Twenty-Three Sermons, Lecture 14
THE FOVRTEENTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
WEE are now to make our digreſſion into the argument of the Lords 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 eate this bread, and drinke this cup, you ſhew the Lords 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 Lords Supper, in the former part of the verſe, As oft as you ſhall eate this bread, and drinke this cup. Secondly, here is a caution and condition that it is to be performed withall, in the latter part of the verſe, You ſhew forth the Lords death till he come. Concerning the action wee noted two things: Firſt, the parts of it; and then the frequenting of it: the parts of it, to eate this bread, and drink this cup; the frequenting of it, So oft as you eate it, you ſhew the Lords death till he come. We have begunne with the parts of it already, and therein we have ſhewed how that the Apoſtle deſcribing the Sacrament of the Lords Supper, ſets it forth by the uſe of it, not by having of it, or by having acceſſe 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 Lords Supper conſiſteth in matter of action and uſe. Then againe we noted in the ſecond place, That whereas the Apoſtle here ſpeakes 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 remaine bread and wine. So farre 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 Lords 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 eate this bread, and drinke this cup, he ſets them forth by a note of excellencie.
As in all things we muſt keepe a meane without going too farre, or comming too ſhort, ſo ſpecially in matters of religion we muſt be ſure to keepe 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 ſtraine that the Lord himſelfe hath ſet upon them: we are apt enough to erre as well on the one ſide as on the other, as well on the right ſide as on the left, and to erre 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 Lords Supper: ſome doe erre on the right hand in their eſtimation of them, thinking too highly of them, as the Papiſts doe, 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 erre on the left hand in their eſtimation of them, they eſteeme too meanly and baſely of them, as the prophane people of the world, they generally eſteeme the bread and wine at the Lords Table, no better than the bread and wine at their owne table. To meet with both theſe errors, and ſo to keepe our hearts upright in the profeſſion of Gods truth herein, the Apoſtle in this ſhort ſpeech gives us a good caveat and preſervative. And firſt that we may not thinke too highly of them, and ſo erre on the right hand, as the Papiſts doe, the Apoſtle ſtill calls them bread and wine, ſhewing that in the nature and ſubſtance of them they are the ſame as they were before: next, that wee might not erre on the left hand, and thinke too meanly and baſely of them, as the prophane people doe, hee extolls them by a note of excellency, this bread, and this wine; though the bread be but bread in it ſelfe, and the wine be but wine in it ſelfe, yet hee ſpeakes 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, wherby they are advanced above all other bread and wine whatſoever; As oft as you eate this bread, and drinke this cup, ſaith the Apoſtle, you ſhew the Lords death till he come.
The doctrine hence to be raiſed, is this, namely; That howſoever it bee that the elements of bread and wine that are uſed in the Lords 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 bee made parts of the Sacrament, in this reſpect they are things of farre greater excellency than all ordinary things of that kinde are: this bread is farre more excellent bread in reſpect of the uſe of it, than any other; and this wine is farre more excellent wine in reſpect of the uſe of it, than any other; this is the reach of the Apoſtle, in that he ſpeakes ſo emphatically, this bread, and this cup. Marke the doctrine; howſoever it be that the elements of bread & wine that are uſed in the Lords 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 kinde; this bread is more excellent than any other bread, and this wine dedicated to this uſe, is farre more excellent than any other wine: We ſhall not need to goe for proofe of this doctrine any further than this Chapter: This Chapter affordeth us very pregnant proofes of it. If we marke the Apoſtle, he points out here three differences betweene our ordinary food that we have at our meales, and this extraordinary food that we have at the Sacrament of the Lords Supper.
The firſt is in the 20. and 21. verſe, When you come together therefore into one place, this is not to eate the Lords Supper, for every man when they ſhould eate, taketh his owne ſupper afore, and one is hungry, and another is drunken. Our ordinary food is our owne food, our ordinary ſupper is our owne ſupper, but this extraordinary food is not our owne food, but the Lords food, it is not our owne ſupper, but the Lords Supper: When we come to eate of this bread, and to drinke of this cup, it is the Lords Supper: as if the Apoſtle ſhould ſay, Look how much difference there is betweene that which is your owne, and that which is the Lords, ſo much difference there is between your owne bread and wine, which you have at your owne Table, and that bread and wine which you have at the Lords Table; and looke how much you preferre that which is the Lords, before that which is your owne, ſo much you muſt preferre the bread of the Lords Table, before your owne bread; yea, the bread and the wine in the Sacrament, if it be not received with this reverent acceptation, that it is the Lords bread, and the Lords wine, ſurely they are not the Lords unto us, but our owne; no more benefit comes to us by them, than by our owne bread and wine at our owne table: and this is the reach of the Apoſtle in theſe two verſes: there is the firſt difference, this is the Lords, and the other is our owne; and as we prefer that which is the Lords, before our owne, ſo we muſt preferre the bread of the Lords Table before the bread of our owne table.
The ſecond difference which the Apoſtle points at, is this in the 22. verſe, Have you not houſes to eate and to drinke 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 owne 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 Gods children, for his houſe, and family. I hope there is none of you but doe eſteeme more highly of the houſe of God than you doe of your owne houſes, and therefore by that learne to eſteeme of theſe myſteries, the bread and wine in the Church of God, above that which you receive at your owne 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 betweene this bread and other bread, betweene this wine and other wine: other bread and wine they are but naturall or artificiall things, ſerving only for the worke of nature; but this bread and this wine that is in uſe in the Sacrament of the Lords ſupper, over and beſides that naturall and artificiall face that is ſet upon them, over and beſides that which they have in nature, theſe have a ſupernaturall condition impoſed upon them frō above, whereby they are advanced above any other bread and wine, and made ſerviceable for the worke of Grace.
So then you ſee, the Apoſtle having pointed out theſe three differences, it makes the Doctrine very cleare, That the bread and wine which is in uſe in the Sacrament of the Lords ſupper, is far more excellent than any other bread and wine whatſoever. To confirme this, let us adde to the words of the Scholar, the words of the Maſter, Luke 22.19, 20. it is ſaid there, that our Saviour tooke the Cup, and ſaid, This Cup is the New Teſtament in my blood. See how fitly Paul the ſcholar imitates and followes Chriſt his Maſter. Chriſt himſelfe 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 Saviour was then at ſupper; I, not at an ordinary ſupper, but eating the Paſſeover: that ſupper being ended, hee ſaith, This Cup is the New Teſtament in my blood. He tooke the ſame Cup, and being to dedicate it to the uſe of the Sacrament of the Lords 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 Lords ſupper, they are farre better, and of far greater uſe and excellency than any of our ordinary food, yea better then the bread and wine that wee have not onelyonly at our owne 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 Ieſus 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. Hee changeth his ſtyle, and whereas hee 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 Lords bread: therefore it is this cup, a cup of excellencie, becauſe it is the cup of the Lord Ieſus Chriſt. Generally wee doe eſteeme things to bee ſo much the more excellent, according to the excellencie of him that ownes thē, or that they belong unto. Why Chriſt is far above al excellencies, principalities, powers, and dominions whatſoever; we muſt needs therfore acknowledge, that this bread and this wine is farre more excellent then any other in regard of the owner of them. It is true indeede, 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 ſpeciall owing of theſe creatures, whereby they belong to Chriſt Ieſus, and that in many reſpects: Firſt, beſides that they are his creatures as other things are; theſe are Chriſt his owne by inſtitution, becauſe Chriſt hath inſtituted them by his owne Word, and likewiſe by his owne fact, that they ſhould bee a part of his owne ſaving Ordinance. Secondly, they are his owne by repreſentation, for as they are a part of his Ordinances, ſo they are a lively picture of Chriſt Ieſus, whereby he repreſents and tenders to the eye of every faithfull beleever all that ever he hath done, and ſuffered for them. They are his owne by repreſentation, as Caeſars picture is his, becauſe it carryes his reſemblance; ſo this Bread, and this Wine is Chriſts, becauſe it hath the picture of Chriſt, and repreſents unto the faithfull Chriſt Ieſus, and the whole worke of our redemption. Thirdly, they are his owne by communion, becauſe the bread and wine in the Sacrament of the Lords Supper, are as it were the Lords agents, wherby Chriſt Ieſus doth communicate, and convey, and worke himſelfe through the lively operation of the Holy Ghoſt into the hearts of every true beleever, that doth receive him worthily, I Cor. 10.16. The Cup of bleſsing which we bleſſe, is it not the Communion of the blood of Chriſt? the bread which we breake, is it not the Communion of the body of Chriſt? So then you ſee, the bread and the wine in the Sacrament of the Lords Supper, is Chriſt his owne 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 himſelfe hath bleſſed them with his owne mouth, word, and fact, at his firſt inſtitution. Likewiſe, hee hath commanded the Apoſtles and Miniſters from time to time to bleſſe them ever in the uſe of the Sacrament: our Saviours bleſſing them at firſt, doth thereby convey a bleſſing to all Sacraments of that kinde that ever ſhall be afterward uſed according to Gods Ordinance; if the firſt fruits be holy, then ſo is the whole lumpe: 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 commandement that our Saviour gave to the Apoſtles and Miniſters, that they ſhould bleſſe thoſe creatures, it implyes a promiſe, that when Miniſters pray for a bleſſing upon them according to Gods Ordinance, God will bee preſent with them to bleſſe them: and therefore they (in regard of the bleſſing) are more excellent then any other. But do we not bleſſe other creatures, as our ordinary food? Yes, but this is a ſpeciall bleſſing after another manner; ſuch a bleſſing, as by which they are dedicated to the ſervice of God. Marke how the Evangeliſts & the Apoſtles ſpeake of the bleſſing of theſe, Marke, 14.22. ſaith, that he gave thankes; Matthew ſaith, ch. 26. v. 26. He bleſſed them. What ſhall we ſay, doe theſe differ one from another? In the generall both agree, though in maner of ſpeech there be ſome difference: It is true, the main actiō that our Savior was then imployed in, the bleſſing of the Creatures, was invocation, and thankeſgiving; and thence it is ſaid by Marke, He gave thanks: yet it was not barely a thankeſgiving, but ſuch a thankeſgiving, as whereby he procured a bleſſing upon them, that they ſhould be effectual not onelyonly for nouriſhing purpoſes, as at our owne meales, but evē for ſaving purpoſes to every faithfull receiver: It was ſuch a thankeſgiving, by wch they were dedicated, & conſecrated, as outward parts of Gods worſhip, to his owne immediate ſervice; and thence it is ſaid by Matthew, that Hee bleſſed them. And that wee may know it was more then ordinary, the Text ſhewes, Matth. 26.26, 27. that he having bleſſed or given thankes for the Bread, he gave thankes alſo for the Wine, pronouncing a ſeverall bleſſing upon each of them; whereas ordinarily our bread, and our drinke are both bleſſed together by one and the ſame giving of thankes.
Reaſon 3 The third reaſon, they are excellent in regard of the uſe that they are dedicated unto; namely, to be ſignes, & ſeales, & pledges of the covenant of grace; that bread, & that wine that do aſſure us of the favour of God, and of the forgiveneſſe of our ſins, & of the grace of ſanctification, & of our incorporation into Chriſt Ieſus, do well deſerve to be called this bread, and this wine, as being of a higher degree, and of a better ſtampe then any other.
Vſe 1 The uſe teacheth us matter of reſolution in our judgements. Concerning the bread and the wine in the Lords Supper, ſometimes we read in Scripture that they are ſpoken but meanly of, and ſometimes very highly of: ſometimes it is onelyonly called bread, and ſometimes the body of Chriſt: ſometimes it is onelyonly called the Cup, and ſometimes the blood of Chriſt. Here is reſolution of judgement ariſing from this doctrine: Wee muſt diſtinguiſh betweene the nature of the thing, and the uſe of the thing, and then the matter is very cleare: In the nature it is but bread and wine, but in the uſe it is the body and blood of Chriſt. If we would tye our ſelves to this rule, alwayes 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 ſelfe; 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.
Vſe 2 The ſecond uſe teacheth us not to marvaile that the unworthy receiver of this Sacrament, that he doth himſelfe ſo much wrong, as to hazard himſelfe to the wrath and judgements of God, He that eates and drinkes unworthily, eates and drinkes his owne damnation: The reaſon is, becauſe it is this bread, & this cup: theſe matters being ſo holy & ſāctified and dedicated to ſuch a ſacred & holy uſe: whoſoever diſcerns not theſe things, but takes them as they are in their owne nature, hee eates and drinkes his owne damnation, and is guilty of the body and blood of Chriſt; it is not as to eate bread at home, for that being moderatly taken doth not hurt a man, though oft-times it doth him little good: but he that eates this bread, and drinkes this cup, and diſcernes not the bodie and blood of Chriſt, he eates and drinkes his owne damnation, and is guilty of the bodie and blood of Chriſt; he is not onelyonly guilty of the ſpoile of ſo much bread and wine, but of this bread, and this wine; he is guiltie of the body and blood of Chriſt.
Vſe 3 The third uſe is matter of in inſtruction, teaching us firſt how religiouſly, reverently, and preciouſly we ought to eſteeme of theſe holy and heavenly Myſteries, wee muſt labour to be lifted up in our hearts and thoughts to a higher ſtraine, when wee come to partake or but to thinke of this bread, above the reach of nature: wee muſt not be earthly and carnally minded to behold the bread and the wine onelyonly 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 thinke in his heart, it is but bread, and it is but wine, and what gteat matter can you make of it? I anſwere to them as Moſes did to thoſe in the 16. of Exodus verſ. 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 eate, 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 eate, and to drinke, and to feed not our bodies onelyonly as Manna did, but even our ſoules to eternall life.
2 Then againe it teacheth us, not to ſtay there in the admiration of theſe things, as many doe, but know that you muſt goe on, and as you eſteem reverently of it, ſo likewiſe earneſtly and fervently to deſire it. Wee know for our parts, that the beſt things wee moſt of all deſire, ſpecially in the matter of our dyet; the beſt, the fineſt, the whiteſt, & the wholſomeſt bread: ſo for wine the beſt, the quickeſt, the neateſt, and the richeſt wine is deſired moſt. Oh that wee were as wiſe for the dyet and welfare of our ſoules, as wee are for the dyet of our bodies. This bread is the beſt bread, the fineſt, the whiteſt, and the wholſomeſt bread that ever man did or can eate: this wine is the beſt, the quickeſt, the neateſt, and the richeſt wine that ever any man did, or can drinke: therefore how ſhould wee be ſtirred up with an earneſt and fervent deſire after this bread and this wine.
Mark and minde that of the Apoſtles, in Iohn 6.34. Chriſt had told them, verſ. 33. that the bread of God is hee which commeth downe 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 himſelfe, but this is ſpoken of Chriſt in a ſacramentall ſenſe; let us therefore follow their example, and let the conſideration of the excellency of this bread ſtirre 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 monethmonth, but every day if it were poſſible: our little comming to it, ſheweth our little deſire of it.
But to goe further; wee muſt not onelyonly reverently eſteeme of it, and earneſtly deſire it, but alſo labour to be worthy receivers of it. Whenſoever wee come to the Lords Table, let every one of us ſee we bring a pure ſoule and a cleane heart, purged from the leaven of all maliciouſneſſe, and cleanſed from the ſinfull humours of our owne nature, emptied of the filthy and noyſome corruptions of the world and of the old man. Let us come with a pure heart, and a ſanctified ſoule, a cleane veſſell to put this holy and ſanctified foode into. For otherwiſe, if thou come as an unworthy receiver, all will bee marred, that is to ſay, both the bread, and the receiver; the unworthy receiver defiles this ſanctified bread unto himſelfe; and this ſanctified bread ſhall condemne the unworthy receiver: ſo both ſhall be marred. But when as there comes a ſweet veſſell for this ſweet food to be put into, then theſe will ſweetly agree together.
As there is a marke 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 marke 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 ſhal 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 ſinnes and filthineſſe, they are not to come to bee made partakers of theſe holy things, and pretious pearles of God.
Laſtly, wee muſt not ſtay here neyther, but we muſt goe one ſtep further. As we muſt reverently eſteeme of it, and earneſtly deſire it, and worthily receive it; So likewiſe we muſt in the laſt place thankfully acknowledge the goodneſſe of GOD, and magnifie his great love towards us, that is pleaſed to invite and admit ſuch unworthy gueſts as we are, to ſuch pretious bread and wine as this is. Bleſſe GOD the Father in thy heart, that hath ſent thee this bread, and this wine. Bleſſe GOD the Sonne, that hath given thee this bread, and this cup. Bleſſe GOD the Holy-Ghoſt, that is alwayes preſent with the beleeving receiver, by the continuall aſſiſtance of his power & grace, to make this bread, and this cup through his lively operation to bee the bread of ſpirituall ſtrength, and the wine of ſpirituall comfort, the bread and wine of life, and of ſalvation, to every faithfull receiver. So much ſhall ſerve to have ſpoken of this third thing.
It followes, As oft as you ſhall eate this bread, and drinke this cup, you ſhew the Lords death till hee come. Marke here, the Apoſtle ſpeaking of the adminiſtration and participation of the Sacrament of the Lords 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 eate this bread, or drinke this cup, as if they might bee divided one from the other; but, as oft as you eate this bread and drinke this cup, joyning theſe inſeparably together in the uſe of the Sacrament.
Doct. The matter of Doctrine is this, namely, That the Sacrament of the Lords ſupper is not to bee adminiſtred in any one kinde onelyonly; that is to ſay, not in the bread without the wine, nor in the wine without the bread, but in both kindes, in the bread, and in the wine both together. Marke the doctrine that is raiſed from hence, in that the Apoſtle joynes both theſe together. Hence obſerve, that the Sacrament of the Lords ſupper is not to be adminiſtred in any one kinde onelyonly, &c. If the Apoſtle had left out the bread or the cup, it had beene another matter, but hee names them both, and therby gives us the rule that the Sacrament of the Lords ſupper is to bee adminiſtred in both kindes, in the bread and in the wine, both together.
The inſtitution of the Sacrament by our Saviour yeelds us a double proofe of this doctrine, each of them very ſufficient, and each of them very cleare; the firſt is our Saviours practice, and the ſecond is our Saviours commandement. Firſt, concerning our Saviours practice, it is ſaid in theſe places, Matth. 26. Marke 14. and Luke 22. that our Saviour tooke the bread and the wine, and gave it to his Diſciples. Our Saviour himſelfe he adminiſtred it not in one kine only, but in both kindes. Now the rule is this, that our Saviours 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 Lords ſupper, and therefore his example in this is to be followed, that himſelfe did adminiſter the Sacrament in both kindes; and his example muſt be our rule, therefore we muſt doe ſo too.
The ſecond proofe is from his Commandement, for how ſoever it be that Matthew and Marke mentions it not, yet Luke chap. 22. and Paul here mentioneth an expreſſe cōmandement, that Chriſt gave charge that they ſhould doe 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, & therfore cōmandeth them to do ſo: our Saviors commandement is a yoke of obedience unto us; ſeeing he commanded it, we muſt doe it; and therefore it is cleare in regard of Chriſt his commandement, and his practiſe, that it is ſo to be adminiſtred in both kindes, in the bread, and in the wine both together. The Papiſts that are the maine profeſſed adverſaries of God and of his truth in this caſe, they ſeeke out many ſhifts to avoid the force of this argument: All that they ſay may bee reduced to theſe three heads.
Firſt, ſay they, you alleage the example of Chriſt, that holds in regard of the bread, but not in regard of the cup.
Secondly, if it doe hold for the cup, yet it is to be adminiſtred 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 Miniſtery, or to the Church; we may doe 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 Saviour rightly, it will cleare all theſe miſts.
For the firſt exception in particular: it holds ſay they, for the bread, but not for the cup. No? why Chriſt adminiſtred the bread and the cup, without any ſuch difference at all; without preferring any of them one before the other: If the commandement and example of Chriſt binde to the one, why not to the other? Chriſt adminiſtred and commanded both, and yet they will not have both. If our Saviour had made any exception of the cup, it had beene another matter; but Chriſt adminiſtred it in both kindes, as well the wine as the bread, and therefore it holds in the one as wel 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 bee adminiſtred to the laytie, and common people, onelyonly to the Miniſters and Cleargy men. I, but our Saviour delivered indifferently to all that were preſent, the verie cup as well as the bread, and ſpeakes more of the cup than hee doth of the bread; for he ſaith not, eate ye all of this bread, though no doubt but that was his meaning; but comming to the cup he ſaith expreſly, Drinke yee all of this; whoſoever comes to the Sacrament ſee he doe that.
But the Papiſts take exception againſt this, Drinke ye all of this, that is they ſay, only the Diſciples, Apoſtles, and men of the Clergie; that hee meant, for they only were then preſent, and therfore it holds for the Clergy, and not for the Laytie. This is a very ſilly ſhift.
But to anſwer this, firſt, howſoever it be indeed that there was none preſent but Miniſters; yet notwithſtāding ask thē this queſtion, If there had bin any there preſent that had not bin of the Miniſtry, can any man thinke that our Saviour would have turned away the cup from him, and not have given him the wine, and ſo have turned them without? It were a graceleſſe, and ſenſeleſſe imagination: certainly he would have beene as ready to have adminiſtred the cup to them, as the bread. Againe, theſe Apoſtles, howſoever they were of the Miniſterie, 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 betweene 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 adminiſtred by the hand of our Saviour 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 Laytie: 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 Laytie? Surely nothing from our Saviours inſtitution, for they were onelyonly Miniſters alſo, to whom hee delivered the bread, as well as the cup.
Thirdly for the third exception, that though it doe extend the cup to the Laytie, yet it proves not that the ordinary people muſt have the cup of neceſſity. Why not of neceſſity? I would faine know, is there any neceſſitie by the inſtitutiō, practice and commandement of Chriſt, that the Laytie ſhould have the bread cōmunicated to them? then there is as much neceſſitie for the other; for our Saviours practice is the ſame, his commandement is the ſame, as well for the one, as for the other. The commandement, the practice, & inſtitution of our Saviour is the ſame, and therefore there is the ſame neceſſity; if it be of neceſſitie they ſhould have the bread, then it is of neceſſitie they ſhould have the wine too. If Paul may be taken to be the Iudge of this controverſie betweene them and us, and to be the interpreter of our Saviours meaning, then he will make the matter cleare on our fide.
Firſt, whereas they ſay it is true, it holds for the bread, and not for the cup, you ſee the Apoſtle joynes them both together in theſe verſes, and beſides that in the 24. verſe, When he had given thankes he brake it, and ſaid, Take, eate, this is my body; and after the ſame manner in the 25. verſe, He tooke the Cup, ſaying, This Cup is the New Teſtament of my blood: hee made no difference betweene them, but after the ſame manner, ſaith the Text, that he did inſtitute, take, and deliver the one, after the ſame manner hee 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 Laitie, but onelyonly for the Clergie: But the Apoſtle ſaith here, As oft as yee eate this bread, and drinke this cup, that is ſpoken to the Church, not to the Miniſters onelyonly, but to all the people. And verſe 28. Let a man therefore examine himſelfe, which is a generall rule for all receivers of this Sacrament, of what ſtate or calling ſoever they be.
Thirdly, put the caſe it be ſo, that the Laitie may have the cup, yet (ſay they) there is no ſuch neceſſitie that it muſt be ſo: But the Apoſtle gives us a cleare rule for that in the 23. verſe, where hee 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 binde their conſciences, hee commends them as Gods owne 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 Ieſus Chriſt, verſ. 23. but hee delivers it to then, that the ordinary people ſhould drinke the cup, as well as eate the bread, verſ. 26. Therefore this is the very ordinance of Chriſt himſelfe, and therefore of abſolute neceſſitie.
It is worth our obſervation here, that the Euangeliſts Matthew and Marke did ſpeake nothing of our Sauiours command, Doe this in remembrance of me: and S. Luke hee ſpeakes it onelyonly concerning the bread: But the Apoſtle Paul a faithfull Interpreter of Chriſt, ſpeakes it not onelyonly of the bread, but of the cup too, verſe 24. Take, eate, this is my body, which is broken for you, This doe in remembrance of mee: So the very ſame commandement he doth uſe concerning the cup, verſ. 25. The ſame commandement 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 adminiſtred to the Laitie, the ſame there is for the other.
Reaſon 1 The Reaſon. Firſt, the proportion betweene the ſigne & the thing ſignified requireth as much. What is the thing ſignified? The body and blood of Chriſt. What is the ſigne? 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 adminiſtred as well as the bread. Wee are ſaved by the blood of Chriſt, as well as by the body of Chriſt: there muſt be a due proportion betweene the ſigne and the thing ſignified.
Reaſon 2 Againe, it may appeare by the nature of a feaſt, ſpecially of Gods feaſts. In a feaſt there muſt be ſome drinke, as well as bread, elſe it is but a dry feaſt, as wee ſay, if there be no drinke: and many a poore and dry feaſt have the people amongſt the Papiſts, who onelyonly have bread at the Lords Table, but not a drop of drink with it: but the Lord hath beene more mercifull and bountifull to us then ſo: he makes us a feaſt at the Sacrament of the Lords Supper. Is it againſt the nature of a feaſt, to have bread onelyonly, and not wine? Doth not the neceſſitie of a feaſt require that they ſhould have both? Then the Sacrament of the Lords ſupper, being the Lords feaſt, muſt bee furniſhed with the cup as well as with the bread.
So in regard of our diſpoſition, and of our neceſſitie, every one of us that know how ſweet the Lord Ieſus 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 Saviour doth propound himſelfe unto us, that hee is not onelyonly bread to ſatisfie our hunger, but water of life alſo to ſatisfie our thirſt: this is Chriſt in regard of himſelfe, as hee is our Redeemer and Mediator, wee 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 onelyonly afford us bread to ſatisfie our hunger, but wine alſo to ſatisfie our thirſt.
Vſe. 1 The Vſe. Firſt it ſerves to reprove them in the Popiſh Church, that deprive the ordinary people of the cup. It is a great ſinne in them, for they make themſelves in that caſe wiſer then the Lord Ieſus Chriſt, changing his ordinance at their own pleaſure. They ſay, they muſt not have the cup for feare of ſhedding his blood. Curſed hypocrites! that make themſelves more jealous of ſhedding the blood of Chriſt, than Chriſt himſelfe did. Beſides that they doe maime the Sacrament, and make it imperfect, in that they do take away one materiall part of the Sacrament, ſo alſo they doe 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 lyeth, they deprive and defraud them of it. If we being at the Sacrament, there ſhould come in a mad man, and ſteale away the cup from us, would we not ſay that he is a ſacrilegious theeſe, and ſpoiles Gods ordinances, & robs the Church? So, doe not they maime the Sacrament, & wrong and rob the people in the church of Rome of that which is their due by Gods ordinance, by keeping backe the cup? But they have a diſtinction, they have a ſhift and device that they thinke will ſalve all.
The Body ſay they, doth containe the blood too, they have the blood in the body; for the body containes his blood by way of concomitancie. But this is a very ſory ſhift, quite contrary to the practice of our Saviour, and contrary to the nature of the Sacrament. Wee come to the Sacrament of the Lords Supper, to celebrate the memoriall of his body by it ſelfe, and to celebrate the memoriall of Chriſts ſhedding of his blood by it ſelfe. And Chriſt inſtituted that Sacrament of purpoſe not onelyonly to remember the death of Chriſt in the bread, but Chriſt commended himſelfe 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 ſeverall ſignes 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.
Againe, the next Vſe. It ſhould put us in minde 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 doe make a prey of it, keeping backe the people from receiving that part of the Sacrament. This ſhould teach us alſo to magnifie the bountifull goodnes of God to us, that bidding us to his table, he doth not ſcantle us to a morſell 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 poore hungry and thirſty ſoule, take wine to thy bread, and eate and drinke, and be mery, and take thy fill upon thy Saviour Ieſus Chriſt, and cheare up thy heart in feeding upon whole Chriſt for thy comfort, and life, and ſalvation, Pſ. 22.26. The poore ſhall eate and be ſatisfied, and their hearts ſhall live for ever. It is ſpoken generally to all the Saints of God that beleeve in him. It is performed & made good in this parcicular. God gives us to eate to the ful at his table, whereby wee may be fully ſatisfied, that our hearts may live for ever. Pro. 9. It is the voyce of the Word, which ſaith, Come and eate of my meat, and drinke of my wine. Chriſt he is the true Wiſedome there ſpoken of. It is he that calls us to eate and to drinke of his meat and his wine. And this is expreſly fulfilled in the act of receiving the ſacrament of the Lords ſupper: cōſider this with thankful harts, conſider the fatherly care of God toward us, that meets us at it were at every turne. He gives us the bread to ſignifie Chriſt his body broken for us; & the wine to ſignifie the ſhedding of his blood for us. Is any of us diſtruſtfull that Chriſts 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, doe wee finde joy and comfort in the bread? bleſſe God for it. But thats not al; 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 bountifull goodnes of Chriſt Ieſus, that hath given his body to be crucified upon the Croſſe, 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 Ieſus Chriſt is an all-ſufficient Saviour, and a plenteous Redeemer.
The end of the fourteenth Lecture.