Twenty-Three Sermons, Lecture 20
THE TVVENTIETH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
WEE purposing God willing the next Sabbath to be partakers of the Sacrament of the Lords Supper; we are therefore according to our ordinary courſe, to make preparation thereunto by this Sabbaths evening Exerciſe, that ſo we may come with better grace in our hearts to that heavenly Table.
1 Cor. 11.26. For as often as yee ſhall eate this bread and drink this cup, ye ſhew forth the Lords death till he come. Which Scripture containes as you have heard theſe two parts, an action to bee performed in the former part of the verſe, the receiving of the Sacrament, as often as ye eate this bread, and drinke this cup. Secondly, a caution that this action is to be performed withall, in the laſt part of the verſe, the remembrance, or the ſhewing forth of the Lords death till he come. We have fully finiſhed the former part, and through Gods mercy we have proceeded in the handling of the latter part, to the laſt clauſe of all, till he come: ye ſhew forth the Lords death till he come. I ſhewed you that this latter part of the verſe containes the caution, that the receiving of the Sacrament is to be performed withall, it miniſters unto us theſe things to be conſidered of; Firſt, the caution it ſelfe, namely, the ſhewing forth of the LORDS death; wherein wee ſhewed you what it was that was to be remembred, the death of the Lord Ieſus Chriſt; and alſo the manner of the remembrance of it, by a ſhewing forth, or by a ſetting forth, by a lively or a ſenſible expreſſing of it. Secondly, it doth commend unto us the frequenting of this caution, that the death of the Lord Ieſus Chriſt muſt be often remēbred, for though that particle often bee onelyonly named in the former part of the verſe, yet by all common underſtanding it is alſo to be underſtood in the latter part of the verſe, As often as ye doe receive the Sacrament, ſo often yee remember the Lords death. Thirdly and laſtly, here is the continuance of this caution, the continuance of this duty, take it ſo, how long is it to continue? why, till he come, ſo long as the world ſtandeth: till Ieſus Chriſt ſhall come to judgement. So then, here we are now come to the laſt clauſe of all, containing the continuance of this duty, let this be done til he come, till Chriſt come to judgement; in which clauſe there be two things offered to our conſideration, the firſt is the continuance of this duty it ſelfe; and that is directly and expreſly affirmed, ye ſhew forth the Lords death till he come. That this duty muſt be continually, and muſt never ceaſe to continue in the Church ſo long as the world ſtands. The ſecond thing is covertly implyed, yet plaine enough too, if the words be well weighed and conſidered, and that is the end or the reach that wee muſt ayme at in the performance of this duty, namely, the fitting and the preparing of us to the comming of the Lord Ieſus Chriſt unto judgment, for ſo the very ſame particle (till) is uſed in the very ſame ſenſe.
In the 1 Cor. 15.25. where it is ſaid that Chriſt muſt raigne till hee have put all his enemies under his feet; till he have put all his enemies, the meaning of it is this; Firſt, that Chriſts reigning ſhall be continuall till the very end of the world. Secondly, and the end of Chriſts reigning is this, the utter deſtruction of his enemies, and the trampling of them under his feet, ſo it is in this caſe, Doe this duty till he come, that is to ſay, this duty muſt be continued till Chriſt come to judgement: and the end and the reach that we muſt ayme at in the performance of this duty is, that we be fitted and prepared for his comming. We cannot underſtand this clauſe clearly and fully except we take it with theſe two explications; the firſt is this, that howſoever this duty is impoſed by name upon the Corinthians onelyonly, yee ſhew the Lords death till he come: yet notwithſtanding it is proportionably implied to all the faithfull by ſucceſſion, from time to time to the end of the world: for the Apoſtle knew very well that the Corinthians in themſelves in their owne perſons ſhould not live till Chriſt ſhould come to judgement, and therefore it was impoſſible that they ſhould keepe this commandement till he come: but the Apoſtle impoſeth upon the Corinthians this duty for their time, that they muſt obſerve it ſo long as they live; and likewiſe impoſeth the ſame duty upon the ſucceeding Churches, from age to age to the worlds end, that they muſt obſerve this duty ſo too: ſo that is the firſt explication; the ſecond explication is this, that howſoever this clauſe be here expreſly referred onelyonly to the latter part of the verſe, to the caution, to the remembrance of Chriſts death, Ye remember Chriſts death till he come; yet it is implyed and intended to belong alſo unto the former part of the verſe, to the action it ſelfe, the receiving of the Sacrament of the Lords Supper. For as that particle of frequenting the word often is uſed onelyonly in the former part, yet it extends it ſelfe in ſenſe to the latter: ſo this clauſe of continuing till hee come, though it bee named onelyonly in the latter part, yet in ſenſe it doth extend it ſelfe to the former part of the verſe; ſo that both the remembrance of the Lords death, and alſo the obſervation of the Sacrament of the Lords Supper, both theſe are to bee continued till Ieſus Chriſt ſhall come to judgement, for ſo the Apoſtle here expounding pounding our Saviours meaning in the words going before, when he ſaith, Doe this in remembrance of me; he addes this rule of continuance, doe it till he come: now each of theſe were joyned together by our Saviour Chriſt, namely, the remembrance of the Lords death; and likewiſe the receiving of the Sacrament of the Lords Supper, therefore each of theſe muſt alſo be implyed together by the Apoſtle. Concerning the continuall remembrance of the death of Chriſt wee have ſpoken the laſt day, where we handled the frequenting of it; now therefore wee come to ſpeake concerning the continuance of the Sacrament of the Lords Supper to the end of the world, which is the firſt point, that which is directly and expreſly affirmed.
Doct. The doctrine that hence ariſeth for our inſtruction is this, namely, that the Sacrament of the Lords Supper is a perpetuall ordinance of the Lord Ieſus Chriſt to bee duely and continually obſerved by all the faithfull from time to time to the end of the world; this place you ſee affirmes it plainly, Doe it till he come: and I doe not know any one Scripture beſides, that doth expreſly and particularly confirme this point unto us, not particularly I ſay concerning this Sacrament; but yet there be many Scriptures that may be alleadged that doe prove this doctrine by neceſſary conſequence, and that very cleerly and very ſufficiently in Luke 19.13. there is a parable, A Noble man went into a farre Country to receive a Kingdome for himſelſe, and ſo to come again, he calleth his ten ſervants & giveth them ten pieces of mony, ſaying, Trade you till I come. The Nobleman that there is ſpoken of in the parable, is our Saviour Chriſt, he went into a far country to receive a Kingdome for himſelfe in heaven, and ſo to come again at the day of judgment. By the ſervants there we are to underſtand chiefly Gods Miniſters, as they being particularly employed about the holy things of God, the Word and the Sacraments, and ſuch like, wherby the Lord is eſpecially ſerved & worſhipped. By the pieces of mony that there are given unto thē, we are to underſtand all ſuch gifts which the Lord Ieſus doth beſtow upon his Miniſters, for the preaching of the Word, and the adminiſtration of the Sacraments, and for the diſcharge of the whole worke of their Miniſtery, theſe gifts & theſe indowments of theirs, muſt all theſe ſervants employ & trade thriftily till Chriſt come, that is to ſay, till Chriſt doe come to judgement. That it is meant of the day of judgment appears plainly out of v. 15. becauſe it is ſaid, when he did come againe and called his ſervants to account; now the day of accompt is the day of judgement. Then you ſee here, the gifts of their miniſtery, the direction of their miniſtery, the exerciſe of their Miniſtery, they muſt continue untill Chriſts coming to judgment, their labors and their endeavours in their miniſtery, they muſt cōtinue til Chriſt come to judgement. Trade all theſe things till I come; therfore the holy things of God, the word and the Sacraments which they do thus trade and labor & endeavor in; they alſo muſt be perpetual ordinances to be continued til Ieſus Chriſt ſhal come to judgment. 1 Tim. 6.13, 14. I charge thee before God (ſaith Paul to Timothy) that quickens all things; and before Ieſus Chriſt, who under Pilate witneſſed a good confeſſion, that thou keepe this Commandement without ſpot, and unrebukable, untill the appearing of the Lord Ieſus Chriſt. The Commandement that there the Apoſtle ſpeakes of, is and doth extend it ſelfe to the whole charge that Paul had given unto Timothy in and for the worke of his miniſtery; all his gifts, and directions, and exerciſes of his miniſtery; all this whole command that Paul gave unto him, muſt be kept without ſpot, and unrebukable, duly and religiouſly it muſt be obſerved by Timothy till the appearing of our Lord Ieſus Chriſt. But you will ſay, Timothy could obſerve it no longer than his owne time, and hee was not to live till Chriſt was to appeare in judgement, how could hee obſerve it till then? I, but the Apoſtle ſets forth the nature and the condition of theſe ſaving ordinances, the Word and the Sacraments and the worke of the miniſtery, namely, that they be perpetuall ordinances to be obſerved duly and conſcionably, without ſpot, and unrebukable ſo long as the world ſtandeth, til the appearing of the Lord Ieſus Chriſt, and therfore Timothy he for his time & his part muſt look that he do cōſcionably obſerve thē ſo long as he liveth; I, & he muſt take order, & do the beſt that in him lyeth that the ſucceeding Churches from age to age ſhall embrace theſe ſaving ordināces, until the very appearing of the Lord Ieſus Chriſt. To prove the point yet more ſpecially, for that is only more generall: to prove it more ſpecially Matth. 28.19, 20. Goe, ſaith our Saviour to his Diſciples, teach all Nations, baptizing them in the name of the Father, of the Sonne, and of the holy Ghoſt, teaching them to obſerve all things whatſoever I have commanded you, and I will be with you alwayes to the end of the world. Here is a command, and here is a promiſe; a command that they on their parts ſhould teach them to obſerve all that Chriſt commanded them; a promiſe on his part, that he will be with them and aſſiſt them in the worke of their miniſtery to the end of the world: the command is, that they ſhould teach and baptize, and adminiſter the Sacrament; for though but one Sacrament bee there named, yet the other muſt bee proportionably underſtood, that they were to adminiſter the Sacraments both of Baptiſme, and alſo of the Lords Supper, accordingly as Churches ſhould bee planted for ever: and that which followes in the twentieth verſe, takes hold very directly upon the Sacrament of the Lords Supper, teaching them to obſerve whatſoever I have commanded you; now you know that our Saviour commanded the Apoſtles in the adminiſtration of the Sacrament of the Lords Supper, Doe this in remembrance of me; therefore they were to teach them to obſerve this Sacrament of the Lords Supper, and the people they were to obſerve and to follow it. But how long muſt that continue? looke into the promiſe, and that will tell you, it muſt continue alwayes to the end of the world: Chriſt promiſeth his aſſiſtance and his bleſſing in theſe labours and endeavours of theirs, in their preaching and adminiſtring of the Sacraments, and in all theſe actions to continue alwayes, ſaith the Text, to the end of the world; therefore the Word and the Sacraments, the preaching of the Word, and the adminiſtration of the Sacraments ſhall continue alwayes to the end of the world: Where this bleſſing is promiſed that it ſhall continue to the end of the world, this endeavour of theirs muſt alſo continue to the end of the world too: ſo then you ſee the ſacrament and the adminiſtration of it, is a perpetuall ordinance: you ſee it ſo in ſpeciall; one place yet more in particular, and ſo I end. Luke 22.19. that which is the ground of this text, our Saviour in the inſtitution of the ſacrament, ſaith, Doe this in remembrance of me; here you ſee that our Saviour layeth a charge upon his Apoſtles, that they ſhould doe this; what? adminiſter and receive the ſacrament in remembrance of Chriſt: well, ſhall wee thinke that our Saviour would have his Apoſtles that they onelyonly ſhould remember Chriſt; or was it not our Saviours meaning that all the faithfull ſhould remember Chriſt to the end of the world? why ſurely it is the meaning of our Saviour that all the faithfull ſhould remember Chriſt from time to time to the end of the world, as well as the Apoſtles; and this is the Apoſtles reach in theſe words; for having made rehearſall of our Saviours words in the 25 verſe, preſently he ſaith, Doe this in remembrance of me; and then he addes againe, if ye doe this ye ſhew forth the Lords death till hee come: the Apoſtle builds this very doctrine upon this very exhortation, becauſe Chriſt ſaith, Doe this in remembrance of me, therefore the Apoſtle concludes, that the ſacrament of the Lords ſupper is a perpetuall ordinance, and muſt bee obſerved in the Church till his laſt comming to judgement; and therefore the Apoſtle did eſteeme the words of Chriſt a pregnant proofe of the continuance of this ſacrament, and he builds it plainly thereupon. So much ſhall ſuffice for proofe out of Scripture, now let us ſee what reaſons may be added for further light: the reaſons are many.
Reaſon. 1 The firſt Reaſon is drawne from comparing this with the Paſſeover; that was to laſt for ever: Exodus 12.14. This is a holy remembrance to you, a holy feaſt to be kept among you throughout all generations, ye ſhall keepe it a holy feaſt for ever; the Paſſeover was ſo in the former Teſtament, therefore the ſacrament of the Lords ſupper muſt be ſo in the new Teſtament; that was to laſt for ever, and therefore this to laſt for ever. The grounds of the Reaſon are theſe two: Firſt, the ſacrament of the Lords ſupper anſwers to the Paſſeover; and indeed unto us it doth ſucceed in ſtead and in place unto the Paſſeover, as wee have ſhewed partly before, and God willing ſhall ſhew more hereafter. The Sacrament of the Lords ſupper anſwers to the Paſſeover; the Paſſeover was to laſt for ever, and therefore the ſacrament of the Lords Supper muſt laſt for ever too. The other ground of the reaſon is this, The Paſſeover was a Sacrament for the time of the Law, which was only a time of ſhadowes; the Goſpell is a time of ſubſtance; ſhall we ſay that the ſhadow ſhall bee ſerved with more durable things than the ſubſtance is? except we ſhall ſay that the time of the Law was ſerved with more durable things than the time of the Goſpell, ſurely the Sacraments of the one muſt bee as durable as the other. And therefore ſeeing the Paſſeover is to be kept for ever, the Sacrament of the Lords Supper muſt be obſerved for ever too. And whereas the word for ever may admit of two good and holy interpretations; which way ſoever you take it, yet ſtill the force of this reaſon holds. If wee expound that for ever, in that ſigne, or in the type, that is to ſay, till Chriſt his firſt comming, or till Chriſts comming and ſuffering in the fleſh, for that is the for ever that uſually is ſpoken of concerning the Sacrifices and Sacraments of the former Teſtament, namely, the comming of Chriſt in the fleſh, or Chriſts ſuffering in the fleſh; hee is the very terme and the very end of the Law, as the Apoſtle ſheweth in Hebr. 10.1. If ye take it I ſay, in this ſenſe, yet the force of the reaſon will neceſſarily follow, If the Paſſeover were to laſt for ever till Chriſts comming in the fleſh, then the Sacrament of the Lords Supper muſt laſt for ever till Chriſt come to judgement. Secondly, expound it for ever, that is, not in the ſigne, but in the ſubſtance; that is, in Chriſt, that is to ſay, for ever and ſo long as the world ſtandeth, and the fruit of it to all eternity, expound it ſo, for ſo the Sacraments of the former Teſtament they doe ſtand good, and are good for ever in Chriſt the ſubſtance of them; take it in this ſenſe yet the reaſon holds well; for if ſo be that the Paſſeover ſhould laſt till the end of the world in Chriſt who is the ſubſtance of it, why then the Sacrament of the Lords Supper which is ordained of our Saviour to be a more lively reſemblance of his death than the firſt was, that muſt continue for ever alſo.
Reaſon. 2 The ſecond reaſon is this; it is drawne from the nature of this Sacrament; this Sacrament it is a Teſtament: Luke 22. 20. This it the new Teſtament, (ſaith our Saviour, ſpeaking of this Sacrament) in my blood; it is a ſacramentall ſpeech whereby that is aſcribed to the ſigne which indeed is proper to the thing ſignified: the new Teſtament in my blood, ſaith our Saviour, that is, confirmed or ſealed by my blood, or by my death, and ſo it is his laſt Teſtament: the Sacrament of the Lords Supper it is the new Teſtament, the laſt Teſtament of Ieſus Chriſt; a mans laſt Teſtament is utterly irrevokable and unchangeable; this is Chriſts laſt Teſtament, therefore this can never be altered: Gal. 3.15. the Apoſtle gives the rule there; a mans will when it is once confirmed, then it is never abrogated nor diſanulled: when is a mans will confirmed? the Apoſtle tells you in Heb. 9.17. when a man is dead; a mans will is confirmed by his death; here is the Lords laſt Teſtament, this is the new Teſtament in my blood, ſaith our Saviour, ſpeaking of this Sacrament; it is confirmed by the death of Chriſt, which is the Teſtator, and therefore never to bee abrogated nor changed, nothing to be added to it, nor detracted from it. Heb. 13.20. the Apoſtle mentions the blood of the everlaſting covenant; ſpeaking there of the blood of Chriſt, hee ſaith, It is the blood of the everlaſting Covenant, the Covenant or the Teſtament that is everlaſting; the blood whereby this Teſtament is ſealed, is the blood of Ieſus Chriſt that is everlaſting, therefore this Sacrament whereby this Teſtament is further confirmed and ſealed unto us in an outward manner, this muſt be everlaſting too: the blood everlaſting, the Teſtament everlaſting, and ſo the Sacrament everlaſting.
Reaſon. 3 The third Reaſon is drawne from the condition of the time of the Goſpell whereunto this Sacrament doth belong: theſe times of the Goſpell they are the laſt times, the laſt dayes of all that ever ſhall be. Hebr. 1.1. Gods in ſundry times ſpake by his Prophets, but now he hath ſpoken by his Sonne in theſe laſt dayes: theſe bee the laſt dayes of the world; the Apoſtles reach is this, to ſhew us that this is the laſt time that ever he will ſpeake to his Church, becauſe hee hath ſpoken by his Sonne; he hath none other to ſend after him: now theſe are the laſt dayes that ſhall be; that which is laſt eſtabliſhed, there is nothing comes after that; theſe being the laſt dayes, the Word and Sacraments are eſtabliſhed in; the time of the Goſpell being the laſt change about the paſſages of the Church that ever ſhall come: they ſhall never be altered, but they ſhall continue to the end of the world.
Reaſon. 4 A fourth reaſon is drawne from the neceſſity of the Church, ſo long as the Church of God lives here upon earth, wee have need of the helpe of this Sacrament to relieve our infirmities and our imperfections, and to put us in mind of the death of Chriſt, as the Scripture ſheweth us plainly: it doth not ſtand with the goodneſſe of the Lord Ieſus Chriſt to ſuffer his Church to lacke any thing that it ſtandeth in ſuch ſpeciall need of, for ſuch a ſpeciall duty; therefore ſurely our Saviour will never ſuffer his Church to be deſtitute hereof, but it ſhall continue with the Church for ever. It is partly the Apoſtles reaſon, 1 Cor. 13.9, 10. in generall: We know but in part, we propheſie but in part, but when that which is perfect is come, then ſhall that which is imperfect be done away: our knowledge now is imperfect, all our graces are imperfect; indeed if we could attaine to any perfection in this life, then happely this ſacrament might be taken from us, but there is no perfection to be attained unto, but ſo long as here wee live ſo long we ſhall continue in need of this helpe, and therefore this helpe muſt be continued unto us ſo long as we live here. In the 12. verſe of that chapter, Now, ſaith he, we behold in a mirrour, or through a glaſſe darkly, but then we ſhall behold face to face. It is true indeed, when perfection comes wee ſhall ſee perfectly, we need no glaſſe; but now ſo long as the Church is upon the face of the earth, wee had need to looke upon Chriſt in a glaſſe: Is not the ſacrament a glaſſe wherein wee may behold Chriſt? ſeeing then the Church ſtill needeth ſuch a glaſſe, & it doth not ſtand with the wiſedome of Chriſt to ſuffer it to want any needfull helpe; therefore during all the time of this our imperfection, that is, ſo long as we live here, this Sacrament muſt continue.
Reaſon. 5 A fiſt reaſon may be drawne from the vnity of the faith of the Church: GOD hath but one Church, all the faithfull from Chriſts firſt comming, to his ſecond comming, they are but one flocke, they have all but one and the ſame faith, and they muſt all have the ſame Sacraments to be continued to them: the whole reaſon is fetched from the Apoſtle in Epheſ. 4.5. where hee ſaith, There is one Lord, one faith, one baptiſme: if the faith muſt continue one and the ſame, then the Sacraments muſt continue one and the ſame, one and the ſame faith muſt continue to the end of the world; therefore one and the ſame Sacraments muſt continue to the worlds end.
Reaſon. 6 The laſt reaſon is drawne from the vnchangeableneſſe, and from the abſolute authority of the ordainer which is Ieſus Chriſt himſelfe, Chriſt is the Lord of his Church, he hath ordained this Sacrament, and therefore it muſt be duely obſerved to the end of the world; man muſt not alter that which God hath done, the ſervant muſt not preſume to controule that which the Lord and Maſter hath done; and therefore none is to lay hands upon this Sacrament, either to take it away, to adde to it, or to detract from it, but duely to obſerve it as Chriſt himſelfe hath eſtabliſhed it; and as none muſt alter that which God hath done, ſo none can eſtabliſh a better Sacrament then this is, nay none can eſtabliſh the like, but Ieſus Chriſt himſelfe, that which Chriſt will do in this caſe, he hath done already, and he is unchangeable, he will not take away this and ordaine another; and therfore this Sacrament is a perpetuall Sacrament of Chriſt to be obſerved by all the faithfull to the end of the world; The uſes of the doctrine are theſe:
Vſe. 1 The firſt uſe of this doctrine is this, this ſerves for matter of reproofe, firſt, for thoſe that doe neglect the uſe and the conſcionable obſervation of this holy Sacrament, a grievous fault among us, either we come not at all, or wee come very ſeldome, or at leaſt, we doe net come with that care and that conſcience to obſerve this commandement without ſpot and unrebukable, to obſerve this holy ordināce of God, with that zeale & that devotion that God hath required at our hands. Great is the negligence of many Miniſters, and many people in this caſe, but neither of them ſhall be excuſed but if the blinde lead the blinde, both ſhall fall into the ditch; if the Miniſter beare with the negligence of the people, if the people will beare with the negligence of the Miniſter, and ſo this ſaving ordinance of Chriſt be not put in practice as it ought, ſurely both ſhall be in danger of the horrible indignation of the Lord: what a horrible indignity is this to God, that hee ſhall be preparing his Table, and calling us to this Table, and providing a great many ſweet dainties for us, a matter that concernes us as much as our ſoules are worth, and yet wee to turne our backes upon this Table, as who ſhould ſay we will have none of this; how can the Lord take this at our hands? In Luke 14.24. the King made a feaſt and ſent forth his ſervants to call thoſe that were bidden, and they began to make excuſes, one ſaid I have bought a farme, and he muſt goe and ſee it; another had bought five yoake of oxen, and hee muſt goe proove them, and another made an excuſe that he had maried a wife, and therefore he could not come; what ſaith the great King in this caſe? Well goe forth, call in the poore, thoſe that lye under the hedges: for I tell you that never a one of thoſe that were bidden ſhall taſte of my Supper: Is it ſo? have I ſo graciouſly provided for them, and invited them, and are they ſo careleſſe in comming? Well, I will be eaven with thē, I tell you that never a one of theſe ſhall hereafter taſte of this Supper. It would be as fearful a found as ever ſounded in our eares, if God ſhould tell us by a voyce from heaven, Well, ſeeing you have neglected this ſaving ordinance of mine, ſeeing ye have refuſed to come to this Supper of mine, ye ſhall never be partakers of it in time to come; and therefore take heed of this, and let every one labour to reforme one, and amend this negligence, and let us hereafter come with zeale and true devotion, come with godly deſires and affections, truly indeavouring to honour God in the uſe of his owne ſaving ordinance in that kinde as he hath inſtitute it.
Secondly, here is matter of reproofe for thoſe that doe any manner of way alter any thing in the Sacrament of the Lords Supper; for ſeeing that it is thus ſet upright by Ieſus Chriſt, ſuch a compleat ordinance of God, wanting nothing, therefore it is a grievous ſinne for any that ſhall lay hands upon it to alter it or to adde any thing to it. The Popiſh Church is guiltie highly of this ſinne, and of the wrath of God for it; how many ceremonies have they defiled it withal, as by the croſſe namely, which as it is in uſe in the popiſh Church, is as abominable an Idoll as ever was erected amongſt them: It is in ſome uſe amongſt us after the Sacrament of Baptiſme, but to us, there is no Idolatry in it at all: and howſoever it be free, and farre from all Idolatry amongſt us, yet ſurely if it had crept within the Sacrament of Baptiſme; as it did creepe within the Sacrament of the Lords Supper, I make no queſtion, but our State being religious and wiſe, would have utterly caſt it out from the one Sacrament aſwell as from the other. But I ſay they ſtaine this Sacrament by admitting of the Croſſe into the Lords Supper: but that is not the worſt, they goe further, they maime this bleſſed Sacrament, they make this Communion but halfe a Communion, they deprive the people of the cup, let them have the bread, and much good may it doe them, but they ſhall have no wine; but our Saviour ſaith, Eate this bread and drinke this cup, he gave them bread and wine to eate and to drinke, and thus did he leave this ordinance to be obſerved by them: now if the Papiſts ſhall come and deprive the people of one halfe of this Communion, the ſervant ſheweth himſelfe to bee envious, where the Lord hath ſhewed himſelfe bountifull; the Lord hath given them both kinds, and the Papiſts give them but one: Nay what will you ſay if they overthrow this Sacrament utterly? ſurely they doe; for they turne the nature of the Sacrament into the nature of a ſacrifice, for with them this ſacrament is a ſacrifice: it is a Sacrament in the inſtitution of our Saviour Chriſt; but they will have it a propitiatory ſacrifice for quicke and dead; this is to overthrow the nature of the Sacrament: they ſpoile it alſo with horrible Idolatry another way, in that they keep it but in one kind, that is, in the bread; and that very element of bread that Chriſt hath ſeparated to holy uſe, they have turned into a prophane and groſſe Idoll, they hold it verily to be a God; and if this be not to overthrow the nature of the Sacrament, I know not what is.
Vſe. 3 Another uſe is this: here is matter of confirmation ariſing hence, that is, concerning the perpetuall viſibleneſſe of the Church upon the earth, it ſhall be perpetually viſible upon the earth, ſo long as the world ſtandeth: where the Sacrament is to be adminiſtred, there muſt needs be a viſible Church; the Sacrament is ſtill in uſe, and therefore the Church ſhall ſtill continue viſible. The Papiſts doe us wrong, when they charge us that we hold the Church is inviſible, or that at ſome time it is not viſible at all; true, in ſome ſenſe it is ſo; and the Scripture ſpeakes ſo, and ſome of the Papiſts themſelves doe ſpeake as much, but yet not in that ſenſe as they charge us withall: the Church is ſometime ſo obſcured and eclipſed, that it is inviſible, that is to ſay, that the world cannot ſee it and take publike notice of it, but yet is it never ſo darkned, but that one profeſſor knowes another, and they doe meet together, though ſometimes happely but two or three, or a few, in the uſe of Gods ſaving ordinances; God never wants his Church in one place or another; the gates of hell ſhall never prevaile againſt it.
Vſe. 4 A fourth uſe: here is matter of inſtruction, many inſtructions to many duties; Firſt, this cals upon us, that we ſhould behold and conſider, and take to heart the wonderfull care and the provident love that the Lord Ieſus Chriſt hath over his Church, that doth not content himſelfe to furniſh his Church with ſufficient ſpirituall maintenance and food, ſo long as hee liveth here himſelfe, but takes order for it whileſt hee is here, that the Church ſhould be maintained, and ſhould have as good a portion after his death as it did enjoy in his life time; as if ſo bee our Saviour ſhould ſay and thus reſolve with himſelfe, Nay though I my ſelfe die, yet my love and my care to my poore Church that ſhall never die; but ſo long as the world ſtandeth, ſo long ſhall my Word and Sacramēts, and ſaving ordinances be made good for all ſaving purpoſes to my choſen people: a loving and a carefull husband will not onelyonly maintaine his wife whileſt he lives with her, but he will doe the beſt hee can to leave ſomewhat to maintaine her when he is abſent, when he is dead and gone; the Church is the Spouſe of Chriſt, and Chriſt is her loving husband, loving it moſt dearly, moſt tenderly, and moſt affectionately; and therefore hee hath not onelyonly provided meanes of maintenance for the time hee lives here upon earth, but now alſo that hee is abſent, that he is dead, and gone from them, ſtill their maintenance that continues. He is a faithleſſe houſ-keeper that provides onelyonly for his family ſo long as hee is with them, and lets them ſterve or ſhift for themſelves when he is gone, he is worſe then an Infidell, as the Apoſtle ſpeakes, that provides not for his family: but our Saviour is more faithfull then ſo, he provided bountifully for his Church and family whileſt hee was here among them upon earth; and now that hee is gone from earth to heaven, from among them, yet ſtill hee leaveth them the ſame liberall portion to nouriſh and cheriſh their ſoules as they had before. Chriſt would have us take notice of this his great care and love towards us. Mark. 13.13. The Sonne of man is like unto a man going into a ſtrange Countrey, leaveth his houſe, &c. So Chriſt left his houſe, that is, his Church for a time, that is, in regard of his bodily preſence; but he never left it in regard of his gracious providence: but hee gives authority to his ſervants, and leaves to every man his worke, and commands the porter to watch: ſee here how the Lord before he departed tooke order for the welfare of his Church and people, that it might be as well with them after he was gone, as it was before. Iohn 14. c. 16, 17, 18, verſ. I will pray the Father, ſaith our Saviour, and he ſhall give you another Comforter, that hee may abide with you for ever, even the Spirit of truth whom the world hath not knowne: and ſo he proceedeth and ſaith, I will not leave you comfortleſſe. The Apoſtles they were much daunted and diſmayed in themſelves when they heard that our Saviour would goe from them; alas what ſhall become of us, when the ſhepheard is ſmitten, the ſheepe will ſoone bee ſcattered: our Saviour would not have them diſcouraged, and therefore he ſaith, Well, bee of good comfort, when I am gone, I will pray to the Father, and he ſhall give you another Comforter, and bee ſhall dwell with you for ever, though I be gone from you, yet he ſhall not. What Comforter is that? why, the Spirit of Truth that is in you, and dwells in you, and is among you: and ſo hee proceedeth and ſaith, I will not leave you comfortleſſe, that is, Orphans or fatherleſſe children, though you poore ſoules thinke when I am gone, you ſhall bee like childrē without a father, yet be of good comfort, I will not leave you comfortleſſe, I will provide you as good a father as my ſelfe, I will ſend you the Spirit of truth to comfort you, and hee ſhall doe you as much good, as if I were preſent with you. The Apoſtles and the Diſciples of Chriſt, when Chriſt was preſent here, they had the Word and Sacraments, and Chriſt his bodily preſence with them; the Churches after our Saviours time they had the ſame Word and Sacraments; and though they had not his bodily preſence, yet they had the Spirit of Chriſt, who was as willing and ready and as able to do as much for them as ever Chriſt did: and therefore is not the eſtate of the Church as good now in every reſpect as before it was? ſo it was then, ſo it is now, and ſo it ſhall continue to the worlds end.
Another duty that here we are inſtructed in is this, it ſhould ſtirre us up the more to thankeſgiving, that we ſhould give thanks to God that hee hath ordained this comfortable meanes of our ſalvation, ſtil to continue to the end of the world. More generally it teacheth us, that we ſhould be thankfull to God for the whole Church living upon the face of the earth, that they and we being reſpited to live in theſe laſt daies, theſe perillous times, as the Apoſtle calls them, 2 Tim. 2.3. verſ. and theſe ſinfull dayes, as our Saviour foretold, when iniquitie ſhall abound, and the love of many ſhall waxe cold: yet the Lord Ieſus Chriſt hath beene pleaſed to afford us his owne ſaving ordinances, the ſame helps and means to keepe us in the right way, and to build us up to the Kingdome of God; to us I ſay, that live in this Iron age of the world, that the Apoſtles had and did enjoy in the Golden age of Chriſt himſelfe. It is not the prophanation of this Sacrament by our forefathers, nor the abuſe of it by our ſelves: It is not the cry of the ſinnes of the world for this ſixteene hundred yeares; it is not any one of theſe, nor all theſe that have or ever ſhall or can deprive the Church of God of this grace and mercy, ſurely if it could, long ere now bad this gracious light beene extinguiſhed and taken from us, but bleſſed be God, that hath, and daily doth ſtop his eares againſt the cryes of our ſinnes; and ſtill though our ſinnes cry for vengeance, yet the Lord is pleaſed to continue theſe comfortable and ſaving ordinances unto us, theſe heavenly helps of our ſalvation, as Iſaac ſaid concerning Iacob, Iacob have I bleſſed, and he ſhall be bleſſed. Such is Chriſt his reſolution touching his Church, the Church hath beene bleſſed, and ſhe ſhall be bleſſed; it hath my Word and Sacraments, and ſhall have my Word and Sacraments continued to them to the end of the world: no prophane Eſau ſhall ever get it from them.
Secondly and more particularly, it ſhould ſtir us up that live here in this Land, in this City, and in this congregation, to more thankfulneſſe, that it hath pleaſed the Lord to admit us to be members of this Church, and ſo to admit us to participate in this Sacrament; we have it, and we have free acceſſe unto it through Gods mercy, and we have it duely obſerved among us, and rightly adminiſtred unto us without any groſſe corruption, or any materiall change from our Saviours owne originall inſtitution, a bleſſing and a mercy that many of Gods people in many places of the world would purchaſe with the loſſe of all their goods, and the hazard of their lives too, if ſo they might procure it; but bleſſed be God, we have it, and doe injoy it with much peace, and with a full hand; let us take notice of this great mercy of God to us, and let us acknowledge this mercy of God, and eſteeme of it and that highly, and let us give unto GOD the due honour and praiſe that belongs to him for the ſame.
The laſt duty that here we are inſtructed unto is this, Is it ſo that God hath appointed this Sacramēt to continue to the end of the world? why then every one of us ſhould labour, and doe the beſt we can to the uttermoſt of our power for the continuance of it, and for the continuance of the reſt of Gods ſaving ordinances to the worlds end; and not to ſay onelyonly, Let there bee peace in our dayes, and let the Goſpell flouriſh in our daies, let us have acceſſe to the ſacrament while we live; but to labour that the people of God that ſhall live in time to come to the end of the world, may have them and injoy them as well as we. But you will ſay, we can but looke to it for our time, how can wee doe it for the time to come? I anſwer, whileſt we live here, and while wee have theſe things, let us highly eſteeme of them, and reverently embrace them, and make a conſcionable uſe of them. This is one meanes whereby we ſhall procure men to love them, and may procure from the Lord the continuance of theſe his ordinances to our poſterity. Secondly, let us not onelyonly ſo doe, but labour to countenance theſe things, to plead for them, to fight for them, and to ſtrive for them, to the utmoſt of our power. Thirdly, and not onelyonly ſo, but let us call upon others that live among us to come to the houſe of God, and to make uſe of his ſaving ordinances: Let us not be ſuch graceleſs wretches as to ſuffer others to neglect ſuch a gracious ſalvation as the Lord tenders unto them, let us charge them, that they charge their poſterity to doe the like. Fourthly, we muſt yet goe further, and walke worthy of them, worthie of thoſe ſaving ordinances of God: if we have the light, let us walke as children of the light; if we have the Goſpell, let us walke worthy of the Goſpell; if we have the Word and Sacraments, let us ſhew forth the fruit and power of them. Revel. 2.5. Repent and doe thy firſt workes, or elſe I will come againſt thee, and remove thy candleſticke: I, it is juſt with God to remove the candleſticke from a place, if the people there doe not labour to walke worthy of their light, and ſhew forth the power of it in their lives and converſations: yet further, we muſt not onelyonly doe this, but alſo as much as in us lyeth doe what we can while we live to further Gods ordinances to thoſe that ſhall live after us; leave ſome good monument behinde us to that effect. If God have given us riches, let us give ſomething to maintaine Gods ordinances to the end of the world. It is an excellent thing when God hath given any man abundance of wealth, and hath given him withall a heart to part with ſome of it for the maintenance of Gods ordinances to the worlds end; yea if occaſion ſo require, let us ſeale Gods truth with our blood, this is the beſt monument of all. Laſtly, and ſo I end; all mans power being nothing of himſelfe, God being all in all: wee muſt therefore pray to God while we live here, not onelyonly that he would continue his Word and Sacraments to us, but pray that he would continue the ſame to our poſterity after us, to many generations, yea even to the end of the world, if it bee his bleſſed will. In 1 King. 8. Salomon when he built the Temple, hee did not onelyonly pray for that time, but for the time to come: Then whenſoever hereafter thy people ſhall be oppreſſed with the ſword or famine, or ſuch like, and ſhall pray to thee in this Temple, heare thou in heaven, and be mercifull unto them. So we muſt labour not onelyonly to pray to God to fence his Church, and plant his Vineyard, and nouriſh thoſe plants that are in it already, but that he would ſtill continue to make a ſupply of ſuch plants, ſo long as the Sun and Moone ſhall endure: and this would teſtifie a true zeale that wee beare to the glory of God. We know (beloved) in regard of our owne buſineſſes, if we purchaſe lands for our ſelves, or our children, we deſire that it may continue for ever to our childrens children: What, ſhall we not be as zealous for Gods glory, as wee are carefull for our owne children? yes, wee ought much more, and therefore we ſhould bee ſtirred up ſtill to labour as much as in us lyeth, by prayer and all other good meanes, for the continuance of the Word and Sacraments, and all the ſaving ordinances of God, not onelyonly unto us, but to our poſterity, to our childrens children, to the Church of God even to the end of the world.
The end of the twentieth Lecture.