Twenty-Three Sermons, Lecture 15
THE FIFTEENTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
THAT wee may be prepared to the worthy participation of the Sacrament of the Lords Supper the next Sabbath day, wee are now to meditate upon ſome argument fitting for that purpoſe; and to proceed in that Text we beganne in, namely, 1 Cor. 11.26. For as oft as you ſhall eate this bread and drinke this cup, you ſhew the Lords death till hee 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 Lords Supper. Secondly, here is a caution that this action is to be performed withall, and that is in the latter part of the verſe, yee ſhew the Lords 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 eate this bread, and drinke this cup. Secondly, the frequenting of the action in this clauſe, As oft as you eate this bread, and drinke 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, wee noted that the bread and wine, the elements that are uſed in the Sacrament of the Lords Supper, they are called by their owne name after the words of bleſſing, and therefore for ſubſtance they are the ſame creatures as before. Thirdly, they are (as I ſhewed) 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 drinke this cup: thence wee noted, that the Sacrament is not to be adminiſtred in one kinde onelyonly, 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 eate this bread, and drinke this cup: whereby is given us to underſtand, that as this action of receiving the Sacrament of the Lords Supper is to be performed, ſo it is to be frequented and oft performed: we muſt eate this bread, and drinke this cup, and that oft-times.
It may appeare 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 Lords Supper: for the Apoſtle in the 17. and 18. verſes tells them of things generally amiſſe in the Church: and in the 20. verſe he gives inſtance in this particular, namely, in the matter of the Lords Supper: Marke the words; When yee come together therefore into one place, this is not to eate the Lords Supper. The words doe ſound to this effect, that uſually when the Corinthians came together in the Church-aſſemblies, they did eat the Lords Supper, howſoever they did much miſdemeane and miſcarie themſelves in this holy action, that they did not carry themſelves ſo to Gods glory, norwith reverence to his ordinance, nor with that profit and comfort to themſelves, and love to their brethren as they ought to doe, becauſe they received it diſorderly one before another, yet notwithſtanding for the matter of receiving that was uſuall amongſt them: The Apoſtle tooke this for a thing granted, that when they came together they did eate: elſe the conſequence had beene to no purpoſe: but ſpeaking generally of their aſſemblies & Church-meetings, he ſpeaks of the eating of the Sacrament, as a thing uſuall 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 eate this bread, and drinke this cup, &c. which yet we muſt take heed that we underſtand it not onelyonly as a bare mention of a thing done by the Church of Corinth, that they did eate and drinke 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 diſcerne theſe three things: Firſt, that it was not a thing amiſſe 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 faithfull to communicate in.
Firſt, that it was not a thing amiſſe among them, for if it had, certainly the Apoſtle would have reproved them for it, as he did for other abuſes, eſpecially ſeeing he tooke upon him to reprove and reforme ſuch abuſes as were crept into the matter of the Sacrament; they doing this, and oft frequenting the participation of the Sacrament of the Lords Supper, if ſo be that it had beene a thing amiſſe, (the Apoſtle of purpoſe reproving things amiſſe) he would have reproved this, but ſeeing he reproved it not, therefore it was not ill done.
Secondly, the Text makes it cleare 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 eate this bread, and drinke this cup, you ſhew the Lords death till he come. The precept is, they muſt ſhew the Lords death: and that precept is built upon this their practice, their oft receiving of the Sacrament; and this is a generall rule, that God never builds any precept but upon a good ground & foundation, the foundation muſt be his owne, 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 cleare that it is a commendable thing; and if we ſhould goe further to ſpeake of the laſt clauſe of the verſe, Doe it till he come, that alſo ſhewes 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 doe it, it is an admonition to a neceſſary duty: for the riſe of this ſpeech of the Apoſtle, is fetcht from our Saviours owne words in the inſtitution, verſe 25. now that is ſpoken by way of command, Doe this in remembrance of me: Marke it, here you ſee that our Saviour plainly doth deliver this by way of a command unto them, Doe this as oft as you doe it in remembrance of me: he delivers it, I ſay, in the nature of a commandement, as alſo by and by we ſhall ſhew more plainly. Now if ſo be that Chriſt commanded it, therefore it muſt needs be done, and it is a matter of neceſſity: the Commandements of God are not arbitrary to us, to doe them or not to doe them, but every Commandement imports a neceſſity, that therefore it muſt be done, becauſe it is commanded: And where it is ſaid, You ſhew forth the Lords death, &c. that clauſe ſhewes that it is not once to be done, that will not ſerve the turne, but oft; the continuall 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 Lords Supper was a common and continuall uſe.
Doctr. The obſervation is this: That the Sacrament of the Lords Supper is an ordinary exerciſe of Chriſtians, oft-times to be frequented and uſually to be communicated in by the faithful. The circumſtances of the text well waighed & laid together, afford this doctrine clearly: for the proofe of this doctrine take the cōmandement of Chriſt, and the practice of the Church: the Commandement of our Saviour Chriſt enjoines this frequent uſe of the adminiſtration of the Sacrament of the Lords Supper, and of the receiving of it: Luke 22 19. Doe this in remembrance of me, (ſaith Chriſt:) which words of our Saviour, Paul in the 25. verſe of this Chapter rehearſeth thus; Doe this as oft as you drinke it, in remembrance of me. Paul knew well the meaning of our Saviour, therefore he ſets it downe in theſe plaine termes. So then when our Saviour faith, Doe this in remembrance of me, theſe words of his they cary 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 alwayes in the performance of this worke; the Apoſtle adding this clauſe by way of explication, Doe this as oft as you doe it, in remembrance of me; he makes it cleare, that ſurely each of theſe are to be performed, and that oft: Doe this; that is, receive the Sacrament oft: remember me, that is, remember mee oft : by this clauſe Chriſt ſhewes his meaning, that both of them is to be done oft; the Sacrament oft to be received, and the death of Chriſt oft to bee remembred; and ſurely the neceſſity of the conſequent doth inferre the neceſſity of the antecedent: the neceſſity of the often remembrance of Chriſt, inferres the neceſſity of the often receiving the Sacrament, becauſe the Sacrament is ordained for the memoriall 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 Saviour as they bee applyed in that caſe to the Diſciples, though they are in effect the ſame with theſe words of my Text, yet they are a more cleare and a more exceptionleſſe proofe of this doctrine than my text is: for ſome cavill 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 doe commend it, that is all, it proves not the neceſſity of it: the Apoſtle ſaith not, that they muſt doe it, but ſpeakes 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, Doe this as oft as you doe it in remembrance of me: now they had never eaten of this bread, nor dranke of this cup before, and therefore it could not be ſpoken as of a thing uſually done by them: therefore our Saviours words cannot be ſo eluded, as they would elude the words of my Text. Now ſeeing Pauls ſpeech and our Saviours goe together, as both containing one and the ſame thing, therfore when Chriſt ſaith, doe this in remembrance of me, and when Paul ſaith, As oft as you doe this, you ſhew the Lords 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 remembred, 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 thinke that ſuch a one would pray but once in his life time, or but very ſeldome, 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 ſeldome if they would not, then he would have ſaid, If ever you receive it, then doe it in remembrance of Chriſt: but in faying, As oft as you doe this, that ſhewes it is a matter of neceſſity; there is a neceſſity implyed as well in the oft receiving of the Saerament, as well as a neceſſity of the oft remembring bring of the death of the Lord Ieſus Chriſt. The other proofe 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, verſ. 7. They being come together to breake bread the firſt day of the weeke, Paul preached unto them: The firſt day of the weeke; what is that? that is the Sabbath day, the Lords day: What is the breaking of bread? what is meant by that? why, the receiving of the Sacrament of the Lords Supper: The Diſciples being come together, that is to ſay, after their uſuall manner, the firſt day of the weeke to breake bread, Paul preached unto them. The manner of ſpeech declares that it was their practice, their uſual and ordinary practice at their comming together in their Chriſtian aſſemblies, to communicate in breaking of bread. And it appeares 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 doe it when they were at home, and at reſt; and therefore theſe circumſtances of the Text make it cleare that it was an uſuall practice of the Church ſo to doe.
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 Lords Supper: They continued in breaking bread; Marke what the Text ſaith, they continued in it, not once or twice, but they continued in it, they made it their daily and continuall practice.
And ſee with what holy exerciſes it is ranged withall, They continued together in the Apoſtles doctrine, and fellowſhip, breaking of bread, and prayers: as who ſhould ſay, it was as uſuall and familiar with them to receive the Sacrament, as to heare the word, and to meet together in prayer; and the ranging of this duty amongſt other holy exerciſes ſeemes to give ſome ſecret intimation of a reaſon why they made this their ordinary and uſuall practice; becauſe when theſe duties are performed together, they are marvellous helpfull 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 looke into the ſtate of the Church in ſucceeding ages, we ſhall finde by ſtories, that ſtill the nearer the Church lived to the time of the Apoſtles, the more frequent and more uſuall 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 monethmonth: the doctrine then is cleare, both by the Commandement of Chriſt, and alſo by the practice of the Church.
Reaſon 1 The firſt Reaſon is this: The death of Chriſt is to be remembred often; now the Sacrament of the Lords Supper is a cleare looking glaſſe to behold hold the death of Ieſus Chriſt, and the memoriall thereof moſt brightly and plainly, and therefore that is oft to be received. That the death of Chriſt is oft to be remembred, I hope no Chriſtian will deny, the death of Chriſt, a matter ſo weighty in it ſelfe, the greateſt buſineſſe that ever was acted ſince the world ſtood, the death of Chriſt being a matter of ſo great conſequence to Mankinde, that every man and woman ſo farre 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 faithfull, 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 remembring of Chriſt his death, without ſin, and without much diſhonour to God, much wrong and indignity to Chriſt, and damage to our owne ſoules? ſturely we cannot. I, but ſome me wil 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 Lords Supper. It is true thou maiſt, and it is true thou muſt, yet notwithſtanding wee muſt conceive that the Sacrament of the Lords Supper is inſtituted of purpoſe for this meere 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 maiſt doe it in this, yea we may be bold to expect a better bleſſing from God upon our remembrance of Chriſts death by the receiving of this Sacrament, than by the hearing of the word, and other good exerciſes, becauſe this Sacrament is ordained & inſtituted meerly as it were & of purpoſe for that end, & God will moſt bleſſe his own ordinances to the ſame end whereunto he hath ſo nearly fitted and appointed them. Beſides that, in the Sacrament of the Lords 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, wherby we may fitly, and muſt of neceſſity bee ſtirred up to remember with our ſelves, how freely the Lord Ieſus Chriſt gave his body to be crucified, and his blood to be ſhed for the taking away of our ſinnes. If therefore the death of Chriſ muſt be remembred, then the Sacrament wherein wee behold the death of Chriſt as in a glaſſe, 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 everie day; the Sacrament is a notable meanes to confirme cur faith. That we had need to be confirmed in our faith every day, is certaine; for we know this by experience, that in the ſtrongeſt of us our faith is weake, 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 weake and craſie bodies, becauſe they are weake muſt have a continuall ſupply of bodily food; ſo our weake ſoules becauſe we are weake in faith, and apt to unbeleefe, and diſtruſt, through our owne corruption of heart, and Satans remptations; our ſoules I ſay being ſo weake in faith, therfore the ſtrength of it muſt be continually relieved and ſupported by a continuall ſupply of ſpirituall food, which is miniſtred unto us eſpecially in the Sacrament of the Lords 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 ſeale, than by the writing without the ſeale: a writing without a ſeale ſhewes that ſuch a thing is done, but if the ſeale be ſet unto it, then it confirmes it unto us the more: God tells us in his word that wee are reconciled to him in the blood of Chriſt; it is true, we beleeve this, and this begets and ſtrengthens our faith: but having the ſeale of it, which is the Sacrament, here is a more ſenſible faſtning of this truth upon us; this ſtrengthens our faith much more: we doe pray to God to increaſe our faith, doe wee thinke that God will encreaſe it without meanes? that is preemption: but wee pray to God to bleſſe the meanes unto us, that it may be powerfull to encreaſe it: but doe we pray to God to bleſſe the meanes without our frequent uſe of the meanes? that alſo is preſumption too: we muſt make uſe of the meanes that God hath appointed tor the encreaſe of our faith: now the Sacrament of the Lords Supper being ſuch a ſpeciall meanes whereby the faith of Gods children is ſtrengthned, therefore a ſpeciall care they muſt have to frequent the ſame often.
Reaſon 3 The third reaſon is ſomewhat agreeable unto this, our aſſurance that our ſinnes arc pardoned and forgiven unto us, is a ſweet and precious thing: many of Gods children would give all they have in the world to enjoy that grace and that comfort, the more oft they have it, the more comfort they have, the ſeldomer they have it, the more uncomfortable their life is: wee know that there is no meanes whereby wee have this aſſurance of the forgiveneſſe of our ſinnes more ſenſibly faſtned upon us, than by the receiving of the Sacrament of the Lords Supper; for therein is Chriſt delivered (as it were) unto us, and his merits even by actuall poſſeſſion: the Lord puts the ſigne into our hands, and the things ſignified into our hearts, if we doe beleeve and come as worthy receivers; and therefore how oft ought we to be in the participation of this bleſſed Sacrament, when as we receive ſuch a benefit by it as the aſſrance of the pardon and forgiveneſſe of our ſſinnes: if we have the aſſurance of our pardon to day, we are ſo fickle, that it may be to morrow wee doubt of it againe. Now we are aſſured of it; anon we ſinne, and then our conſcience is troubled, and doubts ariſe, and ſo we thinke with our ſelves, Oh I had thought I had beene reconciled to God, and my ſinnes had beene pardoned, but it was but an imagination, it is gone away like a dreame; this we know we are ſubject unto, and therefore how ought we to fence our hearts, and to keepe the life of God afoot in our hearts, (for the aſſurance of the pardon of our ſinnes is the very life of God in our hearts) and therefore to be carefull of the frequent uſe of the meanes by which this aſſurance may be confirmed unto us, and that is by the participation of the Sacrament of the Lords Supper, for that is the ſpeciall means by which this is moſt ſenſibly faſtened upon us. I have heard that it was the worldly wiſedome of a Treaſurer in this land in Queen Elizabeths time, that he would never be a fortnight or a month at the moſt, without his Quietus eſt, that whatſoever changes and alterations might come, yet he might be in that reſpect in ſome good ſecurity. See how wiſe men can be for the matters of the world, & how fooliſh they are for the matters of heavē: every mā that wil addreſs himſelfe to come into Gods preſence, at his table, and prepare himſelfe by faith and repentance, he may have this Quietus eſt, and receive an actuall acquittance from God, and God ſhall tell him by his Spirit, that his ſinnes are pardoned and forgiven, and he reconciled to him in Chriſt: wee have this opportunity offered unto us once a monethmonth, and yet ſuch is our dulneſſe and backwardneſſe in matters of ſalvation, that we are moſt of us careleſſe of this: if we were ſo carefull for our ſoules, as he was for his body, wee would come every monethmonth to receive our acquittance, becauſe changes and alterations may come, wee may dye before the next day come, or tentations may aſſault us, and ſuch like, and therefore let us labour to have our Quietus eſt from God alwayes in a readineſſe.
Reaſon 4 The fourth reaſon is this, our covenant with God is daily to bee renewed, and therefore the Sacrament of the Lords Supper is daily to be received, and frequented, and participated in, becauſe that is a ſpeciall meanes and occaſion, and bond of our renewing our covenant with God: it is true we do, or at leaſt we ought alwayes renew our covenant with God in our daily prayers, repentance of our ſinnes, and faith in Chriſt, ſpecially every Sabbath day we ſhould doe this, and we ſhould conſecrate our ſelves wholly to his ſervice; but moſt particularly when we come to the Lords Table: ordinary people commonly doe make ſome kinde of preparation, according to their manner, when they come to receive the Sacrament of the Lords Supper: and in the truth of the thing the moſt eſpeciall renewing of our covenant is then when we come to partake of the Sacrament. Now becauſe our covenant is daily to be renewed, this Sacrament being a bond of the renewing of it, therefore this muſt oft be frequented: That this is a ſpeciall meanes and bond of our renewing of our covenant with God, is cleare, becauſe that therein wee receive a pawne and pledge of the mutuall covenant and promiſe made on both ſides; a pledge from God; whereby he bindes himſelfe to be our God, to forgive us our ſinnes, to give us his Spirit, to juſtifie and ſanctifie us, and that he will ſave us; and we by the receiving of it doe by this binde our ſelves anew to be his people, and to beleeve in the promiſes of grace and ſalvation made in Chriſt, and to ſubject our ſelves to the power & work of ſanctification, & we to betake our ſelves wholly to his obediēce: thus I ſay is the covenant of Gods childrē renewed with God eſpecially in the matter of receiving the Sacrament, & therefore it being our duty daily to renew our covenant with God, therefore we ought to have acceſs to it, & to receive the ſacrament oft, becauſe in it our covenant is ſpccially renewed.
Reaſon 5 The fift Reaſon, is our love towards our brethren, the mutuall love betweene the children of God, that muſt alwayes bee kindled, their love muſt be like to that fire mentioned in Levit. 6.13. that muſt never goe out of the hearts one of another. Fire we know will goe out if it be not kindled and ſupplȳed with fewell: ſo the fire of love in the hearts of Gods children is ready to bee quenched: many occaſions of worldly matters, and other buſineſſes there are that breed ſuch differences, that it makes love many times cold, and turns it into contention, yea even in Gods children, and therefore we muſt uſe the meanes whereby it may be kindled and kept ſtill alive; but there is no better meanes to kindle it, and keepe it alive, than the participation of the Sacrament of the Lords Supper; there is no ſuch bellowes to blow up the fire of love in their hearts as this when they come to the Lords table to eate of the ſame bread, no ſuch fewell to maintaine this fire of love in their hearts, as the ſpirituall food they participate of at the Lords Table, and therefore if we would have the love of Gods children kindled towards us, and ours to them, and not goe out, then let us uſe this moſt effectuall meanes, namely, the oft communicating and participating in the Sacrament of the Lords Supper.
Reaſon 6 The laſt reaſon is concerning the Word; the Word is oft to bee heard, therefore the Sacrament of the Lords Supper is oft to be communicated in. That the Word is oft to bee heard, I thinke none will deny that; wee muſt heare the Word at all times, by day and by night, in ſeaſon and out of ſeaſon, the Word and the Sacraments are joyned together in a neare bond and league by Gods ordinance, and they are to one and the ſame purpoſe and efrect as a writing and a ſeale, and therefore if we muſt be frequent in the hearing of the Word, then alſo frequent in the participation of the Sacrament of the Lords Supper, that ſo that which is ſpoken in the Word, may be ſealed unto us in the Sacrament; that that wee heare in the one, we may feele in the other, that ſo we may grow along in the faith of Chriſt, till at length we become perfect men in Chriſt.
Vſe 1 The firſt Vſe is for matter of reproofe of groſſe and grievous negligence in the practice of this duty generally, and the negligence ſeizeth upon the Miniſters many times, as well as upon the people. Firſt, we will ſpeake againſt the negligence of the Miniſters, and then of the negligence of the people. A word or two of the firſt.
Many Miniſers are negligent in this duty, either, forſooth, becauſe they would ſpare their owne paines and labour, or elfe becauſe they are careleſſe of the flocke of Chriſt committed unto them, they have not that regard of them as they ſhould: hence it comes to paſſe that they let the people ſettle themſelves upon the lees of their ſins: either they tender it not oft unto them, but haply once, or foure times a yeare; or if they doe tender it often, yet they ſuffer the people to abſent themſelves without any juſt occaſion: great is the negligence of many in this caſe; and ſurely it is a fearfull ſinne, and a heavie account have many to make for this ſinne. It is our duty (that are Miniſters) to ſpread the table before you, and to call, warne, and invite you to come, and to ſeeke this to the utmoſt of our power, and then if you come not oft, you ſhal periſh in your ſins & negligence, but we ſhall deliver our owne ſoules: but if wee be negligent in this, and doe not call upon you oft, you ſhall periſh in your ſins, and your blood ſhall be required at our hands; and therefore it ſtands us upon to looke unto it, not onelyonly in regard of our owne ſoules, and our owne good, but in regard of you, and in love to your ſoules, that wee ſhould tender you the Lords Supper 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 weake, and to cheriſh love in the hearts of Gods children, and to encreaſe in them the grace of ſanctification, by the often uſe of this Sacrament? How many good opportunities are daily omitted and neglected in this land, and in this City, meerly through the Miniſters negligence in this duty? many ſoules there bee that periſh becauſe of this negligence in Miniſters, and therefore it is our duty to bee ſtirred up, and to labour to reforme our ſelves. The Apoſtle gives us the rule, when he ſaith, Thou that teacheſt another, teacheſt not thou thy ſelfe.
But in the ſecond place, the negligence of the people is more convenient for this place to be reproved thereby: when the Table is ſpred, when God ſaith to them, Come, when the Miniſter ſaith All is ready, and their brethren ſay, Come, too; when they are thus warned, called, and invited to come, and then they refuſe, or if they doe come it is very ſparingly, it is not oft; this is a moſt graceleſſe and retchleſſe practice. If wee were ſcantled of this great meanes and bleſſing either by perſecutton, or by the iniquity of the times, or by the prophaneneſſe of the Magiſtrate, or by the graceleſſeneſſe of the Miniſter, then wee would cry out, we cannot have that we would have, and that we are wronged, and debarred of the ſaving ordinance of God, and that the doore of the kingdome of heaven is ſhut againſt us, and that wee cannot partake ſo oft as wee would. But now that through Gods mercy, wee have the Sacrament oft tendered unto us, and that we are called, and warned, and invited to communicate, if wee refuſe now to come, or if wee come ſparingly, what is this, but to deſpiſe the bountifull, and rich mercy of God towards us, that the Lord offereth us ſo many heavenly excellencies and comforts with one hand; for in this one action is Chriſt Ieſus & all his merits offered to us: what is this but to deſpiſe God that offereth ſo many bleſſings of heavenly comfort, Chriſt Ieſus, and all his merits, and we turne our backes upon him, and ſay we wil none of this heavenly Manna. And ſurely without this be reformed, it cannot but be recompenced of God, with extremity of Iuſtice in ſome notorious judgement upon us, ſpecially by taking away ſuch rich and precious treaſures from ſuch baſe wretches as we are, that ſo meanly eſteeme of them; or elſe that God ſhould cry quittance with us, and turne his backe upon us when wee pray (as wee have turned our backes upon him when he called) and will not heare us. As alſo when we are ſicke, and when wee lye upon our death beds God will not regard us, goe whither we will; and at the day of Iudgement, he ſhall ſay Depart from meye curſed, I know you not, I offered you ſuch and ſuch meanes of ſalvation, and that oftentimes, but you would none of it, and therefore I have no ſalvation for you. We know how God dealt with the Iewes when the myſteries of ſalvation were tendered unto them, and they rejected the ſame, he then turned to the Gentiles, to them that would bring forth better fruit: when thoſe that were bidden to the Feaſt would not come, the Lord ſaid, goe into the high wayes, and as many as ye find, bid them, &c. A notable example we have in the firſt of Heſter, and 3. Abaſhueroſh the King made a great Feaſt, and he bade his Nobles, and the Queene Vaſhti, and in the 12, verſe ſhe refuſed to come to the King, and therefore in the 19, verſe ſhe is divorced, ſhe ſhall never come more into the Kings preſence: ſhall wee thinke that he tendered his temporall glory, more then God doth his infinite glory: if God tender himſelfe in his feaſt, and ſpread his table, and call us as the King called her to eate and to drinke of that which he hath prepared, if wee refuſe to come as ſhe did, what can we expect, but that there ſhall be a divorce made betweene 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 farre as we are guilty, labour to reforme them in our ſelves, and according to our power in others. It is ſtrange to ſee, and to heare what, ſtrange alligations men make to colour themſelves in this their negligence, it is ſtrange to ſee how witty men are to colour theſe things, and to deceive their owne ſoules, it is the Devills wit, he puts it into them: now the true ground and reaſon why they come not oft to the Sacrament is, becauſe they contemne Gods ordinance, and are unthankfull to the Lord Ieſus Chriſt for his infinite love; and withall alſo it is a kinde of ſluggiſhneſſe that is in them, that they are loth to put themſelves and their hearts to ſuch examinations and tryalls, and provings, and ſiftings, and rippings up; to ſuch denying of themſelves, and ſuch faithfull promiſes to God of new obedience, as every one that comes as a worthy receiver muſt have, they are loth to put themſelves to this hardneſs, & therfore they communicate not oft in this Sacrament, and this is the true reaſon why they are loth to come to it, they ſay it is a toyl to come ſo oft: it is true, it is a toyle to the fleſh, and to corrupt nature, but no toyle to a childe of God, but joy and comfort to him.
Yet further you ſhall heare what they will alleadge 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 Baptiſme is a Sacrament of good uſe as well as the ſacrament of the Lords Supper, and that is to be communicated in but once, and why then ſhould wee communicate ſo oft in the ſacrament of the Lords Supper?
I anſwer, baptiſme is ordained for our admiſſiō into the Church and houſe of God, and there can be but one admiſſion into if; but when wee are in, then we muſt grow further and further to bee incorporated into Chriſt, and that is by the ſacrament of the Lords Supper: our baptiſme gives us our admiſſion and entrance, though the power of baptiſme continues to our lives end, and whoſoever feeles not the power of his baptiſme in the courſe of his life, that man was never truly baptiſed: though the outward action of baptiſme bee not to be reiterated, yet ſtill it continues in being to our laſt end, ſtill we are baptized into the death of Chriſt, ſtill wee muſt labour to bee 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.
Againe, another reaſon that they alleadge is this, I but, ſay they, was not the Paſſeover in the former Teſtament a ſacrifice anſwerable to the Sacrament in the new Teſtament, and that was celebrated but once a yeare, and why then ſhould this be often?
I anſwer, there is great reaſon; the time of the celebration of the Paſſeover was a ceremony, and ſo a part of Gods worſhip to the Iewes, the Paſſeover 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 Lords Supper is to bee celebrated often, and we ſinne if wee doe not. Beſides that, the Paſſeover was but for one temporall deliverance from the Egyptians, and from the hand of Pharaoh; and that one deliverance was but once wrought; but the Sacrament of the Lords Supper reſembles unto us our eternal deliverance from ſinne, Sathan, hell, death, and damnation; and this is not onelyonly wrought but dayly running on, and all Converts are ſtill dayly plucked out from hell, and the jawes of Sathan. The worke of our redemption is every day after that wee are throughly converted; ſtill the old man is crucified, and the new man is repaired in us: and therefore howſoever it were ſufficient that the paſſeover was once celebrated, and but once; yet this ſacrament crament of the Lords Supper is oft to bee received, becauſe it is the celebration of our eternall and everlaſting redemption and deliverance, a thing that is continually in working.
Laſtly, if ſo be that that were a good rule, then it followes, that as the Iſraelites were to celebrate the Paſſeover that day onelyonly that they were delivered our of Egypt, then it followes, that wee ſhould receive this Sacrament, but onelyonly upon good Fryday, and no time elſe, but they themſelves confeſſe, that that is Iewiſh; and therefore by their owne confeſſion, this can bee 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 Saviour Chriſt; we need not to bee more carefull ſay they, then Chriſt, and he never received it but once in all his life time, and therefore wee need have it but once. I anſwer, Chriſt to the time of his death was under the Law as hee was man, and ſo was to behave himſelfe and conforme himſelfe 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 hee was rather an Inſtitutor then a receiver of this Sacrament, and therfore he was to make choyce of the fitteſt time when it was to be done, and that was as neere 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 Lords Supper muſt be as neere to his death as may bee, and therefore it was fitteſt to bee inſtituted by him the night before he ſuffered.
Laſt of all, if they ſay ſo, then they muſt conclude by their owne rule, that they muſt never receive the ſacrament, but when they are ready to dye, if that reaſon hold good; But as I ſaid before, our Saviour Chriſt was the Inſtitutor of the ſacrament, & therfore he choſe that time that it might bee the freſher in memory. Another thing they alledge, 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 carnall men, tedious to fleſh and blood, to put it ſelfe to ſuch examination and tryall, to ſuch ſifting, and ranſacking, and rippings up, and denying of our ſelves, this is tedious; but muſt we refuſe to come to the ſacrament of the Lords Supper for this tediouſneſſe? No ſurely, the old man muſt be trodden down under our feet, & ſcorned, that God may have the honour of his owne ordinance: many mayſay ſo, for hearing of the Word, that it is a tedious thing to heare twice a day, ſo alſo for prayer, it is a tedious thing to pray twice day, morning and evening, ſo faith the Devill ſo ſaith the old man, and the naturall corruption that is within us, but muſt ſwallow downe all his hardneſſe, and the old man muſt be crucified and mortified, if ever wee looke to bee ſaved, and to come to heaven; we muſt diſpence with, and wee muſt devoure many of thoſe tediouſneſſes; if ever we looke to have any portion in Chriſt, tediouſneſſe muſt not fright us from that which God commands, but if God command, we muſt obey, whatſoever fleſh and blood alledge to the contrary.
Againe, another exception is this, if we come oft, ſay they, we ſhall degenerate into a kinde of formality, and make it a matter of faſhion. I, that comes from the carnality and hypocriſie of thy heart; we cannot be converſant in any holy duty, but in time we ſettle upon our lees, and grow into a kinde of formality: alas, if we did conſider our ſelves, wee had need to be ript up daily, and if we ſhould put our ſelves daily to this duty, we ſhould be freer from this formality than thoſe that uſe it ſo ſeldome. Is this it that makes us doe it formally, becauſe we doe it oft? No ſurely. As in die matter of prayer, becauſe wee pray daily, doe we therefore pray formally? No. For if we doe it conſcionably it will make us farre from formality, for the frequent uſe of it brings us into that awe, dread, and reverence of Gods Majeſtie that it will make us call our wits together, and ranſacke every corner of our hearts, that ſo wee 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 Vſe is this: It teacheth all of us thankfulneſſe to God, that live here in this Land, and in this place, where through Gods mercy wee have opportunity, and may have acceſſe to come to this Sacrament at leaſt once a month to feaſt our ſelves, and to make our ſelves merry with this ſpirituall food, the body and blood of Chriſt, it is a thing that if we had it not we would give all wee have to enjoy it, and therefore having it let us make uſe of it, and reverently eſteeme of it, and neglect no good opportunity to come to it: if we knew the benefit of it wee would deſire to receive it not onelyonly once a month, but every Sabbath, yea every day if it were poſſible: and the reaſon why we doe frequent it no oftner, not thirſt after it, is becauſe we know not the benefit nor ſweetneſſe of it. Let us not lay any impediment to hinder us from it, for none will ſerve the turne to be juſtifiable before God, but thoſe that God layes upon us; I ſay, we having juſt occaſion and opportunity to come to the Lords Table, being members of this Congregation, without wee 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 owne ſoules.
The end of the fifteenth Lecture.