Twenty-Three Sermons, Lecture 9
THE NINTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day, we are now to make digreſſion into the Argument of the Lords Supper: Let this courſe not ſee me tedious to any, nor let it not be vnprofitable to any; for if we labour to be prepared and fitted againſt thoſe dayes, we ſhall receiue that profit and comfort by the Lords Supper, that will make vsus amends for all our labours. We hauehave entred as you ſee into a place in Math. 26.28. where the Sacrament is called, The Blood of the New Teſtamens, which is ſhed for many, &c. I hauehave ſhewed you firſt concerning the New Teſtament, which is the firſt thing in nature to be handled: Secondly, hauehave ſhewed you concerning the Blood of Chriſt, which is the ſecond thing in nature: The third particular is the Remiſſion of ſinnes, which is the benefit that comes by this New Teſtament, and the Blood of Chriſt: this point was handled laſt. Now remaines the fourth and laſt particular, and that is the Perſons that are made partakers of this benefit, Remiſſion of ſinnes by the Blood of the New Teſtament: This is my Blood of the New Teſtament, which is ſhed for many, &c. Here is no particular deſcription of the Perſons, by their Place, Qualitie, Degree, Nation, State, or any ſuch matter of ſpeciall note: but onelyonly in a generallitie, by their number, Many. If we confider it well, we ſhall find that it carries the force and intendment of a double exception: The firſt is of reſtraint, Not all, but many: The ſecond is of inlargement, Not few, but many. Firſt, of the exception of reſtraint; Many, not all to be partakers of this benefit; this precious Treaſure, Remiſsion of ſins, is not euerie Mans portion, it is not euerie Man that can reach forth his Hand and take it at this owne pleaſure, but it is reſtrained to ſome certaine ſort of Men, as we may ſay: Though the Lord be exceeding bountifull and free of his ſauing Grace, that he imparts it to many, yet he is not prodigall and lauiſh of it, to expoſe it to all; not euerie one that liues after the Death of Chriſt, ſhall be ſaued by his Death; nor euerie one that knowes of the ſhedding of Chriſt Blood, ſhall hauehave the benefit of it; no, nor euerie one that us perſwaded that the Blood of Chriſt is auaileable for the taking away of ſinne, ſhall hauehave remiſſion of ſinnes by it; nay I add further, that not euerie one that comes to partake, of this Sacrament, which Chriſt ſaith, Is his Blood of the New Teſtament, ſhed for many for the Remiſsion of ſinnes, ſhall be made partakers of the benefit and comfort of this Sacrament; many of theſe ſhall, all ſhall not; it is reſtrained to ſome certaine kind of People, and that is to Beleeuers, on whom God beſtowes the Grace of Faith, they and none but they are partakers of this benefit; we muſt not thinke that the Hand of God is ſhorthed, that he cannot ſaue all Men; nor we muſt not thinke but that the Blood of Chriſt is in it owne worthineſſe and power, as ſufficient for one as for another, for all as for few, if Chriſt had ſo intended it, and God ſo accepted it; but this reſtraint is chiefely to be aſcribed to the Decree and purpoſe of God, who forgiues and ſaues whom he will; and conſequently to the Grace of Faith, which God freely beſtowes on all thoſe that receiue it ſauingly; theſe and none but theſe are the Many here ſpoken of, according to that in the 1 Iohn 12. As many as receiued him, to them be gaue power to be the Sons of God, euen to them that beleeue in his Name. How comes it to paſſe that ſome beleeue, and ſome doe not? It muſt be aſcribed to the Decree of God, Acts 13.48. As many as were ordained to eternall life, beleeued. The ſecond exception is of inlargement; though it be reſtrained to ſome, yet it is to no ſmall ſome, there is many of them; it is ſpoken and to be vnderſtood reſpectiuely: Firſt, of the Diſciples; for howſoeuer, they onelyonly were preſent at this Action, and to them onelyonly theſe words and myſteries were then deliuered: and howſoeuer Luke reports, Luke 22.19, 20. that it is a thing appropriated to them, Which is ſhed for you, and howſoeuer it did belong to them by a ſpeciall Prerogatiue, as well becauſe they were the firſt that euer did partake of theſe Myſteries in that kind, as alſo becauſe they were to be the Publiſhers and Miniſters of this Grace to others, yet it is not ſo reſtrayned to them, but that it is intended and inlarged to many others; as who ſhould ſay, Which is ſhed for you, and for many more as well as you. Secondly, it is to be vnderſtood reſpectiuely, of the whole Nation of the Iewes; It is true that it is ſaid, Saluation is of the Iewes, Ioh. 4.22. and Chriſt himſelfe was a Iew borne, and he himſelfe ſaith, He is not ſent, but to the loſt Sheepe of the Houſe of Iſrael, Math. 15.24. Therefore Himſelfe, his Saluation, Word, Sacraments and all his ſauing Ordinances, were firſt to be tendred to them, as their proper right; and yet not ſo proper to them, but that at the ſecond hand, they were to be tendred to many more beſides them, euen to many of all ſorts of People in the World; according to that in Math. 8.11. Many ſhall come from the Eaſt and weſt, and ſhall ſit downe with Abraham, and Iſaac, and Iacob, in the Kingdome of Heauen. So then this indefinite number giues intimation of an expreſſe difference betwixt this New Teſtament here mentioned, and the Old Teſtament whereto this is oppoſed; that Teſtament was made with the Iewes onelyonly; for howſoeuer ſome Gentiles were then ſaued, as Iob, and others, yet that was extraordinarie; but this New Teſtament is made with the Gentiles alſo, ſo that hereby the Gentiles are ſaued as ordinarily as the Iewes, without any difference: So then, it is not inlarged to all, but confined to ſome; neither is it confined to a few, but inlarged to many; not to the Diſciples onelyonly, but to the Iewes; and not to the Iewes onelyonly, but to the Gentiles, and to many of the Gentiles of all Nations: This is the reach of this particular. Now becauſe this laſt point is of greateſt moment in it ſelfe, and principally intended in the Text, we will further inſiſt vponupon it by way of obſeruation. Take it thus:
Doct. 1 The New Teſtament, or the Couenant of Grace ſealed by the Blood of Ieſus Chriſt, is not ſcantled to any one People, or State, or ſort of Men, as the former Teſtament was, but is common to many, euen to the whole Many of the World, to all ſorts whatſoeuer that doe receiue it. Firſt, It was ſo promiſed by God. Secondly, It was ſo fore-told by the Prophets. Thirdly, It was performed by our Sauiour. Fourthly, It was ſo witneſſed by the Apoſtles. Firſt, It was ſo promiſed by God, Gen. 12.3. I will alſo bleſſe them that bleſſe thee, and curſe them than curſe thee: and in thee ſhall all the Families of the Earth be bleſſed. Here God makes a Couenant with Abraham, and it was this verie Couenant of Grace, as the Apoſtle ſhews, Gal. 3.8. where he calles it expreſly, The Goſpel, for the Couenant of the Law was not then in being till 430 yeeres after, as we may ſee in Verſe 17, and this Couenant was then effectually ſealed by the Blood of Chriſt, though not actually till Chriſt came in the Fleſh. What is the tenor of this Couenant? That in him all the Families of the Earth ſhall be bleſſed? All, farre or neere, ciuill or barbarous, Iew or Gentile. But that is ſpoken to Abraham, what is that to Chriſt? Yes, for it is not ſpoken of the perſon of Abraham, but of the Seed of Abraham, Gen. 22.18. In thy Seed ſhall all the Nations of the Earth be bleſſed. And who is that Seed? It is Chriſt, ſaith the Apoſtle, Gal. 3.16. The Apoſtle Peter, Acts 3.25 expounds the Couenant ſo, and applyes it to the Iewes; And the Apoſtle Paul, Gal. 3.8. 14.16. expounds the verie ſame Couenant ſo to, and applies it to the Gentiles. Now all the Nations of the Earth are either Iewes or Gentiles, ſo that it is not reſtrained to one Nation, but inlarged generally to the whole Many of the World. Secondly, It was ſo propheſied, Eſay 40.5. And the Glorie of the Lord ſhall be reuealed, and all Fleſh ſhall ſee it together. What is the Glorie of the Lord? It is the Saluation of God, Luke 3.6. All Fleſh ſhall ſee the Saluation of God. And what is this Saluation of God? It is Chriſt Ieſus ſealing this Couenant with his owne Blood. Now when this Couenant is thus ſealed by the Blood of Chriſt, it ſhall not be a hidden Myſterie, as in former times, or diſcouered to ſome few, but it ſhall be plainly reuealed to the view of the World, All Fleſh ſhall ſee it; and that not as ſpectators only, or bare beholders, but they ſhall ſo ſee it, as that they ſhall partake in the benefit and power of it; for ſo it appeares in the firſt and ſecond Verſes of that Chapter, which is a Preface to this Verſe, Comfort ye, comfort ye my People, ſpeake comfortably to Ieruſalem, &c. they ſhall ſo ſee it, as that they ſhall receiue comfort, remiſſion, and reconciliation by it. Thirdly, It was ſo performed by our Sauiour, Math. 11.28. Our Sauiour himſelfe makes this extention, Come vntounto me all ye that are wearie and heauy laden, and I will eaſe you. All are inuited to come to him that find any need of him; and all that ſo come, let them be of what Nation, or faſhion ſoeuer, are promiſed there part in him: So it was ſulfilled by our Sauiour. Fourthly, The Apoſtles alſo witneſſe this euerie-where, Rom. 1.16. I am not aſhamed of the Goſpel of Chriſt, for it is the power of God to Saluation to euerie one that beleeueth, to the Iew firſt and alſo to the Grecian. The Apoſtle makes both a generall extent of this benefit to all ſorts, Iew and Grecian, and withall ſhewes the ſpeciall qualification of ſuch perſons as ſhall hauehave the benefit of it, Euerie one that beleeueth, Gal. 3.28. There is neither lew nor Gentile, there is neither bond nor free, male nor female, for ye are all one in Chriſt Ieſus. He reckons vp not onelyonly Nations, but States, and Sexes, and ſhewes that there is no difference in reſpect of the Couenant of Grace: There is a difference in Men by Nation, ſome are Iewes, ſome Gentiles, but there is none in the ſtate of Grace; there is ſome difference in Men in reſpect of Condition, ſome are bond, & ſome are free; and ſo there is a difference in reſpect of Sexes, ſome Male, and ſome Female, but all are one in Chriſt; there is no difference at all in Nation, Condition, or Sex, in reſpect of the Couenant of Grace, 1 Iohn 2.2. If any Man ſinne, we hauehave an Aduocate with the Father, Ieſus Chriſt the Iuſt, and he is the reconciliation for our finnes, and not for ours onelyonly, but alſo for the ſinnes of the whole World. Here the Apoſtle breakes out into more larger termes then all the reſt, the whole World, or Face of the Earth; that is of all Times, Places, degrees; alwayes prouided, that they be ſo qualified, as the Apoſtle before ſhewed, Rom. 1.16. That they be Beleeuers; for ſo one Scripture fitly ſeemes to expound another: For it is to be vnderſtood of the World of Beleeuers.
Reaſ. 1 The Reaſons of the Point: Firſt; God hath made all Mankind, and himſelfe hath aſſigned them their Times, and Dwellings, and Conditions, Acts 17.26. and therefore he would not but that ſome of all ſorts ſhould be ſaued. It is true, that they being his owne Workemanſhip, he might of his owne abſolute will and power, caſt away any kind, yea all kinds, and ſorts of Men: For may not the Potter doe with the Clay what he will? Specially, ſeeing all Men had ſinned, he might hauehave done it iuſtly too. Yet the Lord conſiders, that all Soules are his, as well the bond as the free, the Male as the Female, and therefore he forbeares to practiſe either his abſolute Will and Power, or his Iuſtice on any ſort, but hath made choyſe of ſome of all ſorts to be reſerued to taſt the ſweetneſſe of this bleſſed Couenant of Grace. For a time he did that which he might hauehave done for euer, deny the Gentiles generally of all ſorts, the meanes of Saluation; but he did not ſo for euer; and that euen for this cauſe, Becauſe he is their God that made them. It is the Apoſtles reaſon, Rom. 3.29. to proue this verie Point, God, is he God of the Iewes onelyonly? Is he not alſo of the Gentiles? &c. As who ſhould ſay, If God confine Saluation to the Iewes onelyonly, he is but the God of the Iewes; hath he not made the Gentiles alſo? He is the God of the Gentiles too, and therefore will ſaue the Gentiles alſo as well as the Iewes: and ſo Rom. 10.12 He that is Lord ouer all, is rich vntounto all, &c. Giuing vsus to vnderſtand, that God is Lord ouer all, both Iewes and Gentiles, and therefore will be rich in merciemercy vntounto all that call vponupon him, what Nation ſoeuer they be of.
Reaſ. 2 The ſecond Reaſon: Chriſt came to ſaue that which was loſt, and to heale that which was broken: Now in all ordinalrie vnderſtanding, the Playſter muſt needs be as large as the Sore: The Sore was generall, and had ſpread it ſelfe ouer all Mankind; therefore the Couenant of Grace, being as it were a Playſter againſt that Sore, muſt alſo be generally ſpread ouer all Mankind: Sinne had tainted all, all ſorts had ſinned, Rom. 5.12. and the Serpent had deceiued the whole World, Reuel. 12.9. therefore Chriſt comming to take away ſinne, and to breake the Head of the Serpent, was to extend his Grace and Goodneſſe to all People: That's the Apoſtles reaſon, Rom. 3.22, 23. where ſhewing in Verſe 22, the generallitie of the Righreouſneſſe of God by Faith in Chriſt, vntounto all, and vponupon all that beleeue, without any difference, he giues the reaſon in Verſe 23, For all hauehave ſinned and are depriued of the Glorie of God.
Reaſ. 3 The third Reaſon: Chriſt is our Peace-maker, and by his comming hath taken away the breach, Epheſ. 2.13, 14, 15. There was a double breach as the Apoſtle there ſhewes, Firſt, a breach betwixt God and Man, by reaſon of ſinne, which was as it were, a wall of ſeparation betwixt them; and Chriſt hath taken away that breach, and thereby made all whole betwixt God and Mankind. The other breach was betwixt Iew and Gentile, by reaſon of that ceremoniall worſhip whereby God required the Iewes to worſhip him, for which all the Gentiles hated them, and they likewiſe hated the Gentiles becauſe they did not ſort with them therein; now Chriſt Ieſus he hath taken away this breach too, this wall of partition, and hath made of both one, and ſlew hatred thereby, and ſo reconciled both vntounto God in one Body.
Reaſ. 4 The fourth Reaſon is an occaſionall Reaſon, namely, the fayling of the Iewes; Why were the Gentiles called? Becauſe they refuſed it, as the Apoſtle ſhewes, Acts 13.46. It was neceſſarie that the Word of God ſhould firſt be ſpoken vntounto you; But ſeeing you put it from you, and iudge your ſelues vnworthy of euerlaſting life, loe we turne to the Gentiles; And Rom. 11.11, 12. the Apoſtle makes it more plaine, where the Apoſtle vſeth a double Reaſon: Firſt, their refuſall, procured our acceptance, the Supper was prepared, the Gueſts that were bidden did not come, therefore ſtrangers were fetched in: The Couenant of Grace was ſealed by the Blood of Chriſt, ſpecially for the Iewes; but they refuſed it, and God would not hauehave ſuch a worke of Grace to be in vaine, and therefore he made the Gentiles partakers of it. And ſecondly, that our example in accepting this Grace, might be a prouocation to the Iewes, & make them to bethinke themſelues of their ſinfull refuſall of ſo great a Grace, and ſo be drawne on to accept of it together with the Gentiles.
Reaſ. 5 Fifthly, This is the prerogatiue of Chriſt incarnate, of God manifeſted in the Fleſh: till Chriſt came in the Fleſh, ſauing Grace was peculiar to the Iewes onelyonly; God did reſerue the inlargement of it to all, as a ſpeciall gratification and prerogatiue whereby he would honour his owne Sonne in the Fleſh: Chriſt promiſed, ſaued a Iew; Chriſt exhibited in the Fleſh, ſaues many: Chriſt comming downe from Heauen in his own perſon, could not but ſet the Gate of MercieMercy open to all Mankind: Chriſt comming in the Fleſh, taking the whole nature of Man vponupon him (for in eueryevery particular Man there is the whole nature of Man) did thereby ſeaſon the fleſh of all Mankind to be capable of grace: Chriſt dwelling perſonally in the World, could not but make all the world fare the better for him: Chriſt opening his body & pouring out his blood, did ſhew and require the opening as it were of Gods Heart towards all Mankind, and pouring forth his Grace vponupon all Fleſh: Laſtly, Chriſts doings and ſufferings, his abſolute and perfect obedience, could not be recompenced with leſſe, then with the Saluation of all Mankind.
Vſe 1 The Vſes: Firſt, it ſhewes the bountifulneſſe of the louelove of God to Mankind, that is ſo pleaſed to open his louelove to all the World, Iohn 3.16. God ſo loued the world, that he gaue his only begotten Son, &c. which if we vnderſtand of the effectuall application of Chriſt, then that world is only the beleeuing World, and that louelove is Gods ſauing louelove to the Faithfull: But if we vnderſtand it onelyonly of the proffer of Grace to the World, then that World is generally all Mankind, and that louelove is the generall louelove of God to all Mankind, that not onelyonly proffers Saluation to all, but alſo makes ſome of all ſorts to be effectuall partakers thereof: The Centurion is ſaid to louelove the whole Nation of the Iewes, becauſe he built them one Synagogue; ſo Gods ſauing ſome few of all ſorts of Men, it doth therefore argue his generall louelove towards all Mankind.
Vſe 2 Secondly, if ſhewes vsus the infinitenes of Chriſts Merit, that is not effectuall to ſaue thoſe onelyonly of whom he came himſelfe, but all ſorts beſides: the Apoſtle proues it by compariſon of Chriſt with Adam, Rom. 5.15, &c. that if the fall of Adam could preuaile vponupon all Fleſh to condemnation, therefore the righteouſneſſe of Chriſt ſhould preuaile much more to the iuſtification of many. Iſaack had but one bleſſing, and when he had beſtowed that vponupon the younger Brother, he had none to beſtow vponupon the elder: but Chriſt who is the Fountaine of all Bleſſings, hath a bleſſing to beſtow vponupon the Iewes the elder Brother, and vponupon the Gentiles the younger Brother too; and that he hath beſtowed the bleſſing of the Goſpell vponupon Iacob the younger Brother, that is the Gentile; when Eſay that is the elder Brother, the Iewes, ſhall come, though it be late firſt, euen in the laſt dayes of the World, and make their moane, as he did ſaying, O bleſſe me, euen me alſo Father: He ſhall beſtow the bleſſing of the Goſpell euen vponupon them alſo.
Vſe 3 Thirdly, It teacheth vsus thankefulneſſe to God: Firſt, in regard of the matter it ſelfe, that the Lord vouchſafeth to extend his ſauing grace to all ſorts, that the ſound of the Goſpell ſhould goe thorough all the World, as it is, Pſalm. 19. Rom. 10. and the Acts 11.18. when the Iewes heard that the Gentiles were called, they glorified God, ſaying, Then hath God alſo granted the Gentiles repentance to Life. They glorified God, their Hearts reioyced, it did them good, they did thankefully acknowledge and magnifie Gods wonderfull goodneſs therein, that now all People ſhould be as it were the Iewes, all places as Ieruſalem, and the Soules and Bodyes of all ſorts of Men, as the the holy Temple of God to dwell in: that as it was propheſied by Malachy, From the ryſing of the Sunne, to the going downe thereof a cleane Offering ſhould be offered vp to God in euerie place. Secondly, and more ſpecially, in regard of our ſelues, for we are thoſe Gentiles, Epheſ. 2.10, &c. Conſider what the Apoſtle ſaith: We were vncircumciſion, without Chriſt, Aliens from the Commonwealth of Iſrael, Strangers from the Couenants of Promiſe without hope, and without God in the World? What a miſerable caſe were we in? But now we that were once thus farre off, were made neere by the Blood of Chriſt. We for our parts may ſay we are made neere indeed, the Goſpell being ſo long, ſo freely, & ſo plentifully preached amongſt vsus; hauing ſo many good, and able, and painfull Preachers, as there is ſcarce any Church vnderunder the Sunne that can match vsus. Let vsus therefore imbrace this ſauing Grace; let vsus beleeue and obey this Word, which is the power of God to Saluation; let vsus remember the fall of the Iewes, and take heed to our ſelues, that by our contempt and vnprofitableneſſe, we doe not prouoke God to doe by vsus as he did by them: Hearke what the Apoſtle ſaith Rom. 11.20, &c. Thorough vnbeleefe they are broken off, and thou ſtandeſt by Faith; be not high minded, but feare; for if he ſpared not them being the naturall Branches, take heed leaſt he ſpare not thee, being but a wild Oliue grafted in for them. Let it appeare to the World, and let vsus find the experience of it to our owne Hearts, that there is power in the Goſpell to conuert our Soules, and to change our Hearts, and to make vsus to become new Creatures: It is not our liuing vnderunder the Goſpell, but our ſubmiſſion of our Hearts to the power of the Goſpell that ſhall ſaue our Soules.
Vſe 4 Fourthly, This teacheth vsus to pittie the Iewes, and to pray for them as the ancient People of God, and ſtill hauing them in this Couenant of Grace together with vsus. Generally we hate a Iew, and we take it vp for a Prouerbe, when we ſpeake of our hatred againſt any, we ſay we hate them as a Iew: It is a wicked ſpeech, and not beſeeming a Chriſtian. In regard of that foule ſinne of theirs in crucifying Chriſt, we hate them iuſtly (though God out of that euill of theirs did bring much good to vsus;) but we muſt pittie them, and pray for them, knowing that towards the end of the World they ſhall be ioyned together with vsus. Conſider firſt, that Chriſt himſelfe prayed for them: Father forgiue them, for they know not what they doe: And ſhall not we pray for them whom Chriſt prayed for? Peter exhorts euen them that crucified Chriſt to repent, and be baptiſed in his Name for remiſſion of ſinnes, and then all is well. God hath extended his merciemercy to them, and therefore let vsus helpe them with our Faith and Prayers to God, that they may enioy it: And what Man is there that hath any bowels of compaſſion, that doth not yearne euen in himſelfe, to thinke, that ſuch a Nation, the peculiar People of God, the onelyonly worſhippers of God, for many hundred yeeres together, ſhould be ſo depriued of the Glorie of God, and be ſeparated from him by ſuch a fearefull Apoſtacie, that they doe euen hate the Name of Chriſt, and of the Goſpell? Conſider ſecondly, that the time was when they prayed for vsus, Cant. 8.8. We hauehave a little Siſter (ſay they) and ſhe hath no Teets, what ſhall we doe for her in the day that ſhe ſhall be ſpoken for? She being in poſſeſſion of Gods fauour, ſee what moane ſhe makes for vsus, being then but caſt-awayes: Therefore we being in poſſeſſion of Gods fauour, and they caſt out, let vsus take vp the ſame mournfull note in their behalfe and ſay, We hauehave a little Siſter, and ſhe hath no Teats; her Teats were once full of Milke, of Gods Word and comfort, but now they are altogether barren and dry, what ſhall we doe for her in the day that ſhe ſhall be ſpoken for? This is the day wherein ſhe is to be ſpoken for, euen the laſt dayes of the world: Let vsus ſpeake to God for her, and be carneſt in Prayer that God would take away the Veile from their Hearts, and open their blind Eyes that they may ſee the Saluation of Chriſt, and that they may ſee the Saluation of God, and ſo all Iſrael may be ſaued, and they and we may become one Flocke, and be brought into one Sheepe-fold, vnderunder one Sheepeheard, Ieſus Chriſt. Conſider thirdly, that we liue vponupon their loſſe, and are rayſed vp vponupon their ſpoyle. If a Man begge of the King the Goods and Lands of another Mans that is condemned, if he hauehave any grace or good nature in him, he will hauehave care of that Mans Seed and Poſteritie, to relieue them as much as in him lyes. We are built vp by the ruines of the Iewes, and therefore what great cauſe hauehave we to pittie their Seed and Poſteritie, and to pray to God that he would call them home againe, and make them once againe his owne People? Conſider fourthly, that their calling is the onelyonly ſigne not yet fulfilled of Chriſts comming to Iudgment: A thing which concernes vsus all to groane and to pray for, that it may be ſpeedily accomplyſhed and conſequently, that they may be ſpeedily called: And we muſt not pray for them onelyonly, but we muſt labour to prouoke them too. How is that? By our holineſſe of life, and vpright conuerſation; we ſhould ſhine as Lights vntounto them, in all good workes, that by our good example, we might draw them to God, and to take hold on Gods ſauing Ordinances as well as we. And ſurely, if the liues of Chriſtians were ſuch as they might and ought to be, who knowes but that they might hauehave beene wonne long ere this? We trade and trafficke with them in many places, and they care not to deceiue vsus, and we care as little to deceiue them: They take hold of this, and other ſuch great ſcandals, and that is one great cauſe of the continuance of their hardneſſe. God intends this our prouocation of them, by giuing vsus the Goſpell: For this is that prouocation which the Apoſtle ſo much vrgeth, Rom. 11. When the Father offers a peece of Bread to his Child, if the Child be ſullen, and refuſe it, the Father will offer it to a Dogge, and the Child ſeeing that, will catch at it, he will hauehave it himſelfe rather then the Dogge ſhall hauehave it. When our Sauiour ſaith, It is not meet to take the Childrens Bread, and caſt it vntounto Dogges: Is it not a plaine intimation that ſauing Grace is as Bread, the Iewes the Children, and the Gentiles Dogges? God offered this ſauing Grace to the Iewes, they like ſullen Children, refuſed this Bread, God giues it to vsus being Gentiles, and as it were Dogges, that the Children or Iewes ſeeing this, might catch at it, as being their owne Portion, that the Dogges might not hauehave it from them.
Vſe 5 Fifthly, This teacheth vsus that there be many that ſhall be ſaued. But you will ſay, How is it ſaid, That there ſhall be but a few ſaued? Anſwer, There is but few in reſpect of the whole World, haply not one to a thouſand; yet being conſidered in themſelues; they are a great number, and indeed infinite, as Reuel. 7.9. A great multitude that no Man can number, of all Nations, and Kinreds, and People of the World. But you will ſay, Is it ſo rendred that who will may hauehave it? We anſwer, It is tendred that whoſoeuer beleeues it, ſhall enioy it ; but to beleeue is not in a Mans owne will and power; none beleeue but thoſe that God beſtows this grace of Faith vponupon; and therefore that conceit of vniuerſall Grace, which intends not onelyonly a proffer on Gods part, but alſo power enough on Mans part to apprehend it if he will himſelfe, is a peeuiſh dreame.
Laſtly, This teacheth vsus, concerning this Sacrament, that we are to be prepared vntounto, and that our Sauiour ſpeakes of in theſe verie words, that whoſoeuer we are, be we wiſe or ſimple, be we bond or free, we muſt come to be partakers of this Sacrament, the Seale of this ſauing Grace: Let vsus bring Faith with vsus to apprehend it, and beleeue it, and then come and well-come. There is no outward reſpect of our Nation or Condition whatſoeuer it be, that debarres vsus from it: But be ſure that thou haſt Faith in the Blood of Chriſt, elſe thou art none of the many here ſpoken of, thou ſhalt not obtaine this benefit of the remiſſion of thy ſinnes. Let vsus therefore euerie one examine our ſelues, whether we hauehave this grace of Faith, or no: If we hauehave it, we may and muſt come to this Sacrament, to hauehave it further confirmed within vsus; yea, if our Faith be but weake, and that we hauehave but ſome beginnings of Faith, let vsus not be afraid, if it be true, and from the Heart, God will accept it and vsus; but if vponupon due examination we find that we hauehave no true Faith, let vsus not flatter our ſelues, and preſume to come in hope of any good thereby; it ſhall be ſo farre from doing vsus any good, that it ſhall doe vsus a great deale of har me; It ſhall be Iudgement to vsus and condemnation.
The end of the ninth Lecture.