The Glory of Christ Set Forth in Sermons on John 3:34-36, Sermon 9
SERMON IX.
Hebrews XI. 6.
But without Faith it is impoſſible to pleaſe him.
THE words of the Text is a Propoſition: I have ſpent ſome time in the handling of it; we came by way of inference to this, That if it be impoſſible to pleaſe God without Faith, then it doth concern us every one, in all the duties and ſervices that we perform, to be acting and exerciſing of Faith; not only without the Grace of Faith, but without the exerciſe of Faith we cannot pleaſe God; and therefore to this end, we came to lay down ſome Directions, how we may come to exerciſe Faith in thoſe Duties that we perform, that ſo we may pleaſe God; we gave you ſome Directions the laſt time about the exerciſe of Faith in hearing of the Word; I come now to lay down ſome Directions about our partaking of the Lords-Supper in Faith. That Faith is requiſite and neceſſary to our partaking of the Lords-Table, that I think is out of doubt and queſtion, not only the habit of Faith that a man or woman be a believer, but alſo the very acting and exerciſe of Faith is requiſite for our profitable partaking of this Ordinance: The Grace of Faith is neceſſary for the giving of us a right to partake of this Ordinance; for a Man muſt have life, or elſe meat will do him no good; ſet the daintieſt meat before him that is dead, he will be never a whit the better for it, the meat cannot nouriſh him; ſo if we have not a principle of ſpiritual life which is infuſed into the heart by Faith in Chriſt, if we have not ſpiritual life, ſpiritual food will do us no good; therefore there muſt be the Grace of Faith.
Again, This Ordinance of the Lords Supper, it is a ſealing Ordinance, to ſeal, and confirm, and ratify the Covenant of Grace, and the benefits of the Covenant; now if ſo be we be not in the Covenant, then this Ordinance cannot ſeal to us the bleſſings and benefits of the Covenant; no, we do but ſet a ſeal to a blank, and that ſignifies nothing; therefore, I ſay, it is neceſſary there ſhould be the Grace of Faith, the habit of Faith, that thoſe that do partake of this Ordinance ſhould be Believers. But this is that which I am to ſpeak to, that though only ſuch as are Believers are to partake of this Ordinance, yet it is not ſufficient for us that we are Believers; but if we would partake of this Ordinance ſo as to pleaſe God, we muſt act and exerciſe Faith alſo about it. For, I pray, conſider,
1. It is poſſible for thoſe that are Believers to partake unworthily, to eat and drink unworthily, ſays the Apoſtle, in 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf. Who doth he ſpeak to there? He writes to Believers: Believers then may eat and drink unworthily. How comes a Soul then to eat and drink worthily? to partake worthily of this Ordinance? Truly, by the acting and exerciſing of Faith; for though he have the habit of Faith, he may partake unworthily. What is the reaſon that divers Believers come to partake of this Ordinance, ſome partake worthily, and ſome unworthily? The reaſon is, becauſe ſome partake in the exerciſe of Faith, and they partake worthily; and ſome partake without the exerciſe of Faith, and they partake unworthily. And mark how the Apoſtle goes on, ſays he, it is requiſite that thoſe that partake at the Lords Table, that they ſhould examine themſelves; Let a man examine himſelf, verſ. 28. and ſo let him eat. Examine himſelf concerning what? why, among other things, about his Faith. What, whether he be a Believer or no? Yes, that is one thing he muſt examine, whether he do truly believe or no; whether he have the grace of Faith or no; but that is not all; ſuppoſe that be out of doubt and queſtion, that he is a Believer, yet he muſt examine himſelf ſtill about the acting and exerciſing of Faith in this Ordinance, and therefore this Duty of Examination of a mans ſelf doth imply that there muſt be an actuating and exerciſing of Faith in the partaking of this Ordinance. Further, ſays the Apoſtle, they that come to this Ordinance muſt diſcern the Lords Body, verſ. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf, not diſcerning the Lords body. (I may ſpeak ſomething by and by concerning that, to help you to underſtand that) but for our preſent purpoſe, diſcerning the Lords body, How ſhall a man or woman diſcern the Lords Body? We do not diſcern the Lords Body by our bodily eye, by looking on the Bread and Wine, the outward Elements, but it muſt be by the acting of a ſpiritual eye; and what is that but the eye of Faith? Faith then muſt be acted and exerciſed in this Ordinance, or elſe we do not diſcern the Lords Body; and if we do not diſcern the Lords Body, then we eat and drink unworthily, and ſo do not pleaſe God; therefore there is required the exerciſe of Faith in the partaking of this Ordinance. I might add further ſtill, that the Bleſſings and Benefits that are held forth, and conveyed by this Ordinance, are all ſpiritual Bleſſings, and therefore they muſt be partaken of by the exerciſe of our ſpiritual ſences: It is not for a man or woman to come and take the Bread and Wine, and ſavour it by the exerciſe of his bodily ſenſe of taſting, no, but there muſt be the ſpiritual ſences exerciſed, ſo as to partake of the ſpiritual bleſſings that are held forth and conveyed by it. Well then, it is granted now, that it is requiſite that there muſt be not only the grace of Faith, or the habit of Faith, but there muſt be the actual exerciſing of Faith in the partaking of this Ordinance, or elſe we cannot pleaſe God.
Queſt. Well then, the great Queſtion is, how a Man or Woman ſhould ſo exerciſe Faith in the partaking of the Lords Table, that ſo he may pleaſe God in his partaking of it.
Anſw. There are four or five Directions that I ſhall briefly lay down to help you in the partaking of this great Ordinance in Faith; and oh! that we might be ſerious in attending to them, that we may hear for the time to come.
Firſt, The firſt Direction is this; If we would exerciſe Faith in our partaking of this Ordinance, then we muſt look upon this Ordinance as a great Ordinance and Inſtitution of Jeſus Chriſt, that he hath appointed as the means of our Communion and fellowſhip with him: I pray mind it, I ſay, Faith doth help the Soul to look at this Ordinance as a great Inſtitution of Jeſus Chriſt, that he hath appointed for the means of our Communion with him. Two things here we are to take notice of:
1. Firſt of all, that we are to look at it as the great Ordinance and Inſtitution of Chriſt. People for the moſt part, eſpecially thoſe that do not act Faith, they look at the outward elements, and they come and partake of the Bread and Wine, but they do not look at it as ſuch an Ordinance of Jeſus Chriſt; now, Faith doth help a Soul to look at it as the great Inſtitution of Jeſus Chriſt, one of the greateſt Ordinances that ever Jeſus Chriſt did inſtitute and appoint; it was one of the laſt things that Chriſt did when he was to leave the World, when the time of his ſuffering did approach and draw near; the ſame Night in which he was betrayed, he did inſtitute this Ordinance. Certainly it is an Ordinance of very great concernment, that Jeſus Chriſt ſhould inſtitute it, and appoint it when he had ſuch weighty matters laid upon his Hand, when he was to take his farewel of the World; yet then, a little before he was betrayed, he did inſtitute and appoint this Ordinance. If People did but rightly conſider this, that this is a great Ordinance and Inſtitution of Jeſus Chriſt, it would make them ſerious about it, and look at it as a very weighty thing, as a matter of very great Concernment, and ſo to be very careful about Preparation for it; but now, when People look at it as a ſmall, light, and ordinary thing, the taking of a little Bread and Wine, &c. Theſe things are of ordinary uſe amongſt us, and ſo they come in an ordinary manner to it, not acting and exerciſing Faith about it; but now, when a Soul comes to look at it (as Faith doth help a Soul to look at it) as a very great Ordinance of Jeſus Chriſt, which he hath appointed, and thereupon the Soul comes to be ſerious about the participation of it, now, I ſay, Faith doth not only inable the Soul to look at it as an Ordinance and Inſtitution of Jeſus Chriſt, but withal it doth enable the Soul to look at it as an Ordinance appointed for Communion with Jeſus Chriſt, and Fellowſhip with him; as you know the Apoſtle ſpeaks, 1 Cor. 10.16. The Bread which we break, is it not the Communion of the Body of Chriſt? and the Cup of bleſſing which we bleſs, Is it not the Communion of the Blood of Chriſt? Chriſt hath appointed it for this very end, that we ſhould have Communion and Fellowſhip with him in his Death, in his Merits, in his Righteouſneſs, in what he hath obtained; it is appointed for that very end and purpoſe, and therefore when people do not conſider wherefore Chriſt hath appointed it, it is made the leſſer account of, and people are the more careleſs in their approaching to it; they come and eat a piece of Bread, and drink a Cup of Wine, &c. But they do not look at it as a ſolemn Ordinance appointed by Jeſus Chriſt for that end and purpoſe; therefore, I ſay, remember this if you would partake in Faith, it ſhould be our care to look at it as the great Inſtitution and Ordinance of Jeſus Chriſt, and appointed for that end and purpoſe, that we might have Communion and Fellowſhip with Jeſus Chriſt in it: This is the firſt Direction.
Secondly, If you would partake of this Ordinance in Faith, then be careful to look to the right adminiſtration of it. Faith doth cauſe us to look to the adminiſtration of it, that it be according to Chriſts Inſtitution and appointment; for otherwiſe we do not partake of it as an Ordinance and Inſtitution of Jeſus Chriſt, if it be not adminiſtred according to the appointment of Chriſt, and that we muſt be perſwaded of if we would act in Faith; we may look at it as a great Ordinance and Inſtitution of Jeſus Chriſt, yet notwithſtanding, if ſo be we are not perſwaded of that, that the adminiſtration of it is according to the Will of Chriſt, to the inſtitution and appointment of Chriſt, truly then we cannot exerciſe Faith in it; and therefore there are theſe two things to be attended to to this end; if we would act in Faith about the adminiſtration of it, that it is adminiſtred according to the Inſtitution of Chriſt. Namely,
Firſt, That the perſon adminiſtring it is appointed and called by Chriſt to do it: For, now, if ſo be that another ſhould come that Chriſt hath never called to it, to adminiſter it, Chriſt will not own it for his own Ordinance and Inſtitution, we cannot then look for the preſence of Chriſt, nor for the Bleſſing of Chriſt. As, now, for example, if there ſhould come one in the Kings name, that pretends to be ſent and authoriſed by the King, yet if he be not ſent, if he come and Execute ſuch an Office, if he be not authoriſed by the King, all his actings and executions are invaluable, and ſignify nothing. So in this caſe, if any come in the Name of Chriſt, to adminiſter the Inſtitution of Chriſt, if Chriſt have not authoriſed him, and given him commiſſion to do it, this is no Ordinance that Chriſt will own; becauſe it is not adminiſtred by ſuch a perſon whom he hath ſent and appointed, the adminiſtration therefore is invaluable and of no effect; therefore, I ſay, it doth concern us to look to that, to be perſwaded of that, that thoſe that do adminiſter this Ordinance to us, are ſuch as are authoriſed by Chriſt to the Work.
Queſt. But you will ſay, How ſhall I know that, that I may be perſwaded of that? (I know that this hath been little minded in former times, and God might pleaſe to wink at the former times of Ignorance; but now in theſe times of light he doth require that we ſhould be more exact about his Inſtitutions and appointments.) How ſhall we know then, you will ſay, that we may be perſwaded that ſuch as do adminiſter this Ordinance, are appointed by Jeſus Chriſt?
Anſw. For Anſwer, Something you may remember was ſpoken the laſt time about hearing, that we ſhould hear thoſe that were ſent by Chriſt, if we would hear in Faith: But briefly for our preſent purpoſe, Conſider, I pray, and underſtand how Chriſt doth call and ordain one to adminiſter theſe Inſtitutions of his, briefly and plainly thus, When a perſon is called by a Church of Chriſt, according to the Will of Chriſt, by the directions that Chriſt hath laid down in his Word, according to the Rules of the Goſpel, and ſet apart accordingly for that work and buſineſs, to teach and adminiſter the Holy things of Chriſt; when a perſon is thus called to Office in the Church, by a Church of Chriſt, acting regularly according to the Rules that Chriſt hath laid down in his Word, now ſuch a one is called and authoriſed by Chriſt. And therefore, I ſay, conſider, that if we would be perſwaded about the right adminiſtration of this Ordinance, we muſt be ſatisfied in our ſpirits, that ſuch as are the adminiſtrers of it are called and appointed by Jeſus Chriſt, to do it in his name, otherwiſe Chriſt will not own it; and therefore, truly, it is matter of wonderment that women ſhould be allowed to adminiſter any Ordinance; as now Baptiſme, in caſe of abſolute neceſſity (as they call it) a Midwife may take Water and Baptiſe a Child, this is a perſon that Chriſt did never inſtitute to adminiſter that Ordinance, and Chriſt will never own that as an Ordinance of his ſo adminiſtred: So on the other ſide, amongſt others that profeſs higher, namely, to take and ſet apart one for this time to adminiſter the Ordinance, and another for another time, to call out one Brother for to adminiſter the Ordinance one time, and another another time, is this according to the inſtitution of Chriſt? Doth Chriſt call out one to be an Officer at one time, and another at another time, and not to have a ſtanding Officer in the Church? Therefore, I ſay, let us be careful to keep o the Inſtitution of Chriſt, to obſerve Chriſts Inſtitution, and to be well perſwaded that the Ordinance is adminiſtred according to the Inſtitution and Will of Chriſt, otherwiſe we cannot act in Faith in the partaking of this Ordinance: That is one thing about the right adminiſtration of it, to look that the perſon that doth adminiſter it in Chriſts Name, be called and authoriſed by Chriſt himſelf unto the work.
2. But then another thing that is requiſite for the right adminiſtration of this Ordinance, is this, namely, for the manner of it, that the manner of the Adminiſtration of the Ordinance be according to the Mind and Will of Chriſt in the Goſpel; ſuppoſe now there be a perſon that Chriſt hath called and authoriſed to the work, yet if the Ordinance for the manner of it be not adminiſtred according to Chriſts Inſtitution and Direction, truly Chriſt will not own this for an Ordinance of his, becauſe it is not adminiſtred according to Chriſts appointment. And it doth concern Chriſtians, though in former times Chriſtians have little minded theſe things about the manner of adminiſtration, whether it have been according to the Inſtitution of Chriſt or no; the Lord may have paſſed by infirmities of that kind, and winked at infirmities and miſcarriages therein; but now the Lord hath revealed more light, and therefore now it concerns Chriſtians to underſtand and know the manner of Chriſt's inſtitution and appointment, how he will have his Ordinances adminiſtred; if ſo be this Ordinance be not adminiſtred according to the Mind of Chriſt, for the manner of it, truly, Brethren, it may be ſo far from profiting of us, that we may be the worſe for it. As now, about other things commonly amongſt us, if things be not acted legally according to the tenour and manner of the Law, a Man may do that whereby he may damnify himſelf, though it may be (poſſibly) to recover and take what is his own in ſome caſes; as you that have skill in the Law know, that in ſome caſes a Man taking his own where he finds it, if he doth not take it in a legal way, he may hazzard and damnify himſelf. So we think the Ordinances of Chriſt are ours, and we partake of them as our own; now, if we take our own not according to the Mind of Chriſt, inſtead of profiting by the Ordinance, we may be the worſe for it; Chriſt may not own it for his own Inſtitution. Brethren, know this, that the Lord is very exact about the manner of the adminiſtration of this Ordinance; you know what it coſt King Saul, Saul would needs take upon him to offer ſacrifice, 1 Sam. 13. It did belong only to the Prieſt to offer Sacrifice, it was in a ſtrait, when the Philiſtines were ready to ſet upon him, and he calls for ſacrifice at verſe 9. he would offer a burnt offering; but mark what the conſequence was, when Samuel came and underſtood what Saul had done, ſays Samuel, at verſ. 13. Thou haſt done fooliſhly, thou haſt not kept the commandment of the Lord, for now would the Lord have eſtabliſhed thy kingdom upon Iſrael for ever; but now thy kingdom ſhall not continue, &c. And ſo we read concerning Uzziah, 2 Chron. 26. Uzziah would needs take upon him to burn Incenſe in the Temple, the burning of Incenſe did belong to the Prieſt; but immediately in the very place, the Lord ſtruck him with a Leproſie, verſ. 19. the …eproſie appeared in his fore…, … the Prieſts did drive him out, and … alſo haſted to go out, becauſe the …ord had ſmitten him, verſ. 20. I tell you, the Lord is very exact about the adminiſtration of his Ordinances, and would have his people to be exact about it; you know what David himſelf ſaid when the Lord had ſmitten Uzza for laying his hand upon the Ark when they were removing it, and carrying it towards Jeruſalem; it was carried upon a Cart, when it ſhould have been carried upon the Prieſts ſhoulders; and when the Cart ſhook the Ark, and Uzza out of a deſire to preſerve the Ark from breaking, laid his hand upon it to keep it, God ſtruck him immediately dead in the place; and what was the reaſon? ſays David afterward, in 1 Chron. 15.13. for becauſe ye did it not at the firſt, the Lord our God made a breach upon us, for that we ſought him not after the due order according to his Inſtitution; therefore it is a matter o… great concernment, if people will act in Faith in the participation of the Ordinances of Chriſt, to look to the right manner of adminiſtration of them; Let us be perſwaded of that, that they are adminiſtred according to the Inſtitution and appointment of Jeſus Chriſt, both in reſpect of the perſon adminiſtring, and … …ſpect of the manner of its adminiſtration; This is the Second Direction.
Thirdly, If a Man or Woman will exerciſe Faith in this great Ordinance of the Lords-Supper, he muſt then be careful to have ſome grounds to perſwade him, or to give him hope that the Ordinance doth belong to him, or that he hath a right to it; he muſt act in Faith ſo far, that he muſt be perſwaded, or have ſome comfortable grounds to hope that he hath a right to this Ordinance, or el…e he cannot act in Faith. See what the Apoſtle ſaith concerning eating of ordinary meat, in Rom. 14. and laſt verſe, He that eateth, and doubteth whether it be lawful or no, he is damned if he eat; though it be but his ordinary meat, he that doubteth is damned if he eat. Much more in this caſe, he that comes to eat at the Lords-Table, and doth eat, not having any ground to hope it belongs to him, or that he hath any right to it, this is now a greater ſin, and he cannot act in Faith: For, Brethren, it is not for all to partake of the Lords-Table, I ſuppoſe that is out of doubt, it is not for all, one as well as another; no, there is a difference to be put; as now, thoſe that are prophane they have no right to it, they will eat and Drink unworthily; we may find this amongſt the very duplicate page duplicate page Heathens, they obſerved rules in their Sacred and Solemn Rites and Ceremonies, it was obſerved amongſt them, that prophane perſons muſt not come near them; prophane perſons were to withdraw as unworthy ones: So much more muſt ſuch withdraw from this Ordinance, they have no right to it. And again, ſuch as are Ignorant have no right to it; thoſe that cannot diſcern the Lords Body in their partaking of it, they have no right to it; thoſe that are not able to examine themſelves before they eat and drink, they have no right to it; then all perſons have not a right to this Ordinance. Nay, I will ſay further, that thoſe that are unbelievers, though they may be civil otherwiſe, yet thoſe that are not believers they have no right to this Ordinance. I remember the Apoſtle hath ſuch an expreſſiion, Hebrews 13.10. Saies he, We have an Altar whereof they have no right to eat that ſerve Tabernacles. That is, thoſe that were unbelievers, the Jews that did not believe that Chriſt was come in the Fleſh, they were unbelievers, and ſo had no right to eat. So that, I ſay, it is not for every one to come and partake of the Lords-Table: then we muſt have ſome grounds to hope and perſwade our ſelves that we have ſome right to it, or elſe we cannot partake in Faith.
Object. But you will ſay, This may be a ground of diſcouragement to many a gracious heart. Many a gracious Soul is exerciſed with ſcruples of Conſcience, and may Queſtion whether they have a right or no; and ſuch by this Direction muſt be forced to with-hold from it.
Anſw. For Anſwer briefly, we are to know that every doubt, and ſcruple, and Queſtion that Chriſtians may have about their coming to this Ordinance, is not ſufficient for them to withdraw from it, or to withhold their preſence in it; no, they are not preſently therefore to withdraw and withhold from the participation of it.
What ſhall they do then? You will ſay.
Anſw. Briefly, I pray mind it, becauſe it may concern ſome that are ſcrupulous, and to be exerciſed with Queſtions and doubts, whether they have right to it or no; therefore ſuch are ſeriouſly to conſider, what the ground of their doubt and ſcruple is, whether it be ſufficient and warrantable to cauſe a withdrawment from this Ordinance; amongſt others, the grounds of ſcruple in this caſe may be reduced to three heads.
Firſt, Poſſibly ſome do Queſtion and ſcruple their coming to this Ordinance, for fear they ſhould eat and drink unworthily, and ſo eat and drink their own damnation; that is my fear, ſaies one, and therefore I dare not come, I fear I may not come. I pray now, therefore, conſider this briefly, for I may not inlarge; but conſider this, whether a mans Queſtioning whether he ſhall eat and drink unworthily, be a ſufficient ground and warrant for him to withhold from the Lords-Table? I pray mind and conſider what the Apoſtle ſaies, 1 Cor. 11.27, 28. Wherefore, whoſoever ſhall eat this bread, and drink this Cup of the Lord unworthily, ſhall be guilty of the Body and Blood of the Lord. Let a man examine himſelf, and ſo let him eat. Mark, doth the Apoſtle ſay, that he that fears that he ſhall eat and drink unworthily ſhall therefore withhold? no, but let him be the more ſolicitous and careful to examine himſelf, and prepare himſelf, that he may not partake unworthily of it; that the Apoſtle doth intimate. The Apoſtle doth not give a liberty upon it to withhold; Therefore, I ſay, that is not a ſufficient ground, becauſe we fear we ſhall partake unworthily; but therefore we ſhould be the more Solicitous and careful to examine our ſelves, and to be preparing our ſelves the more to partake of this Ordinance.
Secondly, Ordinarily ſome do fear and doubt whether they may partake of this Ordinance or no, by reaſon they find themſelves ſo weak in Grace; Oh! ſaies one, my Faith is ſo weak, and my other graces ſo weak, that I fear I ſhall but ſin if I ſhould come to the Lords-Table. Now, I pray, Conſider whether this be a ſufficient ſcruple or no; for I pray mark, Conſider the end of this Ordinance, and for whom it is appointed; what, is it appointed for thoſe that are perfect in grace? for thoſe that are perfect in Faith and other graces? Is it not appointed rather to be a means to perfect and ſtrengthen our graces? therefore the weaker we apprehend our graces to be, the more need we have to draw near to Chriſt in this Ordinance, for the further Communication of the Spirit and grace to us, that we may be ſtrengthened in our inward man, and have our grace increaſed; That is the ſecond ſcruple.
Thirdly, The third ſcruple may be this, which commonly is the greateſt of all; but ſuppoſe that I have no grace at all, as I queſtion whether I have any grace in truth or no; upon examination of my ſelf, I cannot find that I have any Faith; is it for me to come to this Ordinance? Mark, I pray, (in a word briefly) A Soul ſometimes under Temptation may be ready to conclude it hath no grace at all; but, I pray, conſider thus much, though a Soul cannot ſay that it doth truly believe on Chriſt, yet if ſo be there be a real hungering and thirſting after Chriſt, a real deſire after Chriſt, in ſuch a caſe a Soul is to come and partake of this Ordinance; Bleſſed are they that Hunger and Thirſt after Righteouſneſs, for they ſhall be filled. Therefore though you cannot ſay certainly that you have Faith really wrought in you, yet notwithſtanding, if there be a real hunger, and deſire, and thirſt after the enjoyment of Chriſt, and communion with Chriſt, in ſuch a caſe a Soul may may come to partake of this Ordinance, and ſuch a Soul hath a right to it. This is now a third direction, how we may come in Faith to this Ordinance; Namely, to have ſome grounds to perſwade us to hope that we have a right to it, otherwiſe we cannot come in Faith.
Fourthly, Take a fourth Direction, which is this, Namely, if we would act and exerciſe Faith in this Ordinance, then we muſt be careful to be found diligent in thoſe things that are required towards our preparation to it. I pray mind it, it is the proper nature of Faith to put a Soul upon diligence, in applying its ſelf to the means for the obtaining of any end; it is the proper nature of Faith to put a Soul upon the diligent uſe of means tending thereunto, this is the proper nature of Faith; indeed preſumption, if it have any hope of any Bleſſing or Mercy, preſumption leads a man to neglect the means, but the proper work and nature of Faith is to lead a Soul to the diligent uſe of the means, to obtain the Mercy or Bleſſing it hopes for; I could give you divers inſtances in Scripture for this, how Faith doth put a Soul upon the diligent uſe of means, that are required for ſuch an end; I remember 'tis ſaid in 2 Chron. 20. concerning Jehoſhaphat, he was invaded by a foreign… enemy, and thereupon he ſet himſelf to ſeek the Lord, in wreſtling by Prayer; well, the Lord is pleaſed to give him a gracious anſwer by the Prophet, in the midſt of the Congregation: verſ. 14, 15. And he ſaid, Hearken ye, Judah, and ye Inhabitants of Jeruſalem, thus ſaith the Lord, be not afraid nor diſmayed by reaſon of this great multitude; for the Battel is not yours, but the Lords. Verſ. 17. Ye ſhall not need to fight in the Battel; ſet your ſelves, ſtand ye ſtill, and ſee the ſalvation of the Lord with you, O Judah and Jeruſalem: fear not, be not diſmayed; to morrow go out againſt them, the Lord will be with you. Now Jehoſhaphat having this promiſe, his Faith did carry him out to ſet himſelf in Battel-aray, as if they were to fight for it; he would not neglect the means that God had appointed. So you read of Paul, in Acts 27. Paul was in danger by Sea, in a great Storm, in danger to be wrecked, and it is ſaid, the Angel of the Lord came to him, verſ. 23, 24. For there ſtood by me this night the Angel of the Lord, whoſe I am, and whom I ſerve, ſaying, Fear not Paul, thou muſt be brought before Ceſar; and Lo, God hath given thee all them that ſail with thee. Wherefore, ſirs, ſaies Paul, be of good cheer, for I believe God, that it ſhall he even as he told me. Paul had a promiſe that none that were in the Ship ſhould be drowned, but that all ſhould come ſafe to ſhore; now, did Pauls Faith make him careleſs in looking after the means for his preſervation? no, for mark now, the Mariners and Seamen they thought their caſe was deſperate, and they under pretence to make uſe of the Boat, did intend to have gotten away. Now Paul knew that the ordinary means for their preſervation was to have the Mariners to ſtay to look after the Ship; and when they under colour, as though they would have caſt Anchors out of the foreſhip, let down the Boat into the Sea, and were about to flee out, ſaies Paul to the Centurion, and to the Soldiers, verſ. 31. Except theſe abide in the Ship, ye cannot be ſaved. What! had he not a promiſe that they ſhould be all ſaved? Yes, but yet ſaies Paul, if you do not uſe the means dilligently and carefully, you cannot look to have the Mercy. Faith puts us upon diligence in the uſe of means, whereas preſumption doth take a man off from the uſe of means, and make him careleſs and ſlothful about the means; but Faith doth make a man diligent in the uſe of the means to attain the end, which is the bleſſing that God hath promiſed. So in this caſe, God doth require in order to our right participation of this Ordinance, that we ſhould prepare our ſelves before hand for this Ordinance; now, it is the proper work of Faith to ſet us to work, to be diligent in our preparation for it, in thoſe ways and means which God hath appointed; and what are thoſe? Briefly, amongſt others, this is one Namely, ſelf-examination; ſaies the Apoſtle, Let a man examine himſelf, and ſo let him eat. &c. Examine himſelf about what? Briefly, let a man examine himſelf if he will partake worthily, eſpecially about three or four things.
Firſt, What are the ſpecial ends of this Ordinance; and this indeed is to diſcern the Lords Body; for if ſo be we do not underſtand wherefore we come to this Ordinance, we do no diſcern the Lords Body, that is, we do put no great difference between the Bread and Wine in this Ordinance, and common Bread and Wine; and ſo we do not diſcern the Lords Body; therefore, I ſay, this is one thing in the examination of our ſelves, conſider and examine what are the ſpecial ends for which Chriſt hath appointed this Ordinance. And amongſt the reſt, they are theſe:
1ſt, Chriſt hath appointed this great Ordinance to have us to keep in remembrance his Death; his laying down of his life for us; his ſhedding his Blood for us; we are very apt to forget this great kindneſs of Chriſt, and therefore Chriſt hath appointed this Ordinance for this great end amongſt others, that we may remember his death, 1 Cor. 11.26. As often as ye eat this bread, and drink this cup, ye do ſhew forth the Lords death till he come. It is a memorial of the Death of Jeſus Chriſt.
2dly, Another end of it is this, namely, that we might have Communion with Jeſus Chriſt in his Death, and in the merits of his righteouſneſs. It is appointed for that end, The Bread which we break, ſaies the Apoſtle, is it not the Communion of the Body of Chriſt? and the cup of Bleſſing which we bleſs, is it not the Communion of the Blood of Chriſt? Hereby now we profeſs that we have Communion with Chriſt, and it is appointed for this end; we muſt underſtand this, or elſe we do not diſcern the Lords Body: we muſt examine wherefore we come to partake of this Ordinance.
3dly, Another end is for the ſealing up of the Covenant of grace to us, it is a Seal of the righteouſneſs of Faith, as Baptiſme and Circumciſion was, and it ſeals up that righteouſneſs to our Faith that is held forth through Chriſt.
4thly, Another ſpecial end of this Ordinance, is to profeſs our near union with all Believers, our love to, and our union with all Believers. Saies the Apoſtle, We are all but one Bread, 1 Cor. 10.17. All moulded up into one Body; and Chriſtians ſhould be of one heart and one Soul, when they come to partake of this Ordinance. Now, I ſay, if we would come in Faith, we are to prepare for it, by examining our ſelves concerning the ends for which Chriſt hath appointed this Ordinance.
2ly, We are to examine our ſelves not only about the ends of this Ordinance, but alſo concerning our Faith, whether we do truly believe in Chriſt or no; or what grounds we have to hope that we do truly believe in Chriſt, or that we have an intereſt in Chriſt; we are to examine our ſelves concerning that, and alſo about our acting and exerciſing Faith on Chriſt: and if ſo be we find our Faith weak, as I ſaid, it may be ſo weak as that there may be nothing ſometimes but hungerings, and thirſtings, and deſires after Chriſt: therefore we ſhould ſearch and examine what our Faith is, the weakneſs of it, and thereby be the more deſirous to come to this Ordinance, that our weak Faith and weak Graces might be ſtrengthened and confirmed. And ſo,
3dly, Again, We are to examine our ſelves concerning our repentance, Namely, concerning our judging of our ſelves for former failings and miſcarriages; we ſhould be mourning and humbling of our ſelves for our turnings aſide, and warping from the Rule and Law of God, and ſo we ſhould deſire, and endeavour, and reſolve through the ſtrength of Chriſt, to walk more cloſely with God, and uprightly, for the time to come; this is the nature of true repentance, as to be humbled for ſins paſt, ſo to reſolve, through the ſtrength of Chriſt, againſt ſin for the time to come. And then,
4thly, Again, We are to examine our ſelves concerning our charity and love to all, to conſider wherein our love is defective, and whether we can be truly reconciled and at peace with all; whether we have no grudgings, nor no envyings for private and particular offences againſt one or another, and that we are ready to go and ſeek peace and reconciliation with them that have offended us; we are to conſider our Love with the weakneſs of it, wherein we are defective in it, theſe things are required of us, before our coming to the Lords Table, in a way of preparation. Now, therefore, if you would act and exerciſe Faith, remember this Direction which Faith will put us upon, namely, to be diligent in the uſe of thoſe means that are required of us in order to the right participation of it. And if we be not diligent to prepare according as the Rule doth require, we do not act in a way of Faith in it.
5thly, and Laſtly, If we would exerciſe Faith in our participation of this Ordinance, then our Faith ſhould be imployed about the Sacramental objects and actions before us; for this is the nature of Faith, to make a particular application of ſuch things to our ſelves. Now then in the things about the Sacra…ent, and the actions in the Sacrament in this Ordinance, Faith is to be found acting and making a particular application; as for example, to help you a little, when we ſee the Bread and Wine ſet in order and readineſs for the adminiſtration; now Faith ſhould act this way, namely, that God the Father hath prepared a ſpiritual feaſt for me, and God hath invited me now to this marriage feaſt, as you know we read in Matthew 22.4. He ſent out his ſervants, ſaying, tell them which are bidden, I have prepared my Dinner, my Oxen and my …atlings &c. Thus a Soul ſhould act in a way of Faith, now God the Father hath called me to this great feaſt, I am unworthy that ever I ſhould partake of it, and yet God the Father hath invited me, and called me, and hath ſhown me the preparation that he hath made, and theſe things God hath called me to, and invited me …, and hath prepared them for me; and Oh the wonderful rich Grace of God towards me. And then again, when you ſee the elements prepared, the Bread and Wine before you, here now is occaſion for your Faith to conſider of the Love of God the Father, and the love of the Lord Jeſus Chriſt, that God the Father ſhould prepare Jeſus Chriſt his own Son for me, ſet out by theſe elements; here is the infinite love of the Father to me, and here is the wonderful love of the Lord Jeſus Chriſt to me, that hath prepared theſe things for me, that Jeſus Chriſt ſhould ſet out himſelf as Bread for me. Oh! the Love of the Father, and the Love of the Son that is held forth to me. And again, when we ſee how the Bread is ſanctified, bleſſed and broken by him whom Chriſt doth appoint to do it according to his own Inſtitution, ſaying, Take, eat, this is my Body which was broken for you: now Faith ſhould act as if Jeſus Chriſt himſelf did ſpeak to you from Heaven, ſaying, take, eat, this is my Body broken for thee: For Chriſt hath appointed and Ordained him to do it in his Name; and doing it in his Name, and according to his Inſtitution, it is all one as if Chriſt himſelf did it. Now then, Faith ſhould act as if I did hear Chriſt ſpeaking from Heaven to me, This is my Body broken for you; ſo alſo, when we ſee the Cup, or the element of Wine, and hear thoſe words alſo pronounced, This Cup is the New-Teſtament in my Blood, which was ſhed for many for the remiſſion of Sins; truly now, we ſhould take theſe words as ſpoken from the Lord Jeſus Chriſt himſelf to us; this is my Blood ſhed for you for the remiſſion of your Sins, as if Chriſt himſelf did ſpeak from Heaven to us. And ſo again, when we do eat the Bread and drink the Wine, take them down into our bodies according to Chriſts Inſtitution, now our Faith ſhould act particularly, Namely thus, in reſting, and leaning, and relying upon Jeſus Chriſt for acceptance in the ſight of God, and for remiſſion of Sins, and for Salvation; this acting of Faith is eating and drinking, Saies Chriſt in John 6.56. He that eateth my Fleſh, and drinketh my Blood, dwelleth in me, and I in him. And what is this eating the Fleſh of Chriſt, and drinking the Blood of Chriſt, but acting and exerciſing of Faith in our eating and drinking the outward elements? So that when we eat and drink with our Bodies, we ſhould act Faith with our Souls, and eat with our Souls, leaning and reſting upon Jeſus Chriſt for acceptance in the ſight of God, for remiſſion of Sins, and for peace with God, and for everlaſting Life and Salvation; this is eating and drinking by Faith, this is that which Faith doth. Now, if you would partake of this Ordinance in Faith, then, Brethren, particularly apply the Objects and actions of this Ordinance to your own Souls; and thus now I have given you ſome few Directions about exerciſing of Faith in this Ordinance of the Lords Supper, without which, not only without the habit and grace of Faith, but without the exerciſe of Faith, you cannot partake worthily, you cannot partake ſo as to pleaſe God; for without Faith it is impoſſible to pleaſe God, even in this Ordinance.
I thought to have ſpent ſome time in ſpeaking to another head, namely, how we ſhould exerciſe Faith in our particular Callings, and occaſions, and matters that concern this life; for we muſt act and exerciſe Faith in all, or elſe we do not pleaſe God in what we do, even in our very outward occaſions and buſineſs. I am unwilling to make another diſcourſe upon this ſubject, and therefore I ſhall, if you pleaſe to give me leave, only give you four or five heads of things that might have been further inlarged upon by way of Direction, How to exerciſe Faith in our particular callings and ſeveral conditions that we may be in in this life; I will but name them, you may enlarge upon them in your own private Meditations. Briefly then,
1ſt. In the firſt place, Would we exerciſe Faith in our particular Callings, and Stations, and Relations, and condition that we are in, then be careful to eye the hand of God leading and bringing of you into this or that calling, condition and courſe of Life, that we may be able to ſay, as Paul did, 1 Cor. 1.1. Paul, called to be an Apoſtle of Jeſus Chriſt through the Will of God; It was the Will of God that brought him into that ſtate and courſe of life; ſo muſt we be able to ſay, or elſe we cannot act and exerciſe Faith in our particular Callings, Stations and Relations; we muſt be able to ſay that God hath led me into this, or that, or the other courſe of life, or into this and that change of Condition, Faith doth not lead a man to make haſte, to be over haſty for any thing; I have a mind to ſuch a thing, I have a ſtrong fancy to it, and and therefore I muſt enter into ſuch a Calling, or enter into ſuch a change of Condition; but Faith doth put a Soul upon this, Namely, to be ſolicitous to underſtand the Mind of God; and therefore obſerve it, Faith will put a Soul upon earneſtneſs and frequency in Prayer; to ſeek counſel of the Lord, whether this or that be according to his Will or no? and alſo to adviſe with Chriſtians about it, that ſo he may underſtand the Mind, and Will, and Counſel of God about it: That is the firſt Rule.
Secondly, Another Rule is this; we ſhould be careful to walk with God in that particular place, and ſtation, and relation wherein God hath ſet us according to his Will, for otherwiſe we do not exerciſe Faith in it; and therefore when a man is led into ſuch a Calling, ſuch a way and courſe of life, it is not for him to act and walk according to the example of others, to make the practices of others his rule: No, but we muſt look what the Will of God is, and make that our Rule. As now, if a man or woman be brought into a change of condition, into a Married condition, it is not for that man to ſay, Well, I will carry it towards my Wife as ſhe carry it to me; or for the woman to ſay, I will carry it to my Huſband as he carry it to me; no, this is not a rule to walk by, the examples of others; but let us look to our own duty, what the Will of God is concerning a Wife or a Husband. Remember this is a Second rule, To walk in our particular calling, and ſtation, and relation, according to the Will of God.
Thirdly, Another rule and direction is this, if you would act and exerciſe Faith in your particular callings, then be frequently looking up unto the Lord for his guidance, and help, and aſſiſtance in your occaſions and buſineſs; Let us look up frequently to the Lord, that he would guide us, and aſſiſt us, and help us, for we muſt have Strength, and Wiſdom, and Spirit, and Grace from God day by day, to walk with God in our places and ſtations; we had need therefore be frequent in looking up unto the Lord for guidance, and aſſiſtance, and help in the places and ſtations wherein he hath ſet us. And,
Fourthly, Look up to the Lord for pardon, through the righteouſneſs of Chriſt, and the merrits of his Death; for the pardon of our failings and miſcarriages in our callings, and places, and ſtations; we had need to be frequently looking up for pardon, that God would pardon our miſcarriages, and ſailings, and weakneſſes in our places and ſtations, that we do not walk ſo according to the Will of God as we ought to do; we had need look to the Grace and Blood of Chriſt to be pardoned. And then,
Fifthly and Laſtly, This might alſo have been further ſpoken to, namely, to leave the Iſſue, and event, and ſucceſs of our endeavours with the Lord; to leave all wholly with him, all our burthens and cares, leave them all with the Lord; Let us be careful to do our Duty, and to walk with God according to his Will in our places and relations, and leave the event with the Lord. Caſt your burthen upon the Lord, Pſalm. 55.22. and he ſhall ſuſtain you. And ſo the Apoſtle Peter, 1 Pet. 5.7. Caſting all your care upon the Lord, for he careeth for you. So ſhould you do; and thus walking in our particular Callings, and ſtations, and places, and relations, we ſhall come to exerciſe Faith, and thereby ſo walk as to pleaſe God. O! that now you have heard this point and truth opened, that for the future the Lord would help us to be careful to exerciſe Faith in all our Duties; in our praying, in our hearing, and in our partaking of the Lords Table, and in our particular Callings and relations, otherwiſe we cannot pleaſe God; for the Apoſtle ſays here, Without Faith it is impoſſible to pleaſe Him.
Thus much for this Text, and this Time.
FINIS.
End of the text · Thomas Allen, The Glory of Christ Set Forth in Sermons on John 3:34-36 (1683)