Twenty-Three Sermons, Lecture 11
THE ELEVENTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
BEcauſe of the Sacrament the next Sabboth, God willing, to be adminiſtred, we are therefore to ſpend this Exerciſe vponupon ſuch matter as may make for our fit preparation thereunto, for that is the courſe which hitherto wee hauehave obſerued, and which wee propounded in the beginning. So that wee are to goe on, where wee left the laſt day of preparation, in the ſixe and twentieth of Mathew, and the latter part of the eight and twentieth Verſe: This is my Blood of the New Teſtament, that is ſhed for many for the remiſſion of ſinnes. We hauehave ſhewen the laſt day how theſe words are to be vnderſtood, with refference to the Sacrament of the Lords Supper, and therein we obſerued, as you may remember, that the Sacrament of the Lords Supper is proper and peculiar to the New Teſtament, as here our Sauiours words are, This is my Blood of the New Teſtament.
Secondly, We ſhewed you, that the Sacrament of the Lords Supper is an effectuall Seale and Pledge of the whole Couenant of Grace, that is to ſay, both of the matter of our Iuſtification, and likewiſe of the matter of our Sanctification. Now we are to ſpeake in the laſt place, touching the Perſons here mentioned, ſo farre as they hauehave their intereſt in the Sacrament of the Lords Supper, ſo as the things themſelues, that are here ſpoken, are intended in a double ſence:
Firſt, abſolutely to the Death of Chriſt it ſelfe.
Secondly, reſpectiuely to the Sacrament of the Lords Supper.
So the Perſons that are here ſpoken of, are to be conſidered anſwerably in both theſe ſences:
Firſt, as they hauehave their intereſt and part in the Death of Chriſt. And ſecondly, as they hauehave their part and Intereſt in the Sacrament of the Lords Supper.
Wee hauehave ſpoken of the Perſons in the firſt ſence heretofore, as they hauehave their intereſt in the Death of Chriſt: We are now to ſpeake of them as they hauehave intereſt in the Lords Supper, and for to furniſh this Text, ſo farre forth as it makes for our preſent purpoſe.
The Perſons here ſpoken of (as you ſee) are ſet forth in generall tearmes, Many: But Luke in his two and twentieth Chapter, and the twentieth Verſe, reports this ſaying of our Sauiour, as being ſpoken with particular reference and applycation to the Diſciples, the Perſons onelyonly then preſent at this buſineſſe: This is the New Teſtament in my Blood, ſhed for you: Mathew ſaith, for many: Luke, for you: Both one and the ſame ſpeech of our Saviour, and if wee vnderſtand them both aright, and expound the one of them by the other, we ſhall find a ſweet concurring and agreement betwixt the Euangeliſts themſelues, and likewiſe much profitable matter, by this their ioynt teſtimonie, concerning the Sacrament of the Lords Supper.
The Sacrament it ſelfe, in reſpect of the inſtitution and vſe of it, is a publike Ordinance, that is common to many: The whole Church of God, and all the Faithfull from time to time, are to take the benefit, and to make vſe of it to the end of the World: and that is one part of Mathew's meaning here, when he ſaith, for many. But the particular adminiſtration of this Sacrament, at that time when it was firſt inſtituted, was peculiar to the Diſciples onelyonly, as they onelyonly then receiuing it; and that is ſome part of Luke's meaning, when he ſaith, for you. But yet further alſo, whereſoeuer this Sacrament ſhall be thus in vſe, and thus adminiſtred, it muſt be done in an Aſſembly: Many muſt be preſent at it: And that is the other part of Mathew's meaning, when he ſaith, for many. On the other ſide, thoſe Perſons to whom it ſhall be thus adminiſtred, muſt receiue it with particular apply cation: It muſt be for you: And likewiſe by conſequent, they muſt be ſuch Perſons, ſo quallified in ſome meaſure, as the Diſcipies were: that is to ſay, They muſt be Beleeuers, that it may be truly ſaid of them, as of the Diſciples, It is for you: And this is the other part of Luke's meaning, for you. Take it thus: The Sacrament of it ſelfe in generall, is for many, the whole Church of God muſt make vſe of it: The particular adminiſtration of it at that time, was for the Diſciples, becauſe they onelyonly were the Receiuers: But yet further, whereſoeuer it ſhall bee ſo adminiſtred, in particular Congregations, there muſt be many at it, many muſt communicate in it, and likewiſe thoſe many that communicate in it, muſt be ſuch as receiue it with particular applycation, It muſt be for you: They muſt be Beleeuers, qualified as thoſe Diſciples, that it may be truly ſaid of them, as of the Diſciples, This is for you.
This is the ſtraine of our Sauiours ſpeech, and this is the according of both the Euangeliſts in ſubſtance agreeing together; and theſe bee the points, God willing, we will now inſiſt vponupon.
The firſt thing we are to conſider, is this, It is for many. I ſhewed you, one part of Mathew's meaning, was this, namely, That the Sacrament it ſelfe, is a generall and publike Ordinance for the whole Church to make vſe of it.
Doct. The point is this: That the Sacrament of the Lords Supper is a perpetuall Ordinance of Chriſt to be obſerued in his Church for euer: In the firſt of the Cor. 11.26. As oft as you eat of this Bread, and drinke of this Cup, you ſhew forth the Lords death till he comes: That is to ſay: Till he comes to Iudgment: Which is a plaine proofe that the Sacrament of the Lords Supper was inſtituted by our Sauiour, and left that it might be a perpetuall Ordinance of continuall vſe in the Church of God from time to time to the end of the World.
Reaſ. 1 The Reaſon of it is this: There can be but one meanes, one way, one courſe to Saluation: Now this is the meanes that our Sauiour appointed the Diſciples to be ſaued by, ſo farre forth as the nature of a Sacrament reacheth vntounto, and therefore all the Faithfull from time to time ought to be made partakers of the ſame ſauing Ordinance for their Saluation.
Vſe 1 The Vſe teacheth vsus the inuiolableneſſe of this Ordinance of God, that it muſt ſtand for euer without change, not onelyonly without aboliſhment, but it muſt not be changed: As Chriſt hath left it to be a perpetuall monument in his Church, ſo it muſt be obſerued, and in the verie ſame tearmes.
Vſe 2 Another Vſe is this: It commends vntounto vsus the bountifulneſſe of the Lord Ieſus, and the prouident care which he had ouer his Church, that he was pleaſed to prouide, not onelyonly for them that were then preſent, where he liued, but for vsus, to the end of the World; we that were then vnborne, and thoſe that as yet are not borne; the Lord Ieſus intended it to vsus, as well as to them that liued in the dayes of his Fleſh; he prouided it as the meanes euen of our Saluation. But this point I onelyonly touch as it were by the way.
The ſecond is ſome-what more materiall, and that is this: That it is for many: that is to ſay, Not onelyonly that many ſhall hauehave vſe of it, as of the World, but that when it is vſed in a particular Congregation, it muſt be done in an Aſſembly, Many muſt be met together for this purpoſe: The point is this:
Doct. 2 That the due and right adminiſtration of the Sacrament of the Lords Supper, requires an Aſſembly or multitude of Receiuers met together to communicate in it: The verie name of Communion, whereby the Sacrament is ſet forth vntounto vsus, ſounds plainly to this effect, 1 Cor. 10.16. The Bread which we breake, is it not the Communion of the Body of Chriſt? The Wine that we poure out, is it not the Communion of the Blood of Chriſt? You ſee there, the Lords Supper is called by the name of Communion, the Communion, that is to ſay, principally of the Faithfull with Chriſt their Head, but reſpectiuely it is intended of that Communion which they hauehave amongſt themſelues: Now this is ſealed vp vntounto vsus in this Sacrament of the Lords Supper, as well as the other, as the Apoſtle proceeds to ſhew in the ſeuenteenth verſe, where he applyes it to this Communion of the Faithfull among themſelues: We that are many, are one Bread, and one Body, becauſe we all are partakers of one Bread. The Bread is one, that is Chriſt: The partakers are many, all the Faithfull from time to time; but more ſpecially, thoſe that communicate at the ſame time in the vſe of the Sacrament: So that whenſoeuer this Bread is ſet before vsus, there muſt be many preſent to partake of it: The words of our Sauiour, in the firſt inſtitution of it, inforce it, where bee ſaith: Drinke ye all of this: The Rule is perpetuall, not onelyonly for that Communion then celebrated, but for all afterwards: Drinke ye all of it: How can all be ſaid to drinke, if not many there, if not an Aſſembly at it? In the two and twentieth of Luke, and the ſeuenteenth Verſe, the Text ſaith, He tooke the Cup, and gaue thankes, and ſaid, Take this, and diuide it among you: Now how ſhould the Diſciples diuide it among themſelues, how ſhould the Faithfull alſo diuide it amongſt themſelues in the particular vſe of it, vnleſſe there be a competent Aſſembly amongſt them, that one may diuide it to another? Likewiſe the Rule of the Apoſtle, for the reformation of the Abuſes in the Sacrament of the Lords Supper, confirmes this Point. In the Church of Corinth, many abuſes were crept in, 1 Cor. 11.21, &c. one amongſt the reſt was this, That they came together to eat, but yet ſome did diſorder themſelues by eating and drinking before hand, before the Congregation was all come in: The Apoſtle reproues and reformes this abuſe and corruption amongſt them, and wiſheth them in the three and thirtieth Verſe, That when they were come together, they ſhould tarrie one for another. Why ſo? That there might be a competent and full Aſſembly to communicate together in thoſe holy Myſteries of God: And this the Apoſtle grounds vponupon our Sauiours inſtitution, as appeares in the three and twentieth Verſe, thereby confirming that which we alleaged before, namely, that our Sauiour meant ſo in the inſtitution of this Sacrament, that ſtill when there was any particular vſe of it, that many ſhould be met together to communicate in it. The practiſe of the Faithfull, that likewiſe giues teſtimonie to this Truth: For thoſe verie Corinthians, though they had much corrupted themſelues in the matter of the Sacrament, yet notwithſtanding, they ſtill held this as a ſure principle, that whenſoeuer they were to celebrate the Lords Supper, they were to meet together, as appeareth in the twentieth Verſe: I ſay, howſoeuer when they were met together, they carried themſelues not ſo orderly as they ſhould, and ought to hauehave done, yet they obſerued this as a ſure Rule, that there ſhould be an Aſſembly before they communicated in the Sacrament of the Supper. In the ſecond Chapter of the Acts, and the two and fourtieth Verſe, it is ſaid, That the Beleeuers continued in the Apoſtles Doctrine, and Fellowſhip, and breaking of Bread, and Prayers: Where by breaking of Bread, wee are to vnderſtand, the particular vſe of the Sacrament of the Lords Supper, as we ſhall ſhew more at large hereafter. Now when the Text ſaith, They continued in the Apoſtles Doctrine, and Fellowſhip, and breaking of Bread: Thereby is manifeſtly declared vntounto vsus thus much: That the Beleeuers did vſually meet together by whole Aſſemblyes at the partaking of the Sacrament of the Supper, as well as at the Preaching of the Word, Prayers, and other holy duties of Chriſtian fellowſhip and ſocietie: They continued in the Apoſtles Doctrine, Fellowſhip, breaking of Bread, &c. This example wee hauehave in hand, is the moſt pregnants proofe of all. In the firſt Supper that euer was adminiſtred, who were preſent? All the Diſciples: For they were the charge that our Sauiour then had vnderunder his hands: The Text ſaith in the twentieth Verſe, He ſat him downe with the Twelue, hee had no more, otherwiſe they ſhould hauehave beene there: He ſat downe with the Twelue, therefore they were preſent: If Iudas did ſlinke away betwixt the eating of the Paſſeouer, and the eating of the Lords Supper, yet the proofes holds true, that many were preſent, at the leaſt eleuen of them, and ſo it is manifeſt out of the firſt practiſe of the Diſciples, when it was firſt inſtituted, as alſo of the Church of God from time to time, in the Primitiue Ages, and ſo both by the Rule of our Sauiour, as alſo of the Apoſtles it appeares, that this Sacrament is for many, that is to ſay, that whenſoeuer it is adminiſtred, many are to be preſent, to communicate in it.
The Reaſons of the Point are theſe:
Reaſ. 1 Firſt, The bountifulneſſe of the Lord Ieſus Chriſt requires it, he intended this Sacrament for many, euen to as many as he meant to ſaue by his Death: He prouided herein for many, though many come, yet here is ſufficient for them all: He calles and inuites many, Prou. 9.5. Come, eat of my Bread, and drinke of the Wine, which I hauehave mingled. Which though it be a generall call of Wiſedome, of the Sonne of God, whereby he inuites all to come to the Word, as well as to the Sacrament, yet it muſt be vnderſtood with particular reſpect to this Sacrament, it hath ſuch a reference to a Feaſt we ſpeake of. Laſtly, He is moſt ready to receiue many, euen all commers, all that come in obedience and conſcience to his Ordinance, Iohn 6.37. Him that commeth to me, I will in no wiſe eaſt out. And therefore being ſuch, it requires that many ſhould be preſent: Whoſoeuer they be that refuſe to come, let them looke how they can acquit themſelues of forſaking their owne mercy, and of the bounty of the Lord Ieſus, for my part I cannot acquit them.
Reaſ. 2 Secondly, All holy publike exerciſes are to be ſolemnely performed, euen with outward ſolemnitie ſo much as may be, for that outward ſolemnitie is no ſmall part of that decent order and comelineſſe which the Apoſtle requires in all Church duties, 1 Cor. 14.40. Let all things be done decently, and in order. Now we know that where there is not a competent Aſſembly at an holy Exerciſe, it is a great diſparagement to the ſolemnitie of it; and ſurely where there are a ſufficient number of Communicants, it is a great part of the outward ſolemne obſeruation of that holy Ordinance.
Reaſ. 3 Thirdly, It is a Feaſt, and it is the greateſt and beſt Feaſt wherein our Soules are fed with the Body and Blood of the Lord Ieſus: Now the nature of a Feaſt requires a competent number of Gueſts, in Mens Feaſts, ſpecially then in the Lords Feaſts. In the foureteenth Chapter of Luke, and the three and twentieth Verſe, The Lord had made a Feaſt thoſe that were bid and inuinted, came not, therefore ſaid the Lord to his Seruants, Go out into the Streets and bid the Poore, Lame, Halt, and Blind came in. Well he did ſo, and yet there was more roome. Then ſaid he, Goe out into the Field, and Hedges, and compell them to come in, that my Houſe may be filled. It is his delight, his pleaſure and good will, that his Houſe ſhould be filled, and therefore this being his Feaſt, there is neceſſarily required the preſence of many at it.
Reaſ. 4 Fourthly, The Lords Supper is a mutuall teſtification, a bond, and nouriſhment of the louelove betweene the Faithfull, of one Faithfull to another, of the ſame Congregation; and that is one ſpeciall vſe of it, he ordained it to nouriſh louelove, and to bind them one to another therein, and when we come many of vsus together, doe we not teſtifie that we are at peace, reconciled, and that all is well betwixt vsus? And bind we not our ſelues ſo to continue? And as Chriſt loued vsus, ſo to louelove one another? And we receiue this that we may be nouriſhed in this louelove, being more incorporated into Chriſt, and ſo one into another. The end of the Sacrament is the teſtification of the nouriſhing of the louelove of the Faithfull, and how can this be, if they be not preſent? If but one or two be preſent, there can be no more teſtification of louelove, but vntounto them; at leaſt, they that are abſent, can make no teſtification of it, and therefore the Reaſon ſtill holds good, that many muſt be preſent.
Reaſ. 5 Laſt of all, here is great incouragement and helpe one to another, to the performance of this Religious dutie: When many are met together, one ſtrengthens the Hands of another, we know by experience, that their preſence comforts vsus, ours them; their zeale kindles our zeale, ours theirs; their prayers helpe vsus, and ours them; and therefore in this reſpect, there is neceſſarily required the preſence of many at this Sacrament.
The Vſes of the Point are theſe:
Vſe 1 The firſt is matter of reproofe, and that of two ſorts of Tranſgreſſors againſt this Rule: The firſt is, of a notorious abuſe of the Sacrament of the Lords Supper in the Popiſh Church, concerning priuate Communions, or Maſſes, as they call them: There priuate Communion is not therefore ſaid to be priuate, becauſe it is performed in a Houſe, or ſecret place, for many times they doe performe it in the Church publikely; neither priuate becauſe there are but a few preſent, for many times it is performed, when there are many People preſent as beholders; but a priuate Communion is, where the Prieſt that is to deliuer it to the People, eats and drinkes alone, and none eats and drinkes with him, as vſually it is in all places, where the Church of Rome rules: A horrible prophanation of the Lords Supper, and a flat violating of the practiſe of our Sauiour, and a manifeſt contradiction to the nature of a Communion, for how can it be ſo tearmed, when there be no Communicants? How doe the Faithfull here communicate one with another? If there be any extraordinarie worthineſſe in their Perſons, then indeed the beholders may fare the better; or if there be any extraordinarie worthineſſe in their Actions; but their Perſons or Actions be no more worthy then our Sauiours. He gaue it to his Diſciples, and bad euerie one of them eat it for themſelues, and therefore you ſee a plaine violation of the firſt inſtitution of that Ordinance, and an abuſe of the Sacrament hereby. But they returne vponupon vsus, why, hauehave not you your priuate Communions in England, and in other Reformed Churches? I anſwer, we hauehave priuate Communions, and ſo hauehave others; but that is verie ſparingly, and neuer but when vrgent occaſion requires; but beſides, where we hauehave any, it is not as theirs is; the Miniſter neuer communicates alone; as theirs doe, but hath alwayes ſome to communicate with him: In caſe we goe to communicate with the ſicke, our State inioynes, that there muſt be many of vsus, and therefore not priuate in their ſence, as they vnderſtand it: So that ſtill, whether priuate or publike, there muſt ſtill be an Aſſembly, that is, ſo many as conueniently may be had. Concerning that matter of priuate Communion, as I hauehave obſerued, the carriage of it hath beene this, that the ſicke Man might receive it, if any were weake, and could no wayes come to it, and yet had a deſire to receiue, and were fit for it, the Ancient hauehave not ſtucke to communicate with them, in the priuate Houſe, but it was moſt warily obſerued: For this was their vſuall cuſtome, when the Communion was adminiſtred in the Houſe of God in publike, then, and at the ſame time, the Miniſter went, and carried the Communion, priuately to the partie abſent, and ſo it was but one and the ſame Communion; and there is no queſtion, but the partie ſicke, being a Member of the ſame Congregation, in Gods acceptance, is a Communicate of the ſame, though abſent, and ſo both publike and priuate, is but one and the ſame Communion: Thus the priuate Communion, is the publike, for it is not the difference of the place that breakes off the Communion the ſicke hauehave with of the reſt of the Congregation, if they deſire and thirſt after it: But this I thought good to ſpeake of becauſe the Point leads me to it, and it is prouided by our State, that there muſt be many.
Another ſort of People to be reproued are thoſe, that cauſeleſſely abſent themſelues from it, they leaue the roomes vnſupplyed, and forſake the Lords Table vponupon Communion daies: I deny not, but ſometimes Men may hauehave cauſe to be abſent, but let euerie Man examine himſelfe well, let him debate the matter well, whether he hath a good, iuſt, and ſufficient cauſe, or no; for if he hauehave not ſuch a cauſe as God approues of, his ſin is exceeding great in abſenting himſelſe. Some abſent themſelues for the World, Luke 14.18, &c. One ſaid he had bought a Farme, another a Yoke of Oxen, &c. Sinfull Man, ſhall the World hinder thee from God? Shall the buſineſſe of this life, hinder thee from the matters of thy Saluation? Put the caſe thou getteſt the whole World, by being at home, and loſeſt thine owne Soule by being abſent from the Lords Table, O then what ſhall it profit thee to get the whole World, and to loſe thine owne Soule? Others cannot come, becauſe of their ſinne, that is to ſay, becauſe they hauehave not repented, they are not thoroughly prepared, they are not in charitie with their Brethren, they deſpaire, &c. It is true, here is a iuſt cauſe that they muſt not come, but this is no good cauſe that therefore they may not come: A good cauſe is that which God ſo approues of in merciemercy, that though Men be abſent, yet he accepts of them as if they were preſent, as in other duties, when he is pleaſed to diſpenſe with them, becauſe they hauehave ſuch a neceſſarie hindrance, and ſo imputes it not as ſinne vntounto them. If there be matter of neceſſitie to with-hold vsus, that is a good cauſe, we may abſent our ſelues without ſinne; but if a Man be out of charitie, and therefore comes not, here the cauſe is as bad, and as they not comming, it is a iuſt cauſe that he muſt not come, but not that he may not come. Simon Magus his Heart was not vpright in the matter of the guifts of the Holy Ghoſt, and therefore this was a hindring cauſe, that he might hauehave no hand in it, but yet this exempted him not from ſinne in that caſe, becauſe the ground was not good. If we be out of charitie, and therefore come not, this is a iuſt cauſe why we muſt abſent our ſelues, but yet this doth not free vsus from the imputation of ſinne, becauſe our cauſe is not good: It is our owne fault that we cannot come, and ſo it doubles our ſinne.
Vſe 2 Another Vſe of the Point is matter of exhortation: It ſhould ſtir vsus vp to hearken to the voyce of God when he calles vsus, we muſt imbrace the ſauing Ordinances of God, we muſt accept of his gracious offer be there tendreth vntounto vsus. Euerie Man muſt labour to make vp a full Aſſembly, to fill vp the roome God hath prouided at his Table, to come our ſelues, to bring our Wiues, Children and Seruants, ſo farre forth as they are capable of it, that they and we may prayſe the Lord, honour his Name, in the vſe of his ſauing Ordinances (as the Prophet ſaith) in the great Congregation. Our Sauiour inuites vsus, he calles vsus to come; if it were nothing elſe but a louing call, we ſhould iuſtly be blamed, if we were negligent herein; but this his inuitation is a charge to come, and therefore we ſinne if we come not. Beſides, conſider in what need we ſtand of this, we ſtand in need of comfort, in need of the ſealing vp vntounto vsus, of the louelove and fauour of God by his Spirit, of the increaſe of Grace and Sanctification; theſe things we ſtand in need of, and theſe things may be had in the Sacrament, if we come obediently: If we be well prepared, we ſhall receiue much comfort, and ſhall we forſake our owne good? On the other ſide, we diſable our ſelues, and make our ſelues a prey vntounto Sathan, when we vſe not thoſe Ordinances whereby we may be fenced againſt him, and therefore it muſt ſtirre vsus vp to looke to our ſelues. The Congregation wee are of, vnleſſe we hauehave iuſt cauſe to abſent our ſelues, let vsus labour to make it vp a full Aſſembly, that many of vsus may aſſemble together, to celebrate his Ordinance, to incourage one another in the vſe of this holy Ordinance.
Vſe 3 Another Point to be obſerued, is that which Luke reports, namely, That it is ſhed for you. Mathew ſaith, For many; that is, many ſhall partake of it, and conſequently, that where this ſhall be adminiſtred, there muſt be many. Luke he ſaith, It is for you; that is, whereſoeuer it is adminiſtred, it muſt be done with particular applycation to the Parties, and they muſt be Beleeuers, ſuch as of whom it may be ſaid, It is for you.
Doct. 3 Firſt, Here we are to obſerue, that the Death of Chriſt as it is alwayes to be apprehended in it ſelfe ſo ſpecially in the partaking of the Lords Supper it is to be apprehended with particular applycation to euerie Receiuer: The words of the inſtitution proues this: Eat ye, drinke ye, and doe this in remembrance of me. 1 Cor. 11.28. Let a Man examine himſelfe, and ſo let him eat of this Bread, and drinke of this Cup. Euerie Man that comes to the Lords Table, muſt examine himſelfe, and ſo muſt eat; that is, with particular applycation, after examination, when he hath found himſelfe fit to lay hold on theſe Ordinances for his owne. The action of the Miniſter proues the ſame, his taking, eating, &c. and likewiſe his ſpeech to the Receiuers, Take this, feed on him in thy Heart with Faith and Thankesgiuing. The action of the Receiuer intends as much, euerie Man receiues for himſelfe, he hath Hands of his owne, Mouth, and Stomacke of his owne; Faith is the Hand, Mouth, and Stomacke, whereby he layes hold, feeds, and digeſts it. Thus euerie Man muſt hauehave a particular applycation of it to himſelfe, when he comes to receiue the Lords Supper.
Reaſ. 1 The Reaſon is: Firſt, becauſe God ſo decreed it in giuing his Sonne for vsus; whoſoeuer beleeues in him, ſhall not periſh; that is to ſay, Euerie particular Man. Now the Sacrament, that comes to ſeale vp that promiſe, and therefore muſt be receiued with particular applycation: All Men muſt lay their hold on Chriſt for themſelues, and anſwerably muſt communicate in the Sacrament.
Reaſ. 2 It is the nature of all generally, that they hauehave no ſubſiſting, but what they hauehave in the particular; and therefore if the Sacrament be to be giuen to all the Faithfull, then euerie particular Faithfull is to receiue it with particular applycation.
Reaſ. 3 It is more plaine in the other Sacrament of Baptiſme, for that is conferred with particular applycation, to the partie baptized; I baptize thee. And though here be many together, there but one; notwithſtanding, it is as well to be adminiſtred with particular applycation, as that of Baptiſme: The nature and vſe of the Sacraments is alike.
Reaſ. 4 The laſt Reaſon is this: The danger that comes to vnworthy Receiuers is by their particular prophanation of this Sacrament; becauſe they eat and drinke vnworthily, therefore they eat and drinke Iudgement to themſelues; and therefore by conſequent it holds, that the benefit that comes to the Faithfull that eat worthily, it comes by their particular applycation of it to themſelues; yea, the want of this particular applycation is that which makes them eat Iudgement to themſelues, 1 Cor. 11. For they are guiltie; not becauſe the Lords Body is not there tendred, but becauſe they diſcerne it not by and for themſelues.
Vſe 1 The Vſe of the Point: It ſhould teach vsus, Firſt, that therefore the Sacrament cannot be beneficiall to any, but to them that partake of it themſelues; much leſſe as the Papiſts appropriate Sacraments, for the quicke and the dead; their impudencie in this kind is horrible, that they hold it beneficiall to them that are abſent, nay, to them that are dead, and in Purgatorie: The naming of theſe things ſhall be ſufficient refutation of them. I aske them, Can a dead Man eat, and drinke, or receiue benefit by eating, and drinking? No: And much leſſe by the eating of others. And againe, when our Sauiour bids them eat, it is flat agaiſt this error; the benefit is to them that eat, and therefore, if the dead can eat, they may hauehave benefit; if otherwiſe, they can expect no good in this buſineſſe.
Vſe 2 Another Vſe teacheth vsus, what meditation we muſt bring with vsus to this Sacrament, namely, we muſt grow vponupon particular tearmes with the Lord Ieſus; Euerie Man for himſelfe: I muſt come and ſay, Lord, here am I, I hauehave killed thee, crucified thee, and ſlaine thee, I hauehave brought thee to this ſhamefull death; I come for the forgiueneſſe of my ſinne, waſh it away with thy moſt precious Blood. It is a heauenly paſſage that ſtands between the religious Soule, and our Sauiour, in this caſe: He offers it particularly, we receiue it in particular; as if he ſhould ſay, Here thou poore Soule, I deliuer this vntounto thee for thy comfort, to aſſure thee, that I hauehave dyed for thee, that I hauehave reconciled thee, and will increaſe the grace of Sanctification in thee, and will performe my whole Couenant vntounto thee. And the poore Soule anſwereth, I ſo receiue it, I thanke thee for my owne particular, and in particular bind my ſelfe to yeeld all obedience vntounto thee, to become a new Creature, endeauouring my ſelfe for the grace of Sanctification, that I may walke worthy, of this thy great merciemercy vouchſafed vntounto me. This is the gracious paſſage that goes betwixt the Faithfull Soule, and our Sauiour, or the Spirit of God in this caſe. This is the meditation we muſt bring with vsus.
Doct. 4 The laſt Point is this, They muſt be ſuch as muſt be Beleeuers: Then obſerue hence, that none ought to communicate in the Sacrament of the Lords Supper, but Beleeuers onelyonly, Perſons ſo quallified, as the Diſciples were, of whom it may be truly ſaid, This is for you. In the 1 Cor. 11.28. you know the Apoſtle ſaith, And ſo let him eat: that is, after examination, as he finds Faith in his Heart. In the 1 Cor. 5.11. Eat not with ſuch, &c. It is a prohibition, that we ſhould not communicate with vngodly Men, much leſſe then in the Sacrament if we can auoyd them: But the prohibition ſtands for the parties themſelues, that being ſuch as is there mentioned, they ſhould not therefore come to eat with Gods children in the things they hauehave nothing to doe.
Obiect. But you will ſay, Was not Iudas preſent, and yet he not a Beleeuer?
Anſw. I anſwer, If he were preſent, and was of the number of them to whom our Sauiour ſaid, Drinke ye all of this: though he was not a Beleeuer, yet he was a Profeſſor, and made as goodly a ſhew, as the beſt of them (as we know Hypocrites are not behind-hand with Gods Children in that point) and without queſtion Iudas did this, as appeareth by the Text, when our Sauiour ſaid, One of you ſhall betray me. Iudas as well as the reſt, anſwered, Is it I? So ſaid all the reſt of the Diſciples, amongſt which, Iudas was one: Though all forſake thee, yet will not I forſake thee. So that he was a profeſſed Beleeuer, though not a true Beleeuer; we cannot ſee the Heart: If they make profeſſion, and we ſee nothing to the contrarie, we are ſo to eſteeme of them.
Obiect. But our Sauiour knew Iudas was a Diuel, Iohn 6. Iohn 13. why then did he adminiſter the Sacrament vntounto him amongſt the reſt?
Anſw. I anſwer, Our Sauiour knew this, not as he was a Miniſter, but as he was God, and that was not belonging to the Office of his Miniſterie, but in regard of the power of his Godhead; ſo that it muſt not be drawne into the Office of his Miniſterie, becauſe he knew he was a Reprobate, yet he deliuered it vntounto him. We cannot know certainly that any Man is a Reprobate, we are to caſt him out, if he ſo carrie himſelfe, till ſuch time he reformes himſelfe: But our Sauiour as being a Miniſter knew him not to be reprobate, and therefore was not to repell him.
The Reaſons of the Point are theſe:
Reaſ. 1 None hauehave part in Chriſt but Beleeuers, and therefore none muſt hauehave part in this Sacrament but Beleeuers. None hauehave right to the ſignes, but they that hauehave right to the thing ſignified; They that beleeue, ſhall not periſh: And therefore none ought to communicate but Beleeuers.
Reaſ. 2 Secondly, It is ſo in the other Sacrament, it is to be adminiſtred to them that profeſſe Faith, Marke 16.16. Acts 8.39. Philip ſaid vntounto the Eunuch, If thou beleeueſt, thou mayſt be baptized: At the leaſt a profeſſion of Faith is required.
Reaſ. 3 It holds likewiſe by proportion to the Sacrament of the former Teſtament, in roome whereof, this ſucceeded. No Stranger, but ſuch as would become formable to the Congregation of the Iſraelites, to partake in it.
Reaſ. 4 Likewiſe, It holds by proportion to the outward ſignes: None can partake of the outward ſignes, vnleſſe they hauehave Hands, and Mouthes, and Stomackes, to take, feed, and digeſt them: And ſo no benefit in the ſpirituall Grace, without the Hand of Faith, the Mouth of Faith, and the Stomacke of Faith; the Hand of Faith to lay hold of it, the Mouth of Faith to feed on it, and the Stomacke of Faith to digeſt it: No benefit without this, and therefore none ought to partake of it, but ſuch as hauehave it.
Vſe 1 The vſe is matter of inſtruction to the Miniſters of God, that they be choyce and warie in admitting the People to the Lords Table: They muſt hauehave ſome good probabilitie that they be found Chriſtians, they muſt deale with them in publike and priuate, to ſee if they be fit, and they muſt labour to make them fit.
Vſe 2 But ſpecially it concernes the People, and therefore it teacheth them in the ſecond place, to examine themſelues, whether they be fit to come or no, whether they hauehave on this Wedding Garment or no. HaueHave you Faith? Are you Beleeuers? Doth the Spirit of God witneſſe ſo much within you? Doe you find the fruits of Faith in holineſſe of life & conuerſation? Then come and welcome. If otherwiſe you find not this, more or leſſe, aſſuredly you hauehave no part nor portion in this buſines. Many ſcorne to be examined, ſpecially the elder ſort, they are loath to hauehave their infirmities, their weakeneſſe, inſufficiencie, and ignorance to be knowne. Proud Hearts, they had rather goe to Hell, then to hauehave their infirmities diſcouered. But all in particular muſt examine themſelues: and becauſe they that are not of the Miniſterie cannot ſo ſearch themſelues as we can, therefore they muſt come vntounto vsus, and if we vponupon tryall ſay vntounto them, Now you are fit, then they may come with cheerefulneſſe; Gods Meſſenger vponupon the conference had with them, hath bid them come, and therefore they may come with much more cheerfulneſſe, and certainly ſhall find much more profit. But what meaſure of Faith is required, will ſome ſay? Surely this I will ſpeake; no meaſure of Faith that Man can attaine, will ſerue in Gods Iuſtice, but any meaſure ſhall ſerue in the acceptance of Gods MercieMercy; If true Faith, though neuer ſo little and weake, be of good cheere, it ſhall ſaue thee; Let it proceed from a good cauſe, and yeeld good fruit within thee, and then as I ſaid, though weake and ſmall, yet it is accepted of God in Chriſt. It was the caſe of theſe Diſciples at the ſame time: Were they Men of great Faith? No, of ſmall Faith: for the moſt part were ignorant, at the leaſt, doubting of the Reſurrection of Chriſt, without which all Faith is in vaine, at the leaſt, they were not ſo thoroughly perſwaded as they ought to be, and yet well welcome, in thoſe beginnings and rudiments of Chriſtian Faith: He adminiſtred the Sacrament vntounto them. And therefore let vsus looke our Faith be true, and let vsus deſire and groane after more, and then though it be mixed with many doubtings and failings, yet the Lord will accept it, and in merciemercy will couer our infirmities in the obedience of Chriſt, and ſo we ſhall find the fruit of ſauing Faith in the vſe of this Sacrament: He ſhall make it good vntounto vsus for all ſauing purpoſes. (*⁎*)
The end of the eleuenth Lecture.