Twenty-Three Sermons, Lecture 2
THE SECOND LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
THus much I thought good to giuegive you a taſt of before hand by way of preparation to the Communion, the maine matter was the ſetting forth of the death of the Lord Ieſus, and that is the chiefe matter of the Sacrament. Now becauſe the next day is a Communion day, we muſt proceed in this digreſſion: I will not ſpeake of Sacraments in generall, I will reſpite that till I come to ſpeake of them in the Catechiſme, now we will ſpeake onelyonly of the Doctrine of the Lords Supper.
The whole Doctrine of the Lords Supper may be reduced to theſe ſixe Heads: Firſt, the names or titles that are giuen to it. Secondly, the inſtitution or ordination of it. Thirdly, the nature of it. Fourthly, the parts of it. Fifthly, the power of it. And laſtly, the vſe of it.
Firſt, concerning the names or titles that are giuen to it, I will onelyonly mention thoſe that are found in the Scripture, whereof ſome are more common to the whole action; others more proper to the ſeuerall parts of it. Firſt, I will ſpeake of thoſe that are more common to the whole action, and the firſt name or title that we meet withall is, The Lords Table, 1 Cor. 10.21. Ye cannot drinke the Cup of the Lord and the Cup of Diuels; ye cannot be partakers of the Lords Table, and of the Table of the Diuels. The Apoſtle there is inueying bitterly againſt their Idolatrous Sacrifices, their offering to Idols, which he calles Diuels, for they are no better: and the Apoſtle tels them that if euer they looke to hauehave any benefite, in ſitting, and eating, and drinking at the Lords Table, they muſt vtterly forſake the Table of Diuels. It is the Lords Table, this is a borrowed ſpeech, the Table being taken for the Meate and Drinke that is receiued at the Table. The word imports many things worthy our conſideration: Firſt, it agrees with the ordinarie cuſtome of eating and drinking, which is vſually performed at a Table. Secondly, it carries ſome reference to the originall inſtitution, which was at the Table, there they did eat the Paſſeouer. Thirdly, it preſcribes a decencie and a ſeemely complement, euen of the outward materiall things that are of needfull vſe, in and about this Sacrament. Fourthly, it preuents all ſuperſtitious conceits of any holineſſe in the Table it ſelfe, aboue other Tables, but onelyonly ſo farre forth, as it is ſeparated to this holy vſe; elſe there is no extraordinarie holineſſe in the Table it ſelfe. Fifthly, it condemnes the practiſe of the Popiſh Church, that make it, and call it an Altar rather then a Table; and their reaſon is ready; becauſe they might turne the Sacrament into a Sacrifice; for Sacrifices are confind to Altars, and Altars to Sacrifices. The ſecond name, it is called The Lords Supper, 1 Cor. 11.20. When ye come together therefore into one place, this is not to eat the Lords Supper. This title imports as much as the other, an eating and drinking, but this further includes two things more: Firſt, a ſpecification of the time when it was firſt inſtituted, and adminiſtred, being at night 1 Cor. 11.23. The Lord Ieſus in the night that he was betrayed, tooke Bread, &c. 1 Cor. 11.25. He tooke the Cup when he had ſupped, &c. for our euening meales are our Suppers. And ſecondly, it hath alſo a reference to the preſent action, which at the firſt inſtitution it was accompanied withall; that is, The Lords Supper, wherein our Sauiour and his Diſciples did eat the Paſchall Lambe, which was a ſhaddow of this Sacrament: And each of theſe is particularly aſcribed to the Lord, that is, to Chriſt Ieſus. Now it is called The Lords Table, and The Lords Supper, not onelyonly becauſe our Sauiour is Lord by a kind of excellencie, but alſo becauſe he hath a ſpeciall right vntounto this Sacrament, and a ſpeciall hand in it; as our Sabboth is called the Lords day in the Reuel. 1.10. becauſe our Sauiour had a ſpeciall right to it, & a ſpeciall hand in it either in inſtituting it himſelfe, or by his Apoſtles. There are many other names of which I will ſpeake hereafter, in the meane time we will ſeize and inſiſt a while vponupon theſe two: And becauſe theſe two agree verie neere together, and are in effect as one, I will handle them both together, and deliuer the matter by way of obſeruation, as I hauehave done before.
Doct. 1 In that Ieſus Chriſt in both theſe titles is called the Lord, by a kind of ſingularitie or excellency, the obſeruation is this, Chriſt Ieſus is an abſolute Lord, the Lord of all Lords, the ſole Ruler and Gouernor of the whole World, ſpecially of the Church; for all theſe particulars are directly intended in this name. I will handle the proofes of euerie particular by it ſelfe: Firſt, that Chriſt Ieſus is an abſolute Lord, Eſay 40.3. compared with Marke 1.3. for the New Teſtament is an expoſition of the Old, and the Apoſtles and Euangeliſts the Interpreters of the Prophets, and therefore whereas Eſay ſpeaking as a Prophet had onelyonly pointed out Chriſt ſome-what darkely, by this generall word, the Lord, Marke ſpeaking as an Euangeliſt, expounds the Prophet, and ſhewes plainly that Chriſt is that Lord there ſpoken of, as appeares in Verſe 1. compared with Verſe 3. And ſo you hauehave three teſtimonies in one, the Prophets, the Euangeliſts, and Iohn Baptiſts, for it was his Cry, they are but the reporters of it. If you add hereunto that in Mal. 3.1. where the ſame matter is handled, you hauehave a fourth teſtimonie greater then all the reſt, God himſelfe calles him ſo, And the Lord whom you ſeeke ſhall ſpeedily come to his Temple, &c. In Math. 21.3. our Sauiour ſends two of his Diſciples to fetch the Aſſe and the Colt, and he bids them that if any Man ſay ought vntounto them, that they ſhould ſay, The Lord hath need of them. There our Sauiour challengeth to himſelfe that verie title, for he is the Lord that had vſe of them, and this word imports that he is an abſolute Lord, and had an abſolute right in them, better right then the Lords and Owners had. Luke 2.11. The Angell calles him ſo, VntoUnto you is borne this day a Sauiour which is Chriſt the Lord. And ſo Act. 2.25. compared with Pſal. 16.10. Dauid calles him Lord, and the Apoſtle expounds it of Chriſt. And ſo the Apoſtle Peter calles him Lord in Act. 2.36. and ſo the whole companie of the Diſciples call him Lord in Luke 24.34. which ſaid, The Lord is riſen, &c. Here you hauehave a great many of teſtimonies together, God, and Chriſt, and the Angels; Dauid, and the Prophets, & Iohn Baptiſt, and the Apoſtles, and the Euangeliſts, all ioyne together acknowledging him to be the Lord, that is, an abſolute Lord, & it is an vſuall ſpeech in the Apoſtles writings, to call him The Lord Ieſus, or the Lord Ieſus Chriſt; and this title is ſo proper to him, that whē the other Perſons are ſpoken of together with him, they oft-times 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 Ieſus Chriſt, &c. The Apoſtle calles the Father God, and Ieſus Chriſt Lord; not but that Chriſt is God alſo, and the Father is Lord; but ſo it pleaſeth the Holy Ghoſt to ſpeake of them for cauſes beſt knowne to himſelfe; 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 thinke this to be a bare title onelyonly, it is ſometimes giuen him with addition of diuers Royalties, ſuch as are peculiar onelyonly to the Lord of Heauen 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 Lords, Reuel. 19.16. and he hath vponupon his Garments and vponupon his Thigh a name written, The King of Kings, and Lord of Lords, not onelyonly as he being greater then they, but alſo, as they being at his command, and whatſoeuer power and authoritie they hauehave, they hauehave it from him. Thirdly, He is ſuch a Lord, as that he is the ſole Ruler and Gouernor of the World, 1 Cor. 15.27. For he hath put downe all things vnderunder his Feet. Math. 28.18. And Ieſus came and ſpake vntounto them ſaying, All power is giuen me in Heauen and Earth. Laſtly, He is ſuch a Lord, as that he is ſpecially the Lord and ſole Gouernor of his Church, and of the Faithfull, for that is ſpecially intended in the New Teſtament, for as they are the ſpeciall Iewels of the World, ſo Chriſt Ieſus, who is Lord of all the World, is by ſpeciall relation the Lord ouer them. Epheſ. 3.14, 15. the Apoſtle in the fourteenth Verſe hauing ſpoken of the Lord Ieſus Chriſt, in the fifteenth Verſe he ſaith, Of whom is named the whole Family in Heauen and Earth; all the Faithfull receiue their denomination from him, and therefore they challenge him by particular claime as their Lord, 1 Cor. 16.23. The grace of our Lord Ieſus Chriſt be with you; and euerie one of them too as his Lord: So did Dauid, Pſal. 110.1. The Lord ſaid vntounto my Lord, &c. And ſo did Mary Magdalene, Iohn 20.13. They hauehave 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 proued by Scripture, the Reaſons are many.
Reaſ. 1 Firſt, He is ſo in reſpect of his Being and Nature, as he is the Sonne of God, in the forme of God, equall with God, Phil. 2.6. He was God himſelfe as the Scripture ſhewes, and therefore he is truly and rightly the Lord of Lords: if he had beene but the Sonne of God, the reaſon would hold, for if the Sonnes of Earthly Princes, are Earthly Lords, then the Sonne of God who is Lord of Heauen and Earth, muſt needs be the Heauenly Lord, the Lord of all Lords: But in that it is ſaid, that he was in the forme of God, equall with God, it takes away all colour 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 Maieſtie viſibly and ſenſibly to vsus in the Perſon of Chriſt more then in any of the other Perſons; for howſoeuer God the Father is Lord, and the Holy Ghoſt is Lord, yet in God the Sonne the Lord hath viſibly and ſenſibly manifeſted his power to vsus, more then in any of the other Perſons, and ſo he hath beene moſt plainly declared to bee the Lord, 1 Cor. 15.47.
Reaſ. 3 Thirdly, His workes proue him to be a Lord, whatſoeuer belongs to a Lord, that he hath done, and he hath done that which none could doe but the Lord of Lords: Who could hauehave done ſuch Miracles, as he did, but the Lord onelyonly? And what belongs to a Lord to doe, but to ouercome his Enemies, and tryumph ouer them, to rule and raigne ouer all as he will himſelfe? This the Lord Ieſus Chriſt hath done, he hath ouercome Death, and deſtroyed him that had the power of Death, that is, the Diuell, and tryumphed ouer Sinne, and Hell, and all the powers of Darkeneſſe vponupon the Croſſe, and made his Enemies his Footſtoole: therefore he is an abſolute Lord. His Reſurrection, Aſcention, ſitting at the right hand of God his Father, his quickning whom he will, executing Iudgement by his power, his ſending downe of the Holy Ghoſt, and returning to Iudgement at the laſt day to giuegive ſentence on all Fleſh: All theſe are ſo many Cogniſances and badges, that Chriſt Ieſus is the Lord of all.
Reaſ. 4 Fourthly, He is the Lord, by the appointment and aſſignement of his Father, Act. 2.36. God hath made him both Lord and Chriſt, &c. which is not to be vnderſtood of his Nature, but of his Lordly Office, the Office of his Mediatorſhip: and hence he hath a large Patent, and an abſolute authoritie giuen him, Math. 28.18. All power is giuen me both in Heauen and Earth: and in Iohn 5.22.27. The Father iudgeth no Man, but hath committed all Iudgement to the Sonne, and hath giuen him power to execute Iudgement in that he is the Sonne 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 giuen him a name, aboue euerie name: that at the Name of Ieſus euerie Knee ſhould bow, both of things in Heauen, and things in Earth, and things vnderunder the Earth: and that euerie tongue ſhould confeſſe that Ieſus Chriſt is the Lord, vntounto the glorie of God the Father. He obtained this Lordſhip by his Mediatorſhip, and it is ſuch a Lordſhip, as all in Heauen, and Earth, and vnderunder the Earth doe 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 owne Blood, Act. 20.28. The reaſon of the name Lord is this: when any were taken Priſoners and Captiues, he that redeemed and ranſomed them was called their Lord, and they were his Seruants. We were Captiues vntounto Sinne, and Hell, and Damnation, and Chriſt he redeemed and ranſomed vsus, and therefore he is our Lord, and we are his Seruants.
Reaſ. 2 Secondly, becauſe the Church is giuen by God the Father to Chriſt, by a peculiar donation, Iohn 6.37. All that the Father giueth me ſhall come to me. And Hebr. 2.13. Behold here am I, and the Children which God hath giuen me. And hence ariſeth many relations betwixt Chriſt and his Church: He is their God, and they are his People; He is their Head, and they are his Members; He is their Husband, and they are his Spouſe; He their King, and they his Subiects; and he their Sauiour, and they his Redeemed.
The Vſes are theſe: Vſe 1 Firſt, this teacheth vsus, and doth ſufficiently proue vntounto vsus, that Chriſt is not meerely a Man, but true and verie God; and that not a pettie God, as ſome Arians imagine, as who ſhould ſay, He is God indeed, but yet ſubordinate and inferiour to his Father. But he is an abſolute Lord, euen as God the Father is Lord, and whoſoeuer doth not ſo acknowledge him, ſhall hauehave no part in him. The Iewes and the Turkes that doe in their kind verie religiouſly acknowledge and inuocate God the Father, doe but deceiue themſelues and diſhonour God: They ſhall neuer find grace and merciemercy with God the Father, becauſe they acknowledge not the Lord Ieſus Chriſt. The greater is Gods goodneſſe to vsus, that hath not onelyonly ſo reuealed him to vsus, but alſo perſwaded vsus to receiue him. It is not a matter of courſe, but the ſpeciall working of the Holy Ghoſt, but of Faith whereby we are thus perſwaded, 1 Cor. 12.3. No Man can ſay that Ieſus is the Lord but by the Holy Ghoſt. In word a Man may ſay as much, but he cannot in deed and in truth; he cannot come to be perſwaded of it; and to reſt in that perſwaſion, is onelyonly from the Holy Ghoſt.
Vſe 2 Secondly, Is Chriſt Ieſus the Lord ſpecially of his Church? Then he is to be reuerenced and worſhipped, as the Lord of his Church, Mal. 1.6. If I be a Lord, where is my feare? Seeing Chriſt Ieſus is the Lord, we muſt feare him and worſhip him. Pſal. 45.11. He is thy Lord, and reuerence thou him; it is ſpoken of Pharaohs Daughter, that Solomon was her Lord, and therefore ſhe muſt worſhip him. If this be true in the ſhaddow, it is much more ſo in the ſubſtance: For behold a greater then Solomon is here, a greater Lord, and therefore more neceſſarily and more reuerently to be worſhipped: Euerie one of vsus ſhould enlarge our Hearts to the furtheſt extent of reuerence and worſhip that poſſibly we can attaine vntounto; whenſoeuer we doe but heare the name of the Lord Ieſus, it ſhould ſtrike a reuerence into our Hearts. Doe not the Diuels tremble at the ſight of the Lord Ieſus? Did not they worſhip him in the dayes of his Fleſh? Marke 5.6, 7. How much more then when they behold his glorie? And ſhall not we be ſtirred vp to worſhip the Lord Ieſus as the Lord, when we ſee the verie Diuels worſhip him? All the Angels worſhip him, Hebr. 1.6. Now we are more bound vntounto him, in reſpect of this verie title, the Lord, then they are: He is their Lord as being their Creator, Head, Gouernour, Preſeruer; but to vsus he is more then all this; He is the Lord our Redeemer, which is the moſt proper and moſt beneficiall bond, and this he neuer was to them; therefore we are to worſhip him by dutie much more. All Creatures worſhip him. Phil. 2.10.11. At the Name of Ieſus euerie Knee ſhall bow, both of things in Heauen, and things in Earth, and things vnderunder the Earth: and euerie tongue ſhall confeſſe that Ieſus is the Lord, &c. Then let vsus not ſtand like a dead Center in the midſt, like Stockes and ſtones, without the ſence of the Lordly power and authoritie of Chriſt Ieſus, we are to be quickned thereby to worſhip him, when all the Creatures round about vsus in Heauen and Earth doe bow and humble themſelues, with all feare, and reuerence, and ſeruice to his Maieſtie. There is nothing in our Sauiour but if it be beheld with a ſpirituall Eye, it carries a Lord-like Maieſtie in it, deſeruing and requiring the higheſt A worſhip: Not onelyonly his Transfiguration, Miracles, Reſurrection, Aſcention, and ſuch other workes plainly declaring him to be the Lord, but euen in his baſeſt and meaneſt eſtate he was diſcerned and acknowledged to be the Lord. When he was in the Wombe, Luke 1.43, 44. Elizabeth acknowledged him to be ſo, Whence commeth this to me, that the Mother of my Lord ſhould come to me, &c. And in the Cratch he was ſo acknowledged by the Angels, and heauenly Souldiers, Luke 2.11.13. And after that he was worſhipped by the Wiſemen as the Lord, Math. 2.11. And vponupon the Croſſe, euen then when he was in the greateſt abaſement, when it was the houre and power of Darkeneſſe, he ſpoyled Principalities, and Powers, and ſhewed himſelfe to be the Lord; and the Theefe hanging with him, by the Eye of Faith diſcerned him to be the Lord, and ſo worſhipped him, Luke 23.42. Lord remember me when thou commeſt into thy Kingdome. Euen then when he was in the Enemies hands, when they were taking away his life from him, yet then was he the Lord, and ſo ſhewed himſelfe, and was ſo acknowledged, and worſhipped, & called vponupon. Now as he is to be worſhipped in all other caſes, ſo eſpecially in the vſe of the Sacrament of the Lords Supper, when we come to be partakers of the Bread and Wine, and by them of the Body and Blood of Chriſt, we muſt be rayſed vp to the conſideration of his Lordly power and authoritie, that thereby we may be ſtirred vp to worſhip him, and honour him, and to bow downe the Knees of our Hearts to him with all humbleneſſe and ſubmiſſion; I ſay not that we ſhould worſhip the Sacrament as the Papiſts, nor Chriſten the Sacrament as ſome of the Lutherans, but in the vſe of the Sacrament, as being the ſpeciall memoriall of him and of his Death: and as we worſhip him in hearing of the Word, and his ſauing Ordinances, we muſt hauehave our Hearts to be lifted vp in the reuerent imbracing of theſe pledges of his louelove, and in thankeſ-giuing for the benefits of his Death, and to be caſt downe in deteſtation of our ſinnes that hath brought this death vponupon him.
Vſe 3 The third Vſe, Is he the Lord? Then we muſt beleeue in him, Iohn 14.1. If ye beleeue in God, beleeue in me alſo, as who ſhould ſay, ye beleeue in God, I being God beleeue alſo in me; ſo Chriſt being Lord as the Father is, is therefore to be beleeued in, the vſe is as naturall and the reaſon as effectuall: here is the proper obiect for the Eye of our Faith to be faſtned vponupon, his Lordly power and authoritie, Chriſt-Man is to be beleeued in, in ſome ſort, but Chriſt the Lord, that is the true, and right, and proper obiect: here is full hold, and as it were a full handfull for the hand of our Faith to ſeize vponupon. We lay hold on him as Lord, therefore all-ſufficient to ſupply all out wants, to miniſter all comforts vntounto vsus, to fill vsus with all aboundance, and euerie way to giuegive vsus plentifull ſatisfaction. If we reſt on him as Man onelyonly, many feares, and doubts, and ſuſpitions might ariſe, but Chriſt the Lord puts all out of doubt, and giues vsus full content and ſecuritie, here is ſure footing for the grace of Faith to reſt vponupon, Chriſt the Lord is the Rocke that we muſt build vponupon, and the Gates of Hell ſhall neuer preuaile againſt vsus; therefore let vsus reſt in Chriſt the Lord, and rely vponupon him, and caſt our ſelues with all bouldneſſe and confidence vponupon his Almightie protection.
Vſe 4 The fourth Vſe, Here is matter of comfort and reioycing, ſeeing Chriſt is the Lord, ſpecially of the Faithfull, it ſhould teach vsus neuer to be diſcouraged whatſoeuer befall vsus, we are his Seruants, and he is our Lord; therefore he will prouide for vsus, and defend vsus, and take part with vsus, and ſaue vsus, whatſoeuer caſe we are in; the verie Name of the Lord, breakes in vponupon our Hearts I know not how, with ſuch a louely Maieſtie, that it miniſters comfort and life vntounto vsus in all our eſtates, in our well-fare, when we looke about and ſee Gods bleſſings vponupon vsus, and conſider that the Lord hath done this for vsus, it comforts vsus, 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 goe thorough the Fire, if the Lord be with vsus, it ſhall not burne vsus; if thorough the Water, it ſhall not drowne vsus; againſt our Enemies it is a ſufficient Shield, If the Lord be our Light and Saluation, whom ſhould we feare? Pſal. 27.1. So in our Prayers, Luke 23.42. Lord remember me when thou commeſt into thy Kingdome; it is ſuch a patheticall voyce, that it worketh affection, a kind of liuely and comfortable affection in the Hearts of thoſe that hauehave grace to conceiue rightly of it.
Vſe 5 The laſt Vſe, is for terror to the wicked, it breakes in vponupon them with a dreadfull and terrible Maieſtie, there is nothing can afright wicked Men, or the Diuell himſelfe more, then the Name of the Lord; it is a matter of great terror to them, and workes effectually againſt them: it was ſnibbing enough to Satan, Zach. 3.2. when it was ſaid vntounto him, The Lord reproue thee Satan: And in Iude verſe 9. when Michael the Archangell ſtroue with the Diuell 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 hauehave no more ſaid to him; and if it be but pronounced by Men with a faithfull Heart, and aſſured confidence in God, it is able to ſtrike terror and aſtonniſhment into the Hearts of vngodly Men: Behold, the Lord comes to Iudgement, &c. And in the 1 Theſſ. 4.16. The Lord ſhall deſcend from Heauen with a ſhout, &c. The day of Iudgement 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 neuer ſo great, what are they when the Lord of Heauen and Earth ſhall ſet himſelfe againſt them in his fierce wrath and diſpleaſure? The thought hereof is ſuffcient to terrifie and amaze the moſt obſtinate ſinner in the World.
Secondly, in that the Sacrament is called by the name of the Lords Table, and the Lords Supper, hence obſerue, that the Lords Supper is as it were a Banket or Feaſt of our Soules, wherein the Faithfull are nouriſhed to a Spirituall and Heauenly life. We muſt vnderſtand that matters of Saluation are Spirituall, which come not within the compaſſe of our ſence, but are ſpiritually to be ſearched and reached vntounto by the Eye of Faith: And hence it is, that God, willing to acquaint vsus with them, doth ſet them forth vntounto vsus vnderunder the veiles of temporall things, and becauſe matters of Saluation are ſweet and comfortable, and refreſh the Heart, therefore the Holy Ghoſt makes choyce of ſuch outward things to veile and to ſhaddow them by, as are moſt vſuall and fitteſt for our comfort and refreſhing, as namely, Bankets and Feaſts: and ſo Math. 22.2. and forward, and Reuel. 19.9. and 2.7. &c. And according to this ground it is, that this Sacrament is ſet forth vntounto vsus in the name of a Feaſt, that is to ſay, a Spirituall Feaſt or Banket for our Soules. Prou. 9.1, 2, &c. it is ſaid of Wiſedome, that ſhe hath killed her Victuals, drawne her Wine, and prepared her Table: and what is the benefite to be receiued at this Feaſt? Knowledge and vnderſtanding, as appeares in the 4 and 5 Verſes: by Wiſedome there, is meant the Sonne of God; the preparing of the Victuals and Table is the tendring vsus of the meanes of Saluation, which is performed in a particular manner in this Sacrament, 1 Cor. 10.26. The Cup of Bleſsing which we bleſſe, is it not the Communion of the Blood of Chriſt? And the Bread which we breake, is it not the Communion of the Body of Chriſt? Now theſe things cannot be communicated to vsus in bodily manner, he being in Heauen and we in Earth, therefore it muſt be vnderſtood in a ſpirituall manner, as the Body and Blood of Chriſt which is communicated to vsus in this Sacrament, being a ſpirituall Banket for our Soules, to nouriſh them vp to a ſpirituall and heauenly 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 inuited to drinke, it is the remiſſion of ſinnes; drinke Wine, it is for the comfort of our Bodyes; drinke the Blood of the Lord Ieſus at the Lords Table, it is infinitely more comfortable to the Soule of a poore Chriſtian that lyes groaning vnderunder the burthen of his ſinnes, he is thereby refreſhed and reuiued, and cheared vp to a ſpirituall life, Iohn 6.54. Whoſoeuer eats my Fleſh and drinkes my Blood, hath eternall life, and I will rayſe him vp at the laſt day. The benefit that comes to vsus by the Fleſh & Blood of Chriſt, which we eat and drinke after a ſpeciall manner in this Sacrament, is not a temporall life, but life eternall, Iohn 6.63. The Fleſh profits nothing, the words that I ſpeake to you are Spirit and life. That which our Faith takes hold vponupon in Chriſt Ieſus by eating and drinking him after a ſpirituall manner, whether in the Sacrament or without it, is not to make our Bodyes fat, but to cheriſh vp our Soules, that his Spirit may quicken our Spirit, and his life may make vsus aliue to God.
Reaſ. 1 The Reaſons: Firſt, Chriſt came ſpecially for the good of our Soules, Math. 11.29. You ſhall find reſt to your Soules: It is true indeed, our Sauiour hath a care of our Bodyes too, but his ſpeciall care is for our Soules, he is our Soules Phyſitian, but the worke he came to performe was this, not ſo much to take away the ſickneſſe of our Bodyes, but the ſinnes of our Soules. It is not to be denied but that our Bodyes 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 Soule, in the forgiueneſſe of ſinnes, and the grace of Saluation: but that which is chiefly and principally nouriſhed in this Sacrament, is the Soule, which receiueth and embraceth Chriſt by Faith.
Reaſ. 2 The ſecond Reaſon: The Communion which we hauehave with Chriſt, is a ſpirituall Communion, 1 Cor. 6.17. He that is ioyned to the Lord is one Spirit, Therefore this Sacrament which is a ſpeciall meanes of our Communion with Chriſt to knit vsus vntounto him, muſt accordingly be a ſpirituall Banket.
Reaſ. 3 Thirdly, It is the nature of this Sacrament to be the Seale of the New Teſtament, Luke 22.20. The Couenant or Teſtament is a ſpirituall Couenant, the Couenant of Iuſtification and Sanctification, Hebr. 10.16, 17. Therefore the Seale muſt be ſpirituall as the Couenant is.
Reaſ. 4 Fourthly, The Word and Sacraments are in generall of the ſame nature: The Word is a Banket of our Soules, and therefore the Sacrament being an appendant vponupon the Word, muſt alſo belong vntounto our Soules, and be a ſpirituall Banket too. The Word begins and nouriſheth our eternall life, the Sacraments nouriſheth it, but not begins it; the Word brings vsus vntounto Chriſt, the Sacraments make vsus to grow faſter to him; the Word workes vponupon the Eare, and being ſeconded by the Spirit, ſo quickens and feeds the Heart; the Sacrament is ſeene, felt, taſted, wee eat it, and drinke it, and receiue it into our Bodyes, and ſo being ſeconded by the Spirit, nouriſheth our Soules; the Word conueyes Chriſt into vsus more largely, this Sacrament more neerely: each of them verie powerfully and effectually.
Reaſ. 5 Fifthly, The verie time wherein it was inſtituted proues as much; for it was inſtituted after Supper when their Bodyes were fed already, and therefore it is proper and peculiar to their Soules.
Reaſ. 6 Laſtly, The proportion betwixt the Signes and Things ſignified proues as much; for ſeeing the Signes, 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 Soule; therefore it is plaine that this Sacrament is a ſpirituall Banket, wherein the Faithfull are nouriſhed to a ſpirituall and heauenly life.
Vſe 1 The Vſes: Firſt, It ſhould teach vsus that ſeeing it is a Feaſt for our Soules, therefore we ſhould vſe it as a ſpirituall Feaſt: And how is that? We muſt bring ſpirituall Mouthes, and ſpirituall Stomackes, and ſpirituall preparation, and ſpirituall affections; We muſt be wholly ſpirituall, our Mouthes are our Minds or our Soules; our Stomacke or Appetite muſt be hungry, and thirſt after Grace, and Righteouſneſſe, and forgiueneſſe of Sinnes, and newneſſe of Life; our Preparation muſt be humbleneſſe of Mind, and brokenneſſe of Heart in the ſight of our owne wretched eſtate; and Faith and confidence in the promiſe of ſauing Grace for our deliuerance. It makes no matter when we come to this Feaſt, whether we hauehave our beſt Cloathes on or no, he is beſt well-come that comes with the beſt Heart, and the beſt Soule; for whoſoeuer comes not thus prepared, wants his Wedding-garment, and ſhall ſpeed as he did, He ſhall be caſt into vtter darkeneſſe. Laſtly, our affections muſt be ſpirituall; our Mirth, and Cheerefulneſſe, and Ioy, muſt not be any carnall Ioy, or corporall Reioycing, as at our bodily Feaſts, but we muſt reioyce in the Lord, reioyce in the Spirit, reioyce in God, and Chriſt, and his Saluation.
Vſe 2 Secondly, If it be a ſpirituall Feaſt, then we muſt learne to diſcerne the Body and Blood of Chriſt, the ſpirituall Food for our Soules; we muſt lift vp the Eye of Faith, and apprehend and take hold vponupon Chriſt, being in Heauen, though we be vponupon Earth: Our bodily Eyes cannot ſee ſo farre, but the Eye of Faith ſees into Heauen, and beleeues that Chriſt Ieſus ſitting at the right Hand of God is here preſent at the Table, after a ſpirituall manner, and ſo doth giuegive and communicate himſelfe vntounto vsus: 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 ſinnes, and this is that which the Apoſtle preſſeth, 1 Cor. 11.29. about the diſcerning of the Lords Body; as who ſhould ſay, That he that comes without this diſcerning Eye of Faith, he comes to this Table as to an ordinarie Feaſt, diſcernes the Bread and Wine with his bodily Eyes, but not as to a ſpirituall Feaſt, to diſcerne Chriſts Body by the Eye of Faith, and ſo can hauehave no benefite by it: For as appeares in the Doctrine, it is the Faithfull onelyonly that are here nouriſhed to a Spirituall life; but as for vnbeleeuers, they are thereby nouriſhed to eternall death, as the Apoſtle there ſhewes.
Vſe 3 Thirdly, Examine our ſelues, whether we hauehave carried our ſelues this day, or any time heretofore as at a ſpirituall Feaſt; HaueHave we hungred and thirſted, after the ſpirituall refreſhing of our Soules? HaueHave our Soules beene fatted with theſe Iunckets God hath ſet before vsus? HaueHave we had Faith in the Promiſes of God? HaueHave we had repentance of our Sinnes? HaueHave we prepared our ſelues in the Inward-Man, for the entertainement of Chriſt and his Spirit into our Hearts? HaueHave we beene refreſhed with the comforts of God? HaueHave we delighted in the Saluation that hereby is brought vntounto vsus? HaueHave we had an inward ioy and cheerefulneſſe of Heart, that we hauehave found Chriſt the Lord and Maſter of the Feaſt hath bid vsus well-come? That we are better encouraged to goe on in godly duties? More confirmed in the aſſurance of the forgiueneſſe of ſinnes? And more thoroughly reſolued to leade a new life? That we hauehave well profited in the ſtate of Grace and Saluation? If we find theſe things, we plainely ſhew that we hauehave made it a ſpirituall Banket, and that thereby our Soules are nouriſhed to a heauenly life. If wee find none of theſe things, at leaſt in ſome meaſure, let vsus know, that wee hauehave come like brute Beaſts, or at leaſt like carnall Men, we had better hauehave kept away, if wee hauehave come onelyonly with bodily, and not with ſpirituall Eyes, let vsus know wee hauehave committed a greeuous ſinne againſt God; Wee came here to receiue a generall quittance for our ſinnes paſt, and wee hauehave added a greater ſinne then euer we committed before. Let vsus therefore examine our ſelues, and lay vp theſe things in our Hearts to meditate vponupon them, that thereby we may be ſtirred vp, to a faithfull endeuour, and vnfained labour and trauell with our owne Soules to be better fitted for the Lords Table, that next time we come, we may be better Gueſts, and better well-come. Amen.
The end of the ſecond Lecture.