Twenty-Three Sermons, Lecture 3
THE THIRD LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
YOV may ſee how it pleaſeth God who diſpoſes of all times and ſeaſons according to his owne will, as being wholly in his owne Hands, that the renewing of this Exerciſe ſhould fall out vponupon this day, the next Sabboth being a Communion Sabboth; and therefore according to the method before propounded; and hitherto obſerued, we are to breake forth into our digreſſion againe, now to ſpend our time and labour this Sabboths euening, to fit our ſelues againſt the next Sabboth to the receiuing of the Communion. You may remember we ſhewed that the whole Doctrine of the Sacrament of the Supper of the Lord may be reduced vntounto theſe ſixe Heads: Firſt, the names or titles of it: Secondly, the inſtitution of it: Thirdly, the nature of it: Fourthly, the parts of it: Fifthly, the power of it: And laſtly, the vſe of it. We hauehave entred vponupon the names and titles of it, we hauehave ſeene that ſome are common to the whole action, and ſome are peculiar to the ſeuerall parts of the action: Common to the whole action that it is called the Lords Supper, or Lords Table, that is the firſt title; the Lords Table, that is a borrowed ſpeech, by the Table is meant the Meat or the Drinke that is receiued at the Table; it is called the Lords Supper, and there is as much intended as at the Table, eating and drinking; but withall there is further included both a ſpecification of the time, wherein the Sacrament was inſtituted in the night, at euening Meale or at Supper: Secondly withall, there is a ſpecification of that ſpeciall action that it was accompanied withall when it was firſt inſtituted (namely) at that Supper where our Sauiour Chriſt and his Diſciples did eat the Paſchall Lambe which was a Type and Figure of this Sacrament, each of theſe are aſcribed to the Lord, the Lords Supper, or the Lords Table; wherein we ſhewed firſt, that Chriſt Ieſus is the Lord by a kind of excellency, the onelyonly, ſole, Ruler, Gouernour, and Commander of all. Secondly, we ſhewed it is called a Supper, a Table, whence we gathered this point of Doctrine, that the Sacrament is a ſpirituall Feaſt or Banket whereby our Soules are nouriſhed to eternall life. Now there is alſo to be handled a third obſeruation concerning this firſt title for where the Lord himſelfe doth giuegive names, there is ſome deepe reach of wiſedome and vnderſtanding in them; Men are but of ſhallow capacitie, they cannot ſound the full depth of things, and therefore the names that are giuen by Men are but ſhallow, and ſuperficiall, they are not much profitable, nor much obſeruable; but the Lord that made, and hath ordained all things, he ſees thoroughly into the verie ground, and bottome of all things, and therefore the names that are impoſed by God himſelfe, as they are alwayes verie ſignificant to expreſſe the nature of the things that they are giuen vntounto, ſo commonly they are verie pregnant, and plentifull for inſtruction of the Sacrament that we are to ſpeake of. It is tearmed or called by God himſelfe, The Lords Table, or The Lord Supper; conſider it well and you ſhall find to ariſe a third obſeruation (namely) that the Sacrament which we call the Communion, is by a ſpeciall prerogatiue appropriated to the Lord Ieſus Chriſt, his Sacrament, his Supper, his Table, the Lords Supper, or the Lords Table. In the former obſeruation you heard what it is (namely) that it is called a Supper therefore a Banket. In this obſeruation now you heare whoſe it is, the Lords Supper, or the Lords Banket, 1 Cor. 10.21. it is called there by the name of the Lords Table: If you aske why it is the Lords? The Apoſtle ſhewes it cleerely in the ſixteenth Verſe (namely) that it is Chriſts, The Cup of Bleſsing which we bleſſe, is it not the Communion of the Blood of Chriſt? The Bread which we breake, … it not the Communion of the Body of Chriſt? It is his Cup, whoſe Blood is communicated in it; but Chriſt his Blood is thereby communicated to vsus, and therefore it is Chriſts: It is his Table, of whoſe Meat we feed vponupon; but it is Chriſt his Body that there we feed vponupon, therefore it is Chriſt his Table, and that by a ſpeciall prerogatiue 1 Cor. 11.20. there it is called by the name of the Lords Supper. And the Apoſtle in the 23 Verſe of the ſame Chapter, preſently after ſpeaking of the verie ſame Supper, he ſhewes who is the Lord (namely) Ieſus Chriſt, it is his Supper, and by a ſpeciall prerogatiue, it is aſcribed vntounto him. Our Sauiour himſelfe affirmes as much with his owne Mouth, Math. 26.26.28. where the ſame Sacrament is mentioned, in regard of the inſtitution of it, Chriſt ſaith, This is my Body, and ſo the Cup, he ſaith, This is my Blood. I hauehave a ſpeciall intereſt into it, I lay clayme to it, as my right; Chriſt challengeth it for his owne, as if he ſhould ſtep forth and ſay, This is my right, and I challenge it as my owne, by a ſpeciall prerogatiue. For the further opening of this point, we will firſt ſpeake of certaine reſpectiue conſiderations whereby this truth is cleared, and amplyfied; and then of certaine reaſons whereby it is more fully confirmed. Firſt, of certaine reſpectiue conſiderations whereby the truth of this obſeruation is cleared and amplyfied: Firſt, in regard of the Suppers of Men, Men hauehave their Suppers, but they are common and ordinarie Suppers, but this is a heauenly and ſpirituall Supper, the Supper of Ieſus Chriſt. Secondly, in reſpect of other Suppers that Chriſt himſelfe made, indeed, he made many Suppers while he liued here vponupon the Earth; but yet this is his by a kind of ſpeciall prerogatiue, and right, not onelyonly as being his laſt, but the greateſt Supper, of greateſt conſequence he made both to himſelfe and vsus; that is to ſay, the Supper of the Lord, was of greateſt conſequence to himſelfe, becauſe preſently that night he was to be betrayed, and deliuered into the hands of ſinners, the next day on the morrow to ſuffer death; and ſo alſo of greateſt conſequence to vsus, becauſe it is moſt beneficiall to vsus, and we ought to mind it more then all Suppers beſides. A third reſpectiue conſideration ſhall be in regard of thoſe that ſupped together with him: It is the Lords Supper, yea, but did not others ſuppe with him? Yes, the Diſciples did: And therefore why may it not be called their Supper? I anſwer, they were but the Gueſts, he the Maſter and the prouider of the Supper; they the Seruants, and he the Lord; though they were with him, though they did partake of it, yet it doth belong to the Lord by a ſpeciall prerogatiue. Laſt of all, in reſpect of the other Perſons of the bleſſed Trinitie, yet ſtill it is his Supper, the Supper of the Lord, after a ſpeciall prerogatiue. But you will ſay, was not the Father and the Holy Ghoſt preſent there, and powerfull? Yes, they were in ſome ſence, but yet not by prerogatiue, but it was Chriſts Supper onelyonly by a kind of ſpeciall prerogatiue, though the Father and the Holy Ghoſt were there preſent and powerfull, yet notwithſtanding they were not incarnate, it was Chriſt alone that was incarnate, and tooke our Fleſh vponupon him, and did bodily feed vponupon it, and therefore not the Supper of the Father, or of the Holy Ghoſt, but his by a kind of excellencie. Beſides, in the ordinarie vſe of the Sacrament, the Father, and the Holy Ghoſt they are preſent, and powerfull to all ſauing purpoſes as well as the Sonne, yet ſtill Chriſt hath the prerogatiue in this caſe, for whatſoeuer the Father doth in this Supper of the Lord, we muſt conceiue he doth it by Chriſt as his Committee; whatſoeuer the Holy Ghoſt doth in making this Supper comfortable to vsus, he doth it from Chriſt, as from him being his Deputie; ſo that in effect it is Chriſt that is all in all, it is he to whom this Supper by a ſpeciall prerogatiue doth belong. Theſe are the conſiderations whereby the truth of this obſeruation is cleerely amplyfied. Now we will come to the Reaſons whereby it is more fully proued, why is this the Lords Supper by a ſpeciall prerogatiue belonging to our Lord Ieſus Chriſt rather then to any other Perſon.
Reaſ. 1 The Reaſons are many: Firſt, becauſe Chriſt is the Author and Inſtituter of it, therefore it is his, Math. 26.26.28. Luke 22.19. where the inſtitution of it was done by Chriſt himſelfe, by his owne Perſon, by his owne Hand, and by his owne Mouth. So alſo 1 Cor. 11.24, 25. it is done by Chriſt, looke where the inſtitution of it is firſt mentioned, whereſoeuer it is repeated, ſtill it is attributed to Chriſt, he is the Author and Inſtitutor of this Sacrament. We know that if ſo be a Man be the Author of any thing, he may iuſtly challenge it as his owne: ſo Chriſt being the Inſtitutor of this Sacrament, we may ſay, and that iuſtly, that it is his by a ſpeciall prerogatiue. The Lord that made Heauen and Earth cannot make a more right clayme and title to the whole frame of the World, then Chriſt Ieſus to the Lords Supper, becauſe he made it, ordained it, and inſtituted it.
Reaſ. 2 As our Sauiour is the Inſtitutor of it, ſo he was the Adminiſter of it, he adminiſtred it, he did it with his owne Hand, for ſo it is in all the places before noted, where the Inſtitution is mentioned, there is the adminiſtration of it aſcribed to him, The Goſpell that Paul miniſtred, is called Pauls Goſpell, 2 Tim. 2.8. ſo the Baptiſme miniſtred by Iohn, is called Iohns Baptiſme, Math. 21.25. though it came not from him, but from Heauen: ſo ſeeing that this Sacrament was adminiſtred firſt by Chriſt, therefore it may iuſtly be called his Sacrament. The Reaſon holds good, becauſe our Sauiour Chriſt was not onelyonly the Adminiſter of this Sacrament, as Paul was of the Goſpell, nor onelyonly the firſt Adminiſter of it, as Iohn of the Baptiſme, but the firſt Inſtitutor of it too, and therefore with a full force and right it fals vponupon Chriſt to be his. (Beloued) it is worth the noting, that whereas there are but two Sacraments in the New Teſtament, and each of them are his, he carried himſelfe diuerſly towards them; the one he receiued, and neuer adminiſtred; the other he adminiſtred, and neuer receiued: Baptiſme he did receiue, that is cleere, Math. 3.16. Ieſus was baptiſed, but he neuer adminiſtred it, Iohn 4.2. He baptiſed none: But he adminiſtred the Supper, as all the Euangeliſts agree vponupon it; but he receiued it not: Indeed and in truth the maine end of the Lords Supper, was the remembrance of Chriſt, and therefore it was needleſſe that Chriſt ſhould receiue it: Now this muſt not be thought to be any diſparagement either to the one Sacrament, or to the other: to the one, that he did not receiue, or to the other, that he did not adminiſter; it is a ſufficient honour to each of them, and ſufficient warrant for their inſtitution, and that both are his, that he receiued the one, and adminiſtred the other.
Reaſ. 3 The third Reaſon why it is Chriſts Supper by a ſpeciall prerogatiue is this: Becauſe he is the Paymaſter, it is he that layes the Cloath, and prouides the Meat and the Drinke, it is his coſt and his charge, for ſo our Sauiour himſelfe ſaith, This is my Body, this is my Blood, &c. we know this amongſt Men, that he that is the Maſter of the Feaſt, the Feaſt is his, Reaſon teacheth this, this is mine, I pay for it: So Chriſt may reaſon much more, the Sacrament is mine, I hauehave payd deerely for it, it hath coſt me deerely, euen the precious Blood of mine owne Heart, that I might make you this Feaſt: And therefore great reaſon it ſhould be his by a ſpeciall prerogatiue.
Reaſ. 4 The fourth Reaſon: The Fare is his not onelyonly as paying for it, but the verie Dyet there that we feed vponupon is his, it is his Body and his Blood, it is the verie Body and Blood of Chriſt; it is he himſelfe that is both giuen and receiued in it; and therefore he hath a ſpeciall right to it; well may it be called his, becauſe he feaſteth vsus with his Body and Blood.
Reaſ. 5 Laſtly, It was inſtituted at the beginning, and to be vſed in the ordinarie participation of it in the remembrance of our Lord Chriſt Ieſus; ſo ſaith the Euangeliſts, Math. 26. ſpeaking of the Bread, ſaith, Doe this in remembrance of me, Luke 22. and ſo 1 Cor. 11.24, 25. where he applyeth that clauſe to both kinds, that is, both to the Bread and to the Wine. So then the Holy Ghoſt being the beſt expounder of himſelfe, though Chriſt ſpeake it but of one, yet he entended it of both: So then it is ſaid to be done in remembrance of the Lord Ieſus Chriſt: He is the ſpeciall Marke that we muſt ayme at; Doe this in remembrance of me: therefore he hath a ſpeciall prerogatiue, and he may lay ſpeciall claime to it. If any Friend ſhould leaue a Booke or a Ring with vsus, we muſt take ſome ſpeciall notice of the right he hath to them in reſpect of himſelfe: So ſeeing it pleaſeth Chriſt to leaue this Sacrament for a chiefe remembrance, therefore remember ſome liuely repreſentation of Chriſt in this Sacrament, that ſo we may be ſtirred vp more ſpecially to remember Chriſt.
Vſe 1 The Vſes are many: Firſt, as it ſhould ſerue to ſtirre vsus vp to a reuerent eſtimation, and embraceing of this heauenly Sacrament: ſo conſequently to a carefull preparation to the receiuing of it. We know that all Gods buſineſſes, ſpecially Gods worſhip is to be clone with all feare and trembling Pſal. 2.11. Serue the Lord in feare, and reioyce in trembling. All the parts of Gods worſhip are reuerently to be performed; the greatneſſe of the glorious Maieſtie of God requires it, whoſe buſineſſe it is; likewiſe, the excellencie of the worke requires it; alſo, the ſtrictneſſe of the Commandement of God requires it; then againe, the benefite we looke to receiue by it requires it; yea alſo, our owne voluntarie ſubmiſſion to Gods Ordinance, that alſo neceſſarily requires reuerence at our hands; no Man in the World can religiouſly vndertake any part of Gods worſhip without promiſe of due reuerence: Therefore this being a principall part of Gods worſhip, it ſhould prouoke vsus, and ſtirre vsus vp to attaine to all reuerence, humilitie, deuotion, and chriſtian affection that euer we can reach to, in the participation of this Sacrament. The Feaſt of Chriſt, the Supper of Chriſt, and the Table of Chriſt is attributed to him by a kind of excellencie: How ſhould this ſtirre vsus vp reuerently to come to him? We know ordinarie manners teacheth vsus, that if we be to come to the Table of a great Man, we will looke to our ſelues that our Hands be waſht, and that our Cloathes, our ſpeech, and whole carriage be reuerent, and anſwerable to the greatneſſe of his Perſon with whom we ſit: Is it ſo amongſt Men? Then for ſhame let Religion teach vsus to doe that at the Lords Table, as ordinarie manners teacheth vsus to doe at Mens Table, ſeeing it is the Lords Table, let vsus looke to our Hands, and Eyes, but ſpecially and aboue all, let vsus obſerue and looke to our Hearts, and ſee that all our actions be well compoſed with due reuerence and deuotion fitting the high Maieſtie of the Lord Ieſus Chriſt. Marke what Solomon ſaith, Prou. 23.1, 2. When thou commeſt to ſit before a Ruler, or a great Man, conſider diligently what is before thee, &c. that is to ſay, when thou commeſt before a great Man carrie thy ſelfe with that due reuerence as is fitting the greatneſſe of his Perſon, carrie thy ſelfe with all ſobrietie. True indeed that the Lord Ieſus Chriſt whoſe Sacrament we come to partake of, is not a captious Ruler, as the Holy Ghoſt ſpeakes of, that ſeekes aduantage at vsus; but yet know, that he is a iuſt and a righteous Iudge, a iealous God that cannot endure any miſ-behauiour in his preſence, nor that his Victuals ſhould be waſtfully and riotouſly ſpent, nor his Table abuſed, and therefore come not to the Table of the Lord Ieſus without you be furniſhed with holy ſobrietie, and Chriſtian manners, as becommeth a Gueſt of the Lord Ieſus. If we could but ſee the Lord Ieſus to come amongſt vsus bodily in the Lords Table, if we ſhould ſee and heare him ſay, this Table, and this Feaſt, and this worke, and whole buſineſſe is mine; If he ſhould come but in bodily preſence, and lay clayme to that, we could not chuſe but tremble at it, and be aſtoniſhed: Why ſhall not our Faith in Chriſt being in Heauen ſitting at the right Hand of God, ſtirre vsus vp to more reuerence and awe, then to behold him bodily with our Eyes? And therefore knowing this is his Table, his worke, and whole buſineſſe, and that he layes right and clayme to it, then what manner of Men and Women ought we to be in all manner of holy conuerſation, as at other times, ſo eſpecially at this?
Vſe 2 The ſecond Vſe: It ſhould ſerue to ſtirre vsus vp to thankefulneſſe: Is it the Feaſt and the Table of the Lord? How much are we bound to Chriſt, that hath vouchſafed vsus this fauour, as to admit vsus, bid vsus, and inuite vsus to his owne Table? 2 Sam. 9.7 Dauid had a purpoſe to ſhew ſome fauour and kindneſſe to Mephiboſheth for his Fathers ſake, now how would he doe it, but in making him to eat Bread at his Table? He could not ſhew his kindneſſe more, nor expreſſe it more, then in bidding him to his Table: So Chriſt he hath a purpoſe to ſhew fauour and kindneſſe vntounto vsus, for our heauenly Fathers ſake; now wherein can he expreſſe it more, then in inuiting and admitting vsus to his Table, to participate of his heauenly bleſſings? This ſhould ſtirre vp our Hearts to thankfull obedience that ſeeing Chriſt is ſo gracious, ſo louing and kind to vsus, as to feaſt vsus at his Table; therefore ſhould we conſecrate our ſelues ouer-to his ſeruice, and exerciſe that he hath ordained vsus for. Who ſhould hauehave the vſe, and ſeruice & honor of our ſtrength, but he that gaue vsus our ſtrength, and from whom we receiue it? We receiue all from Chriſt, it is he that feeds vsus, and nouriſheth vsus, by his Word, and by his Sacrament; and therefore ſee that our ſpirituall ſtrength be faithfully and wholly imployed to the honour of Chriſt. Now to ſtirre vsus vp to the performance of this more effectually, let vsus conſider and obſerue ſome particulars which may be greater ſpurres to ſtirre vsus vp to more thankfulneſſe.
1 Firſt, Conſider the excellencie of his Perſon that inuites vsus; it is Chriſt himſelfe, the King of Glorie, of Heauen and of Earth, he of whom it is ſaid, Dan. 7.10. That thouſand thouſands miniſtred vntounto him, and ten thouſand thouſands ſtood before him. It is he that makes vsus his Fellow-gueſts. O what thankfulneſſe doth this require at our hands!
2 Secondly, Conſider the daintineſſe of the Fare, it is not Bread and water, and cold commons that we are inuited vntounto, it is not periſhing Food, but Food that laſteth for euer, euen the Body and Blood of the Lord Ieſus Chriſt, that he here feaſteth vsus withall: What leſſe thankfulneſſe then this can we giuegive to him, then Body for Body, and Blood for Blood?
3 Thirdly, Conſider the benefite of this, we receiue not onelyonly temporal comfort, but ſpiritual, as forgiueneſſe of ſinnes, grace, ſanctification, and life eternall; This deſerues therefore eternall thankfulneſſe to be rendred to Chriſt, in our liues and conuerſations.
4 Fourthly, Conſider further who we are that are admitted to this Feaſt: Why alas poore baſe wretches, miſerable and damned ſinners, not worth the ground we tread vponupon, yet Chriſt admits vsus as Gueſts to his Table: We are thoſe ſpoken of, that are poore and hault, blind, lame and naked, we are vagrant Perſons that lye vnderunder the Hedge, Luke 14.21, 22. that Chriſt calles and comples to come to this Banket. Churliſh Nabal, 1 Sam. 25.11. he grudged when Dauid came and asked him bread and reliefe in his diſtreſſe: Shall I (ſaith he) take my Water, and my Bread that I hauehave prouided for my Shearers, and giuegive it to them that I know not whence they are? But the Lord Chriſt, he ſtucke not at a greater matter, but he gaue his owne Body and Blood for vsus, he did not onelyonly beſtow vponupon vsus his Bread and his Wine, poore wretched ſinners, of whom he may more iuſtly ſay, then Nabal ſaid of Dauid, Goe your wayes, I know you not. The rich Man in Luke 16. would not afford poore Lazarus the crummes that were vnderunder his Table, but the Lord Ieſus Chriſt affords vsus not onelyonly crums, but Meat and Drinke, and the full benefite, honour and comfort of his owne Table, though we be fuller a thouſand times of ſinnes in our Soules, then Lazarus was of diſeaſes in his Body, and theſe ſinnes being much more loathſome to God then his diſeaſes was to the rich Man: Yet Chriſt is ſo rich in merciemercy, that he affords vsus not onelyonly the crummes of his Table, but the full benefite of the whole Table, euen to take our fill of the Table. Let vsus thinke rightly of this louelove, and ſee whether we hauehave not cauſe to be diſſolued into thankfulneſſe to him for this ſo great louelove. To proceed a little further.
5 Fifthly, Conſider the continuall acceſſe that we thorough the merciemercy of Chriſt, hauehave to the Lords Table: We are not ſtinted and minted to come at it once in our life time: though I muſt tell you, that there be a great many of poore Chriſtians that would giuegive all that euer they hauehave that they might come to it as we doe. We are not ſtinted to come once a yeere, though many thorough the graceleſſeneſſe of their Hearts, doe come but once: But we thorough Gods merciemercy, may hauehave acceſſe to it from month to month, that the conſcionable Receiuer may paſſe from one Communion day to another in the ſtrength of it, if he be carefull to keepe it by Prayer, Meditation and practiſe. So great a bleſſing as this is, ſo continually renewed vntounto vsus, how ought it to ſtirre vsus vp to renew our thankfulneſſe?
6 Sixthly, Conſider further, whom doth Chriſt ſet vsus withall? Euen with his owne Children, thoſe that ſhall be glorified in his heauenly Kingdome: We poore miſerable wretches, are ſet with them, and fed, and feaſted with them. Is it ſo? How ſhould this ſtirre vsus vp to all thankfulneſſe?
7 To proceed a little further in the laſt place: We doe not come to it darkely as many doe, in blindneſſe, darkeneſſe, and ignorance; but the ſame Lord Ieſus Chriſt that prouides this Supper, he prouides vsus light to come to it, the light of his Word and inſtruction, that if we be not wilfully blind, we may ſee how to feed, and how to behaue our ſelues, that God may hauehave the glorie, and we the comfort.
Vſe 3 The third Vſe: Is it ſo, that it is the Table of the Lord Ieſus Chriſt, by a ſpeciall prerogatiue? Then it teacheth vsus, that whatſoeuer we doe at the Table of the Lord, we muſt hauehave a ſpeciall Eye to Chriſt: whatſoeuer we doe, looke vponupon him, he indeed is all in all: If we hauehave an Eye to God the Father, conſidering has great louelove to vsus, ſtill behold him in Chriſt, Chriſt is the ſubiect of the louelove of God: If we conſider God the Holy Ghoſt in regard of his power to make it effectuall, looke vponupon him, but how? As the Deputie of Chriſt: If we looke vponupon our ſelues, hauehave an Eye to our ſelues in Chriſt, adopted, and reconciled thorough Chriſt: If we looke vponupon them that ſit at Table, looke vponupon them with an Eye to Chriſt, Members of the Myſticall Body of Chriſt, whereof I am a Member: So likewiſe, if we looke vponupon the Elements, Bread and Wine; and the actions of breaking the Bread, and pouring out the Wine, all is his, and he hath right to them by a ſpeciall prerogatiue, and therefore let him ſo be acknowledged and diſcerned in all things that belong vntounto this action.
Vſe 4 The fourth Vſe teacheth vsus, that ſeeing it is the Lords Supper, and the Lords Table, therefore nothing is to be done here without the direction of Chriſt, all is to be ſwayed by him, and his authoritie: Now Reaſon teacheth vsus that a Man may doe with his owne what he will: So ſeeing it is Chriſt his Table, ſhall not he eſtabliſh what Lawes and Cuſtomes he will? Experience teacheth vsus amongſt Men, that he that is the Maſter of the Feaſt, may eſtabliſh what Lawes he will: And ſo this being Chriſts Table, nothing ought to be done without his councell, his direction, and his aduice. 1 Cor. 11.23. When the Sacrament had growne to ſome abuſe; what did the Apoſtle? Why he would redreſſe it according to the originall inſtitution of Chriſt: True, the things are out of order in it, but I will tell you what you ſhall doe: That which I hauehave receiued of the Lord, that I deliuer vntounto you, tye your ſelues to it, as if ſo be he ſhould ſay, his authoritie is vncontroleable, looke what he ſaith that muſt ſtand for good, his commandement and his practiſe is moſt perfect and abſolute, whoſoeuer doth goe about to add any thing to that which Chriſt hath done, he doth add that which is ſuperfluous and needleſſe, and whoſoeuer ſhall detract any thing, ſhall make it imperfect; whoſoeuer ſhall goe about to alter any matter of ſubſtance in the Sacrament, as much as in him lyes, he ſhall make it not Chriſts, but his owne Sacrament: Whoſoeuer he be that thus takes vponupon him to add or to detract, let him know, that the Law hath ſet him his doome, Deut. 4.2. and 27.26. Curſed be he that ſhall add any thing, and the Goſpell it ſaith Amen to it, Reu. 22.19. Whoſoeuer ſhall add or detract, not onelyonly from the Word of God, but alſo from the Ordinances of God, they are ſo perfect, that whoſoeuer ſhall do either, they ſhall indanger themſelues to Gods curſe. But herein we muſt put a difference betweene matters of Circumſtance, and matters of Subſtance: There are ſome things that Chriſt inſtituted in the Sacrament of the Lords Supper, that are to be done vponupon paine of damnation, but for thoſe things which he did, and not inſtituted, we may ſuppoſe thoſe to be left to the libertie of the Church: As for example, the time that Chriſt inſtituted it, it was at night, that is a Circumſtance, ſhall we thinke therefore that we are bound to adminiſter it then? No. But we ſuppoſe, and that vponupon good ground, that Chriſt hath left ſuch matters as free to our ſelues, as to himſelfe: But for matter of Subſtance, the things, the matter to be vſed concerning the Bread and Wine, and the words of inſtitution, I ſay theſe things they are to be ſuſpended vponupon the authoritie of the Lord Chriſt Ieſus, and not to be altered: nothing is to be changed nor altered, it is part of his Teſtament and Will, wherein he hath bequeathed Legacies to his Church, and therefore it muſt be preciſely kept; yea, the Law of Equitie requires that it ſhould not be altered: And therefore that which Chriſt inſtituted in this, is not to be added too, nor detracted from.
Vſe 5 Laſt of all, Is it ſo, that this is the Lords buſineſſe, the Lords Supper, and the Lords Table? Then whatſoeuer is done amiſſe in this caſe, is a wrong and an indignitie offered to Chriſt: Whoſoeuer comes vnfitted and vnprepared, he wrongs Chriſt, the Apoſtle giues the reaſon, 1 Cor. 11.27. Becauſe he is guiltie of the Body and Blood of the Lord. Iudas was not more guiltie in betraying Chriſt, nor Pilate in committing him to the Iewes, nor others in crucifying of him, then they that receiue the Sacrament vnworthily: Euerie one of vsus would defie Iudas, ſcorne to be as Pilate, and the Iewes, Why then, ſcorne this, to come vnfitted and vnprepared to the Sacrament, and labour to come fitted and prepared to the Lords Table, and ſee that we be in good caſe when we come to be fed, and come not as many doe for faſhion ſake, or for feare of Law, becauſe they would auoyd the penaltie of the Law, and ſo abuſe Chriſt and his Sacrament. This is horrible wrong, ſinne, and iniurie to the Sonne of God. Others, they come to it with a ſuperſtitious conceit, thinking that it is a preſeruatiue to keepe them from an ill Tongue; but aboue all, the Papiſts excell and ſin grieuouſly in this, for if they hauehave any curſed Plot, or notorious villanie and wickedneſſe to doe, they will vponupon it take the Sacrament: Here is a Religion in deed, if we doe conſider this well, this is ſufficient to make vsus hate their Religion, and to deteſt Poperie; for if they hauehave any diueliſh tricke to be done, then they will goe to the Table of the Lord: And therefore if there were nothing to proue him Antechriſt but this, this is ſufficient. Amen.
The end of the third Lecture.