Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 10
THE TENTH SERMON.
MARKE. 14.22.23.24.
22 And as they did eate, Ieſus tooke the bread, and when he had giuen thankes, he brake it, and gaue it to them, and ſaid, Take, eate, this is my body.
23 Alſo he tooke the cup, and when he had giuen thankes, gaue it to them, and they all dranke of it.
24 And he ſaid vntounto them, This is my bloud of the new Teſtament, which is ſhed for many.
ANd as they did eate, Ieſus tooke the bread, and when he had giuen thankes &c. or as the word fignifieth (bleſſed,) that is prayed vntounto his Father for a bleſſing to be beſtowed vponupon the receiuing of it, not onelyonly vponupon thoſe that were then preſent, but vponupon all that ſhould afterwards to the end of the world faithfully partake of the ſame. In that Chriſt Ieſus ſeekes the bleſſing of this ordinance from the Lord, Doct. 6 the doctrine is that
The vertue and efficacie of the Sacrament, The vertue of the Sacrament is from Gods owne hand. See the Sermon on Iohn the 6.is from Gods owne hand, through the mediation of Chriſt Ieſus.
God giues it, and Chriſt procures the benefite of it vntounto his people: and this is common to all other ordinances and ſeruices with the Sacrament. To this purpoſe it is ſaid, that Moſes gaue not that Manna vntounto the Iſraelites in the wilderneſſe from heauen, Doct. 5 but my Father (ſaith Chriſt) giueth you the true bread, Iohn. 6.32.33.which giueth life vntounto the world: that no Miniſter nor creature in heauen or earth can beſtow vponupon any.
Firſt, Reaſons. 1 one generall reaſon of this doctrine is, that eueryevery good giuing, and eueryevery perfect gift is from aboue, and cometh downe from the Father of lights. Iames 1.17.Now what more excellent & perfect gift can there be then the body and bloud of Ieſus Chriſt? and therefore if God be the author and giuer of all other good things, this muſt of neceſſity proceed from his bounty in a ſpeciall manner.
A ſecond cauſe why God wil hauehave the diſpoſing of his graces in his owne hand, is, that there might be a difference betweene him and all his Miniſters, and that he might retaine that prerogatiue for Chriſt Ieſus alone: for he it is that giueth the meate which endureth to euerlaſting life. And the reaſon is becauſe the Father hath ſealed him, that is, the Lord hath authorized him by the broade ſeale of heauen, and will et none to be copartners with him in that office: he is the Lord Treaſurer of all graces, and therefore he muſt bleſſe his ordinances vntounto vsus, if euer we looke for benefite thereby. In which regard Iohn Baptiſt ſaith: I baptize you with water, & that is all that he could do; as for waſhing of the heart, and purging of the conſcience, that he attributeth wholly vntounto Chriſt Ieſus: Matth. 3.11.He will baptize you with the holy Ghoſt and with fire. Iohn would not arrogate that vntounto himſelfe, leſt he ſhould treacherouſly lay claime to that which is proper vntounto the crowne. The like faithfulneſſe in giuing God his due, we ſee in the Apoſtle Paul, who ſaith, I hauehave planted, Apollos watered, 1 Cor. 3.6.but God giueth the increaſe: thereby intimating, that the beſt Miniſters are but as Gardeners in the Lords Church: they can but put the ſcions into the ſtock, or the roote into the ground. And as poſſible it is for a man to make a tree, as for a Miniſter to make a Chriſtian: and as poſſible to put ſap into a dead blocke, and to make it grow and flouriſh, and bring forth fruit in aboundance, as for a Miniſter to put into any the leaſt drop of grace, or to adde any whit vntounto it, where it is already wrought.
Thirdly, the Lord wil hauehave the vertue of the Sacrament to be in his owne power, to beſtow where & how he will, that there might be a difference betweene Communicants, to wit, betweene the good and the bad. If it were in mens hands to diſpoſe, and did conſiſt in the deede done, as ignorant Papiſts imagine, men would beſtow it promiſcuouſly, and wicked hypocrites ſhould hauehave as good a ſhare as thoſe that are truly religious, and the worſt ſpeed as well as the beſt: for men cannot ſearch the hearts of their people, to ſee with what prepararation they come: and there is that louelove in them (which is a thing commendable) that they deſire all might be faued. If Moſes could hauehave giuen eueryevery man in Iſrael grace when he gaue them the Manna, he would hauehave done it: he that could hauehave bene content, that his name ſhould be razed out of the booke of life for their ſakes, would not hauehave ſtuck with them for ſuch a matter. If Abraham could hauehave circumciſed Iſmaels heart, when he circumciſed his fleſh, he ſhould not hauehave bene excommunicated for his prophaneneſſe: but God hath alwaies heretofore, and doth ſtill keep this power in his owne hand, that ſo he may enrich with grace thoſe whom he thinketh fitteſt, and deale with eueryevery one as he knoweth their hearts. 1 Cor. 10.Moſes was the Miniſter of Baptiſme, to thoſe that paſſed through the red ſea, yet with many of them God was not pleaſed: for onelyonly thoſe that are good in his ſight ſhall taſte of his good gifts. And therefore Chriſt praieth not for the world, but onelyonly for thoſe which he hath choſen out of the world, Iohn. 17.& ſuch as ſhall beleeue through the preaching of the Goſpell, that they may be partakers of the benefite of his ordinances.
Firſt for inſtruction, Vſe 1 if euer we would ſpeed well when we come to the Sacrament, let vsus make the Lord our friend, ſith the diſtribution of grace pertaineth to him alone, let vsus ſeeke it at his hand, and not bring any ſinne with vsus which may offend his glorious preſence: which if we can do, we may and muſt expect a bleſſing from him. It is not the goodneſſe of the Miniſter that can do it (though it be a good comfort to hauehave a holy mans praier for vsus) it is as poſſible that a man ſhould appoint where the raine ſhall fall, as where grace ſhall fall: and though it ſhould be concluded by Parliament, what daies it ſhould raine, and in what parts of the land, it were of no force: for God alone hath the ordering of the cloudes, and ſo hath he alſo of the graces of his Spirit.
Secondly, Vſe 2 this maketh for the comfort of ſuch as come preparedly vntounto the table of the Lord, with a true heart, though burdened and wearied with many corruptions. Chriſt hath praied that the Sacrament may be effectuall vntounto them, and therefore it ſhall be ſo: and he hath praiſed God for giuing it vntounto his people, and therefore it ſhall not be in vaine: neither their owne weakneſſe, nor the meaneneſſe of the Elements, nor the imperfections of the Miniſter, ſhall hinder the powerfull working of Gods ordinance.
But we are baſe creatures, Obiect. and the Miniſter is no better then he ſhould be.
Indeed if Grace were to be fetched out of ſuch dirty ditches as we are, we could looke for little good; Anſwer. but God is a cleare fountaine, and from his fulneſſe ſhall we receiue grace vponupon grace.
But alas, neither we, Obiect. nor our Miniſter can pray ſo earneſtly nor praiſe God ſo heartily, when we communicate at the Lords table, as God requires, and we ought to do.
What of that? Anſwer. were not Chriſts praiers and praiſes ſuch as muſt needes be pleaſing to the Lord? If they were (as cannot be denyed) let vsus neuer be diſcouraged for theſe imperfectiōs of ours: for Chriſt was appointed to be an vniuerſall Miniſter for all his elect, & in the perfection of his petitions & thankeſgiuing, all the blemiſhes that are in ours ſhall be hidden and couered
Thirdly; this is for the reproofe of ſuch prophane perſons, Vſe. 3 as come vnchearefully and heauily vntounto this Sacrament: and if the reſpect of their gouernour, of the lawes, and of their owne credite did not moue them, they would altogether abſent themſelues from it: theſe are wretched perſons, that make no more account of this ſingular pledge of Gods fauour. Hath Chriſt prayed vntounto his Father for a matter of no worth? and giuen thanks vntounto him for that which is of no eſtimation? But let ſuch vnbeleeuing and ſinfull wretches go and as for vsus, let vsus be aſſured for our comfort, that when Chriſt became aſuitor to his Father, he was in ſuch fauour with him, that he obtained that which was worth the hauing, and deſerued praiſe & thankeſgiuing both from him, and from all his people, as that which ſhould be a meanes of their euerlaſting happineſſe.
Verſe. 22. Take, eate, this is my body, &c.
This is the commandement that our Sauiour giueth vntounto the communicants, to wit, that they ſhould take the bread, and take his body: eate corporally, and eate ſpiritually: receiue duplicate page duplicate page the ſigne and the thing ſignified, the one as well as the other: for ſo much doth the promiſe which is annexed (This is my body) imply. As if he ſhould hauehave ſaid, This bread broken before your eies, doth plainly repreſent vntounto you my body (that is the whole manhood, a part being put for the whole) which is giuen for you, and ſhall be broken for you, that ſo you may hauehave a ſpiritual communion with me, as there is a naturall vnion betwixt you and this bread which I giuegive vntounto you: and the like is to be vnderſtood of the wine. The words thus expounded according to the ſimple meaning thereof, affoord vsus this doctrine, that
Chriſt Ieſus in the Lords Supper, Doct. 7 by corporall foode doth giuegive vsus a moſt ſure poſſeſſion of himſelfe, Our vnion with Chriſt by the Sacrament.and neare vnion with himſelfe. The bread and wine are not onelyonly pledges of what ſhall be beſtowed on vsus, but effectual means to exhibite the things promiſed vntounto vsus: and therefore Chriſt vſeth theſe words: Luke 22.19. 1 Cor. 11.24. Luke 22.20,Take, eate, this is my body, which is giuen for you, which is broken for you: and ſo of the wine: Drinke ye all of it, this is my bloud which is ſhed for you. Now what can be nearer vntounto vsus then our meate and drinke? We hauehave greater intereſt in nothing then in our foode: for that is made a part of our ſelues. If we eate meate in another mans houſe, after we hauehave receiued it, it is more ours, then his that prepared it; no one ioint is ſo neare another, nor the ſoule ſo neare to the body, as our foode is neare vsus, when once it is digeſted and turned into nouriſhment vntounto vsus: which doth plainly repreſent vntounto vsus the neare coniunction that is betwixt Chriſt & eueryevery worthy receiuer. Hence proceedeth that ſpeech of the Apoſtle: The cup of bleſſing which we bleſſe, 1 Cor. 10.16,is it not the communion of the bloud of Chriſt? the bread which we breake, is it not the communion of the body of Chriſt? that is, do not theſe cauſe vsus to hauehave an effectuall cō munion with him in all his gracious merits?
Now if queſtion ſhould be made, why Chriſt ſhould make choiſe of bread to be a ſigne in this Sacrament, rather then of any other more excellent and glorious creature:
The anſwer is, Anſwer. that he did it for diuerſe reaſons.
1. Why GOD made choiſe of bread.Becauſe it was his will, as it is ſaid concerning the Goſpel, that it pleaſed him by the fooliſhneſſe of preaching to ſone them that beleeue.
There is beſides his pleaſure, great wiſedome in it, becauſe it is very fit to repreſēt that vntounto vsus for which it was ordianed it being ſubſtantiall foode, and therefore called the ſtaffe of mans life, on which it doth as it were leane, and whereby it is vpholden: and beſides, this is for eueryevery mans ſtomach, and for eueryevery ones ſtate, and may eueryevery where be gotten, And yet withall we muſt know that bread cannot fully expreſſe the efficacy of the ſpiritualll food Chriſt Ieſus, which we are to feed vponupon: for bread is earthly, that food is heauenly; bread preſerueth the corporall life, and that but for a time; Chriſt not onelyonly preſerueth, but giueth, not a naturall, but a ſupernaturall, not a temporall, but an eternall life.
Thirdly, God made choyce of bread, in reſpect of his owne glory, that the weaker the meanes are, the ſtronger his hand might appeare to be. If we had bene to receiue gold or gemmes, or precious ſtones, our ſenſes would hauehave bene more wrought on then our hearts, and we ſhould hauehave more regarded the ſigne then the thing ſignified: the which inconueniences, with other of the like kind, the Lord by giuing vsus bread, hath preuented.
Seeing then that the bread (as alſo the wine) in the Lords Supper is of ſuch excellent force and vſe, as to put vsus in mind of Chriſts death and bloudſhedding, to teſtifie his vndoubted, true and reall preſence to eueryevery faithfull communicant, and to refreſh and feede the ſoules of the worthy receiuers vntounto eternall life: in which regard they doe as farre ſurmount common bread and wine, as the waxe wherewith a pardon or charter, or any other euidence is ſealed, is of more worth then that which is to be ſold in the trade mans ſhop. Seeing (I ſay) that the bread is of ſuch ſingular vſe, this maketh, firſt, Vſe 1 for the confutation of the Papiſts, which hold that after the words of conſecration there remaineth no bread at all, but that it is tranſubſtantiated into the very body of Chriſt. I…ndeed we graunt that as the bread, ſo Chriſt his body is there offered and receiued by eueryevery faithfull communicant: but how? nor corporally, but ſpiritually: not from the Miniſtres hand, but from God hand; not by ſenſe but by faith. And for the further clearning and confirming of this truth, many reaſons might be brought, but I wil produce but onelyonly ſome few.
The firſt is taken from the expreſſe words of the holy Ghoſt in the Scriptures who mentioneth bread after the words of conſecration: Reaſons againſt tranſubſtantiation.ſaying (the bread which we breake) 1 Cor. 10.16. and againe, He that eateth this bread &c.) I Corinthians 11.27.28.
A ſecond reaſon is this: We receiue the ſame in ſubſtance which the Fathers did in the wilderneſſe, I. Cor, 10.1. for the Manna is there called ſpirituall meate, and the rocke is ſaid to be Chriſt: now it is certaine that they did not corporally eate the body, and drinke the bloud of Chriſt, becauſe he had not then aſſumed our nature: and our Sauiour denieth the Manna to bee the true bread, Iohn. 6.32.which came downe from heauen.
Thirdly, if the bread by the words of cōſecration be tranſubſtātiated, it wil follow that wicked cōmunicants may alſo partake of Chriſt (for Paul ſaith, 1 Cor. 10.that all, good and bad did eate the ſame ſpirituall meate &c. as touching the outward ſigne and Element,) and ſo cannot afterwards periſh, and be damned; for that whoſoeuer eateth of Chriſt his fleſh &c. Iohn. 6.55.56.hath eternall life, and he will raiſe him at the laſt day: for he dwelleth in vsus, and we in him. Now it is certain that there is no cōmunion betwixt the Lord Ieſus & wicked ſinners, neither are they in the ſtate of ſaluation, neither ſhall they be raiſed vp vntounto Glory, at the laſt day: and conſequently, they feede not on him, and the Sacramentall ſignes are not tranſubſtantiated into him.
A fourth reaſon is from the end for which the Sacrament was inſtituted by Chriſt, and is continued in his Church. Then his meaning was not according to his humane nature, to conuerſe with his people one earth after a bodily manner: for though he were preſent with his diſciples at the firſt celebration ſenſibly in his manhoode, yet the purpoſe of it for afterwards, was to continue a memoriall of him, when the heauens ſhould containe him: Acts, 3, 21. Luke, 22, 29.therefore (ſaith he) doe this in remembrance of me. Which ſhould be ſuperfluous and needleſſe if he were continually conuerſant with his members eueryevery where in the Maſſe, and in the Lords Supper.
Fiftly many fowle abſurdities do enſue vponupon this groſſe opinion of tranſubſtantiation, for
Firſt, either one Chriſt in his bodily preſence muſt be both in heauen and earth, Abſurdities,and in innumerable places there at one inſtant: or elſe be multiplyed, and many Chriſts & many Sauiours, and many redeemers, muſt be diſperſed throughout all the Churches, where the Maſſe is offred, or the Sacrament adminiſtred: and ſo when the Lord did firſt celebrate it, there was to be one Chriſt breaking and diſtributing, and another Chriſt broken and giuen: one Chriſt to Peter, another Chriſt to Iohn, and to eueryevery Apoſtle one.
Secondly, how can cruelty be here auoided? how can men deuoure him, and not kill him? how ſhould men ſwallow him vp, and yet offer no violence vntounto him?
A glorious body may be in many places at once, Obiect. and be eaten and not hurt, becauſe it is not patible nor mortall.
But when the Diſciples firſt receiued him, Anſwer. he was both mortall (for he dyed on the morrow,) and patible: for he was in an agony and torment that night: and therefore how commeth it to paſſe that the nailes ſhould hauehave force to kill him, which onelyonly pierced ſome part of his body, rather then their teeth which chewed him whole?
But he himſelfe ſaith, This is my body. Obiect.
So it is ſacramentally and by a Trope: Anſwer. but not literally and ſimply, as the words may be miſconſtrued. The like kinde of ſpeech is vſed in other Sacraments: Circumciſion is called the couenant, Gen. 17.13. the Lambe is called the Paſſeouer, Exod. 12.11. the rock, Chriſt, 1 Cor. 10.14. And is not the cup ſayd as well to be the bloud of the new Teſtament: and yet our Sauiour calleth the conſecrated wine the fruit of the vine? Matth. 26.29.
But Chriſt ſaith, Iohn. 6.53.55. Obiect, Except ye eate the fleſh of the Sonne of man, and drinke his bloud, yee hauehave no life in you: for my fleſh is meate indeede, and my bloud is drinke indeed.
He ſpeaketh not there of the Sacrament, Anſwer. but rather of the faithfull embracing of him in his word: for the Lords Supper was neuer before, nor at that time inſtituted, and as yet the words of conſecration had not bene ſpoken: and therefore if this be vnderſtood literally without the ſpirituall meaning thereof, it will follow, that either Tranſubſtantiation was before the Lords Supper, or the Lords Supper before the night in which he was betrayed. And in this place he maketh no mention of bread to be turned into his body: and the words wreſted, would rather argue his body to be tranſubſtantiated into bread, or fleſh, then breade to be changed into his body.
Secondly, Vſe 2 as this ſerueth for the confutation of them that hold there is no bread at all in the Lords Supper: ſo it maketh againſt ſuch as thinke there is nothing but bread to be expected there: that we are to receiue onelyonly the outward ſigne in a bare remembrance of Chriſt his death and paſſion: and ſo do they depraue the myſteries of God, and extenuate his promiſes: as if when the Lord calleth all his people to this memorable banquet, he ſhould deceiue them with empty diſhes, and with painted meat in ſtead of better cheere. Eſter. 1:It would hauehave bene a great diſgrace for Ahaſhueroſh to hauehave dealt ſo, when he called all his Princes to a banquet: and therefore they are iuſtly to be reproued, that eſteeme ſo baſely of this holy feaſt, ſeing God offereth, and exhibiteth truly, though not corporally, his owne Sonne, with all his precious merits to eueryevery faithfull receiuer: ſo that eueryevery gueſt at his table may truly be ſaid to feede on Chriſt Ieſus.
Thirdly, Vſe 3 this is for inſtruction, that ſeeing by this Sacrament we may be ſo nearely vnited vntounto Chriſt, we ſhould come with a large expectation of receiuing good from the ſame: and therefore make preparation for the ſame accordingly, that ſo we may not come vnworthily, leſt we receiue iudgements in ſtead of mercies.
Fourthly, here is another inſtruction, that when we come to this celeſtiall feaſt, we fall to it, and feed of it, as Chriſt biddeth vsus, Take, and eate,: let vsus ſet our eyes, our eares, our taſte, yea and our hearts alſo aworke, with all ſerious meditation, to make vſe of thoſe heauenly myſteries: and when we ſee the bread broken, let vsus boldly conclude, Chriſt was broken for me, and therefore I ſhall eſcape the breaking which I hauehave deſerued: and when the bread is giuen vntounto vsus, let vsus reſolue, Chriſt with all his benefites is beſtowed vponupon me: and when we eate the bread, let vsus aſſure our ſoules of this, Chriſt is made vntounto me the true bread, whereby my ſoule ſhall be nouriſhed vntounto life eternall. This is the earing that the Lord requireth and accepteth and thus doing we ſhall ſhew that there is mutuall louelove and kindneſſe betwixt him and vsus, which is a thing well pleaſing vntounto him: and therefore he exhorteth all his ſeruants, ſaying: Eate, O friends, drinke and make you merry, Cant. 5.1O welbeloued. None but thoſe that are friends can eate of his dainties, and all thoſe that are friends will eate of the ſame: & therefore if euer we would ſhew our ſelues to be Chriſt his friends, if we would enioy the feeling of his louelove vntounto vsus, and be aſſured of our louelove towards him, let vsus refreſh our ſoules at this banquet, and not let our Sauiour be at coſt in vaine, in making ſo good and ſo large prouiſion for vsus.
Verſ. 23. Alſo he tooke the Cup, &c.
In that wine is ioyned with the bread, Doct. 8 this point may be noted, Chriſt maketh vsus a ſull meale.that Ieſus Chriſt in the Sacrament doth make vsus a full meale.
We hauehave here not onelyonly bread, but wine, not onelyonly the body of Chriſt, but his bloud alſo, euen the whole Chriſt with all his graces, offered vntounto vsus. This is promiſed in the Propheſie of Iſaiah, where it is ſaid: Iſaiah. 25.6.In this mountaine ſhall the Lord of hoaſts make vntounto all people a feaſt of fat things, euen a feaſt of mixed wines, &c. Meaning that he would make for his Church complete prouiſion, whatſoeuer might be for health, or ſtrength, or delight. And the like is propoſed in the ninth chapter of the Prouerbs, And there is cauſe why we ſhould thinke this to be ſo, for
Firſt he is of ſufficient ability, ſo that he can doe it. Reaſons. And
Secondly, his louelove vntounto vsus his people is ſuch, that he is willing & ready to doe it. Some men whē they make feaſts, could prouide variety of good cheare, but they are loath to go to the charges: others are franke and liberall enough, but they want ability to giuegive great intertainment, ſo that they ſpeake that truly which others doe vaine gloriouſly: I am ſorry that your cheare is no better. But it is otherwiſe with the Lord: as he is bountifull and will not ſpare coſt, ſo is he rich in all aboundance of heauēly treaſures, and needs not ſpare coſt, and therefore ſeeing Chriſt hath prayed that al his gheſts might hauehave of the beſt, they ſhal not faile of any thing that their heart can deſire and long for.
Eſpecially ſeeing it is for his owne glory. A mortal ſinfull man, euen the king of Perſia, for the ſetting forth of his magnificence and greatneſſe, ſpared no coſt in the feaſt that he made vntounto his Princes: Eſter 1,much leſſe wil the Lord of glory in this banquet which he prouideth for his people, feeing that he is incomparably better able, and more bountifull, and withall ſeeth and conſidereth the ſeuerall needes and neceſſities of all his children.
Here then in the firſt place, Vſe 1 is confuted the error of Popiſh Prieſts, that will hauehave but one kind of food at this table, and ſo cauſe the people to hauehave a dry feaſt without any wine at al: thus do they ſacrilegiouſly rob Gods people of that allowance which he hath appointed for them, and him of that glory which is due in reſpect of his large bounty in this behalfe. For whereas the Lord inſtituted the cup as well as the bread, and prayed and gaue thanks for the one as wel as for the other, bidding thē drinke all of the wine, as well as eate of the bread: they teach and practiſe the cleane contrary And that their ſacriledge may not ſeeme ſo vile as in truth it is, Obiect, they produce ſome ſhewes of reaſon for this their dealing: It is needleſſe (ſay they) to adde the wine vntounto the bread: for when we receiue that, we feede on the whole Chriſt, and partaking of his body, we muſt needs withall partake of his blood, which is contained in the veines.
See here how ſhameleſly they controll Chriſt himſelfe: Anſwer, for if we receiue the bloud in receiuing his body, why did he ordain the cuppe as well as the bread?
They anſwer, Obiect. that Chriſt gaue it onelyonly to Miniſters, and ſo doe they.
So did he the bread alſo, Anſwer. and therefore by the ſame reaſon, they may adminiſter neither bread nor wine vntounto the Laity: and what reaſon can they alleadge why Miniſters may not receiue the bloud in the veines, as well as any other? But the words of Chriſt may decide this controuerſie when he ſaith, Drinke yee all of this, this is my bloud, &c. which is ſhed for you and for many, for the remiſſion of ſins. And who are thoſe many? euen all that ſhould afterwards beleeue in him. To thoſe for whom Chriſt his bloud was ſhed, the cuppe muſt be adminiſtred: but his bloud was ſhed for priuate men as wel as for Miniſters: and therefore the cuppe muſt be adminiſtred to them as well as vntounto the Apoſtles themſelues.
A ſecond vſe of this point is for inſtruction, Vſe 2 that ſeeing there is ſuch plenty and variety of all good things offered vsus at this banquet, no other feaſting, or voluptuous liuing ſhould either keepe vsus from it, or make vsus come vnworthily vntounto it: yet how many are there, that do ſo glut themſelues with eating and drinking, and ſurfetting on their carnall delights, that they are altogether vnfit for the Lords table?
Thirdly, here is matter of reioycing for Gods poore ſeruants, Vſe 3 that though they fare hard at home, yet they may hauehave as good refreſhing as any other in the Lords houſe: for Chriſt Ieſus doth there prouide a full meale for them. This was Dauids comfort when he was baniſhed from the aſſemblies of Saints, and could not be preſent at the Sacraments and ſacrifices: when he could but remember that he had bene at them, and alſo bene a profitable communicant as oft as he could, it did much refreſh his ſoule, ſo that it was ſatiſfied as with marrow and fatneſſe, with the very meditation therof: he had receiued ſuch ſtore of grace from Gods ordinances, and ſuch a ſtrong apprehenſion of his fauor, that he counted it better then life it ſelfe. And the cōſideration thereof did not onelyonly comfort his ſoule, but helped him alſo in his bodily neceſſities, in ſo much that when he was in a barren and dry wilderneſſe, pinched with hunger, and preſſed with thirſt, the very remembrance of thoſe things that were paſt long before, did cauſe him more chearefully to vndergoe all his penury and want. If he then tooke ſuch comfort therein in his abſence, how much more ſhould we being preſent at the ſame?
Verſe 24. This is my bloud of the new Teſtament.
That is, this is a ſigne and ſeale of the new Teſtament: which is ſo called, becauſe thereby Ieſus Chriſt doth bequeath vntounto his people, as all the benefites of … life, ſo the ſpeciall bleſſing of all, euen eternall life: and this is tearmed a new Teſtament, in reſpect of that which was made the time of the law. That was, and this is: when that was inſufficient in ſome reſpects, the Lord aboliſhed it and eſtabliſhed this in ſtead thereof, as being much better then that; for though both of them aime at ſaluation by Chriſt, yet it is in a different manner: for
1 Differences betwixt the old and new Couenant.That was obſcure, conſiſting in rites and ceremonies, where by Chriſt was darkly perfigured: but this is more plaine and perpicuous, ſo that Gods mercy and goodneſſe towards vsus in his Sonne may more clearly and euidently be diſcerned in this one Sacrament, then it could by all their ſacrifices. Then the bloud of beaſtes was ſhed in ſtead of Chriſts, but now hath he ſhed his owne bloud for vsus.
Secondly, that Teſtament was apropriated to a few; and did belong properly to the nation of the Iewes alone: and if any other nations would hauehave their part in it, they muſt vnite themſelues vntounto the Iewes: but this hath a larger extent, and pertaineth to all Gods elect throughout the whole world.
Thirdly that conueied vntounto men a ſmaller meaſure of grace; this offereth great plenty and ſtore thereof.
Fourthly that was temporary and to endure but a while; this is perpetuall, and ſhall laſt to the ende of the world: and thus much for the differences betwixt the old Teſtament and the new. Now in that our Sauiour ſaith: This is my bloud of the new Teſtament &c. the Doct. is that,
Faithfull communicants at the Lord table come not onelyonly to be refreſhed at a feaſt, Doct. 9 Faithfull communicants inriched.but to be inriched by a legacy: Chriſts will and Teſtament being there confirmed vntounto them.
The particular legacies with Chriſt Ieſus hath bequeathed vntounto them are ſpecified in the Epiſtle to the Hebrewes: This is the Teſtament that I will make vntounto them, after thoſe daies, ſaith the Lord, Hebr. 10.16.17I will put my lawes in their heart, and in their minds I will write them, And their ſinnes and iniquities wil I remember no more. The ſubſtance of which couenant is this, that all their ſinnes ſhall be forgiuen, and both the guilt, and puniſhment thereof wholy remoued: yea they ſhall not onelyonly be iuſtified, but alſo ſanctified, the lawes of God and his promiſes ſhall be written in their minds, ſo that they ſhall hauehave the knowledge of them: and in their hearts, ſo that they ſhall hauehave the comfort and feeling and fruition of them: they ſhall not onelyonly hauehave intereſt in all Gods graces and bleſſings, but according to their neede ſhall hauehave the vſe and enioyment thereof. And what treaſures are comparable vntounto theſe? if we ſhould receiue many ten thouſand pounds at eueryevery Sermon, and Sacrament, it were nothing to this legacy, which is ſealed vntounto vsus in the Lords Supper: the worth whereof is ſo much the greater, by how much it hath more excellent appurtenances annexed vntounto it beyond that which other Wils hauehave, for
Firſt, when other legacies are paid, they can be no more demanded: but this is ſtill due vntounto vsus: it is as it were a continuall rent, and the more we receiue, the greater aſſurance hauehave we of a larger portion, both of grace and glory.
Secondly, whereas when men hauehave bequeathed any thing vntounto vsus, we muſt ſtay for it, till their breath be out of their bodies: here it is otherwiſe: when once we hauehave this Teſtament ſealed vntounto vsus, we ſhall hauehave preſent participation of the things therein made ſure vntounto vsus, becauſe the Teſtatour is already deceaſed.
Thirdly, whereas others leaue executors to performe their Wils, the Lord liueth for euer, ſo that he himſelfe that made it, will alſo execute it: and therefore as it is called a Teſtament, ſo is it alſo elswhere tearmed a couenant: for the fulfilling whereof, the Lord hath entered into bonds, Ier. 31.31.and pawned his word and promiſe, his truth and fidelity, his oath, yea himſelfe, his nature, and all that he hath: ſo that it is impoſſible he ſhould faile in performing the leſt clauſe therof. The vſe thereof ſhall be.
Firſt, for inſtruction, Vſe 1 that ſeeing there is ſuch a rich treaſure offered vntounto worthy receiuers of the Lords Supper, Luke. 14therefore we ſhould not ſuffer any earthly commodities, as oxen, farmes, or the like, to keepe vsus from the ſame.
Secondly, here is a comfort for Gods poore ſeruants: Vſe 2 albeit they hauehave but a ſmall quantity of earthly things, ſeeing they hauehave ſuch intereſt in Chriſt his Will, their ſtate is happy: they hauehave a faire liuing, and a goodly heritage, the Lord himſelfe is their portion: and therefore though they hauehave not theſe outward things themſelues, yet ſeeing they hauehave the owner and giuer of them to bee theirs, they are, richly prouided for; Chriſt being theirs, all is theirs. And as in reſpect of themſelues, ſo alſo of their children, this offereth them matter of conſolation. Alas poore creatures (ſay many) we hauehave little or nothing to leaue them: but hauehave you procured them a legacy in Chriſt his will? if you doe ſo, though you hauehave little, he hath much, and therefore neuer be afraid: they ſhall be ſufficiently prouided for.
Thirdly, Vſe 3 by this point all ſuch as hauehave bene Cōmunicans at the Lords table, may make triall of themſelues, whether they hauehave bene worthy receiuers, or not? hath the Lord imparted his graces vntounto them? hauehave they gotten aſſurance of the remiſſion of their ſinnes, and the power of the word in their hearts to quell the ſtrength of their corruptions? &c. if they find this in them ſelues, they may be aſſured that the Lord hath graciouſly receiued thē into his fauor: but if they find no increaſe of knowledge nor deſire thereof: no vertue of Chriſt to crucifie their luſts, & to quicken them to good duties &c. they may as certainly conclude on the other ſide, that they came vnworthily and vnpreparedly, and therefore ſpeede accordingly, being ſent away altogether barren and empty. For concerning thoſe that are within the couenant it is ſaid: Ier. 31.34.They ſhall teach no more eueryevery man his neighbour, and eueryevery man his brother, (ſaying) know the Lord (they were paſt that) for (ſaith the Lord) they ſhall all know me (in a competent meaſure) from the leaſt of them, vntounto the greateſt.
The end of the tenth Sermon.