Twenty-Three Sermons, Lecture 5
THE FIFTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
WEE are now to make digreſſion into the matter of the Lords Supper, and ſo according as we began, to pay our monthly tole, as it were to our Lord Ieſus Chriſt, in remembrance of his death and paſſion, in preparing our ſelues to a worthy receiuing of the Sacrament of his bleſſed Body and Blood, that ſo we may be fitted to come, with glorie to God, and comfort to our owne Soules. The third name: It is called a Communion, as you hauehave heard out of the 1 Cor. 10.16. The Cup of Bleſsing which we bleſſe, is it not the Communion of the Blood of Chriſt? The Bread which we breake, is it not the Communion of the Body of Chriſt? Where the Apoſtle entends a double Communion: One, that the Faithfull hauehave with Chriſt their Head: Another, which the Faithfull hauehave amongſt themſelues. That which we hauehave with Chriſt, is double, Naturall and Spirituall: Naturall, and that is by his incarnation, as he is Man; and this Communion, is common to all Men, but yet the ſauing benefite of it reacheth onelyonly to the Faithfull, Hebr. 2.14. For as much therefore as the Children were partakers of Fleſh and Blood, he alſo himſelfe tooke part with them, that he might deſtroy thorough Death, him that had the power of Death, that is, the Diuell. The Spirituall Communion is from Chriſt our Head to vsus by grace: The Naturall Communion is from vsus to Chriſt. The Spirituall Communion, is from Chriſt to vsus: In the former he is made Bone of our Bone, and Fleſh of our Fleſh; In the latter, we are made Bone of his Bone, and Fleſh of his Fleſh: as in Epheſ. 5.30. For we are Members of his Body, of his his Fleſh, and of his Bones. The ſecond Communion is of the Faithfull amongſt themſelues, and this ſtands in Faith, and Hope, and LoueLove, and this proceeds from the firſt: for therefore the Faithfull are knit together amongſt themſelues as Members, becauſe they are firſt knit to Chriſt their Head. We hauehave ſpoken of the firſt Communion already ſo farre as it concernes this Sacrament: Now we come to the ſecond Communion which the Faithfull hauehave amongſt themſelues. And that we may proceed vponupon a good and ſure ground, we muſt firſt ſee, that this ſecond Communion is here entended by the Apoſtle as well as the former: For howſoeuer the word Communion may be indifferently vnderſtood of each; as well the Communion which the Faithfull hauehave amongſt themſelues, as of that which they hauehave with Chriſt, yet if the Apoſtle doth not here ſo intend it, wharſoeuer we ſhall ſpeake of it, though happely true, and fit for the Argument in hand, yet it may iuſtly be diſtaſted, as not ſeaſonable, becauſe it is not pertinent to this place: but when we plainly ſee that it is part of the Apoſtles reach to ſhew that the Lords Supper is a Communion of the Faithfull amongſt themſelues, wee ſhall much better reliſh and digeſt thoſe Doctrines which ſhall be rayſed from it. Now that ſuch is the entendment of the Apoſtle, it appeares thus: He ſaith in Verſe 16. The Bread which we breake, is it not the Communion of the Body of Chriſt? And ſo proceeds and ſaith, Verſe 17. For we that are many are one Bread and one Body, becauſe we all are partakers of one Bread. Where you ſee it is an next to the former by way of reaſon: Now ye know that the reaſon muſt be anſwerable in ſence to the propoſition that is thereby confirmed: Therefore except we will make the Apoſtle to ſpeake abſurdly, and without ſence to ſet downe the propoſition of one thing, and to render the reaſon of an other: It muſt needs be granted, that looke what Communion he ſpeakes of in the reaſon, Verſe 17. the ſame Communion he ſpeakes of in the propoſition, Verſe 16. and ſo on the contrarie, looke what Communion he ſpeakes of in Verſe 16. the ſame he ſpeakes of in the 17, but in Verſe 17 he ſpeakes expreſly and diſtinctly of the ſecond Communion as well as of the firſt, for when he ſaith in the latter part of Verſe 17. We are all one Bread, there is our Communion with Chriſt: And in the former part, We that are many are one Bread and one Body, there is the Communion which we hauehave amongſt our ſelues: And marke, the latter part containes the cauſe of the former, and is rendred as a reaſon of it, becauſe we are all partakers of one Bread: ſhewing not only that there is ſuch a Communion amongſt themſelues, in and by the vſe of the Sacrament; but alſo how it is effected, namely, becauſe all partake of one Chriſt, that thorough the Communion which eueryevery one hath thereby in the Body and Blood of Chriſt, they hauehave alſo a Communion amongſt themſelues: And for further confirmation hereof, he giues inſtance in two caſes of like nature, one in Verſe 18. Iſrael which is after the Fleſh, are not they which eat of the Sacrifices, partakers of the Altar? As who ſhould ſay, It is ſo with thoſe Iſraelites that ſtill obſerue the carnall Rites (as the Apoſtle elſe-where calles them) that communicate together in their ſeruice; and therefore ſo doe you in yours. The other inſtance is in Verſ. 20.21. It is ſo with the worſhippers of Idols, they thereby partake and hauehave communion and fellowſhip one with an other: For the verie ſame word which is in Verſes 18 and 20. partakers, and fellowſhip, is the ſame in the Originall with that in Verſe 16. communion. Now then if Iſrael after the Fleſh, that ſtill obſerue their carnall Rites, and if Idolaters, if they in their ſeruice and worſhip hauehave communion and fellowſhip one with another, as well as with their Idols, then much more hauehave we (ſaith the Apoſtle) in the Lords Supper. We hauehave a Communion amongſt our ſelues as well as with Chriſt our Head, which in all theſe are to be vnderſtood ſtill with this limitation, that it is not then made, but there it is teſtified and profeſſed to each other, and to the World, and nouriſhed and confirmed to our ſelues. This point being thus cleared, and the way made open and plaine before vsus, now we are to enter vponupon ſuch Doctrines and obſeruations as naturally ariſeth from hence.
Doct. 1 Seeing the Apoſtle ſaith, that the Sacrament of the Lords Supper is a Communion of the Faithfull one with another, the obſeruation is this: That the Sacrament of the Lords Supper, is a publike Teſtification, a comfortable Nurſe, a mutuall Bond, and a ſure confirmation of that ſpirituall Communion which the Faithfull hauehave amongſt themſelues: Or to ſpeake more briefely, and yet more plainly; It is the Sacrament of LoueLove and Amitie amongſt Gods children: This point is to be proued: See it in the Shadow in the Sacrament of the Old Teſtament, which ſtands in correſpondencie and anſwers to this of the New, that is the Paſſeouer, and hereby we ſhall ſee, not onelyonly that theirs in Chriſt is as ours, 1 Cor. 10.3, 4. but alſo ſo long as euer this Sacrament hath had any being either in the Subſtance, or in the Shadow, it hath alwaies beene of this verie nature and vſe here propounded. Conſider the Lords inſtitution of the Paſſeouer, Exod. 12. and there we ſhall find many Ceremonies and circumſtances tending to this end, tending to ſhew and to nouriſh a louing Communion amongſt the Receiuers: Firſt, All were to communicate in it, as we may ſee Verſ. 3.6.47. Ioynt actions are alwayes entended to be performed with Ioynt affections. Secondly, ſaith the Text, if any did otherwiſe, He ſhould be cut off, Verſ. 15 and 19. that is, whoſoeuer doth diſſent, and not louingly communicate with all the reſt in this buſineſſe, ſhould hauehave no part nor benefit in or by it. Thirdly, it was to be eaten in one Houſe, Verſe 46. the oneneſſe of the Houſe and place where it was eaten, teſtifies the oneneſſe of the Hearts & affections of them that eat it: for where thoſe of a Family are at iarres, and diſſentions, and diuiſions, one Houſe will not hold them. Fourthly, If his Houſe were too little for the Lambe, he was to call in his next Neighbour, as in Verſe 4. a pregnant teſtimonie of louelove and good will as can be. Fifthly, It was to be done at one and the ſame time, the ſame month, the ſame day, the ſame houre, Verſ. 2, 3, 6, 8. their generall conſenting in the time arguing the generall conſenting of their Minds and Hearts: And what time was that? Euen the Euening, when they were all in their cold Blood; the iniuries and offences of the day forgotten and forgiuen (for the Sunne muſt not goe downe vponupon our wrath) when their affections were as calme and quiet as the Euening, then they were to receiue it. Sixthly, they were all to be directed in it by one Law, Verſe 49. though it were a Stranger, yet there was but one Law for both, all of them louingly ſubmitting themſelues vnderunder the ſame Law, and ſweetly conſenting together to goe all by one and the ſame direction. Laſtly, It muſt be eaten without Leauen, Verſ. 8, 15, 19. what that is in the Letter, all of vsus know by our owne experience: But what is the true and ſpirituall ſence of it? That let the Apoſtle tell you in 1 Cor. 5.7, 8. Let vsus keepe the Feaſt not with old Leauen, neither in the leauen of maliciouſneſſe and wickedneſſe. It is the Leauen of maliciouſneſſe which aboue all Leauen is to be purged out; LoueLove and charitie being ſpecially confirmed to vsus in this action. Thus we hauehave ſeene it in the Inſtitution: Now let vsus conſider it in the Reſtitution by Hezekiah, 2 Chron. 30.3, 5. when the Paſſeouer had beene a long time intermitted, for it ſaith, Verſ. 5. they had not kept it of a great time: There are many teſtifications of a louing Communion amongſt them; from the firſt Verſe to the ſixth we ſee, all the People were to come together, into the ſame place, at the ſame time, to keepe one and the ſame Paſſeouer, and that with this ſpeciall obſeruation, Verſe 3. that when they could not keepe it the firſt Month as the Law required, for want of a ſufficient aſſembly, they put it off till the ſecond Month: Verſ. 12, 13. It is expreſly noted that all Iudah came with one Heart, a very great aſſembly, howſoeuer there were many Recuſants in Ephraim Verſe 10. as there be too many now a dayes: And ſo it was done with great Ioy, Verſe 21. and doubling the obſeruation of the Feaſt, keeping it other ſeuen dayes, Verſ. 22, 23. All which are plaine reſtifications with what a louing and cheerefull Communion they performed this ſeruice. So in the ſeconding of this Reſtitution by Ioſiah; 2 Chro. 35. from the firſt Verſe to the eighteenth, there we may ſee, ſuch willing contribution by King and Princes, ſuch a generall aſſiſtance of Prieſts and Leuites, ſuch a great concourſe of People from all Iudah and Iſrael, ſuch a great aſſembly, as that there was no Paſſeouer kept like that ſince the dayes of Samuel. All liuely witneſſes, as of their zeale for Gods glorie, ſo of a moſt louing Communion amongſt themſelues. If it be ſo in the Shadow, what is it in the Subſtance? If the Paſſeouer be a Sacrament of LoueLove and Amitie, then the Lords Supper is ſo much more? See it therefore ſecondly in the Subſtance, The Lords Supper, Iohn 13.4. to the 15. Our Sauiour being to ordaine this Sacrament, doth firſt teach them by his example, a Leſſon of LoueLove, he waſheth his Diſciples Feet: teaching them that they muſt ſo louelove one another, as that they refuſe no ſeruile office for the good of their Brethren, though it be the waſhing of their Feet. And after the Inſtitution, Verſ. 34, 35. he preſſeth vponupon them his Commandement of LoueLove, as his chiefe Commandement, and their chiefe dutie to God. Marke this, it is as if he had ſaid, I will now hauehave you to receiue the Sacrament of my Supper: Well before you receiue it, that you may know it to be a Sacrament of LoueLove and concord, and a Bond or Pledge of your ſpirituall Communion one with another, I giuegive you an example of LoueLove to ſeaſon your Hearts withall before hand: And that you may continually ſo eſteeme and remember it, I will charge you with my Commandement of LoueLove in a ſpeciall manner. He prepared them with an example of LoueLove before, and after giues them a Commandement of LoueLove, to teach them that this Sacrament is a Communion of LoueLove. 1 Cor. 11.17, &c. the Apoſtle being to redreſſe ſuch abuſes and corruptions in the Church of Corinth, as had crept into this Sacrament, doth ſpecially tax thoſe that are againſt this duty of LoueLove, Verſe 18. diſſentions, Ver. 21, 22. eating and drinking aſunder, Verſe 33. not tarrying one for another. The Apoſtle in the 1 Cor. 10. had called this Sacrament a Communion, now all theſe practiſes are directly oppoſite to a Communion; theſe are breaches and ſeparations, and therfore if euer they will celebrate this Sacrament aright, according to the will of God, and the nature of the Sacrament, and for their owne good, it muſt be done with all the offices of LoueLove that may be. In the 1 Cor. 12.13. For by one Spirit are we all baptized into one Body &c. and hauehave beene all made to drinke into one Spirit: To drinke into one Spirit, whether it be meant directly of the Lords Supper as the phraſe ſounds, or: the ſignification of the other Sacrament inſinuates, for it is ſo in Baptiſme, that is a meanes of this Communion, therefore alſo in the Lords Supper: Or whether but by conſequent, for ſo it is meant at the leaſt, yet it proues it, that the Sacrament of the Lords Supper is a Sacrament of LoueLove and Amitie amongſt Gods Children. Act. 2.42.46. The Church that was there conuerted, continued in the Apoſtles Doctrine, and Fellowſhip, and breaking of Bread, and Prayer; they continue in the Apoſtles fellowſhip, as who ſhould ſay, that was a fitting of them to the Lords Supper, which is meant by the breaking of Bread; noting that they which partake of the Lords Supper, there ſhould be a louely Communion amongſt them.
Reaſ. 1 The Reaſons: Firſt, all the Faithfull doe beleeue in one and the ſame heauenly Father, euen the Father of our Lord Ieſus Chriſt, who hath giuen his Sonne for vsus on the Croſſe, and daily giues him to vsus in this Sacrament, Gal. 3.26. We are all the Sonnes of God by Faith in Chriſt Ieſus; and thereby we become one, Verſe 28. Iew and Gentile, Bond and Free, Male and Female, are all one in Chriſt Ieſus, and when we come to the Lords Table there we profeſſe it in a ſpeciall ſort that we are the Sonnes of our heauenly Father. What neerer naturall bond, then to be Children of the ſame Father? What ſweeter name of LoueLove, then the name of Father? And is it ſo in Nature, how much more in Grace, to be ſpirituall Brethren, and Children of our heauenly Father? Therefore this is a teſtification and bond of a moſt louely Communion which the Faithfull hauehave amongſt themſelues. This is the Fountaine of our Communion.
Reaſ. 2 Secondly, Wee are all Members of the ſame Body vnderunder Chriſt our Head, Epheſ. 4.15, 16. and from him we receiue Life, and Grace, and Spirit, this is a verie neere Communion, and verie liuely teſtified & expreſſed in the vſe of this Sacrament, where we all eat and drinke together of his Body and Blood, as Members incorporate into his Myſticall Body. This is the matter of our Communion.
Reaſ. 3 Thirdly, Wee are all partakers of the ſame Spirit, 1 Cor. 12.13. We all drinke into one Spirit. And this alſo we profeſſe in this Sacrament, Iohn 6.63. It is the Spirit that quickneth, the Fleſh profiteth nothing. And this is the life of our Communion.
Reaſ. 4 Fourthly, All the Faithfull are of one and the ſame Religion, which euen in falſe Religions binds Men ſtrongly together: How much more in the true Religion? And this likewiſe is here publikely teſtified in this Sacrament, 1 Cor. 10.20, 21. This is the Seale of our Communion.
Reaſ. 5 Fifthly, We all partake and ſit at one and the ſame Table, and this makes Men grow to a louely fellowſhip and ſocietie; nay, the ſauage Beaſts by eating at one Racke, it hath bred peace amongſt them; and this we doe not onelyonly profeſſe, but act and practiſe in the Lords Supper; we all ſit at one Table, and therefore this muſt needs nouriſh a louely fellowſhip and ſocietie amongſt vsus. This is the Badge of our Communion.
Reaſ. 6 Sixthly, The actions which we performe at this Table, are ſpeaking ſignes of LoueLove and vnitie; we eate and drinke as it were one to another, and pledge one another; for howſoeuer euerie one there eats and drinkes for himſelfe, yet withall ſtill remember that thou doe it with a charitable nouriſhing and cheering vp of thy Fellow-Gueſts. Theſe are ordinarie actions, and yet withall they are ſpeciall tokens of vnitie and friendſhip. And theſe are the Exerciſe of our Communion.
Reaſ. 7 Seuenthly, The outward Elements vſed at the Lords Table, are framed proportionably hereunto: One and the ſame Bread, yet made of many Cornes; the ſame Wine, yet made of many Grapes: To teach vsus, that though diuers Perſons, Sexes, Trades, States partake in this Sacrament, yet all muſt be of one Heart, and Mind, and Affection; therefore the Apoſtle ſaith, we are but one Bread; though a great many Cornes, yet but one Bread: which is a plaine teſtification and bond of LoueLove and amitie. And this is the Patterne of our Communion.
Reaſ. 8 Laſtly, Prayer, that is a ſpeciall dutie to be performed in the participation of the Lords Supper, and this requires and entends louelove, Math. 6. And this is the Sparkles of the holy Fire of our Communion.
Now lay all theſe particulars together, and then we ſhall ſee that they all conclude it with a generall acclamation, that the Sacrament of the Lords Supper is a publike Teſtification, a comfortable Nurſe, a mutuall Bond, a ſure Confirmation of that ſpirituall Communion which the Faithfull hauehave amongſt themſelues. Firſt, Wee are all Children of the ſame heauenly Father: There is the Fountaine of our Communion. Secondly, We are all Members of that Body, whereof our Lord Ieſus is the Head: There is the Matter of our Communion. Thirdly, We ate all partakers of the ſame Spirit: There is the Life of our Communion. Fourthly, Wee are all of one and the ſame Religion: There is the Seale of our Communion. Fifthly, We all ſit at the ſame Table: There is the Badge of our Communion. Sixthly, The actions we performe at this Table: They are the Exerciſe of our Communion. Seuenthly, The outward Elements vſed at the Lords Table: They are the Patterne of our Communion. Laſtly, Prayer, is the Flame or Sparkles of this holy Fire of our Communion.
Vſe 1 The Vſes: Firſt, this teacheth vsus the needfull vſe of the Sacrament, ſpecially in theſe times, wherein as it is Math. 24. LoueLove waxeth cold, we had need to be ſtirred vp; and ſeeing this Sacrament is a meanes for that purpoſe, we had need to frequent it. But ſome will ſay, if we hauehave LoueLove before, what need we then come thither to hauehave it encreaſed? I anſwer yes, for we hauehave no Grace, but we muſt encreaſe in it. 1 Theſſ. 4.9. The Apoſtle giues the Rule, Concerning brotherly louelove I need not write to you, you hauehave louelove: It ſhould ſeeme therefore needleſſe to write: But I would hauehave you to encreaſe in the ſame more and more. You ſay you hauehave LoueLove, and therefore what needs the Sacrament? Yes, though you hauehave LoueLove, yet encreaſe in this LoueLove more and more.
Vſe 2 Secondly, It ſhewes the excellencie of this Sacrament in regard of the vſe of it; that it aſſociates vsus to all the Saints and Children of God both in Heauen and Earth; for it reacheth to them in Heauen, for they are Members of the ſame Body, they tryumphing, we fighting. It is true, their ſtate is a glorious ſtate, they are out of harmes way, we are ſubiect to many dangers, but yet we hauehave a ſweete Communion euen with them in Heauen, and we muſt thinke this, we are here at the Lords Table, and all the Saints in glorie hauehave beene glad of this, they which now ſit in Heauen with God; and thorough Gods merciemercy it will be as beneficiall to bring vsus thither; and though we come ſhort of that bleſſed eſtate, yet let vsus tread the ſame ſteps, and then the time will come when we ſhall be in glorie as they are. And ſo in regard of the Children of God in Earth, it makes vsus be partakers one with another, though one be in the Eaſt, and another in the Weſt, yet in this bleſſed Supper, their louelove is ſweetly confirmed. The benefit is this, when we are in afflictions, we know that they who liued before were ſo, and thoſe that are now in our troubles, they mourne with vsus; if there be any cauſe of reioycing, they reioyce with vsus; but aboue all this, we hauehave this Communion amongſt our ſelues, and with the Saints in Heauen, that we hauehave intereſt and right in all their Prayers which they make to God.
Vſe 3 The third Vſe teacheth vsus, when we come to the Lords Table, that then we bring LoueLove with vsus; it muſt not then be to begin, it muſt be in vsus before, it is here to be encreaſed and nouriſhed in vsus; It is our Sauiours Rule, Math. 5.23, 24. If thou bring thy guift to the Altar, and then remembreſt that thy Brother hath ought againſt thee, leaue there thine Offering before the Altar, and goe thy way: Firſt, be reconciled to thy Brother, then come and offer thy guift. Firſt, be reconciled to thy Brother, get his louelove, then come and offer thy Offering, and ſo it will be acceptable to God, and profitable and comfortable to thy ſelfe. There be many Reaſons to ſtirre vsus vp to this dutie: We come to the Lords Table to receiue a Pledge and Pawne of Gods LoueLove in Chriſt; the Bread and Wine are Pledges of the ſame; therefore we muſt come in louelove; we come to hauehave our Faith confirmed and encreaſed, how can this be without LoueLove? 1 Cor. 13.2. If I had all Faith, and not LoueLove, I were nothing. If we want LoueLove, all is nothing: ſo we come there to ioyne with the Congregation in Prayer: If we pray without LoueLove, in wrath and hatred, it is damnable, 1 Tim. 2.8. Againe, we come to receiue the forgiueneſſe of our ſinnes at Gods Hand, then we muſt forgiue one another, Math. 6.15. If you doe not forgiue Men their treſpaſſes, no more will your Father forgiue you your treſpaſſes. Beſides, this Sacrament is a Seale that depends vponupon the Word; but we cannot profit by the Word without LoueLove. Iames 1.20. The wrath of Man doth not accompliſh the righteouſneſſe of God. That is, when Men are of a wrathfull and filthy diſpoſition, the Seed of the Word will not grow in their Hearts. 1 Pet. 2.1, 2. Wherefore laying aſide all maliciouſneſſe, and all guile, and enuy, &c. As new-borne Babes deſire the ſincere Milke of the Word that ye may grow thereby. If we cannot profit by the Writings without LoueLove, then we cannot profit by the Seale which depends vponupon them, without LoueLove. Therefore we muſt bring LoueLove with vsus to this Sacrament, and reſolue to maintaine it, and not breake it for any thing, eſpecially for trifles. But ſome will ſay, I would faine be friends, but he that is falne out with me, will not be reconciled. Well, what then? Haſt thou tendred it bona fide, and doſt thou deſire it heartily? And doſt thou for thine owne part forgiue freely? Doſt thou pray that God would turne his Heart? And doſt thou take all opportunities, and vſe all good meanes to draw him to it? And art thou willing to humble and diſparage thy ſelfe rather then fayle? And art ready to embrace him vponupon any lawfull conditions that thou mayſt win him? And doſt thou doe all this for Gods cauſe, that he may be honoured and ſerued, and thy Brother cured, and thy ſelfe in better caſe to doe thy duty? Why then though he be at variance with thee, yet thou art at peace and vnitie with him: the ſinne is his, and not thine. I, but what if I hauehave done thus, and hauehave beene reconciled to him, and he breakes forth againe, muſt I ſeeke to him againe, I cannot yeeld to this? Yes, thou muſt doe it againe: our Sauiour teacheth vsus that we muſt doe this ſeuen times, yea, ſeuentie times ſeuen times, though it be neuer ſo oft thou muſt ſeeke reconcilement, and not let this hinder thee from the Lords Table. I but what if I cannot parley with him by reaſon of the diſtance of place, or elſe he is a great perſon of great place? I anſwer, thou muſt vſe either a Letter or Meſſenger to him, if conueniently thou mayſt; if not, diſcharge thy ſelfe cleerely before the Lord; and if it be a knowne iarre, then tell them of it that are chiefely acquainted with it, and make profeſſion that thou wouldeſt faine be reconciled, and this will diſcharge thee. I but what if I cannot diſpence with my owne Heart? I grant it is my ſinne, yet I cannot be at peace with him. Well, then thou canſt not be ſaued: If thy Heart be ſo hardned againſt thy Brother that it cannot forgiue him, aſſuredly the Lord may iuſtly and will harden himſelfe againſt thee. But whether am I in ſuch a caſe to come or to forbeare? Many will come and aske this queſtion of the Miniſter, and it is a captious queſtion to him: For if he ſay, Come, then it hardens them in their mallice: If he ſay, Forbeare, then he hardens them in their profaneſſe: Each way is a double notorious ſinne; but in the meane time it is a fooliſh and ſenceleſſe queſtion to them: For whether they doe come, or whether they doe forbeare, being in that caſe, they cannot be ſaued; for thou haſt no part in theſe buſineſſes: None of Gods Ordinances will ſaue vsus vnleſſe we ſubmit our ſelues to them, we can tell you no other way to Heauen, then God hath told vsus; therefore if you beleeue it, and be aduertized by it, well, and good; but if thou wilt none of God (in being ruled by him) he will none of thee. But our anſwer is this, that ſurely of both theſe euils, it is beſt that ſuch a one forbeare to come at all: Nay I tell you, if any ſhould offer to come in this caſe, if we knew it, we would forbid them; they hauehave no right to this Sacrament, and therefore are not to be admitted by the Miniſter; their forbearance is but hurt to themſelues; their comming is an offence to the Church. But they will ſay, how ſhall we doe? Why, if thou canſt not be fitted to come, thou muſt not come; if thou wilt liue in thy ſinne, and rather goe to Hell then forgiue thy Brother, then thou muſt dye in thy ſinne. The point is this, we muſt pull downe our proud Hearts, and caſt out this Leauen of maliciouſneſſe which makes vsus vnfit to receiue any good by this Sacrament, or by any of Gods Ordinances. But what if I hauehave laboured to the vtmoſt of my power, and yet cannot quite ouercome my wretched corruption, but that ſtill I hauehave ſome grudge left within me? I anſwer, there is none that labour ſo, but they find ſome effect of it in themſelues: if therefore thou find ſome working in thee, and art grieued that there is no more; and if thou doſt continue in thy labour, and care, and ſtriuing, euen to the verie death, thorough Chriſt Ieſus thy infirmities ſhall be pardoned and cured, and thou ſhalt be a fit Gueſt for the Lords Table. But for Chriſts ſake deceiue not thy ſelfe, ſaying or thinking thou haſt ſtriuen thy beſt, when thou haſt done little or nothing at all: For if thou haſt ſtriuen as thou oughteſt, thou ſhalt find ſome effect of it. It is a commendable thing therefore, that Children and Seruants ſhould make meanes to their Parents and Maſters for the forgiueneſſe of their offences which they hauehave committed againſt them, with this caution, that it be not done for forme or faſhion, but with a purpoſe and endeauour not to offend ſo againe. But this is not all, for I would hauehave Men know, that it is not enough to be at peace with Men when they come to the Lords Table; but this dutie of LoueLove extends it ſelfe to the whole ſecond Table; and therefore it is not enough onelyonly not to be in malice, but if thou faileſt in any other dutie of the ſecond Table, thou wanteſt this LoueLove; though thou haſt no malice in thy Heart, yet if thou beeſt a diſhonourer of Parents, a Theefe, or a Lyer, &c. thou fayleſt in this dutie: And therefore when I bid you come in LoueLove, I meane that you ſhould ſo louelove your Neighbours, that you ſhould ſeeke both in thought, word, and deed to aduance them and their eſtate as your owne.
The end of the fifth Lecture.