Necessity of Receiving Holy Communion with a Resolution of Doubts, Discourse 1
Diſcourſe I. THE NECESSITY OF Receiving THE Holy Communion.
THE neglect of the Holy Communion of Chriſt's Body and Blood was ſo general, and ſo long continued, in the late diſtracted times, being laid aſide in man whole Pariſhes of this Kingdom for near twenty years together, that in ſome Ages of the Church it would have been interpreted a downright Apoſtaſie from Chriſt, and a renunciation of the Chriſtian Faith.
And, though, bleſſed be God, ſince the Happy Reſtauration of his Majeſty to his Throne, and the ſettlement of the Church upon its ancient foundations, it hath not been ſo generally neglected; yet it is not ſo much frequented as it ought to be.
No, not upon ſuch great and ſolemn dayes as this; when we are aſſembled to commemorate that ſtupendous Grace, which our Lord purchaſed for us by his pretious Blood, and beſtowed upon his Church, in ſending the Holy Ghoſt the Comforter: to be a Witneſs of his Reſurrection and Exaltation at God's right hand; and to confirm us in the belief of all that he hath taught and appointedin his Church.
For we content our ſelves only with the Common Prayers (and I wiſh I could ſay, that they are duly attended) and with the Sermon: and then turn our backs on that part of the Divine Service, which is properly Chriſtian; and conſequently is above all other, moſt acceptable unto Chriſt, and unto his Holy Spirit.
Which I ſhall therefore at this time preſs upon your Conſciences; as a means to revive that ancient Devotion, wherewith ſuch Feſtivals as this was kept: which now, alas! is wanting among us. And I ſhall do it from thoſe words of St. Paul, 1 Cor. xi. 26. wherein he recommends this duty unto us upon this particular account; that as oft as we eat this Bread, and drink this Cup, we do ſhow the Lords Death till he come.
In which words it is eaſy to obſerve theſe three practical truths. The two firſt whereof are plainly ſuppoſed; and the other is affirmed and enjoined.
I. The firſt thing here ſuppoſed is; that it is a Chriſtian Duty, to eat this Bread, and drink this Cup, here ſpoken of; that is, to receive the Holy Sacrament of Chriſts Body and Blood.
II. The ſecond is, that it is a Chriſtian Duty, which ought to be often performed. And then,
III. It is here plainly aſſerted, that when it is performed, the thing deſigned in it, and which we ought to aim at, is, to ſhow the Lord's Death till he come.
The laſt of theſe will be ſufficiently explained, in the handling of the other two; viz. the Duty; and the Frequent repetition of it: unto which I ſhall confine my Diſcourſe. And of the firſt at this time.
I.
THat it is a Chriſtian Duty, incumbent upon every one of us, to eat this Bread, and drink this Cup: that is, to receive the Sacrament of Chriſts Body and Blood.
This is ſuppoſed in the words. Which are not to be underſtood as a mere permiſſion, that we may do this, if we think good, and when we think good: but as a command of ſomething we ought to do.
For when he tells us what it is we do, when we eat this Bread and drink this Cup, (in which we ſhow forth Chriſts Death) it plainly implies that it muſt be done, and is not left to our choice, whether we will ſhow forth the Death of our Lord or no.
Of which more anon: when I have laid ſome other things before you, which will convince you, if they be conſidered, of the Obligation that lies upon you, to the ſerious performance of this Duty.
And for our clear and orderly proceeding, I ſhall caſt my Diſcourſe into this method.
I. Firſt, I ſhall ſhow you, that there is a plain inſtitution of this Sacrament; and a command that it ſhould be received. And then,
II. Secondly, I ſhall ſhow from the practice of the Apoſtles (after …hat time when they firſt received it with our Saviour) that it was no temporary command; but of Everlaſting Obligation.
III. Thirdly, That there is more …han their practice to interpret the meaning and obligation of this command.
IV. Fourthly, That in this Diſcourſe of St. Paul to the Corinthians, there are evident proofs of the neceſſity of its performance.
V. Fifthly, That the very Text ſhows the ſame, by the end for which it was inſtituted.
VI. Laſtly, That all theſe reaſons are exemplified, by the practice of the Univerſal Church of Chriſt.
I.
And firſt, let it be conſidered that this Holy Sacrament, is a Divine Inſtitution, Ordained, Commanded, and required by Chriſt Himſelf. Who, the ſame night that he was betrayed, took Bread and bleſſed it, and brake it, and gave it to his Diſciples, and ſaid, Take, eat, this is my Body. And he took the Cup, and gave thanks, and gave it to them, ſaying, Drink ye all of it: For this is my blood of the New Teſtament, which is ſhed for many, for the remiſſion of ſins. Matth. xxvi. 26, 27, 28.
Here is as manifeſt an Inſtitution of this Sacrament, and as formal a Command to take and eat and drink what Chriſt then gave, as can be contrived in words. Unleſs they be plainer which we read in other places: for the Inſtitution is recorded by the two next Evangeliſts, St. Mark and St. Luke; and here again, in this Chapter, by St. Paul. Which two laſt named ſay, that our Saviour added theſe words in the Inſtitution of this Sacrament; This do in remembrance of me, Luk. xxii. 19. 1 Cor. xi. 24, 25. Which enjoin this duty by as expreſs a Command, as thoſe of old; Remember the Sabbath day, to keep it holy: And, Honour thy Father and thy Mother. Which may henceforth be blotted out of the number of the Commandments, if we take this to be none; This do in remembrance of me. For we can ſee no difference at all in the way and manner of the expreſſions, wherein theſe things are delivered: much leſs any ſuch difference, as makes the former to be enacting words (as Lawyers ſpeak) and the latter to enact nothing.
Now, if there were nothing, but this expreſs command alone, to be urged for this duty, one would expect, it ſhould be ſufficient to awaken every man to the performance, who hopes to find mercy with God, and to be ſaved by Chriſt Jeſus. For ye are my Friends (ſaith he himſelf, who knew no other terms of it, Joh. xv. 14.) if ye do whatſoever I command you. Which he had ſaid before, in the very firſt words ofthe Goſpel for this day, Joh. xiv. 15. If you love me, keep my Commandments.
How are we then the Friends of Chriſt? Where is our love to him; if we do not this, which is one of the things that he hath commanded, in as downright and ſolemn terms, as any other thing whatſoever? His Friends? No; He that ſhall break one of the leaſt of my Commandments, ſaith he again, and teach men ſo, he ſhall be leaſt in the Kingdom of Heaven: that is, he ſhall not have any ſhare therein; but be ſlighted and rejected, as he ſlighted that Commandment, Math. v. 19.
And therefore what will become of thoſe, (I beſeech you conſider it) who break not one of the least, but one of the greateſt of his Commandments; as this certainly is? For it is his laſt, and dying Commandment; and thereforenot the leaſt. The ſame night that he was betrayed, he took Bread, &c. (ſaith St. Paul here in this Chapter, v. 23.) The very night before he ſuffered, he inſtituted this Sacrament, and enjoined his Diſciples to do this in remembrance of him: as a means no doubt to make all the reſt of his Commands the better obſerved; by preſerving him, and his wondrous love perpetually in their memory. Where will they appear then, who refuſe, or neglect to do this? Or what will they be able to ſay for themſelves, who have no regard to ſuch a remarkable Commandment?
For ſuppoſe it had come only in the form of a requeſt, and not with the authority of a command; could any ſenſible heart have refuſed to perform it? What? not yield to the deſire of ſuch a Friend, as well as ſuch a Maſter, who hath laid ſuch obligations upon us, as none of mankind ever received, nor can receive, but from him alone? This is ſtrange: this is unaccountable. For all the World looks on him, as a man of a barbarous nature, void of all humanity; who denies the laſt ſuit of a dying perſon; though a mere ſtranger to him: eſpecially, when it will put him to little or no trouble; but rather be a pleaſure to perform it. What a wretched Creature then is he, by what monſtrous name ſhall we call him, who puts away from him the laſt requeſt of a dying Friend, and of a great Friend; one that hath merited ten thouſand times more of him, than his requeſt comes to? This adds the moſt hideous ingratitude to his Crime; and is moreover ſuch a ſhameful violation of the ſacred Laws of Friendſhip; that itmakes him moſt odious both to God and man for ever.
And yet their guilt is not ſo ſmall as this; who mind not thoſe laſt words of our bleſſed Saviour, Do this in remembrance of me. Which are more than a Requeſt; nay, more than a command; being his laſt Will and Teſtament, which he was about to ſeal with his blood: and the laſt Will of him, who loved us better than his own life; who dyed, that we might live; who of his own accord laid down his life, which no body had power to take away. For he had all things, even Angels themſelves at his command; and more particularly, was our moſt gracious Lord and Maſter, and hath the moſt unqueſtionable Authority over every one of us.
Who cannot therefore neglect this his laſt Will and Teſtament,without the moſt dreadful aggravations of ſuch diſobedience, nay contempt; as will remain without a Name, till that terrible day, when he ſhall come himſelf to charge men with this guilt of ſlighting his dying words.
Think of it I beſeech you, what ſort of command this is. And (to uſe the words of an Excellent Man) if you have any ſenſe of ſhame, you cannot; any ſenſe of duty, you dare not; any ſenſe of love, you will not neglect it: but come as oft as you have opportunity, and do this in remembrance of him. Whoſe Command ought to over-awe you, as he is our Lord; ſince he might have expected to have prevailed with you, by his bare intreaties, as he is our Friend.
For it may be further added unto this conſideration, that it is a command of a peculiar nature:having no reaſon for its performance but purely our regard to his will and pleaſure, and our true love and affection to him; which is hereby tried, more than by other duties of Religion. Unto which there is ſomething in nature to incline us; and it is made our manifeſt intereſt by the frame of our Souls and Bodies, and by the conſtitution of that Society one man hath with another; to be juſt (for inſtance) and merciful; to be ſober, faithful and grateful; to live peaceably with our Neighbours, and obediently to our Governours; and to commend our ſelves alſo to God by Prayer, and to give him thanks, &c. But of doing this, we ſhould never have thought, had not our Lord required it. And therefore the performance of it, is a pure reſpect to him; the mere effect of our Faith in him; and a ſingular proof of the love and the reverence, which we bear towards him: as the neglect of it is an evident demonſtration, that whatſoever natural vertue men may have, they have no Chriſtian; and ſo have no title to go to that bleſſed place, where Chriſt our Lord and Saviour is.
This is the First: upon which I have ſtaid the longer, becauſe it layes the Foundation of all that follows. For
II.
Secondly, Upon this Precept of Chriſt, the Apoſtles built their practice, after his Reſurrection from the dead, and Aſcenſion to Heaven; from whence he ſent the Holy Ghoſt to confirm that which he had inſtituted and ordained. For immediately upon this, on the very day that theHoly Ghoſt came down, the number of Chriſtians being inlarged by the addition of three thouſand Souls to the Church, all thoſe Converts, continued ſtedfaſtly in the Apostles doctrine and fellowſhip, and in breaking of bread, and in Prayers. Act. ii. 42.
Which ſhows that they did not underſtand, the command of our Saviour about this matter, to be one of thoſe, which the Hebrews call the precept of an hour (that is, to be obſerved only at that preſent time, when it was commanded) but to be of perpetual obligation, in all future times: For as ſoon as ever any man became a Chriſtian, he lookt upon this as one part of his Chriſtian duty; as much as hearing the Sermons of the Apoſtles, and Prayers.
I am loth to ſpend the time, in going about to prove againſt vainCavillers, that by breaking of bread is here meant, this holy action of receiving the Communion: and not their bare eating together. But to give full ſatisfaction in that matter, let it be briefly conſidered: Firſt, that breaking of Bread is here placed in the midſt, between other holy actions, preaching, fellowſhip, (or communicating to one anothers neceſſities) and prayers; and therefore, in all reaſon, muſt be concluded to be it ſelf of that nature: not a common, but an holy action.
And beſides, ſecondly, their eating at a common Table, if it be at all mentioned in this Chapter (Acts ii.) under the phraſe of breaking bread, is ſpoken of v. 46. and therefore not intended here. No, nor there neither, I ſhall ſhow hereafter, for even in thoſe words alſo [they continued daily with one accord in the Temple, and breaking bread from houſe to houſe, or at home, &c.] the breaking of bread belongs to the holy Communion. And to put all out of doubt, thus the Syriack (an ancient Tranſlation) underſtands it; expreſly turning it thus, in the Euchariſt. As it doth alſo Act. xx. 7. Ʋpon the firſt day of the week, when the Diſciples came together to break bread, Paul preached unto them, &c. that is, when they came to receive the Euchariſt, (ſaith that Tranſlation) which was a part of their Lords days work; nay, the principal part; for this was the thing for which the Diſciples came together, and not merely to hear the Apoſtle preach. And who can give any reaſon, why it ſhould not be ſo now, as it was then? when in familiar ſpeech it was as uſual with them to ſay, they would go to Church to receive the holy Communion; as it is with us to ſay in theſe days, we will go to Church to Prayers, or to hear a Sermon.
III.
But more than this, not only the practice of the Apoſtles, and firſt Believers, after they were divinely inlightned by the Holy Ghoſt, expounds the meaning and the obligation of this Precept to be perpetual: but Chriſt himſelf ſhowed it ſo to be, after he went to Heaven, and was exalted at Gods right hand. For appearing to St. Paul, to make him one of his Apoſtles, and, in order to it, revealing himſelf and the whole Chriſtian Religion to him, which he gave him commiſſion and authority to preach; He declared this to be a part of his Will, and a piece of his holy Religion. For I have received of the Lord (ſaithhe in this Chapter, v. 23, 24. &c.) that which I alſo delivered unto you, that the Lord Jeſus, the ſame night he was betrayed, took bread; and when he had given thanks, he brake it, and ſaid, Take, eat, this is my body which is broken for you; this do in remembrance of me. After the ſame manner alſo, he took the Cup, ſaying, This is the New Teſtament, &c.
Obſerve here, an evident proof, that what our Lord did with his Apoſtles at his laſt Supper, he intended ſhould be done by them and by others, when he was gone. For ſending one, who was not then with him, nor had any knowledge of him while he was on Earth, to preach his Goſpel; he gives him particular inſtructions about this matter; to take care to ſee this done, in remembrance of him. So St. Paul (who was the man to whom he appeared,and gave a ſpecial Commiſſion, after he went to Heaven) avows to the Corinthians in this place: telling them, that he delivered nothing to them but what he had received of the Lord: and what he delivered to them, was this, that they ſhould do what the Lord Jeſus had done with his Apoſtles, in remembrance of him.
This he received from him: that is, it was of the Lords Inſtitution, and to be practiſed by his order and ſpecial command; and therefore called, the Lord's Supper, v. 20. When ye come together into one place, this is not to eat the Lord's Supper. Where it is called the Lord's Supper, not becauſe it was eaten by the Lord with his Apoſtles (for at that Supper the Corinthians were not preſent; nor was that now done, in this place where they came together) but becauſe it was inſtituted by the Lord: both then, when he eat that Supper with his Apoſtles; and now again, when he appeared to St. Paul, and required him to ſee this practiſed, in the Churches which he converted. And accordingly, was now practiſed in this Church at Corinth; to whom this Diſcourſe of St. Paul is directed.
IV.
In which we find many things more, to prove this to be a neceſſary Chriſtian Duty: which was the fourth head, mentioned in the beginning.
I ſhall ſingle out two: which will make it evidently appear to all unprejudiced minds.
I. The firſt is very remarkable; that the Apoſtle takes a great deal of pains, and ſpends a greatdeal of time, in ſhowing the manner, how the holy Communion ought to be celebrated among them. Which he would not have done, if this had not been a neceſſary duty, incumbent on them, by vertue of Chriſts Command, and a Divine Inſtitution.
Do but conſider this, I beſeech you, and be at the pains to ponder at your leiſure, how ſerious, earneſt, and laborious the Apoſtle is here (in this eleventh Chapter of his Epiſtle) to make the Corinthians ſenſible, by a long Diſcourſe about it, after what manner they ought to approach to the Table of the Lord: reproving their ſcandalous behaviour at the Communion, directing them how to reform it, and make a due preparation to receive the benefit thereof. And then tell me, or rather tell your ſelves, was there any cauſe, for a reaſonable man, to write ſo much to ſhow how, and after what manner the thing ſhould be done, if the very doing of the thing had not been neceſſary, and under the obligation of a Command?
Can the manner and way of doing an action, be matter of duty; and yet that action it ſelf be no duty at all? Or can a man of common ſenſe be very ſolicitous in giving directions, how men ſhould order themſelves in a place, and about a buſineſs; into which they may never come, but let it alone?
Can the Apoſtle be ſuppoſed, to ſay ſo and ſo you ought to eat this Bread and drink this Cup; and yet there be no command tying them to eat it and drink it at all? And ſo and ſo you ought to prepare your ſelves to partake of Chriſts Body and Blood; and yet after that preparation, they mightchuſe, whether they would do the thing for which they were to be prepared?
Surely we cannot imagine the Apoſtle to have had ſo much idle time to ſpare; nay, to be ſo impertinent, as to buſy himſelf in ordering the circumſtances of an holy action; if the action it ſelf had not been a neceſſary, nay, a very weighty duty, and of exceeding great moment: which therefore he was highly concerned, and took due care, ſhould be duly performed.
II. To which add this conſideration: that had not this been a divine Inſtitution, and, the practice according to it, a duty incumbent on them; it is not to be conceived, that the Apoſtle would have ſuffered the Corinthians to have run ſo great a hazard, as they did, by the rude manner of doing that action; if theymight innocently have omitted it; and, without any guilt, not have done it at all. Nor would the Corinthians themſelves have been ſo unreaſonably cruel to their own Souls, as to have incurred the dreadful danger of Damnation and Death, by an unprepared participation of this Sacrament; if they could have ſatisfied themſelves that it was no duty to participate; or not of ſuch conſequence, but that it might with ſafety be let alone.
He that eateth and drinketh unworthily (ſaith the Apoſtle) eateth and drinketh damnation to himſelf: and for this cauſe many are weak, and ſickly among you, and many ſleep. That is, the divine judgment being paſſed againſt you, hath ſeized on you; and ſtruck many of you with ſickneſſes; others with infirmities, aches and pains, and ſome with Death; for your riotouseating of the Supper of the Lord. Doth it not concern you then, unleſs you be content to lie ſtill under this ſcourge of God, till you be all cut off, to be better adviſed, and not expoſe your ſelves in this manner, to the wrath of God: which, it is plain by terrible Executions, is more than kindled againſt you?
Now, unto what courſe doth he direct them, that they might avoid theſe Judgments? Doth he adviſe them to abſtain from the Holy Communion, for fear of prophaning it! to forbear to come to the Table of the Lord, leſt there he ſtretcht out his hand againſt them, and gave them their Deaths wound?
This had been the ſhorteſt, and the ſafeſt way, according to the ignorant reſolutions men make in this preſent Age, to prevent the danger of Damnation: untowhich the Apoſtle, no doubt, would have charitably directed them; if he had not known that the thing it ſelf was a duty, and ſuch abſtinence from it a ſin.
He could not otherways have refrained, when he beheld the Sword of Divine Vengeance thus hanging over their Heads, and many already lie bleeding under it, being ſtrucken down to the ground by Sickneſſes, Plagues and Death; he could not I ſay in this lamentable caſe have abſtained, from calling to them with the greateſt earneſtneſs and compaſſion; ſaying, why do you thus venture your Souls and Bodies to deſtruction? Why do you not rather ſtay away, and wholly forbear to approach to the Table of the Lord, where you are in danger to be undone, for your unworthy receiving the ſacred pledges of Gods love?
But we hear no ſuch language; becauſe the Apoſtle had not thus learnt Chriſt; nor thus received of the Lord. Who commanded and expected that they ſhould not abſtain from the Sacrament (as the manner now is) but come to it: net rudely indeed, as they did, but in an holy, decent and prepared manner. Which it had been in vain to diſcourſe of; if it would have been as well, or would have ſufficed, to abſtain from the act of receiving.
This was an invention, not thought of in thoſe early dayes: when they took themſelves not to be Chriſtians, if they did not frequent the Holy Communion; as St. Paul proves they were not good Chriſtians, if they did not take care to come in an holy manner unto it.
That's the thing to which he preſſes them; and the only way, he knew of, to avoid Damnation. Abſtaining from the Communion, would not ſecure them: but let a man examine himſelf; and ſo let him eat of that Bread, and drink of that Cup, ver. 28. Not to eat and drink of that holy food, he could not give them a licence. He had no ſuch authority; but lay under an obligation to enjoin the doing of the thing, and to preſs it earneſtly: as a duty that could neither be ſafely omitted, nor practiſed without ſerious Examination of themſelves, that they might not come together to condemnation, v. 34. To come together for this purpoſe, to eat and drink that Bread and that Cup, there was a neceſſity: their only care was, that it might not be to condemnation.
Which things, being well conſidered, do convincingly demonſtrate, that this is not only a duty,but a weighty duty, ſtrictly enjoined, and not to be omitted: no, not in that Church, where the profane doing of it, had brought down Death and deſtruction upon them from Heaven.
V.
The ſame is evident from the end, for which our Lord inſtituted this Sacrament, and commanded us to receive it: which is, the publication of the Lords Death till he come. Thats the meaning of this word foreign, Ye do ſhow: you do publiſh, the word ſignifies, and tell it abroad: you profeſs this, and declare it to all the World, that Chriſt died for you, and is Lord over you, having purchaſed you by his blood; and that you own him ſo to be, and are the Servants and Worſhippers of that Jeſus; who gave himſelf to be Crucified, and to die for you.
This is the general meaning of this holy action. Wherein we publickly own Chriſt, and profeſs his Religion: and give it out to all the World, who ſee what we do, that we are his, and that we are ſenſible of it, nay, glory in it, and intend to continue his for ever?
Now, who can have the confidence to call himſelf a Chriſtian, and not think he ſtands bound thus to own Chriſt Crucified? And therefore he is bound to do that, whereby he doth own him: which is to receive the holy Sacrament. Which as often as we do, we ſhow forth the Lords Death: and as often as we neglect, we do as good as ſay we are aſhamed of him, and of his Croſs; or that we repent of our Chriſtian Profeſſion.
For if to do this, be to ſhow forth Chriſts Death, then not to do it, is to ſtifle and ſmother it, as much as in us lies: ſo that no ſuch thing as the Death of our Lord ſhould be publiſhed, or known in the World.
This I am ſure is a true conſequence: and our neglect of this duty, will be thus interpreted by our bleſſed Lord, when he ſhall come to take cognizance of it.
Why? will ſome ſay, we teſtify the contrary, every time we ſay the Creed: when we make an open and ſolemn confeſſion of our Faith in him.
But let ſuch perſons obſerve, how they argue in this againſt themſelves. For our Lord, in whom they profeſs to believe, requires that we ſhould not merely in words, though never ſo expreſs, but in plain actions alſo repreſent his Death and Paſſion for ourſakes; and thereby our high obligations to him.
That's the Doctrine of the Apoſtle in this place. For to what end do you break the Bread, but to ſhow the breaking, i. e. the wounding and crucifixion of the Lords Body? And to what end do you pour out the Wine; but to repreſent the ſhedding of the Lords Blood, by thoſe wounds he received for our ſake? And for what end do you eat that Bread, and drink that Cup, but to ſhew that we are made one with him, and have Communion with him in his Death and Sufferings?
This is the general end of this Sacrament, gratefully to commemorate the Death of Chriſt; to ſhow, expreſs, declare, and publiſh his Death for us, and our intereſt in it, in plain and ſignificant actions. Which not beingperformed, in obedience to his Command, the Faith which we profeſs in him doth but condemn us of ſhameful infidelity to him.
As for the particular ends of it, they are as many as the uſes are, which we can make of his Death and Paſſion. Wherein, whatſoever love God the Father ſhowed unto us, in giving his dearly beloved Son to die for us; whatſoever kindneſs God the Son expreſſed, in offering himſelf freely unto the Death, and making himſelf a Sacrifice for our ſins: and whatſoever confirmation God the Holy Ghoſt hath ſince given us of this love, and this kindneſs; it is all here commemorated.
Whatſoever worſhip, honour, and ſervice is due to our ever bleſſed Redeemer, and moſt bountiful Benefactor, it is all here acknowledged; and after a moſt peculiar manner, and with a ſpecial reſpect to him, performed.
Whatſoever ſtrength we can derive from our Feaſting with Chriſt upon his Sacrifice, and from the oblation we make of our ſelves, Souls and Bodies unto him, with moſt powerful Prayers and Thankſgivings: whatſoever comfort we can enjoy in Communion with God, and in Communion with his Church: whatſoever Peace we can have in renewing our Covenant of Friendſhip with him, in remiſſion of ſins, in receiving the power of the Holy Ghoſt, in the hopes of eternal life, in all holy intercourſes between Heaven and us: all this is to be expected, and may be obtained in the Celebration of this Holy Sacrament.
And therefore as this one thing, the Annunciation or publiſhingof Chriſts Death and our relation to him, is the general end; and theſe comforts, theſe eſtabliſhments in Faith, and Hope, and love and obedience, are the particular ends of this Inſtitution: So all theſe lay a ſtrong obligation upon us duly to obſerve it; unleſs we be content to renounce our intereſt in Chriſt: who hath made this the moſt ſolemn badg, and authentick mark of our Chriſtianity; and the great means of conveying to us the benefits of his Death and Paſſion, as well as a pledge to aſſure us thereof.
And this one argument alone, taken from the end of its Inſtitution, is ſufficient to convince us that this Sacrament was intended by Chriſt, to be continued in his Church till he come (as my Text ſpeaks) that is, till his laſt coming to judge the World: for till then it will be uſeful, nay neceſſary for all theſe holy ends which I have briefly named. And whoſoever he be that hopes for mercy at that dreadful day, without the careful performance of this duty, is a preſumptuous perſon, and vainly expects it: becauſe he lives in the neglect of the very beſt way of preparing himſelf, for that great account, which muſt then be made of all our actions.
VI.
But now let us ſuppoſe, that the words of the Inſtitution had been ſo ambiguous, that they might poſſibly (if we had had no further explication of them) have been thought to be limited to that particular feaſt which Chriſt did eat with his Diſciples, and extended no further: yet the practice of the Apoſtles, and the practice of the Church in the Apoſtolical times, and in all ſucceeding times ever ſince (which are the beſt Interpreters of the Scriptures) do expound the words to be a laſting Inſtitution; and an Inſtitution of ſuch moment that it ought to be moſt punctually obſerved.
And did not Chriſts own Apoſtles, think you, underſtand their Maſters meaning, when he inſtituted this Sacrament? Or if they had not underſtood him then, would they not afterward have underſtood him; when the ſpirit was ſo plentifully poured out upon them, that they diſcovered the greateſt ſecrets: even the thoughts and deſigns of mens hearts?
Hath the univerſal Church in, and after thoſe times, and during all Ages ſince, lived in an error; and taken up an unneceſſary practice,or made too much ſtir about it, and been too buſy and officious in it? Was there not in this very Church of Corinth (as the Apoſtle ſhows in the next Chapter) a miraculous abundance of miraculous gifts? the ſpirit of wiſdom, the ſpirit of knowledge, the ſpirit of faith, the gifts of healing, of working miracles, of propheſying, of diſcerning ſpirits, of divers kind of tongues, of interpretation of tongues? And could not all thoſe gifts, all thoſe ſpiritual powers, and ſupernatural aſſiſtances, inable them to underſtand the words of Chriſts Inſtitution? Was not that indeed, the true Age of the Spirit? Were they not infinitely more inlightned, than any can pretend to be now, or hope to be hereafter? And could they not diſcover by their illuminations (if it had been true) that which ſome vain Enthuſiaſts dream of, that where there was ſuch plenty of the Spirit, there was no need of ſuch outward Ordinances, as the Sacrament of the Lords Supper? Could they not ſee this ſo clearly, and be ſo ſenſible of it, as that they ſhould not have been ſo much concerned, as they were, about the practice of this duty, in that Church, if there was no need of it, or our Saviour never intended it ſhould be of much moment? Nay, as that they ſhould not have with ſuch danger to themſelves (as I noted before) have repeated it in their Church, if our Saviour never intended any ſuch repetition?
Surely, theſe things carry ſuch evidence in them, that to add more light, in ſo clear a caſe, would be (as we ſay) to hold a Candle to the Sun. And therefore I ſhall here make an end ofmy proofs: ſuppoſing I have ſaid rather too much than too little in this argument; and that you ſtand fully convinced, the Celebration of this holy Communion, is not only of divine Inſtitution, to be uſed by the Church in all Ages, but muſt of neceſſity be duly practiſed by us, if we hope to be ſaved.
And if that be true, hearken then I beſeech you what follows thereupon.
I.
What ſhall we then think of thoſe, who live in the conſtant neglect of it?
Suffer me to propoſe this ſingle plain queſtion to you. Whether the willful continuance in any known ſin, be not a damnable State? A ſtate of direct oppoſition to our Saviour; and conſequently a ſtate wherein there is no Salvation? Can this be denied? and it is as undeniable, that a conſtant neglect of a known Precept of Chriſt, a Precept ſo univerſally owned, ſo univerſally practiſed, as you have heard, in the Church of God, is a wilful ſin. What is it elſe? or what can make a ſin willful, but acting againſt a clear knowledge, and conviction, and means and opportunities, of doing otherways?
Conſider of it, I beſeech you, again and again. If willful ſins do not actually damn, being continued in; let us know, for what ſins they are, for which men are damned: or do you think there is any ſuch thing as damnation at all? Certainly, if there be damnation, it is for wilful ſins: and if there be wilful ſins, they are ſins deliberately committed againſt a known Law: and ifthere be any known Law among Chriſtians, this is one; that they ought to receive this holy Sacrament, in remembrance of their Lord and Maſters Death for them: and therefore the conſtant, the affected, the upbraided, the reproved, and yet not reformed, omiſſion of this duty, is moſt certainly a deliberate, nay a preſumptuous omiſſion of it; or elſe there is no ſuch thing as preſumption in the World.
What will you think then of your ſelves, I ask again, if from time to time, from month to month; nay, from year to year, you wilfully neglect a plain, an evident, an undoubted Precept of our bleſſed Lord and Saviour? a Precept commanding us to commemorate his Death, to repreſent his Paſſion, to admire his Love, to praiſe his Kindneſs, to partake of his Graces, to ſhare with himin his Comforts, to knit our ſelves faſter to him in holy Obedience, and to rejoice in hope of feaſting with him and all the Company of the bleſſed in his Heavenly Kingdom?
If you have not been hitherto convinced of this duty, your ſin is the leſs; and may in ſome meaſure admit of an excuſe. But if, being now convinced, you ſtand out, and ſtill neglect the performance of it; then can you not in any wiſe have the leaſt excuſe for your wilful diſobedience. And if you be not now convinced, by theſe things which have been repreſented to your minds; I muſt ſay, it is becauſe you wilfully refuſe, becauſe you will not receive conviction. And this wilful refuſal to be convinced, this ſhutting your Eyes againſt the clear light wherein this duty is ſhown to you, is ſtill another wilful ſin; added to the preſumptuous neglect of the holy Communion.
II.
Satisfy your ſelves about what I have now propoſed: determine what is like to become of you, if you continue in a wilful ſin (as the neglect of the holy Communion moſt certainly is, when the will of Chriſt, in an expreſs Law commanding it, is made known to you and preſſed upon you) and then I may be the leſs earneſt in beſeeching you, to remain no longer under this heavy guilt. For how can you, with your Eyes open, run your ſelves into Eternal Damnation? what need is there that I ſhould beſeech you, not to throw your ſelves headlong into the Fire that never ſhall be extinguiſhed? It is ſufficient to intreat you once more, to conſider what hath been ſaid, to believe it, and to keep it in mind: and then you will make an amends for former neglects, by a more careful and zealous performance of this duty, in time to come.
Eſpecially if you conſider how by neglecting this duty, you neglect all thoſe invaluable bleſſings, which are repreſented, offered, and communicated to us in the right performance thereof.
This is the only Argument whereby I ſhall further urge you: but I will preſs it in a few particulars.
I. And firſt, there is nothing wherein all Chriſtians do more univerſally agree than this, that God in giving his Son to die for us, demonſtrated the greateſt love that was ever ſhown to mankind. Which incomparable lovewe all agree likewiſe, is repreſented, expreſſed and recommended to us, in the Communion of the Body and Blood of Chriſt. And can we think fit then, to neglect this holy Communion? For do we not therein neglect and undervalue that wonderful love, which in the holy Communion is moſt effectually repreſented, laid before us, and exhibited unto us?
Is the love of God ſo inconſiderable a thing, as to be ſlighted and paſſed by with careleſs neglect? Is the Death of Chriſt, wherein that love appeared, ſo ſmall a thing, as to be forgotten, or ſeldom thought of; and that although he hath inſtituted a Sacrament on purpoſe for its Commemoration? And do we not forget and ſlight it, when we regard not that Inſtitution, and make no ſuch Commemoration?
I know how loth men are to yield to theſe convictions; and how deſirous they are to ſupport themſelves in a belief, that they neither undervalue that love, nor forget this Death, though they do not attend at the Table of the Lord. For they remember both, they ſay, in their own private thoughts; and give God thanks for his ineſtimable love in giving Chriſt to die for them.
But ſuppoſe they ſay true; that they have ſuch a ſenſe of God and of our bleſſed Saviour; as not altogether to let them ſlip out of their minds, nor wholly forget their benefits: yet let them weigh this ſeriouſly, that where a known divine inſtitution, appointed on purpoſe for the Commemoration of Chriſts Death, and of Gods love therein manifeſted, is neglected; it muſt be confeſſed that the ſame love of God, and death of Chriſt is in a very ſinful degree undervalued and forgotten. For no Friend will think himſelf remembred by him; who lays aſide that very thing, which he left him, and ſolemnly deſired him to wear, in token of his remembrance.
Let ſuch men conſider alſo, that they ſtand bound not only to remember or call to mind Chriſts Death privately, but openly to make that ſolemn and publick Commemoration of it, which is commanded by our bleſſed Lord. And in like manner, it is not ſufficient to have a value of Gods love; but we ought to ſhow our eſteem of it, in the practice of that Inſtitution, wherein that love is ſignally repreſented to us.
In brief; we deceive our ſelves if we imagine we remember Gods love in the Death of Chriſt as we ought to do; while we do not expreſs and ſhow our remembrance by that ſign and token which he hath appointed as a Teſtimony thereof.
If we do it not in this way; He will look upon us as forgetful of him and of his love.
II. And by forgetting that, it is not to be conceived how much miſchief we do to our ſelves and others. For we are all agreed that the conſequence which St. John draws from what hath been now ſaid, is good and ſtrong; Beloved, if God ſo loved us, we ought alſo to love one another, 1 Joh. iv. 11. Which mutual love the Apoſtle preſſes by ſuch Arguments in that Epiſtle, as demonſtrate a man hath nothing of God in him, who wants this grace? which contains, at leaſt, one half of the duty of a Chriſtian.
Do we not need then to havethis love inkindled, or rather inflamed, nouriſhed and increaſed in us, by all means? And is there any means ſo effectual, as the conſideration, the ſolemn conſideration how the great God hath loved us, though utterly unworthy of his love, nay deſerving his heavieſt diſpleaſure? And where is this repreſented ſo lively to us, as in the holy Communion? Which Chriſt hath alſo appointed on purpoſe, to be a ſacred Bond of love, unity, peace and concord among Chriſtians; by their all eating of one and the ſame Bread, and drinking of one and the ſame Cup.
Which while they neglect, how can they pretend to the love of God? or how can they hope to have this mutual love one to another, rooted in their hearts? when they never or ſeldom communicate together in the moſt holy things? never own that they are members one of another; nor link themſelves together by that common tye of Charity, which their Lord hath inſtituted, and commanded them to uſe, for this very end, among others; that they may be knit together in one body, be of one mind and heart, and live in peace?
No, they are all broken in pieces, they are torn in ſunder, and continue ſo; and hate and malign, and bite and devour one another: and that with a moſt implacable rage and malice, to the great ſcandal of Religion; the ſpoiling of humane Society; the danger of over-turning Government; and thereby ruining all our outward comforts.
And ſhall we heighten this guilt by adding this aggravation to it, that we love to have it ſo?
If we have any kindneſs leftone for another, nay any kindneſs for our ſelves, let us not refuſe the means of a cure: this Sovereign means, which alone will prove an effectual remedy. Being a remedy of Gods own preſcription and appointment, for the quenching all our unnatural heats, and the killing all our unchriſtian hatreds, and the burying of all our animoſities and quarrels, ſo that they ſhall never riſe again: Or if they do, be immediately extinguiſhed, and laid again in their Graves, by laying a new obligation upon our ſelves in this Sacrament, to love one another; and to walk in love, as Chriſt alſo hath loved us, and hath given himſelf for us, an offering and a ſacrifice to God for a ſweet-ſmelling ſavour, Eph. v. 2.
III. In which Sacrament I might repreſent how many comfortsthere are contained, beſides thoſe of love; comforts infinitely more ſatisfactory, than thoſe vain, thoſe periſhing pleaſures, of which ſenſual men are ſo greedy, that they make them neglect this holy Communion: and thereby loſe thoſe divine, thoſe heavenly joys, which Chriſt, in the ſerious uſe of it, imparts unto his members.
But, to ſhorten this Diſcourſe, let it ſuffice to ask you, what is there in the love of God towards Mankind, which you can think more valuable, than the Covenant of Grace, by which alone, you have the promiſe of remiſſion of ſins aſſured unto you? And conſequently, how can you forget that moſt pretious blood, which ratifies, which confirms and ſeals that gracious Covenant? Or how can you neglect that ſpecial means, which the love of God ourSaviour hath ordained, for the preſerving the remembrance of his moſt pretious blood-ſhedding freſh in your minds?
If you do truly remember that blood which was ſhed, that body which was broken for you; you muſt at the ſame time judge it fit and neceſſary, to demonſtrate you remember it, by making that Commemoration of it, which our Lord requires: and not neglect to ſee that repreſented to the Eye, and expreſſed by real actions lively ſignifying the Death of Chriſt; which you pretend gratefully to Commemorate in your hearts.
It is much to be feared, that they do but deceive their own Souls, who pretend to the one without the other.
For did not God frame and faſhion you in your Mothers Womb? And doth not he whoframed you there, know your frame …d your mould better than you … do your ſelves? And did he not therefore appoint this outward repreſentation of his love, in the holy Communion, becauſe he knew otherwiſe you would not be ſufficiently ſenſible thereof? What other reaſon can there be aſſigned for this Inſtitution, but the wiſe goodneſs of God; who knows that divine things accommodated to ſenſe, do, by affecting the Eye, better affect the heart, than it would be affected without ſuch ſenſible applications? This is the reaſon, why he hath made ſpiritual things to become in great meaſure ſenſible; in accommodation to our nature, and compliance with our frame; which he beſt knows, becauſe it is of his own contrivance. Who hath clothed our Spirits with fleſh: and therefore moves theinward powers by … Which if we ſlight, … theſe means of being affec… … ſpiritual things, which God … moſt perfectly underſtands how our minds may be beſt moved, hath accommodated and appointed for that end: it is evident we deſpiſe the Wiſdom of God; or are vainly conceited of our ſelves: and preſume to think that we can be as well affected, without theſe outward means and ſenſible helps, which he hath inſtituted for our ſpiritual improvement.
A ſtrange preſumption, this! But which every one is guilty of, who contents himſelf with bare thinking of Chriſt and of his love in dying forus: without the uſe of thoſe ſenſible ſigns, which he hath appointed, to awaken our minds, unto a more lively and deep apprehenſion and ſenſe of his love, than any thing elſe can give us.
… which conſiderati… … be added; that the … …pport and comfort, the …fe of every Chriſtian Soul, is to be in a ſtate of Friendſhip with God; by continuing in the Holy Covenant we have made with him, and he with us in Chriſt Jeſus. If this be not preſerved carefully; all true joy in this World is loſt together with it.
Now, do you not find your ſelves too prone to break your Baptiſmal Vow; and thereby to violate that Covenant, wherein you ſtand engaged, and ſacredly promiſed to keep? And ſhall not that Covenant, after you have violated it, be ſolemnly and ſpeedily renewed; that the breach between God and you may be healed, and you may notwithſtanding look upon him, as your Father? And is not the Sacramentof Chriſts Body and Blood appointed for this renewal? Do you know any other ſolemn way of being reconciled again?
What account then can be given of it, that ſo many having broken this Covenant, are not at all concerned to renew it? but remain ſeparated from God, and from holy Communion with him? How come we to be ſo careleſs of our Souls, ſo negligent of God, ſo unconcerned in the Covenant of Grace, as wilfully, continuedly, from time to time to forbear that Holy Ordinance; wherein not only this Covenant is renewed, but ſo many mercies of God, as you have heard, commemorated and repreſented; ſo many joyes, ſo many comforts and ſpiritual aſſiſtances communicated unto us?
There is no account to be given of this matter; no reaſon thatcan be aſſigned but only this: that men will not ſeriouſly conſider, either their duty, or their intereſt. Or if they do, when they are clearly repreſented to them, they forget and lay aſide all thoſe conſiderations; and do not immediately purſue them, whither they would lead them. And ſo they turn to ſomething elſe; which takes up their thoughts and their time, and ingages their affections: till they be carried away Captive by the Luſts of the Fleſh and of the World; beyond the power of any means, that we know of, to reſcue them from deſtruction.
But I hope better things of thoſe, who duly attend to what hath been ſaid; and that all thoſe who have not now prepared themſelves for this Holy Duty, of ſhowing forth the Lords Death, whereby he purchaſed, among otherbleſſings, the great gift of the Holy Ghoſt (which it would have been moſt proper, on this day, to have moſt ſolemnly acknowledged) will ſpeedily ſet themſelves about it; and be ready againſt the next opportunity: that is, againſt the next Sunday, or at leaſt the next after that; and ſo for the time to come be careful to perform this duty, as oft as the Chriſtian Religion requires.
Which, I ſhall demonſtrate in the next Diſcourſe, is much oftner than men imagine.
The end of the firſt Diſcourſe.