Twenty-Three Sermons, Lecture 4
THE FOVRTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
WEE are now to turne aſide into our digreſſion againe, becauſe the next Sabboth is a Communion Sabboth: and therefore that which wee are to ſpeake now, according to the method which we propounded in the beginning, is to bee ſpoken concerning that Argument, that we may hauehave ſome good Leſſons, ſome profitable and wholeſome Meditations, to feed vponupon all the weeke long, that we may be the better fitted to come to the Lords Table. The firſt of thoſe Heads, whereunto all might be reduced concerning the Lords Supper, is the names and titles giuen vntounto it; and thoſe we ſhewed were of two ſorts, ſome of them common to the whole action, and ſome of them proper to the ſeuerall parts of the action. We began in thoſe that were common to the whole action, where firſt we met withall this title of the Lords Table, out of 1 Cor. 10.21. The ſecond title was the Lords Supper, out of 1 Cor. 11.20. which two titles becauſe they doe agree verie neerely together, both in name and nature, therefore you ſee we hauehave handled them together: Now we muſt proceed to ſome other name or title. A third name or title, whereby the Sacrament of the Lords Supper is deſcribed, which is common to the whole action, is, that it is called a Communion. What Communion? Why the Communion of the Body and Blood of Ieſus Chriſt: for ſo it is expreſly called in 1 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? Conſider I pray you aduiſedly of the place, for it is the Text which I purpoſe at this time (God willing) to treat vponupon. 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? Here you ſee the Apoſtle ſpeakes of the ſeuerall parts or kinds vſed in this Sacrament, and he giues a ſeuerall name to each of them, in regard of the outward ſigne, and he doth affirme ſeuerall things to each of them, in regard of the thing ſignified. Firſt, he begins with the Wine in the former part of the Verſe, The Cup of Bleſsing which we bleſſe, is not the Communion of the Blood of Chriſt? The name that he giues, as you ſee here, in regard of the outward ſigne, is this: he calles it, The Cup of Bleſsing which we bleſſe: the thing which he doth affirme of it in reſpect of the thing ſignified is, that it is the Communion of the Blood of Chriſt. So likewiſe in the latter part of the Verſe, there he ſpeakes concerning the other part of this Sacrament, the Bread: the name that is giuen vntounto it in reſpect of the outward ſigne, is, The Bread which we bleſſe: and the thing that he affirmes of it, in regard of the ſpirituall and inward grace, is the Communion of the Body of Chriſt. The appellations that are here giuen to the outward Elements, Bread and Wine, The Cup of Bleſsing which we bleſſe, and the Bread which we breake, are fit to be handled, among thoſe titles and names, which are proper to the ſeuerall parts of this Sacrament, becauſe they are propounded in indifferent tearmes, and not vnderunder any proper name; but as for the thing ſignified, each of them here, as you ſee, being a Communion. The Cup of Bleſsing which we bleſſe, is the Communion of the Blood of Chriſt, and the Bread which we breake, is the Communion of the Body of Chriſt: each of them be a Communion, and both of them one Communion; and therefore this title is giuen in reſpect of the thing ſignified, it falleth out to be handled naturally among thoſe titles common to the whole action of the Sacrament. All is a Communion you ſee. That we may vnderſtand the meaning hereof the better, and ſee how to proceed in it, we will firſt conſider here the occaſion of the words; and ſecondly, we will ſhew the meaning of the words; thirdly, the manner, how the thing is here affirmed or performed in and by the Sacrament; and fourthly, we will proceed to draw ſome obſeruations as God ſhall giuegive aſſiſtance. Firſt, concerning the occaſion of theſe words, you muſt vnderſtand that the Apoſtle doth not here profeſſedly and of purpoſe treat of the Sacrament of the Lords Supper, as he doth in the 11th Chapter, but onelyonly he doth it occaſionally, and as it were by the way: The occaſion was this, Theſe Corinthians that did beleeue, and were conuerted, euen after their conuerſion, they did ſtill reſide and conuerſe among the reſt of the Corinthians that were Vnbeleeuers and not conuerted, and thereby had much entercourſe with them in many affaires, eſpecially in thoſe two affaires which be moſt principall, and moſt dangerous. Firſt, concerning Marriage: ſecondly concerning religious Feaſts. Concerning their Marriages with them, the Apoſtle hath deliuered his Iudgment in the 7th Chapter, and directs them to the full, how to carrie themſelues in that buſineſſe, in marrying with Infidels, whereby they might keepe a good conſcience towards God, and to the World. Concerning their religious Feaſts, he deliuers his iudgement in theſe three Chapters, the 8th, 9th, and 10th, prouing by many reaſons, that it is vtterly vnlawfull for them to communicate in any religious Feaſt of theirs; one reaſon among the reſt, is drawne from the maine ground of Chriſtian Religion, from the right nature and vſe of the Sacrament of the Lords Supper, from the ſixteenth to the one and twentieth Verſe, and the Argument ſtands thus, ſaith the Apoſtle to them, You that do profeſſe Chriſtianitie, ſpecially you that hauehave proceeded ſo farr in it, as to receiue the Sacrament of the Lords Supper, you hauehave thereby abſolute Communion, you hauehave giuen your ſelues vntounto Ieſus Chriſt, and he hath giuen himſelfe likewiſe to you, you are made one with Chriſt, and he with you, and with all the Faithfull: this is ſet downe in the ſixteenth and ſeuenteenth Verſes. On the other ſide, ſaith he, they that doe communicate in their religious Feaſts, that are conſecrated vntounto Idols, they doe giuegive themſelues ouer vntounto thoſe Idols, and make themſelues one with thoſe Idols, & with them that worſhip them. That you heard in the 1 Co. 10.20. marke what the Apoſtle inferres vponupon it, It is impoſsible to be one with God, and one with Idols: One with God, and one with Diuels: For theſe they are no better then Diuels, it is impoſſible you ſhould be ſo; if once you giuegive your ſelues to the ſeruice of God, ye renounce the Diuell; if once you giuegive your ſelues to the ſeruice of the Diuel, then ye renounce God, and all the Faithfull; We cannot be partakers of the Lords Table, and of the Table of Diuels, it is impoſſible that euer you ſhould be ſo: And therefore in any caſe partake not with them in any of their religious Feaſts. Thus the Argument ſtands, You that are religious, are made one with Chriſt, and Chriſt with you; and therefore it is impoſſible that ye ſhould communicate and partake in the ſeruice of Idols, or Diuels, and in the Supper of the Lord, that is to ſay, it can neuer be done ſo; the ſeruice that ye performe to God in the Sacrament, cannot be acceptable to him: the force of the reaſon ſtands in this, in the proofe of the firſt point, as many as profeſſe Chriſt, beleeuers, and receiuers of the Sacrament of the Lords Supper, they hauehave made themſelues one with Chriſt, and Chriſt with them: that is proued in the 16 and 17 Verſes, and for confirmation thereof, he makes them Iudges in it, and he appeales to their conſciences, ſaying, I ſpeake, but vntounto them that hauehave vnderſtanding, Iudge you what I ſay, The Cup of Bleſsing which we bleſſe, is it not the Communion of the Blood of Chriſt? The Bread which we breaks, is it not the Communion of the Body of Chriſt? (As who ſhould ſay) I appeale to your conſciences, you know it is ſo, any Man that knowes what belongs to the Sacrament of the Lords Supper, knowes this to be true: So then, there is the occaſion of the words. Now concerning the meaning of the words: He is to expreſſe what is meant by the Communion, and then what is meant by the Body and Blood of Chriſt: The Communion imports in the Originall, either the act of communicating, whereby there is a communion and fellowſhip made; or elſe it imports the Communion it ſelfe, which is made by ſuch an act: As for example, when we ſpeake of a Contract of Marriage, or of a Bargaine, the name may ſignifie, either the act whereby the contract is made, or the contract, or bargaine which is made by ſuch an act: So this Communion ſignifies the contract betweene vsus, and Chriſt: So then this Communion is of two ſorts, there is a Communion here meant between Chriſt, and the Faithfull; and ſecondly, a Communion of the Faithfull among themſelues. Firſt, a Communion of Chriſt with the Faithfull, and that is of two ſorts; firſt, a naturall Communion, and then a ſpirituall that we hauehave together: The naturall Communion that we hauehave with Chriſt, is in reſpect as he is a Man, and as he doth take our nature vponupon him, as he was made Bone of our Bone, and Fleſh of our Fleſh, and this is generall to the whole Race of Man-kind, there is a naturall Communion, betweene Chriſt and the whole Race of Man-kind, yet (notwithſtanding) the ſauing benefite and comfort of it, is proper to the elect Children of God; and hence it is that this Communion is appropriated to the Children of God, Hebr. 2.14.16. For as much then as the Children are partakers of Fleſh and Blood, he alſo himſelfe likewiſe tooke part with them, that he might deſtroy through death, him that had the power of Death, that is, the Diuel: For he in no ſort tooke on him the Angels nature, but he tooke the Seed of Abraham, and did communicate in the whole Race of Man-kind, but yet ſo, as onelyonly the Children of God hauehave comfort thereby: This Communion doth ariſe from vsus vntounto Chriſt: Why? Becauſe our Nature was firſt before Chriſt was incarnate, and he by taking of our Nature vponupon him, is made Fleſh of our Fleſh, and Bone of our Bone, and therefore this Communion is from vsus to Chriſt.
The ſecond Communion is a ſpirituall Communion, as Chriſt is our Head and Mediator, and as we are ingrafted as Members into his myſticall Body; Now this Communion, none are partakers of, nor hauehave any part in it, but onelyonly the Beleeuers; and in this Communion we are made Fleſh of his Fleſh, and Bone of his Bone, as in the other he was made Fleſh of our Fleſh, and Bone of our Bone; ſo in the ſpirituall Communion we are made Bone of his Bone, and Fleſh of his Fleſh. Epheſ. 5.30. the Apoſtle ſpeakes there of a ſpirituall Communion, betweene Chriſt and the Church: now this Communion ariſeth from him and by him vntounto vsus, and the other Communion ariſeth from vsus to him; for the grace of the Spirit of Life which is in Ieſus Chriſt, is that by which we are ingrafted and incorporated into Chriſt. So then you ſee concerning both the naturall and the ſpirituall Communion that we hauehave with Chriſt. Then the ſecond Communion, what is it? Why, the Communion that the Faithfull hauehave among themſelues, whereby they are ioyned together, thorough the Bonds of Faith, of Hope, LoueLove, and the Spirit of God, and all of them made Members of one and the ſame Body, and this Communion ariſeth from the former. The Communion of the Faithfull among themſelues, ariſeth from the Communion of vsus with Chriſt; therefore are we ioyned together, becauſe all our Members doe agree together from Chriſt our Head. The Apoſtle deliuereth the point, and the illuſtration of the point together, in 1 Cor. 12.12. Though the Members be many, yet all the Members concurre together in one Body. That is true, though many Members, yet all of them concurre in one Body, and vnderunder one Head, and ſo is Chriſt. So ſtands the caſe of the compariſon betweene Chriſt and the Church, there is a Communion betweene Chriſt and the Church, why ſo there is a Communion between all that hauehave fellowſhip one with another, becauſe they concurre & ioyne together vnderunder one Head. So much ſhall ſerue to hauehave ſpoken concerning the Communion: The next thing that is to be vnfolded, is the Body and Blood of Chriſt, that is to ſay, Chriſt wholly, his Body, his Blood, his Death, his Reſurrection, and all his Merits: For howſoeuer it be, that the Lord Ieſus Chriſt is tendred vntounto vsus in the Lords Supper, with an eie and reſpect to his Death on the Croſſe, his Body broken, his Blood ſhed; yet (notwithſtanding) that is not all, we are not to ſtay there, but it hath a further reach; otherwiſe, thoſe that ſtood by our Sauiour Chriſt when he was crucified, put the caſe that one of them had ſprinkled his Body with the Blood of Chriſt, ſhould he hauehave had a Communion then with Chriſt? Certainly no. Therefore our Faith muſt reach further, and not ſtay in the Body and Blood of Chriſt, but it muſt reach to the fruit and comfort that comes thereby to ſanctification and eternall life: For ſo Chriſt ſpake. Math. 26.28. This is my Blood which is ſhed for many, for the remiſsion of ſinnes. Conſider of Chriſt his Death, his Body broken, his Blood ſhed, we muſt hauehave a further reach to diſcerne the ſauing fruits and benefits of his Death, as forgiueneſſe of ſinnes, ſanctification, and eternall life. So then we ſee what is meant by the Body and Blood of Chriſt, The Communion of the Body and Blood of Chriſt.
Now the third point to be ſpoken of is, the manner of the performing and accompliſhment of thoſe things in the Sacrament or Supper of the Lord. We muſt vnderſtand it to be thus performed, that is to ſay, that this Communion with Chriſt, or the Communion that we hauehave among our ſelues, we muſt not ſo vnderſtand it, as if it were begun, or made; but ſo performed as according to the nature of the Sacrament will reach vntounto it (that is to ſay) it is there confirmed, ratified, and ſealed vp vntounto vsus; the Body and Blood of Chriſt is communicated vntounto vsus, by the way of Seale, of Pledge, of Ratification; the Sacraments doe not beget Faith in vsus, but they confirme Faith where it is begotten already, Rom. 4.11. After he receiued the ſigne of Circumciſion, as the Seale of the righteouſneſſe of Faith which he had when he was vncircumciſed, &c. The Sacrament, that comes and ſeconds it, and ratifies it vntounto vsus. Then here is the caſe, at our firſt conuerſion, when God gaue vsus an effectuall calling, God drawed vsus neere to himſelfe, and worked Faith in vsus, and touched our Hearts by his Spirit, and ſo makes this holy Communion betweene Chriſt and vsus, and ſo makes vsus one with him, and he with vsus. Well, Faith being thus begotten in vsus, by the preaching of the Word, the Vnion being thus made, then God admits vsus to his Table, to the Sacrament of the Lords Supper, the point now in hand: He admits vsus there, that ſo this Communion, already made betweene Chriſt and vsus, might be further confirmed and ratified: The Sacrament doth this not as an efficient cauſe, but as an outward inſtrumentall cauſe: It is not done by the deed done, as the Papiſts ſay, the deed done is not enough to conferre grace, no, it is no ſuch matter, the Sacrament of the Lords Supper, is the Communion of the Body and Blood of Chriſt: The meanes that Gods children are conuerted by, and effectually called, is the Word, thereby Faith is wrought in them, and a holy Communion made betweene Chriſt and them: after they are admitted to the participation of the Sacrament, by which Sacrament, as an outward inſtrumentall cauſe, this Communion, being already begun, and made, is further ratified, and confirmed: This is the meaning of thoſe words, that it is the Communion of the Body and Blood of Chriſt. Now we come to the obſeruations that here ariſeth for our inſtruction: Firſt, concerning the Communion betweene Chriſt and the Faithfull: and then the Communion between the Faithfull and themſelues. The Communion that is betweene Chriſt and the Faithfull, is confirmed vntounto vsus in the participation of the Lords Supper, that is, it is an effectuall Bond, Pledge, and Seale of that holy and bleſſed Communion, that the Faithfull hauehave with Chriſt, and Chriſt with them. In Math. 26.26. the Text ſaith there, that our Sauiour tooke Bread, and gaue it to his Diſciples, that is, Chriſt communicated himſelfe to vsus in the Sacrament. Now we are to proue that Chriſt communicated himſelfe to vsus in the Sacrament: He gaue it to his Diſciples; what freer then the guift? And withall he preſſeth it vponupon them, and bids them take, eat, this is my Body: What can be ſpoken more frankly, and more freely? And therefore being ſpoken by him, that neuer ſpake any thing that he meant not in his Heart, it muſt needs be a verie franke and free beſtowing of himſelfe: Yet (as you will ſay) here is Bread, and here is Wine, frankly and freely giuen; but what is this to Chriſt his owne Body? Yes, that Bread, in a Sacramentall ſence, is the Body of Chriſt, he giues the name of the Signe to the thing ſignified; this Bread is his Body; whatſoeuer he ſpeakes and performes concerning the one, he doth concerning the other. He was not ſo franke, free, and liberall in giuing Bread, as he was in giuing his Body to feed vponupon: So the like is concerning the Cup, in Verſ. 27.28. Firſt, here you ſee then, that the Sacrament of the Lords Supper, in regard of the firſt inſtitution, is a Bond and Seale of the bleſſed Communion that we hauehave with Chriſt, He gaue himſelfe to vsus. In Iohn 6.51, 52. there Chriſt tels them, that He it the liuing Bread which came downe from Heauen, if any Man eat of this Bread, he ſhall liue. The meaning is, that Chriſt gaue vsus his Fleſh to eat ſpiritually. In Verſ. 53. it is ſaid, Except ye eat the Fleſh of the Sonne of Man, and drinke his Blood, ye hauehave no Communion with Chriſt. But that which is moſt pregnant for our purpoſe, is in Verſ. 56. where it is ſaid, He that eats my Fleſh, and drinkes my Blood, dwelleth in me, and I in him. What neerer Communion can there be then this, that we dwell in him, and he in vsus? Who are they that partake of this? He that eats my Fleſh, and drinkes my Blood, dwelleth in me, and I in him. And is not this his Fleſh eaten, and his Blood drunken? In the participation of the Lords Supper, is ratified the ſweet Communion that is betweene Chriſt and vsus. I doe not ſay that that in the ſixth of Iohn is vnderſtood properly of the Sacrament of the Lords Supper, but is myſtically applyed to this, of eating Chriſt by Faith, and therefore iuſtly agrees with this, of the Lords Supper, when we meditate vponupon Chriſts workes in the Sacrament, or out of the Sacrament, not eating his Fleſh, and drinking his Blood after a ſpirituall manner, that is in the generall there, if we doe this in the vſe of the Sacrament, we doe it in a particular manner: So then it is ſo in all our ſpirituall eating of Chriſt, and drinking of his Blood, we dwell in him, and he in vsus, then much more, in the participation of the Sacrament of the Lords Supper, when our Faith is lift vp to Chriſt, that we feed vponupon him, more thoroughly and earneſtly; and therefore much more doth that place take hold of our participation with Chriſt in the Sacrament, that whoſoeuer eats Chriſt dwelleth in him, and he in him, 1 Cor. 12.13. For by one Spirit we are all baptized into one Body, and hauehave beene all made to drinke into one Spirit. The point that the Apoſtle is there ſpeaking of, is this, The Communion that is betweene Chriſt and the Faithfull; He ſhewes firſt the Author of it, which is God, by one Spirit; and then he ſhewes the Inſtrument to the Signe and Seale, which is the Sacrament, by one Spirit are we baptized into one Body, whether we be Iewes or Gentiles, bond or free: then it holds by conſequence in the Lords Supper, yea, that ſeemes plainly to be intimated, where it is ſaid, hauing beene made all to drinke into one Spirit, a ſpirituall or a religious drinking, and therefore it is to be vnderſtood (as reſpectiuely) in the Lords Supper, this ſpirituall drinking cannot reſpectiuely be vnderſtood of the Lords Supper, 1 Cor. 11.26. As often (ſaith the Apoſtle) as you eat this Bread, and drinke this Cup, you ſhew the Lords death till he come, or, ye ſhall ſhew it, that is to ſay, The eating and drinking is a teſtimonie betweene God and you, of a holy Communion ye hauehave with Chriſt, and what intereſt vntounto his Death, that is, that you are partakers of the Lord Ieſus Chriſt, that is the meaning of it.
Reaſ. 1 The firſt Reaſon is drawne from the contrarie, The vnbeleeuers they doe come to the Lords Table, and not diſcerne the Lords Body, to them it is a Seale of their damnation, 1 Cor. 11.29. They are Enemies to Chriſt, they hauehave nothing to doe with him, They that eat and drinke vnworthily, eat and drinke their owne damnation. So then to the vnbeleeuers, it is a Signe and a Seale, that they hauehave no Communion with Chriſt, nor intereſt in him, but are damned wretches: But to them that doe diſcerne the Lords Body, it is a Signe and a Seale of their Communion with Chriſt, Chriſt is one with them, and they with him.
Reaſ. 2 The ſecond Reaſon is drawne from the compariſon of this ſeruice, with the ſeruice of Idols, from which the Apoſtle raiſeth the ground of this point in hand, thoſe that partake of the ſeruice of Idols, what ſaith the Apoſtle? They make themſelues one with thoſe Idols, as in the twentieth Verſe, they are partakers, and hauehave fellowſhip with Idols (as who ſhould ſay) they that ſacrifice to Idols, or hauehave any thing to doe with them in their religious Feaſts, they teſtifie and ſeale vp vntounto the World, that they are ſeruants to thoſe Idols; So if we celebrate this holy Feaſt vntounto the Lord, we thereby teſtifie our Communion with Chriſt, and teſtifie Chriſt his Communion with vsus.
Reaſ. 3 The third Reaſon is drawne from the correſpondencie and anſwerableneſſe of that which Chriſt did vponupon the Croſſe, and ſuffered vponupon the Croſſe, to that which is done at the Lords Table, for there is a verie ſweet correſpondencie between two: Chriſt his Body and Blood was giuen for vsus vponupon the Croſſe, that which was giuen for vsus vponupon the Croſſe, that is giuen to vsus in the Sacrament of the Lords Supper: VponUpon the Croſſe it was giuen for vsus, and therefore it is communicated vntounto vsus in the Lords Supper, Luke 22.19. And he tooke Bread, and when he had giuen thankes he brake it, and gaue it to his Diſciples, ſaying, This is my Body which is giuen for you, &c. He tooke it at the Sacrament, and ſaid, This is my Body, this is my Blood which is ſhed for you; giuing vsus to vnderſtand, that what Chriſt did for vsus vponupon the Croſſe, the ſame he giues to vsus in the Sacrament: Chriſt his Body and Blood was giuen for vsus on the Croſſe, and the ſame was giuen to vsus in the Sacrament of the Lords Supper: We know that the Lords Supper is nothing elſe but a repreſentation, or a ſhewing forth of the Lords death, 1 Cor. 11. It is a ſhewing forth of the death of Chriſt: Looke how it was with Chriſt vponupon the Croſſe, ſo it is with vsus in the Sacrament: What was giuen there for vsus, is giuen here to vsus.
Vſe 4 Another Reaſon is drawne from the nature of the Sacrament. What is the nature of a Sacrament, but to be a Seale of the Communion of Chriſt? Chriſt ordained it ſo to be a Pledge of our Communion: Doe this in remembrance of me.
Vſe 1 The firſt Vſe is matter of Inſtruction in ſundry parts: Firſt, It commends vntounto vsus the infiniteneſſe of the louelove of Chriſt Ieſus, who as he did inlarge his Heart to vsus in giuing himſelfe his Body and Blood vponupon the Croſſe for vsus, ſo he doth communicate himſelfe vntounto vsus by the worke of his Spirit, yet further for our ſtronger and ſurer euidence of this Communion, he doth from time to time ratifie and ſeale vp this Communion vntounto vsus by the participation of the Lords Supper. Theſe be ſingular mercies of God to vsus, and thoſe that hauehave a ſenſible feeling of their own weakeneſſe, dulneſſe, corruption, and vnbeleefe, and of their daily ſtarting aſide from God, they cannot chuſe but embrace this as a great merciemercy of God, and ſo eſteeme of it: Yet there is none of Gods children that knowes their owne weakeneſſe and infirmitie, how ſubiect they are to vnbeleefe, and to ſtart aſide from God, if they conſider how powerfull the Sacrament is for the rayſing vp of Faith in them, though not for the begetting of Faith in vsus, we cannot chuſe but acknowledge this a ſingular merciemercy and louelove of God to vsus in Chriſt Ieſus. We know we ſinne daily, and by euerie ſinne we know we doe as much as in vsus lyes make a ſeparation from God, and therefore how much need hauehave we that this Communion that is betweene vsus and Ieſus Chriſt ſhould be daily ſealed vp, ratified, and confirmed vntounto vsus? A Woman that hath her Huſband abſent from her, and doth not enioy his bodily preſence, yet ſhe comforts her ſelfe, in that ſhe perſwades her ſelfe that he is a faithfull Man, and that he will not breake with her: as a Ring after that Marriage is ſolemnized, that is giuen as a token of louelove, for the further aſſurance of louelove one to another, when ſhe lookes vponupon this Ring, though he be farre abſent from her, yet this puts her in mind of his louelove to her, and ſo me doth ſolace and comfort her ſelfe in the louelove of her Husband by this outward pledge: Euen ſo it is betweene Chriſt and the Soules of euerie faithfull Man and Woman, we doe not enioy the bodily preſence of Chriſt, becauſe he is in Heauen, nay, ſometimes he with-drawes his ſenſible preſence of his Spirit from vsus, yet we know there is a Couenant made betweene him and vsus, he is our Huſband, and we his Spouſe; he made one with vsus, and we with him; and though he doe abſent himſelfe from vsus, yet we comfort our ſelues in this Vnion, becauſe we are conuerted vntounto God, and ſo this Communion is made betweene Chriſt and vsus; and we know that he is faithfull, and true, and will neuer breake his word: I but in the participation of the Lords Supper here is a Seale and a Pledge of his louelove whereby this Communion is further ratified; when we come there then the Faith which before lay hid in vsus, that begins to ſhew it ſelfe by the working of Gods Spirit, and ſo by that meanes we begin to comfort our ſelues, and to be reuiued in our Faith and affiance that we hauehave in the louelove of Chriſt our bleſſed Husband, which is much more then a Ring to reuiue a Woman in the louelove of her Husband, becauſe here are the words vſed againe of the renewing of our Communion, This is my Body that was broken for thee, &c. This is my Blood that was ſhed for thee, &c. The words are moſt powerfull and fit to reuiue vsus in the louelove and affiance that we hauehave in Chriſt our Husband, this makes all quiet and ſure; and to conclude, though Chriſt be abſent from me, yet ſurely I know he continues one and the ſame, and this comforts me: we know we make vſe of this in our ordinarie ſpeech, if any be married, we vſually ſay, God giuegive you Ioy. It is well, oh that there were Hearts in Men to beleeue and ſee, and that they had practice and experience of this to ſee that at the Lords Table we be hand-faſted vntounto Chriſt, then God would giuegive vsus much ioy and comfort.
Another matter of Inſtruction is this: That when we are at the Lords Table, there is a nearer Bond now betweene Chriſt and vsus then there was before; here is a neerer Bond, at leaſt we are more neerer ſealed and tyed to Chriſt, and he to vsus, then before: And why? Becauſe it is the Communion of the Body and Blood of Chriſt, it is further ratified, ſealed, and confirmed; and therefore it is matter of ſingular comfort to Gods Children in that it pleaſeth God to vouchſafe vsus ſo much fauour as to be one with him: To be one with a great Man, with the Princes of the World, we eſteeme it a great matter: but what is it to hauehave Communion with Chriſt the Sonne of God? He to be made one with vsus, and we with him? This as it is matter of great comfort, ſo alſo it is matter of obedience, to ſtirre vsus vp to obedience. Is it ſo that we hauehave beene at the Lords Table, to hauehave our Communion renewed? Then we ſhould carie our ſelues worthy of this merciemercy. Are we made Members of Chriſt? Then take heed that thou doſt not take the faculties and powers of thy Soule and Body, and abuſe them to ſinne, iniquitie, and to vncleaneneſſe. It is the rule of the Apoſtle: We muſt conſider with our ſelues, I hauehave beene at the Lords Table, and made a Member of Chriſt, and therefore now I muſt looke better to my Tongue that I doe not ſweare nor blaſpheme, nor vſe no vaine nor idle ſpeeches; that I muſt now looke better to my Eyes, that I doe not ſuffer them to be light and wanton Eyes; and ſpecially to looke better to my Heart, to walke with Chriſt, becauſe he is one with me, and I one with him.
Another point of Inſtruction teacheth vsus, that Chriſt is really deliuered vntounto vsus in the Sacrament, but yet notwithſtanding ſpiritually: but verily the Bread is the Communion of his Body, and the Wine the Communion of his Blood: that is to ſay, there is a reall Communion to euerie faithfull and ſpirituall Receiuer; for as the Spirit of God workes Faith in our Hearts, ſo Faith cauſeth vsus to beleeue that Chriſt hath made our peace with God, and that we are incorporate into his Body, and made one with him. This is the reall exhibiting of Chriſt in the Sacrament, there is no tranſubſtantiation that the Bread is turned into the Body of Chriſt, no, the Apoſtle ſaith, It is a Communion of the Body of Chriſt. A plaine expoſition of Chriſt himſelfe, where he ſaith, This is my Body, that is to ſay, It is a Communion of his Body. But if this be ſuch a Communion, then ſay they, the Bread muſt be turned into the Body of Chriſt. I anſwer, neither of theſe, for the Communion is ſpirituall, it cannot be a corporall Communion, but a ſpirituall Communion, there is ſuch a Communion as is made here betweene the Diuell and them, that worſhip the Diuell which is not a corporall ſubſtance, that is nothing elſe but a testification that they will ſerue him, worſhip, and obey him. So our Communion is a ratification that we beleeue in our Hearts that Chriſt is one with vsus, and we with him. True, we are made partakers of Chriſt wholly, of his Death, and of his Merits, but ſtill in a ſpirituall manner. As for his Body, we hauehave nothing to doe with it, that is in Heauen. And therefore they that ſay, they eat his Body, they are as groſſe, as thoſe in the ſixth of Iohn. It is an abſurd thing, nay, it is a horrible thing, for any Man to thinke that they ſhould eat the Body and Blood of Chriſt in the Sacrament.
Vſe 3 The third Vſe: It is matter of reprooſe (I ſhall but point at them) Firſt, It reproues the names that the Popiſh Church giues vntounto this Sacrament, they call it the Maſſe. I would faine know of the Papiſts, what is the reaſon they call it by the name Maſſe, ſeeing it is called in the Scripture a Communion, let them ſhew vsus but one title in all the whole Booke of God, that it is called a Maſſe, and we will yeeld to them. It is true, the Maſſe, though it hauehave been ancient amongſt the Fathers, yet it is not ancient in the Scriptures.
Another matter of reproofe that here ariſeth, is againſt the Popiſh Church that celebrate this Sacrament in one kind, they giuegive the People the Bread, but not the Cup, The Cup which we bleſſe, (ſaith the Apoſtle) 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? Take this for a rule, whereſoeuer the Lords Supper is handled, where it is not handled but by the way, there they are both vſed, ſometimes it is done by the Bread onelyonly, and ſometimes by the Cup, but where it is of purpoſe treated of, there you ſhall find that they are both ſpoken of.
Vſe 4 The next Vſe: Is it ſo … there is ſuch a Communion betweene Chriſt and vsus? Then it teacheth vsus this, that euerie one of vsus ſhould ſo fit and prepare our ſelues when we come to the Lords Table euen as if we came to receiue the verie Body and Blood of Chriſt; If Chriſt ſhould enter into vsus bodily, then we would make vsus as cleane as we could: And ſhall wee not much more when hee comes to enter into vsus ſpiritually? And to ſay with the Centurion, Lord I am not worthy that thou ſhouldſt enter vnderunder my Roofe. So euerie one of vsus ſhould make all preparation to giuegive entertainement to ſuch a Gueſt. It is noted that when the Paſſeouer was to be eaten and celebrated, that they were to looke for a Chamber trimmed, a cleane neate Roome: ſo we when we come to the Lords Table muſt be fitted and prepared by Faith and Repentance, and a purpoſe to lead a new life. We find that Ioſeph of Aremathea begged the Body of Ieſus when he was crucified, and he tooke a cleane Linnen cloath and wrapr it in, ſweet, cleane, and neat entertainment for the fleſhly Body of his crucified vponupon the Croſſe: then much more cauſe hauehave we that receiue the Body and Blood of Chriſt after a ſpirituall manner: What need hauehave we to purge our ſelues of all our filthineſſe and vncleaneneſſe, and to wrap the Body of Chriſt in cleane cloathes, and to lay him in a new Sepulcher where neuer Man was layd? And therefore whoſoeuer comes to the Lords Table, ſee that you come fitted and prepared.
Vſe 5 The laſt vſe teacheth vsus, that we ſhould frequent the Lords Table. Is it ſo that it is the Body of Chriſt, who can euer thinke he hath enough of that? You know what the Apoſtle ſaith, O Lord give vsus euermore of this Bread. If we did but conſider when we come to the Lords Table, of this ſweet Communion that is ratified between Chriſt and vsus, then we would ſay, Euermore let vsus come to thy Table, and as the Apoſtle Peter ſaid, Not my Feet onelyonly, but my Head and my Hands alſo, when he knew the benefit of the waſhing. So if we knew the benefite of the Lords Supper, we would not come once a yeere, nor once a month, but euerie day if we could. It is the ignorance of the benefite of it, that makes vsus come ſo ſeldome to it as wee doe.
The end of the fourth Lecture.