that did eat of the pascal Lamb, but still he had an eye to the true Lamb of God that was slain from the beginning of the world; that as that Paschal Lamb was a memorial of the deliverance of the children of Israel out of Egypt, and from the hands of Pharaoh, so the true Lamb of GOD, namely, the Son of God, he should come and deliver us from hell, death, and damnation: now if so be that it were so in the Sacrifices and Sacraments of the Old Testament, it must needs be so in the Sacraments of the New Testament too: if it were so with them that lived before the death of Christ, that had but the shadow in respect of us, how much more must it be so with us that live in the clear light, Christ having already suffered in the flesh. I grant, we have no sacrifices propitiatory for sin, as they had: Christ Jesus himself the only true propitiation for our sins, being once sacrificed on the Cross, there is no further place or use for any other propitiatory sacrifices whatsoever: but yet seeing our Sacraments are as much to us as both sacrifices and sacraments were to the Jews, still the reason holds that if the sacrifices and sacraments of the Law tended chiefly to the meditation of the death of Christ Jesus the Messias, as that being the chief object that they were therein to lay hold upon; then certainly the principal and chief matter in the Sacraments of the New Testament, and so particularly of the Lord's Supper, must be the death of Christ Jesus.

[Reason 2] A second Reason is drawn from a comparison of the Word with the Sacrament; it is so in the Word, therefore it is so in the Sacrament: it is so in the Word, that Christ Jesus is the very substance of the Word, the chief contents of the Gospel, and therefore the Gospel is called the preaching of the Cross of Christ, that is to say, the preaching of the death of Christ, or the preaching of Christ crucified. 1 Cor. 1.18.23. We preach Christ crucified unto the Jews even a stumbling block, and unto the Grecians foolishness. And the Apostle in 1 Cor. 2.2. saith, I esteemed not to know anything among you, save Jesus Christ, and him crucified: or as we may expound it according to the original, I esteemed nothing worthy to be known, save Jesus Christ, and him crucified. What? nothing else worthy to be known? is not the rejecting of the Jews a matter worthy to be known? is not the calling of the Gentiles a matter worthy to be known? is not the resurrection of the dead a matter worthy to be known? Yes, all these are worthy to be known, but nothing worthy to be known in comparison of Jesus Christ & him crucified: there is the chief matter, there is the substance of the Gospel: now if so be that it be so in regard of the Gospel, then it is so in the Sacraments too; for the Word & the Sacraments as they must go together, so they tend to one & the same thing: that which the Word tells us, the Sacrament seals unto us. If it be so therefore in the Word, it is so in the Sacrament: and this we must know, as the letter of the word being only written or read, can never profit us to salvation, without we have the sense and the spirit of the word, which is Jesus Christ crucified: so the bread & the wine in the sacrament profiteth nothing to salvation, without Christ be seized upon and apprehended in our hearts, all the other is but a shadow without this: we have not the substance, if we have not Christ crucified.

[Reason 3] The third is drawn from the comparison of this Sacrament with the other Sacrament in the New Testament, namely, Baptism: the chief contents, the chief substance of Baptism, what is it? It is the death of Christ. Rom. 6.3. Know ye not that all we which have been baptized into Jesus Christ, have been baptized into his death? What are we baptized into? into the death of Christ; there is the substance of our Baptism: what is it that we are washed by? by the death of Christ, or the blood of Christ. Our Savior saith in the 16. of Mark, and the 16. verse, He that shall believe and be baptized, shall be saved; but he that will not believe, shall be damned: he that doth receive the Sacrament, and in or by the Sacrament doth apprehend Jesus Christ crucified, and doth therein believe to be washed and cleansed from his sin, he shall be saved, saith our Savior: there is the outward element in Baptism, as water; there is an outward action, as sprinkling; but the outward element and action is nothing, without Jesus Christ do wash us with his own blood: So it is in the Sacrament of the Lord's Supper; the substance of it is the death of Christ Jesus; the bread and the wine are the elements; and they do no more good of themselves, than the water doth in Baptism. But the death of Christ being discerned in and by this holy mystery, thus it comes to be a saving ordinance of God. The reason stands thus; The death of Christ being the substance of Baptism, it must also be the substance of the Sacrament of the Lord's Supper; for Baptism we know enters us into that estate which the Lord's Supper confirms us in; and the Lord's Supper confirms us further in that holy estate, which Baptism enters us into: now we must not enter into one estate, and be confirmed in another: Therefore the substance of each Sacrament must be one and the same; and so consequently, the death of Christ being the substance of the one, it must also be the substance of the other.

[Reason 4] A fourth reason is drawn from the nature of this Sacrament: it is the Testament of Christ; and a Testament cannot be of force without the death of the Testator. That the Sacrament is the Testament of Christ, it is our Savior's own speech in the 26. of Matth. verse 28. For this is my blood of the New Testament that is shed for many for the remission of sins: there is the Sacrament called by the name of the New Testament; it is not properly the New Testament it self, but it is not called, because it is a sign and a seal of the New Testament: now likewise that the Testament is not of force, but by the death of the Testator, that the Apostle Paul confirms, in the 9. to the Hebrews, the 14, 15, 16, and 17, verses, by the example of men's Testaments, and applies it to the Testament of Christ Jesus: saith he, The Testament of man is not of force till he be dead: Lay all this together, and mark it well; Christ Jesus himself is the Testator, the Sacrament of the Lord's Supper is his Testament, the Testament cannot be of force without the death of the Testator: and so you see the whole force of the Sacrament of the Lord's Supper consists in the death of Christ Jesus, and therefore that is the chief matter in the Sacrament.

[Reason 5] The last reason is drawn from the benefit thereby confirmed unto us. What is the chief benefit? Remission of sins: and under that is comprised all the good that we do receive by Christ. Matth. 26.28. For this is my blood of the New Testament that is shed for many for the remission of sins. Remission of sins is the benefit; there is no remission of sins but only by the blood of Jesus Christ: as it is in the 1. of John 11.7. It is the blood of Jesus Christ that cleanseth us from all our sins. On the other side, in Hebr. 9.22. Where there is no shedding of blood, there is no remission of sins: then consider of it, there is no purchasing of remission of sins by Christ but by his blood; there is no obtaining of remission of sins by us, but only by participating or by communicating in the blood or death of Christ Jesus: the death of Christ Jesus is not communicated unto us in the Sacrament, except we partake of it, and seize upon it by faith in the Sacrament: therefore the chief and principal matter in the Sacrament, is the death of Jesus Christ, if so be that in the receiving of the Sacrament we come with our harts sprinkled with the blood of Christ Jesus by the Spirit of God; why then we are sure to be made partakers of the whole benefit of the Sacrament, remission of sins: but if we do not come with the blood of Christ so sprinkled in our hearts by the Spirit of God, we do not seize upon the death of Christ, we have no benefit in the Sacrament; if there be not shedding of blood, there is no remission of sins: Christ himself could never have redeemed us from death, without his blood had been shed for us; and so we can never have any benefit by his redemption, without his blood be sprinkled in our hearts, and we take fast hold upon the death of Jesus Christ. The Uses of the doctrine are these.

[Use 1] The first is this; this yields us matter of reproof of divers that do come unto the Lord's Table, and yet are not sensible of the death of the Lord Jesus Christ; they come to the Lord's table, but they know not what they come about. Alas, as Solomon saith, Eccles. 4.17. Such men do but offer the sacrifice of fools. they do not know they do evil; they do but offer the sacrifice of fools, because they do not know what they do; that is the meaning of the place, that they do not hear or learn, they do not understand, they are not well taught what it is that they must principally meditate upon when they come to the Sacrament of the Lord's Supper. Sily men and women that so come to the Lord's Table, alas they know not that they do evil, they know not that they profane the Sacrament, in that they do not receive the holy things of the Sacrament, that is, the death of Christ; they know not that they make themselves guilty of the blood of Christ, in that they receive not the body and blood of Christ by faith: Christ he is tendered unto them, but they know not that they do eat their own damnation, in that they apprehend not the death of Jesus Christ which is the chief matter that is there tendered unto them, and that the Lord calls them unto: they offer the sacrifice of fools, they know not that they do evil. I will give you a comparison. If so be that a man should go into the market to fetch such and such commodities that he stands in need of, he makes himself ready, and goes forth, and makes full accompt to bring them home with him, but the foolish man never considers the price of these things, what they will cost him, and so he takes no money to pay for them, when as the price is the chiefest thing to be respected in that he goes about, but he never considers that: Is not this a ridiculous man? is not that man like to come home as foolish and as empty as he went out? It is so with many of our Communicants; many here come to the Lord's Table; for what, forsooth? to furnish themselves with such and such commodities, for to receive the holy Sacrament, the body and blood of Christ, for to receive remission of sins, and grace, and comfort, and such like; these they come to receive, I but they do not consider the price of these things: what is that? the death of Christ, for these things cost Christ Jesus his most precious blood: they do not bring faith in their hearts, whereby to purchase and get these things for themselves, therefore such men go away as foolish and ridiculous, and as empty of grace as ever they were before; yea they are so much the more damnable, because they come thus unfurnished. It is with many of us as it was with the Jews that the Apostle speaks of in the 2. to the Corinthians, chap. 3. verse. 14, 15. Their minds are hardened, for unto this day remaineth the same covering untaken away in the reading of the Old Testament, which veil in Christ is put away: but even unto this day, when Moses is read, the veil is laid over their hearts. They could see the outward things, the sacrifices, the ceremonies, and the letter of the Old Testament, as the Apostle speaks; I, but saith the Apostle, they could not look unto the end, they could not look unto the substance of those things that were tendered unto them in this outward shadow, that is to say, they could not look upon Christ, that is the substance of all; no, saith the Apostle, there is a veil over their hearts, and to this day they continue in their hardness: so I say it is with many among us, we come here unto the Lord's Table, we can see these outward things well enough, the bread and the wine; I but yet many of us do not look to the end of these things, to the substance that is tendered unto us in these holy mysteries, namely, to the death of Christ; we do not discern the Lord's body; there is a veil over the hearts of many of us, a covering of blindness over the harts of many of us, therefore though we do come often, this month, and the next month, yet still we continue in the hardness of our hearts: we are never the better till this veil be taken away, as the Apostle speaks of the Jews; till this veil be taken away by Christ, till Christ Jesus do take away this veil of blindness, and show them his death, and present his death unto them, and cause them to look upon him whom they have pierced, till such time that this veil be taken away, and that he present his death to their hearts by his Spirit, they shall never be the better for it, they do continue in their hardness, and they shall continue in their hardness forever. Therefore, beloved, let us not deceive ourselves, to think that we are more holy and religious receivers than indeed we are: let us try ourselves when we come to the Lord's Table, examine ourselves upon this point, what apprehension we have of the death of Christ, what portion we have in the death of Christ, and accordingly as thou findest some measure of this grace within thee, so come, and so expect a blessing from God: but if thou have a veil before thee, and thou canst not see and behold the death of Christ, that is to say, Christ Jesus crucified for the taking away of thy sins, surely thou art not in case to come to the Table of the Lord.

[Use 2] The second Use 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 Lord's Supper is the death of Christ Jesus, then this should teach us in the first place that we should hunger and thirst & long after this Sacrament: we must hunger & thirst after grace, we must hunger & thirst after righteousness: the death of Jesus Christ is our grace, and our righteousness, and the same also is the substance of this Sacrament; therefore we must hunger and thirst after this Sacrament. Oh, beloved, that we could but consider with ourselves the worth of the death of Jesus 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 down the power of sin, hell, and death: and if we could consider the sweetness of Christ crucified, the crucifying of Christ is the very life of a man that is truly regenerate and converted to God: if we could but consider the benefit of Christ Jesus 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 Cross, 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 rejoice in nothing but in Christ crucified, saith the Apostle: If we could soundly taste of these things, the worthiness of Christ crucified, the necessity of Christ crucified, the power of Christ crucified, the sweetness of Christ crucified, the benefit of Christ crucified, the glory of Christ crucified, we would hunger again and again after the Sacrament of the Lord's Supper, after the death of Christ therein tendered unto us: it should whet us on to a spiritual appetite to this heavenly banquet.

This teacheth us in the second place, what be the graces that everyone of us must be furnished withal when we do come to the Lord's Table: What be the special 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 everyone of us should 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 withal 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 be many, I will but touch these five; Knowledge, Faith, Love, Obedience, & Thankfulness. The first grace is knowledge; we must be endued 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 Jesus crucified: we must know the story of his crucifying, the benefit and power of his crucifying; but yet more particularly we must know Christ Jesus crucified in reference to the Lord's 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 be the things that we must be well acquainted withal, except we know these things wecome in a miserable case. I shown you that the death of Christ must be meditated upon in the Sacrament of the Lord's Supper; here is the eye whereby we do discern Christ crucified in these holy mysteries, even the knowledge of Christ crucified in reference to the Sacrament of the Lord's Supper; and therefore as ever thou lookest to have any benefit by the Sacrament of the Lord's Supper, whosoever thou art, see that thou be experienced, and well seen, and well grounded in the knowledge of Christ crucified, be not to seek of this when thou doest come, see that thou have this knowledge before thou comest; he that hath his money to seek when he should pay for his meat, is like to fast; so if we have not this knowledge before we come to the Lord's 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 seek when he should go 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 Jesus Christ crucified, and this is as it were the hand whereby we do apply and lay hold upon Jesus Christ; for it is but in vain for us to know Christ crucified, except we do apply him to ourselves, the eye of knowledge cannot save us, without we do apply him with the hand of faith: by faith we do as it were lay hold upon Christ in the Sacrament, and lay his death upon our sores, as a plaster to cure them, and as a cordial to our souls to comfort them.

Thirdly, there must be Love in us; love to God, love to Christ, and love to our brethren for God's cause, for the death of Jesus Christ being first well known and understood, then secondly, well believed and applied by faith, worketh in us a kind of sensible feeling of the love of God towards us in Christ Jesus, and thereby kindles in us a love to God himself 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 himself 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 Jesus Christ crucified, whereby we do 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 Jesus 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 Jesus Christ; Jesus Christ he was perfectly obedient in his death; and whosoever we are that have our hearts rightly seasoned with the death of Christ, why surely it will work a conscionable obedience to the will and commandment of God, to be sorrowful for our sins past, to deny ourselves, to mortify the lusts of the flesh, to die to sin, these be the natural effects of the death of Christ in the hearts of believers, these we must bring with us, to be conformable to the whole will of God, as Christ was in his life, and specially at his death. I am come, saith he, to do thy will O God: and thus doth the death of Christ frame the hearts of everyone of us to true obedience: I am content to do thy will O God; this is as it were even the practicing of the death of Christ crucified, namely, in our obedience to God, denying our own selves, in mortifying our own sinful lusts and affections; for we 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 God's will.

The last grace is Thankfulness, to acknowledge all honor and thanks to be due unto God for this great work of our Redemption by the blood of Jesus Christ, this is a chief grace that we must chiefly bring with us to the Lord's Supper, to give God the praise and glory of it: and this is our rejoicing in the death of Jesus Christ: it is not possible that a man should know Christ Jesus, or that a man should love Christ for his death, or that he should obey Christ, but he must also rejoice in the death of Christ: and how should we rejoice in the Lord, but by giving him thanks, and singing of praise to him for this great benefit, everyone must bring these graces in some measure, or else he is not fit to come to the Sacrament of the Lord's Supper: Now if so be the Lord should come among us, and make an inquiry, and rip up everyone of us, alas how should he find everyone of us to be empty of these graces, or else full of imperfections in everyone of them: well, yet though we have failings, still let us labor for these graces, let us pray to God for these graces, and let us never doubt if we do pray and labor for them conscionably, but that first God will give us in some measure everyone of them; secondly, if we 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 we have, and that which we want of these graces, the Lord will supply them all out of the fullness of Christ, who is full of grace and truth, and of whose fullness we all receive grace for grace, therefore let us seek for these graces, and labor for them, and use the means, and let us put ourselves to the mercy and leisure of God, and let us not doubt but that the Lord will be merciful unto us, and he will give them us so far forth as shall suffice for the saving of our souls.

Another matter of instruction is this; this teacheth us what it is that we must especially look after when we come to the Sacrament of the Lord's Supper, that which is specially tendered unto us, the death of Christ. I shown you first there must be hungering and thirsting; and secondly, what graces we must bring with us; now what is the chief matter that we must aim at? the very death of Jesus Christ, to discern it: and here we must enlarge our thoughts to many considerations. First and for most we must consider with ourselves that Christ died for us, that he suffered a shameful and a cruel death; then when we have considered of that, we must consider that Christ's death is a sufficient ransom for man's redemption. I, but I must go further, and say that I am one of the persons that shed Christ's blood, though it were the Jews act, yet it was my sin: and then further, that that blood which I have spilled, the same shall be effectual through God's rich mercy, for the saving of my soul: and then withal I must tie myself to obey the death of Jesus Christ, and to be made like unto it, and conformable thereunto.

The last Use: It should teach us what is the strain, the highest strain, the highest pitch that a man should reach at in the receiving of the Sacrament: We must so discern the death of Christ in the Sacrament, that we may be made partakers of Christ's 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 kind 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 Jesus Christ; the death of Jesus Christ is a bottomless depth, man cannot reach it, the Angels cannot reach it, and we cannot comprehend it, and therefore the best way is, when we have considered all the occurrences of it that we can, let us lay ourselves wholly into the hands of God, to be swallowed up with that holy meditation of the death of Christ, and to be comprehended of that which we are not able to comprehend. Secondly, to be more and more incorporated into it by a holy kind of union, every man that is a true believer, that is converted unto God, is already incorporated into Christ his death; so then when we come to the Sacrament of the Lord's 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 we 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 Lord's Supper is; and therefore when we come to this, let this be our strain, not only to be swallowed up with the meditation of the death of Christ, but labor to be more and more incorporate into the death of Christ thereby.

Last of all, let us so labor to be 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 Jesus Christ the wrath of God is appeased, the Law of God is fulfilled, there the Justice of God is satisfied, for there our sins are pardoned, there our ransom is paid, there is all performed whatsoever is necessary for the salvation of mankind, and therefore as at all times, so then especially when we come to the Sacrament of the Lord's Supper, let us labor to be so made partakers of the Lord's death, & of that infinite benefit that ariseth by it, that we may be saved by it, as by the all-sufficient price of our Redemption.

THE EIGHTEENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W EE are still to proceed, God willing, in the handling of this Text, by occasion of the next Sabbath being a Communion day; so that now we are to go on where we left. I shown you that in the latter part of the verse there is contained a caution, that the receiving of the Lord's Supper is to be performed withal, the showing forth of the Lord's death: wherein I noted to you in the caution it self these two things; first, the matter that is to be remembered; and secondly, the manner of the remembering of it. The matter that is to be remembered, is the death of the Lord Jesus Christ: the manner of the remembering of it: how is it to be remembered? why, by a kind of showing forth, by a kind of lively or sensible expressing of it. We have spoken of the matter heretofore, and even 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 now we made repetition of that which was last spoken concerning this caution, namely, concerning the death of Jesus Christ. Now as God shall enable us, we are to handle the manner: the manner how this death of the Lord Jesus Christ is remembered in the Sacrament, is a showing forth, saith the Text, a setting forth, or a showing forth, for so the words signify, that is to say, a kind of lively and sensible expressing of the death of Christ, is in the Sacrament of the Lord's Supper, one translation comes a little short of the power of the word in the original, which is worthy to be known; we read it hence we show the Lord's death, the original word intends two things very material to our present purpose, for it is a Compound word 〈 in non-Latin alphabet 〉 , and the simple verb it self is very significant, but the preposition that it is compounded withal, adds somewhat more to the significancy of it, and makes it more pregnant, and more full to the matter we have in hand. First, the simple verb it self signifies to show, to publish, or to declare, not simply, but to show and publish by way of a message, or as it were by way of a lively voice. In the Sacrament of the Lord's Supper there must be certain speeches, and certain words that are to be used, there is a message that is to be published whensoever the Sacrament of the Lord's Supper is rightly administered. If you ask what that message is: I answer, it is the very message of the Gospel, the very doctrine of the Gospel, free remission of our sins by the blood of Christ; that is the substance of the Sacrament, that is the doctrine of the Gospel: and our Savior himself when he did institute the Sacrament, as it is in Matth. 26.28. there he saith, This is my blood of the New Testament that is shed for many for the remission of sins: Here is the very preaching of the Gospel, published in the administration of the Sacrament, free remission of sins by the blood of Jesus Christ. And surely the very same word that signifies the Gospel in the original, is derived from this simple verb that here is used; giving us some intimation, that the message that is to be published is indeed the message of the Gospel. Why then in the Sacrament of the Lord's Supper Christ must be published by way of message, or by way of lively voice: But secondly, the preposition that it is compounded withal, that adds somewhat more: what is that? It must be done thoroughly, it must be done earnestly, for so the word signifies in the Original: as if •• e would say, there must be a vehement publishing of it, a vehement showing forth: It is not only a showing that will serve the turn, much less a slender and a careless showing of the death of Christ; but it must be shown thoroughly and earnestly: as the matter it self is a matter of great weight and moment as ever was, so likewise the showing forth must be answerable thereunto: It must be shown most seriously and most affectionately; and this the word signifies in the original. Ye show forth the Lord's death by way of a message, and that earnestly, till he come. And whereas some read it positively by way of approbation, You do show the Lord's death till he come; and others do read it imparatively by way of command, See ye show the Lord's death; or, You shall show the Lord's death; both these in substance tend to one and the same effect. And indeed the one of these doth consequently infer the other: For if we read it positively, Ye do show the Lord's death, then this being a matter that is commended in them by the Apostle; it doth imply that it is a duty, and must be performed: then if we read it imparatively, (Ye shall show) or, (See you show the Lord's death till he come,) then it is implied that all the faithful that will conform themselves to the ordinance of God, they do perform this, they practice this at the receiving of the Sacrament, they do show forth the Lord's death till he come. If we read it positively, it intends thus much, namely, that the Sacrament of the Lord's Supper is a fit occasion, or a fit means, in and whereby we come to show forth the Lord's death: If we read it imparatively, ye shall show forth the Lord's death, it imposes a duty, (that whensoever we meet together at the Sacrament of the Lord's Supper, we must be showing forth of the Lord's death;) there is little difference between them, and in effect they are the same: and because I am loath to vary from our own translatiō, but upon good occasion, & because our translation comes nearest to the original, because the original doth naturally sound to this effect, you do show the Lord's death, rather than ye shall show forth the Lord's death, therefore I will not change our own translation, but take it positively as it is propounded, that you do show forth the Lord's deathtill he come: so we will take it, that the Sacrament is a fit subject or means in and whereby to show forth the Lord's death: and this is the principal matter that this Scripture doth aim at, and this doth confirm directly the very point that we made choice of this Scripture for, namely, to prove that the Sacrament of the Lord's Supper is a memorial of the death of Christ: The Text saith plainly, As often as ye eat this bread, and drink this cup, ye show forth the Lord's death till he come; or remember, or express in a lively manner the Lord's death.

[Doctr.] The Doctrine then that here we are to observe for our instruction, is this, In that the Apostle saith here, Whensoever you receive the Sacrament, ye show forth the Lord's death: Hence observe, that the Sacrament of the Lord's Supper being rightly administered and received according to God's own ordinance, is a fresh and a lively memorial, a sensible representation, a through setting forth, or a through showing forth of the death of the Lord Jesus Christ: I say if it be rightly received and administered according to God's own ordinance, for so the Apostle means here: for having in the 23, 24, and 25 verses reformed the Sacrament of the Lord's Supper, according to our Savior's first institution, thence he gives them this Item, As often as ye eat this bread, and drink this cup, &c. as if he should say, that if it be rightly administered, and instituted, and received according to God's own ordinance, then it is a lively representation, and a right showing forth of the Lord's death. Consider the whole frame and institution of this Sacrament made by our Savior both for matter of circumstance, and for matter of substance: you shall see that both of them do confirm this truth.

First, for matter of circumstance: there be three circumstances that may be alleged to this purpose. One, is the time of this institution, the night when he was betrayed: another, is the action that this institution did insue upon: and the third is the carriage of our Savior immediately before he instituted it.

First for the time: the time when he instituted it, when was it? the night that he was betrayed; as it is in the 23 verse: the Apostle doth not note the time, but upon very just occasion. Mark it, over-night our Savior instituted the Sacrament of the Lord's Supper, for the expressing of his death; the next day our Savior suffered that death which was in and by that Sacrament to be expressed. How could our Savior devise to have served himself better upon the advantage of the time, to make the Sacrament to be a fresh and a lively representation and memorial of his death, than by respiting the institution of the Sacrament so near as near might be to the time of his death: the one was done over-night, and the other the next day.

We know that such things as have some near dependence one upon another in nature, look how more nearly they are performed in time, so much the more doth the one give the better help to the remembrance of the other; whereas if one be done long before the other, they will not meet so readily and freshly in our memories: for example, the eating of the Passover, which was a type and memorial of the deliverance of the Israelites out of Egypt, was of purpose respited to the night before their departure (they were to eat the Passover over-night, and the next day to depart) that whensoever afterward they were to eat the Passover, it might renew upon them a more fresh memory of their deliverance out of Egypt; whereas if they had had the Passover a year or two before, and a year or two after been delivered out of Egypt, then there would not have been such a joint concurrence of them together in their minds, the Passover would not have been such a palpable and present memorial of their deliverance as it was: so likewise Jesus Christ he instituted the Sacrament of the Lord's Supper overnight, he suffered his death the next day, that whensoever after, we come to receive the sacrament of the Lord's Supper, the time wherein his death was suffered following so presently upon the institution of the Sacrament, the one of these might help forward the other, that so the Sacrament might be the more lively remembrance of his death, the circumstance of the time of the institution being so near the time of his death, proves unto us that Christ had a full intent to make the Sacrament a fresh memorial of his death.

The second is the action that this institution did ensue upon, what was that? why that was the eating of the Passover, as appeareth in the 14. of Mark 22. And as they did eat, Jesus took the bread, and when he had given thanks, he brake it, and gave it to them, and said, Take, eat: this is my body, &c. They were then eating of the Passover, so saith the Text, as they were eating, Christ took the bread and gave it to his Disciples, &c. The Passover it self was as I have shown you heretofore, a Type and a memorial of the deliverance of Israel out of Egypt by Moses, but principally of their deliverance from sin and Satan by the death of Jesus Christ, and yet notwithstanding immediately upon the eating of this Passover did our Savior Christ institute the sacrament of the Lord's Supper, as if our Savior should say unto them, well; now you have eaten the Passover; this Passover did not only signify your deliverance out of Egypt, but principally your deliverance from sin and Satan by my death; for indeed I am that true Lamb of God, slain and eaten, and signified in this Passover; but yet howsoever that did signify my death unto you, yet it was but somewhat darkly and obscure, you could not be so sensible of my death by that; but now I will give you a Sacrament that shall express my death, and your deliverance most clearly, and that is the Sacrament of the Lord's Supper. The very strain of the story in Matthew, Mark, and Luke, &c. being well considered, doth afford us this collection, That our Savior presently after the eating of the Passover, did institute the Sacrament of the Lord's Supper, as if that were not clear enough, but this should be most clear for that purpose.

Thirdly, the carriage of our Savior immediately before the institution of the Sacrament, as it is in the 13. of John 16. to 22. we shall find there that our Savior did teach unto his Disciples many good lessons, he taught them humility, and charity, both by example, and by doctrine: moreover, then he did foretell them of his death, and told them covertly who should betray him: he quoted a place of Scripture for it: and all this was done upon the instant of the institution; his teaching them humility and charity, his foretelling them of his death, his putting them in mind of these things, and raising them up to the consideration of his sufferings beforehand; all these concur together by way of circumstance, to teach that the Sacrament of the Lord's Supper is a manifest showing forth of the death of Christ, & the use thereof: for Christ's own humbleness and love which then he shown by his practice, are matters of special note in the death of Christ: and our humbleness and love, which then he taught us, both by his doctrine and example, are special fruits and uses of his death in us. Now to the substance of it, whether we respect: the signs used in the Sacrament, or the actions, or the words in the Sacrament.

First, concerning the signs; the very signs they show forth the death of the Lord; the bread shows forth the body of Jesus Christ, expressing it lively, the bread is a sollide substance, so is the body of Christ; the bread is the food of our bodies, the strengthening of our hearts, the staff of our life in the state of nature; here is a lively representation to spiritual minded men, that the body of Jesus Christ is the spiritual food of our souls, the strength of the hidden man of our hearts, it is the staff of the life of God in the state of grace to every true believer; and so likewise the wine shows forth the blood of Christ, the Wine is a liquid substance, so is the blood of Christ, but principally the sweetness of the smell of the wine, the pleasantness of the taste of the wine, the comfortable cheerfulness of the wine, whereby it doth glad our hearts, this is a most lively expressing unto us of the blood of Christ Jesus, this shows unto a spiritual minded man, if this wine be so sweet and pleasant, and comfortable, oh what a sweet savor hath the blood of Jesus Christ, oh what a pleasant relish is there in the blood of Jesus Christ, oh, what comfort and cheerfulness is there in the blood of Jesus Christ to every distressed and believing soul, that can find and feel these things within himself; this they do single, each by it self: now put both these together (as both of them are tendered together to us in the Sacrament) then here is a full refreshing set forth unto us: that there is a full refreshing to every believing soul in the death of the Lord Jesus Christ: so much for the signs.

Secondly, concerning the actions in the Sacrament, both on our Savior's part, and likewise on our our part: on our Savior's part, he took the bread and brake it; what is that to say, but as if our Savior should say, Do you see me break this bread, thus, thus is my body broken for you; so for the cup: when he took the bread and brake it, he distributed and gave it among them; here is a manifest showing forth of the extension of the death of Christ, that the Lord Jesus Christ is the common Savior of all them that believe. He took the bread saith the Text, and he gave it unto them; and so of the cup. Then again here is an action on our part, as our Savior bid them to take it, so we do take it, we take the bread, we eat it; we take the cup, we drink it; what is this but a showing forth of the death of the Lord, except our hands bely our hearts, except we be otherwise then we seem to be, when we take the bread and eat it, when we take the wine and drink it, we openly profess that we are of the number of them that take hold on Jesus Christ, and do apply him particularly to the comfort of our own souls.

[ 3] Thirdly, the words of institution in the Sacrament; the words, what are they? why first and foremost the Text saith, He took the bread and brake it, and bid them to take and eat; here you see first he bids us to take it, to show us he intended that his body is ours, and that his death is a sacrifice to God for us, whereby our sins are satisfied for, and whereby we are reconciled to God; then he saith, This is my body: he speaks demonstratively, and he speaks it by way of an essential predication; he saith, this is my body; as if our Savior should say to every spiritual minded man and woman, This Sacrament is as lively a representation of my death, as if my body and blood were here crucified and shed before your eyes: and so likewise it follows, this is my body which is given for you, and my blood which is shed for you for the remission of sins: here is a full showing forth of the Lord's death, here is the Gospel preached at the administration of the Sacrament, that the blood of Jesus Christ cleanseth us from all our sins. It follows in the last place, Do this in remembrance of me; as if our Savior should say, do this in remembrance of my death, for so the Apostle expounds it, he had repeated our Savior's words in the verse going before, Do this in remembrance of me; and he comes and expounds it here, Do this in remembrance of my death; as if our Savior should say, consider well, and advisedly of this Sacrament, for this Sacrament is in it self a remembrance, and a lively memorial of my death, and so you must esteem of it, and so you must make use of it, and so to every believer it shall be made good for all saving purposes.

Thus you see the doctrine is proved, both by the circumstances, & the substance, and the whole frame of the Sacrament, that the Sacrament being administered and received according to God's own ordinance, is a fresh and a lively memorial, a sensible representation, a through setting forth of the death of the Lord Jesus Christ: the reasons of the doctrine are these:

[Reason. 1] The first reason is drawn from the nature of the Sacraments, the sacraments are as it were glasses wherein we may see and behold the true form, or the true shape, or the true likeness of that which is represented in the glass; a glass must be both true and clear, it must be true that it may not cast a false shadow upon us: not to reflect another manner of shadow than is cast upon it, it must be clear, that the true object that it doth represent, may be clearly and lively represented unto us: the sacrament of the Lord's Supper is a glass, it must be a true glass, and a clear glass, what is the object represented by it, the principal object of the Lord's supper that is resembled unto us in it, is the death of Christ; then consider, the object that is to be seen and beheld in this glass, is the death of Christ: the sacrament is a glass wherein this is to be beheld, a glass must be true and clear, and therefore the Sacrament of the Lord's Supper must clearly and plainly, and lively show forth the Lord's death, which is the principal object there to be considered.

Again, Sacraments we know, are teaching signs; fignes ordained of God that they may be teachers unto us: and teachers you know must speak plainly, they must speak teachably, they must deliver the matter with a lively voice, so as it may be best known, discerned, and understood, and work instruction in the hearts of those that it is to be learned by; the Sacraments are teaching signs, the Sacrament of the Lord's Supper is a teaching sign, the lesson that the Sacrament of the Lord's Supper teacheth, is the death of Jesus Christ, and therefore the Sacrament of the Lord's Supper must teach the death of Jesus Christ lively, and clearly, and so must be a through showing forth of Christ's death.

[Reason. 2] A second reason is drawn from the proportion of the word with the Sacrament, the word that shows forth Christ lively unto us, therefore the Sacrament that shows forth the death of Christ lively to us too: that the word shows forth the death of Christ lively, it appears, Gal. 3.1. Oh ye foolish Galatians, who hath bewitched you, that ye should not believe the truth? to whom Christ Jesus was before described in your sight, and among you crucified. The Galatians they never saw Christ crucified in their lives, but yet Paul did preach Christ crucified so plainly, and so effectually to the Galatians, that he did as it were present Christ crucified before their bodily eyes, he did so work by the operation of God's spirit in his ministry, that they had a more sure and plain apprehension of the death of Christ within them, then many of those that stood by and saw him crucified: if it be so in the word, it is so in the sacrament: if the word do so lively represent him, the sacrament doth it much more, for the sacrament is a visible word, that is to say, look whatsoever the word sounds unto us in our ears, that the sacrament presents and exhibits before our eyes; the sacrament is a visible word, now that which I see to be done before my face, is more lively represented unto me, than that which I hear with my ears, therefore if the Word describe the death of Christ lively, then doth the Sacrament much more.

[Reason. 3] The third Reason is drawn from the end of the institution. What was the end of the institution of the Sacrament? what purpose had our Savior when he instituted the Sacrament? Even this purpose chiefly, that he might leave among his Disciples to the end of the world, a pledge, a token, and pawn, as the memorial of his death that he suffered for us: the end that Christ aims at he will not have frustrate: that which Christ doth, he will do it thoroughly. If he come to set fire upon the earth, what is his will but it should burn? If Christ ordain a memorial of his death, it shall be a clear memorial; this Sacrament was ordained of purpose by him for his remembrance; Do this in remembrance of me, saith he; therefore it is a lively representation of his death: and except we will impeach either the power, or the goodness of Christ Jesus, as who should say, he could not make a lively representation of his death, or else he would not, we must needs confess that this Sacrament is as lively a memorial of his death as ever could be devised. I might add other reasons, as namely, concerning the state of the New Testament. The state of the New Testament requires that all things should be most clear, and most plain, and especially the death of Christ, that that should be most clearly represented unto us. Zach. 12.10 I will pour forth my Spirit upon the inhabitants of Jerusalem, and I will make them that they shall look upon me whom they have pierced: that is, behold me as it were with their bodily eyes. Now the meaning is, that he shall deal with them to this effect by his Spirit: but yet collaterally it reaches also to the Word and Sacraments: for if he do deal with them so by his inward Spirit, then the outward means must be answerable: so then, the reach of the place is to teach us that in the time of the Gospel Christ Jesus shall be represented before our eyes, and this shall be by the Spirit of God in our hearts; but still it must be understood that the Word and Sacraments must be answerable hereunto, and therefore the Word and Sacraments must represent Christ Jesus unto us, as clearly as if he were nailed upon the Cross before our eyes.

[Use 1] The Uses of the Doctrine are these: The first Use is this; First, here is matter of instruction, calling upon us for many good duties, that the consideration of this doctrine should raise us up to perform. Is it so, that the Sacrament of the Lord's Supper is such a lively representation, such a fresh memorial of the death of Jesus Christ? then this should teach us, that our private and public preparation before we come to the Sacrament of the Lord's Supper; I say our public, but especially our private preparation, should be such as may be answerable unto that business that we have in hand: and seeing when we come to the Lord's Table we come to behold Christ here before us, as it were with our bodily eyes, in the outward signs, and with the eyes of our minds, under and within those veils: therefore everyone of us must labor so to be fitted, and so prepared before we come hither, that we may be worthy and profitable beholders of Christ crucified, and worthy receivers of the mysteries and benefits of his precious death: Take this for your rule, and remember it well, and let this be practiced, if not in the same kind, yet in the like; whensoever we have a purpose to come to the Lord's Table, let us still have our hearts meditating upon Christ's death all the week long, but especially over-night, and that morning that we are to receive, let us labor carefully to endue, and inform ourselves with the thoughts of the death of Jesus Christ. How should that be? why read some good book of that argument, especially read the Book of all Books, I mean the Book of God: if thou canst not read, get another to read it to thee: read the 53. of Isaiah, there we may see how lively he sets before us the death of Christ, long before Christ himself felt the smart of it: and so proceed to read the story of his death in one of the Evangelists, as Matthew, Mark, Luke, or John, as all are very pregnant for that purpose: and we know, that howsoever there be some men that have set forth this argument very worthily, yet all of them come far short of one line of the Holy Ghost: one chapter in the Book of God being well understood, shall do us more good, being seriously meditated upon, than all other Books besides. I say, read the Chapters of the story of the death of Christ, and as thou readest them, take them to heart, and pause deliberately upon them, and consider of them well, and pray to God to imprint the same into thy heart by the finger of his Spirit; and if thus thou doest from one Communion to another, thou shalt find through God's blessing, that whensoever thou comest to receive the Sacrament of the Lord's Supper, thou shalt there see thy Savior most clearly: but if thou be not careful thus to meditate of Christ beforehand, thou shalt be but an unprofitable receiver, and beholder of these mysteries. I will make the matter somewhat clear by a comparison. If there were a Martyr to suffer for the profession of the Gospel, two men (having known him before) go together to see his death; the one of them knows him but a little, and hath heard of the cause only in some general terms, but the other hath more near acquaintance with him, and hath better informed himself of him, and was by when he was arraigned, and heard his arraignment, and his inditement, and all the passages of the business, and what was alleged against him by his accusers, and what he answered for himself, and why the sentence of death was passed against him: which of these two men shall be most affected with the death of this Martyr? Out of question he that was so lately acquainted with his arraignment, and his inditement, and with the whole cause of his death; the death of that Martyr shall strike much into this man's heart, and work soundly upon him; whereas the other man which knew of him but in general, shall be moved with it but little or nothing at all: So it is in this case; when we come to the Sacrament of the Lord's Supper, we come to behold Jesus Christ executed and put to death to every spiritual receiver, in a spiritual manner; to read the story concerning the death of Christ, & to meditate upon those things conscionably and religiously, with a desire to profit by them; it is as if so be a man should have stood by when Christ was arraigned and indicted, and heard what was spoken against him, and what sentence was passed upon him. For when the Holy Ghost pens a story he will pen it thoroughly, and if we lay down our hearts to be wrought upon by the power of the Word, we shall find such a powerful working by it, that it shall be more effectual to us than it we had been there present to have seen the death of Christ. So then by reading the story beforehand, we being as it were present with him at his arraignment and inditement, think with yourselves whether this will not be a notable means to make the death of Jesus Christ effectual unto us in the Sacrament, and if we look for any benefit by the Sacrament, let us come with this preparation beforehand. John 13.19. Christ saith, I tell you these things beforehand, that when ye see these things come to pass ye might believe. He speaks there partly concerning his death: the words that Christ spake concerning his own death, he puts upon his Disciples beforehand, that when it did come to pass they might believe; this would be a means to cherish faith in them, and to make them believe it the better: so if we come to the Sacrament, read the Word of God, that part of the Word that principally concerns the death of Christ, and meditate upon that which Christ hath told us of beforehand, that so we might believe it, and this will be a notable means through God's blessing to make us that we shall believe that the death of Christ is ours, and that it is effectual for our redemption.

The second Use for instruction, is this: Is it so, that the Sacrament is such a lively representation of the death of Christ, then this teacheth us, that the public carriage of the whole business of the Sacrament of the Lord's Supper must be framed and fashioned so as it may make most for the lively setting forth of the death of the Lord Jesus Christ: and herein are many duties required of us. The first duty of all is this: the Word is to be preached, that so the people may understand and know that which belongs to God, and to their own salvation, else it will be but a blind Sacrament: but especially the Gospel; the voice of the Gospel, namely, the free remission of sins by the blood of Jesus Christ, that is to be pressed upon them again and again, that they may be stirred up in their affections to esteem and receive it graciously: it is a course that God hath used in all Sacraments, still to join together with the Sacraments the Word preached: Before the sacrament of Circumcision was administered, the Word was taught: so likewise the Passover, as is clear in Exod. 12.35. It is noted there, that when their children should come to ask what was this Passover; Tell them, saith God, that this is the memorial of the great deliverance of their fathers many hundred years before out of the bondage of Egypt. So likewise Christ saith in the Sacrament of Baptism, Go teach all Nations, baptizing them in the name of the Father, the Son, and the Holy Ghost, Matth 28. He doth not say, Go and baptize, and let teaching alone; but, Go teach; there is the ground and foundation; and then he builds upon it the administration of the Sacrament, Go teach, and baptize in the name of the Father, the Son, and the Holy Ghost. If teaching be not joined with the Sacrament, it is but a dumb sacrament: if men should come here to the sacrament of the Lord's supper, and be not taught what it means, and what belongs to it: it should be with them as it was with the Israelites, Exod. 16.15. That saw Manna like Coriander seed; the Text saith, they knew not what it was, but when Moses came and said, This is the bread that God gave them from heaven: now they come to relish it. So when we come to this sacrament, and see the bread and the wine, except we be endued with the knowledge of Christ, and we understand Christ and him crucified, & know the nature of the sacrament, we shall not know what to make of it: but if the Word be preached, then we begin to grow to some understanding, and some life in the business: and to relish this Sacrament as the spiritual Manna, the heavenly food of our souls.

Secondly, as the word must be preached, so likewise confession of Faith ought to made. Generally here amongst us, we make confession of our Faith by the tendering of our bodies, but indeed the confession of our faith ought to be published before the receiving of the Lord's supper; this is a right showing forth of the Lord's death. Mark it, the Apostle saith, ye show forth the Lord's death, he speaks not to the Ministers only, but to the people, ye show forth: therefore they should make some public confession that they believe in Christ Jesus. And this is a matter that tends much to the setting forth of the death of Christ.

Thirdly, Prayers are to be made: for therein likewise we show the death of Jesus Christ. First, there must be confession of our sins, and we must search into our hearts, and lives, narrowly, and thoroughly; and the more we search into them, the more clearly we shall see Christ his death.

Together with confession of sins, we must use supplication and petition, calling earnestly upon God, for Christ his sake, which thus was crucified for us, that he would forgive us our sins in his blood: and this will give great light to the setting forth of the death of Christ, and then also thanksgiving must be given to the Lord, we must thank and praise God that it hath pleased him so to set his love upon us, as to give his Son to die for us cursed and miserable sinners as we are, and to save us by condemning him. Fourthly, there is another duty required, the words of the institution must necessarily be rehearsed, and this is a matter that gives wonderful light to the death of the Lord Jesus Christ in the sacrament, for when we hear the minister make rehearsal of the same words of Christ, then we do esteem highly of the sacrament, as if Christ were personally among us, speaking to us with his own mouth, and delivering his body and blood unto us, as it were with his own hands; this is a notable means to set forth the death of Christ. Lastly, it is a Christian duty and a needful duty about the time of the sacrament, to show forth both our thankfulness and our cheerfulness, even by singing of Psalms.

It is true indeed, there is no Psalm amiss, because all were penned by the holy Ghost, yet some are more fit and seasonable then others; the fittest Psalms are either teaching Psalms, or psalms of thanksgiving: if we will have Psalms of thanksgiving, there is specially the 103 Psalm, and the 116, full of good meditations to this purpose; but if we will have teaching Psalms, teaching us the death of Christ, for that is then most seasonable, that teacheth us the matter of the death of Christ, then take the second Psalm, for that teacheth us concerning the death of Christ, as it is applied by the holy Ghost, Act. 4.25. and so the 22 Psalm, as it is alleged 27 of Matth. for there are three several places quoted out of that Psalm, singled out, applied expressly unto the death of Christ; and therefore they are most seasonable to be used, and it is necessary that we make choice of the most seasonable Psalms that are fittest for that purpose.

[Use.] Another use is matter of reproose of the Popish Church; many things in the Popish Church are hereby reproved. I will but touch them, that they do directly oppose themselves against this doctrine and the truth, and tenure of it directly; whereas here the Apostle saith, as often as you eat this bread, and drink this cup, ye show forth the Lord's death till he come; the Popish Church doth flatly cross this rule, divers ways:

First, in their half Communions, they have the bread, but not the cup, is this to show forth the Lord's death? no, it is but to show forth half the Lord's death, this is horrible wrong to the people, and disgrace to the Sacrament, and dishonor to God; hath God given us a great light to see Christ by, and shall men scantle it to half a light? hath God given us both the bread and the wine to discern the Lord's body and blood by, and to show forth the Lord's death by; and shall we have the body, and not the blood? shall we have but one half, and be deprived of the other? Again, many times in the Popish Church they have their Masses as they call them, without any preaching at all, many times, and usually it is so with them. I cannot say that by this they overthrow that very mass of theirs from being a Sacrament; I will not stand upon it, but yet I say that practice of theirs is a wicked and a graceless practice, directly against this doctrine of God, you show forth the Lord's death, how should it be shown forth but by preaching and teaching? but they have little or no preaching or teaching amongst them; but chiefly the words of institution they are to be rehearsed: oh, but say they, we have these words of institution rehearsed, and therefore you cannot but say, that we have teaching. I answer, though they have the words of institution, yet the Priest mumbles them to himself, and the people hear him not. Secondly, if they do hear him, it is in an unknown tongue, they understand him not. Thirdly, when he rehearses them, he turns his face from the people, as of purpose to suppress the right showing forth of the Lord's death; and therefore this practice of theirs shows that they would not have the people discern the Lord's death in this Sacrament; These are fearful abominations, and this lies heavy upon those people of God that live under Antichrist: and therefore we should with great thankfulness enjoy and use these blessings that God hath bestowed upon us, in the clear exhibition of the death of Jesus Christ in the Lord's Supper. I but say the Papists we show forth the Lord's death more then you, for we lift up the Host: is this to show forth the Lord's death? no, this is to show forth their own Idol, their own breaden-God that themselves have made.

THE NINETEENTH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

N Ow we are to proceed as the occasion requires for our preparation to the Sacrament the next Sabbath, in the handling of that Scripture which we have made choice of out of the 1 Cor. 11. and the 26. verse. For as often as ye shall eat this bread, and drink this cup, ye show forth the Lord's death till he come. We have shown you the two general parts of this Scripture an action to be performed in the former part, the receiving of the Sacrament of the Lord's Supper, and a caution that this action is to be performed withal in the latter part of the verse, the remembrance, or the showing forth of the Lord's death til he come; we have handled the first part of the verse wholly, we have entered into the second part, where we shown, that there is first to be considered the caution it self, the showing forth of the Lord's death. Secondly, the frequenting of this action, or the often using of this caution to be supplied out of the former part of the verse, as often as ye eat of this bread, and drink of this cup: for that particle often, serves indifferently for the whole verse, as well for the former as the latter part, as if the Apostle should say, as often as ye eat this bread and drink this cup, so often ye show forth the Lord's death till he come. Thirdly, we shown you here the continuance of the observation of this caution, how long it must be kept, why till Christ Jesus come to judgment, to the end of the world. The caution it self, the showing forth of the Lord's death, of that I have spoken already; now therefore we are God willing, as the Lord shall enable us, to speak of the second thing, namely the frequenting, or the often using of this caution, the often showing forth or remembering of the Lord's death, as often as ye eat this bread and drink this cup, so often ye show forth the Lord's death till he come: which words we must not so understand, as if so be that the remembrance or the showing forth of the Lord's death were precisely confined and limited to the use of the sacrament of the Lord's supper; as if the Apostle should say, that then only the death of Christ is to be remembered when the Sacrament is to be received and not else, that is not the meaning, but we must take the words to be spoken with implication of a further extēt of this duty, namely, that therefore so often as we receive this Sacrament, we must remember and show forth the Lord's death after a special manner, that thereby we may be fitted and enabled to remember the Lord's death, at all other times both by preparation before, and by continual meditation after: for thus we are to conceive of the present business, the death of Jesus Christ must never be out of the minds of those that do believe in him, their hearts must becontinually running upon the thoughts of him and of his death; now because all of us are dull of understanding, dead and cold in affection, weak in memory, that either we do not understand the death of CHRIST, or not affect the death of CHRIST, or not remember the death of CHRIST as we ought, therefore the Lord hath appointed the sacrament of the Lord's supper, as a principal means to relieve us in this case. In that sacrament the Lord teacheth us the death of Christ, that we may understand it; in that sacrament the Lord expresseth the death of Christ unto us lively that we may be affected with it; in that sacrament likewise the Lord tenders unto us the death of Christ, that so we may the better retain the memorial of it, and that it may stick the faster and the closer by us, not only for that present time whilst we are receiving, but also for all times afterwards, for as it is in our bodily repast, we eat and drink at someone set time or other, as namely, at dinner, or at supper, not that our bodies should be refreshed and comforted then only for the present whilst we are eating, but because by that strength which then we receive our bodies might also be refreshed and comforted afterwards when we are to be employed in the duties of our calling, so likewise in our spiritual repast, we sanctify the Sabbath & keep it holy unto the Lord, we do not keep the Sabbath holy, because we would be holy only upon the Sabbath, but because that that holiness which we attain unto by meeting God in his own saving ordinances upō the Sabbath day, that the same holiness might season us and strength̄ us, and continue with us, and thrive in our hearts all the week following, and all our lives following; so likewise it is in this particular in the receiving of the Sacrament of the Lord's Supper, the death of Christ is remembered and shown forth very lively and very freshly, not that we should be endued with the thoughts and affections of the death of Christ only for the present whilst we are receiving, but that thereby we might be brought to make it to be our continual meditation always after; and this as it is implied in this second clause, so often as ye shall eat this bread, and drink this cup, so often ye shall show forth the Lord's death: so it is further and more plainly enforced in the third clause, so often as ye eat this bread, and drink this cup, so often ye shall show forth the death of the Lord till he come, which enjoins the continuance of it; for it is as if the Apostle should say, Your remembrance, your lively and sensible remembering of the death of Christ in the participation of the Sacrament of the Lord's Supper, must not only serve you for the present time, but it must frame and fashion your minds to the habit of this grace, that is to say, to the continual remembering of the death of Christ Jesus, that you may make it your practice day and night, every day and every hour of your life; so it is with you saith the Apostle to the Corinthians, and not with you only, but so it must be with all the faithful, from age to age, till Jesus Christ shall come to judgment. And this I take to be the right strain of the Apostles speech in this verse, (so often as ye eat this bread, and drink this cup, ye show forth the Lord's death till he come) touching the remembrance of Christ's death simply in it self, yet with raising it from this ground, namely, from the remembrance of Christ's death in the participation of the sacrament, the death of Christ is always to be remembered in a lively manner in the participation of the Sacrament, that so it may be fresh in our memories at all other times so long as we live.

[Doct.] The doctrine that ariseth is thus much, namely, that the death of the Lord Jesus Christ ought to be always had in continual remembrance of all those that profess his name, and embrace his religion, ye show forth the Lord's death as often as ye do this; mark the words, the death of the Lord Jesus Christ must always be had in continual remembrance by all those that do profess his name, and embrace his Religion; for proof of this doctrine, take that first which is in the 12 of Zach. v. 10. where God promiseth to pour out his Spirit upon his people, the spirit of grace and of compassion, and they shall look on him, whom they have pierced, and they shall mourn for him as one mourneth for his first borne, or his only son.

That Scripture showeth the ordinary and continual practice of the faithful, when once they are effectually converted unto God. God pours out his spirit of Grace and compassion into their hearts, and so converts them. And what do they then? Then they do ever after look upon him, whom they have pierced, they have their eyes, and their minds altogether fixed upon Christ pierced, upon Christ crucified, or upon Christ's death. And this is no slender remembering, or no short remembering of the death of Christ, but it is a very affectionate remembrance, and it is a lasting remembrance, it is an affectionate remembrance, as being joined with sorrow and grief, and much lamentation, as there the Text saith: And this sorrow it is a lasting sorrow, and so this remembrance a lasting remembrance; He shall mourn, as one sorroweth for his first borne: A man that hath lost his only son, mourns and sorrows, and he never forgets him; so they shall never forget the death of Christ. The sense of the death of Christ is so foundly fastened upon them by the Spirit in the act of their conversion, that it sticks deep within them, and cleaves close unto them; forever after they make it their continual meditation. The Apostle in 1 Cor. 15.1, 2, 3. admonisheth the Corinthians that they should continue and keep in memory those things that he had preached and delivered unto them, and that they had received, that is in the first and second verses: in the third verse he shows what the things are that he delivered unto them, the death of Jesus Christ. Why then, the death of Jesus Christ must be continued in, as it must be received, so it must be continued in, and it must be kept in memory. Mark the words of the Apostle there, whereby you are saved (saith he) if you continue and keep in memory those things, except ye have believed in vain. As if the Apostle should say, they that are saved by the death of Christ, they continue in the death of Christ, they keep the death of Christ always in memory, otherwise they believe in vain, they profess faith, but it is but a show of faith, without this there is no true saving faith in them at all.

In 2 Tim. 2.8. The Apostle chargeth Timothy Remember (saith he;) What should he remember? that Christ Jesus made of the seed of David, was raised again from the dead, according to the Scripture. The Apostle covertly and jointly under the name of Jesus Christ his Resurrection, presseth upon Timothy the remembrance of the death of Christ, Remember (saith he) Christ crucified. The Apostle had exhorted Timothy before, that he should suffer affliction like a valiant soldier, that he should look to his ministry, and fulfill that with a good conscience: but whatsoever he did, or whatsoever he suffered, still he must remember Christ's death, and his rising again from the dead. And see what a preparative the Apostle gives to Timothy in the Verse going before, Consider, what I say, and the Lord give thee understanding in all things. By that preparative that he gives to Timothy in the seventh verse, he would raise him up to a more serious remembering of the death of Christ in the eight verse, as that being the weightiest duty of all other, the Apostle Paul gives himself for example in this case, both in his preaching, and likewise in his practice; see it in his preaching, 1 Cor. 2.2. I esteem to know nothing save Christ Jesus, and him crucified: as if the Apostles heart and mind where wholly possessed, and wholly swallowed up with the thoughts of Christ crucified, or with the thoughts of the death of Jesus Christ, that his tongue could run upon nothing so readily as upon that; and so likewise in his practice: In the 2 Cor. 4.10. Every where (saith the Apostle) we bear about in our bodies the dying of the Lord Jesus Christ. The Apostles remembrance of the death of CHRIST was not such as ours commonly is, a bare contemplation of him, a bare thinking of his death, but it was such as ours should be, a practical feeling of it, a practical remembering of it, certain sensible effects in his body by affliction, or by persecution, still minding him of the death of Christ; We bear about in our bodies (saith he) the dying of the Lord Jesus; and this was not only for a time, but it was continually so with them, so saith the Text, Every where do we bear about in us the dying of the Lord Jesus. The word in the original signifies altogether, that is to say, at all times, and in all places; in all places wheresoever we come, still we bear about in our bodies the dying of the Lord Jesus Christ: Every day and hour that goes over our heads, still we bear about us the dying of our Lord Jesus: that shall suffice concerning the proof of this out of Scripture. Now let us come to handle some Reasons of it; the Reasons of it are these.

[Reason. 1] The first Reason is this: why must the death of Christ be had always in continual remembrance of those that profess his name, and embrace his Religion? Why, Christ himself he always remembers us, ever did, ever doth, and ever will: and therefore shall not we always remember him? In Exod. 28.12. there you shall find, how that the two Onyx stones, wherein were written the names of the Children of Israel, they were to be put upon the shoulders of Aaron's Ephod, the Text saith, in remembrance of the Children of Israel, because that Aaron did bear the names of the Children of Israel always in remembrance before the Lord. That was a type and a shadow; here is the substance. Christ Jesus is our Aaron, the true High Priest there spoken of, that hath all the names of the faithful written always in his memory, and carries them always as it were upon his shoulder, still presenting all his chosen before the Lord: He always remembering us, remembering us in his whole life, remembering us specially at his death, for then he paid dearest for us, & now that being gone away frō us in regard of his bodily presence, yet still he remembers us, and makes continual intercession for us before the Lord: Shall our vile persons being so graceless, always be remembered by the Lord Jesus Christ, and shall not the Lord Jesus Christ, and his precious death be always and continually remembered by all of us? Hearken what the Spouse saith in Cantic. 2.6. compared with Cant. 1.12. in Cantic. 2.6. the Spouse there, speaking of Christ her well-beloved, saith, that his left hand is under my head, and his right hand doth direct me. Cantic. 1.12. My beloved is as a bundle of mirr he unto me, he shall lie between my breasts. This Spouse is every believing soul, every true believing soul.

When once we do enter into a due consideration how dearly we are beloved of our Husband Christ, that he lays his left hand under our heads, and embraceth us with his right hand; that he still remembers us, and nourisheth, and cherisheth us, then do we presently fall into a holy resolution, that surely we will be kind to him, seeing he is so kind to us; and he being so kind to us, as always to cherish us, and remember us, therefore we will remember him, he shall rest and lie between our breasts, we will always make his death our continual meditation and remembrance. If an ordinary man should die for us, that we by his death might escape, and be acquitted from death, would not our hearts in common and natural kindness evermore be running upon this man's death? Surely it would: Why then, seeing the Lord JESUS CHIST hath interposed himself in our stead, and died for us, and by his death hath acquitted us from that death which we should have suffered; why should not our hearts and minds be always running upon him, and upon his death? Some may say, May I not remember Christ aright though I remember not his death. I answer, thou canst not remember Christ, except thou remember his death, for he hath purchased his Church by his death, and look what interest thou hast in him, or he in thee, it is only by the death of Christ, and therefore thou canst not remember him savingly, without thou remember his death, and have it graven within thy heart. Can a woman forget her Child that she hath travelled for, and endured so much pain for? Can the Lord Jesus Christ forget us, that hath endured so much pain for us, far greater then the travel of a woman? No, it is impossible; Christ Jesus cannot forget us at any time; therefore seeing Christ Jesus ever did remember us, and ever doth, and ever will, and it is impossible that he should at any time forget us; this should, and must persuade us to make the death of Jesus Christ our continual remembrance.

[Reason. 2] Secondly, God always remembers the death of Christ; it is our duty, and it is our grace, and our happiness to do as God doth, therefore seeing that God remembers Christ's death always, oh, how ought we to remember Christ's death always too? It is true, God cannot be said properly to remember anything, because remembrance is of things past, nothing is past in respect of God, all things are still present before, him; neither can he be said properly to remember one thing more then another, because he cannot forget anything. But yet to speak according to the manner of man, God may be said, and God is said to remember things done, yea, some things more then others; because he testifies and shows by his outward proceedings more respect unto some things, then unto other; thus may God be said to remember the death of Christ, and that more, and above all things else, because he shows in his outward proceedings more respect to the death of CHRIST, then to anything else. Whatsoever God doth in the administration of the world, he doth it respectively to the death of Christ; let it be to the preservation and salvation of the faithful: It is respectively to the death of Christ, because they have their parts in him, and he in them. Let it be to the destruction of the wicked, it is respectively to the death of Christ, they have no part in Christ: whatsoever dangers thou escapest, thou escapest them by the power of the death of Jesus Christ: whatsoever benefits thou receivest, it is by virtue of the death of Christ: whatsoever grace God giveth thee, he giveth it thee only in the remembrance of the death of Christ: whatsoever sin God forgiveth thee, he forgiveth it thee merely in the shedding of Christ's blood. Is the death of Christ so precious, that it is worthy always to be remembered by the Lord himself, how much more then is it to be remembered by us?

[Reason. 3] A third reason; we have continual need, and continual use of the death of Christ, and therefore we must have it always in continual remembrance, we must always have it in a readiness about us; we have continual need and use of the death of Christ, great need, as much as our bodies, and our lives, yea, as much as our souls are worth; our faith that requires daily to be strengthened: why, our faith that is stablished in the blood and death of Christ, so the Scripture speaketh, Through faith in his blood; as the blood of Christ, or the death of Christ, being the very chief foundation that the faith of God's children is rooted in, and settled, and stablished upon: we must pray continually; everybody knows that it is the express commandment of the Apostle, Pray continually; we can never put up any the least pleasing petition to God, but the eye of our faith must be fixed upon the death of Christ, and therefore we must always remember it; we are tempted daily to sin, no sound resistance of any temptation but in the death of Jesus Christ: Rev. 12.10, 11. If we ever overcome the accuser, it must be by the blood of the Lamb; sin must be mortified, the death of Christ is the only sword to mortify and to slay sin within us. And last of all, we sin daily and therefore we have need of the forgiveness of our sins, and reconciliation, and peace to be made with God continually; no hope of forgiveness of sins, and of reconciliation, but only and merely by the blood of Jesus Christ; now ordinary wisdom and reason teacheth us, look what we know we have continual use of, wheresoever we go, we will be sure to carry that about us, be it money, or strong waters, or the like, we will always have it about us: we have continual use and great need of the death of Christ, even as much as the price of our life and soul is worth, therefore let us always have that in our hearts, always in a readiness about us, because we have continual use of it.

[Reason. 4] A fourth reason is this, the death of Christ Jesus doth always labor for us, and work for us, as a man would say, and travels for us, and that not in any small employment, but in the best and the greatest work that concerns our best good, namely, in satisfying our debts, and in making our peace with God. Heb. 12.24. the Apostle saith there, that the blood of Christ Jesus that speaks better things, then that of Abel; the intendment of that Scripture is this, we sin daily against God, the sins that we do commit, do cry out daily to heaven for vengeance to be poured upon us, even as the blood of Abel did cry for vengeance to be poured upon Cain, but the blood of Christ Jesus that steps in for us, and that speaks better things than the blood of Abel, and calls to God for mercy and for forgiveness, and so prevails against the cry of our sins, and procures mercy and forgiveness at the hands of God. Heb. 10.19, 20, verse. there the Apostle calls the blood of Christ the new, and the fresh, and the living Way. Well, what is the meaning of it? the meaning is this, that whereas we do sin and offend God daily, the blood of Christ Jesus that daily makes our peace; the death of Christ, that is as it were day by day fresh and bleeding anew in the sight of God, and so makes our peace with God. It is true indeed when Christ offered himself upon the Cross, that then his blood was actually shed and never else, yet it is as true that the blood of Christ bleedeth anew effectually in the sight of God, when any sin is forgiven any soul. The death of Christ thus working and travelling for us, shall not we remember it continually? We must never forget those that work and labor for us, and for our good, and shall we not always remember CHRIST JESUS, especially in his death, whereby he doth effect our greatest good.

[Reason. 5] The last reason is this, the thoughts of the death of Christ Jesus are most suitable and agreeable unto us in this present estate that we are in, and therefore we ought to remember it always, so long as we are in this estate; the thoughts of his resurrection they are always comprehended within the thoughts of his death, and the thoughts of Christ his glory (that being a matter which we can see here only a far off) are not so fit for us in this abasement and humiliation, and corrupt estate we are now in, continually to feed upon; but the thoughts of the death of Jesus Christ are most fitting for this present estate. In this estate we are daily to be cast down before the Lord, nothing will humble us so thoroughly as the thoughts of the death of Jesus Christ; still we must have sin to be crucified, mortified and killed within us: In this state of humiliation that we are in, there is nothing so powerful and effectual to kill sin as the death of Jesus Christ; in this state we must be fitted still and prepared to the glory that shall be revealed; the thoughts of the death of Jesus Christ continually meditated upon, are an excellent preparation for us to glory; for if we remember the death of Christ affectionately as we ought, we suffer with him, and therefore we shall be sure to reign with him; we are dead with him, and therefore also shall live with him: these thoughts being so suitable and agreeable to our present estate, therefore the remembrance of Christ's death must always be present with us.

The uses of the doctrine are these, [Use. 1] the first use is this; here is matter of reproof: this serves then to reprove two sorts of people; First, it serves to reprove the profane and carnal graceless wretches of the world, that will never enter into any serious thoughts of the death of the Lord Jesus Christ; if so be that to blaspheme Christ's death, & to blaspheme Christ's blood, to make mentiō of it in their fearful oaths, & damnable protestations, if that be to remember Christ's death, they remember it often enough, oftener then they are able to justify: but as for any holy, religious, reverent, devout, and saving remembrance of Christ's death, that they never enter into: no, they seek all the means they can, & take all the courses that ever they can to turn such thoughts out of their hearts, such thoughts are too sad and too sorrowful for them, they cannot endure them: take a man that lies wholly in his sin, he had as lieve think upon hell, as upon the death of Jesus Christ soundly and seriously as he ought to do: but let such graceless wretches know, that for this they shall never be had in remembrance before the Lord for any mercy, because they do not remember the death of Christ, wherein alone mercy is tendered to mankind.

[ 2] 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 Jesus Christ; happily when they come to the Lord's 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 sins, then happily they will entertain the remembrance and the thoughts of Christ's death, but they cannot endure to make it their continual task, which is the duty here pressed upon us: these men must know that God doth not love to be served by spirts and fits, whatsoever we do in the service of God, let us do it soundly and constantly; God cannot endure such service as theirs is, God requires entire 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 we should always be meditating, and our hearts running upon the death of Jesus Christ, therefore God requires it at our hands, that we should always remember it, this fire should never go out of our hearts, it must glow and burn within us night and day: It is fit that God's children should have some set time when they should enter into a serious meditation of the death of Christ, and yet not to think ourselves acquitted, if we do it only then: but that that should prepare us to remember it ever after, as we shown before in our bodily repast.

A second use of this doctrine is this; [Use. 2] here is matter of trial for us, whereby we may know ourselves whether we be in the right way, or no; whether we do truly profess the faith of Christ as we ought to do: all of us profess Christ's religion, we know we 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 remembered of us, and applied unto us in our continual meditation, therefore let us conclude this, that so many of us as profess religion, if we do not apply the death of Christ to ourselves from time to time by due meditation; whatsoever we profess, surely we profess in vain, and this will be a witness against us, that we are not the true children of God: if so be that you would learn how you might come to know whether you have the right remembrance of the death of Jesus Christ within you, learn it by these two or three marks, see it: in the morning when you awake, do you find your hearts seasoned with good thoughts of the death of Jesus Christ, with thoughts concerning forgiveness and mortification and reconciliation to GOD: and likewise if you have these thoughts or the like at night when you go to bed, this is a certain evidence that your souls are seasoned with the death of Jesus Christ; again, when we are in the duties of our calling, all the day long we must still have our hearts lifted up and settled 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 prefer Jerusalem; when we are in our greatest mirth, in our honest recreations (for those that are unhonest there is no hope of any spiritual comfort in them) but in our honest recreations; do we prefere the death Jesus Christ before all those things that we for a while do solace ourselves withal, especially in the use of the means of salvation, in the hearing of the Word, & the receiving of the Sacrament? When we come to hear the Word, do we find in ourselves a desire to be drawn on to see Christ crucified before our eyes? When we come to the receiving of the Sacrament, is it our chief practice to remember Christ crucified affectionately, and to have our hearts thoroughly seasoned with the power of his death? these be undoubted signs and assurances unto us that we have our part in the death of Christ.

[Use. 3] A third use is matter of exhortation for us Ministers, teaching us that we should still labor to sprinkle all our speeches private and public, 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 concern all both Ministers and people, therefore this should stir up everyone of us both Ministers and people, that we should labor to make the thoughts and the remembrance of the death of Christ, to be ordinary with us, to be 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 we remember that soundly, then it shall go well with us, whatsoever befalls us: that we may be the better enabled, and the more quickened to the performance of this duty; First, I will give you a taste of the means whereby we may attain to make the death of Christ so familiar to us; and then I will show the benefits that we shall receive hereby, if we conscionably travel in this course. The means of it are these in few words: If we would have the death of Christ familiar unto us, we must be sure that we do never pass it over with a sleight meditation, but let it be soundly taken to heart; do not think upon it as an ordinary common thing: but conceive of it as a matter that doth concern us, and our good most of all: let us think upon the death of Christ in that which he suffered and endured in his soul and body for our sins, how hard it went with him in the Garden when he sweat water and blood, when his soul was heavy even unto death: and how much more harder it went with him when he was upon the Cross, when he said, My God, my God, why hast thou forsaken me? That he that was in singular favor with God, should be made the very mark of God's wrath to light upon; that he who was the worlds Redeemer, should be exposed to the obloquy and reproach of the whole world; that he who was the Lord of heaven and earth, should be now in the hands of the powers of darkness, we should yearn in our very bowels, and be much troubled in our inmost affections at the thoughts of these things.

Secondly, we must be frequent in the use of the means, in the hearing of the Word, in the receiving of the Sacrament, and prayer, for by this means, we shall make this death of Christ our own; there God tenders unto us the death of Christ, let us come thither with hearts desirous, ready and willing to receive it, and there we shall be sure to have it. Let it be our reach in all these duties to have an eye upon the death of Jesus Christ, seeking to have that soundly fixed and fastened upon us, whatsoever we fail in else, still let that above all other stick most close to us. Then again we must labor to work the remembrance of Christ's death into our affections, this is the right memory of heavenly things; when the heart affects them, the heart will surely remember that which it doth much affect: When I see anything that causeth deep affection within me, either much sorrow, or much joy, or the like; I will remember that soundly, then let us labor to work the remembrance of the death of Christ into our affections; let it still work love in us because Christ loved us to die for us, and let it work hatred in us against sin, because it was sin that brought him to his death; and let it work sorrow in us, that he should be so cruelly murdered and put to death for us.

And let it work rejoicing in us, that we for our parts by his death are saved, and by his stripes are healed: Let the death of Christ work these affections in us, and then it shall be our own, never to forget it.

Lastly, let us put ourselves to the power, and the rule, and the directions of it, let us suffer ourselves to be swayed by the death of Jesus Christ, in all our courses, let it bear rule with us, the counsel that our Savior gives in the like case, John 7.17. If any do my will, the same shall know my doctrine; any Christian that labors to be well acquainted with any duty, the best way to be acquainted with it, is to labor for the obedience to that duty; so if we would remember Christ his death, then let us labor to submit ourselves to the power and obedience of it.

Whatsoever we do, let us examine it, whether it be agreeable to the death of Christ, if it be not, then to say with ourselves, we will not do it though we may gain all the world by it: these are the means whereby we may attain to the habit of this grace, namely, to the continual remembering of the death of Christ Jesus, a saving remembrance.

The other point is the benefits that hereby will arise unto us. If we remember continually the death of Christ in our hearts, we shall have many and great blessings. The first blessing is this, [ 1] By this means we shall have a Book always ready in our bosom, always a book about us to teach us every Christian duty; for the death of Jesus Christ is such a Book that will instruct us in every duty that belongs unto us. To give you an instance in two or three: [ 1] Would you learn humility and meekness? look into the death of Christ; Philip. 2.5, 6. that shall be sufficient to teach you humility, and meekness, and obedience. [ 2] Would you learn patience? the death of Christ is a book to teach you patience: Heb. 12.1, 2, 3. Look to the author and finisher of your faith, who for the joy that was set before him, endured the Cross, and despised the shame, &c. consider him therefore that ye faint not. Would you learn love to the brethren? [ 3] Christ his death teacheth you this duty in the highest degree: 1 John 3.16. If Christ so loved us, that he laid down his life for us, then how ought we also to lay down our lives for the brethren. Lastly, [ 4] to deny ourselves is a special lesson that all Christians are to learn; this is effectually taught us by the death of Christ: 1 Pet. 4.1, 2. Christ hath suffered in the flesh, that we should not live to ourselves but to him; and this is a lively teacher: if the death of Jesus Christ be soundly laid up in thy heart, it will both teach thee the duties to be performed, and also enable thee to perform them.

A second benefit is this, [ 2] thou shalt have wonderful peace, and unspeakable comfort from God by this means. Our sins they accuse us, our consciences they accuse us, the devil he accuseth us daily before the Lord; O but if thou have a remembrance of the death of Christ in thy heart, there is a Supersedeas for them all; that pacifies and appeaseth them all, and that is a general release and acquittance from all that ever they can charge thee withal.

[ 3] Thirdly, we shall have much spiritual growth and increase by the word and the Sacrament, and much spiritual growth if once our hearts be seasoned with the death of Christ. What doth the word and the sacrament teach, but the death of Christ? that is the substance of them all. Then if once the death of Christ be grafted in thy heart before, Oh, with what comfort and cheerfulness, and with what great profit shalt thou hear the word, and receive the sacrament? When our stomach hath some liking to our meat, and our meat hath some affinity to our stomach, then there is a quick digesture. Why so if so be our hearts be seasoned with the death of Christ, why then when we come to hear the word and receive the Sacrament, there will be a sweet digesting, and battening in the inner man. Indeed the whole work of the Spirit it is done merely in the power of the death of Christ Jesus. God's Spirit doth nothing in the heart of any man or woman for the matter of salvation, but it is done all in respect of the death of Jesus Christ.

[ 4] Fourthly, it will be a notable bridle to thee from sin, an excellent means to restrain thee from sin; that howsoever thy corruption draws thee on, and Satan he tempts thee, and the world that allures thee, the flesh that provokes thee; How shouldest thou stand against all these enemies? Oh, if thou have the death of Jesus Christ, and the remembrance of it soundly in thy heart, then all these speakers to thee, they shall speak unto thee as to a stone-wall, to a deaf man. Gal. 6.14. The Apostle faith there, God forbid that I should rejoice in anything save only in Christ, and him crucified, whereby the world is crucified to me, and I unto the world. Let the whole world set upon me to tempt me, yet it shall not prevail: for the whole world is crucified to me, and I unto the whole world, by the Cross of Christ; I am as a dead man unto the world. A man that hath the death of Christ soundly seated in his heart, he cannot wittingly and willingly sin against God. Indeed, this light may be, and is sometime darkened in us by the mist of corruption and temptation, and then we may be, and are ofttimes over-taken with sin: but so long as this light is clear within us, sin shall never be able to overcome us. There is such a strong stay against sin, in the serious thoughts of the death of Christ, that so long as that these are within us, sin cannot prevail against us.

[ 5] A fifth benefit is this, it will furnish us, and enable us to the duty of prayer, that we shall come to God at all times humbly, and yet cheerfully too; humbly, always acknowledging and bewailing our sins, and mourning that we are the parties that have crucified the Lord of life and of glory: and yet cheerfully, as resting upon the merits and death of Jesus Christ for our reconciliation. And howsoever it be that we find many infirmities and imperfections in our prayers, and think with ourselves that therefore God will not hear us, yet let us comfort our selves in the remembrance of the death of Christ: this being in thy heart and conscience, be of good cheare, the Lord Jesus Christ he makes continual intercession for thee, and he takes thy prayers and puts them up, and presents them unto God in thy behalf in his own name, and so makes thy prayers acceptable before the Lord.

[ 6] The last benefit is this: this should be a singular means to make us fit and ready to die; to work in us an earnest looking for and hastening of the day of Christ. He that hath the death of Christ soundly seated in his heart, he is fit and ready to die. For first, by this practice, by the continual remembrance of the death of Christ, we always look death as it were in the face, and being every day and every hour so well acquainted with it, we are not afraid of it when it comes. Again, hereby, by the remembrance and sound meditation of the death of Christ, we die daily, as the Apostle saith, our sins die in us, and our lusts die in us, and our affections and rebellions die in us; and so we are half dead already, that so when death comes to take hold upon us, it hath not so much to do with us, as with other men. Take this for a certain truth, that a man of mortification, who hath his heart broken for sin, and that hath his lusts, and affections, and rebellions in some good measure mortified and crucified within him: I say, death is nothing so tedious and irksome to such a man, as it is to another. We see this by experience in the case between Christ and the two thieves that were executed with him, John 19. The manner of their death was thus; They were to be crucified and nailed upon the Cross, and then to hang till they dead: we cannot say of any one thing, that it should give them their deaths wound; but the custom was, that when they were crucified they should have their legs broken, thereby to make an end of them: the Text saith, that they came to the thieves, and brake their legs; but when they came to our Savior Christ they brake not his, for he was dead already; he had none of those rebellions, none of those resisting lusts within him to strive against the ordinance of God as the other had, but he did sweetly yield up the ghost in obedience unto God, and therefore Death had nothing to do with him so much as with the other. So likewise we find it with men of mortification.

Thirdly, by this remembrance of the death of Christ continually, we see all the evils and all the harms of our death taken away in his death, and so there is no cause to us to fear it at all.

Fourthly, we see by this that Christ himself who is our Lord, and Master, and Head, he hath undergone this before us, and therefore we are content in a holy resolution to undergo that which he hath done: shall the members fare better than the Head? No surely.

Fifthly and lastly, by the continual remembrance of the death of Christ, we see and behold that it was a full and final end of all his afflictions, and that thereby he entered into glory: we consider from thence, as it was with him so it shall be with us; when death comes it shall put an end to all trouble and affliction; and the consideration of this should quicken us up to desire death, to desire to be dissolved and to be with Christ. O beloved, when a man comes to lie upon his deaths bed he would give all that he had to be fitted for death, and to be sure of comfort. Oh let us make the death of Christ therefore our continual meditation: and this is that which will yield us such a gracious preparation for our death, as that nothing in the world shall do the like besides; and therefore let these considerations stir us up to a reverent and conscionable performance of this duty of the remembrance of the death of Christ Jesus; so much good, and so many benefits as are to be reaped by it, why surely we are utter enemies to our own good, if we do not travel conscionably in the faithful practice of this duty; let not the difficulty of this duty in it self, let not the distastfulnesse of it to flesh and blood, nor the loss of carnal pleasure and worldly profit, nor let not the harsh censure of the graceless people of the world, nor let not the bent of our natural life which is utterly against it, make it unpleasant to us, let none of these, nor all these hinder us from being set upon this duty, but let us break through them all in an holy zeal, and set ourselves soundly to meditate upon the death of Christ, in hope of these heavenly blessings, that the meditation of this duty will bring us unto, therefore still remember the death of Christ, and as ever thou desirest to have a living teacher within thee, remember the death of Christ; as ever thou lookest to have comfort from God, so look that thou remember the death of Christ; as ever thou lookest to have spiritual growth and increase by the Word and Sacraments, still look to the death of Christ; as ever thou lookest to have a strong bridle to restrain thee from sin, so still let the death of Christ be thy continual meditation; as ever thou desirest to come before God cheerfully and with comfort in prayer, remember the death of Christ; as ever thou desirest to be fitted and prepared to die, remember the death of Jesus Christ; as ever thou desirest and lovest any one or all these blessings together, remember the death of Christ, and that continually, let it never go out of thy mind.

THE TWENTIETH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W EE purposing God willing the next Sabbath to be partakers of the Sacrament of the Lord's Supper; we are therefore according to our ordinary course, to make preparation thereunto by this Sabbaths evening Exercise, that so we may come with better grace in our hearts to that heavenly Table.

1 Cor. 11.26. For as often as ye shall eat this bread and drink this cup, ye show forth the Lord's death till he come. Which Scripture contains as you have heard these two parts, an action to be performed in the former part of the verse, the receiving of the Sacrament, as often as ye eat this bread, and drink this cup. Secondly, a caution that this action is to be performed withal, in the last part of the verse, the remembrance, or the showing forth of the Lord's death till he come. We have fully finished the former part, and through God's mercy we have proceeded in the handling of the latter part, to the last clause of all, till he come: ye show forth the Lord's death till he come. I shown you that this latter part of the verse contains the caution, that the receiving of the Sacrament is to be performed withal, it ministers unto us these things to be considered of; First, the caution it self, namely, the showing forth of the LORD'S death; wherein we shown you what it was that was to be remembered, the death of the Lord Jesus Christ; and also the manner of the remembrance of it, by a showing forth, or by a setting forth, by a lively or a sensible expressing of it. Secondly, it doth commend unto us the frequenting of this caution, that the death of the Lord Jesus Christ must be often remembered, for though that particle often be only named in the former part of the verse, yet by all common understanding it is also to be understood in the latter part of the verse, As often as ye do receive the Sacrament, so often ye remember the Lord's death. Thirdly and lastly, here is the continuance of this caution, the continuance of this duty, take it so, how long is it to continue? why, till he come, so long as the world standeth: till Jesus Christ shall come to judgment. So then, here we are now come to the last clause of all, containing the continuance of this duty, let this be done til he come, till Christ come to judgment; in which clause there be two things offered to our consideration, the first is the continuance of this duty it self; and that is directly and expressly affirmed, ye show forth the Lord's death till he come. That this duty must be continually, and must never cease to continue in the Church so long as the world stands. The second thing is covertly implied, yet plain enough too, if the words be well weighed and considered, and that is the end or the reach that we must aim at in the performance of this duty, namely, the fitting and the preparing of us to the coming of the Lord Jesus Christ unto judgment, for so the very same particle (till) is used in the very same sense.

In the 1 Cor. 15.25. where it is said that Christ must reign till he have put all his enemies under his feet; till he have put all his enemies, the meaning of it is this; First, that Christ's reigning shall be continual till the very end of the world. Secondly, and the end of Christ's reigning is this, the utter destruction of his enemies, and the trampling of them under his feet, so it is in this case, Do this duty till he come, that is to say, this duty must be continued till Christ come to judgment: and the end and the reach that we must aim at in the performance of this duty is, that we be fitted and prepared for his coming. We cannot understand this clause clearly and fully except we take it with these two explications; the first is this, that howsoever this duty is imposed by name upon the Corinthians only, ye show the Lord's death till he come: yet notwithstanding it is proportionably implied to all the faithful by succession, from time to time to the end of the world: for the Apostle knew very well that the Corinthians in themselves in their own persons should not live till Christ should come to judgment, and therefore it was impossible that they should keep this commandment till he come: but the Apostle imposeth upon the Corinthians this duty for their time, that they must observe it so long as they live; and likewise imposeth the same duty upon the succeeding Churches, from age to age to the worlds end, that they must observe this duty so too: so that is the first explication; the second explication is this, that howsoever this clause be here expressly referred only to the latter part of the verse, to the caution, to the remembrance of Christ's death, Ye remember Christ's death till he come; yet it is implied and intended to belong also unto the former part of the verse, to the action it self, the receiving of the Sacrament of the Lord's Supper. For as that particle of frequenting the word often is used only in the former part, yet it extends it self in sense to the latter: so this clause of continuing till he come, though it be named only in the latter part, yet in sense it doth extend it self to the former part of the verse; so that both the remembrance of the Lord's death, and also the observation of the Sacrament of the Lord's Supper, both these are to be continued till Jesus Christ shall come to judgment, for so the Apostle here expounding pounding our Savior's meaning in the words going before, when he saith, Do this in remembrance of me; he adds this rule of continuance, do it till he come: now each of these were joined together by our Savior Christ, namely, the remembrance of the Lord's death; and likewise the receiving of the Sacrament of the Lord's Supper, therefore each of these must also be implied together by the Apostle. Concerning the continual remembrance of the death of Christ we have spoken the last day, where we handled the frequenting of it; now therefore we come to speak concerning the continuance of the Sacrament of the Lord's Supper to the end of the world, which is the first point, that which is directly and expressly affirmed.

[Doct.] The doctrine that hence ariseth for our instruction is this, namely, that the Sacrament of the Lord's Supper is a perpetual ordinance of the Lord Jesus Christ to be duly and continually observed by all the faithful from time to time to the end of the world; this place you see affirms it plainly, Do it till he come: and I do not know any one Scripture besides, that doth expressly and particularly confirm this point unto us, not particularly I say concerning this Sacrament; but yet there be many Scriptures that may be alleged that do prove this doctrine by necessary consequence, and that very clearly and very sufficiently in Luke 19.13. there is a parable, A Noble man went into a far Country to receive a Kingdom for himselse, and so to come again, he calleth his ten servants & giveth them ten pieces of money, saying, Trade you till I come. The Nobleman that there is spoken of in the parable, is our Savior Christ, he went into a far country to receive a Kingdom for himself in heaven, and so to come again at the day of judgment. By the servants there we are to understand chiefly God's Ministers, as they being particularly employed about the holy things of God, the Word and the Sacraments, and such like, whereby the Lord is especially served & worshipped. By the pieces of money that there are given unto thē, we are to understand all such gifts which the Lord Jesus doth bestow upon his Ministers, for the preaching of the Word, and the administration of the Sacraments, and for the discharge of the whole work of their Ministry, these gifts & these endowments of theirs, must all these servants employ & trade thriftily till Christ come, that is to say, till Christ do come to judgment. That it is meant of the day of judgment appears plainly out of v. 15. because it is said, when he did come again and called his servants to account; now the day of accompt is the day of judgment. Then you see here, the gifts of their ministry, the direction of their ministry, the exercise of their Ministry, they must continue until Christ's coming to judgment, their labors and their endeavors in their ministry, they must continue til Christ come to judgment. Trade all these things till I come; therefore the holy things of God, the word and the Sacraments which they do thus trade and labor & endeavor in; they also must be perpetual ordinances to be continued til Jesus Christ shall come to judgment. 1 Tim. 6.13, 14. I charge thee before God (saith Paul to Timothy ) that quickens all things; and before Jesus Christ, who under Pilate witnessed a good confession, that thou keep this Commandment without spot, and unrebukable, until the appearing of the Lord Jesus Christ. The Commandment that there the Apostle speaks of, is and doth extend it self to the whole charge that Paul had given unto Timothy in and for the work of his ministry; all his gifts, and directions, and exercises of his ministry; all this whole command that Paul gave unto him, must be kept without spot, and unrebukable, duly and religiously it must be observed by Timothy till the appearing of our Lord Jesus Christ. But you will say, Timothy could observe it no longer than his own time, and he was not to live till Christ was to appear in judgment, how could he observe it till then? I, but the Apostle sets forth the nature and the condition of these saving ordinances, the Word and the Sacraments and the work of the ministry, namely, that they be perpetual ordinances to be observed duly and conscionably, without spot, and unrebukable so long as the world standeth, til the appearing of the Lord Jesus Christ, and therefore Timothy he for his time & his part must look that he do cōscionably observe thē so long as he liveth; I, & he must take order, & do the best that in him lieth that the succeeding Churches from age to age shall embrace these saving ordinances, until the very appearing of the Lord Jesus Christ. To prove the point yet more specially, for that is only more general: to prove it more specially Matth. 28.19, 20. Go, saith our Savior to his Disciples, teach all Nations, baptizing them in the name of the Father, of the Son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you, and I will be with you always to the end of the world. Here is a command, and here is a promise; a command that they on their parts should teach them to observe all that Christ commanded them; a promise on his part, that he will be with them and assist them in the work of their ministry to the end of the world: the command is, that they should teach and baptize, and administer the Sacrament; for though but one Sacrament be there named, yet the other must be proportionably understood, that they were to administer the Sacraments both of Baptism, and also of the Lord's Supper, accordingly as Churches should be planted forever: and that which follows in the twentieth verse, takes hold very directly upon the Sacrament of the Lord's Supper, teaching them to observe whatsoever I have commanded you; now you know that our Savior commanded the Apostles in the administration of the Sacrament of the Lord's Supper, Do this in remembrance of me; therefore they were to teach them to observe this Sacrament of the Lord's Supper, and the people they were to observe and to follow it. But how long must that continue? look into the promise, and that will tell you, it must continue always to the end of the world: Christ promiseth his assistance and his blessing in these labors and endeavors of theirs, in their preaching and administering of the Sacraments, and in all these actions to continue always, saith the Text, to the end of the world; therefore the Word and the Sacraments, the preaching of the Word, and the administration of the Sacraments shall continue always to the end of the world: Where this blessing is promised that it shall continue to the end of the world, this endeavor of theirs must also continue to the end of the world too: so then you see the sacrament and the administration of it, is a perpetual ordinance: you see it so in special; one place yet more in particular, and so I end. Luke 22.19. that which is the ground of this text, our Savior in the institution of the sacrament, saith, Do this in remembrance of me; here you see that our Savior layeth a charge upon his Apostles, that they should do this; what? administer and receive the sacrament in remembrance of Christ: well, shall we think that our Savior would have his Apostles that they only should remember Christ; or was it not our Savior's meaning that all the faithful should remember Christ to the end of the world? why surely it is the meaning of our Savior that all the faithful should remember Christ from time to time to the end of the world, as well as the Apostles; and this is the Apostles reach in these words; for having made rehearsal of our Savior's words in the 25 verse, presently he saith, Do this in remembrance of me; and then he adds again, if ye do this ye show forth the Lord's death till he come: the Apostle builds this very doctrine upon this very exhortation, because Christ saith, Do this in remembrance of me, therefore the Apostle concludes, that the sacrament of the Lord's supper is a perpetual ordinance, and must be observed in the Church till his last coming to judgment; and therefore the Apostle did esteem the words of Christ a pregnant proof of the continuance of this sacrament, and he builds it plainly thereupon. So much shall suffice for proof out of Scripture, now let us see what reasons may be added for further light: the reasons are many.

[Reason. 1] The first Reason is drawn from comparing this with the Passover; that was to last forever: Exodus 12.14. This is a holy remembrance to you, a holy feast to be kept among you throughout all generations, ye shall keep it a holy feast forever; the Passover was so in the former Testament, therefore the sacrament of the Lord's supper must be so in the New Testament; that was to last forever, and therefore this to last forever. The grounds of the Reason are these two: First, the sacrament of the Lord's supper answers to the Passover; and indeed unto us it doth succeed instead and in place unto the Passover, as we have shown partly before, and God willing shall show more hereafter. The Sacrament of the Lord's supper answers to the Passover; the Passover was to last forever, and therefore the sacrament of the Lord's Supper must last forever too. The other ground of the reason is this, The Passover was a Sacrament for the time of the Law, which was only a time of shadows; the Gospel is a time of substance; shall we say that the shadow shall be served with more durable things than the substance is? except we shall say that the time of the Law was served with more durable things than the time of the Gospel, surely the Sacraments of the one must be as durable as the other. And therefore seeing the Passover is to be kept forever, the Sacrament of the Lord's Supper must be observed forever too. And whereas the word forever may admit of two good and holy interpretations; which way soever you take it, yet still the force of this reason holds. If we expound that forever, in that sign, or in the type, that is to say, till Christ his first coming, or till Christ's coming and suffering in the flesh, for that is the forever that usually is spoken of concerning the Sacrifices and Sacraments of the former Testament, namely, the coming of Christ in the flesh, or Christ's suffering in the flesh; he is the very term and the very end of the Law, as the Apostle showeth in Hebr. 10.1. If ye take it I say, in this sense, yet the force of the reason will necessarily follow, If the Passover were to last forever till Christ's coming in the flesh, then the Sacrament of the Lord's Supper must last forever till Christ come to judgment. Secondly, expound it forever, that is, not in the sign, but in the substance; that is, in Christ, that is to say, forever and so long as the world standeth, and the fruit of it to all eternity, expound it so, for so the Sacraments of the former Testament they do stand good, and are good forever in Christ the substance of them; take it in this sense yet the reason holds well; for if so be that the Passover should last till the end of the world in Christ who is the substance of it, why then the Sacrament of the Lord's Supper which is ordained of our Savior to be a more lively resemblance of his death than the first was, that must continue forever also.

[Reason. 2] The second reason is this; it is drawn from the nature of this Sacrament; this Sacrament it is a Testament: Luke 22. 20. This it the New Testament, (saith our Savior, speaking of this Sacrament) in my blood; it is a sacramental speech whereby that is ascribed to the sign which indeed is proper to the thing signified: the New Testament in my blood, saith our Savior, that is, confirmed or sealed by my blood, or by my death, and so it is his last Testament: the Sacrament of the Lord's Supper it is the New Testament, the last Testament of Jesus Christ; a man's last Testament is utterly irrevokable and unchangeable; this is Christ's last Testament, therefore this can never be altered: Gal. 3.15. the Apostle gives the rule there; a man's will when it is once confirmed, then it is never abrogated nor disanulled: when is a man's will confirmed? the Apostle tells you in Heb. 9.17. when a man is dead; a man's will is confirmed by his death; here is the Lord's last Testament, this is the New Testament in my blood, saith our Savior, speaking of this Sacrament; it is confirmed by the death of Christ, which is the Testator, and therefore never to be abrogated nor changed, nothing to be added to it, nor detracted from it. Heb. 13.20. the Apostle mentions the blood of the everlasting covenant; speaking there of the blood of Christ, he saith, It is the blood of the everlasting Covenant, the Covenant or the Testament that is everlasting; the blood whereby this Testament is sealed, is the blood of Jesus Christ that is everlasting, therefore this Sacrament whereby this Testament is further confirmed and sealed unto us in an outward manner, this must be everlasting too: the blood everlasting, the Testament everlasting, and so the Sacrament everlasting.

[Reason. 3] The third Reason is drawn from the condition of the time of the Gospel whereunto this Sacrament doth belong: these times of the Gospel they are the last times, the last days of all that ever shall be. Hebr. 1.1. God's in sundry times spake by his Prophets, but now he hath spoken by his Son in these last days: these be the last days of the world; the Apostles reach is this, to show us that this is the last time that ever he will speak to his Church, because he hath spoken by his Son; he hath none other to send after him: now these are the last days that shall be; that which is last established, there is nothing comes after that; these being the last days, the Word and Sacraments are established in; the time of the Gospel being the last change about the passages of the Church that ever shall come: they shall never be altered, but they shall continue to the end of the world.

[Reason. 4] A fourth reason is drawn from the necessity of the Church, so long as the Church of God lives here upon earth, we have need of the help of this Sacrament to relieve our infirmities and our imperfections, and to put us in mind of the death of Christ, as the Scripture showeth us plainly: it doth not stand with the goodness of the Lord Jesus Christ to suffer his Church to lack anything that it standeth in such special need of, for such a special duty; therefore surely our Savior will never suffer his Church to be destitute hereof, but it shall continue with the Church forever. It is partly the Apostles reason, 1 Cor. 13.9, 10. in general: We know but in part, we prophesy but in part, but when that which is perfect is come, then shall that which is imperfect be done away: our knowledge now is imperfect, all our graces are imperfect; indeed if we could attain to any perfection in this life, then happily this sacrament might be taken from us, but there is no perfection to be attained unto, but so long as here we live so long we shall continue in need of this help, and therefore this help must be continued unto us so long as we live here. In the 12. verse of that chapter, Now, saith he, we behold in a mirror, or through a glass darkly, but then we shall behold face to face. It is true indeed, when perfection comes we shall see perfectly, we need no glass; but now so long as the Church is upon the face of the earth, we had need to look upon Christ in a glass: Is not the sacrament a glass wherein we may behold Christ? seeing then the Church still needeth such a glass, & it doth not stand with the wisdom of Christ to suffer it to want any needful help; therefore during all the time of this our imperfection, that is, so long as we live here, this Sacrament must continue.

[Reason. 5] A fist reason may be drawn from the unity of the faith of the Church: GOD hath but one Church, all the faithful from Christ's first coming, to his second coming, they are but one flock, they have all but one and the same faith, and they must all have the same Sacraments to be continued to them: the whole reason is fetched from the Apostle in Ephes. 4.5. where he saith, There is one Lord, one faith, one baptism: if the faith must continue one and the same, then the Sacraments must continue one and the same, one and the same faith must continue to the end of the world; therefore one and the same Sacraments must continue to the worlds end.

[Reason. 6] The last reason is drawn from the unchangeableness, and from the absolute authority of the ordainer which is Jesus Christ himself, Christ is the Lord of his Church, he hath ordained this Sacrament, and therefore it must be duly observed to the end of the world; man must not alter that which God hath done, the servant must not presume to control that which the Lord and Master hath done; and therefore none is to lay hands upon this Sacrament, either to take it away, to add to it, or to detract from it, but duly to observe it as Christ himself hath established it; and as none must alter that which God hath done, so none can establish a better Sacrament then this is, nay none can establish the like, but Jesus Christ himself, that which Christ will do in this case, he hath done already, and he is unchangeable, he will not take away this and ordain another; and therefore this Sacrament is a perpetual Sacrament of Christ to be observed by all the faithful to the end of the world; The uses of the doctrine are these:

[Use. 1] The first use of this doctrine is this, this serves for matter of reproof, first, for those that do neglect the use and the conscionable observation of this holy Sacrament, a grievous fault among us, either we come not at all, or we come very seldom, or at least, we do net come with that care and that conscience to observe this commandment without spot and unrebukable, to observe this holy ordinance of God, with that zeal & that devotion that God hath required at our hands. Great is the negligence of many Ministers, and many people in this case, but neither of them shall be excused but if the blind lead the blind, both shall fall into the ditch; if the Minister bear with the negligence of the people, if the people will bear with the negligence of the Minister, and so this saving ordinance of Christ be not put in practice as it ought, surely both shall be in danger of the horrible indignation of the Lord: what a horrible indignity is this to God, that he shall be preparing his Table, and calling us to this Table, and providing a great many sweet dainties for us, a matter that concerns us as much as our souls are worth, and yet we to turn our backs upon this Table, as who should say we will have none of this; how can the Lord take this at our hands? In Luke 14.24. the King made a feast and sent forth his servants to call those that were bidden, and they began to make excuses, one said I have bought a farm, and he must go and see it; another had bought five yoke of oxen, and he must go prove them, and another made an excuse that he had married a wife, and therefore he could not come; what saith the great King in this case? Well go forth, call in the poor, those that lie under the hedges: for I tell you that never a one of those that were bidden shall taste of my Supper: Is it so? have I so graciously provided for them, and invited them, and are they so careless in coming? Well, I will be even with thē, I tell you that never a one of these shall hereafter taste of this Supper. It would be as fearful a found as ever sounded in our ears, if God should tell us by a voice from heaven, Well, seeing you have neglected this saving ordinance of mine, seeing ye have refused to come to this Supper of mine, ye shall never be partakers of it in time to come; and therefore take heed of this, and let everyone labor to reform one, and amend this negligence, and let us hereafter come with zeal and true devotion, come with godly desires and affections, truly endeavoring to honor God in the use of his own saving ordinance in that kind as he hath institute it.

Secondly, here is matter of reproof for those that do any manner of way alter anything in the Sacrament of the Lord's Supper; for seeing that it is thus set upright by Jesus Christ, such a complete ordinance of God, wanting nothing, therefore it is a grievous sin for any that shall lay hands upon it to alter it or to add anything to it. The Popish Church is guilty highly of this sin, and of the wrath of God for it; how many ceremonies have they defiled it withal, as by the cross namely, which as it is in use in the popish Church, is as abominable an Idol as ever was erected amongst them: It is in some use amongst us after the Sacrament of Baptism, but to us, there is no Idolatry in it at all: and howsoever it be free, and far from all Idolatry amongst us, yet surely if it had crept within the Sacrament of Baptism; as it did creep within the Sacrament of the Lord's Supper, I make no question, but our State being religious and wise, would have utterly cast it out from the one Sacrament as well as from the other. But I say they stain this Sacrament by admitting of the Cross into the Lord's Supper: but that is not the worst, they go further, they maim this blessed Sacrament, they make this Communion but half a Communion, they deprive the people of the cup, let them have the bread, and much good may it do them, but they shall have no wine; but our Savior saith, Eate this bread and drink this cup, he gave them bread and wine to eat and to drink, and thus did he leave this ordinance to be observed by them: now if the Papists shall come and deprive the people of one half of this Communion, the servant showeth himself to be envious, where the Lord hath shown himself bountiful; 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 do; for they turn 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 Savior Christ; but they will have it a propitiatory sacrifice for quick and dead; this is to overthrow the nature of the Sacrament: they spoil 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 profane and gross Idol, 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.

[Use. 3] Another use is this: here is matter of confirmation arising hence, that is, concerning the perpetual visibleness 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 administered, there must needs be a visible Church; the Sacrament is still in use, and therefore the Church shall still continue visible. The Papists do 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 speaks so, and some of the Papists themselves do speak as much, but yet not in that sense as they charge us withal: the Church is sometime so obscured and eclipsed, that it is invisible, that is to say, that the world cannot see it and take public notice of it, but yet is it never so darkened, but that one professor knows another, and they do meet together, though sometimes happily but two or three, or a few, in the use of God's saving ordinances; God never wants his Church in one place or another; the gates of hell shall never prevail against it.

[Use. 4] A fourth use: here is matter of instruction, many instructions to many duties; First, this calls upon us, that we should behold and consider, and take to heart the wonderful care and the provident love that the Lord Jesus Christ hath over his Church, that doth not content himself to furnish his Church with sufficient spiritual maintenance and food, so long as he liveth here himself, but takes order for it whilst he 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 be our Savior should say and thus resolve with himself, Nay though I myself die, yet my love and my care to my poor Church that shall never die; but so long as the world standeth, so long shall my Word and Sacraments, and saving ordinances be made good for all saving purposes to my chosen people: a loving and a careful husband will not only maintain his wife whilst he lives with her, but he will do the best he can to leave somewhat to maintain 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 he hath not only provided means of maintenance for the time he lives here upon earth, but now also that he is absent, that he is dead, and gone from them, still their maintenance that continues. He is a faithless house-keeper that provides only for his family so long as he is with them, and lets them starve or shift for themselves when he is gone, he is worse then an Infidel, as the Apostle speaks, that provides not for his family: but our Savior is more faithful then so, he provided bountifully for his Church and family whilst he was here among them upon earth; and now that he is gone from earth to heaven, from among them, yet still he leaveth them the same liberal portion to nourish and cherish their souls as they had before. Christ would have us take notice of this his great care and love towards us. Mark. 13.13. The Son of man is like unto a man going into a strange Country, 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 he gives authority to his servants, and leaves to every man his work, and commands the porter to watch: see here how the Lord before he departed took 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. John 14. c. 16, 17, 18, verse. I will pray the Father, saith our Savior, and he shall give you another Comforter, that he may abide with you forever, even the Spirit of truth whom the world hath not known: and so he proceedeth and saith, I will not leave you comfortless. The Apostles they were much daunted and dismayed in themselves when they heard that our Savior would go from them; alas what shall become of us, when the shepherd is smitten, the sheep will soon be scattered: our Savior would not have them discouraged, and therefore he saith, Well, be of good comfort, when I am gone, I will pray to the Father, and he shall give you another Comforter, and be shall dwell with you forever, 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 he proceedeth and saith, I will not leave you comfortless, that is, Orphans or fatherless children, though you poor souls think when I am gone, you shall be like childrē without a father, yet be of good comfort, I will not leave you comfortless, I will provide you as good a father as myself, I will send you the Spirit of truth to comfort you, and he shall do 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 Savior's 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 stir us up the more to thanksgiving, that we should give thanks to God that he hath ordained this comfortable means of our salvation, still to continue to the end of the world. More generally it teacheth us, that we should be thankful to God for the whole Church living upon the face of the earth, that they and we being respited to live in these last days, these perilous times, as the Apostle calls them, 2 Tim. 2.3. verse. and these sinful days, as our Savior foretold, when iniquity shall abound, and the love of many shall wax cold: yet the Lord Jesus Christ hath been pleased to afford us his own saving ordinances, the same helps and means to keep us in the right way, and to build us up to the Kingdom 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 himself. It is not the profanation of this Sacrament by our forefathers, nor the abuse of it by ourselves: It is not the cry of the sins of the world for this sixteen hundred years; 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 been extinguished and taken from us, but blessed be God, that hath, and daily doth stop his ears against the cries of our sins; and still though our sins 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 Jacob, Jacob have I blessed, and he shall be blessed. Such is Christ his resolution touching his Church, the Church hath been 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 profane 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 thankfulness, 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 access unto it through God's mercy, and we have it duly observed among us, and rightly administered unto us without any gross corruption, or any material change from our Savior's own original institution, a blessing and a mercy that many of God's people in many places of the world would purchase with the loss 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 do enjoy 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 esteem of it and that highly, and let us give unto GOD the due honor 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 Sacrament to continue to the end of the world? why then everyone of us should labor, and do the best we can to the uttermost of our power for the continuance of it, and for the continuance of the rest of God's saving ordinances to the worlds end; and not to say only, Let there be peace in our days, and let the Gospel flourish in our days, let us have access to the sacrament while we live; but to labor that the people of God that shall live in time to come to the end of the world, may have them and enjoy them as well as we. But you will say, we can but look to it for our time, how can we do it for the time to come? I answer, whilst we live here, and while we have these things, let us highly esteem of them, and reverently embrace them, and make a conscionable use of them. This is one means 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 only so do, but labor 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 only 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 do the like. Fourthly, we must yet go further, and walk worthy of them, worthy of those saving ordinances of God: if we have the light, let us walk as children of the light; if we have the Gospel, let us walk worthy of the Gospel; if we have the Word and Sacraments, let us show forth the fruit and power of them. Revel. 2.5. Repent and do thy first works, or else I will come against thee, and remove thy candlestick: I, it is just with God to remove the candlestick from a place, if the people there do not labor to walk worthy of their light, and show forth the power of it in their lives and conversations: yet further, we must not only do this, but also as much as in us lieth do what we can while we live to further God's ordinances to those that shall live after us; leave some good monument behind us to that effect. If God have given us riches, let us give something to maintain God's ordinances to the end of the world. It is an excellent thing when God hath given any man abundance of wealth, and hath given him withal a heart to part with some of it for the maintenance of God's ordinances to the worlds end; yea if occasion so require, let us seal God's truth with our blood, this is the best monument of all. Lastly, and so I end; all man's power being nothing of himself, God being all in all: we must therefore pray to God while we live here, not only that he would continue his Word and Sacraments to us, but pray that he would continue the same to our posterity after us, to many generations, yea even to the end of the world, if it be his blessed will. In 1 King. 8. Solomon when he built the Temple, he did not only pray for that time, but for the time to come: Then whensoever hereafter thy people shall be oppressed with the sword or famine, or such like, and shall pray to thee in this Temple, hear thou in heaven, and be merciful unto them. So we must labor not only to pray to God to fence his Church, and plant his Vineyard, and nourish those plants that are in it already, but that he would still continue to make a supply of such plants, so long as the Sun and Moon shall endure: and this would testify a true zeal that we bear to the glory of God. We know (beloved) in regard of our own businesses, if we purchase lands for ourselves, or our children, we desire that it may continue forever to our children's children: What, shall we not be as zealous for God's glory, as we are careful for our own children? yes, we ought much more, and therefore we should be stirred up still to labor as much as in us lieth, by prayer and all other good means, for the continuance of the Word and Sacraments, and all the saving ordinances of God, not only unto us, but to our posterity, to our children's children, to the Church of God even to the end of the world.

The One AND TWENTIETH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

T HE first to the Corinthians, Chap. 11. verse 26. the last part of the verse, till he come: For as often as ye shall eat this bread, and drink this cup, ye show forth the Lord's death till he come. You may remember how we divided this Scripture into two parts: we shown that in the former part of the verse there is an action performed; in the latter part of the verse there is a caution that it is to be performed withal: in the former part of the verse is the receiving of the Sacrament of the Lord's Supper: The caution that it is to be performed withal, in the latter part of the verse, is the showing forth of the Lord's death till he come. Not to trouble you with repeating of many things: In this latter part of the verse we observed unto you, first the Caution it self, the showing forth of the Lord's death: secondly, the frequenting of the Caution, that it must be often done; for howsoever this word often is not used in the latter part of the verse, yet in all common construction and understanding, it is to be supplied out of the former part of the verse, As often as ye shall eat this bread, and drink this cup, so often shall ye show forth the Lord's death: and lastly, I came to speak of the continuance of this whole duty, the whole that is here spoken of, how long must this continue; till Christ come, that is to say, as long as the world stands, till Jesus Christ shall come to Judgment. We are entered upon this clause already: I shown you that this clause doth offer unto us two things for our consideration; the first is the continuance it self of this duty, how long it shall be, to the end of the world; that the observation of the Sacrament of the Lord's Supper, and the remembering or the showing forth of the death of Christ must continue among the faithful, and be duly observed by them, to the very end of the world; that is directly affirmed here as you see. I shown you that there is another thing that is here covertly implied, and yet plain enough, if we consider and weigh the words aright, namely, the end or the reach which the performers of this duty aim at, or which we must aim at in the performance of this duty, namely, to fit us and prepare us to the coming of the Lord Jesus Christ unto Judgment. We have spoken of the former part already; now as GOD shall enable us we are to proceed to the latter part, and so to finish up this Scripture at this time. Therefore here secondly, we must consider that which is covertly implied, namely, the end or the reach that these actions or these duties aim at, or that we must aim at in the performance of these duties, to fit us and prepare us to the coming of the Lord Jesus Christ unto judgment: that the doctrine that hence we are to raise may appear to be built upon a firm and a sure ground, we must show these two things:

First, that this particle that here is used, till, hath the same use in the same sense elsewhere in the Scripture, not only to signify the continuance of an action till that time, but withal to signify that that continuance is such a preparation. to such an action.

Secondly, we must show that it is so to be understood here; for it is not always in the Scripture so meant, therefore there must be some special inducement alleged why it must be so taken here.

Concerning the first, that this particle is used in the same sense, elsewhere, I gave you one instance in the opening of the Text, in the 1 Cor. 15.25. where it is said, that Christ should reign till he had put all his enemies under his feet. For there is the same particle that is used here, and it signifies not only that Christ should reign till his enemies should be destroyed, but by his reigning, his enemies should be destroyed. Take another instance or two for better confirmation, Gal. 4.19. My little children, saith the Apostle, of whom I travel in birth till Christ be formed in you: there is the very same particle also: In those words, the Apostle as you may see compares himself to a spiritual mother, he is always in pain and in travel in the spirit, and in the work of the ministry, till such time as Christ should be formed and fashioned in the hearts of these Galatians, till that time, there that same word (till) intends these two things; First, that the pains and the travel of Paul in this spiritual child-birth did endure with in him till such time as Christ was formed and fashioned in the hearts of the Galatians: and moreover that those very pains and travel of the Apostle in that very spiritual child-birth, were a means whereby Christ was so formed and framed in them, for so the comparison doth necessarily enforce from a natural mother, we know a natural mother hath continual pains and throes ever and anon till the child be ripe to the birth, and brought forth into the world, it continues with her all that time. I, and besides, those pains and those throes of hers are a means whereby the child is so made ripe to the birth & brought forth into the world, and so it was with Paul in his spiritual child-birth, the pains that he did bear in this his child-birth, it is to be understood that they did continue with him till that work was effected; and moreover, that they were a means whereby it was effected; Another instance Phil. 1.6. I am confident that the Lord that hath begun this good work will perform it till the day of the Lord: there is the same particle in the very same sense; the Apostles meaning is this, that he is persuaded, that as God had given them the light of his Gospel, and wrought faith in them, so he would give them the light of his Gospel, he would still teach them and keep them in the faith, till the day of the Lord Jesus Christ. And moreover, that by this teaching and keeping of them in the faith, he would make them fit and ready for the day of the Lord; so much for the first point, namely, that this particle which here is spoken of, till, is so used in this same sense, that we do now speak of it, elsewhere in Scripture.

Secondly, we are to show what inducement is there to prove that it is so used here; why the circumstance of the text affords it clearly, these words that I have here, you fee they are added as a reason of the words that went before, for so the inference is, for as often as ye shall eat this bread and drink this cup, ye show forth the Lord's death till he come. The words that went immediately before are the words of our Savior, Do this in remembrance of me: the Apostle gives the exposition of these words, by way of a reason, for as often as ye shall eat this bread and drink this cup, ye show forth the Lord's death til he come; and so the exposition of the Apostle makes our Savior's words, and our Savior's meaning to be clear, as if our Savior should say, Do this in remembrance of me till I come, or against I come, as who should say, see that ye do duly observe this same Sacrament of the Lord's Supper till I come; see that ye do duly and affectionately meditate upon my death till I come, that when I do come then ye may be fitted and ready for my coming; ye may be prepared by these means to give me the better entertainment, and I seeing your faithfulness and your constancy, and readiness in observing my ordinances and my directions so duly, I may then when I do come, give you a comfortable portion, Do this in remembrance of me, till I come, or against I come, that so you may be fitted and prepared for my coming. This is the very strain and reach or the Text; we are to understand one thing further, and that is this, that howsoever this is here intended particularly of these two duties of the receiving of the Sacrament of the Lord, and of the meditation of Christ's death, yet notwithstanding by way of proportion, and by way of consequence, the same is also to be affirmed concerning all duties in religion whatsoever, all other outward means; yea all other means of grace, whether outward or inward: for they all must join together in one and the same final end: This being the final end of these two duties, to prepare us to the day of the Lord Jesus Christ, except we will make a disproportion in religious duties; as if some of them should tend to one end, and some to another; we must consequently understand that all the duties of religion they tend to this end, to fit us and prepare us to the coming of Jesus Christ unto judgment. The grounds being thus laid, the doctrine ariseth plain, Do this till I come, the Sacrament of the Lord's Supper duly observed, and the effectual meditation of Christ's death, and consequently all other duties and exercises of religion, and all other means of grace both inward and outward, they are so many serviceable means and instruments and helps unto the faithful, whereby they are fitted and prepared for the coming of the Lord Jesus Christ unto judgment.

Where I named the receiving of the Lord's Supper and the effectual meditation of Christ's death, that is clear in this text, concerning all other duties, other Scriptures do serve to make that clear, and give plentiful witness of it. Matth. 25. from the first to the thirteenth, there is the parable of the ten Virgins, five were wise, and five were foolish; they went all out to meet their Bridegroom, five had oil, and five had none; the Bridegroom comes, they were all awake, as they were asleep before: the wise they had their oil, they went in with the Bridegroom; the foolish they had none, and they were kept out: in a word, the meaning of the parable is this; Those Virgins are the visible Church here upon earth, the wise Virgins they are true believers, the foolish Virgins they are hypocrites: their Lamps that they have all of them, is the outward profession that they make of religion in the use of the outward means, the Word and Sacraments, these be the Lamps, these be common both to the foolish and to the wise; the oil they have in their Lamps is the inward graces of God's Spirit in their hearts, faith and repentance, and such like; and these only the wise Virgins had, the foolish have none at all: all these Virgins they go forth to meet the Bridegroom, as in the first verse: the Bridegroom is the Lord Jesus Christ, the coming of the Bridegroom, is his coming to judgment, and so their meeting of the Bridegroom, it is their fitting, and their preparing of themselves for the coming of the Lord Jesus Christ unto judgment: well then you see all these Virgins, the whole visible Church, the foolish as well as the wise, the wise only in truth, the foolish in show, they as well as the other make use of their lamps; of their communion in the Word & the sacraments: to what end? to fit thē to Christ his coming, for that is their pretence; the wise they make use not only of their lamps, but also of their oil too, that is, of their inward graces: to what end, to fit them to meet the Lord Jesus, that when the Bridegroom doth come they may be ready to enter in with him; the case you see is very clear, all the duties of religion that we do perform either outward duties, or inward graces, they be as so many serviceable helps unto us, whereby we are fitted and prepared for the day of the Lord Jesus Christ: our Savior in the 13. verse of that Chapter by occasion of the excluding and shutting out of the foolish Virgins, because they had no oil in their lamps, no grace in their hearts, he therefore gives us an exhortation, Wath therefore, why watch? because ye know not when the Son of man shall come. As if our Savior should say; Certainly the Son of man shall come to judgment; if he do come and find you unready, you shall be in a most woeful and miserable case: watch therefore, see that ye have your lamps ready in your hands, especially see that you have oil burning in your lamps, that so when the Son of man shall come, ye may be ready to give him gracious entertainment; and so our Savior confirms it by that exhortation that he gives them, watch, &c. that all these means and exercises of Religion, what are they? why they be serviceable helps to fit us to the coming of the Lord Jesus Christ unto judgment, Luk. 12.35, 36. Let your loins be girt about you, and your lights burning: and ye as men that do wait for the coming of their Master, that when he cometh, and knocketh, they may open unto him immediately. In the girding of our loins, in the burning of our lights, in our watching, in all the duties of religion both outward and inward, that we perform, we must carry ourselves as men that wait the coming of our Master from the wedding, as men that expect the coming of the Lord Jesus Christ to judgment; that whensoever he doth come and knock, when our Lord and Master shall come and knock, what may we do? we may open to him, that is, we may be ready to give him gracious entertainment, and that immediately, without any lett or hindrance, without any delay, as being fitted and prepared thereunto by these duties and exercises before hand. Luk. 21.36. Watch therefore and pray continually, that ye may be counted worthy to escape all these things, and that ye may stand before the Son of man. What good shall our watching do us, what good shall our prayers do us, what good shall all our religious exercises do us that we do perform here in this life? what good saith our Savior? why, they shall do thee this good, that they shall make thee to escape the terrors of the day of judgment, and shall make thee to stand with joy and with comfort, when the Lord shall come to judge the world: Watch and pray continually, that ye may escape and stand before the Son of man. Titus 2.11, 12, 13, verses, The grace of God that bringeth salvation to all men hath appeared, teaching us that we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this present evil world, looking for the blessed hope and appearing of the glory of the mighty God, and of our Savior Jesus Christ. The saving grace of God that there the Apostle speaks of, teacheth us two things, as the Apostle shows. It teacheth us first, the good duties that we are to perform, to deny ungodliness, and unrighteousness, and ourselves, and to live godly and soberly in this present world; and it teacheth us a second thing, what it is that our eyes and hearts are to be fixed upon in these duties, even the appearing of the Lord Jesus Christ, looking for that blessed hope, still have your eyes upon that, looking for the appearance of the mighty God, and of our Savior Jesus Christ. The Apostle Peter he goeth one step further, for whereas the Apostle Paul he had said there, looking for the blessed hope, so manage all your businesses that ye may have a gracious eye to the coming of the Lord Jesus Christ. The Apostle Peter he goeth one step further, in 2 Pet. 3.11, 12. Seeing that all these things must be, what manner of persons ought we to be in all holiness & godly conversation, looking for and hastening unto the coming of the day of the Lord in the performance of the duties of holiness & righteousness: we must not only have our eyes fixed upō the coming of the day of the Lord, but hasten to it, that is to say, we must so carry ourselves in the managing of these duties, that in every good duty that we do, still we may be fitted and better prepared for the coming of the day of God, and nearer to it than we were before, looking for, and hastening unto the coming of the day of God. You see these places prove the doctrine directly, for all religious duties: now for these two in particular, I will give you a proof for each, and so come to the Reasons.

First, concerning the performance of the duty of receiving the Sacrament of the Lord's Supper, that is a serviceable means, and a good duty to fit us to the day of Jesus Christ; our Savior would give us to understand so much in Matth. 26.29. Henceforth I will drink no more of this Vine, till I drink it new with you in my Fathers kingdom: our Savior used that speech immediately after the Passover; and after that he had instituted the Sacrament of the Lord's Supper, immediately, he makes a kind of a sweet allusion between the drinking of the wine in the Sacrament, and the drinking of wine in the kingdom of heaven. Now you must consider, that by drinking of the wine in the Kingdom of heaven, we are not to understand that we shall drink wine there, but that there we shall have a Communion with Christ in his heavenly kingdom, which he by way of allusion calleth the drinking of the wine new in his heavenly kingdom: thereby our Savior giveth us to understand that the conscionable and the religious receiving of the Sacrament of the Lord's Supper, the conscionable, and religious, and spiritual drinking of the wine in the Sacrament of the Lord's Supper, is a special means whereby we are furthered, and fitted, and prepared to drink new wine with Christ in the kingdom of heaven, that is to say, to the participation of that glory that Christ shall make us partakers of in heaven: for the other, that the death of Christ effectually remembered doth so too: look Heb. 9.28. So Christ was once offered to take away the sins of many, and the second time he shall appear without sin to salvation: The Apostle there makes a kind of comparison between Christ and us in two things, his death is compared to ours, and likewise his judgment to ours; we die, and we come to judgment; Christ Jesus he dieth, and he shall come to judgment too; he to judge, we to be judged; and we must make use of our death for our judgment, and we must make use of the death of Christ with reference to his judgment: not to meditate upon it as once suffered for us all, as who should say there to stay, but so to meditate upon it, as that we should have a piercing eye to look upon him for his second coming, wherein he shall appear to salvation.

The reasons of the doctrine are these: mark the doctrine: the receiving of the sacrament of the Lord's supper, the effectual meditating of Christ's death, and consequently all other exercises of Religion, all other means of grace, both inward and outward, they are serviceable helps and means whereby the faithful are fitted and prepared to the coming of the Lord Jesus Christ to judgment.

[Reason. 1] The first Reason is this; the visible and the militant Church here upon earth is as it were a nursery for the kingdom of heaven; and this is one chief reason why the Scripture doth so oftentimes call the visible Church the kingdom of heaven: in the 13 of Matthew divers times the visible Church is called the kingdom of heaven, because that in the visible Church God's little ones they are hatched up in the time of their infancy, in the time of their nonage to that inheritance in the kingdom of heaven, which God hath appointed us to be heirs unto in and with Jesus Christ: the Church is the nursery of the kingdom of heaven: why now consider all that is done by the parents, or by nurses, in nursing and in bringing up their children, all that is done by thē it is not done so much unto them in regard of the maintenance of their childhood, I say, not for their childhood it self, but it is done to us in this respect, that thereby we might be fitted to riper years, to our better strength, to our manly age, that so we may be able for such employments and offices in the Church or Common-wealth as we shall be called unto: this is their reach and aim, that we may come to be men, and bear office in Church and Common-wealth: So it is likewise in this case, the visible Church it is the nursery for the kingdom of heaven; here God's little children they are nursed and brought up, here we suck the milk of the Word, here we are washed and cleansed with the water of Baptism, here we feed upon bread and wine in the Sacrament of the Lord's Supper, and so upon the body and blood of Jesus Christ; here we grow in grace, here we are engraffed into Jesus Christ, here we believe, here we love, here we hope, here we watch, here we pray, here we lead a godly life, here we endure temptation, here we suffer fatherly chastisements and afflictions that our heavenly Father layeth upon us; all this is done not so much for the maintenance of our present spiritual estate, but principally and specially that by all these means we may be forwarded and fitted; for what? for the obtaining and enjoying of a better life in a better world, for the coming of the Lord Jesus Christ to judgment; which is the reach and the end of all this. Eph. 4.11, 12. God hath givē gifts, some to be Apostles, some Prophets, some Evangelists, some Pastors, and some Teachers; what to do? for the gathering together of the Saints, for the work of the Ministry; till when? till we all meet together in a perfect man, the fullness of the age of Jesus Christ. God bestows upon his Church Ministers, God bestows gifts upon his Ministers, and he puts it into the hearts of his children, that they should make use of his Ministry, and of these good gifts that he hath bestowed upon them; to what end? to hatch them up to heaven, till we all meet together in a perfect man: howsoever some do expound it concerning this present life, yet because there is mention made of the state of perfection, which cannot be attained in this life; and because it is there said, till we all meet together, which cannot be fulfilled but at the day of judgment, therefore, I take the circumstances of the text to be plain, that it is to be extended to that day; so then you see, the Church being the nursery for the Kingdom of heaven, all that is done in the Church, the Word and the sacraments, and all good duties are so many helps and means to further, and to fit us to God's Kindgdome.

[Reason. 2] A second reason is this, the second coming of Christ, and the state that then we shall be raised up unto, that is the final end, and the final accomplishment of all the good that is done in this life, and the good things that we do in this life they are as so many means tending to that end: now we do know in every course, that the middle actions do always make an introduction to the last end; and therefore the second coming of Christ, being the perfection and end of all precedent actions in religion, the Word and the Sacraments, and all the good duties that we perform, are serviceable helps and means and instruments for the bringing in of that last action which is the principal of all the rest: receiving the end of your faith, saith the Apostle, even the salvation of your souls; 1 Pet. 1.9. The salvation of our souls, there is the end, that is the upshot of our faith, and consequently of all our good duties: Now when is this salvation bestowed upon us, never before the second coming of Christ. Heb. 9.28. He shall appear the second time, saith the Apostle, unto salvation. He hath satisfied for our sins, and so hath made way for our salvation already, but the bestowing of it upon us is reserved and respited till his second coming.

In the way that we go in any journey every step and every foot that we go, maketh us so much nearer to our journeys end, if we go on in the right way. Is not Religion the way? is not the end eternal life? Our Savior makes it so, Matth. 7.14. Strive to enter in at the narrow gate, &c. he maketh religion the way, and eternal life the end of this way and journey. Now then if every step and foot bring us nearer to the end of our journey, then every good duty that is done in religion brings us nearer to eternal life. In a marriage; before the marriage is performed, are there not suings, is there not wooings, is there not a contract, a trimming and a decking up of the Bride? Why, to what end is all this? why it is all for the marriage day, that she may be a pleasing spouse to her husband, and that she may be fitted every way for the wedding. Is not the coming of Jesus Christ our marriage day, when the marriage shall be fully accomplished between him and all the faithful, when we shall be perfectly handfasted to Christ forever? it is so called in the Rev. 19.7. and there it is said, This is the day of the marriage, and the Bride hath trimmed up her self, that is, as who should say, all that ever God's children do in the life of grace, while they are here, it is as the trimming and the fitting up of themselves against the wedding day that shall be accomplished at the coming of Jesus Christ to judgment. The husband man he sows his seed; what, for the seeds sake? no, for the harvests sake: Is not the last coming of Christ our harvest? & is not this life the seed time? Gal. 6. chap. and the 8, verse. the Apostle makes it clear, He that sows to the flesh, shall of the flesh reap corruption: but he that sows to the spirit, shall of the spirit reap life everlasting. Certainly the good duties that we do in matters of Religion, they be as so many seeds of eternal life. What is the end and reach of all? that we may have a full and comfortable harvest at the day of judgment.

[Reason. 3] Another reason is this, that is more particularly concerning the Sacrament, the proportion between the Sacraments of the former Testament, and the sacraments of the New Testament; the Sacraments of the former testament, they tended all to fit the receiver of them to Christ his first coming, so did the Passover, and all other Sacraments fit them to Christ his first coming: therefore the Sacraments of the New Testament must be so many fittings and preparings of us to the second coming of Christ; the rule holds strong because Christ is the substance of all Sacraments both in the old and in the New Testament, and his coming in some sort puts an end to all Sacraments, and all Sacraments are to fit us to his coming, the former Sacraments must fit us to his first coming, therefore the Sacraments of the new testament they must fit us to Christ's last coming.

[Reason. 4] The last reason is in particular concerning the Sacrament of the Lord's Supper; the Sacrament of the Lord's Supper, why it caries in it a lively representation & resemblance, of that same blessed estate that we shall attain unto at Christ's coming; here we have a Table, and we eat and drink at this Table: do we not so there? Our Savior expresseth it so in the 22. of, Luke, You that have continued with me and endured temptation, I will take you up, and you shall eat and drink at my Table in my Kingdom. Here we have a table, here we eat and drink, our happiest estate there is to have a Table to eat and to drink in a spiritual manner. Again, this Sacrament is called the Supper of the Lord, so is that too. Rev. 19.9. There we shall enjoy God's presence, the presence of Christ, the presence of his Spirit. Doth not every believing receiver spiritually enjoy the same at the Lord's Table? There we shall have the Angels stand about us: do not the Angels stand about us here in the receiving of this Sacrament? we are sure there to have the Saints to accompany us: so likewise we have here. Lay all these together, and see if heaven be not here tendered to us upon earth, a resemblance in the Sacrament to our state at the second coming of Christ.

The uses of the doctrine are these: [Use. 1] the first use is this, this commends unto us in the first place, the infinite goodness, and the infinite wisdom of God toward his children, that he doth train us up as it were by little and little, by certain steps, and by certain degrees to the full possessiō of that heavenly Kingdom, which shall be bestowed upon us at Christ's second coming. This is the wonderful wisdom and the infinite goodness of God: we know that the second coming of Christ it is a wonderful and glorious thing; we know that the knowledge, and the glory and joy, and happiness, and fruition of God, that when we shall be made partakers of in that happy estate, they are high points, matters of a very high strain, infinitely beyond the reach of a mortal man in this state of corruption; yet behold it is the infinite goodness of God, that he will have us to be made partakers of these things; and it is the infinite wisdom of God to condescend to our capacity, to our dull and shallow understanding; that whereas we could not receive all these things as they are in themselves all at once, he guides us, and leads us as it were by the hand by a little and a little, here a line, and there a line, here a little and there a little; here a precept and there a precept, carrying us by certain degrees from lower things to higher things, from smaller things to greater; from things more known, to things more unknown, from nothing to a little, from a little to much, and from much in the end to perfection; this is the great and the wonderful wisdom of God towards us; understand there be three special ascents as a man would say, or three special degrees in the state of religion, whereby we do aspire to our perfection in Religion; the first ascent, or the first degree is the outward means of grace, the Word and the Sacraments. The second ascent or degree is the life of grace wrought in our hearts by this means. The third and the last ascent and degree is the perfection of glory that we attain unto at Christ's coming; these be the three ascents whereby we attain perfection in Christ.

The first step and ascent is this, the outward means of grace, we have the Word and the Sacraments, we receive the Word and the Sacraments, we conform ourselves to these outward duties: these be some degrees of perfection; yet they be but a very low degree, so low that many come to this degree, and yet never come to heaven, and yet they are very material, and so material, as that none ordinarily can come to heaven without these, this is the beginning of our Religion, this is as it were our A. B. C. as a man would say, and when we come to know these, we come to know a little, and to smatter a little about the matter of our perfection: these be the first degree.

The second ascent is the life of grace which is wrought in the hearts of God's children by these outward means effectuated, and seconded by the Spirit of God within us; our new birth, faith, repentance, new obedience and humiliation, and such like; this is the life of grace wrought within us, these now be somewhat a nearer degree to perfection, these be the next steps to it, now we begin to seize upon Christ, to seize upon heaven, and to seize upon perfection: when we have these graces, then we begin to have a feeling of Jesus Christ in our souls, this is as it were to spell perfection, and to spell Christ, and to spell heaven, for now we do not only know the letters as we did in our A. B. C. but now we know how to put the letters and the syllables together, and how to make it up: in these very things, that we do believe here, that we hope here, that we love here, that we perform and obey God in here, in these very things we do as it were spell Christ, and spell heaven, and spell perfection; yet we are not come to the reading of them.

There is a third ascent or degree in religion, and that is the state of perfection, when Jesus Christ at his second coming shall invest us, and put us into full possession of all that ever he hath purchased for us, a matter that we are uncapable of here in this world, therefore it is respited to be revealed at his second coming; and when once we come to be made partakers of that second coming, then we come to be ripe and perfect scholars, then we begin to throw away our books, to throw away the Word and the Sacraments, we have no further use of them, they shall then all cease; now we have our lesson perfect, we can see Christ clearly, we can read Christ easily, we can understand Christ fully, we are ripe and perfect scholars; and that is the state that we are advanced unto when Christ shall come to judgment. A resemblance of this threefold estate was given unto us in the very frame of the Tabernacle, in the 25, 26, and 27. chapters of Exodus.

In the Tabernacle there were three divisions or rooms; there was first the Court, then there was the holy, and then the holiest of all, or the holy of holies: The Court that was for the people, as well as for the Priests; the holy, that was for the Priests only to come to do the service of the Lord in it; and the holiest of all, that was for the high Priest only to come into, and that was but once a year; the first ascent, the outward means, the Word and the Sacraments, they are as the Court of the Tabernacle of God, there come the Priests, and the people, there all communicate together, many wicked and many ungodly and profane persons, few in deed & in truth, yet making a show of religion; all that while we are never the nearer to heaven; I, but when we come to the second division, then we come to the holy; and that is when we are effectually called into the state of grace: and in this state it is, that we perform all God's service that he requires; as the Priests did in the holy: Here we pray, here we offer up ourselves and our souls and our bodies, and all our spiritual sacrifices to God in Christ: here we exercise the power and the life of grace that God indues us withal. There is yet a higher division, that is the holiest of all: and that is heaven, Heb. 10. there is our state of perfection, if so be that we stay in the Court, we are never the better for the Tabernacle: but if so be that we proceed to the second division to go to the holy, then we have true interest in the Tabernacle; so if we stay at the Word and the Sacraments, we are never the nearer to salvation. I, but if we have the life of grace in us, then we shall be sure to be made partakers of the holiest of all, the Kingdom of heaven. God might, if it had pleased him, bestow this perfection upon us without any such degrees, without any such risings or ascents; but God deals with man according to the reach and capacity of man, he deals with his creatures, according to the capacity of his creatures, and therefore it is the infinite wisdom of God, that we being so unable and so uncapable of matters of heaven, that the Lord is pleased to raise us up by certain degrees, till at last he hath brought us to be perfect men and women in Jesus Christ: let us see and discern the wisdom of God in it, and let us admire it, and let us submit ourselves to it. Every man would desire to come to the holiest of all, and then they think all would be safe with them. Look not to it without good cause, for before thou comest to the holiest of all, thou must come to the holy; before thou comest to the holy, thou must come to the Porch; before thou comest to heaven thou must have the life of grace in thy heart, and before thou have the life of grace in thy heart, thou must make a conscionable use of the Word and the Sacraments, and whosoever thinks to come to heaven without the conscionable use of these, he doth not use the means to come thither: And therefore let us submit ourselves to the wisdom of God in this case; and therefore let us try and examine our estate, how far we have proceeded in this state; and therefore let us examine ourselves whether we be them only that can know our letters, or spell, or read.

[Use. 2] A second use that we are to make of this point is this, this showeth us what we are to esteem of the Word and Sacraments, and indeed of the graces that we attain unto in this life: why, we are to esteem of them as good, and as comfortable things, not as the matter and substance of our salvation, but as helps and means to salvatiō, nor faith, nor repentance, they are but only means to help us to heaven; not the Word and the Sacraments, as John saith of himself, John. 3.8. He was not that light, but he was sent to bear witness of Christ. The Word and the Sacraments they are not the salvation that we look to have, but they are tendered to us of God, to bear witness of that perfection, to bear witness of Christ, and to bear witness of heaven: and therefore this should serve to reprove those that do foolishly and vainly & presumptuously boast of their outward estate, because they live in the visible Church, as though they should surely go to heaven; many will conclude, if they can come to Church, hear the Word, and receive the Sacraments that they are in a good estate; that is not the matter though it be a means to help us forward to heaven, yet they are not the substance of our salvation.

Whosoever they are that do presume upon this means, do but show me any one thing in the Word and the sacraments in the outward means of grace whatsoever, and I will show thee a Reprobate that hath had the very same thing that thou hast had, and lieth scorching in hell at this day: they have heard the Word, and received the Sacraments. The Pharisee paid tithes and fasted twice a week, and yet a cursed firebrand of hell, and therefore let no man think the better of themselves for this, without thou canst come to see what benefit thou hast made of those, unless thou canst come to see that the life of grace is wrought in thy heart by these meanees: as for example, if so be that a man have clothes heated at the fire for him, if they be never so warm, and they put upon his body, yet it is not the warmness of the clothes that he shall live by, but the warmness of his body; so ought we having the Word and the Sacraments, and they being powerful, yet they shall not profit us without we have grace in our hearts. It is not the Wine and the Sacraments that shall save us; it is not our clothes but our bodies that shall warm us, without we have this grace we shall not be the nearer to life.

Secondly, I shown you that the things themselves they are not the substance of our salvation, not our faith, nor our repentance, but a means of our salvation. 1 John 3.2. We know that we are the sons of God, but we know not what we shall be; a strange thing, we are here already the sons of God, this we know, but we know not what we shall be; as who should say, that the state of God's children in heaven doth so far exceed all the state of grace here, though they know this, yet they do not know that: therefore rest not in thy faith as it is in it self, but rest upon God, that promiseth to justify thee by faith; God set his love upon us, God adopted us, yet that is nothing. There is a sweet proportion between the life of grace here, and the state of glory hereafter; and to say the truth they do agree in this, the substance of the truth is one and the same, so far forth as we are capable of them, here in this world; but yet in circumstance they differ, but in substance they are the same: first, the persons they are the same, they that are made partakers of the state of grace here, shall be sure to be made partakers of the state of glory hereafter; all that are partakers of heaven, shall be made partakers of grace here also, the objects, and things, the same God, the same Christ, the same blessed things that we do enjoy.

And lastly, the right is the same; all the right that we have to grace in this life, all the glory that we shall have in the world to come, is through the mediation of the Lord Jesus Christ, Christ Jesus yesterday and today, and the same forever; Christ Jesus in the state of grace, and in the state of glory; but yet there is difference between them, they differ in circumstance of grace; grace is managed here upon earth, and glory in heaven: again, there is difference in the time, matters of grace they are managed only for a time, for the present dispensation of this life; matters of glory they last forever: again, they differ in the manner, because matters of glory are apprehended here by faith, and then they shall be apprehended by sight and appearance; we believe now only, we then shall see that which now we do believe. Lastly, there is difference in the measure, and in the degree; grace, I must needs say, it is some beginning of glory, but it comes far short of glory, it is nothing to glory; now we are in part, then we shall be perfect; then we shall know as we are known; now we see but darkly, saith the Apostle, 1 Cor. 14. but then we shall see face to face: great difference in regard of the degree and measure, here we have them only in part, there we shall have them in full; here we have them only in a dark glass, as a man would say, but there we shall have them in a clear glass: That speech there of the Queen of Sheba, 1 King. 10.7. may very fitly be compared to this: the Queen of Sheba had heard of the wisdom of Solomon, she made a journey, and came to see it, and when she had seen it, she gave this report, Well, I have heard a great report of thee, but I have not heard the half of that which now I see: there was a great deal more that she beheld, or that she heard of: And so likewise may we say concerning the state of grace and the state of glory, We know a great many things that God hath treasured up in heaven for those that do believe in him, as glory, happiness, and blessedness: when we come there we shall utterly disclaim all those kinds of knowledge; I, we shall behold a thousand times more than ever we knew of these things before.

[Use. 2] Another use of the point is this: This should teach us that the fruits of the Sacrament, howsoever the Sacrament it self, and the outward means doth not last forever, yet the fruit of them lasteth forever: we shall have the fruit and benefit of the conscionable receiving of the sacrament, whē we shall come to judgment, they shall vanish, the prophesying shall cease, but love shall never cease; that which is imperfect shall be done away, but that which is perfect that shall stand forever: the Word and the Sacraments they shall cease in regard of their being, but in regard of the benefit and fruit that we receive by them, that shall never cease.

1 Pet. 1.24. This is the word that we do preach unto you; there the Apostle shows plainly, that howsoever we perish, and all things else perish, yet the benefit of the Word, and the comfort that we receive by the Word, it shall not perish, but it shall last forever; it is an immortal seed; Mary hath chosen the better part, that shall never be taken from her; holiness in Jesus Christ shall be taken from her, the preaching of Jesus Christ shall be taken from her, but the benefit of the preaching of Jesus Christ shall never be taken from her, it shall last forever to all eternity; if she get life wrought in her heart by the powerful preaching of the Word, that shall never die.

[Use. 3] The last Use: this serves for instruction: it should stir us up, that seeing it is so that these outward means of holiness, and inward graces, they be serviceable means of the fitting of us against the day of Christ, therefore everyone of us should labor to perform these duties, so as to make this our reach, making this our aim, that we may be fitted to the coming of the Lord Jesus Christ: and because that the day of our death is partly a beginning of the Lord's coming to us in particular, therefore let us labor still so to pray, as that we should die presently, still so to hear the Word and receive the Sacraments, as though thou shouldest die presently: when we come to hear the Word, do not think of the Word as it is the word of a mortal man, but as Christ saith, hear it as the word that shall judge thee at the last, John 6. and therefore hear it, and hearken unto it, and consider of it reverently as thou oughtest to do, as thou shouldest be judged by it as the last day: and so likewise in the receiving of the sacrament. Oh if we would consider with ourselves, when we come to lie upon our death-bed we shall have need of comfort, if we had never so much comfort and grace at the day of death, and at the day of judgment, we shall have need of all; there is no comfort to be had but by our faith and repentance, and gracious courses that we have walked in in the time of our life, and in the time of our death: therefore let us look to these things, still let us labor to perform them in our daily conversation, that so we may be fitted for Christ's particular coming to us, or else his general coming to the whole world. You have heard of the foolish Virgins: get it in time, have it always burning, and then we shall be sure: specially make use of the receiving of the Sacrament of the Lord's Supper: this should teach us in the receiving of the Sacrament of the Lord's Supper; we should so address ourselves, and so carry ourselves every way, and so go away with such hearts, and having such meditations in them, as that we may be fitted every way for the coming of the Lord Jesus Christ: Oh that our hearts were so fitted, oh how reverently would we carry ourselves in the practice of it; with what conscience would we perform it, to glorify God, and to please God, with what singleness of heart? We know that when Christ shall come to judgment there shall be no hiding of anything, out everything shall be naked before him, and there will be no smoothering up of anything. He that hath best profited by receiving of the Sacrament of the Lord's Supper, whosoever he be that is thereby best fitted to the coming of the Lord Jesus Christ to judgment, he desires it more earnestly, waits for it more diligently, rejoices in it more cheerfully, and hastens to it more willingly and more comfortably. Oh when a man hath been at the Lord's Table, and there hath found and felt the sweet communion of God's blessed Spirit in his heart, assuring him by his spirit within him, assuring him that his sins are forgiven him, assuring him that now he is fully and perfectly reconciled to God: when he can enjoy this communion with Jesus Christ, then he may go home to his closet and say, Oh now Lord Jesus come quickly, now thy servant is in some poor measure ready and fitted. Oh there is a worthy, and a profitable, and a ready Communicant. This profit is to be found in this sacrament by the conscionable using of it; here God tenders it, and it is to be found of us, and therefore let us not deprive ourselves of such a gracious and precious blessing that here is: if we will submit ourselves to the gracious ordinance of God, we may be made partakers of it: the time will come that thou whosoever thou art that art negligent in coming to it, or unprofitable in the participation of the Sacrament of the Lord's Supper, the time will come when thou comest to lie upon thy deathbed, especially when thou comest to judgment, then thou wilt rue this folly of thine with unspeakable woe and misery: I, then you shall cry out, and shame your own souls and your own bodies, because you have not been profitable participators in this Sacrament, and profitably performed it, to the comfort of your own souls.

The Two AND TWENTIETH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

W EE are still to continue in the Argument of the Lord's Supper, for our preparation against the next Sabbath day, when we purpose, God willing, to be made partakers of this Sacrament. We have gone over many names and titles that are given to the Sacrament of the Lord's Supper, which very fitly and lively express the nature of it: some of which names common to the whole action, some to the several parts of it; we have already reckoned up five names or titles that are all common to the whole action; as namely, the Lord's Supper, the Table of the Lord, the Communion of the body and blood of Christ, the New Testament in his blood, and the memorial of Christ's death: I might add to these some other names, that are common also to the whole action, as namely, the Eucharist, the Christian Passover, a Love-feast, and such like; for such names and titles are applied to this Sacrament by many of the Ancients, and approved by some later Divines; and that not unaptly, nor without some probable warrant out of God's word: But yet because I do not find in the Scripture that any of these names or titles are expressly and directly affirmed of this Sacrament, I will pass them by; and now proceed to the second sort of names, that are more proper to the several parts of this Sacrament: For whereas the Sacrament of the Lord's Supper consists of two parts, the bread and the cup; the Scripture by the Figure Synecdoche, putting a part for the whole, doth sometime comprehend this whole Sacrament under the name of bread, and sometime under the name of the cup: I will give you an instance in both: And first to begin with the bread; look into Act. 2.42. and there you shall find this Sacrament called the breaking of bread; and that is the Scripture that God willing we will treat upon for this argument. Acts 2.42. And they continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers. All the contents of this verse do in some sort concern the matter of the Lord's Supper; for not only the breaking of bread, but the Apostles doctrine, and fellowship, and prayers, are matters of necessary use, in and for the right receiving of this Sacrament; and therefore let us take this verse wholly as it lies before us. This verse and the next immediately going before, set forth the gracious and happy success of that excellent Sermon that Peter made, after the sending down of the visible gifts of the Holy Ghost on him and the rest of the Apostles: The sending down of the gifts of the Holy Ghost is shown in the 1.2. and 3. verses: the power and effect of them is shown partly in all the Apostles, all being filled with the Holy Ghost, verse 4. to 13. specially in Peter, who made a pithy, piercing, and powerful Sermon on that occasion, verse 14. to 40. The success of which Sermon is partly touched verse 37. where it is said, that they that heard it were pricked in their hearts, and said unto Peter and the rest of the Apostles, Men and brethren, what shall we do? and it is more enlarged in many particulars from the 43. verse to the end of the Chapter. But the sum of all is briefly comprised in this verse and the next going before: in the verse before it is shown how the Church was thereby increased: in this verse it is shown how that they being increased were afterward employed: their increase is there called their adding to the Church: for though Church be not expressed in the original, yet it is to be understood; as in the 47. verse, and the Lord added to the Church, &c. their increase is their adding to the Church: here is their increase; And this is set forth partly by their number; partly by the means of their adding. Their number, three thousand souls; a plentiful harvest of so little seed; three thousand souls at one Sermon! The barrenness of our times is such as we may make three thousand Sermons, and haply not win three souls; but the fruitfulness of those times were such, that Peter at one Sermon did win three thousand souls: this was the glory, and prime and first fruits of the visible gifts of the Holy Ghost. The means whereby they were gathered to the Church, and admitted to be of the Church, are set down in these words, and they that gladly received his word; there is the means of their gathering: and were baptized; there is the means of their admission: Peter he preached, and many heard him, and so many as gladly received the word were baptized, and thus they were added to the Church: now being thus encreast, in this verse it is shown how they were afterward employed; they continued in the Apostles doctrine, &c. they went on as they began; they began religiously, and they went on religiously: they had the Apostles doctrine, and were called by it; and they continued in the Apostles doctrine, &. The reach of the Holy Ghost here is this, to commend to us the religious practice of religious professors; and so to set before us the right form of a true visible Church, and he sets it down in these few words most pithily and most plainly, that this example of this primitive Church might be a president and direction to all succeeding Churches to continue to the worlds end.

The parts of the verse are two; first, the duties they did perform; secondly, their carriage in performance of them. The duties are in number four; Apostles doctrine, fellowship, breaking of bread, and prayer: These duties though they be in number but four, yet they are of that nature as whereunto we may reduce all other Christian duties whatsoever; so that when it is said here, that they performed these four, it is intended that they were careful also of all other duties belonging to their profession; but in these they labored especially, as those that were the chief and heads of all the rest.

First, the Apostles doctrine, that is, the word of God, and doctrine of salvation that the Apostle preached unto them; Indeed it is the doctrine of Jesus Christ himself: Yet it is called the Apostles, because they were the messengers and ministers of it: no other teachers would they acknowledge but the Apostles only; nor receive no other doctrine but that which they taught them. They had not the whole doctrine of the Apostles as yet revealed to them, for most of them were but newly converted; how could they continue in it then? The meaning is, that that which they had learned, everyone more or less did faithfully continue, and remain steadfast in.

Second duty is fellowship: the word in the original signifies communion, for which cause some understand it of the Lord's Supper; but yet because, first, the word is never so used elsewhere in Scripture without addition, (with addition it is, as in 1 Cor. 10.16. the communion of the blood of Christ, &c. ) and secondly, because the Lord's Supper is significantly expressed in the next words, breaking of bread: therefore I rather understand it according to our translation, fellowship; that is mutual communion and participation in all duties and offices of Christian love and concord one toward another; whereof three particulars are specified in the verses following, verse 44, 45, and 46, they had all things (that is, all worldly goods) common: those that had any, communicating freely to the use of those that had none; here was Christian fellowship indeed, they laid all their goods and possessions together, and made a common stock for the maintenance of the whole Church; and secondly, verse. 36. they continued together daily with one accord in the Temple; here is Christian fellowship, to consent and join all together as one man in God's worship: thirdly, and breaking bread at home; here is Christian fellowship, not only in God's Temple, but even at their own private houses; not only at the Lord's Table, but at their own ordinary meals, they met lovingly together, and drank together, and were Christianly merry together; for so are the words, with gladness of heart.

Thirdly, breaking of bread: the phrase doth sometime, and indeed most properly, signify the receiving of their natural and daily food; as in Luke 24.35. compared with verse 30; and there is good reason for that phrase, because bread is the staff of our life, and the chief of all our food; therefore all our food is usually and fitly comprehended under the name of bread, and breaking of bread; a matter specially in use among the Jews, for they made their bread into Cakes of thin Loaves, and so they might, and ordinarily did break them with their hands, they were not so thick or tough that they needed any knives to cut them; and from this their ordinary practice is the phrase borrowed, and applied to the receiving of their spiritual food in the Lord's Supper, and that very fitly and significantly, there being a breaking of bread after a special manner: The bread there broken is a special bread, that is to say, separate for a special use, and a special breaking of bread, being a lively and teaching sign of the breaking of Christ's body, and so it is called too, Act. 20.7. And the first day of the week the Disciples being come together for to break bread, Paul preached unto them; where it is meant of the Sacrament of the Lord's Supper: and that it is so meant here, it appears to be clear, because of the other religious duties that it is sorted withal, for they would not put in the receiving of their natural food amongst these things: and again, that is put in afterward in 46. verse. and he calls it their breaking of bread at home in opposition to this. Neither yet is it to be understood, that because one part of the Sacrament is here only named, that is, breaking of bread; that therefore they were denied the other, that is, drinking the wine, as the Papists would bear us in hand, but a part is put for the whole; the naming of one part in right reason, certainly presupposing they had the other; as we see in 46 verse. in the receiving of their natural food, only bread, no drink is named; and so it will follow by the Papsits rule, that they had no drink at home neither; a gross inference; but if it be ingenuously and understandingly considered, we cannot but conceive the drink too, and that the naming of the one doth certainly presuppose the other too: specially being things so usually and naturally joined together; so it is likewise in the sacrament, the naming of the bread doth certainly presuppose the wine.

Fourthly, prayers which is specially to be understood of public prayers; no doubt but everyone had their private devotions and prayers, for many of their own private and particular necessities, and no doubt but they were frequent in them too; but yet the other three being public and common duties, this is to be presumed to be so too, and indeed it is the special reach of the Evangelist here, to show their care in public and common exercises; here are the duties which they did perform, which is the first part of the verse.

The second part is their carriage in the performance of these duties, they continued in them: our translation comes far short of the force of the Original, for that signifies not only that they continued in them, (though that be a great commendation) but that they continued in them with much diligence, and with strong patience; they did not (as many of us do) intermit them at their own pleasures, and use them as their own case of worldly business would give them leave; but they continued with much diligence, all other things laid by to give way to these exercises, in their season. Nor yet were they dismayed with the scoffs and reproaches of the world, nor with the opposition of Satan, (as no doubt they had very many) but strongly and patiently went through them all, and still continued their godly courses: This is the fullness of their commendation; the duties themselves are excellent duties, and their carriage in them is as excellent. Good exercises slightly 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 all 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 zeal 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 seal 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 shown before) the right form of a true visible Church in these professors: We may see here what a glorious form 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 be 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 Book of GOD, both in the old and New Testament tends directly to the proof of this Doctrine. I will cull out some few, and first I will give you a place or two for the general; of all duties together, both of the first and second Table; and then I will come to the particulars.

First, for the general: Matth. 28.19, 20. Go therefore, and teach all Nations, baptizing them in the name of the Father, the Son, 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 carry themselves after they are thus planted? verse 20. they must observe and do all those things that the Lord Jesus commanded his Apostles: now Christ Jesus he is a perfect Lawgiver, an exact Teacher; instructing his Apostles no doubt in all duties both of the first and second Table; and therefore all that profess to be of the Church, must be 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 we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this present world: The saving grace of God is here compared to a School-master or Teacher, and consequently professors thereof to Scholars: now what is the lesson that this Master teacheth to all these Scholars? To deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly: that is, to abstain from every sin, and to do every good duty to God, and men, and ourselves, 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 pertain to love, whatsoever things are of good report, if there be any virtue or any praise, think on these things; which ye have both learned, and received, and heard, and seen in me, these things do, and the God of peace shall be with you. These Philippians were much furthered in the profession of the Gospel by Paul's ministry; 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 sum 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 virtue, or if there be any praise, think on these things: as if he should say, You profess the things that are true, think on the things that are true, and do them, and the God of peace shall be with you: you profess the things that be honest; think on the things that be honest, and do them, and the God of peace shall be with you: you profess the things that are just; think on the things that are just, and do them, and the God of peace shall be with you: you profess the things that are pure; think on these things, and do them, and the God of peace shall be with you: you profess love; think on love, and practice love, and the God of peace shall be with you: you profess things of good report; think on them, and do them, and the God of peace shall be with you: if ever you look for peace with God, see that you think on, & do the good things that you profess: ye profess religiously; think and do religiously, and certainly the God of peace will be with you. Here is a most serious exhortation as any is in the Book of God: that is for the general. Now for the several duties of the first and second table: and first of the first table; in the 1 Thess. 5.16. to 21. Rejoice evermore; pray continually; In all things give thanks; quench not the spirit; despise not prophesying. Joy in God; prayer; thanks; cherishing the spirit and good motions; embracing the Word that God's Prophets and Ministers bring unto us: these and such like, are duties of the first Table which we must be exercised in.

And so for the second table, Tit. 3.8. this is a true saying, and these things I will that thou shouldst affirm, that they which have believed in God, might be careful to show forth good works: as many as believe, as many as profess the faith of Christ Jesus, must be careful to show forth all good duties that are profitable to men; which specially are those of the second Table: if we take a view of all true professors that are approved in Scripture; we shall find them all well experienced in the practice of the duties of both tables: it is true they had their failings, but yet this was the ordinary bent of all their courses.

The reasons why we must do thus? there are many reasons.

The first reason is this: because the practice of these duties is the grace of our profession: the grace of all moral virtues consists in the actions of virtue; and the grace of every trade consists not so much in the knowledge of the trade, as in the well managing of that trade: our Christian profession is a virtue and a trade: a spiritual virtue and a heavenly trade, therefore the grace of it stands in our well managing of it, by the practice of all religious duties; godly carriage in servants, the meanest that profess religion, and consequently in all, doth adorn and beautisie and grace the doctrine of God our Savior, Tit. 2.10. not that we can add any grace to religion in it self; no, in it self, and of it self it is most gracious; so that it need not, nor cannot, receive any grace from our doing; but that thereby we grace it before men, our friends that like us the better for it; and our enemies that are put to shame and silence by it; yea and ofttimes are forced to speak well of our Religion for our practice; and we also procure a more reverent estimation of our profession generally in the world: When we take this holy profession upon us, it graceth us; and when we prastice hereby answerable to this holy profession, we grace it; therefore this we must do.

Secondly, this is the life of our faith: it can live no longer then it is exercised in good duties; as Rachel, Gen. 39.1. said to Jacob, Give me children or else I die: so likewise saith faith to the soul of a Christian, give me children, let me bring forth fruits of piety towards God, and charity towards man; else I die and have no life in me. The Apostle saith as much, James 2.26. Faith without works it dead: and Revel. 3.1. God tells the Church of Sardis, That she had a name to live, but was dead; because her practice was not answerable to her profession, verse. 2. her faith and religion was ready to die; how so? I have not found thy works perfect before God; there was a great failing in the practice of Religion; when good exercises die amongst us, saith dies amongst us; when they decay within us, faith decays, it lies a bleeding: but when they are well practiced, that saith worketh by love, that is, both to God and man, then our faith lives and thrives within us: therefore we must practice good duties both to God and men, else faith cannot live within us.

Thirdly, it is the end of our calling: 1 Thess. 4.7. For God hath not called us unto uncleanness, but unto holiness; that is, to the practice of holy and religious duties: when a man is called of purpose to do a work, shall he come, and not do that which he is called to, and come for, this were a shameful and a senseless thing: either let him not come when he is called, or when he is come, let him do that which he is called unto. The main matter that Christians are called unto is holiness, therefore if we do not practice holy and religious duties, we go quite beside the mark, and to the profession we aim at.

Fourthly, it is one main condition that is intended on our part, when we are first admitted to the profession of Christianity; it is so required by God, 2 Tim. 2.19. The Lord knoweth who are his, and let everyone that calleth on the name of Christ depart from iniquity: And it is so undertaken by us in baptism, that we will renounce the world, the flesh, and the Devil, and become dutiful Children unto God in the practice of all holy duties which he requires: This then being our condition in Christianity, therefore we must practice it or else we shall never come to heaven.

Lastly, God scorns and hates all Professors of his name, that will not obey his will, he utterly renounceth them and their profession to be none of his; so he doth here in this world, and so he will do hereafter: so he doth here, as we may see, Psal. 50.16. But unto the wicked saith God, what hast thou to do, to declare mine ordinances, that thou shouldest take my covenant in thy mouth? Lay this to heart, and see if God say not thus to everyone of us here present. What hast thou to do to come into my house, and to profess my name, seeing thou wilt not obey my will, but hatest to be reformed? And so he will scorn and deny them hereafter, Matth. 7.23. Then will I profess to them, I never knew you, depart from me, you that work iniquity; though they profess never so much, yet if their practice be not answerable, God will scorn and hate and renounce them here, and so he will do hereafter.

The Uses are these: First, this serves for matter of reproof, of divers sorts, indeed of all sorts: For who is there here among us, yea what professor living upon the earth, that is not rightly taxed and reproved for the breach of this doctrine? what professing man or woman in the world, can say, My heart is clean in this kind? Everyone is faulty, some more, some less: let our own courses be our own accusers: The whole Land professeth God's Religion, as being a national Church; but how few be there in the whole land, that are daily conversant in the exercises of Religion? either they do not perform them at all, or else if they do them, yet they do not make conscience of them; but they do them overly, and for fashion: at least, they do not make it their daily and continual practice; but only now and then when they list themselves: Who is zealous for the Lord of Hosts? Who stands up to maintain the cause of the common good? but every man is for his own good: nay, who is it that is sincerely earnest for the saving of his own soul? We know that the word of God is scarce in many places, in all places it is little set by; Christian fellowship is banished from amongst us; the Sacraments much abused; public prayers condemned of some, contemned of others; and by some turned into mere babbling: The field of this land hath been plentifully sown with the seed of God's word, but where are the fruits? Thistles, and thorns, and weeds, great store; sins and corruptions, and oaths, without number: ignorance, profaneness, oaths, blasphemies, oppressions, deceit, and all manner of evil reigns and rules amongst us; but good fruits are very few, or none at all: everyone of you knows this to be too true; & if you were asked in your consciences, you would acknowledge and say as much yourselves. Then marvel not, beloved, that the Lord is incenst with anger against this Land; marvel not that so many judgments are inflicted on us; marvel not that such great floods of waters do now make havoc of the commodities of the earth, the corn and the grass; marvel not at this; but rather marvel that the Lord shows not forth his wrath upon us to the utmost, and that he that hath most justly drowned our grass and corn with floods of waters, hath not also poured forth the floods of his everlasting wrath, and drowned us souls and bodies in hell. There is just cause for all this; for the Lord hath made choice of this Land as his own Vineyard, as it is in Isaiah 5. and hath planted it with the best plants, and hath digged it, &c. and looked for grapes, that is, godly and religious duties; but we have brought forth wild grapes, sins and rebellions, and abominations of all sorts; but no pleasing fruits unto God. To come nearer; this City professeth as well as any City in the world, I may safely speak it; none professeth a more holy and sound Religion, nor would seem to be more forward in it; but where is the life and practice of Religion? Is it in our Churches? there indeed it should be; but is it there? we tender indeed ofttimes our bodies there, when our minds are abroad on the world, or here set upon some present vanity. Is it then in our houses? the hard dealing of masters to their servants; the nice education of children in wantonness and idleness, without God's fear, and without any ordinary calling, too too common through this whole City, and the children of our greatest Citizens rue it daily; and our neglect of private catechizing and prayer, witnesseth against us, that it is not in our houses: If it be not in God's house, nor in our own houses, is it then in our shops and ware-houses; indeed there it is most needful, but there it is least used. Lying, and swearing, and deceiving, and over-reaching is there more gainful to us, and therefore are the more practiced. Is it then in the streets? no, they are very stages of naughtiness and vanity. A thousand baits are there to allure our eyes and ears to some evil or other, not one to goodness: religious practices dare not show their heads in our streets. If we look into the City it is bad, if into the Suburbs it is worse; if we look into ourselves, or wives, or our children, or our diet, specially into our apparel; all these testify against us, that we practice nothing less than the Religion we profess.

I said before, no City in the world goes farther in profession than this City; I say now, No professing City in the world is of less or worse practice than this is: professing Cities, said I? nay, those that never professed Religion, Sodom and Gomorrah, we may compare with them; the pride, and fullness of bread, and idleness, and abominable filthiness, and uncleanness of this City, cries out in every corner for fire and brimstone to be poured down from heaven upon us.

To come nearer to ourselves; look into our own Parish and Congregation; I cannot but grieve, and am ashamed, that by my weak labors, and the labors of so many my good Brethren and assistants, so long continued in this place, so few are brought to be duly conversant in religious duties: One is given to the world, another to his pleasure, another to drinking, another to pettishnesse, another envies at his brothers prosperity, another is self-willed, another is a swearer, another a profaner of the Sabbath, another thinks much of an hour or two spent in God's service on the Lord's day: all of us profess Religion, yet this is our irreligious practice: some of you happily make some conscience of the duties of the first Table, hearing, praying, and some other parts of God's worship; but are not so conscionable of the second Table; either you neglect your ordinary calling, or are unjust in your dealing; an exception too common and too just against many great professors. On the other side, some are careful of the duties of the second Table, they are just in their dealing, and will wrong no man wittingly; and so think that is Religion enough to be saved by. Oh my brethren, you are deceived on both sides; it is true that both these kind of duties be good, but so as they be both practiced together, 1 John 3.23. This is God's commandment, that we believe in his Son, and love one another: where all the duties of the first Table are commanded under the name of faith, and the second under the name of love; God commands both, and we must practice both: Thou that art careful in the duties of God's worship, if thou be not withal careful in good duties towards thyself and men, thy faith shall never save thee: On the other side, thou that art careful of good duties towards thyself and men, if thou be not withal careful of the duties that belong to God, thy love shall never save thee.

Second Use: It serves for trial, it will bring everyone of us to the true touchstone, whereby we may prove our profession to be sound and good, we all profess God's holy religion, if our hearts and lives be able to speak for us, that we be duly conversant in the practice of holy and religious duties, we may boldly conclude, that we are true and sound professors: but if our practice be naught, this our profession is nothing worth to us; our Savior himself sets the matter before us in those very terms, Matth. 7.24.28. If we hear God's Word and do it, we build upon a rock, and whatsoever comes we shall surely be saved; but if we hear, and do not, we build but upon the sand, we are foolish builders, we and our building shall fall, and our fall shall be great, even down to hell. And the like touchstone doth the Apostle bring us to, Ephes. 4.21. to 24. Many learn Christ, but none learn Christ as the truth is in Jesus, that is to say, none are endued with any saving knowledge of Christ, but those that have put off the old man, and put on the new, that is to say, those that practice Christ Jesus, as well as profess him.

Last use is for exhortation; let us therefore be as we seem to be, let us do as we say, let us practice as we profess; if ye know these things saith our Savior, oh blessed are you if you do them: If you live in the spirit saith the Apostle, then let us walk in the spirit. The good things we know and profess let us meditate upon them, and do them, and the God of peace shall be with us, with us here, and with us hereafter.

The Three AND TWENTIETH LECTURE UPON THE SACRAMENT OF THE LORD'S SUPPER.

V Pon the occasion of our receiving the Sacrament of the Lord's Supper the next Sabbath, we are now to turn aside from the Catechism, to the matter of the Sacrament of the Lord's Supper. Act. 2.42. They continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayer. The reason why we made choice of this Scripture for the matter of this sacrament, was because the Sacrament of the Lord's Supper is here called by the name of the breaking of bread: that being the first thing we entered upon, that is, the names and titles whereby this Sacrament is called: we shown you that this, and the verse going before, contains the success of the sermon that Peter made immediately upon the coming down of the visible gifts of the Holy Ghost. In the former verse he shows how they were increased: In this verse, how they are employed; They continued in the Apostles doctrine, &c. We shown the parts of this verse to be two: first the duties they were conversant in, the Apostles doctrine, fellowship, breaking of bread, and prayer: Secondly, the manner of performance of these duties, they continued in all these: or they did strongly and stoutly against all oppositions, and yet with all patience, go on in the performance of these duties: One part of the reach of the holy Ghost in this place (I shown you) was to commend unto us the religious practice of religious professors. Another part of his reach herein was to set forth unto us a true form and pattern of a true visible Church. From the first of the reach of the holy Ghost in this place, we have observed this doctrine: That all that profess Religion, their life and practice must be answerable to their profession; they must be daily conversant in the practice of religious duties both of the first and second Table. Now we are to come to the other part of the reach; that is, that the holy Ghost sets before us the pattern and example of a true visible Church in these Christians; and that this is one part of his reach appears plainly by this, because he doth so precisely and exactly set down and describe the carriage and behavior of these Christians after their calling and gathering together; which he would not have done, but that he had a purpose to set before us a true pattern of a visible Church; That these were a Church, it can be no question, for they are expressly so called, verse. 47. the Lord added to the Church, &c. And that they were a true Church, it is no question; for if there were ever any, this was one; the Apostles themselves being their teachers, and the people being so effectually called immediately after the sending down of the visible gifts of the Holy Ghost. And that they were a visible Church, it is no question, because they made open profession of that Christian faith which they had received: and therefore this reach and drift of the place rightly considered, it is as if he should say, these Christians thus receiving the Word, and being thus baptized, as verse. 41. were now a true visible Church. And this is the state and condition that they were grown into and settled upon; they continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayer; and so have a right form of a true visible Church. For the better understanding of this point, we will first consider of the holy Ghost in taking this course; and then secondly, we will come to the instructions: First, let us consider the wisdom of the holy Ghost, in taking this course, and that we may discern in these two particulars; first in that he thought it needful, that there should be some exact pattern of a true visible Church extant in scripture, that all succeeding Churches were to be examined by and conformed unto; secondly, in that he made choice this Church, as a most fit pattern for that purpose. First we are to consider of the wisdom of the Holy Ghost, in that he thought it needful, that there should be some exact pattern of a true visible Church extant in Scripture, for all succeeding Churches to be examined by and conformed unto: The Lord saw that it would be a matter of great consequence; he knew on the one side, that many congregations would pretend themselves to be a true visible Church, when indeed they are not so; and on the other side, he saw that those which are true Churches indeed, would be called into question about their state, by their enemies slandering them, and traducing them as false Churches: And therefore he would have some absolute pattern of a true visible Church to be found in Scripture, whereby true believers might justify themselves, and their own standing; and convince all false Churches whatsoever: As a straight rule shows both the crookedness of that which is crooked, and the straightness of that which is straight; So a true pattern of a true visible Church, serves as well to discover the falsehood of a false Church; as to confirm the truth of a true. The Lord knew that many Christians would be much offended at the manifold differences that from time to time would arise amongst professors, touching the state of a Church; and so stand in a mamering not knowing what Church to join themselves unto; and therefore for their sakes he thought it fit and needful, that such a pattern should be set before us, as that we may be resolved which Churches we may safely and boldly enter into, and stand in communion withal: And howsoever this also might be and is sufficiently taught in the Scripture by certain precepts, rules, and directions, yet one example and pattern doth more sensibly work upon us, and sways us more in our understanding, judgment, affections, and practice, than twenty precepts: examples are strong persuaders, and pregnant and lively teachers; and therefore here is the wisdom of God that he doth thus furnish us with a true pattern of a true visible Church in Scripture: secondly, herein the wisdom of God doth also appear, in that he makes choice of this present Church, as a most sensible and fit pattern for that purpose: for this was the first Church that ever was after Christ's ascension, and the visible coming down of the gifts of the Holy Ghost; and we may call it the very prime of the Primitive Churches: and where shall we have a fitter pattern of a true visible Church, than that which is fetched from the first visible Church after our Savior's ascension. Vsually God's ordinances are best at the first institution, when they are fresh out of God's hands, spick and span new as it were: In time when they come into men's handling they are degenerate and corrupted; but at the first when they come out of God's handling, then they are most pure and sincere. Marriage is the ordinance of God; and the first marriage that ever was, was the best marriage that ever was; and that is the pattern that all other are to be examined and fashioned by; as our Savior showeth, Matth. 19.4.5. the Lord's Supper is God's ordinance; and the first that ever was was the best that ever was; and that is the pattern which all other Suppers of the Lord are to be framed by; as the Apostle showeth, 1 Cor. 11.23. So this being the first Church after Christ's ascension, was in best case of all other Churches; and therefore that was a fit pattern for other Churches to be tried and censured by. But some will except, and say, What, is this the best Church that ever was? What say you of the particular Churches that were soon after? as of the Church of Rome, and Corinth, and Ephesus, &c. I answer, they were goodly Churches, and had some more outward complement than this had; but they had no more for substance than this had; yea, they had many failings and corruptions that this as yet was free from. Others will except and say, But what say you of the Church when our Savior himself lived and was personally present, and preached on earth: I answer, first, That even in respect of Christ's own personal presence, yet this is nothing inferior to that; for now after the sending down of the Holy Ghost he is present with them by his Spirit; and this presence of his by his Spirit, is as effectual for all saving purposes as his bodily presence was; as our Savior shows, John 14.16, 17, 18. Secondly, I say, that setting only Christ's personal presence aside, that was not comparable to this; for then the Church was not so thoroughly furnished with gifts as now it was; yea then the Apostles themselves had not received that fullness of power from on high as now they had. Take it thus, Christ Jesus by his life, and preaching, and miracles, did as it were plant the Church; Christ Jesus by his death and resurrection did as it were water the Church; Christ Jesus by his ascension and sending down of the Holy Ghost, ripened his Church, and furnished it with all sufficient gifts, and brought it to perfection. Besides, that Church was only a provincial Church, consisting of Jews only within Judea, but this is a more general Church, gathered out of all the Jews and Proselytes of any nation under heaven, as verse 5. And indeed this Church is the womb of all other Churches from thence to the end of the world; all of them issuing and proceeding out of this, as so many streams out of one fountain. Rome pretends and challengeth it self to be the mother Church, but falsely: this, this is the true mother Church of all true visible Churches: And therefore as the proverb is in another case, Ezek. 16.44. As is the mother, so is her daughter: so in this case, such as this Church is, that is the mother; such are all her daughters, such are all true visibly Churches: So we see the wisdom of the Holy Ghost, in setting down this Church as a pattern to all true visible Churches whatsoever.

Now secondly we are to proceed to the instruction that hence ariseth: The doctrine is this: In that the state of this Church is set before us as the pattern of true visible Churches, by this, that they continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayer: Observe, that wheresoever the Word is truly preached, the Sacraments rightly administered, and the duties of prayer to God, and love to our brethren religiously and conscionably practiced, there is a true visible Church of God: I name the manner of performance, together with the duties, because it is said in the Text, they continued in them; which intends that not only they had such duties, but also that they were duly and rightly practiced: and the doctrine holds, and so is here meant reciprocally, that is to say, both ways; as thus; first, wheresoever these duties are, there is a true visible Church; and secondly, wheresoever is a true visible Church, there are these duties. For proof of the first, that wheresoever these are there is a true visible Church, look in the 10. of John, the 4. and 27. verses: in the fourth verse our Savior saith, He goeth before his sheep, and they follow him, for they know his voice: and in the 27. verse he saith, My sheep hear my voice, &c. Christ goes before his sheep, that is, in the use of his own saving ordinances, the Word and Sacraments, leading them along thereby in the ways of salvation: for by the voice of Christ there mentioned, is directly meant the Word preached; and under that the Sacraments are comprehensibly understood, which do always attend upon the Word, as the Seals upon the Writing. And the same voice of Christ commanding the exercises of prayer, and of love, doth consequently include them also: and when it is said is the 27. verse, They hear his voice, and follow him; there is set down the practice of these duties: So then if one should ask us who are the sheep of Christ, the answer is ready; they that hear his voice, and follow him: which is as much to say, If any ask which is the true visible Church? the answer is ready; there where is the ordinary use of the Word and Sacraments, and prayer, and love to the brethren: Matth. 28.19, 20. Go teach, &c. The business that there the Apostles are employed in, is the planting of visible Churches in the world; the means whereby they are to plant them, are teaching and baptizing; that is, the Word and the Sacraments: and what must they teach them, but to observe all that Christ commanded? now Christ had instructed them specially in prayer, teaching them what, and how to pray; and gave them also a special charge to love one another, as that being his own special commandment, John 15.12. therefore where these things are thus in use, as Christ commanded them, there is a true visible Church.

Secondly, wheresoever there is a true visible Church, there the word is truly preached, the Sacraments rightly administered, and prayer to God, and love to our brethren religiously and conscionably practiced: I do not say they are there in their height, but in some decree; I shall not need to prove this, for all the Churches commended to us in Scripture for true Churches, had these; as Corinth, Ephesus, and the rest, as might be proved either directly or by necessary consequent in them all; no nor any instance in the Scripture to the contrary: so the doctrine is proved.

The Reasons are these: First, where these things are thus used, there is the promise of Christ's special presence and blessing; Matth. 18.20. Where two or three are gathered together in my name, there am I in the midst of them, saith our Savior. What is it to be gathered together in his name? but to join together in the true use of his own saving ordinances, in the Word, Sacraments, Prayer, Fellowship, and such holy duties? Therefore where these are, there is Christ's saving presence and promises: now Christ's saving promises are peculiar to the Church; he is the head, the Church is the body; the head hath no life to communicate to any but to its own body, therefore there is Christ's true Church. Now the Congregation there spoken of is a visible Congregation, as appears in the 17. and 18. verses; where he speaks of excommunication, and such like; therefore where these are, the Word truly preached, Sacraments rightly administered, prayer to God, and love to the brethren, religiously and conscionably practiced, there is a true visible Church. And this might further be enlarged in everyone of these particulars here mentioned; where the word is truly preached, there is a promise of Christ's presence and blessing, and so where the Sacraments are rightly administered; as we may see in Matt. 28.18, 19. Go teach all nations, baptizing them, &c. and loe I am with you always until the end of the world. And so for prayer; the Lord hath promised his saving presence and blessing to those that are conversant in religious prayer: Matth. 18.19. If two of you agree in earth upon anything, whatsoever they shall desire, it shall be given them of my Father, &c. And so for love to the brethrē, God hath promised his blessing to be there forever where this love is, Psalm 133. the last verse: If God promise then his saving presence and blessing to everyone of these in particular; then where all these meet together there is a promise of his saving presence and blessing much more; now Christ's saving presence and blessing being peculiar to his Church, then where these are there is a true Church.

Secondly, where these duties are truly practiced, there is true saving faith, at least in outward profession. Now what is a true visible Church, but a company of those that openly and jointly profess the true saving faith; therefore where these are, there is a true visible Church: Let men profess what other Faith or Religion they will, though never so plausible a Religion, and never so zealously professed; yet only the profession of this Faith and Religion makes a true visible Church; yea, where these duties are practiced, there is true saving faith indeed; at least in some, though not in all; for they are the means to beget and confirm faith; that is, the Word and Sacraments; and God's blessing always attends on the ordinary use of these means, to make them effectual to some for salvation: And there also are the special exercises of saving faith; prayer to God, and love to the Saints; and it cannot be, at least charity forbids us to think otherwise, but that though many amongst them, yea most of them should be Hypocrites, yet some perform those exercises in the truth and singleness of their harts, and so there is a true Church; if it should so fall out that all should be Hypocrites, yet professing and outwardly practicing these duties, they are a true visible Church, in regard of the truth of the visibility of it. But because always in such congregations there are by the blessing of God some true believers, therefore they are true Churches visible in regard of the truth of a Church among them. And I take it, this is the proper sense of the speech, when we speak of a true visible Church; that there be some true believers amongst them, that make profession of the saving faith, for whose cause they and others that join with them, are rightly called a true Church visible; and not only a true visible Church: but that they are as truly a Church as they are truly visible.

Thirdly, there be the true and right causes of a true visible Church: as first, the efficient, God in the ministry of his word: James 1.18. Of his own will begat he us by the word of truth. Secondly, there is the material cause, Saints by calling, 1 Cor. 1.2. Thirdly, there is the formal cause, their joint and open profession in the use of God's saving ordinances. Lastly, there is the final cause; the glorifying of God in the embracing of his saving Faith and Religion: now where these causes are, it is impossible but there should be a true Church; except the Lord's own labor be in vain, which cannot be.

Lastly, there be the true constituting parts of a true visible Church; there is Christ the head, as we shown in the first reason; and there be the members, Ministers and people; The Ministers preaching the Word, administering the Sacraments: instructing and persuading to the duties of prayer and love: And the people conscionably obeying and practicing those duties; therefore there is the whole body of a true visible Church.

The Uses:

First use is matter of reproof of sundry Adversaries: first of those that oppose the first branch of the doctrine; Some congregations say they have these, and yet are no true visible Churches: but let them show me any such Congregations, where these are in any true measure; and then let them show me any just cause why these should not be a true Church: They may be heretical Churches, and yet true Churches; and they may be schismatical Churches, and yet true Churches, except they overthrow the foundation; and if they overthrow the foundation, then the Word is not truly taught and received amongst them, nor any other of these duties religiously practiced.

Secondly, it is for reproof of those that oppose the other branch of the doctrine: Some Congregations say they are true visible Churches, and yet they have not these things yes, they have them in some measure, more or less, or else they are no true visible Churches: at least they have the Word truly preached amongst them, which doth inclusively comprehend the other duties. The state of a true Church is rightly to be weighed and considered, and accordingly these things may be affirmed of it. There is a beginning Church that hath the beginnings of these things: and there is a flourishing Church, and that hath all these things in some good beauty and perfection: and there is a Church in persecution, and that hath these things, yet with many oppositions and interruptions: there is a decaying or a dying Church, and that also hath these things though decaying and dying, as we may see in the Church of Sardis, Rev. 3.1, 2, 3.

Thirdly, it reproves those that pretend themselves to be the true Church, and yet are destitute of these things. As the Popish Church, I mean the faction of the Pope and Cardinals and Jesuits, which challenge to themselves, to be the only, or at least the chief visible Church on earth; and yet are far to seek in the practice of these duties: For first; the Apostles doctrine that is amongst them, is mingled with men's traditions; and mastered by the Popes interpretation; and subdued unto the censure of their Church; and so upon the point, it is their own doctrine, not the Apostles. Then for the Sacraments of God, they have them indeed, yet sorted with the Sacraments of men, and corrupted with many profanations and superstitions; and foully stained with men's inventions. And concerning brotherly love and fellowship, herein they would seem to excel all other; oh say they, we are full of Alms, and good works. And no marvel: For which of us would not give all he hath to the poor, if he were thoroughly persuaded that he should merit heaven by it. But what is their practice of love? to get all to themselves: for look in all places where Popery hath reigned, & tell me if they have not encrocht, upon the greatest, or upon the richest and fattest part of the Land; if they do part with anything, it is to uphold the Popes crown, or the Jesuits faction. And if they did build hospitalls, or give alms, they did it with opinion of merit, which mars all to themselves; or to be seen of men, and then they have their reward: happily the poor fare the better for it, but they themselves perform no true service to God in it; nor yet can receive no true comfort by it. So for prayer, many of them spend a great part of their time in prayer, but they pray to Saints, as well as to God; yea they do not pray to God, but by the intercession of Saints: and all is done usually in an unknown tongue, without understanding; they know not what they ask; and what comfort can they have in such prayers? So then howsoever they pretend, and say we have the Church, we have the Church; yet it is but as the Jews said, The Temple of the Lord, the Tēple of the Lord; when indeed they were destitute of the true worship of the Lord. I doubt not but that there live under that government, many true believers, that worship God in some measure in spirit and truth. But how that popish faction may be called a true visible Church, that I refer to the censure of this doctrine.

The second use is for application, to this present particular Church of England that we live in. First, here is matter of confirmation, that we have a true visible Church, and that our standing in it, is warrantable, safe, and good; and if we walk conscionably and uprightly therein, we are in the ready way to heaven; for to live in a true visible Church is not a thing so comfortable for it self, but for the greatness of the consequent, because if we are in a visible Church, and live accordingly, we are in the ordinary way to salvation, else not. Therefore it stands us much upon, to to look well to ourselves herein: if therefore any of us be scrupulous in ourselves, or any other of our adversaries deny us to be a true Church, or call us in question about it, here is a sure evidence to confirm and secure us in it; we have through God's mercy the Apostles doctrine amongst us truly preached; the Sacraments rightly administered; the duties of prayer to God, and love to the brethren by many of us religiously and conscionably practiced; therefore we are a true visible Church. And this we dare to hold out as a flag of defiance against all our opposites and slanderers, the Papists on the one side, and the Separatists on the other: let them say and do their worst to disprove us in it; we do not justify any abases or corruptions amongst us, God forbid we should; no, we abhor them; and mourn and groan under the burden of them, and pray to God against them; and use all the lawful means so far as in us lies, for the reformation of them. But for the true being of our Church, being impugned by our adversaries, we must justify God's ordinances amongst us. I say therefore again, and I speak it with confidence, and comfort, and glory to God, we have the Word truly preached, the Sacraments rightly administered; the duties of prayer to God, and love to the brethren in some good measure amongst us religiously and conscionably practiced, therefore we are a true visible Church.

The Papists lay hard at us, you the Church, say they! no, you are a company of heretics, and no true Church. We answer, we embrace the Apostles doctrine, the written word, wholly and only; that, and nothing but that for matter of faith; and if this be heresy, we are content to be called heretics: and we say further with Paul, Acts 24.14. After the way that they call heresy, so worship we the God of our fathers: we believe the Word of God, and all that is written in it, and desire to live by that rule; let these men call it heresy, or what they will, we know we worship God in it aright, therefore are no heretics as they charge us to be.

The Separatists they charge us also that we are no true Church; you a true Church, say they! no, you are a limb of Antichrist. An uncharitable speech and a heavy slander, and till it be substantially proved, the burden of the slander lies on themselves, and the Lord forgive them, or rebuke them for it: hear is our shield again, to ward off this fiery dart too: if the Apostles doctrine, and fellowship, &c. be Antichristian, then let us be taken for limbs of Antichrist; but if these be true Christian duties; then we that in the truth of our hearts labor the practice of these duties, are a true Christian Church. But say they you fail in many things, you have not the discipline of the Church, and therefore are no true Church. I answer, some discipline we have, though not that which they pretend: But what then, if we have not that discipline which they pretend, are we therefore no true Church: by the same reason this Church here mentioned, may be proved to be no true Church neither: for the discipline which these men pretend, was not in use, nor in being, nor in name, when this Church was in this glorious beauty; for as yet there were no deacons at all, as is plain in Chapter 6: and yet they are the first and most exceptionlesse Church-officers, next unto the Apostles that the Scripture speaks of: I but say they, the discipline which was presently after established, was to be used in all other succeeding Churches forever. I answer, it is true, that the same discipline that was established by the Apostles for all succeeding Churches, is to be retained and used in them all: but that one and the same discipline in every particular is so established in the Word for all Churches, that rests to be proved. I say in particular; for in the general, we confess discipline, and we have discipline, though not that particular which they urge; yea they must not only prove that there is such a discipline in particular, but also that it is essentially or inseparably necessary to the true being of a true visible Church, else their argument against us is of no force at all, (You have not such a discipline, therefore no true Church.) Now, for our parts we do acknowledge discipline necessary for the beauty and well being of the Church; but not essentially or inseparably necessary to the truth and being of it; for if it were so, then Christ should be the head of divers Churches differing in essence and nature: and that this Church that had not this discipline did differ in essence and being from the succeeding Churches that had it; which is false and impious to affirm.

Secondly, it should teach us thankfulness to God, that we of this Nation which once sat in darkness and in the shadow of death, that were first drowned in Paganism, and after in Popery, that now we should have this great light shining amongst us; that we should have the Word and the Sacraments, and the duties of prayer to God, and love to the brethren in some measure conscionably and religiously practiced amongst us; this we are to be thankful to God for; we do not justify any corruption that is amongst us, they are our own; but these good things are God's, and therefore he is to have praise and thanks for them.

Thirdly, it should teach us to live and rest in the communion of this Church; hearken not to whisperers and seducers that would entice you from us, and say, Come to this Church, go to that Church, &c. they are like unto those that our Savior forewarns us of in these last times, Mat. 24.23. that say, Loe here is Christ, and loe there is Christ, (for he that tells us of a new Church, may as well tell us of a new Christ) but believe it not, saith our Savior: so say I unto you, Give no ear to them, go not after them, stand fast in that Christian resolution of Christ's Disciples, John 6.68. Christ asketh them in the 67. verse, What, will you also forsake me? they answer him very graciously and resolutely, Master, whither or to whom shall we go? thou hast the words of eternal life: our Church hath through God's mercy the Apostles doctrine, the words of eternal life; and therefore whither or to whom should you go from us?

Fourthly, it should teach us to make use of these duties, by frequenting the preaching of the Word, and the Sacraments, and Prayers, and joining together in love-duties; let us labor to walk in the light of the word, and to profit by it, while we enjoy it, lest it be taken from us and given unto those that will bring forth better fruits than we have done: And seeing we tender ourselves monthly to receive the Sacrament of the Lord's Supper, let us take heed how we come to it; let us not come hand over head to the receiving of it; but let us bring our wedding garment, Faith and Repentance with us; that so we may be welcome guests to the Lord's Table.

Lastly, let us pray to God for the continuance of these means amongst us; pray for the peace of Jerusalem; wish her prosperity▪ let us do all we can to procure her wealth; and if there be any abuses or corruptions amongst us, let us pray to God to reform them; and let us not go beyond the compass of our callings; for we have no means to use for redress herein, but prayer to God, that he would be pleased to remove all abuses, and to continue these means unto us, that as he hath made us a true visible Church; so he would continue unto us his Word, and other his saving ordinances, that we may be a true visible Church every day more purer than other unto the worlds end.