The Right Administration and Receiving of the Lords Supper, Treatise · Chapter 13
CHAP. XIII. A Lamentation for the neglect of this Ordinance.
NOw to the Uſe of this point, The Lord hath left it in charge, that his Church do celebrate this Ordinance in remembrance of him. And
§. 1 Firſt, We may bewail that great eclipſe which hath befallen this Ordinance here with us of later years, the like to which hath not been ſeen in England ſince it became Proteſtant, the remembrance and memorial of Chriſt hath been even forgotten, and the Ordinance of Communion been render'd as the apple of contention and diviſion, a matter of quarrel rather than of Uſe, the loſſe that is gained by this intermiſſion or neglect, or diſUſe or it is very great, for we loſe an ineſtimable benefit by it, the ſolemn remembrance of Chriſt with the comforts thence reſulting, we loſe a duty by it; for Chriſt ſaid, Do this, and is it not a great loſſe to loſe ſo ſignal a note of the Church of Chriſt, ſo great a benefit, and the viſible miſchief hath been very great, for hereby ſeparation hath been mightily advanced, the people like ſheep wanting fodder at their own crib, have ſcatter'd themſelves to other cribs and paſtures, where they might finde ſuſtenance, and ſeveral communions have been taken up on the ſame Reaſon that water being carn'd or ſtopt from this old channel, findes out or makes other water-courſes, and leaves the other channel dry, and the generality of the people by their too eaſie patience under ſo great a famine have given too ſad an argument, how eaſily they would part with all Religion, that have ſo careleſly ſuffer'd the loſſe of ſo great a part thereof, as this Ordinance is.
I know that we ſhall like Joſephs brethren be ready to transfer the fault on others, no man will own it, and yet haply we are all guilty, it but in this, that the Apoſtle ſaid▪ to the Corinthians in another caſe, 1 Cor. 5. 2. And ye are puffed up, and have not rather mourned; For had not pride and envy, diſcontent and ſecurity prevailed over us, we might have mourned and lamented after, or over this loſſe or eclypſe, and thereby have manifeſted not only a good diſpoſition of heart in feeling the want of Ordinances, but a very good ſign that God would reſtore it, and a good part of preparation in our ſelves to the due and orderly receiving of it; the childe is either very fullen or ſick that cries not for his bread.
§. 2. The Occaſions of the Eclypſe of this Ordinance in our dayes.
§. 2 If we look upon the Reaſon or occaſions of that great eclypſe which hath befallen this Ordinance for ſo long a time, and in ſo many places of this Land, we might be long upon ſo unpleaſing a ſubject, but I ſhall but touch, and ſo away.
1. As I look upon God without whoſe hand this could not come to paſſe. I acknowledge that when he brings a man, or a Church into an incapacity of Sacraments, as Iſrael in the wilderneſſe, or as in that caſe then, that a man was unclean by Reaſon of a dead, body, or in a journey far off, Numb. 9. 10. and ſuch, like caſes now; There is a relaxation of this command for the time, and either neceſſity or, duty may diſpence with our forbearance; And I further ſay, That God is juſt in puniſhing us with this loſſe or ſtroke for our abUſe and contempt of this holy Ordinance in former times, by ſhutting out thoſe that were fit to be admitted, meerly upon a ceremonious inconformity, and compelling in upon penalty, that by this teſt they might finde out Recuſant Papiſts, ſuch as were contrary to their own rules, ſottiſhly ignorant, notoriouſly wicked; and therefore I conceive this ſtorm may be upon us, and this breach in this Ordinance; for the Lord tels Iſrael, that when in good intention they ſought to bring up the Ark of God, and laid it on a Cart, which ſhould have been carried on the ſhoulders of the Levites, he made a breach upon them, for that they ſought him not after the due order, 1 Chron. 15. 13. For God is ſeverely holy in exacting of us the due order of his Ordinances, as we may ſee in Nadab and Abihu, and in that great rule, Numb. 10. 3. I will be ſanctified in them that come nigh me: When we take hold of miſ-ſhapen Ordinances put out of forme by us, we take a kniſe by the edge, and not the haft, we cut our fingers.
2. As for them of the Separation, whoſe advantage it was, and of ſome of them the deſign to have us broken, that they might thrive as the people on the Sea-coaſt do by the wrack; They (I ſay) while ſome were labouring, and all were waiting for to have Gods order ſtamped by civil Authority, not to give eſteem or value to that which is of God, but to make it more currant with us; As the ſtamp makes not the gold more precious, but more currant in common Uſe; While I ſay ſome were endeavouring this, or haply ſome of you will ſay, While men ſlept the envious man ſowed his tares, and took his opportunity of that long vacation, as Iſrael did of Moſes his abſence in the Mount, and they planted their battery here upon this Sacrament, and cried down promiſcuous Communions with all their might, laying a good foundation, That onelyonly viſible Saints are fit Communicants, which is true as to the Churches Admiſſion; That real Saints only are worthy Communicants, which is true too, as to the inward grace or benefit, but then, as alwayes in ſuch caſes it is the ſuperſtructure was hay and ſtubble; That Saints are only ſuch as are of their making and judging; And, That they that are of their opinion or party, though vicious in life and empty of true grace, are Saints; and thence come the ſeveral Communions and diviſions moulded up together into ſeveral bodies, for and by intereſts, paſſions and worldly ends, which I ſpeak not of all, for ſome godly ſouls might be carried away to enjoy this Sacrament in a Communion more pleaſing to them, as Aaron was in the buſineſſe of the golden Calf, and others were mightily taken with it, who hardly paſſing for honeſt men at home in their own Churches, were preſently canonized for Saints, All the Congregation are Saints, every one of them, ſaith Corah, Numb. 16. 3.
3. When I look upon the ſtanding Miniſters, who ſhould diſpenſe the Sacrament, I muſt plead this for them, that while it is their intention and practiſe to make the door of this Sacrament no wider, no narrower than Chriſt hath made it, they cannot be condemned. It may be ſo wide, as to let in the uncircumciſed to the Paſſeover, and bring Greeks into the Temple, as they ſaid of Paul. It may be ſo narrow, as to ſhut out fit and worthy Communicants for circumſtances, for meer ceremonies, as in former times; There is great difference between Chriſts real members and gueſts at this Table, and as I may ſay the viſible Churches members or gueſts; If he be a viſible Profeſſour of faith unſhipwrackt, of capacity to diſcern the Lords body, of life without ſcandal, he is a gueſt of the Church, and yet not haply a true member of Chriſt, but a Jew outwardly in letter, a Simon Magus, a Judas, an hypocrite; We are not Domini, but Diſpenſatores, Lords of the Sacrament we are not, Stewards we may be, but the Steward cannot invite to his Maſters Table, whom the Maſter will not have his gueſt, nor ſhut out any whom the Maſter hath invited; The Prieſts that were partial in the Law, did God make baſe and contemptible before the people, Mal. 2. 9. and their partiality was in admitting the blinde, lame and blemiſht Sacrifices of the rich, or of their friends: Such partiality will embaſe the Miniſters of Chriſt, and the Lord taxes the Propheteſſes for like partiality, Ezek. 13. 19. For handfuls of barley, and pieces of bread, they ſlay the ſouls that ſhould not die; they ſave the ſouls alive that ſhould not live; Theſe are the two extreams, which as applied to our purpoſe is to ſhut the door againſt them that ſhould come in, and open the door to them that ſhould not enter, which if any do for handfuls of barley &c. for partial reſpects and carnal ends, their ſin is great.
4. If we look on the generality of people in this Land, they are not prepared, and which is worſe, they will not be. How many are bruits for their knowledge, and beaſts for their lives? The onelyonly way to bring them and the Sacrament together, is either to ſtoop the Ordinance to them, and being ſo ſet on tilt, I fear it will runne dregs, or to elevate and lift them up to the Ordinance, and that's the only way to be attempted; God grant ſucceſſe. When the ignorant, ſuperſtitious, prophane are weeded out, the Garden will hardly look green; Theſe are they that hold up old corruptions; Religion is nothing with them but an ancient cuſtome, or tradition received from father to ſon, The high-places were not taken away, for as yet the people had not prepared their heart to the God of their Fathers, 2. Chron. 20. 33. For the frowardneſſe of thoſe places where ſecurity, ſenſleſneſſe of ſpiritual things, oppoſition, is predominant, this Rule would be laid, That there is no Reaſon to deny thoſe that are godly the liberty of performance of this duty, or enjoyment of this benefit; Why are they ſtarved, becaUſe others will not, or ought not to eat? Did the Church that lived amongſt Jews or Heathens alwayes want this Sacrament? They were ſometimes diſturbed and perſecuted, when the Civil Magiſtrate turned the edge of the Axe toward them; but they loſt not the Ordinance. Why but we have no rule eſtabliſht by Civil Authority, or rather no Government: Nor had the Primitive Church for 300 years, when the vigour of Diſcipline was ſtrongeſt; How was their Diſcipline of force, Per pacta conventu, by conſent, whereby all Diſcipline is valid. He that will be of our body, muſt ſubmit to the Laws and Rules of that Corporation he is free of, whether to be enfranchiſed or disfranchiſed: What if wicked men break in and abUſe our Sacrament? what if Heathens had ſo done in the Primitive Church? If they eat our bread, it's no Sacrament to them. If extream violence be Uſed or feared, we have the protection of the Magiſtrate, or as the firſt Chriſtians, we have our hoUſes to break the Lords bread in.
§. 3. Of removing Obſtructions to this Ordinance.
§. 3 Queſt. If the command be ſo high, the memoriall ſo ſweet, the benefit ſo great, What may be done that there may be no Obſtruction between my ſoul and this duty, this remembrance, this benefit?
Anſ. Ile ſet my ſelf amongſt you, and be as the loweſt of the people, and this ſhould be my rule, I would abate and ſubmit, and ſtrip my ſelf of all carnall reſpects, pride, ſtomach-envy diſcontent, ſcorn, &c. rather than deprive my ſelf of this benefit, or hinder my ſelf from coming to meet my Lord Chriſt: It ſhould be point of conſcience that ſhould hinder me, or nothing. And now on the other ſide, Ile ſet my ſelf in place of a Miniſter or Church-officer, and my rule is this, I will abate and ſtrip my ſelf of all pride, intereſt, enmity contempt of my neighbour, partiality, baſe and carnall reſpects, rather than keep my ſelf from giving it to you, and would bring it to a point of conſcience only, that ſhall forbid me or nothing; when it is at a point of conſcience, then both I and you muſt examine whether our conſciences be not bound by errour, that which binds you may looſen me, that which binds me may looſen you; if we inform one another, and if errour be found, I will cut the bond and ſet my ſelf at liberty, to receive or give the Lords Supper: and I am conſident that if carnall thoughts, Reaſons and reſpects were cut off on all ſides, thouſands would be reduced that ſtand off, both from their duty and from their benefit: It was the caſe of many of precious memory, that liked not the Ceremonies, yet ſubmitted to thoſe inconveniences, rather than loſe that benefit which by their ſubmiſſion to them might be gained.
§ 4 Ʋſe 2 Let every man conſider how he acquits himſelf of this duty, Do this; and upon what terms he runs the loſs of ſuch a benefit, as to keep a memoriall of Chriſt: It's a kinde of Thankſgiving to Chriſt, to commemorate his death and ſufferings for us. As there is an exhibition of Chriſt and his grace to a faithfull receiver, ſo the benefit ſhould draw us to the Uſe of this Ordinance. As it is a command, a dying command of Chriſt, Do this in remembrance of me, ſo the duty or conſcience of duty ſhould impell and move us. The two Sacraments of old were both of them backt with cutting off in caſe of neglect, Gen. 19. 14. Numb. 9. 18. The poſitive worſhip of God in Sacraments, is not eaſily, either miſperformed or neglected. You will ſay, God affrighted his people of old unto his Sacraments, but now we fright you from them: Farre be it from us, we affright you into preparation, not from the Sacrament, as Joſhua did the people, Joſh. 24. 19. Ye cannot ſerve, the Lord, for he is a holy God, he will not forgive your ſinne: it was a quickning ſpeech, not a diſcouraging: we would not have you runne on the point of this Ordinance. Why, but if it be a command, how can we be debarred? If Chriſt ſay, Do this, who can ſay, Do not this? I have anſwered this already. The command here is not an outward commandment, as I may ſay, but an inward, not given to all the world, but to Chriſts Diſciples, to certain qualified perſons, as the command of the Paſſeover was limited to the circumciſed and to the clean, and this alſo to a man that examines himſelf, and ſo let him eat of this bread, &c. It's a duty and a priviledge both, of all outward Ordinances the inmoſt.
§. 5 Ʋſe 3 Chriſt hath thought it needfull to make proviſion againſt our forgetfulneſs of him, while he is abſent from us in the fleſh: The forgetfulneſs of Chriſt is the loſs of all Religion; we are apt to forget his love and his blood: Thoſe that live in known habituall ſin, forget Chriſt, and I make no doubt but the often ſight and memory of his death, which is here acted and perſonated, or drawn forth to the eye, might exceedingly mortifie ſin, and melt the heart: Nothing ſhews ſin more diſtaſtfull to God, than the death of Chriſt: every pardon cries aloud to him that is pardoned, Go and ſin no more: but he that takes heart to ſin becaUſe Chriſt died, ſeems neither to ſee his own ſinne nor death, in the death of Chriſt.
§. 6. How our mindes ſhould be exerciſed in the time of the celebration of this Supper.
§. 6 Ʋſe 4 Here we learn how to exerciſe our mindes and meditations in the celebration of this Supper, viz. in the remembrance of Chriſt, the ſurvey of whom is inriched with excellent fruit of renewing our repentance, quickning our faith elevating our affections; and the impreſſion made▪ upon us by this lively ſpectacle of a dying Saviour, cannot but work as the bloody Robes of Caeſar did upon the people, when they were hanged out in ſight by Marc. Anthony; and therefore it is ſuitable to the end of this Sacrament, to be exerciſing our memories, mindes and affections in the peruſall of Chriſt Jeſus. I know that ſome Churches Uſe to ſing a Pſalm, while the action is performing, whom I condemn not, as a means to keep the heart intent, and in ſpirituall frame or fixedneſs, but ſhould rather chUſe a ſilent meditation and imployment of the minde in the remembrance of Chriſt, for that's more ſuitable to the end of this Ordinance, and to Chriſts example and inſtitution, who according to the cuſtom of the Jews filled the time of action with commemoration, and cloſed it with a Hymn: and if we may give credit to the Jewiſh Writers, and others out of them, as Hugo Broughton ſhews in his Commentaries on Daniel, the Pſalms of the Hallel or Hymn ſung by the Jews, was the 113, 114, and ſo onward; and it's very probable that Chriſt and the Apoſtles did not herein vary, for they ſung a Hymn at the cloſe, as Matth. 26. 30. which example I need not ſtand to improve againſt the Anti-pſalmiſts of this age.
There are ſeverall pertinent meditations that may fully take up the time of the action with great advantage and benefit to our ſouls, as namely,
1. The dreadfulneſs of Gods juſtice which with a terrible ſtroak did ſmite the great Shepherd for our ſins, the leaſt dram of it would have ſunk us to all eternity.
2. The curſed nature of ſinne that ſo exaſperates the holy God, and makes ſuch a breach between God and the creature, as can never be made up but by the broken body of the Lord of Glory.
3. What it coſt to redeem a ſoul, a maſs of gold as big as the whole earth, not valuable with one drop of this blood.
4. What an infinite love broke forth, that God, rather than let our ſouls be loſt, would ſend his eternall Son, and make him ſin for us.
5. What a great work it is to reconcile a ſinner to his God, all names of men and Angels are nothing to it, all their ſufferings would not pay a penny of this debt, which is not diſſolved by any blood but of the Lord of Glory.
6. That God would not only pardon ſin, by giving forth a generall pardon, as a King pardons rebels; but ſo pardon, as might even melt the hardeſt heart, and for ever humble, and ſilence, and ſatisfie it by the love of God, and the ſufficiency of that Sacrifice, whoſe vertue extends to thouſands, and laſts alwaies.
7. That the gratious Covenant of God made with all that beleeeve in Chriſt, is ſealed and ratified with ſuch blood, as there needs no doubt of the validity of the Covenant, though one man bad as many ſins on him as all the world.
8. That Gods way of ſaving man by a Mediatour, the death of a Mediatour, doth oblige man to be the thankfulleſt creature in the world: Angels that ſin'd not, have need of no Mediatour; Angels that ſin'd have none; man that ſin'd, and therefore needs one, hath one given to him, The man Christ Jeſus.
9. That as God gave Chriſt for you, ſo he gives him to you, that he that was your Sacrifice offered up to God, might in this Sacrament be offered unto you, as meat and drink, as ſpirituall repaſt, that as we live by Chriſt, ſo we may live upon him, being entertained as confederates to feaſt with God upon the Sacrifice offered up unto him. It is a fruitfull field of Meditation, through which ye may walk the time of celebration, and then breathe out your Meditations in a Song of praiſe, as the cloſe and muſick of this heavenly Feaſt: Concerning which Hymn, wherewith the Jews did uſually cloſe the coenam apolyticam, or dimiſſory Supper, calling it the Hallel, from the firſt word of it Hallelujah, you may conſult not only the Jewiſh Writers, but our Learned men, Cameron Myroth in Matth. 16. 30. Druſius in Matth. 26. 30. Hugo Broughton in Dan. pag. 46. beſide Paulus Burgenſis, Gerard Harm. Fol. 178. col. 3. who do alſo point out to us the 113. & 114. Pſalms, as that Hymn; for though ſome others do rather conceive it a new Hymn compoſed by our Saviour, Grotius in Matth. 26.and the 17 Chapter of St John to be it, we finde no Reaſon to go with them in that opinion, both becaUſe our Saviour did not eaſily vary from the Rite or Cuſtom received, nor could the Diſciples have ſung with him in conſort, except we imagine ſuch a praelection of it to them, as is Uſed by us now a daies, which will not be proved.