Two Treatises 2, Sermon 1 – Title page 2

Two Treatises 2 · Sermon 1 – Title page 2

p. 1The Saints Communion with Jeſus Chriſt.

Mat. 26.29.

But I ſay unto you, I will not henceforth drink of this fruit of the vine, untill that day when I drink it new with you in the kingdom of my father.

HAving had occaſion in the morning in the Celebration of the bleſſed Sacrament of the Lords Supper, to open unto ſome of you the three verſes foregoing, p. 2wherein we have ſet forth unto us the primitive inſtitution of that Ordinance, I now take hold of theſe words following, which Saint Luke annexeth to the Paſſeover, Luk. 22.18. but Saint Matthew and Marke to the Lords Supper; not improbably (as Paraeus conjectures) they might be twice repeated, Nihil impedit quin his idem repetiverit de utro que poculo. Paraeus, ad loc. Vide Fulk & Cartwright, Annot. ad loc. Parts, Prediction, Promiſe.as an Appendix to both. I ſhall here looke upon them as I meet with them, in reference to the latter, as relating to the Euchariſticall Cup, which the Demonſtrative particle in the Text, (This) this fruit of the Vine, foreign plainly pointeth at, as being the next Antecedent to it. So looking upon the words, I ſhal take notice in them of two things; a Prediction, and a Promiſe, or a Valediction and a Conſolation. The Prediction, or Valediction in the p. 3former part, where our Saviour taketh his farewell of his Apoſtles, of ever having any more ſuch communion with them upon earth, and fore-warneth them of his death, being then at hand; [I ſay unto you, I will not henceforth drinke of this fruit of the vine] The Promiſe, or Conſolation in the latter, where hee comforteth them with the hope and aſſurance of a better Communion [untill that day when I ſhall drinke it new, &c.] Part 1. The Prediction, or Valediction.Theſe are the two maine parts of the text, which I ſhall handle ſeverally and briefly, rather gloſſing upon every thing, then dwelling upon any thing. I begin with the former, the Prediction, or Valediction.

I will not hence-forth drinke of the fruit of the Vine] Where the firſt inquiry muſt be, The fruit of the vine, what?what we ſhal here underſtand by this p. 4fruit of the Vine; this ſome have made a queſtion, and (as Maldonate ſaith) a great queſtion, Quid Chriſtus vitis generationem hit appellat, magna eſt queſtio. Maldonat. ad loc.but without any juſt ground or cauſe that I know; the phraſe is obvious and plaine; foreign Genimen vitis (as the vulgar Latine hath it) the geniture, or product, the fruit of the Vine that is, Wine; which as elſewhere it is called, the bloud of the Grape, Gen. 49.11. ſo here, the fruit of the vine.

Queſt. This Periphraſis why here uſed.But why doth our Saviour here make uſe of this Periphraſis, this circumlocution? why doth he not ſpeake plainly, and ſimply, I will no more hence-forth drinke of this wine, or any wine?

A. Here (to let other anſwers paſſe) that of Grotius (and ſome others) ſeemeth moſt naturall, Groti. ad loc. Cameron, Myrothec. ad loc.who informes us from the Rabbins, that this was the uſuall p. 5Language in the celebration of the Paſſeover, where mentioning the Cup, Benedictio ſis tu Domine Rex mundi, qui das nobis fructum vitis. Maldonat. ad loc.they were wont to call it by no other name but foreign the fruit of the vine. So ran their ſet forme of Benediction, which the Maſter of the feaſt was wont to uſe in their conſecrating of that cup. Bleſſed art thou O Lord God, King of the world, who haſt made the fruit of the vines. And hereupon our Saviour, as hee borrowed moſt of thoſe Sacramental actions which are uſed in his Supper from the Paſſeover; ſo alſo he retaineth this phraſe and manner of ſpeech, calling the Sacramentall Cup, the fruit of the vine.

Obſ. 1. The Sacramentall Cup, Wine, not Water. Chryſoſt. in Matth. Hom. 8. foreign, ibid.Such it was in the firſt inſtitution, the fruit of the vine, wine, not water, (as Chryſoſtom obſerves) from this text, againſt p. 6ſome pernicious Heretickes in his time (as he calleth them) who cleane contrary to our Saviours practiſe, Joh. 2.9.John 2:9who turned water into wine, they turned the Sacramentall wine into water; nor yet wine mixed with water, Nor wine mixed with water.(as they of the Church of Rome will have it, putting a myſtery in it) but pure wine, the pure bloud of the grape, (as it is called, Deut. 32.14) ſuch it was in the firſt inſtitution: and let not any dare either to change, or yet adulterate it with any unwarrantable mixtures. Sacramentall elements not to be changed or adulteruted.We know what is ſaid of the Word, Revel. 22.18. If any man ſhall adde unto theſe things, God ſhall adde unto him the plagues written in this booke. And truly of no leſſe dangerous conſequence is it, to adde to the Sacraments, whether to the number of them, or to the ſubſtance of them, or to the ſignificant p. 7Ceremonies about them. Herein let Chriſtians have an eye to the first patterne, and cleave as cloſe to that as may be, without either Addition or Subtraction; both which Papiſts are eminently guilty of in the Sacrament of the Lords Supper; of the one in taking away the Cup from the people, and ſo giving them but a halfe Sacrament; of the other, in mingling water with their wine; which whatever ſhew of wiſdome it may carry with it (as Paul ſaith, thoſe legall obſervances kept alive by ſome in his time did Col. 2.23.) yet it is no other but a peice of that foreign Will-worſhip, which God will never owne or approve. There is a firſt Obſervation.Sacramentall wine the ſame before and after Conſecration.

Obſ. 2. The fruit of the Vine] Such was this Sacramentall Cup before Conſecration, and p. 8ſuch it was after; ſo our Saviour here expreſly calleth it. That Cup which in the verſes fore-going he had bleſſed, in this verſe he calleth the fruit of the vine. Where then is that Tranſubſtantiation which they of the Church of Rome dreame of? who tell us, that the very ſubſtance of the Elements is changed by the words of Conſecration, ſo as they remaine no longer Bread and Wine; but the Body and Bloud of Chriſt, under thoſe formes and appearances: now ſurely this was a myſtery which our Saviour took no notice of, which if he had, he would not ſtill have called the Sacramentall Cup, as here he doth after Conſecration (as if it were purpoſely to prevent all miſconceivings about his former figurative expreſſions) the fruit of the vine.

Obſ. 3. Againe, this Sacramentall p. 9Cup our Saviour himſelfe here drinketh of, Chriſts communion with his Apoſtles. foreign. Chryſoſt: Hom. in Mat. 26.28 An argument againſt Tranſubſtantiation and Conſubſtantiation. Manifeſtum argumentum contra Tranſubstantiatores, & Conſubſtantiatores, Parae ad loc.Matt 26:28ſo much is here plainly intimated and implied [I will not drinke hence-forth] ſo then, he had drunke of it at that time, communicating with his Apoſtles in eating of the ſame Bread, and drinking of the ſame Cup with them (which Chryſoſtome writing upon the former verſe obſerves) and if ſo, here is then another ſtone (as Paraeus obſerves) to throw at the forehead of Romes Goliah, their doctrine of Tranſubſtantiation; as alſo the Lutherans doctrine of Conſubſtantiation; both which are ſtrucke dead with this one blow. If Chriſt himſelfe did eate of the Sacramentall Bread, and drinke of that Sacramentall Cup with his Apoſtles, then certainly it was not (for ſubſtance) his owne Body and Bloud. What ſhall we imagine him to feed upon p. 10himſelfe? to eate his owne fleſh, to drinke his owne bloud? Of all Arguments taken up and made uſe of againſt theſe two dangerous errours, I know none more ſtrongly concluding, and clearly convincing then this; which let it therefore be laid up carefully, and remembred for the eſtabliſhing of our hearts in the truth of God againſt them.

Q. Why Chriſt communicated with his Apoſtles in the Supper.But it may be demanded, wherefore did our bleſſed Saviour thus communicate with his Apoſtles? Why did he eate of that Sacramentall Bread? Why did he drinke of that Sacramentall Cup? Had he any need of either?

A. Not ſo, being himſelfe the Subſtance, he had no need of thoſe ſhadowes; being himſelfe the thing ſignified, he had no need of thoſe ſignes. Neither could he expect any benefit to p. 11himſelfe from this Ordinance, yet he participateth in it; even as before he had ſubmitted himſelfe to the Sacrament of Baptiſme, to be baptiſed by John, not that he had any need of it (being the immaculate Lamb of God, free from all defilement of ſinne, hee needed no waſhing) or expected any benefit by it, but that hee might fulfill all righteouſneſſe. So he tels the Baptiſt, Mat. 3.15. yeelding this as a reaſon of his ſubmiſſion to that Ordinance; [Thus it becometh us to fulfill all righteouſneſſe.] To this end he came into the world, Chriſt fulfilled the righteouſneſſe both of the Law and Goſpel.and this he did, he fulfilled all righteouſneſſe, the righteouſneſſe of the Law; and thereupon it was that he ſubmitted himſelfe to theſe legall Ordinances, the two Sacraments of the Old Teſtament, Circumciſion and the Paſſeover. And in like manner he was to p. 12fulfill all the righteouſneſſe of the Goſpel; and thereupon he ſubmitted to theſe Goſpel-Ordinances, the Sacraments of the New Teſtament, Baptiſme and the Supper; which he did, not for his owne benefit, but ours. Thus was he Baptized, that he might confirme Johns Baptiſme, and ſanctifie ours. And thus did he partake with his Apoſtles in this Sacrament of the Supper, that he might commend it to them and us, teaching us (as by his Doctrine, ſo) by this his example.

In the generall, Chriſtians not to ſlight Ordinances.not to ſlight Ordinances; not to neglect, much leſſe contemn them. What? was the Lord Chriſt himſelfe thus made under Ordinances, as under Legall, ſo under Goſpel-Ordinances, and ſhall any that call themſelves Chriſtians ſet themſelves above them? Shall he that was the Inſtitutor and p. 13appointer of Goſpel-Ordinances, as being the Lord of them, ſubmit himſelfe to them? and ſhall any who call themſelves his Servants, advance themſelves above them? trampling upon them by a meane and low eſtimation, as if they were empty and worthleſſe diſpenſations, as to them? (as ſome of late times have not ſpared to call them.) To all ſuch let me ſpeake in the words of our Saviour, Mat. 10.25. It is enough for the Diſciple that hee be as his maſter, and the ſervant as his Lord] Not above him; far bee this Luciferian pride, this worſt of prides, (ſuch is ſpirituall pride) from every of us. Farre be it from us, upon this, or any other ground, Among other, not the Sacrament of the Supper.to contemn any Ordinance of God.

In particular, not this Ordinance; this ſealing Ordinance, the Sacrament of the Lords Supper; p. 14ſlight it not, neglect it not, but with care and conſcience, in obedience to that command [Doe this] attend upon it, and make uſe of it, where we may injoy it according to Chriſts Inſtitution. What? doe we ſee our Lord and Maſter Chriſt ſitting at Table with his Apoſtles, eating of the Sacramentall Bread, and drinking of the Sacramentall Cup, as it were, beginning to them and us; and ſhall not we pledge him, imitate him? It is that which our Saviour telleth his Diſciples, when he had waſhed their feet, Joh. 13.15. I have given you an example (ſaith he) that yee ſhould doe as I have done] And the like I may ſay of this his communicating with them; herein he gave them and us an example, that we ſhould doe as hee did.

And great reaſon we ſhould p. 15doe ſo; our bleſſed Saviour had no need of this Sacrament, yet partakes of it, to ſhew his ſubjection and obedience to Goſpel-Inſtitutions. How much more then ſhould we doe the like, who (if we know our ſelves) cannot but know, that we have continuall need of theſe Ordinances, and this among the reſt, for the confirming and increaſing of our faith, and other Graces in us; which if not fed with theſe Spirituall viands, are as ſubject to decline and decay, as our bodies through want of our ordinary repaſt.

Be excited then in the feare of God, Chriſtians excited to a conſcionable attendance upon the Lords Supper.you who now ſtand at a diſtance from this Ordinance, and are ſtrangers to it, that you would labour to acquaint your ſelves with it; and for you who have ingaged your ſelves to attend upon it, that you would doe p. 16it more frequently, more conſtantly, more conſcionably.

To ſet on which motion let me minde you, Chriſt himſelfe preſent at every Sacrament.that you ſhall have Chriſts company at every Sacrament; ſo runs the Promiſe, Mat. 18.20. Where two or three are gathered together in my name, there am I in the midſt of them.] A promiſe which however it hath a ſpeciall eye at the adminiſtration of Eccleſiaſticall Diſcipline, yet it extendeth generally to al other religious duties. Where two or three are met together to pray, to heare the Word, there will Chriſt afford his preſence in the midſt among them; and ſo he will in the celebration of this Sacrament; Chriſt will ever make one at his owne Table, being alwayes preſent there, though not corporally (as he was here with his Apoſtles) yet ſpiritually. And that

p. 171. As a Spectator, 11As a Spectator obſerving. 2. The Gueſts which doe come.an Obſerver, cying (1) the Gueſts; ſo did that King in the Parable, when his Gueſts were ſet, who came to celebrate the Nuptials of his Sonne, himſelfe cometh in to ſee them, Matth. 22.11. Thus doth the Lord Chriſt (the Maſter of this feaſt) take a view of all thoſe who preſent themſelves as Gueſts at his Table; ſo as if there bee but one without his Wedding Garment (the Garment of imputed righteouſneſſe, and inherent holineſſe, of which two this Garment is as it were) woven, the one being as the Woof, the other as the Warp) he cannot goe unſpied. Among the twelve there was one Judas, (who I am ſure was at the Paſſeover, and for ought I know might as well be at the Lords Supper alſo;) Him the Apoſtles ſuſpect not, when their Maſter told them, p. 18that one of them ſhould betray him, they were every one ready rather to ſuſpect themſelves, then him; Is it I Maſter? Is it I? yet our Saviour eſpieth him, and points him out to them. Thus, if there be a Judas, an Hypocrite, a cloſe Hypocrite, (for ſuch a one was he) that ſhal dare at any time to draw nigh to this Table, how cloſly ſoever he may carry it, ſo as to deceive all thoſe that ſit at Table with him, yet can he not goe undiſcovered; there is one that ſeeth him, even the Master of this feaſt, the Lord Chriſt, who is there preſent, eying and obſerving the Gueſts, taking notice with what preparation, what diſpoſition, what affection they come to his Table, and how they demeane themſelves being come thither.

And whilſt he thus obſerveth thoſe that come, 22Thoſe which abſent themſelves.hee alſo taketh p. 19notice of thoſe who abſent themſelves. So did that King in the Parable (in the place forenamed:) He was very ſenſible of that diſ-reſpect ſhewne to himſelfe in the ſlighting of his invitation. And ſo ſenſible is the Lord Chriſt of the like diſ-reſpect offered to himſelfe in ſlighting this Ordinance of his, wherein he calleth men to have communion with himſelfe; he ſeeth who they are that anſwer the invitations of his Miniſters, with ſuch vain and ſlender excuſes, as too many at this day doe. One liketh not the company, amongſt whom he apprehendeth ſome not ſo approveable as they ſhould be, and upon that account hee forbeareth this feaſt, becauſe the hands of ſome of the Gueſts are not ſo cleane waſhed as he conceiveth ſome to be. A ſecond will not endure to be queſtioned by the Porters, p. 20the Doore keepers, what he is, and what he cometh about; I mean, to ſubmit to any examination, or triall by any Church-Officers touching his qualifications, and fitneſſe for that Ordinance. A third ſcruples at the manner of Administration, and among all other things, the geſture now uſed, viz. ſitting, eſpecially at the Table, which he looketh upon as too familiar and homely (though it be (for ſubſtance) the very ſame with that wherein our Saviour at firſt adminiſtred it, and his Apoſtles received it, which was a Table geſture, the ſame that was then uſed at the Paſſeover, and at other ordinary meals. A fourth liketh not the tongue that bleſſeth, or the hand that reacheth forth the Elements. A fifth (it may be) is not in love and charity with ſome, nor yet deſires to be. Thus doe men caſt p. 21ſtumbling blocks in their owne way, finding out ſome pleas and excuſes to keep them from this Ordinance; but whether they be ſuch as will juſtifie this their refuſall and neglect, let them ſee to it, knowing that they muſt one day give an account hereof to the Maſter of this feaſt, who is thus preſent there as an Obſerver.

And ſecondly, 22Chriſt preſent as a Communicant.as a Communicant, communicating with thoſe that come. Such is this Sacrament, a Communion betwixt Chriſt and the Beleever. The cup of bleſſing which we bleſſe, is it not the communion of the bloud of Chriſt? The bread which wee breake, is it not the communion of the Body of Chriſt? (ſaith the Apoſtle, 1 Cor. 10.16) A Sacrament, wherein Chriſtians have communion, as one with another, ſo all with Chriſt; who p. 22being there ſpiritually preſent, doth (as it were) ſup with them, Rev. 3.20Rev 3:20and they with him; he reaching forth unto them (by the hands of his Miniſters) the outward ſignes, and together with them the things ſignified by them, Himſelfe, his owne Body, his owne Bloud. This he did to his Apoſtles at the inſtitution of this Sacrament, reaching forth the Bread and Wine to them, hee gave Him-ſelfe with them; Take, eate, this is my Body, this is my Bloud, drinke yee all of it. And the like he doth ſtill, whereever this Sacrament is duly adminiſtred, Chriſt being there preſent, as the Maſter of the Feaſt, he offers and tenders his owne Body and Bloud to thoſe, who upon Goſpel conditions will receive him.

All which ſhould induce Chriſtians to a conſcientious attendance p. 23upon this Ordinance, to come to it readily, and to uſe it reverently. But I promiſed not to dwell upon any thing.

We ſee what is here meant by this fruit of the vine, and how our Saviour himſelfe drank thereof, communicating with his Apoſtles in this Sacrament of his Supper, touching which he now giveth them to take notice, that this was his laſt Supper, the laſt Sacrament, the laſt meale that ever he ſhould eate with them upon earth. Hence-forth (ſaith he) I will not drink of this fruit of the vine. Chriſt knowing his departure to be at hand, inſtitutes and celebrates the Sacrament of his Supper.]

Henceforth] This our bleſſed Saviour here certainly fore-ſaw, that his Paſſion and departure were then at hand, that the time was now come, when that Propheſied (which himſelfe ſpeaketh of, verſe thirty one of this Chapter) ſhould be accompliſhed p. 24upon him and his, viz. That the ſhepherd ſhould be ſmitten, and the ſheep of the flock ſhould be ſcattered abroad (which was made good in his Paſſion, where his Diſciples leſt him, every one ſhifting for himſelfe; and that he was now to leave the world, and them in it. Now fore-ſeeing this, he taketh this opportunity for the inſtituting of this Sacrament for the uſe of his Church, as alſo, for the holding of communion with his Apoſtles; which he did firſt in the Paſſeover, and then in the Supper, which ſucceeded it. This he did, and that ſo much the rather upon this account. So he tels them concerning the Paſſeover, Luk. 22.15. With deſire have I deſired to eat this Paſſeover with you, before I ſuffer. For I ſay unto you, I will ot any more eate thereof, &c.] and the like we may conceive concerning the Supper.

p. 25Obſ. The like are Chriſtians to doe upon a like account, not knowing how ſhort their time may be, how long they ſhall have opportunity; they are

1 To doe good while they may; Chriſtians to doe good while they may.expreſſing their affections to their Brethren while God giveth opportunity; ſo doth our Saſiour here, knowing that he had not long now to be with his Church upon earth, but that hee was now to drink his laſt draught, he beginneth a health to it, let not any catch at the expreſſion, as giving any countenance to their intemperance in drinking of thoſe Healths, which are alwayes ſickneſſe to the ſoule, and often to the body, or yet ſtumble at it, it being no other then what the Pſalmiſt maketh uſe of, Pſal. foreign116, 13. I will take the cup of ſalvation; Calicem ſalutum (as the Originall hath it) the cup of p. 26Healths; ſo he calleth that cup which the Iſraelites were wont to take and drinke at the offering of their Euchariſticall Sacrifices, and giving thankes to God for their deliverances. And the like cup our Saviour here taketh, firſt in the Paſſeover, then in the Euchariſt, drinking of it, and (as it were) beginning to his Church, thereby laying the foundation of an Ordinance, which ſhould be of perpetuall uſe unto it in all ſucceeding ages. Thus are Chriſtians, not knowing how ſhort their time is, they are to doe good while they may. So the Apoſtle preſſeth it upon his Galatians, cap. 6.10. As we have therefore opportunity, let us doe good unto all men, eſpecially to them who are of the houſhold of faith.] foreign whilſt God continueth to us our lives, and putteth advantages into our p. 27hands, make uſe of them for the good of others; working whilſt our day laſteth. So did our bleſſed Saviour, as he tels his Diſciples, Joh. 9.4. I muſt work the works of him that ſent me while it is day, the night cometh when no man can work.] The like do we, knowing that the night is coming; it may be the night of affliction and trouble, which being a time of ſuffering is not ſo fit for working; ſuch a night was that which came upon our Saviour in his Paſſion, which (ſpeaking to the chiefe Prieſts and Elders) he calleth their houre, and the power of darkneſſe, Luke 22.53. a time wherein he had not that opportunity of working ſuch workes as formerly he did; or elſe the night of death, wherein there is no more working. There is no worke, nor deſire in the grave whither thou p. 28goeſt (ſaith the Preacher) Eccl. 9.10. no more doing of good to others. Thoſe Gifts or Offices which God giveth unto men for the uſe and benefit of others, they are only for this life. Whether there be Propheſies, they ſhall faile, or whether there be Tongues, they ſhall ceaſe (ſaith the Apoſtle) 1 Cor. 13.8. ſuch gifts ſhall be of no uſe in heaven. And therefore thoſe who are betruſted with any of them, let them improve them now, laying them out in Gods way for the good of their brethren. Thus let Chriſtians be doing of good.

Which they are to doe at all times, Specially when they apprehend their change to draw nigh.eſpecially when the time of their departure ſeemeth to draw nigh. Thus is it with naturall motions, the nearer their end the ſwifter they are. Let it be ſo with Chriſtians, to whom God is pleaſed to give any inclination p. 29or warning of their approaching diſſolution, let them now take all advantages that his providence putteth into their hands, and be (as they may) active and vigorous in the improvement of them for good, that ſo when they ſhall come to take their leave of, and give their laſt farewell to the world, they may then ſet, as the Sunne in a cleare evening, and as the Sonne of righteouſneſſe here did, full of luſtre and ſplendor, leaving the comfortable warmth and influence of their beames behinde them.

2. Chriſtians to improve all advantages for their Spiritual good. Attending upon Ordinances.And upon the like account Chriſtians are to receive good, readily imbracing, and carefully improving all opportunities which God putteth into their hands, for the furthering of their Spirituall welfare, in ſpeciall attending upon his ordinances, Word and Sacraments.

p. 301. 11The Word.Attending upon the Word, not knowing but that every Sermon may be their laſt, that the Word may be taken from them, or they from the Word, it ought to be their care to attend upon this Ordinance, and to make uſe of it while they have it. This is that our Saviour preſſeth upon the Jewes, Joh. 12.35. Yet a little while (ſaith hee) is the light with you, walke whilſt you have the light.] So long as Chriſt and his Apoſtles were with them, the light of the Goſpel ſhined amongſt them; this light he willeth them to make uſe of, walking, that is, beleeving in it (as the verſe following explaines it) and ſtearing their courſe by it; otherwiſe he tels them what they might expect [Leſt darkneſſe come upon you] ſo it did not long after his departure from them, as it was pre-ſignified in that prodigious p. 31and preter-naturall Eclipſe happening at his Paſſion, where the Sun was darkned at noonday, Amos 8.9Amos 8:9ſo as there was darkneſſe over all the Land (the Land of Judea) Matth. 27.45. A ſad preſage of an inſuing darkneſſe, which not long after came upon that people, a dreadfull darkneſſe, a darkneſſe of ignorance, and a darkneſſe of miſery: Of ignorance, the light being taken from them they were ſtruck with ſpirituall blindneſſe. I would not brethren have you ignorant of this myſtery, that blindneſſe is in part happened unto Iſrael (ſaith the Apoſtle) Rom. 11.25. Of miſery, this light being gone, O what a ſad and diſmall day came upon that Nation, a day of darkneſſe, and of gloomineſs, a day of clouds, and of thicke darkneſſe, wherein their Sunne was turned into darkneſſe (as p. 32the Prophet Joel deſcribeth the day of their calamity, Joel 2.31. ſuch was the darkneſſe which came upon that Nation for their not making uſe of the light while they injoyed it. The like may they juſtly expect who make no better uſe of the light of the Word, whilſt it is continued unto them. Children who play out the Candle that is allowed them, goe to bed in the dark; and what better can they looke for, who trifle away the time and meanes of grace, then that they ſhould goe to bed in the darke, dye without comfort.

Which let it take place with you that heare it this day, God is pleaſed as yet to continue unto you the Goſpel of peace, and the peace of the Goſpel. As yet the promiſe holdeth good to you, which the Lord maketh unto his people, Iſa. 30.20. Though p. 33there bee given unto you the bread of adverſity, and the water of affliction (though God be pleaſed to exerciſe you in ſundry kindes, having with-drawne from you many of theſe Temporall mercies which formerly you have injoyed) yet your Teachers are not removed into corners, but your eyes as yet ſee your Teachers. But how long this mercy ſhall be continued unto you, who knowes? how ſoone the Shepherds may bee ſmitten, and the ſheep of this fold ſcattered, who can tell? who knoweth but that every Sermon that we preach unto you may be the laſt? And that we ſhall ſpeake no more to you in the name of the Lord. O that this conſideration might worke you to a more conſcientious attendance upon this ordinance.The Sacrament of the Supper.

2 And as upon the Word, ſo upon the Sacrament, the Sacrament p. 34of the Lords Supper, which through the mercy and goodneſs of God is yet held forth unto you in this Congregation, and that in a comfortable way (I meane for the manner of Adminiſtration) as (for ought I know) you ſhall meet with it elſewhere upon earth. This is your Priviledge, which many others in this Nation want, and bewaile the want of it. What our Saviour once ſaid to the Jewes in his time, Matth. 13.17. Many Prophets and righteous men have deſired to ſee the things which you ſee, and have not ſeen them.] Let mee apply unto you, and to your preſent condition; many, both faithfull Miniſters, and private Chriſtians have deſired, and doe yet deſire to enjoy this Ordinance in ſuch purity, as it is diſpenced in among you, but cannot yet obtaine their deſires. But how p. 35long this mercy ſhall be continued unto you, you know not; hereof you have ſad preſidents in divers parts of this Nation, where the uſe of this Ordinance being for a time unhappily diſcontinued (ſuch is the calamity (that I ſay not the iniquity) of the times) they know not how in any comfortable way to their owne ſatiſfaction and others, to retrive and recover it againe. My hopes are, that this ſhall not be, and my prayers and indeavours ſhal bee whilſt God continueth me among you, that this may not be your lot; but though this Ordinance be continued unto you, yet you know not how long you ſhall bee continued unto it. Though this Tree of life (like that in the Revelation, chap. 22.2.) ſhall, (as it hath done) ſtill yeeld her fruit every monethmonth, yet you, (who are to reckon your lives p. 36not by Moneths, but by dayes, Few and evill have the dayes of the yeares of my life been (ſo runs Jacobs computation) Gen. 17 9. Man that is borne of a woman is of few dayes (ſaith Job, Job 14.1.) when one Sacrament is paſt, how doe you know whether you ſhall live to ſee another? And therefore (in the feare of God) upon this ground be perſwaded, you who are capable of it, and in meaſure fit for Sacramentall communion, to a more conſcientious attending upon this Ordinance.

Which exhortation let me direct to two ſorts of perſons:

1 You who as yet ſtand aloof off from it, The Sacrament of the Supper not to be neglected.waiting (it may be) to ſee which way the wind will turne, what changes and alterations time may bring forth, that ſo you may more wiſely (as you thinke) comply with it; what p. 37know you but that your change may be at hand, and may prevent (as to you) any other changes. And if ſo, thinke afore-hand how ſadly this may lye upon your ſpirits in the day of ſickneſſe, at the houre of death, that you have upon ſuch ſlight & unwarrantable grounds neglected this Ordinance of God, which (through his bleſſing upon it) might have been of ſpeciall uſe, for the comforting and ſtrengthening of your hearts at that time, when you ſhall have moſt need of comfort.

2 For you, But often received.who have given in your names, and new-ingaged your ſelves to a conſcionable attendance upon this, as upon other publick Ordinances of God in this Congregation; doe not you think, that a quarterly Communion (as was heretofore accuſtomed) wil now ſerve your p. 38turne. If this Sacrament be oftner held forth (as in this place it hath been, and I hope ſhall bee) I know not why (without ſome juſt impediment) you ſhould abſent your ſelves from it; you will not doe it by your meales, which ſerve for your bodily refreſhment; ſo oft as your Tables are ſpread you afford your preſence, and why ſhould it not bee thus at Gods Table? ſurely thus it would be, were you but as ſenſible of Spirituall decayes as of Corporall, and had but as good an appetite to the food of your ſoules, as of your bodies. To quicken which appetite lay this conſideration to heart, that you know not how nigh the time of your Paſſion or change may be; Who knoweth what Cup, what bitter cup is coming towards him? or how nigh he may be to his laſt conflict with that laſt enemy, p. 39Death? wherein all comfort will be little enough; upon this account neglect not this viaticum, this ſoveraigne cordiall, to drink of the fruit of the vine, the Sacramentall Cup, ſo often as it is by the Miniſters of God, in his name and way, reached forth unto you.

And thus drinking of it, Chriſtians to receive every Sacrament as their laſt.ever drinking it as your laſt cup. So doth our bleſſed Saviour here, knowing that it ſhould be ſo. And doe we the like, not knowing but it may be ſo. None of us when we come to the Table of the Lord, but may take up our Saviours words, and ſay, that for ought we know, we ſhall henceforth no more drinke of the fruit of the vine, but that this may be our laſt Sacrament. And ſo looking upon it, let it be our care and endeavour, as (when we come) to come with due preparation, ſo p. 40in the act of receiving to raiſe up our hearts, that what wee doe, we may doe it with all our might, with all poſſible intention of ſoule and ſpirit; certainly this we would do, were we but aſſured (as our Saviour here was) that the preſent Sacrament ſhould be our laſt; O how would we then bend our ſpirits to the duty? Do we the like at every Sacrament, not knowing but it may be ſo; ſo eating the Sacramentall. Bread, and ſo drinking the Sacramentall Cup, as if it were our laft farewell to all Creature-comforts, and Ordinances. So doth our bleſſed Saviour here, celebrating of this Feaſt with his Apoſtles, and having drunke of that Sacramentall Cup; Henceforth (ſaith he) I ſhall drink no more of this fruit of the vine.] Part 2. The Ptomiſe, or Conſolation.There is his Prediction, or Valediction.

The Conſolation or Promiſe p. 41followeth [untill that day, when I drinke it new with you in the kingdome of my Father.]

Untill, A word ſpoken in ſeaſon.a word ſpoken in ſeaſon, which (as the Wiſe-man ſaith) is verbum bonum, a good word, Prov. 15.23. Like apples of gold, with pictures of ſilver, Prov. 25.11. Amiable and acceptable; ſuch was this [Untill] unto the Apoſtles here, who could not but be much troubled at the former words, to heare that their Maſter and they muſt now part, that this was the laſt meale that ever they were like to have together; this could not but be a ſadding to their ſpirits. So was it to the Elders of Epheſus, when Paul told them, that they ſhould ſee his face no more, Act. 20.25. This made a deep impreſſion upon their ſpirits (as the laſt verſe of that Chapter informes us.) And they all wept ſore (ſaith p. 42the thirty ſeventh) and fell on Pauls neck and kiſſed him, ſorrowing moſt of all for the words which he ſpake, that they ſhould ſee his face no more.] To think what loſſe themſelves and the Church ſhould have in Pauls death, this ſtrucke them to the heart; and queſtionleſſe it could not but doe the like to the Apoſtles here, to heare the like from their maſter; that he and they muſt now part, that this was the laſt Cup that ever hee ſhould drinke with them; this could not but be a ſad word to them. To allay this griefe, he therefore prefently ſubjoynes this conſolatory promiſe, ſtaying their hearts, and comforting them with the hope and aſſurance of another, and a better communion one day; [Untill that day, when I ſhall drinke it new with you in my Fathers kingdom.]

p. 43Q. Queſt. Vntill that day] But what day was that? a queſtion, What day is here ſpoken of?and a great queſtion among Expoſitors; a four-fold opinion I finde about it.

A. 1. Anſ. A four-fold opinion about it. A. 1. The time of our Saviours abode upon earth, after his reſurrection.Some (in the firſt place) underſtand it of the time of our Saviours abode upon earth after his reſurrection; during which time he had communion with his Apoſtles, appearing to them, and converſing with them; which he did at ſundary times for forty dayes together (as Saint Luke reports it, Act. 1.3.) And thus converſing with them, he alſo ate with them; this hee did more then once. So wee finde him, Luke 24.41. where comming to his Diſciples, hee demands of them. Have yee here any meat? And they giving him a peice of broyled Fiſh, and an Hony-combe, He tooke it, (ſaith the text) and did eate p. 44before them.] The like we finde again, John 21. where our Saviour putting the like queſtion to Peter, and ſome of the Apoſtles with him, Children, have ye any meat? Verſ. 5. Afterwards he dined with them upon their miraculous draught of fiſhes, Ver. 12, 13. And thus eating with them, (though it be not expreſſed, yet) it is more then probable, that he alſo drank with them. So much is collected from that ſpeech of Peter to Cornelius and his company, Petrus non dixit Chriſtum comediſſe ac bibiſſe cum diſcipulis, ſed diſcipulos comediſſe ac bibiſſe cum Chriſto. Camer. Myrothec. in Act. 10.41.Acts 10:41Acts 20.41. where ſpeaking of Chriſt, he tells them, God ſhewed him unto us, who did eat and drink with him, after he roſe from the dead.] This did Peter, and the reſt of the Apoſtles: And they eating and drinking with him, (by the leave of that learned Cameron) it cannot well be conceived, but that he did the like with p. 45them; both eat and drink with them. And drinking with them, not improbably he might drink wine alſo, which was no unuſual drink in that Countrey. And to this, ſome conceive this ſpeech of his here to relate. Chryſoſt. Theophy l. Euthym. Bez. Gr. Aun. This Expoſition diſallowed for 3 Reaſons. Maldonat. ad loc.So divers of the Antients (to whom Beza ſeemeth not averſe) look upon this place.

But with them I cannot go along. Three Reaſons I finde given againſt this Expoſition: A firſt, taken from theſe words [Till that day] which ſeemeth (ſaith Maldonate) to point at ſome remoter time, then this. Secondly, Our Saviour was not as yet entred into his Fathers Kingdom; Calvin ad loc.being in that interval, in a middle ſtate, betwixt mortality and glory, as himſelf telleth Mary, John 20.17. Touch me not (ſaith he) for I am not yet aſcended unto my Father.] But thirdly, ſhould we p. 46ſuppoſe him then in his Fathers Kingdom (as he was upon the confines of it, Calvin ib.being then in a ſtate of immortality) yet the like cannot be ſaid of his Apoſtles, their condition being not yet changed. Upon theſe grounds, I ſhall lay aſide this firſt Expoſition.

Secondly, Anſw. 2 The day of Pentecoft.Others (in the ſecond place) by [That day] underſtand The day of Pentecoſt. Of this day our Saviour had ſpoken to his Apoſtles before, telling them, that then they ſhould ſee the Kingdom of God come with power. So Saint Mark ſets it down, Chap. 9.1. Verily I ſay unto you, that there be ſome of them which ſtand here, who ſhall not taſte of death, till they have ſeen the Kingdom of God come with power.] So it did at that day, when after our Saviours Aſcenſion, the Holy Ghoſt was poured out upon the Apoſtles in p. 47ſuch a wonderful manner, to the admiration of all the beholders; in ſo much, that ſome of them ſpared not to ſay, That they were full of new wine, Acts 2.13. Now did the Kingdom of God come with power; Carthuſ. ad loc.the Goſpel being by this means wonderfully propagated. And here (ſay ſome) was this promiſe made good: Here did Chriſt, coming in his Kingdom (as Saint Matthew hath it, Matth. 16.28.) drink this fruit of the Vine new with his Apoſtles; Communicating unto them ſuch extraordinary gifts and graces.

Thirdly, Anſw. 3 Others (in the ſecond place) by [That day] underſtand the time, or Kingdom of Grace, The time of Grace under the Goſpel. Beda. Hieron.under the Goſpel: This is ofttimes called the Kingdom of God. And in this Kingdom, Chriſt hath a Communion, a ſweet Communion with his people, p. 48as it were eating and drinking with them. This he doth Sacramentally in his Supper; where he may be ſaid to drink this wine new with them at every communion. And this he doth ſpiritually, by communicating the Graces and Comforts of his Spirit unto them. Such is that communion which he maketh promiſe of, to every one that will hear his voice (the voice of the Goſpel) and open the door, (the door of his heart, to receive, and entertain him by Faith and Love.) I will come (ſaith he) and ſup with him, and he with me, Revel. 3.20. That is, Communicate Graces and Comforts to him, holding a comfortable communion with him. Thus doth Christ (as it were) feaſt with his people upon Earth, bringing them into his Banquetting Houſe, (or Houſe of Wine) (as the Spouſe p. 49phraſeth it, Cant. 2.4) the Publick Aſſemblies, where his Ordinances are as ſo many Conduits, running with the beſt wine; through which, he conveyeth pureſt and choiceſt comforts to the hearts of his people, chearing and refreſhing them; and in a ſpiritual way, (as it were) inebriating them, as the vulgar Latine renders that of the Pſalmiſt, Pſal. 36.8. Inebriabuntur ab ubertate domus tuae, They ſhall be inebriated with the plentiful fulneſs of thy houſe. And in a like ſenſe Chriſt may be ſaid to have drunk of the fruit of the Vine, with his Apoſtles after his Aſcenſion; ſtill holding communion with them, being abſent from them in Body, yet he was preſent with them in Spirit; ſending the Comforter to them. This he promiſed to do, Joh. 14.16. & 15.26. And this p. 50he did, thereby ſupplying the want of his bodily preſence, and filling their hearts with joy, according as he had promiſed he would do, Both theſe expoſitions diſallowed.Joh. 16.24.

But I ſhall not dare to vouch either of theſe Expoſitions more then the former. The Communion which our Saviour here permitted unto his Apoſtles, he ſaith it ſhould be in the Kingdome of his Father; which terme, I conceive cannot ſo fitly bee applied either to the day of Pentecoſt, or yet to the Kingdome of Grace; which though it be ſometimes called the Kingdome of God, and of Chriſt, Luk. 17.21 Ioh. 18.36. Regnum Patris nunquam niſi caelum vocatur. Maldon. ad loc. The kingdome of glory.Luke 17:21John 18:36and oft times the Kingdome of Heaven, yet never doe we finde it called the Kingdome of the Father, (as Maldonate well obſerves.)

In the fourth place then, (to hold you no longer in ſuſpence) underſtand we this of the Kingdome p. 51of glory. This is the Fathers Kingdome. [Then ſhall the righteous ſhine forth as the Sunne in the Kingdome of their Father (ſaith our Saviour) Matth. 13.43. that is, in the Kingdome of Heaven, the Kingdome of glory. And this our Saviour calleth the Kingdome of his Father. The kingdome of glory the Fathers kingdom. Solus pater non deſcendit de caele, Maldon. ad text. Lorinus in Act. 10.44 The kingdome of glory the place of the Fathers reſidence, Joh. 1.14.Acts 10:44John 1:14So is the Kingdome of Glory, in a peculiar way, the Fathers Kingdome. I finde two reaſons given for it.

1 In as much as there hath been the Fathers Reſidence, there hath he manifeſted the preſence of his Glory in a more conſtant and continued way then either of the other perſons; As for the Son, the ſecond Perſon, he came down from Heaven, and was Incarnate, leaving the boſome of the Father hee came and dwelt amongſt us, diſ-robing himſelfe of his Majeſty and p. 52glory, he tooke upon him the forme of a Servant. Phil. 2.7.Phil 2:7And the Holy Ghoſt, the third perſon here deſcended upon him, Joh. 15.26John 15:26and after his Aſcenſion was as it were imployed by him as his Agent, each of them occaſionally appearing, and manifeſting their preſence upon earth in ſeverall tranſactions; but the Father in the meane time ſtill kept the Throne of his glory in Heaven, ſhewing himſelfe the King thereof.

2 But (ſecondly, The Prefidency of the kingdome of glory, reſting in the Father.and as I conceive more genuinely) the Kingdome of the Father, in as much as the precedency and chiefe Government of that Kingdome ſhall for ever reſt in him. As for the Kingdome of Grace, that is committed to the Sonne, who ſitting at the right hand of his Father in Heaven, ruleth in the midſt of his enemies upon earth; but the Kingdome of Glory is p. 53more peculiarly the Fathers, to whom the Lord Chriſt ſhall at the laſt day reſigne up that his Oeconomicall Kingdome (as they call it.) That Kingdome which as Mediator he hath received from his Father, he ſhall then ſurrender it up unto him againe, as the Apoſtle tels us, 1 Cor. 15.24. Then cometh the end, when he ſhall have delivered the Kingdom unto God, even the Father.] So as from thence-forth and for ever that Kingdome ſhall be the Fathers Kingdome.

And in this Kingdome it is that our Saviour here promiſeth to his Apoſtles this Communion, telling them, that henceforth he would no more drink of the fruit of the vine, untill that day that he ſhould drink it new with them in that Kingdom, the Kingdome of Heaven.

p. 54Object. Object. But underſtanding the words thus, Did not Chriſt eat and drink with his Apoſtles, after his Reſurrection.here an obvious objection meeteth us. What, did not Chriſt eat and drink with his Apostles upon Earth, after his Reſurrection?

Anſ. 1. To this it is anſwered by ſome, Anſw. That though he then ate with them, A threefold anſwer. Peſt reſurrectionem comediſſe legitur, bibiſſe vero non legitur. Camer. Myroth. ad loc. Nec erat moris apud Judaeos bibere vinum in prandiis ac caenis quotidianis, ſed tantum in ſolemnioribus conviviis. Piſcat. Schol. ad loc.yet there is no mention made of his drinking with them. And ſo non creditur, quià non legitur; being not recorded, we are not bound to beleeve it. But this I have already ſhown to be a miſtake.

2. Suppoſing that he did alſo drink with them, yet there is no neceſſity, to conclude, that he drank wine with them. Nay it is more probable (ſaith Piſcator) that he did not, in as much (ſaith he) as it was not the cuſtom of the Jews to drink wine at their p. 55common and ordinary meals, but onelyonly at their more ſolemn Feaſts and Banquets. But this alſo may ſeem to be an evaſion, rather then a ſolution; and therefore I ſhall not flie to it, neither need I.

3. Yeeld it, that our Saviour, Chriſts eating and drinking with his Apoſtles, after his Reſurrection, no natural actions. Maldon. ad loc. foreign. Chryſoſt. Hom. in Text. Calvin. Maldon. ad loc.as he ate, ſo he drank with his Apoſtles, and that, wine alſo, (which Chryſoſtom taketh for granted) yet did he not now do it humano, & conſueto more, ſo as formerly he had done, and as he did at this his laſt Supper. He did not now, either eat or drink for any bodily nouriſhment or refreſhment, having no more need of meats or drinks, nor yet in a way of ſocial communion; onelyonly for the confirming of the Faith of his Apoſtles in the certainty of his Reſurrection, he ſhewed them what he could do. So as he did there (as it were) eat and not eat, drink and not drink. Even p. 56as ſpeaking to his Apoſtles after his Reſurrection, Luke 24.44. he tells them, Theſe are the words which I ſpake unto you, while I was yet with you.] Why, was he not then with them, when he thus ſpake to them? Yes, but not as formerly, when he converſed with them in a terreſtrial and temporal life. So he ate and drank with them now, but not as formerly. Quià id non niſi veluti per tranſennam fecit, non ducit in numerum. Maldon.This was not in him now any natural action; and therefore he overlooketh it, as being a thing by the by: Telling his Apoſtles, that he would not any more thus drink with them, until that day when he ſhould do it in the Kingdom of his Father. Queſt.The fruit of the Vine, how drunk in Heaven.

Q. But how ſaith he, that he would then do it? What is there any eating or drinking in Heaven?

Anſw. Anſw. Not literally.Not ſo. This is a conceit p. 57for Mahumetans, not ſo Chriſtians. Eating and drinking are for Earth, not for Heaven. Even as our Saviour anſwering the carnal reaſonings of the Sadduces, againſt the Reſurrection, tells them, That in the Reſurrection they neither marry, nor are given in marriage, but are as the Angels of God in Heaven, Matth. 22.30. In the ſtate of glory, Gods Saints ſhall live an Angelical life; no more ſubject to any bodily neceſſities, or infirmities. Not ſtanding in need of marriage, or yet of meats and drinks. The Kingdom of God is not meat and drink, ſaith the Apoſtle, ſpeaking of the Kingdom of Grace, Rom. 14.17. much leſs the Kingdom of glory, where there is no need, no uſe of either; and therefore away with all ſuch groſs and carnal imaginations. For our ſatisfaction p. 58taking notice, But myſtically and metaphorically.that theſe phraſes of eating and drinking are in Scripture uſed in a double ſenſe. Sometimes literally and properly, ſometimes myſtically and metaphorically. And both theſe ways is this word [Drinking] uſed in this verſe. In the former part of it properly, for natural and corporal drinking; in the latter part metaphorically, for myſtical and ſpiritual drinking.

And what we ſay of the act, we may ſay alſo of the object. The fruit of the vine, which our Saviour did drink of, as in the Paſſeover, ſo in his Supper, was natural Wine; that which here he promiſeth to drink of, is Myſtical and Spiritual.The ſame word uſed in two different ſenſes in the ſame ſentence.

Neither let any here ſtumble at this ſo ſudden a change of the ſenſe. That the ſame words ſhould be with one and the ſame breath, in one and the ſame ſentence, uſed p. 59in two different ſenſes. This being no unuſual thing in Scripture; no other then what we finde often practiſed by our Saviour himſelf, Non ſolàm ſine vitio, ſed cum magnâ etiam oraiionis elegantiâ. Maldon. ad loc.and that not onelyonly without any abſurdity (as Maldonate notes upon it) but with a ſpecial elegance and accurateneſs of Speech. Thus ſpeaking to that Diſciple, who being invited to follow him, deſired that he might firſt go and bury his Father, (be aſſiſtant unto him in his decrepit age, and perform his laſt office to him, when he ſhould dye) Let the dead (ſaith he) bury their dead, Matth. 8.22. Let them that are ſpiritually dead, bury them that are corporally dead: Thoſe who are dead in ſin, bury thoſe that are dead for ſin. So again, ſpeaking to the Woman of Samaria, Joh. 4.13, 14. He tells her, Whoſoever ſhall drink of this water, ſhall thirſt again: p. 60But whoſoever ſhall drink of the water that I ſhall give him, ſhall never thirſt.] Where in the former part, he ſpeaketh of natural water, ſuch as ſhe gave him: In the latter part of myſtical and ſpiritual water, viz. The Grace and Spirit of Regeneration. And ſo are we to underſtand that paſſage, Mark 10.15. where our Saviour bleſſing the children which were brought to him, tells his Diſciples, That whoſoever ſhall not receive the Kingdom of God, as a little childe, he ſhall not enter therein. Where by the Kingdom of God in the former part, we are to underſtand the Doctrine of the Kingdom, the Gospel; In the latter part, the Heavenly Kingdom, Eternal life and glory. And the very like do we here meet within the Text. Drinking of the fruit of the Vine, in the former part it is to p. 61be underſtood properly, of natural wine, in the latter part myſtically of ſpiritual wine.

And ſo much is not obſcurely inſinuated in that Addition, Celeſtial Glory called New Wine.which is here put to it, where it is called New Wine. Until I drink it new. Thus the Spirit of God in Scripture, is wont for the moſt part (as it were) emollire Allegorias, Solent foreign aliquo additamento emolliri. Grot. ad loc.to ſoften Allegories, which otherwiſe might ſeem hard, by ſome ſuch additaments. As the Apoſtle ſpeaking of Chriſt and his blood, he calleth it Spiritual drink, and him a Spiritual rock, 1 Cor. 10.4. Thus Saint Peter ſpeaking to beleevers, he tells them, That they as [lively ſtones] were built up a [ſpiritual houſe] an holy Prieſthood to offer up [ſpiritual ſacrifice.] 1 Pet. 2.5. In like manner the Spirit ſpeaking of Rome, (or the Roman Empire) p. 62where the Bodies of Gods Saints ſhould lie ſlain, he ſtiles it, That great City, which ſpiritually is called Sodom and Egypt, Revel. 11.8. Not literally, but myſtically; and ſuch is this Wine which our Saviour ſaith here he would drink of in his Fathers Kingdom; not natural, but myſtical wine, which he therefore calleth new. Even as the Church of God, whereof Old Jeruſalem was a Type, is called The New Jeruſalem, Revel. 21.2. foreign, that is, Not the earthly, but the Heavenly Jeruſalem, Jeruſalem which is above, (as the Apoſtle calleth it) Gal. 4.26. Even thus our Saviour ſpeaking of Celeſtial glory, Wine an embleme of Celeſtial Glory. Vide Grot. ad Text.and happineſs here, he calleth it New Wine, foreign, that is, Wine of another kinde, foreign (as Grotius explains it) Intellectual, Spiritual Wine.

p. 63Wine.] Thus the Rabbinical Jews were wont to ſet forth eternal life, by wine kept from the beginning of the world, from the firſt Creation. And the like expreſſion the Spirit of God may be conceived ſometimes to make uſe of. In that 55 of Iſaiah, v. 1. Chriſt is brought in making Proclamation, Ho, every one that thirſteth, &c. Come and buy wine and milk; Under thoſe two words comprehending all ſpiritual and heavenly bleſſings, Grace and Glory. And thus do ſome underſtand that Speech of Chriſt to his Church, Cant. 5.1. Where he tells her, I have drunk my wine, with my milk.] This he did (as he ſaith) in his Garden, by which they underſtand the Heavenly Paradiſe, where he promiſed the penitent theef to meet him. Here doth Chriſt ſolace himſelf, after all his ſorrows p. 94and ſufferings upon earth, injoying celeſtiall glory and happineſs: This he here calleth by the name of Wine, Reſembling it in the properties of it:[the fruit of the vine.] and that not unfitly:

1 Wine is a generous, ſweet, and delectable liquor, moſt pleaſant to the pallate, Reaſ. 1 Wine delectable.and gratefull to the ſtomack, one of the preciouſeſt juyces that the earth produceth. Hence it is that the mutuall love betwixt Chriſt and his Church is compared to Wine, and preferred before it, Thy love is better then wine (ſaith the Church to Chriſt) Cant. 1.2. How much better is thy love then wine? (ſaith Chriſt to his Church) Cant. 4.10. more ſweet, more pleaſant; ſuch is the glory of Heaven, yeelding an unſpeakeable complacency to the ſoule; ſuch as none can apprehend, but they that are poſſeſſed of it: Even as none can tell how p. 65grateful and delectable Wine is, but they who have taſted of it. So is it with heavenly bliſs, ſuch is the excellency of it, as none can conceive, but thoſe who are entred into it, and ſwallowed up of it. Eye hath not ſeen, ear hath not heard, neither hath it entred into the heart of man, what things God hath prepared for them that love him. 1 Cor. 2.9.

2. Wine, as it is delectable, Reaſ. 2 ſo it is cordial; Wine Cordial.not onelyonly pleaſing the pallate, but chearing the heart. Should I leave my wine, (ſaith the Vine in Jothams parable) which cheareth God and man, Judg. 9.13. Wine maketh glad the heart of man (ſaith the Pſalmiſt) Pſal. 104.15. Whereupon Solomon (called by the name of Lemuel, that is, of God, a King of Gods making) Prov. 31.6. adviſeth to give wine to p. 66thoſe that are of heavy hearts. Wine being of a ſpirituous nature, it exhilarateth the ſpirits, it maketh merry, Eccleſ. 10.19. And in this property again, it is a fit embleme of heavenly joy: Where ever the Kingdom of God is, there is joy. It is ſo with his Kingdom of Grace, of which the Apoſtle tells us, that it conſiſteth in Righteouſneſs, Peace, and Joy, Rom. 14.17. much more in his Kingdom of glory there is joy. Enter thou into thy maſters joy, Matth. 25.23. And nothing but joy. Here upon Earth the Chriſtians Wine is mixed with water; his joys and comforts are allayed with a mixture of croſſes and ſorrows. But in Heaven there is pure wine, pure joy; and that fulneſs of joy. In his preſence is fulneſs of joy, Pſal. 16. laſt. It is ſo in Heaven, at Gods right hand, in the preſence p. 67of his glory. Thus celeſtial happineſs is ſet forth under the name of wine. And that

New wine] So called, Celeſtial glory, why called new wine.not onelyonly becauſe it is of another kinde (as I ſaid) but of a better, a more excellent kinde. Soleut Hebraei quitquid praſtanthus eſt, atque ſuavius, novum appellare. Maldon. ad loc. foreign excellentiam. Sic & foreign, Apoc. 2.17. & 3.12. Novum etiam apud latinos dicitur quicquid egregium eſt. Pollio & ipſe amat nova carmina—Camer. Myorth. ad Text.Rev 2:17Rev 3:12Thus the Hebrews, (as Maldonate noteth upon it) are wont to call a thing that is excellent, New. O ſing unto the Lord a new ſong, (ſaith the Pſalmiſt) Pſal. 96.1. & 98.1. that is, (as he expounds it) an excellent ſong. In this ſenſe (among others) the Gospel command concerning love, may be called a New commandment, 1 John 2.7, 8. and the Gospel covenant, a new covenant, Heb. 8.8. And ſuch is this wine in the Kingdom of God, new wine, true Nectar (which the Poets fained to be the drink of the p. 68gods) of a more excellent kinde then any here upon Earth.

Thus doth Chriſt ſtill reſerve the beſt wine to the laſt: Chriſt ſtill reſerveth the beſt wine to the laſt.So he did in a literal ſenſe at that marriage feaſt in Cana of Galilee, which he graced with his own preſence, as the Maſter or Ruler of the feaſt tells him, Joh. 2.10. And this he doth in a ſpiritual ſenſe. As he did here for himſelf, ſo for his Saints he reſerveth their beſt wine for the laſt; not ſo with wicked men. They drink their beſt wine firſt; Not ſo for wicked men.having their portion in this life, here they meet with many carnal comforts and contentments, which it may be the deareſt Saints of God want. But their worſt is to come. So our Saviour telleth them, Luke 6.25, 26. Wo unto you that are full, for ye ſhall hunger; wo unto you that laugh now, for ye ſhall mourn and p. 69weep. Here they have their ſweet wine, but there is ſower and bitter wine reſerved for them; even that wine which is prepared for Babylon, Rev. 14.10. The wine of the wrath of God, which is poured out without mixture into the cup of his indignation. Of this wine ſhall the worſhippers of the Beaſt drink, all Idolaters, and with them all other wicked & ungodly men. But for his Saints.But it ſhal be otherwiſe with Gods Saints and Servants. Here it may be God may deale with them as the Jews dealt with our Savior, Mat. 27.34. when they gave him Gall and vineger to drinke; he may make them drink the wine of aſtoniſhment (as the Pſalmiſt complains, Pſa. 60.3.) wringing out unto them waters of a full cup (as he elſewhere ſpeaketh Pſal. 73.10.) laying out unto them a large meaſure of ſore afflictions; But p. 70there is better Wine reſerved for them hereafter. New wine, excellent wine, joy infinitely tranſcending all joyes earth can afford: This was Chriſts portion, and this ſhall be their portion; So much they are aſſured of, Iſa. 65.13, 14. Therefore thus ſaith the Lord God, Behold my ſervants ſhal eate, but ye ſhal be hungry, behold, my ſervants ſhal drink, but ye ſhal be thirſty; behold, my ſervants ſhall rejoyce, but ye ſhall be aſhamed; Behold my ſervants ſhall ſing for joy of heart, but yee ſhall cry for ſorrow of heart, and ſhall howle for vexation of ſpirit.] Such a change can God make in the affairs of this world, and I doubt not but he will yet doe it in a great meaſure for his Church in the latter daies, to which that promiſe ſeems to relate: But however ſuch a change there ſhall be hereafter: There p. 71is wine, new wine reſerved and laid up for the Saints in heaven, which the men of this world ſhall never taſt of. This wine our Savior here promiſeth to himſelfe, that he ſhould drink of it, which accordingly not long after he did upon his aſcention into heaven, then having finiſhed his ſuffering worke, he entered into his reſt, from thenceforth injoying unſpeakable glory and happineſſe. And herein he tells his Apoſtles that they ſhould alſo have a ſhare with him. So it followeth; Untill that day, Judas excluded, though not from Sacramentall, yet from Celeſtiall communion with Chriſt.when I ſhall drinke it new with you.] with you] What, with all of them? not ſo, if Judas were in the company; which ſome conceive that he was not, taking up this for an argument againſt it, becauſe Chriſt here promiſeth to thoſe who dranke of that cup with him in the Sacrament of his Supper, p. 72that he would drink it new with them; Vobiſcum ad plures, non ad om. ner referendum eſt. Aquin. ad loc.a matter wherein Judas had neither part nor lot. But ſuppoſing him to be there, yet wil not this create any great difficulty, the promiſe being indefinite, not univerſall, extending to the generality of them; to as many of them as had there not onelyonly a Sacramentall, but alſo a ſpirituall communion with him. Obſerv.

With all ſuch will Jeſus Chriſt drink this new wine in his Fathers Kingdom; Such as have communion with Chriſt upon earth, ſhall have communion with him in Heaven.have a bleſſed communion with them in heaven.

Marke it, this is the Obſervation which I have been long making way to. Such as have communion with Jeſus Chriſt upon earth ſhall have communion with him in heaven. Chriſt will not drinke this new wine alone; he is not, will not be ſatisfied unleſſe his Saints partake with him: Thus he is brought in expreſſing p. 73himſelfe to his Church in the place fore-named, Cant. 5.1. I am come into my garden, my ſiſter, my ſpouſe, I have gathered my myrrhe with my ſpices, I have eaten my hony combe with my hony, I have dranke my wine with my milk; eate O friends, drinke, drinke abundantly O beloved.] Thus doth the Lord Jeſus Chriſt call his Church to communicate with him, as in his Kingdom of Grace here, ſo of Glory hereafter, where entering into his Garden, his heavenly Paradiſe, he doth as Job ſpeaketh of himſelfe Job 31.17.) not eat his morſell by himſelfe alone, or drink his wine alone, ingroſſing that heavenly glory to himſelfe, but he calleth his Saints and Angells to the participation of it. This is that which he makes promiſe of to his Apoſtles, Matth. 19. where when p. 74Peter (ſpeaking in the name of the reſt (as often on other occaſions he doth) demands of his Maſter what recompence they ſhould have for that love and reſpect which they had ſhown unto him, in forſaking al for his ſake, he receiveth this anſwer from him (ver. 28.) Verily, I ſay unto you, that yee which have followed me in the regeneration, when the Son of man ſhall ſit on the throne of his glory; yee alſo ſhall ſit upon twelve thrones judging the twelve Tribes of Iſrael.] They ſhould be ſharers with their Maſter in his glory, when he ſhould ſit as a King upon his Throne, they ſhould ſit as his Peeres about him; when he ſhould ſit as Lord Cheife Juſtice upon the Bench, they ſhould ſit as his Juſtices, as his Aſſeſſors. To the like purpoſe is that other promiſe. Luk. 22.28, p. 7529. where our Saviour, to take his Apoſtles off from that vaine contention of theirs about a temporall ſuperiority, a ſecular primacy; hee tels them that in as much as they had been partners with him in his Sufferings, and had hitherto owned him in his worſt condition, therefore they ſhould alſo communicate with him in his glory, [I appoint unto you a Kingdome, as my Father hath appointed unto me, that yee may eate and drinke at my Table in my Kingdome, &c.] Thus having had communion with him upon earth, he promiſeth them that they ſhould have communion with him in heaven. A Promiſe which in effect ſpeaketh the ſame thing with this here in the Text; where their Lord and Maſter eating and drinking with them in the Sacrament of his Supper, tels them, that one day, hee p. 76would drinke that wine new with them, have a ſweet and bleſſed communion with them in the Kingdome of his Father, whereof that Sacramental Communion was a Repreſentation and a Pledge; this he promiſeth to his Apoſtles.

And what hee promiſeth to them, the like (for ſubſtance) ſhall he performe to all who have a like communion with him: even to all true beleevers, ſuch as here follow him, by profeſſion and imitation; they ſhall bee with him; where I am, there ſhall alſo my ſervant be, Joh. 12.26. This was a branch of his laſt Will, as he declares it, Joh. 17.24. Father, I will that they alſo whom thou haſt given mee (given to beleeve on me, as the 20. ver. explaines it) be with me where I … that they may behold my glory] I, and not only p. 77behold it, but partake in it; The glory which thou haſt given me, I have given them (ſo we have it ver. 22.) That glory and happineſſe which God the Father had by promiſe inſured upon his Son Chriſt, by a like promiſe Chriſt maketh it over to all true beleevers, eſtating it upon them. And giving them a title to it here, he will put them into the actuall and full poſſeſſion of it hereafter. Come yee bleſſed of my Father, inherit the Kingdome prepared for you from the foundation of the world, Matth. 25.34 Such a bleſſed Communion ſhall they have with Chriſt in heaven, who have here a ſpirituall communion with him upon earth.

Queſt. Celeſtiall communion begun at the day of death.But when ſhall they have this communion?

A. I anſwer, The beginning hereof ſhall be at the day p. 78of death. To day ſhalt thou be with me in paradiſe, ſaith our Saviour to the penitent theef, Luke 23.43. promiſing to meet with him in a place of reſt and happineſs; whether his ſoul was tranſlated upon the diſſolution and ſeparation of it from the Body. Thus it is ſaid of Lazarus, that dying, he was forthwith carried by the Angels into Abrahams boſome, Luk. 16.22. his ſoul (his better part) was conveyed in receſſum quietis aeternae, into the retiring place of eternal reſt in Heaven, where he ſhould have communion with Abraham, the Father of the faithful, and with other Saints and Angels. Here beginneth that bleſſed communion which the Saints ſhal have with Jeſus Chriſt. Upon their diſſolution they ſhall thenceforth be with him, beholding, enjoying him, and haing enjoyed of him. p. 79I deſire to be diſſolved, and to be with Chriſt, Phil. 1.23.

But the perfection hereof is reſerved to another day, Perfected at the Reſurrection.the laſt day, the day of the general reſurrection and judgement, when the bodies of Gods Saints being raiſed out of their duſt, and reunited to their glorified ſpirits, ſhall be made joynt partakers of eternal glory and happineſs with Jeſus Chriſt. Now ſhall this their bleſſed communion be at the full, which was before but in the change; and hereupon it is, that our Saviour here in the Text referreth this his drinking of this new wine with his Apoſtles unto that day, foreign, until that day, the day of judgement, which is frequently in Scripture by way of eminency ſo called [That day. The day of judgement called, That day.] But the Brethren are not in darkneſs, that [that day] ſhould evertake you p. 80as a theif, (ſaith the Apoſtle to his Theſſalonians, 1 Theſ. 5.4. ſpeaking of the day of the Lord, (as the ſecond verſe explains it) the day of his coming to judgement. He ſhall come to be glorified in his Saints, and to be admired in all them that beleeve [in that day] (ſith the ſame Apoſtle,) 2 Theſ. 1.10. I know whom I have beleeved (ſaith he) and I am perſwaded that he is able to keep that which I have committed unto him againſt [that day.] 2 Tim. 1.12. And again, Hence forth is laid up for me a crown of glory; which the Lord the righteous Judge ſhall give unto me at [that day.] 2 Tim. 4.8. meaning, the time of Chriſts ſecond coming, his coming to judgment; So called by way of …minency.which is called That day (as I ſaid) by way of excellency, as being the moſt remarkable p. 81day, the laſt and great day: A day full of glory to Chriſt, of joy to the godly, of ſorrow to the wicked. A day which ſhall ſwallow up all days; after which there ſhall be no more viciſſitudes, and ſucceſſions of days and nights; but one perpetual day for the righteous, for whom light is ſown (as the Pſalmiſt hath it. Pſal. 97.11.) One perpetual night for the ſinners and ungodly, who are children of the night, 1 Theſ. 5.5. And at this day it is, that our Saviour here promiſeth to drink this wine new with his Apoſtles, becauſe then, and not till then, he ſhould have a full communion with them, and they with him in his Kingdom of glory. So is that forenamed place moſt fitly and genuinely to be underſtood, Matth. 19.28. Ye which have followed me in the Regeneration, where p. 82the Son of Man ſhall ſit in the throne of his glory, ye alſo ſhall ſit upon twelve thrones, &c.] Where thoſe words [In the Regeneration] are more fitly referred unto the latter part of the verſe, then to the former (as Beza and Grotius note upon it) as pointing at the day of the general Reſurrection, which ſhall be a day of renovation; when there ſhall be new Heavens, and a new Earth (as St. Peter tells us) 2 Pet. 3.13. and a general reſtitution of all things (as he alſo ſaith of it) Acts 3.21. This time our Saviour there calleth the Regeneration, foreign, becauſe then the ſons of God ſhall be, as it were, begotten again the ſecond time; being here begotten to a lively hope (as the ſame Apoſtle hath it, 1 Pet. 1.3.) they ſhall there be put into the actual and full poſſeſſion of the thing hoped p. 83for, Receiving the end of their faith, the ſalvation of their Souls, (as it there followeth, verſ. 9.) Then ſhall they ſit with Jeſus Chriſt, having a full communion with him; then ſhall be that great and ſolemn feaſt of which our Saviour ſpeaketh, Matth. 8.11. When, Many ſhall come from the Eaſt, and from the Weſt, and ſhall ſit down with Abraham, and Iſaac, and Jacob, in the Kingdom of God. Gods Saints ſhall be gathered from all quarters of the world, and brought to that foreign, that Caenaculum, that large upper room (poſſibly repreſented by that, wherein our Saviour celebrated the Paſſover, Luk. 22.12.) The heavenly Gueſt-chamber, where they ſhall have a ſweet communion with Jeſus Chriſt, and one with another. Then ſhall be that great Supper, the laſt p. 84marriage Supper of the Lamb, (of which, that mentioned Rev. 19.9. ſhall be a praeludium) when he ſhall drink this new wine (of which, not improbably that new wine which he made of water, at the marriage in Cana of Galilee was a Type,) with all thoſe who have here had a ſpiritual communion with him upon Earth.

Queſt. Queſt. And why will he thus drink this new wine with them? Why Chriſt will communicate his glory to his Saintes.Thus make them partakers of this glory and happineſs?

Anſw. To this I may anſwer. Firſt, This will he do to them, becauſe they are his favorites; Anſw. 1 even as King Ahaſuerus going to the banquet of Wine, They are his favorites.which Eſther had prepared for him, taketh Haman along with him, being his ſpecial favorit, Eſth. 5.5. Such were the Apoſtles to Chriſt, being upon earth; and ſuch are p. 85all true beleevers to him, being in Heaven: All Friends. Ye are my friends, if ye do whatſoever I command you, John 15.14. All Favorites. The people upon whom Jeſus Chriſt hath ſet a peculiar love, (who hath loved us, and waſhed us from our ſins in his own blood, Rev. 1.5.) whom he hath taken into a nearer relation to himſelf, then others; they are his Brethren, and Siſters, and Mother, Matth. 12.50. And upon this account it is, that he calleth and bringeth them to this banquet of wine, to drink this new wine with them.

Secondly, 2Whileſt Jeſus Chriſt thus honoreth and glorifieth, Chriſt honored and glorified in his Saints.them he himſelf is honored and glorified in them and by them. So much we may learn from the Apoſtle, 2 Theſ. 1.10. where ſpeaking of Chriſt, and his ſecond coming, he ſaith, He ſhall come to be glorified p. 86in his Saints, and to be admired in all them that beleeve. Marke it. At this day Chriſt ſhall be glorified, not only in himſelfe, but alſo in his Saints; whoſe glory, as it commeth from him, ſo it redowndeth alſo to him, and reflecteth upon him, ſo as he is thereby made more glorious; this grace and goodneſſe which he exerciſeth upon them in ſo glorious a manner, being matter of everlaſting admiration to all that behold it: Even as the glory of the Court is the honor of the King. Thus the glory of the Saints is the glory of Chriſt, whoſe members they are.

And their joy is his joy; The Saints joy Chriſts joy.ſo he calleth it, Joh. 17.13. Theſe things ſpake I in the world, that they might have my joy fulfilled in them.] [my Joy] ſo he calleth their joy, (as for other reaſons, ſo), becauſe he rejoyceth p. 87in the welfare and happineſſe of his people. Their joy ſhall bee his joy; Even as their ſufferings upon earth are his ſufferings. foreign, (as Paul calleth them, Col. 1.24.) [the Remainders] That which is behind of the afflictions of Chriſt; Even ſo their joyes are his joyes; which ſhall not bee fulfilled without them. Whence it is that the Church is called his fulneſſe, Epheſ. 1.23. The fulneſſe of him, that filleth all in all. Such is the love of Chriſt to his. Church, that though hee have a fulneſſe in himſelfe, and that not repletive onelyonly, but diffaſive alſo, communicating of his fulneſſe to others, not receiving any thing from them, yet he accounteth himſelfe defective, unleſſe he have his Church joyned to him, and made partakers of the ſame glory with him. But I p. 88ſhall no longer dwell upon doctrinall Illuſtration.

That which now remaines is practicall Applica∣tion. which I ſhall direct onelyonly two wayes, by way of Conſolation, Exhortation.

Uſe 1. Uſe. 1 By way of Conſolation. Conſolation to ſuch as have communion with Chriſt upon earth.So our Saviour himſelfe here intends what he ſaith to his Apoſtles, that it might be as a Cordiall, firſt to himſelfe, then to them. To himſelfe, to ſtrengthen his approaching Paſſion; to them, to comfort them concerning his departing from them: And both theſe waies let it bee uſefull unto us; I mean ſuch, and onelyonly ſuch as have communion with Jeſus Chriſt. In reſpect of themſelves, a Cordial againſt preſent ſufferings. or fears.Being in our meaſure ſuch, now take this,

1 As a Cordiall againſt preſent and imminent, felt or feared Tentations. In this caſe let Chriſtians look beyond the preſent; p. 89their preſent ſufferings or feares, ſetting before them this cup, this cup of new wine, prepared in heaven for them, after they have finiſhed their ſuffering worke. So did our bleſſed Saviour here, apprehending that bitter cup coming towards him, which he was to drink in his paſſion, he ſets before him this cup, this ſweet cup, which he ſhould drinke of in his exaltation. This is that which the Apoſtle tels us, Heb. 12.2. where ſpeaking of Chriſt, and his exemplary patience in his ſufferings, he ſaith, that for the joy which was ſet before him, he indured the croſſe, and deſpiſed the ſhame, &c.] Thus did he drown all his ſorrowes and fears in this cup of new wine, in the apprehenſion of that heavenly glory which waited for him after his ſuffering worke was over. In this way it was (as is moſt probably p. 90conjectured) that the Angell of God is ſaid to have ſtrengthened him in his Agony, Luk. 22.43. And there appeared unto him an Angell from heaven ſtrengthning him.] This he did, not by infuſing, or communicating to him any power or vertue, Chriſtus enim deſtitutus Divinitatis in ſe habitantis virtute, humanaeque naturae relictus, ac proinde, foreign, opus habuit Angelorum ſolatio. Gro. Annot. in Lu. 22.43. New wine for heavy hearts.but by preſenting unto his humanity (his divinity being for the preſent aſleep, and the influence of it for the time ſuſpended, (as Grotius there ingeniouſly explains it) the certain aſſurance of a ſpeedy victory, and inſuing glory. And in the like way let me (as an Angell, and Miniſter of Chriſt) ſtrengthen your hearts againſt what ever tentations and ſufferings yee are ſubject unto, viz. by ſetting this new wine before you.

So Salomon (or rather Bathſheba, for he learned that leſſon from his Mother, as in the firſt p. 91verſe of the Chapter he acknowledgeth) adviſeth in the place forenamed, Prov. 31.6, 7. Give ſtrong drink to him that is ready to periſh, and wine to thoſe that bee of heavy hearts; let him drinke and forget his poverty, and remember his miſery no more.] And this counſell ſhall I here lay hold upon, making uſe of it in a ſpirituall way, giving this new wine to thoſe that are of heavy hearts, preſenting unto dejected ſpirits in their diſconſolate condition this cup of conſolation, which I ſhal deſire all ſuch not only to taſt, but to drink of, and that a hearty draught, to ſit at it. So doe Wine bibbers uſe to doe at their wine, againſt whom the Prophet denounceth that woe, which I ſhall deſire all ſuch Good-fellowes to take notice of, Iſa 5.11. Woe unto them that riſe up early in the morning, p. 92that they may follow ſtrong drink, that continue till night, till wine inflame them.] Chriſtians to ſit at this wine.They ſit at the wine; the like let Chriſtians do at this wine; in the drinking whereof, there is no fear of exceſs; ſit at it, continue by it, I mean, by Divine meditation, and ſerious contemplation, often ſetting before them the joy and glory of Heaven, which God hath prepared for his Saints and ſervants, after that they have ſuffered a while. Here (it may be) they meet with many a bitter draught, they have their affliction, and their miſery, their wormwood, and their gall, (as the Church deſcribes her ſad condition in Babylon, Lam. 3.19.) But let them remember there is wine, new wine laid up in Heaven for them.A Cordial for ſuch as ſuffer for Chriſt.

And how ſhould the thought hereof comfort and ſtrengthen p. 93the hearts of all the ſons and daughters of Sion, in the midſt of what ever ſufferings? eſpecially, if they be ſufferings for Chriſt. Now let them know, that drinking of his Cup here, they ſhall drink of it hereafter. Drinking of his bitter cup, they ſhall drink of his ſweet cup; drinking of his Vinegar, his old and ſowre wine here, they ſhall drink with him of his new and ſweet wine another day. Having thus communion with him in his ſufferings upon earth, they ſhall have communion with him in his glory and happineſs in Heaven. Ye are they (ſaith our Saviour to his Apoſtles) who have continued with me in my temptations: Therefore I appoint unto you a Kingdom, as my Father hath appointed me, that ye may eat and drink at my table in my Kingdom, Luke 22.28, 29. p. 94Thus being ſharers with Chriſt in his Croſs, they ſhall be alſo in his Crown. If we ſuffer with him, we ſhall alſo be glorified with him; reign with him, Rom. 8.17. 2 Tim. 2.12.

Chriſtians! Chriſtians to have an eye to the recompence of reward.Be ye more in the thought of this, feeling your hearts oppreſſed with the weight of temporal ſufferings, do but caſt the glory of Heaven into the contrary ballance againſt them. So did Moſes, of whom the Apoſtle tells us, Heb. 11.26. That he eſteemed the reproach of Chriſt (for Chriſts ſake) greater riches then the treaſures of Egypt; for he had an eye to the recompence of reward; not onelyonly to the earthly Canaan (as Grotius would have it) but to the heavenly, and to the glory thereof.

This is the Chriſtians foreign, of which the ſame Apoſtle p. 95ſpeaketh in the Chapter foregoing, Verſ. 35. Caſt not away your confidence, which hath great recompence of reward; not onelyonly temporal, but eternal. And this it was, which Moſes there had an eye at, the reward of eternal life. This it was, that he put in the ſcale againſt all his ſufferings: the like do we; which doing, we ſhall finde this infinitely preponderating and weighing down the other. So it did at Pauls beam. I reckon (ſaith he) that the ſufferings of this preſent life are not worthy to be compared with the glory which ſhall be revealed in us. So it is. The foreign, the ſufferings, the Martyrdoms of this preſent life; be hey never ſo many, never ſo great, yet they are not foreign, they hold no proportion with the recompence of reward, the glory of Heaven: The one being comparatively p. 96light, the other ponderous; the one momentany, the other eternal. So the Apoſtle weighing them in the ballance of the Sanctuary, ſets his Tekel upon the former, in that elegant Enantiôſis of his, 2 Cor. 4.17. Our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory. Ever then let this be in our right eye. In imitation of our heavenly pattern, ſet we this joy before us: And herewith ſtay our hearts againſt whatever apprehenſions, or fears.

Yed, A Cordial in the laſt agony.even of death it ſelf. That is a Cup which we muſt all drink of, ſooner or later; and to fleſh and blood it is a bitter cup. The bitterneſs of death is paſt (ſaith Agag, when he thought to have eſcaped with his life,) 1 Sam. 15.32. I finde more bitter p. 97then death (ſaith the Preacher, of the deceitful woman,) Eccleſ. 7.26. Death is a bitter cup; it will be found ſo to thoſe who have nothing to ſweeten their mouths with. To allay the bitterneſs of it, ſweeten it with this new wine, the apprehenſion of heavenly glory; which being taſted of, apprehended by Faith, will be of ſoveraign uſe to comfort the heart, and bear up the Spirit in the midſt of this laſt agony. Of ſuch uſe was it to our Saviour, and of ſuch uſe let it be to all that are his.

Thus in the midſt of what ever conflicts here we meet with in our warfare upon earth, remember we what is laid up in Heaven for us; what through Chriſt (being his, his Subjects, his Souldiers,) we may certainly expect and look for, when we have finiſhed our courſe.

p. 98It was the ſpeech of the Roman General, wherewith he is ſaid to have encouraged his Souldiers, being to engage in a hazardous battel; So dine ye this day (ſaith he) as remembring that ye are to ſup in another world. Muſcul. ad Text.This Speech Muſculus (writing upon the Text) taketh notice of, as a paſſage which hath been looked upon by many, as worthy to be remembred by Chriſtians. But how much more (ſaith he) is this ſentence of our Saviour here to his Apoſtles, worthy to be recommended to them, and inculcated upon them? Where he maketh promiſe to thoſe who ſhall ſtick cloſe to him, following him (as his Apoſtles had done) that they ſhall ſup with him in another world; have a ſweet communion with him, drinking of this new wine with him in the Kingdom of his Father. p. 99Thus make we uſe of this in our own perſonal tentations and ſufferings.

2. 2And (ſecondly) make uſe of it in reference to others. In reſpect of others. A Cordial for ſuch as are to part with their neareſt and deareſt relations.When we are to part with our neareſt, and deareſt relations, Husbands to part with their Wives, Wives with their Husbands; Parents with their Children, or Children with their Parents: Theſe are to be taken from us by death, who while they lived, were the delight of our eyes, and the joy of our hearts, among the cheif of our earthly comforts.

This is a time wherein comfort is very ſeaſonable. Now a cup of conſolation would do well. Such a cuſtom there was amongſt the Jews, (as we may learn from the Prophet Jeremy, Jer. 16.7. where ſpeaking of thoſe calamitous times which ſhould come upon that Nation, wherein all p. 100neighborly offices of love and reſpect one to another, ſhould be wholly neglected and laid aſide, among other things, he ſaith, That they ſhould not give the cup of conſolation to their Brethren for their Father, or for their Mother,) when any of their friends were in heavineſs for the loſs of thoſe who were near and dear to them, not to put them to the trouble and charge of a feaſt (as the cuſtom now a days is, Longe ſecùs quâm apud nos in uſu eſt, ubi viduae morte conjugum graviter afflictae menſam vicinis, & cognatis infiruunt. Cartwright. Com. in Prov. 31.6, 7.Prov 31:6Prov 31:7not ſo fitly and approvedly, as our reverend Cartwright notes it, writing upon Prov. 31.6, 7.) but either to invite them to their Houſes, or elſe to ſend in to them proviſions of meat and drink, that ſo by eating and drinking with them, they might help them the better to digeſt, and put over their grief. This was that which the Prophet there calleth the cup of conſolation. Such p. 101a cup our bleſſed Saviour here giveth to his Apoſtles. His departure being now at hand, and he taking his leave of them, leaveth this conſolation with them; that however he and they ſhould part for a time, yet it ſhould be but for a time. There ſhould come a day when they ſhould meet again, and then they ſhould drink a better cup, have a better communion together, then now they had. And the like cup of conſolation let me this day put into the hands of all ſuch among you, as either at preſent are, or (how ſoon, you know not) may be in the like condition; whom God hath called, or ſhall call to part with your deareſt relations (as a parting there muſt be:) Know you, and conſider, that this is but a parting for a time. This I ſpeak in reference to ſuch, as you have comfortable p. 102hopes of, that they are dead in the Lord. Indeed, as for others, ſuch as live and die without hope; to part with them, is a ſad parting: But being ſuch, ſuch as are faln aſleep in Chriſt; now know, that your parting with them, is but for a time, not for ever. Though they ſhall not return to you, yet you ſhall go to them (as David ſaid of his childe, 2 Sam. 12.23.) So as you and they ſhall have a meeting in Heaven, where you ſhall both have a ſweet communion with Jeſus Chriſt, and (ſo far forth as may make for your mutual happineſs) one with another; drinking of this new wine, Uſe 2 enjoying thoſe joyes, Exhortation to make ſure our communion with Chriſt upon Earth.which ſhall never more know what any mixture of ſorrow meaneth. This by way of Conſolation.

2. Which that we may accordingly apply, and bring home p. 103to our ſelves, be we exhorted (in the ſecond place) every of us, to endeavor to make this ſure to our ſelves, That we be (as Paul calleth beleevers, Rom. 9.8.) Children of the promiſe; ſuch as to whom this promiſe belongs. Who they are, I have hinted to you already, in laying down the Doctrine, viz. Such as have communion with Jeſus Chriſt upon Earth. Such onelyonly ſhall have communion with him in Heaven. Every of us then have an eye to this.

And here content not we our ſelves with an outward, Not contenting our ſelves with viſible and Sacramental communion.viſible communion: Not, but that alſo we muſt have a regard unto this, to have an outward communion with Jeſus Chriſt, to own him, follow him in a viſible profeſſion of his Name, Which yet is not to be neglected.and to meet him in his Ordinances; as in hearing of his Word, ſo in partaking in p. 104his Supper to eat and drink with him at his Table.

Which Ordinance Chriſtians ought the rather to have regard unto, and make uſe of, in as much as it is both a ſign and a pledge of their heavenly communion. Sacramental communion.Such is this Sacramental communion in the Supper.

Firſt, 1A ſign repreſenting it. So it doth, A ſign repreſenting the heavenly communion.and that moſt lively; ſpecially as that Ordinance is now adminiſtred unto you, and received by you in this Congregation; where your ſitting at the Table, and there eating and drinking of the Sacramental Bread and Wine together, Sitting at the Table, a Myſtical ceremony, repreſenting the communion of the Saints in Heaven.carrieth with it a more lively repreſentation and reſemblance of that heavenly communion, which one day you hope to have with Jeſus Chriſt, and with his Saints and Angels, then any other form or manner of Adminiſtration doth, or can do. So p. 105much is not obſcurely inſinuated unto us in thoſe expreſſions, which our bleſſed Saviour is pleaſed to make uſe of in deſcribing and ſetting forth that heavenly communion; which he doth by ſitting, Matth. 8.11. Many ſhall come from the Eaſt, and from the Weſt, and ſhall ſit down with Abraham, and Iſaac, and Jacob, in the Kingdom of God. foreign, Accumbent, ſit down. A metaphor taken from feaſts, or banquets, where men of different conditions ſit down together, ſo having a civil communion one with another. So do the gueſts, whileſt the ſervitors ſtand by; as the ſtory tell us Martha did, while Lazarus, with the reſt, ſate at table with our Saviour, Joh. 12.2. And ſo again, by eating and drinking at the Table, Luke 22.30. I appoint unto you a Kingdom, &c. That ye may p. 106eat and drink at my Table. foreign, At my Table. An expreſſion queſtionleſs derived from his laſt Supper, which he had then adminiſtred; where his Apoſtles ſate down with him, eating and drinking at his table. Thus they then celebrated the Paſſover; not ſtanding (which geſture was appropriated unto that firſt Paſſover in Egypt, becauſe they were to eat it in haſte, (as Moſes tells them, Exod. 12.11.) but ſitting, their ordinary table geſture, as the Evangeliſts Matthew and Mark both expreſs it, Matth. 26.20. Mark 14.18. And in the ſame poſture they celebrated the Euchariſtical Supper; ſitting, and eating, and drinking at the Table. Which was to them a repreſentation of that heavenly communion, which there he promiſeth they ſhould have with p. 107him in Heaven; ſhadowing it out not onelyonly in the actions of eating and drinking; but alſo in the poſture of ſitting, and eating and drinking at the table. A geſture not ſubject to any juſt exception.Which I deſire it may be the rather taken notice of, for the ſatisfying of ſuch as make a ſcruple of the like manner of adminiſtration at this day: Which, being ſo conform and agreeable to the Primitive pattern, cannot, I am ſure, upon any juſt ground be quarrelled with.

Secondly, 2As this Sacramental communion is a ſign, Sacramental communion a pledge of celeſtial.ſo a pledge of the heavenly communion. As a ſign repreſenting it, ſo a pledge ſealing, aſſuring it to all the worthy receivers of that Sacrament. And upon this double account (amongſt others) it ought not to be neglected, but conſcientiouſly attended upon, where it is according to Chriſts Inſtitution held forth.

p. 108But Chriſtians may not reſt here, External communion not to be reſted in.in ſuch an external communion. This Judas had; he followed his Maſter in an outward profeſsion, as well, as the reſt of the Apoſtles; he heard his word; he participated with him in the Paſſover, and for ought I know, in the Supper alſo. Yet had he nothing to do with this promiſe; being firſt a Traytor to his Maſter, and after, his own executioner, he went foreign, to his own place, (as St. Luke tells us, Acts 1.25.) that is, to that Hell, which was a place more fit for him, then that wherein he was among the Apoſtles; and a place to which, for his treachery and perfidiouſneſs, he was by God juſtly deſigned, (as that Text is commonly (and I think properly) expounded.)

See then that we go further, p. 109that we have an inward, ſpiritual, Inward, ſpiritual communion to be ſought after. Rom. 6.5.Rom 6:5inviſible, myſtical communion with the Lord Jeſus. That, being ingrafted into him, not onelyonly Sacramentally (as all perſons baptized are) but really, and truly united to him by faith and love, we be made partakers of his Spirit, which may transform us into his Image. Eph. 3.17.Eph 3:17That Chriſt may dwell in our hearts, being preſent in us by the influence of his Grace and Spirit; communicating to us the vertue of his death and reſurrection, Phil. 3.10.Phil 3:10whereby we may be inabled to die unto ſin, and to live unto righteouſneſs; ſhewing forth his vertues, expreſſing his life, imitating his obedience, in doing and ſuffering the will of our heavenly Father; not onelyonly hearing, but receiving his words (as the Apoſtles are ſaid to do, John 17.8.) not onelyonly eating of his bread, and drinking p. 110of his cup in the Sacrament, (which many do upon earth, who ſhall never eat or drink at his table in Heaven) but that we eat his fleſh, and drink his blood; applying the merits of his death unto our ſelves, unto our juſtification; looking up to him, and by faith hanging upon him for a continual ſupply of his Spirit, whereby we may be ſtrengthned in the inward man, Eph. 3.16. 2 Cor. 3.18.Eph 3:162 Cor 3:18and changed from glory to glory; growing from grace to grace, until we ſhall all come in the unity of the Faith, and knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt (as the Apoſtle ſpeaketh, Epheſ. 4.13.) Having ſuch a communion with this our bleſſed Lord and Saviour here, in his Kingdom of grace upon earth, we ſhall have a bleſſed Communion with him in p. 111his Kingdom of glory in Heaven, where we ſhall drink of this fruit of the Vine new with him to all eternity. Which honor and happineſs may he vouchſafe to every of us, To whom with the Father, and the Holy Ghoſt, be praiſe and thanks giving now and for ever. Amen.

FINIS.

Acquaintance WITH GOD: THE Nature of it opened, The Practice Perſwaded, Incouraged, Directed, Cautioned. As it was lately delivered to the Church of God at Great Yarmouth. By John Brinſley, Miniſter of the Goſpell there.

London Printed by R. I. for Tho. Newbery at the three golden Lyons in Cornhil.