Three and tvventie sermons, or, Catechisticall lectures upon the sacrament of the Lords Supper preached monthly before the Communion. By that late able, and painfull preacher, Master Iohn Randall Bachelour of Divinitie, pastor of Saint Andrewes Hubbart in little Eastcheape London, sometimes fellow of Lincolne Colledge in Oxford. Published by his executor Iosh. Randall, as he found it corrected by the authors one hand, in his study, since his death.
In Luke 22.7, 8. the day of 〈 ◊ 〉 ••auened Bread came, and Peter and Iohn must lay, aside all other businesses and be gone to prepare for eating the Passeouer;
In Lycia 22.7, 8. the day of 〈 ◊ 〉 ••auened Bred Come, and Peter and John must lay, aside all other businesses and be gone to prepare for eating the Passover;
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Being therefore thus called away by God and the time, and the iustnesse of the occasion, let vs follow the example of Christ and his Disciples, All make ready for the Passeouer, Let me and you and all of vs lay aside our other businesse,
Being Therefore thus called away by God and the time, and the justness of the occasion, let us follow the Exampl of christ and his Disciples, All make ready for the Passover, Let me and you and all of us lay aside our other business,
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It may seeme some-what disorderly and out of season, that seeing the Doctrine of the Lords Supper is one part of the Catechisme, I should so abruptly and suddainly fall into it,
It may seem somewhat disorderly and out of season, that seeing the Doctrine of the lords Supper is one part of the Catechism, I should so abruptly and suddenly fallen into it,
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True, it is out of season in regard of the Method of the Catechisme, but in regard of our selues and our present necessitie and the instant opportunitie, it is most seasonable,
True, it is out of season in regard of the Method of the Catechism, but in regard of our selves and our present necessity and the instant opportunity, it is most seasonable,
he 〈 ◊ 〉 •euer out of his way that followes God, and see 〈 ◊ 〉 God hath by his prouidence cast in this oportunitie vpon vs, we must serue his prouidence,
he 〈 ◊ 〉 •euer out of his Way that follows God, and see 〈 ◊ 〉 God hath by his providence cast in this opportunity upon us, we must serve his providence,
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and so let it rest, but as we haue our monthly Communions, so (if God enable me) I meane to make my digressions and proceedings into this Argument accordingly;
and so let it rest, but as we have our monthly Communions, so (if God enable me) I mean to make my digressions and proceedings into this Argument accordingly;
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that so I may confine the knowledge of the Lords Supper to the vse of the Lords Supper (for when should we know what belongs to the Lords Supper?) that our knowledge and our practise may quote and second one another;
that so I may confine the knowledge of the lords Supper to the use of the lords Supper (for when should we know what belongs to the lords Supper?) that our knowledge and our practice may quote and second one Another;
My course God willing shall be this, euerie next Sabboth, before the Communion Sabboth, I will treat of some points or other touching the Lords Supper,
My course God willing shall be this, every next Sabbath, before the Communion Sabbath, I will Treat of Some points or other touching the lords Supper,
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that which is made the morning wherein you are to receiue, is good, but not sufficient, there is required some time of respite for Meditation, betwixt your hearing and receiuing,
that which is made the morning wherein you Are to receive, is good, but not sufficient, there is required Some time of respite for Meditation, betwixt your hearing and receiving,
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therefore it is fittest to begin the Sabboth day before, that you may haue some seasoning, some profitable matter to feed vpon all the weeke long, whereby if you haue any grace in your Hearts, you may be put in continuall remembrance what a great worke you are to vndertake the Sabboth following;
Therefore it is Fittest to begin the Sabbath day before, that you may have Some seasoning, Some profitable matter to feed upon all the Week long, whereby if you have any grace in your Hearts, you may be put in continual remembrance what a great work you Are to undertake the Sabbath following;
If you haue grossely fayled, I say grossely in some palpable and notorious euill (for who fayles not more or lesse in his best actions?) you may iudge your selues and repent of your faylings,
If you have grossly failed, I say grossly in Some palpable and notorious evil (for who fails not more or less in his best actions?) you may judge your selves and Repent of your failings,
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This course shall be as the former and latter Raine, for we are all of vs meruailous hard hearted to Spirituall duties, we had need be moystened againe and againe,
This course shall be as the former and latter Rain, for we Are all of us marvelous hard hearted to Spiritual duties, we had need be moistened again and again,
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The rehearsall after the receiuing, is as the latter Raine to water vs again, that Christ Iesus being receiued into our Hearts, may prosper and thriue,
The rehearsal After the receiving, is as the latter Rain to water us again, that christ Iesus being received into our Hearts, may prosper and thrive,
and so proceeding and encreasing from one Communion to another, we may in time attaine thorough Gods blessing, to some good ripenesse for the Lords Haruest.
and so proceeding and increasing from one Communion to Another, we may in time attain through God's blessing, to Some good ripeness for the lords Harvest.
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The first Reason is the discharge of my dutie; God hath made me a Watchman ouer you, Ezek. 33.7. and what is the office of a Watchman? To heare & to admonish;
The First Reason is the discharge of my duty; God hath made me a Watchman over you, Ezekiel 33.7. and what is the office of a Watchman? To hear & to admonish;
Many abuses were crept into the Church of Corinth, other things he lets alone till he come himselfe, Verse 34. but these that were in the Sacrament must speedily be reformed,
Many Abuses were crept into the Church of Corinth, other things he lets alone till he come himself, Verse 34. but these that were in the Sacrament must speedily be reformed,
They are deere and precious to the Lord that bought them, and therefore ought to be deere and precious to all Gods Ministers whom the Holy Ghost hath made Ouerseers of them,
They Are deer and precious to the Lord that bought them, and Therefore ought to be deer and precious to all God's Ministers whom the Holy Ghost hath made Overseers of them,
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and that is it which the Apostle seemes to presse, Act. 20.28. Take heed to the Flocke ouer whom the Holy Ghost hath made you Ouerseers, &c. which God hath purchased with his owne Blood.
and that is it which the Apostle seems to press, Act. 20.28. Take heed to the Flock over whom the Holy Ghost hath made you Overseers, etc. which God hath purchased with his own Blood.
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In care therefore of your Soules, I labour to prepare you. Consider what the Apostle saith in the 1 Cor. 11.27.29. He that eats and drinkes vnworthily, shall be guiltie of the Body and Blood of the Lord:
In care Therefore of your Souls, I labour to prepare you. Consider what the Apostle Says in the 1 Cor. 11.27.29. He that eats and drinks unworthily, shall be guilty of the Body and Blood of the Lord:
You draw the guiltinesse of the Blood of the Lord Iesus vpon your Soules, as the Iewes did when they said, His Blood be vpon vs, &c. You are as bad as these cruell Murtherers that killed the Lord of Life:
You draw the guiltiness of the Blood of the Lord Iesus upon your Souls, as the Iewes did when they said, His Blood be upon us, etc. You Are as bad as these cruel Murderers that killed the Lord of Life:
Hath God such care of Oxen and Asses, and not much rather of Mens Soules? And shall euerie Brother lift vp his Brothers Beast being fallen on the Ground,
Hath God such care of Oxen and Asses, and not much rather of Men's Souls? And shall every Brother lift up his Brother's Beast being fallen on the Ground,
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and shall not euerie Minister much more lift vp his Brothers Soule being fallen downe into Hell? My exhortation therefore to you is, that you would ioyne with me, in the care for your owne Soules:
and shall not every Minister much more lift up his Brother's Soul being fallen down into Hell? My exhortation Therefore to you is, that you would join with me, in the care for your own Souls:
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keepe your selues from that fearefull sinne of eating and drinking vnworthily, that ye incurre not the fearefull punishment of eternall damnation. Heare and learne and practise such good Doctrines and Instructions as the Lord by my Ministry shall afford you; and your Soules shall liue.
keep your selves from that fearful sin of eating and drinking unworthily, that you incur not the fearful punishment of Eternal damnation. Hear and Learn and practise such good Doctrines and Instructions as the Lord by my Ministry shall afford you; and your Souls shall live.
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and therefore if we haue any zeale for Gods glorie, we must be specially zealous and carefull that God may be honoured by vs, in the performance of this businesse:
and Therefore if we have any zeal for God's glory, we must be specially zealous and careful that God may be honoured by us, in the performance of this business:
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some comming onely for fashion sake, few for consciences, not one amongst a great many, with that due preparation, that may make their seruice herein acceptable to God,
Some coming only for fashion sake, few for Consciences, not one among a great many, with that due preparation, that may make their service herein acceptable to God,
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In zeale therefore for the Lord of Hoasts, that his great Name and Maiestie may be rightly and truly glorified, in the right and true vse of this his sauing Ordinance, I desire to fit you to a reuerent and faithfull participation of this holy Sacrament,
In zeal Therefore for the Lord of Hosts, that his great Name and Majesty may be rightly and truly glorified, in the right and true use of this his Saving Ordinance, I desire to fit you to a reverent and faithful participation of this holy Sacrament,
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For the deepe impression of the death of Iesus Christ into our Hearts, let vs consider rightly these three things, which will be as so many spurres vnto vs, to stirre vs vp, to a more reuerent estimation and embracing of this Sacrament.
For the deep impression of the death of Iesus christ into our Hearts, let us Consider rightly these three things, which will be as so many spurs unto us, to stir us up, to a more reverent estimation and embracing of this Sacrament.
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It was exceeding bitter to him, it cost him many a deepe sigh and groane, many teares and strong cryings, Hebr. 5.7. A sore Agony in the Garden, with a bloody sweat in his Body, Luke 22.44.
It was exceeding bitter to him, it cost him many a deep sighs and groan, many tears and strong cryings, Hebrew 5.7. A soar Agony in the Garden, with a bloody sweat in his Body, Lycia 22.44.
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God set him as a Marke before him, to shoot at him, and to spend vpon him all the Arrowes of his Vengeance, which were prepared for all beleeuing sinners from the beginning to the end of the World.
God Set him as a Mark before him, to shoot At him, and to spend upon him all the Arrows of his Vengeance, which were prepared for all believing Sinners from the beginning to the end of the World.
& yet there was none to pitty him, Ps. 69.20. The Lord from Heauen he smot him, and brake him, and layd vpon him, Esay 53.6.10. as it were stroake vpon stroake, till he had reuenged himselfe to the full vpon him.
& yet there was none to pity him, Ps. 69.20. The Lord from Heaven he smote him, and brake him, and laid upon him, Isaiah 53.6.10. as it were stroke upon stroke, till he had revenged himself to the full upon him.
Was this Death so bitter to him, and shall we be lightly affected toward it? Shall we come coldly and vnpreparedly to the memoriall of it? Shall we see this bitter Death of his acted as it were in a holy Tragedy before our Eyes,
Was this Death so bitter to him, and shall we be lightly affected towards it? Shall we come coldly and unpreparedly to the memorial of it? Shall we see this bitter Death of his acted as it were in a holy Tragedy before our Eyes,
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They shall looke vpon him whom they haue pierced, they shall mourne for him, &c. Secondly, the sweetnesse of it to vs, it is maruailous cordiall and comfortable to vs, Gaule and Vineger to him,
They shall look upon him whom they have pierced, they shall mourn for him, etc. Secondly, the sweetness of it to us, it is marvelous cordial and comfortable to us, Gaule and Vinegar to him,
but Milke and Hony to vs; his abasing is our exalting; his sufferings are our victorie; his torments our ease; his wounds our cure; his crosse our crowne; his shame our glorie; his death our life; he dying in our stead;
but Milk and Honey to us; his abasing is our exalting; his sufferings Are our victory; his torments our ease; his wounds our cure; his cross our crown; his shame our glory; his death our life; he dying in our stead;
and then was all Grace, and Comfort, and Life, and Saluation showred downe vpon all beleeuers, Math. 26.28. This is my Blood shed for you for the remission of sinnes;
and then was all Grace, and Comfort, and Life, and Salvation showered down upon all believers, Math. 26.28. This is my Blood shed for you for the remission of Sins;
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for then and thereby was the Lord well-pleased thorough him with all the Faithfull, Col. 1.20. the Lord then smelling a sauour of rest, whereby, as in the dayes of Noah, Gen. 8.21. he was pacified towards the World.
for then and thereby was the Lord well-pleased through him with all the Faithful, Col. 1.20. the Lord then smelling a savour of rest, whereby, as in the days of Noah, Gen. 8.21. he was pacified towards the World.
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For howsoeuer God is not as Man, made of Flesh and Blood, yet the Person of Christ, who was our Mediator, being God and Man, the Blood that came from him as he was Man, by reason of the personall Vnion of both Natures in that his owne Person, may iustly be said to be the Blood of God;
For howsoever God is not as Man, made of Flesh and Blood, yet the Person of christ, who was our Mediator, being God and Man, the Blood that Come from him as he was Man, by reason of the personal union of both Nature's in that his own Person, may justly be said to be the Blood of God;
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now all our sinnes, euen the best of them, are maruailous filthy, and loathsome before the Lord, our verie righteousnesse is as a filthy Clout before the pure Eyes of Gods Iustice;
now all our Sins, even the best of them, Are marvelous filthy, and loathsome before the Lord, our very righteousness is as a filthy Clout before the pure Eyes of God's justice;
Now if it be so sweet and infinitely pleasing to God, shall we neglect it? Or come like Stockes and Stones vnto it, without feeling and without life, without a liuely and a sensible apprehension of the infinite excellencie, of this sweet smelling Sacrifice? Let vs stirre vp our selues, to esteeme reuerently of it,
Now if it be so sweet and infinitely pleasing to God, shall we neglect it? Or come like Stocks and Stones unto it, without feeling and without life, without a lively and a sensible apprehension of the infinite excellency, of this sweet smelling Sacrifice? Let us stir up our selves, to esteem reverently of it,
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as at all times, so especially in the liuely commemoration of it in the Sacrament of the Lords Supper, I haue vndertaken this taske of preparation, earnestly desiring, that the precious death of the Lord Iesus Christ, may be preciously and graciously entertained, answerable in some measure to the excellent worthinesse of that great Mysterie.
as At all times, so especially in the lively commemoration of it in the Sacrament of the lords Supper, I have undertaken this task of preparation, earnestly desiring, that the precious death of the Lord Iesus christ, may be preciously and graciously entertained, answerable in Some measure to the excellent worthiness of that great Mystery.
Lastly, let vs consider the preciousnesse of the death of Christ, the greatest worke that euer was performed since the World began, that Christ the Sonne of God should shed his Blood for the sinne of Man. It ought therefore to be prepared vnto with much eleuation,
Lastly, let us Consider the preciousness of the death of christ, the greatest work that ever was performed since the World began, that christ the Son of God should shed his Blood for the sin of Man. It ought Therefore to be prepared unto with much elevation,
and we must further consider the bitternesse of the death of Christ, and must come as if then we were to be crucified with him, euerie one of vs that looke for a part in his death for the forgiuenesse of sinnes, the bitternesse of his death must goe to our Hearts;
and we must further Consider the bitterness of the death of christ, and must come as if then we were to be Crucified with him, every one of us that look for a part in his death for the forgiveness of Sins, the bitterness of his death must go to our Hearts;
and then we must consider, how comfortable this his death is to vs, it is the greatest blessing that euer can befall vs in this World, Life, Remission of Sinnes, Saluation,
and then we must Consider, how comfortable this his death is to us, it is the greatest blessing that ever can befall us in this World, Life, Remission of Sins, Salvation,
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THus much I thought good to giue you a tast of before hand by way of preparation to the Communion, the maine matter was the setting forth of the death of the Lord Iesus,
THus much I Thought good to give you a taste of before hand by Way of preparation to the Communion, the main matter was the setting forth of the death of the Lord Iesus,
First, the names or titles that are giuen to it. Secondly, the institution or ordination of it. Thirdly, the nature of it. Fourthly, the parts of it. Fifthly, the power of it.
First, the names or titles that Are given to it. Secondly, the Institution or ordination of it. Thirdly, the nature of it. Fourthly, the parts of it. Fifthly, the power of it.
First, concerning the names or titles that are giuen to it, I will onely mention those that are found in the Scripture, whereof some are more common to the whole action;
First, Concerning the names or titles that Are given to it, I will only mention those that Are found in the Scripture, whereof Some Are more Common to the Whole actium;
First, I will speake of those that are more common to the whole action, and the first name or title that we meet withall is, The Lords Table, 1 Cor. 10.21. Ye cannot drinke the Cup of the Lord and the Cup of Diuels;
First, I will speak of those that Are more Common to the Whole actium, and the First name or title that we meet withal is, The lords Table, 1 Cor. 10.21. You cannot drink the Cup of the Lord and the Cup of Devils;
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Thirdly, it prescribes a decencie and a seemely complement, euen of the outward materiall things that are of needfull vse, in and about this Sacrament.
Thirdly, it prescribes a decency and a seemly compliment, even of the outward material things that Are of needful use, in and about this Sacrament.
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First, a specification of the time when it was first instituted, and administred, being at night 1 Cor. 11.23. The Lord Iesus in the night that he was betrayed, tooke Bread, &c. 1 Cor. 11.25. He tooke the Cup when he had supped, &c. for our euening meales are our Suppers.
First, a specification of the time when it was First instituted, and administered, being At night 1 Cor. 11.23. The Lord Iesus in the night that he was betrayed, took Bred, etc. 1 Cor. 11.25. He took the Cup when he had supped, etc. for our evening meals Are our Suppers.
In that Iesus Christ in both these titles is called the Lord, by a kind of singularitie or excellency, the obseruation is this, Christ Iesus is an absolute Lord, the Lord of all Lords, the sole Ruler and Gouernor of the whole World, specially of the Church;
In that Iesus christ in both these titles is called the Lord, by a kind of singularity or excellency, the observation is this, christ Iesus is an absolute Lord, the Lord of all lords, the sole Ruler and Governor of the Whole World, specially of the Church;
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and therefore whereas Esay speaking as a Prophet had onely pointed out Christ some-what darkely, by this generall word, the Lord, Marke speaking as an Euangelist, expounds the Prophet,
and Therefore whereas Isaiah speaking as a Prophet had only pointed out christ somewhat darkly, by this general word, the Lord, Mark speaking as an Evangelist, expounds the Prophet,
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and shewes plainly that Christ is that Lord there spoken of, as appeares in Verse 1. compared with Verse 3. And so you haue three testimonies in one, the Prophets, the Euangelists,
and shows plainly that christ is that Lord there spoken of, as appears in Verse 1. compared with Verse 3. And so you have three testimonies in one, the prophets, the Evangelists,
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and Iohn Baptists, for it was his Cry, they are but the reporters of it. If you add hereunto that in Mal. 3.1. where the same matter is handled, you haue a fourth testimonie greater then all the rest, God himselfe calles him so, And the Lord whom you seeke shall speedily come to his Temple, &c. In Math. 21.3. our Sauiour sends two of his Disciples to fetch the Asse and the Colt, and he bids them that if any Man say ought vnto them, that they should say, The Lord hath need of them.
and John Baptists, for it was his Cry, they Are but the reporters of it. If you add hereunto that in Malachi 3.1. where the same matter is handled, you have a fourth testimony greater then all the rest, God himself calls him so, And the Lord whom you seek shall speedily come to his Temple, etc. In Math. 21.3. our Saviour sends two of his Disciples to fetch the Ass and the Colt, and he bids them that if any Man say ought unto them, that they should say, The Lord hath need of them.
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and this word imports that he is an absolute Lord, and had an absolute right in them, better right then the Lords and Owners had. Luke 2.11. The Angell calles him so, Vnto you is borne this day a Sauiour which is Christ the Lord. And so Act. 2.25. compared with Psal. 16.10. Dauid calles him Lord, and the Apostle expounds it of Christ.
and this word imports that he is an absolute Lord, and had an absolute right in them, better right then the lords and Owners had. Lycia 2.11. The Angel calls him so, Unto you is born this day a Saviour which is christ the Lord. And so Act. 2.25. compared with Psalm 16.10. David calls him Lord, and the Apostle expounds it of christ.
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an absolute Lord, & it is an vsuall speech in the Apostles writings, to call him The Lord Iesus, or the Lord Iesus Christ; and this title is so proper to him, that whē the other Persons are spoken of together with him, they oft-times are called by some other titles, he by this, 1 Cor. 8.6.
an absolute Lord, & it is an usual speech in the Apostles writings, to call him The Lord Iesus, or the Lord Iesus christ; and this title is so proper to him, that when the other Persons Are spoken of together with him, they ofttimes Are called by Some other titles, he by this, 1 Cor. 8.6.
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and so in the 1 Cor. 12.4, 5, 6. The same Spirit, the same Lord, God is the same, &c. and in Ephes. 4.4, 5, 6. One Spirit, one Lord, one God and Father of all, &c. Now that none may thinke this to be a bare title onely, it is sometimes giuen him with addition of diuers Royalties, such as are peculiar onely to the Lord of Heauen and Earth,
and so in the 1 Cor. 12.4, 5, 6. The same Spirit, the same Lord, God is the same, etc. and in Ephesians 4.4, 5, 6. One Spirit, one Lord, one God and Father of all, etc. Now that none may think this to be a bore title only, it is sometime given him with addition of diverse Royalties, such as Are peculiar only to the Lord of Heaven and Earth,
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Thirdly, He is such a Lord, as that he is the sole Ruler and Gouernor of the World, 1 Cor. 15.27. For he hath put downe all things vnder his Feet. Math. 28.18.
Thirdly, He is such a Lord, as that he is the sole Ruler and Governor of the World, 1 Cor. 15.27. For he hath put down all things under his Feet. Math. 28.18.
Ephes. 3.14, 15. the Apostle in the fourteenth Verse hauing spoken of the Lord Iesus Christ, in the fifteenth Verse he saith, Of whom is named the whole Family in Heauen and Earth;
Ephesians 3.14, 15. the Apostle in the fourteenth Verse having spoken of the Lord Iesus christ, in the fifteenth Verse he Says, Of whom is nam the Whole Family in Heaven and Earth;
all the Faithfull receiue their denomination from him, and therefore they challenge him by particular claime as their Lord, 1 Cor. 16.23. The grace of our Lord Iesus Christ be with you;
all the Faithful receive their denomination from him, and Therefore they challenge him by particular claim as their Lord, 1 Cor. 16.23. The grace of our Lord Iesus christ be with you;
and euerie one of them too as his Lord: So did Dauid, Psal. 110.1. The Lord said vnto my Lord, &c. And so did Mary Magdalene, Iohn 20.13. They haue taken away my Lord.
and every one of them too as his Lord: So did David, Psalm 110.1. The Lord said unto my Lord, etc. And so did Marry Magdalene, John 20.13. They have taken away my Lord.
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First, He is so in respect of his Being and Nature, as he is the Sonne of God, in the forme of God, equall with God, Phil. 2.6. He was God himselfe as the Scripture shewes, and therefore he is truly and rightly the Lord of Lords:
First, He is so in respect of his Being and Nature, as he is the Son of God, in the Form of God, equal with God, Philip 2.6. He was God himself as the Scripture shows, and Therefore he is truly and rightly the Lord of lords:
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for howsoeuer God the Father is Lord, and the Holy Ghost is Lord, yet in God the Sonne the Lord hath visibly and sensibly manifested his power to vs, more then in any of the other Persons,
for howsoever God the Father is Lord, and the Holy Ghost is Lord, yet in God the Son the Lord hath visibly and sensibly manifested his power to us, more then in any of the other Persons,
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but to ouercome his Enemies, and tryumph ouer them, to rule and raigne ouer all as he will himselfe? This the Lord Iesus Christ hath done, he hath ouercome Death,
but to overcome his Enemies, and triumph over them, to Rule and Reign over all as he will himself? This the Lord Iesus christ hath done, he hath overcome Death,
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His Resurrection, Ascention, sitting at the right hand of God his Father, his quickning whom he will, executing Iudgement by his power, his sending downe of the Holy Ghost,
His Resurrection, Ascension, sitting At the right hand of God his Father, his quickening whom he will, executing Judgement by his power, his sending down of the Holy Ghost,
but of his Lordly Office, the Office of his Mediatorship: and hence he hath a large Patent, and an absolute authoritie giuen him, Math. 28.18. All power is giuen me both in Heauen and Earth: and in Iohn 5.22.27.
but of his Lordly Office, the Office of his Mediatorship: and hence he hath a large Patent, and an absolute Authority given him, Math. 28.18. All power is given me both in Heaven and Earth: and in John 5.22.27.
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The Father iudgeth no Man, but hath committed all Iudgement to the Sonne, and hath giuen him power to execute Iudgement in that he is the Sonne of Man. And that which agrees most to this in hand, is in Phil. 2.9, 10, 11. Wherefore God hath highly exalted him,
The Father Judgeth no Man, but hath committed all Judgement to the Son, and hath given him power to execute Judgement in that he is the Son of Man. And that which agrees most to this in hand, is in Philip 2.9, 10, 11. Wherefore God hath highly exalted him,
Secondly, because the Church is giuen by God the Father to Christ, by a peculiar donation, Iohn 6.37. All that the Father giueth me shall come to me. And Hebr. 2.13. Behold here am I, and the Children which God hath giuen me.
Secondly, Because the Church is given by God the Father to christ, by a peculiar donation, John 6.37. All that the Father gives me shall come to me. And Hebrew 2.13. Behold Here am I, and the Children which God hath given me.
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The Iewes and the Turkes that doe in their kind verie religiously acknowledge and inuocate God the Father, doe but deceiue themselues and dishonour God:
The Iewes and the Turkes that do in their kind very religiously acknowledge and invocate God the Father, do but deceive themselves and dishonour God:
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as the Lord of his Church, Mal. 1.6. If I be a Lord, where is my feare? Seeing Christ Iesus is the Lord, we must feare him and worship him. Psal. 45.11. He is thy Lord, and reuerence thou him;
as the Lord of his Church, Malachi 1.6. If I be a Lord, where is my Fear? Seeing christ Iesus is the Lord, we must Fear him and worship him. Psalm 45.11. He is thy Lord, and Reverence thou him;
Doe not the Diuels tremble at the sight of the Lord Iesus? Did not they worship him in the dayes of his Flesh? Marke 5.6, 7. How much more then when they behold his glorie? And shall not we be stirred vp to worship the Lord Iesus as the Lord,
Do not the Devils tremble At the sighed of the Lord Iesus? Did not they worship him in the days of his Flesh? Mark 5.6, 7. How much more then when they behold his glory? And shall not we be stirred up to worship the Lord Iesus as the Lord,
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There is nothing in our Sauiour but if it be beheld with a spirituall Eye, it carries a Lord-like Maiestie in it, deseruing and requiring the highest A worship:
There is nothing in our Saviour but if it be beheld with a spiritual Eye, it carries a Lordlike Majesty in it, deserving and requiring the highest A worship:
When he was in the Wombe, Luke 1.43, 44. Elizabeth acknowledged him to be so, Whence commeth this to me, that the Mother of my Lord should come to me, &c. And in the Cratch he was so acknowledged by the Angels, and heauenly Souldiers, Luke 2.11.13.
When he was in the Womb, Lycia 1.43, 44. Elizabeth acknowledged him to be so, Whence comes this to me, that the Mother of my Lord should come to me, etc. And in the Cratch he was so acknowledged by the Angels, and heavenly Soldiers, Lycia 2.11.13.
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when we come to be partakers of the Bread and Wine, and by them of the Body and Blood of Christ, we must be raysed vp to the consideration of his Lordly power and authoritie, that thereby we may be stirred vp to worship him,
when we come to be partakers of the Bred and Wine, and by them of the Body and Blood of christ, we must be raised up to the consideration of his Lordly power and Authority, that thereby we may be stirred up to worship him,
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and as we worship him in hearing of the Word, and his sauing Ordinances, we must haue our Hearts to be lifted vp in the reuerent imbracing of these pledges of his loue,
and as we worship him in hearing of the Word, and his Saving Ordinances, we must have our Hearts to be lifted up in the reverent embracing of these pledges of his love,
The third Vse, Is he the Lord? Then we must beleeue in him, Iohn 14.1. If ye beleeue in God, beleeue in me also, as who should say, ye beleeue in God, I being God beleeue also in me;
The third Use, Is he the Lord? Then we must believe in him, John 14.1. If you believe in God, believe in me also, as who should say, you believe in God, I being God believe also in me;
but Christ the Lord puts all out of doubt, and giues vs full content and securitie, here is sure footing for the grace of Faith to rest vpon, Christ the Lord is the Rocke that we must build vpon,
but christ the Lord puts all out of doubt, and gives us full content and security, Here is sure footing for the grace of Faith to rest upon, christ the Lord is the Rock that we must built upon,
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The fourth Vse, Here is matter of comfort and reioycing, seeing Christ is the Lord, specially of the Faithfull, it should teach vs neuer to be discouraged whatsoeuer befall vs, we are his Seruants, and he is our Lord;
The fourth Use, Here is matter of Comfort and rejoicing, seeing christ is the Lord, specially of the Faithful, it should teach us never to be discouraged whatsoever befall us, we Are his Servants, and he is our Lord;
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the verie Name of the Lord, breakes in vpon our Hearts I know not how, with such a louely Maiestie, that it ministers comfort and life vnto vs in all our estates, in our well-fare,
the very Name of the Lord, breaks in upon our Hearts I know not how, with such a lovely Majesty, that it Ministers Comfort and life unto us in all our estates, in our welfare,
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it is such a patheticall voyce, that it worketh affection, a kind of liuely and comfortable affection in the Hearts of those that haue grace to conceiue rightly of it.
it is such a pathetical voice, that it works affection, a kind of lively and comfortable affection in the Hearts of those that have grace to conceive rightly of it.
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and if it be but pronounced by Men with a faithfull Heart, and assured confidence in God, it is able to strike terror and astonnishment into the Hearts of vngodly Men:
and if it be but pronounced by Men with a faithful Heart, and assured confidence in God, it is able to strike terror and astonishment into the Hearts of ungodly Men:
And alas, though wicked Men be neuer so great, what are they when the Lord of Heauen and Earth shall set himselfe against them in his fierce wrath and displeasure? The thought hereof is suffcient to terrifie and amaze the most obstinate sinner in the World.
And alas, though wicked Men be never so great, what Are they when the Lord of Heaven and Earth shall Set himself against them in his fierce wrath and displeasure? The Thought hereof is sufficient to terrify and amaze the most obstinate sinner in the World.
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hence obserue, that the Lords Supper is as it were a Banket or Feast of our Soules, wherein the Faithfull are nourished to a Spirituall and Heauenly life.
hence observe, that the lords Supper is as it were a Banquet or Feast of our Souls, wherein the Faithful Are nourished to a Spiritual and Heavenly life.
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and because matters of Saluation are sweet and comfortable, and refresh the Heart, therefore the Holy Ghost makes choyce of such outward things to veile and to shaddow them by,
and Because matters of Salvation Are sweet and comfortable, and refresh the Heart, Therefore the Holy Ghost makes choice of such outward things to veil and to shadow them by,
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as are most vsuall and fittest for our comfort and refreshing, as namely, Bankets and Feasts: and so Math. 22.2. and forward, and Reuel. 19.9. and 2.7. &c. And according to this ground it is, that this Sacrament is set forth vnto vs in the name of a Feast, that is to say, a Spirituall Feast or Banket for our Soules.
as Are most usual and Fittest for our Comfort and refreshing, as namely, Banquets and Feasts: and so Math. 22.2. and forward, and Revel. 19.9. and 2.7. etc. And according to this ground it is, that this Sacrament is Set forth unto us in the name of a Feast, that is to say, a Spiritual Feast or Banquet for our Souls.
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and what is the benefite to be receiued at this Feast? Knowledge and vnderstanding, as appeares in the 4 and 5 Verses: by Wisedome there, is meant the Sonne of God;
and what is the benefit to be received At this Feast? Knowledge and understanding, as appears in the 4 and 5 Verses: by Wisdom there, is meant the Son of God;
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the preparing of the Victuals and Table is the tendring vs of the meanes of Saluation, which is performed in a particular manner in this Sacrament, 1 Cor. 10.26.
the preparing of the Victuals and Table is the tendering us of the means of Salvation, which is performed in a particular manner in this Sacrament, 1 Cor. 10.26.
The Cup of Blessing which we blesse, is it not the Communion of the Blood of Christ? And the Bread which we breake, is it not the Communion of the Body of Christ? Now these things cannot be communicated to vs in bodily manner, he being in Heauen and we in Earth,
The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? And the Bred which we break, is it not the Communion of the Body of christ? Now these things cannot be communicated to us in bodily manner, he being in Heaven and we in Earth,
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therefore it must be vnderstood in a spirituall manner, as the Body and Blood of Christ which is communicated to vs in this Sacrament, being a spirituall Banket for our Soules, to nourish them vp to a spirituall and heauenly life, Math. 26.28. This is my Blood of the New Testament which is shed for many for remission of sins.
Therefore it must be understood in a spiritual manner, as the Body and Blood of christ which is communicated to us in this Sacrament, being a spiritual Banquet for our Souls, to nourish them up to a spiritual and heavenly life, Math. 26.28. This is my Blood of the New Testament which is shed for many for remission of Sins.
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drinke the Blood of the Lord Iesus at the Lords Table, it is infinitely more comfortable to the Soule of a poore Christian that lyes groaning vnder the burthen of his sinnes, he is thereby refreshed and reuiued,
drink the Blood of the Lord Iesus At the lords Table, it is infinitely more comfortable to the Soul of a poor Christian that lies groaning under the burden of his Sins, he is thereby refreshed and revived,
and cheared vp to a spirituall life, Iohn 6.54. Whosoeuer eats my Flesh and drinkes my Blood, hath eternall life, and I will rayse him vp at the last day.
and cheered up to a spiritual life, John 6.54. Whosoever eats my Flesh and drinks my Blood, hath Eternal life, and I will raise him up At the last day.
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The benefit that comes to vs by the Flesh & Blood of Christ, which we eat and drinke after a speciall manner in this Sacrament, is not a temporall life, but life eternall, Iohn 6.63. The Flesh profits nothing, the words that I speake to you are Spirit and life.
The benefit that comes to us by the Flesh & Blood of christ, which we eat and drink After a special manner in this Sacrament, is not a temporal life, but life Eternal, John 6.63. The Flesh profits nothing, the words that I speak to you Are Spirit and life.
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and his life may make vs aliue to God. The Reasons: First, Christ came specially for the good of our Soules, Math. 11.29. You shall find rest to your Soules:
and his life may make us alive to God. The Reasons: First, christ Come specially for the good of our Souls, Math. 11.29. You shall find rest to your Souls:
and that both directly and corporally by the outward Elements of Bread and Wine, for so it must be, that the proportion may hold and be the more significant and sensible,
and that both directly and corporally by the outward Elements of Bred and Wine, for so it must be, that the proportion may hold and be the more significant and sensible,
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The Communion which we haue with Christ, is a spirituall Communion, 1 Cor. 6.17. He that is ioyned to the Lord is one Spirit, Therefore this Sacrament which is a speciall meanes of our Communion with Christ to knit vs vnto him, must accordingly be a spirituall Banket.
The Communion which we have with christ, is a spiritual Communion, 1 Cor. 6.17. He that is joined to the Lord is one Spirit, Therefore this Sacrament which is a special means of our Communion with christ to knit us unto him, must accordingly be a spiritual Banquet.
Thirdly, It is the nature of this Sacrament to be the Seale of the New Testament, Luke 22.20. The Couenant or Testament is a spirituall Couenant, the Couenant of Iustification and Sanctification, Hebr. 10.16, 17. Therefore the Seale must be spirituall as the Couenant is.
Thirdly, It is the nature of this Sacrament to be the Seal of the New Testament, Lycia 22.20. The Covenant or Testament is a spiritual Covenant, the Covenant of Justification and Sanctification, Hebrew 10.16, 17. Therefore the Seal must be spiritual as the Covenant is.
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It makes no matter when we come to this Feast, whether we haue our best Cloathes on or no, he is best well-come that comes with the best Heart, and the best Soule;
It makes no matter when we come to this Feast, whither we have our best Clothes on or not, he is best welcome that comes with the best Heart, and the best Soul;
as who should say, That he that comes without this discerning Eye of Faith, he comes to this Table as to an ordinarie Feast, discernes the Bread and Wine with his bodily Eyes,
as who should say, That he that comes without this discerning Eye of Faith, he comes to this Table as to an ordinary Feast, discerns the Bred and Wine with his bodily Eyes,
Haue we hungred and thirsted, after the spirituall refreshing of our Soules? Haue our Soules beene fatted with these Iunckets God hath set before vs? Haue we had Faith in the Promises of God? Haue we had repentance of our Sinnes? Haue we prepared our selues in the Inward-Man,
Have we hungered and thirsted, After the spiritual refreshing of our Souls? Have our Souls been fatted with these Junkets God hath Set before us? Have we had Faith in the Promises of God? Have we had Repentance of our Sins? Have we prepared our selves in the Inward-man,
for the entertainement of Christ and his Spirit into our Hearts? Haue we beene refreshed with the comforts of God? Haue we delighted in the Saluation that hereby is brought vnto vs? Haue we had an inward ioy and cheerefulnesse of Heart, that we haue found Christ the Lord and Master of the Feast hath bid vs well-come? That we are better encouraged to goe on in godly duties? More confirmed in the assurance of the forgiuenesse of sinnes? And more thoroughly resolued to leade a new life? That we haue well profited in the state of Grace and Saluation? If we find these things, we plainely shew that we haue made it a spirituall Banket,
for the entertainment of christ and his Spirit into our Hearts? Have we been refreshed with the comforts of God? Have we delighted in the Salvation that hereby is brought unto us? Have we had an inward joy and cheerfulness of Heart, that we have found christ the Lord and Master of the Feast hath bid us welcome? That we Are better encouraged to go on in godly duties? More confirmed in the assurance of the forgiveness of Sins? And more thoroughly resolved to lead a new life? That we have well profited in the state of Grace and Salvation? If we find these things, we plainly show that we have made it a spiritual Banquet,
Let vs therefore examine our selues, and lay vp these things in our Hearts to meditate vpon them, that thereby we may be stirred vp, to a faithfull endeuour,
Let us Therefore examine our selves, and lay up these things in our Hearts to meditate upon them, that thereby we may be stirred up, to a faithful endeavour,
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and vnfained labour and trauell with our owne Soules to be better fitted for the Lords Table, that next time we come, we may be better Guests, and better well-come.
and unfeigned labour and travel with our own Souls to be better fitted for the lords Table, that next time we come, we may be better Guests, and better welcome.
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and hitherto obserued, we are to breake forth into our digression againe, now to spend our time and labour this Sabboths euening, to fit our selues against the next Sabboth to the receiuing of the Communion.
and hitherto observed, we Are to break forth into our digression again, now to spend our time and labour this Sabbaths evening, to fit our selves against the next Sabbath to the receiving of the Communion.
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but withall there is further included both a specification of the time, wherein the Sacrament was instituted in the night, at euening Meale or at Supper:
but withal there is further included both a specification of the time, wherein the Sacrament was instituted in the night, At evening Meal or At Supper:
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Secondly withall, there is a specification of that speciall action that it was accompanied withall when it was first instituted (namely) at that Supper where our Sauiour Christ and his Disciples did eat the Paschall Lambe which was a Type and Figure of this Sacrament, each of these are ascribed to the Lord, the Lords Supper, or the Lords Table;
Secondly withal, there is a specification of that special actium that it was accompanied withal when it was First instituted (namely) At that Supper where our Saviour christ and his Disciples did eat the Paschal Lamb which was a Type and Figure of this Sacrament, each of these Are ascribed to the Lord, the lords Supper, or the lords Table;
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Secondly, we shewed it is called a Supper, a Table, whence we gathered this point of Doctrine, that the Sacrament is a spirituall Feast or Banket whereby our Soules are nourished to eternall life.
Secondly, we showed it is called a Supper, a Table, whence we gathered this point of Doctrine, that the Sacrament is a spiritual Feast or Banquet whereby our Souls Are nourished to Eternal life.
Now there is also to be handled a third obseruation concerning this first title for where the Lord himselfe doth giue names, there is some deepe reach of wisedome and vnderstanding in them;
Now there is also to be handled a third observation Concerning this First title for where the Lord himself does give names, there is Some deep reach of Wisdom and understanding in them;
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It is tearmed or called by God himselfe, The Lords Table, or The Lord Supper; consider it well and you shall find to arise a third obseruation (namely) that the Sacrament which we call the Communion, is by a speciall prerogatiue appropriated to the Lord Iesus Christ, his Sacrament, his Supper, his Table, the Lords Supper, or the Lords Table.
It is termed or called by God himself, The lords Table, or The Lord Supper; Consider it well and you shall find to arise a third observation (namely) that the Sacrament which we call the Communion, is by a special prerogative appropriated to the Lord Iesus christ, his Sacrament, his Supper, his Table, the lords Supper, or the lords Table.
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If you aske why it is the Lords? The Apostle shewes it cleerely in the sixteenth Verse (namely) that it is Christs, The Cup of Blessing which we blesse, is it not the Communion of the Blood of Christ? The Bread which we breake, 〈 ◊ 〉 it not the Communion of the Body of Christ? It is his Cup, whose Blood is communicated in it;
If you ask why it is the lords? The Apostle shows it clearly in the sixteenth Verse (namely) that it is Christ, The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we break, 〈 ◊ 〉 it not the Communion of the Body of christ? It is his Cup, whose Blood is communicated in it;
And the Apostle in the 23 Verse of the same Chapter, presently after speaking of the verie same Supper, he shewes who is the Lord (namely) Iesus Christ, it is his Supper,
And the Apostle in the 23 Verse of the same Chapter, presently After speaking of the very same Supper, he shows who is the Lord (namely) Iesus christ, it is his Supper,
where the same Sacrament is mentioned, in regard of the institution of it, Christ saith, This is my Body, and so the Cup, he saith, This is my Blood. I haue a speciall interest into it, I lay clayme to it, as my right;
where the same Sacrament is mentioned, in regard of the Institution of it, christ Says, This is my Body, and so the Cup, he Says, This is my Blood. I have a special Interest into it, I lay claim to it, as my right;
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and then of certaine reasons whereby it is more fully confirmed. First, of certaine respectiue considerations whereby the truth of this obseruation is cleared and amplyfied:
and then of certain Reasons whereby it is more Fully confirmed. First, of certain respective considerations whereby the truth of this observation is cleared and amplified:
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but the greatest Supper, of greatest consequence he made both to himselfe and vs; that is to say, the Supper of the Lord, was of greatest consequence to himselfe,
but the greatest Supper, of greatest consequence he made both to himself and us; that is to say, the Supper of the Lord, was of greatest consequence to himself,
Last of all, in respect of the other Persons of the blessed Trinitie, yet still it is his Supper, the Supper of the Lord, after a speciall prerogatiue.
Last of all, in respect of the other Persons of the blessed Trinity, yet still it is his Supper, the Supper of the Lord, After a special prerogative.
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though the Father and the Holy Ghost were there present and powerfull, yet notwithstanding they were not incarnate, it was Christ alone that was incarnate,
though the Father and the Holy Ghost were there present and powerful, yet notwithstanding they were not incarnate, it was christ alone that was incarnate,
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Now we will come to the Reasons whereby it is more fully proued, why is this the Lords Supper by a speciall prerogatiue belonging to our Lord Iesus Christ rather then to any other Person. The Reasons are many:
Now we will come to the Reasons whereby it is more Fully proved, why is this the lords Supper by a special prerogative belonging to our Lord Iesus christ rather then to any other Person. The Reasons Are many:
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So also 1 Cor. 11.24, 25. it is done by Christ, looke where the institution of it is first mentioned, wheresoeuer it is repeated, still it is attributed to Christ, he is the Author and Institutor of this Sacrament.
So also 1 Cor. 11.24, 25. it is done by christ, look where the Institution of it is First mentioned, wheresoever it is repeated, still it is attributed to christ, he is the Author and Institutor of this Sacrament.
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for so it is in all the places before noted, where the Institution is mentioned, there is the administration of it ascribed to him, The Gospell that Paul ministred, is called Pauls Gospell, 2 Tim. 2.8. so the Baptisme ministred by Iohn, is called Iohns Baptisme, Math. 21.25. though it came not from him, but from Heauen:
for so it is in all the places before noted, where the Institution is mentioned, there is the administration of it ascribed to him, The Gospel that Paul ministered, is called Paul's Gospel, 2 Tim. 2.8. so the Baptism ministered by John, is called Iohns Baptism, Math. 21.25. though it Come not from him, but from Heaven:
but the first Institutor of it too, and therefore with a full force and right it fals vpon Christ to be his. (Beloued) it is worth the noting, that whereas there are but two Sacraments in the New Testament,
but the First Institutor of it too, and Therefore with a full force and right it falls upon christ to be his. (beloved) it is worth the noting, that whereas there Are but two Sacraments in the New Testament,
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the other he administred, and neuer receiued: Baptisme he did receiue, that is cleere, Math. 3.16. Iesus was baptised, but he neuer administred it, Iohn 4.2. He baptised none: But he administred the Supper, as all the Euangelists agree vpon it; but he receiued it not:
the other he administered, and never received: Baptism he did receive, that is clear, Math. 3.16. Iesus was baptised, but he never administered it, John 4.2. He baptised none: But he administered the Supper, as all the Evangelists agree upon it; but he received it not:
and therefore it was needlesse that Christ should receiue it: Now this must not be thought to be any disparagement either to the one Sacrament, or to the other:
and Therefore it was needless that christ should receive it: Now this must not be Thought to be any disparagement either to the one Sacrament, or to the other:
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it is a sufficient honour to each of them, and sufficient warrant for their institution, and that both are his, that he receiued the one, and administred the other.
it is a sufficient honour to each of them, and sufficient warrant for their Institution, and that both Are his, that he received the one, and administered the other.
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for so our Sauiour himselfe saith, This is my Body, this is my Blood, &c. we know this amongst Men, that he that is the Master of the Feast, the Feast is his, Reason teacheth this, this is mine, I pay for it:
for so our Saviour himself Says, This is my Body, this is my Blood, etc. we know this among Men, that he that is the Master of the Feast, the Feast is his, Reason Teaches this, this is mine, I pay for it:
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euen the precious Blood of mine owne Heart, that I might make you this Feast: And therefore great reason it should be his by a speciall prerogatiue. The fourth Reason:
even the precious Blood of mine own Heart, that I might make you this Feast: And Therefore great reason it should be his by a special prerogative. The fourth Reason:
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The Fare is his not onely as paying for it, but the verie Dyet there that we feed vpon is his, it is his Body and his Blood, it is the verie Body and Blood of Christ;
The Fare is his not only as paying for it, but the very Diet there that we feed upon is his, it is his Body and his Blood, it is the very Body and Blood of christ;
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so saith the Euangelists, Math. 26. speaking of the Bread, saith, Doe this in remembrance of me, Luke 22. and so 1 Cor. 11.24, 25. where he applyeth that clause to both kinds, that is, both to the Bread and to the Wine.
so Says the Evangelists, Math. 26. speaking of the Bred, Says, Do this in remembrance of me, Lycia 22. and so 1 Cor. 11.24, 25. where he Applieth that clause to both Kinds, that is, both to the Bred and to the Wine.
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So seeing it pleaseth Christ to leaue this Sacrament for a chiefe remembrance, therefore remember some liuely representation of Christ in this Sacrament, that so we may be stirred vp more specially to remember Christ. The Vses are many:
So seeing it Pleases christ to leave this Sacrament for a chief remembrance, Therefore Remember Some lively representation of christ in this Sacrament, that so we may be stirred up more specially to Remember christ. The Uses Are many:
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We know that all Gods businesses, specially Gods worship is to be clone with all feare and trembling Psal. 2.11. Serue the Lord in feare, and reioyce in trembling.
We know that all God's businesses, specially God's worship is to be clone with all Fear and trembling Psalm 2.11. Serve the Lord in Fear, and rejoice in trembling.
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How should this stirre vs vp reuerently to come to him? We know ordinarie manners teacheth vs, that if we be to come to the Table of a great Man, we will looke to our selues that our Hands be washt,
How should this stir us up reverently to come to him? We know ordinary manners Teaches us, that if we be to come to the Table of a great Man, we will look to our selves that our Hands be washed,
Marke what Solomon saith, Prou. 23.1, 2. When thou commest to sit before a Ruler, or a great Man, consider diligently what is before thee, &c. that is to say,
Mark what Solomon Says, Prou. 23.1, 2. When thou Comest to fit before a Ruler, or a great Man, Consider diligently what is before thee, etc. that is to say,
when thou commest before a great Man carrie thy selfe with that due reuerence as is fitting the greatnesse of his Person, carrie thy selfe with all sobrietie.
when thou Comest before a great Man carry thy self with that due Reverence as is fitting the greatness of his Person, carry thy self with all sobriety.
nor that his Victuals should be wastfully and riotously spent, nor his Table abused, and therefore come not to the Table of the Lord Iesus without you be furnished with holy sobrietie,
nor that his Victuals should be wastefully and riotously spent, nor his Table abused, and Therefore come not to the Table of the Lord Iesus without you be furnished with holy sobriety,
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as to admit vs, bid vs, and inuite vs to his owne Table? 2 Sam. 9.7 Dauid had a purpose to shew some fauour and kindnesse to Mephibosheth for his Fathers sake,
as to admit us, bid us, and invite us to his own Table? 2 Sam. 9.7 David had a purpose to show Some favour and kindness to Mephibosheth for his Father's sake,
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now wherein can he expresse it more, then in inuiting and admitting vs to his Table, to participate of his heauenly blessings? This should stirre vp our Hearts to thankfull obedience that seeing Christ is so gracious,
now wherein can he express it more, then in inviting and admitting us to his Table, to participate of his heavenly blessings? This should stir up our Hearts to thankful Obedience that seeing christ is so gracious,
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Now to stirre vs vp to the performance of this more effectually, let vs consider and obserue some particulars which may be greater spurres to stirre vs vp to more thankfulnesse.
Now to stir us up to the performance of this more effectually, let us Consider and observe Some particulars which may be greater spurs to stir us up to more thankfulness.
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it is Christ himselfe, the King of Glorie, of Heauen and of Earth, he of whom it is said, Dan. 7.10. That thousand thousands ministred vnto him, and ten thousand thousands stood before him.
it is christ himself, the King of Glory, of Heaven and of Earth, he of whom it is said, Dan. 7.10. That thousand thousands ministered unto him, and ten thousand thousands stood before him.
3 Thirdly, Consider the benefite of this, we receiue not onely temporal comfort, but spiritual, as forgiuenesse of sinnes, grace, sanctification, and life eternall;
3 Thirdly, Consider the benefit of this, we receive not only temporal Comfort, but spiritual, as forgiveness of Sins, grace, sanctification, and life Eternal;
This deserues therefore eternall thankfulnesse to be rendred to Christ, in our liues and conuersations. 4 Fourthly, Consider further who we are that are admitted to this Feast:
This deserves Therefore Eternal thankfulness to be rendered to christ, in our lives and conversations. 4 Fourthly, Consider further who we Are that Are admitted to this Feast:
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We are those spoken of, that are poore and hault, blind, lame and naked, we are vagrant Persons that lye vnder the Hedge, Luke 14.21, 22. that Christ calles and comples to come to this Banket. Churlish Nabal, 1 Sam. 25.11. he grudged when Dauid came and asked him bread and reliefe in his distresse:
We Are those spoken of, that Are poor and halt, blind, lame and naked, we Are vagrant Persons that lie under the Hedge, Lycia 14.21, 22. that christ calls and conples to come to this Banquet. Churlish Nabal, 1 Sam. 25.11. he grudged when David Come and asked him bred and relief in his distress:
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but he gaue his owne Body and Blood for vs, he did not onely bestow vpon vs his Bread and his Wine, poore wretched sinners, of whom he may more iustly say,
but he gave his own Body and Blood for us, he did not only bestow upon us his Bred and his Wine, poor wretched Sinners, of whom he may more justly say,
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Let vs thinke rightly of this loue, and see whether we haue not cause to be dissolued into thankfulnesse to him for this so great loue. To proceed a little further.
Let us think rightly of this love, and see whither we have not cause to be dissolved into thankfulness to him for this so great love. To proceed a little further.
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But we thorough Gods mercie, may haue accesse to it from month to month, that the conscionable Receiuer may passe from one Communion day to another in the strength of it,
But we through God's mercy, may have access to it from Monn to Monn, that the conscionable Receiver may pass from one Communion day to Another in the strength of it,
but the same Lord Iesus Christ that prouides this Supper, he prouides vs light to come to it, the light of his Word and instruction, that if we be not wilfully blind, we may see how to feed,
but the same Lord Iesus christ that provides this Supper, he provides us Light to come to it, the Light of his Word and instruction, that if we be not wilfully blind, we may see how to feed,
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Is it so, that it is the Table of the Lord Iesus Christ, by a speciall prerogatiue? Then it teacheth vs, that whatsoeuer we doe at the Table of the Lord, we must haue a speciall Eye to Christ:
Is it so, that it is the Table of the Lord Iesus christ, by a special prerogative? Then it Teaches us, that whatsoever we do At the Table of the Lord, we must have a special Eye to christ:
and he hath right to them by a speciall prerogatiue, and therefore let him so be acknowledged and discerned in all things that belong vnto this action.
and he hath right to them by a special prerogative, and Therefore let him so be acknowledged and discerned in all things that belong unto this actium.
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So seeing it is Christ his Table, shall not he establish what Lawes and Customes he will? Experience teacheth vs amongst Men, that he that is the Master of the Feast, may establish what Lawes he will:
So seeing it is christ his Table, shall not he establish what Laws and Customs he will? Experience Teaches us among Men, that he that is the Master of the Feast, may establish what Laws he will:
as if so be he should say, his authoritie is vncontroleable, looke what he saith that must stand for good, his commandement and his practise is most perfect and absolute, whosoeuer doth goe about to add any thing to that which Christ hath done, he doth add that which is superfluous and needlesse,
as if so be he should say, his Authority is Uncontrollable, look what he Says that must stand for good, his Commandment and his practice is most perfect and absolute, whosoever does go about to add any thing to that which christ hath done, he does add that which is superfluous and needless,
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whosoeuer shall goe about to alter any matter of substance in the Sacrament, as much as in him lyes, he shall make it not Christs, but his owne Sacrament:
whosoever shall go about to altar any matter of substance in the Sacrament, as much as in him lies, he shall make it not Christ, but his own Sacrament:
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Whosoeuer he be that thus takes vpon him to add or to detract, let him know, that the Law hath set him his doome, Deut. 4.2. and 27.26. Cursed be he that shall add any thing, and the Gospell it saith Amen to it, Reu. 22.19. Whosoeuer shall add or detract, not onely from the Word of God, but also from the Ordinances of God, they are so perfect, that whosoeuer shall do either, they shall indanger themselues to Gods curse.
Whosoever he be that thus Takes upon him to add or to detract, let him know, that the Law hath Set him his doom, Deuteronomy 4.2. and 27.26. Cursed be he that shall add any thing, and the Gospel it Says Amen to it, Reu. 22.19. Whosoever shall add or detract, not only from the Word of God, but also from the Ordinances of God, they Are so perfect, that whosoever shall do either, they shall endanger themselves to God's curse.
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As for example, the time that Christ instituted it, it was at night, that is a Circumstance, shall we thinke therefore that we are bound to administer it then? No. But we suppose,
As for Exampl, the time that christ instituted it, it was At night, that is a Circumstance, shall we think Therefore that we Are bound to administer it then? No. But we suppose,
Whosoeuer comes vnfitted and vnprepared, he wrongs Christ, the Apostle giues the reason, 1 Cor. 11.27. Because he is guiltie of the Body and Blood of the Lord.
Whosoever comes unfitted and unprepared, he wrongs christ, the Apostle gives the reason, 1 Cor. 11.27. Because he is guilty of the Body and Blood of the Lord.
and therefore that which wee are to speake now, according to the method which we propounded in the beginning, is to bee spoken concerning that Argument, that we may haue some good Lessons, some profitable and wholesome Meditations, to feed vpon all the weeke long, that we may be the better fitted to come to the Lords Table.
and Therefore that which we Are to speak now, according to the method which we propounded in the beginning, is to be spoken Concerning that Argument, that we may have Some good Lessons, Some profitable and wholesome Meditations, to feed upon all the Week long, that we may be the better fitted to come to the lords Table.
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We began in those that were common to the whole action, where first we met withall this title of the Lords Table, out of 1 Cor. 10.21. The second title was the Lords Supper, out of 1 Cor. 11.20.
We began in those that were Common to the Whole actium, where First we met withal this title of the lords Table, out of 1 Cor. 10.21. The second title was the lords Supper, out of 1 Cor. 11.20.
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The Cup of Blessing which we blesse, is it not the Communion of the Blood of Christ? The Bread which we breake, is it not the communion of the Body of Christ? Consider I pray you aduisedly of the place,
The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we break, is it not the communion of the Body of christ? Consider I pray you advisedly of the place,
The Cup of Blessing which we blesse, is it not the Communion of the Blood of Christ? The Bread which we breake, is it not the Communion of the Body of Christ? Here you see the Apostle speakes of the seuerall parts or kinds vsed in this Sacrament,
The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we break, is it not the Communion of the Body of christ? Here you see the Apostle speaks of the several parts or Kinds used in this Sacrament,
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First, he begins with the Wine in the former part of the Verse, The Cup of Blessing which we blesse, is not the Communion of the Blood of Christ? The name that he giues,
First, he begins with the Wine in the former part of the Verse, The Cup of Blessing which we bless, is not the Communion of the Blood of christ? The name that he gives,
The appellations that are here giuen to the outward Elements, Bread and Wine, The Cup of Blessing which we blesse, and the Bread which we breake, are fit to be handled, among those titles and names, which are proper to the seuerall parts of this Sacrament,
The appellations that Are Here given to the outward Elements, Bred and Wine, The Cup of Blessing which we bless, and the Bred which we break, Are fit to be handled, among those titles and names, which Are proper to the several parts of this Sacrament,
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and therefore this title is giuen in respect of the thing signified, it falleth out to be handled naturally among those titles common to the whole action of the Sacrament.
and Therefore this title is given in respect of the thing signified, it falls out to be handled naturally among those titles Common to the Whole actium of the Sacrament.
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First, concerning the occasion of these words, you must vnderstand that the Apostle doth not here professedly and of purpose treat of the Sacrament of the Lords Supper,
First, Concerning the occasion of these words, you must understand that the Apostle does not Here professedly and of purpose Treat of the Sacrament of the lords Supper,
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The occasion was this, These Corinthians that did beleeue, and were conuerted, euen after their conuersion, they did still reside and conuerse among the rest of the Corinthians that were Vnbeleeuers and not conuerted,
The occasion was this, These Corinthians that did believe, and were converted, even After their conversion, they did still reside and converse among the rest of the Corinthians that were Unbelievers and not converted,
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and thereby had much entercourse with them in many affaires, especially in those two affaires which be most principall, and most dangerous. First, concerning Marriage: secondly concerning religious Feasts.
and thereby had much intercourse with them in many affairs, especially in those two affairs which be most principal, and most dangerous. First, Concerning Marriage: secondly Concerning religious Feasts.
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and directs them to the full, how to carrie themselues in that businesse, in marrying with Infidels, whereby they might keepe a good conscience towards God, and to the World.
and directs them to the full, how to carry themselves in that business, in marrying with Infidels, whereby they might keep a good conscience towards God, and to the World.
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Concerning their religious Feasts, he deliuers his iudgement in these three Chapters, the 8th, 9th, and 10th, prouing by many reasons, that it is vtterly vnlawfull for them to communicate in any religious Feast of theirs;
Concerning their religious Feasts, he delivers his judgement in these three Chapters, the 8th, 9th, and 10th, proving by many Reasons, that it is utterly unlawful for them to communicate in any religious Feast of theirs;
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one reason among the rest, is drawne from the maine ground of Christian Religion, from the right nature and vse of the Sacrament of the Lords Supper, from the sixteenth to the one and twentieth Verse,
one reason among the rest, is drawn from the main ground of Christian Religion, from the right nature and use of the Sacrament of the lords Supper, from the sixteenth to the one and twentieth Verse,
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On the other side, saith he, they that doe communicate in their religious Feasts, that are consecrated vnto Idols, they doe giue themselues ouer vnto those Idols,
On the other side, Says he, they that do communicate in their religious Feasts, that Are consecrated unto Idols, they do give themselves over unto those Idols,
the seruice that ye performe to God in the Sacrament, cannot be acceptable to him: the force of the reason stands in this, in the proofe of the first point,
the service that you perform to God in the Sacrament, cannot be acceptable to him: the force of the reason Stands in this, in the proof of the First point,
as many as professe Christ, beleeuers, and receiuers of the Sacrament of the Lords Supper, they haue made themselues one with Christ, and Christ with them:
as many as profess christ, believers, and Receivers of the Sacrament of the lords Supper, they have made themselves one with christ, and christ with them:
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and he appeales to their consciences, saying, I speake, but vnto them that haue vnderstanding, Iudge you what I say, The Cup of Blessing which we blesse, is it not the Communion of the Blood of Christ? The Bread which we breaks, is it not the Communion of the Body of Christ? (As who should say) I appeale to your consciences, you know it is so, any Man that knowes what belongs to the Sacrament of the Lords Supper, knowes this to be true:
and he appeals to their Consciences, saying, I speak, but unto them that have understanding, Judge you what I say, The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we breaks, is it not the Communion of the Body of christ? (As who should say) I appeal to your Consciences, you know it is so, any Man that knows what belongs to the Sacrament of the lords Supper, knows this to be true:
and Flesh of our Flesh, and this is generall to the whole Race of Man-kind, there is a naturall Communion, betweene Christ and the whole Race of Man-kind,
and Flesh of our Flesh, and this is general to the Whole Raze of Mankind, there is a natural Communion, between christ and the Whole Raze of Mankind,
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and hence it is that this Communion is appropriated to the Children of God, Hebr. 2.14.16. For as much then as the Children are partakers of Flesh and Blood, he also himselfe likewise tooke part with them, that he might destroy through death, him that had the power of Death, that is, the Diuel:
and hence it is that this Communion is appropriated to the Children of God, Hebrew 2.14.16. For as much then as the Children Are partakers of Flesh and Blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of Death, that is, the devil:
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so in the spirituall Communion we are made Bone of his Bone, and Flesh of his Flesh. Ephes. 5.30. the Apostle speakes there of a spirituall Communion, betweene Christ and the Church:
so in the spiritual Communion we Are made Bone of his Bone, and Flesh of his Flesh. Ephesians 5.30. the Apostle speaks there of a spiritual Communion, between christ and the Church:
Then the second Communion, what is it? Why, the Communion that the Faithfull haue among themselues, whereby they are ioyned together, thorough the Bonds of Faith, of Hope, Loue,
Then the second Communion, what is it? Why, the Communion that the Faithful have among themselves, whereby they Are joined together, through the Bonds of Faith, of Hope, Love,
why so there is a Communion between all that haue fellowship one with another, because they concurre & ioyne together vnder one Head. So much shall serue to haue spoken concerning the Communion:
why so there is a Communion between all that have fellowship one with Another, Because they concur & join together under one Head. So much shall serve to have spoken Concerning the Communion:
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The next thing that is to be vnfolded, is the Body and Blood of Christ, that is to say, Christ wholly, his Body, his Blood, his Death, his Resurrection, and all his Merits:
The next thing that is to be unfolded, is the Body and Blood of christ, that is to say, christ wholly, his Body, his Blood, his Death, his Resurrection, and all his Merits:
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For howsoeuer it be, that the Lord Iesus Christ is tendred vnto vs in the Lords Supper, with an eie and respect to his Death on the Crosse, his Body broken, his Blood shed;
For howsoever it be, that the Lord Iesus christ is tendered unto us in the lords Supper, with an eye and respect to his Death on the Cross, his Body broken, his Blood shed;
otherwise, those that stood by our Sauiour Christ when he was crucified, put the case that one of them had sprinkled his Body with the Blood of Christ, should he haue had a Communion then with Christ? Certainly no.
otherwise, those that stood by our Saviour christ when he was Crucified, put the case that one of them had sprinkled his Body with the Blood of christ, should he have had a Communion then with christ? Certainly no.
but it must reach to the fruit and comfort that comes thereby to sanctification and eternall life: For so Christ spake. Math. 26.28. This is my Blood which is shed for many, for the remission of sinnes.
but it must reach to the fruit and Comfort that comes thereby to sanctification and Eternal life: For so christ spoke. Math. 26.28. This is my Blood which is shed for many, for the remission of Sins.
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but so performed as according to the nature of the Sacrament will reach vnto it (that is to say) it is there confirmed, ratified, and sealed vp vnto vs;
but so performed as according to the nature of the Sacrament will reach unto it (that is to say) it is there confirmed, ratified, and sealed up unto us;
After he receiued the signe of Circumcision, as the Seale of the righteousnesse of Faith which he had when he was vncircumcised, &c. The Sacrament, that comes and seconds it,
After he received the Signen of Circumcision, as the Seal of the righteousness of Faith which he had when he was uncircumcised, etc. The Sacrament, that comes and seconds it,
It is not done by the deed done, as the Papists say, the deed done is not enough to conferre grace, no, it is no such matter, the Sacrament of the Lords Supper, is the Communion of the Body and Blood of Christ:
It is not done by the deed done, as the Papists say, the deed done is not enough to confer grace, no, it is no such matter, the Sacrament of the lords Supper, is the Communion of the Body and Blood of christ:
after they are admitted to the participation of the Sacrament, by which Sacrament, as an outward instrumentall cause, this Communion, being already begun,
After they Are admitted to the participation of the Sacrament, by which Sacrament, as an outward instrumental cause, this Communion, being already begun,
The Communion that is betweene Christ and the Faithfull, is confirmed vnto vs in the participation of the Lords Supper, that is, it is an effectuall Bond, Pledge,
The Communion that is between christ and the Faithful, is confirmed unto us in the participation of the lords Supper, that is, it is an effectual Bound, Pledge,
and Seale of that holy and blessed Communion, that the Faithfull haue with Christ, and Christ with them. In Math. 26.26. the Text saith there, that our Sauiour tooke Bread, and gaue it to his Disciples, that is, Christ communicated himselfe to vs in the Sacrament.
and Seal of that holy and blessed Communion, that the Faithful have with christ, and christ with them. In Math. 26.26. the Text Says there, that our Saviour took Bred, and gave it to his Disciples, that is, christ communicated himself to us in the Sacrament.
What can be spoken more frankly, and more freely? And therefore being spoken by him, that neuer spake any thing that he meant not in his Heart, it must needs be a verie franke and free bestowing of himselfe:
What can be spoken more frankly, and more freely? And Therefore being spoken by him, that never spoke any thing that he meant not in his Heart, it must needs be a very frank and free bestowing of himself:
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but what is this to Christ his owne Body? Yes, that Bread, in a Sacramentall sence, is the Body of Christ, he giues the name of the Signe to the thing signified; this Bread is his Body;
but what is this to christ his own Body? Yes, that Bred, in a Sacramental sense, is the Body of christ, he gives the name of the Signen to the thing signified; this Bred is his Body;
First, here you see then, that the Sacrament of the Lords Supper, in regard of the first institution, is a Bond and Seale of the blessed Communion that we haue with Christ, He gaue himselfe to vs. In Iohn 6.51, 52. there Christ tels them, that He it the liuing Bread which came downe from Heauen,
First, Here you see then, that the Sacrament of the lords Supper, in regard of the First Institution, is a Bound and Seal of the blessed Communion that we have with christ, He gave himself to us In John 6.51, 52. there christ tells them, that He it the living Bred which Come down from Heaven,
And is not this his Flesh eaten, and his Blood drunken? In the participation of the Lords Supper, is ratified the sweet Communion that is betweene Christ and vs. I doe not say that that in the sixth of Iohn is vnderstood properly of the Sacrament of the Lords Supper,
And is not this his Flesh eaten, and his Blood drunken? In the participation of the lords Supper, is ratified the sweet Communion that is between christ and us I do not say that that in the sixth of John is understood properly of the Sacrament of the lords Supper,
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and drinking his Blood after a spirituall manner, that is in the generall there, if we doe this in the vse of the Sacrament, we doe it in a particular manner:
and drinking his Blood After a spiritual manner, that is in the general there, if we do this in the use of the Sacrament, we do it in a particular manner:
He shewes first the Author of it, which is God, by one Spirit; and then he shewes the Instrument to the Signe and Seale, which is the Sacrament, by one Spirit are we baptized into one Body,
He shows First the Author of it, which is God, by one Spirit; and then he shows the Instrument to the Signen and Seal, which is the Sacrament, by one Spirit Are we baptised into one Body,
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then it holds by consequence in the Lords Supper, yea, that seemes plainly to be intimated, where it is said, hauing beene made all to drinke into one Spirit, a spirituall or a religious drinking,
then it holds by consequence in the lords Supper, yea, that seems plainly to be intimated, where it is said, having been made all to drink into one Spirit, a spiritual or a religious drinking,
and therefore it is to be vnderstood (as respectiuely) in the Lords Supper, this spirituall drinking cannot respectiuely be vnderstood of the Lords Supper, 1 Cor. 11.26.
and Therefore it is to be understood (as respectively) in the lords Supper, this spiritual drinking cannot respectively be understood of the lords Supper, 1 Cor. 11.26.
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As often (saith the Apostle) as you eat this Bread, and drinke this Cup, you shew the Lords death till he come, or, ye shall shew it, that is to say, The eating and drinking is a testimonie betweene God and you, of a holy Communion ye haue with Christ,
As often (Says the Apostle) as you eat this Bred, and drink this Cup, you show the lords death till he come, or, you shall show it, that is to say, The eating and drinking is a testimony between God and you, of a holy Communion you have with christ,
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and not discerne the Lords Body, to them it is a Seale of their damnation, 1 Cor. 11.29. They are Enemies to Christ, they haue nothing to doe with him, They that eat and drinke vnworthily, eat and drinke their owne damnation.
and not discern the lords Body, to them it is a Seal of their damnation, 1 Cor. 11.29. They Are Enemies to christ, they have nothing to do with him, They that eat and drink unworthily, eat and drink their own damnation.
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The second Reason is drawne from the comparison of this seruice, with the seruice of Idols, from which the Apostle raiseth the ground of this point in hand, those that partake of the seruice of Idols, what saith the Apostle? They make themselues one with those Idols,
The second Reason is drawn from the comparison of this service, with the service of Idols, from which the Apostle Raiseth the ground of this point in hand, those that partake of the service of Idols, what Says the Apostle? They make themselves one with those Idols,
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Christ his Body and Blood was giuen for vs vpon the Crosse, that which was giuen for vs vpon the Crosse, that is giuen to vs in the Sacrament of the Lords Supper:
christ his Body and Blood was given for us upon the Cross, that which was given for us upon the Cross, that is given to us in the Sacrament of the lords Supper:
And he tooke Bread, and when he had giuen thankes he brake it, and gaue it to his Disciples, saying, This is my Body which is giuen for you, &c. He tooke it at the Sacrament,
And he took Bred, and when he had given thanks he brake it, and gave it to his Disciples, saying, This is my Body which is given for you, etc. He took it At the Sacrament,
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We know that the Lords Supper is nothing else but a representation, or a shewing forth of the Lords death, 1 Cor. 11. It is a shewing forth of the death of Christ:
We know that the lords Supper is nothing Else but a representation, or a showing forth of the lords death, 1 Cor. 11. It is a showing forth of the death of christ:
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First, It commends vnto vs the infinitenesse of the loue of Christ Iesus, who as he did inlarge his Heart to vs in giuing himselfe his Body and Blood vpon the Crosse for vs,
First, It commends unto us the infiniteness of the love of christ Iesus, who as he did enlarge his Heart to us in giving himself his Body and Blood upon the Cross for us,
so he doth communicate himselfe vnto vs by the worke of his Spirit, yet further for our stronger and surer euidence of this Communion, he doth from time to time ratifie and seale vp this Communion vnto vs by the participation of the Lords Supper.
so he does communicate himself unto us by the work of his Spirit, yet further for our Stronger and Surer evidence of this Communion, he does from time to time ratify and seal up this Communion unto us by the participation of the lords Supper.
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and so by that meanes we begin to comfort our selues, and to be reuiued in our Faith and affiance that we haue in the loue of Christ our blessed Husband, which is much more then a Ring to reuiue a Woman in the loue of her Husband,
and so by that means we begin to Comfort our selves, and to be revived in our Faith and affiance that we have in the love of christ our blessed Husband, which is much more then a Ring to revive a Woman in the love of her Husband,
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because here are the words vsed againe of the renewing of our Communion, This is my Body that was broken for thee, &c. This is my Blood that was shed for thee, &c. The words are most powerfull and fit to reuiue vs in the loue and affiance that we haue in Christ our Husband, this makes all quiet and sure;
Because Here Are the words used again of the renewing of our Communion, This is my Body that was broken for thee, etc. This is my Blood that was shed for thee, etc. The words Are most powerful and fit to revive us in the love and affiance that we have in christ our Husband, this makes all quiet and sure;
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we know we make vse of this in our ordinarie speech, if any be married, we vsually say, God giue you Ioy. It is well, oh that there were Hearts in Men to beleeue and see,
we know we make use of this in our ordinary speech, if any be married, we usually say, God give you Joy It is well, o that there were Hearts in Men to believe and see,
This is the reall exhibiting of Christ in the Sacrament, there is no transubstantiation that the Bread is turned into the Body of Christ, no, the Apostle saith, It is a Communion of the Body of Christ.
This is the real exhibiting of christ in the Sacrament, there is no transubstantiation that the Bred is turned into the Body of christ, no, the Apostle Says, It is a Communion of the Body of christ.
but a spirituall Communion, there is such a Communion as is made here betweene the Diuell and them, that worship the Diuell which is not a corporall substance, that is nothing else but a testification that they will serue him, worship, and obey him.
but a spiritual Communion, there is such a Communion as is made Here between the devil and them, that worship the devil which is not a corporal substance, that is nothing Else but a testification that they will serve him, worship, and obey him.
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It is matter of reproose (I shall but point at them) First, It reproues the names that the Popish Church giues vnto this Sacrament, they call it the Masse. I would faine know of the Papists, what is the reason they call it by the name Masse, seeing it is called in the Scripture a Communion, let them shew vs but one title in all the whole Booke of God, that it is called a Masse, and we will yeeld to them.
It is matter of Reprove (I shall but point At them) First, It reproves the names that the Popish Church gives unto this Sacrament, they call it the Mass. I would feign know of the Papists, what is the reason they call it by the name Mass, seeing it is called in the Scripture a Communion, let them show us but one title in all the Whole Book of God, that it is called a Mass, and we will yield to them.
but not the Cup, The Cup which we blesse, (saith the Apostle) is it not the Communion of the Blood of Christ? The Bread which we breake, is it not the Communion of the Body of Christ? Take this for a rule, wheresoeuer the Lords Supper is handled, where it is not handled but by the way, there they are both vsed, sometimes it is done by the Bread onely,
but not the Cup, The Cup which we bless, (Says the Apostle) is it not the Communion of the Blood of christ? The Bred which we break, is it not the Communion of the Body of christ? Take this for a Rule, wheresoever the lords Supper is handled, where it is not handled but by the Way, there they Are both used, sometime it is done by the Bred only,
Is it so 〈 ◊ 〉 there is such a Communion betweene Christ and vs? Then it teacheth vs this, that euerie one of vs should so fit and prepare our selues when we come to the Lords Table euen as if we came to receiue the verie Body and Blood of Christ;
Is it so 〈 ◊ 〉 there is such a Communion between christ and us? Then it Teaches us this, that every one of us should so fit and prepare our selves when we come to the lords Table even as if we Come to receive the very Body and Blood of christ;
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And shall wee not much more when hee comes to enter into vs spiritually? And to say with the Centurion, Lord I am not worthy that thou shouldst enter vnder my Roofe.
And shall we not much more when he comes to enter into us spiritually? And to say with the Centurion, Lord I am not worthy that thou Shouldst enter under my Roof.
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Is it so that it is the Body of Christ, who can euer thinke he hath enough of that? You know what the Apostle saith, O Lord give vs euermore of this Bread.
Is it so that it is the Body of christ, who can ever think he hath enough of that? You know what the Apostle Says, Oh Lord give us evermore of this Bred.
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then we would say, Euermore let vs come to thy Table, and as the Apostle Peter said, Not my Feet onely, but my Head and my Hands also, when he knew the benefit of the washing.
then we would say, Evermore let us come to thy Table, and as the Apostle Peter said, Not my Feet only, but my Head and my Hands also, when he knew the benefit of the washing.
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as it were to our Lord Iesus Christ, in remembrance of his death and passion, in preparing our selues to a worthy receiuing of the Sacrament of his blessed Body and Blood, that so we may be fitted to come, with glorie to God,
as it were to our Lord Iesus christ, in remembrance of his death and passion, in preparing our selves to a worthy receiving of the Sacrament of his blessed Body and Blood, that so we may be fitted to come, with glory to God,
and comfort to our owne Soules. The third name: It is called a Communion, as you haue heard out of the 1 Cor. 10.16. The Cup of Blessing which we blesse, is it not the Communion of the Blood of Christ? The Bread which we breake, is it not the Communion of the Body of Christ? Where the Apostle entends a double Communion:
and Comfort to our own Souls. The third name: It is called a Communion, as you have herd out of the 1 Cor. 10.16. The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we break, is it not the Communion of the Body of christ? Where the Apostle intends a double Communion:
and this Communion, is common to all Men, but yet the sauing benefite of it reacheth onely to the Faithfull, Hebr. 2.14. For as much therefore as the Children were partakers of Flesh and Blood, he also himselfe tooke part with them, that he might destroy thorough Death, him that had the power of Death, that is, the Diuell.
and this Communion, is Common to all Men, but yet the Saving benefit of it reaches only to the Faithful, Hebrew 2.14. For as much Therefore as the Children were partakers of Flesh and Blood, he also himself took part with them, that he might destroy through Death, him that had the power of Death, that is, the devil.
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In the latter, we are made Bone of his Bone, and Flesh of his Flesh: as in Ephes. 5.30. For we are Members of his Body, of his his Flesh, and of his Bones.
In the latter, we Are made Bone of his Bone, and Flesh of his Flesh: as in Ephesians 5.30. For we Are Members of his Body, of his his Flesh, and of his Bones.
for therefore the Faithfull are knit together amongst themselues as Members, because they are first knit to Christ their Head. We haue spoken of the first Communion already so farre as it concernes this Sacrament:
for Therefore the Faithful Are knit together among themselves as Members, Because they Are First knit to christ their Head. We have spoken of the First Communion already so Far as it concerns this Sacrament:
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And that we may proceed vpon a good and sure ground, we must first see, that this second Communion is here entended by the Apostle as well as the former:
And that we may proceed upon a good and sure ground, we must First see, that this second Communion is Here intended by the Apostle as well as the former:
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but when we plainly see that it is part of the Apostles reach to shew that the Lords Supper is a Communion of the Faithfull amongst themselues, wee shall much better relish and digest those Doctrines which shall be raysed from it.
but when we plainly see that it is part of the Apostles reach to show that the lords Supper is a Communion of the Faithful among themselves, we shall much better relish and digest those Doctrines which shall be raised from it.
He saith in Verse 16. The Bread which we breake, is it not the Communion of the Body of Christ? And so proceeds and saith, Verse 17. For we that are many are one Bread and one Body,
He Says in Verse 16. The Bred which we break, is it not the Communion of the Body of christ? And so proceeds and Says, Verse 17. For we that Are many Are one Bred and one Body,
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It must needs be granted, that looke what Communion he speakes of in the reason, Verse 17. the same Communion he speakes of in the proposition, Verse 16. and so on the contrarie, looke what Communion he speakes of in Verse 16. the same he speakes of in the 17,
It must needs be granted, that look what Communion he speaks of in the reason, Verse 17. the same Communion he speaks of in the proposition, Verse 16. and so on the contrary, look what Communion he speaks of in Verse 16. the same he speaks of in the 17,
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but also how it is effected, namely, because all partake of one Christ, that thorough the Communion which euery one hath thereby in the Body and Blood of Christ, they haue also a Communion amongst themselues:
but also how it is effected, namely, Because all partake of one christ, that through the Communion which every one hath thereby in the Body and Blood of christ, they have also a Communion among themselves:
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And for further confirmation hereof, he giues instance in two cases of like nature, one in Verse 18. Israel which is after the Flesh, are not they which eat of the Sacrifices, partakers of the Altar? As who should say, It is so with those Israelites that still obserue the carnall Rites (as the Apostle else-where calles them) that communicate together in their seruice;
And for further confirmation hereof, he gives instance in two cases of like nature, one in Verse 18. Israel which is After the Flesh, Are not they which eat of the Sacrifices, partakers of the Altar? As who should say, It is so with those Israelites that still observe the carnal Rites (as the Apostle elsewhere calls them) that communicate together in their service;
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and therefore so doe you in yours. The other instance is in Vers. 20.21. It is so with the worshippers of Idols, they thereby partake and haue communion and fellowship one with an other:
and Therefore so do you in yours. The other instance is in Vers. 20.21. It is so with the worshippers of Idols, they thereby partake and have communion and fellowship one with an other:
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For the verie same word which is in Verses 18 and 20. partakers, and fellowship, is the same in the Originall with that in Verse 16. communion. Now then if Israel after the Flesh, that still obserue their carnall Rites,
For the very same word which is in Verses 18 and 20. partakers, and fellowship, is the same in the Original with that in Verse 16. communion. Now then if Israel After the Flesh, that still observe their carnal Rites,
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We haue a Communion amongst our selues as well as with Christ our Head, which in all these are to be vnderstood still with this limitation, that it is not then made,
We have a Communion among our selves as well as with christ our Head, which in all these Are to be understood still with this limitation, that it is not then made,
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This point being thus cleared, and the way made open and plaine before vs, now we are to enter vpon such Doctrines and obseruations as naturally ariseth from hence.
This point being thus cleared, and the Way made open and plain before us, now we Are to enter upon such Doctrines and observations as naturally arises from hence.
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and hereby we shall see, not onely that theirs in Christ is as ours, 1 Cor. 10.3, 4. but also so long as euer this Sacrament hath had any being either in the Substance,
and hereby we shall see, not only that theirs in christ is as ours, 1 Cor. 10.3, 4. but also so long as ever this Sacrament hath had any being either in the Substance,
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Consider the Lords institution of the Passeouer, Exod. 12. and there we shall find many Ceremonies and circumstances tending to this end, tending to shew and to nourish a louing Communion amongst the Receiuers:
Consider the lords Institution of the Passover, Exod 12. and there we shall find many Ceremonies and Circumstances tending to this end, tending to show and to nourish a loving Communion among the Receivers:
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Thirdly, it was to be eaten in one House, Verse 46. the onenesse of the House and place where it was eaten, testifies the onenesse of the Hearts & affections of them that eat it:
Thirdly, it was to be eaten in one House, Verse 46. the oneness of the House and place where it was eaten, Testifies the oneness of the Hearts & affections of them that eat it:
Fifthly, It was to be done at one and the same time, the same month, the same day, the same houre, Vers. 2, 3, 6, 8. their generall consenting in the time arguing the generall consenting of their Minds and Hearts:
Fifthly, It was to be done At one and the same time, the same Monn, the same day, the same hour, Vers. 2, 3, 6, 8. their general consenting in the time arguing the general consenting of their Minds and Hearts:
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the iniuries and offences of the day forgotten and forgiuen (for the Sunne must not goe downe vpon our wrath) when their affections were as calme and quiet as the Euening,
the injuries and offences of the day forgotten and forgiven (for the Sun must not go down upon our wrath) when their affections were as Cam and quiet as the Evening,
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from the first Verse to the sixth we see, all the People were to come together, into the same place, at the same time, to keepe one and the same Passeouer,
from the First Verse to the sixth we see, all the People were to come together, into the same place, At the same time, to keep one and the same Passover,
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Vers. 12, 13. It is expresly noted that all Iudah came with one Heart, a very great assembly, howsoeuer there were many Recusants in Ephraim Verse 10. as there be too many now a dayes:
Vers. 12, 13. It is expressly noted that all Iudah Come with one Heart, a very great assembly, howsoever there were many Recusants in Ephraim Verse 10. as there be too many now a days:
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And so it was done with great Ioy, Verse 21. and doubling the obseruation of the Feast, keeping it other seuen dayes, Vers. 22, 23. All which are plaine restifications with what a louing and cheerefull Communion they performed this seruice.
And so it was done with great Joy, Verse 21. and doubling the observation of the Feast, keeping it other seuen days, Vers. 22, 23. All which Are plain restifications with what a loving and cheerful Communion they performed this service.
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So in the seconding of this Restitution by Iosiah; 2 Chro. 35. from the first Verse to the eighteenth, there we may see, such willing contribution by King and Princes, such a generall assistance of Priests and Leuites, such a great concourse of People from all Iudah and Israel, such a great assembly,
So in the seconding of this Restitution by Josiah; 2 Chro 35. from the First Verse to the eighteenth, there we may see, such willing contribution by King and Princes, such a general assistance of Priests and Levites, such a great concourse of People from all Iudah and Israel, such a great assembly,
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then the Lords Supper is so much more? See it therefore secondly in the Substance, The Lords Supper, Iohn 13.4. to the 15. Our Sauiour being to ordaine this Sacrament, doth first teach them by his example, a Lesson of Loue, he washeth his Disciples Feet:
then the lords Supper is so much more? See it Therefore secondly in the Substance, The lords Supper, John 13.4. to the 15. Our Saviour being to ordain this Sacrament, does First teach them by his Exampl, a lesson of Love, he washes his Disciples Feet:
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He prepared them with an example of Loue before, and after giues them a Commandement of Loue, to teach them that this Sacrament is a Communion of Loue. 1 Cor. 11.17, &c. the Apostle being to redresse such abuses and corruptions in the Church of Corinth, as had crept into this Sacrament, doth specially tax those that are against this duty of Loue, Verse 18. dissentions, Ver. 21, 22. eating and drinking asunder, Verse 33. not tarrying one for another.
He prepared them with an Exampl of Love before, and After gives them a Commandment of Love, to teach them that this Sacrament is a Communion of Love. 1 Cor. 11.17, etc. the Apostle being to redress such Abuses and corruptions in the Church of Corinth, as had crept into this Sacrament, does specially Tax those that Are against this duty of Love, Verse 18. dissensions, Ver. 21, 22. eating and drinking asunder, Verse 33. not tarrying one for Another.
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and the nature of the Sacrament, and for their owne good, it must be done with all the offices of Loue that may be. In the 1 Cor. 12.13. For by one Spirit are we all baptized into one Body &c. and haue beene all made to drinke into one Spirit:
and the nature of the Sacrament, and for their own good, it must be done with all the Offices of Love that may be. In the 1 Cor. 12.13. For by one Spirit Are we all baptised into one Body etc. and have been all made to drink into one Spirit:
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Or whether but by consequent, for so it is meant at the least, yet it proues it, that the Sacrament of the Lords Supper is a Sacrament of Loue and Amitie amongst Gods Children. Act. 2.42.46.
Or whither but by consequent, for so it is meant At the least, yet it Proves it, that the Sacrament of the lords Supper is a Sacrament of Love and Amity among God's Children. Act. 2.42.46.
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First, all the Faithfull doe beleeue in one and the same heauenly Father, euen the Father of our Lord Iesus Christ, who hath giuen his Sonne for vs on the Crosse,
First, all the Faithful do believe in one and the same heavenly Father, even the Father of our Lord Iesus christ, who hath given his Son for us on the Cross,
and thereby we become one, Verse 28. Iew and Gentile, Bond and Free, Male and Female, are all one in Christ Iesus, and when we come to the Lords Table there we professe it in a speciall sort that we are the Sonnes of our heauenly Father.
and thereby we become one, Verse 28. Iew and Gentile, Bound and Free, Male and Female, Are all one in christ Iesus, and when we come to the lords Table there we profess it in a special sort that we Are the Sons of our heavenly Father.
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and Children of our heauenly Father? Therefore this is a testification and bond of a most louely Communion which the Faithfull haue amongst themselues.
and Children of our heavenly Father? Therefore this is a testification and bound of a most lovely Communion which the Faithful have among themselves.
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and Grace, and Spirit, this is a verie neere Communion, and verie liuely testified & expressed in the vse of this Sacrament, where we all eat and drinke together of his Body and Blood,
and Grace, and Spirit, this is a very near Communion, and very lively testified & expressed in the use of this Sacrament, where we all eat and drink together of his Body and Blood,
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as Members incorporate into his Mysticall Body. This is the matter of our Communion. Thirdly, Wee are all partakers of the same Spirit, 1 Cor. 12.13. We all drinke into one Spirit.
as Members incorporate into his Mystical Body. This is the matter of our Communion. Thirdly, we Are all partakers of the same Spirit, 1 Cor. 12.13. We all drink into one Spirit.
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How much more in the true Religion? And this likewise is here publikely testified in this Sacrament, 1 Cor. 10.20, 21. This is the Seale of our Communion.
How much more in the true Religion? And this likewise is Here publicly testified in this Sacrament, 1 Cor. 10.20, 21. This is the Seal of our Communion.
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nay, the sauage Beasts by eating at one Racke, it hath bred peace amongst them; and this we doe not onely professe, but act and practise in the Lords Supper;
nay, the savage Beasts by eating At one Rack, it hath bred peace among them; and this we do not only profess, but act and practise in the lords Supper;
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for howsoeuer euerie one there eats and drinkes for himselfe, yet withall still remember that thou doe it with a charitable nourishing and cheering vp of thy Fellow-Guests.
for howsoever every one there eats and drinks for himself, yet withal still Remember that thou do it with a charitable nourishing and cheering up of thy Fellow-Guests.
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Now lay all these particulars together, and then we shall see that they all conclude it with a generall acclamation, that the Sacrament of the Lords Supper is a publike Testification, a comfortable Nurse, a mutuall Bond, a sure Confirmation of that spirituall Communion which the Faithfull haue amongst themselues.
Now lay all these particulars together, and then we shall see that they all conclude it with a general acclamation, that the Sacrament of the lords Supper is a public Testification, a comfortable Nurse, a mutual Bound, a sure Confirmation of that spiritual Communion which the Faithful have among themselves.
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First, this teacheth vs the needfull vse of the Sacrament, specially in these times, wherein as it is Math. 24. Loue waxeth cold, we had need to be stirred vp;
First, this Teaches us the needful use of the Sacrament, specially in these times, wherein as it is Math. 24. Love Waxes cold, we had need to be stirred up;
for we haue no Grace, but we must encrease in it. 1 Thess. 4.9. The Apostle giues the Rule, Concerning brotherly loue I need not write to you, you haue loue:
for we have no Grace, but we must increase in it. 1 Thess 4.9. The Apostle gives the Rule, Concerning brotherly love I need not write to you, you have love:
but aboue all this, we haue this Communion amongst our selues, and with the Saints in Heauen, that we haue interest and right in all their Prayers which they make to God.
but above all this, we have this Communion among our selves, and with the Saints in Heaven, that we have Interest and right in all their Prayers which they make to God.
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First, be reconciled to thy Brother, then come and offer thy guift. First, be reconciled to thy Brother, get his loue, then come and offer thy Offering,
First, be reconciled to thy Brother, then come and offer thy gift. First, be reconciled to thy Brother, get his love, then come and offer thy Offering,
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If we pray without Loue, in wrath and hatred, it is damnable, 1 Tim. 2.8. Againe, we come to receiue the forgiuenesse of our sinnes at Gods Hand, then we must forgiue one another, Math. 6.15. If you doe not forgiue Men their trespasses, no more will your Father forgiue you your trespasses.
If we pray without Love, in wrath and hatred, it is damnable, 1 Tim. 2.8. Again, we come to receive the forgiveness of our Sins At God's Hand, then we must forgive one Another, Math. 6.15. If you do not forgive Men their Trespasses, no more will your Father forgive you your Trespasses.
Besides, this Sacrament is a Seale that depends vpon the Word; but we cannot profit by the Word without Loue. Iames 1.20. The wrath of Man doth not accomplish the righteousnesse of God.
Beside, this Sacrament is a Seal that depends upon the Word; but we cannot profit by the Word without Love. James 1.20. The wrath of Man does not accomplish the righteousness of God.
That is, when Men are of a wrathfull and filthy disposition, the Seed of the Word will not grow in their Hearts. 1 Pet. 2.1, 2. Wherefore laying aside all maliciousnesse,
That is, when Men Are of a wrathful and filthy disposition, the Seed of the Word will not grow in their Hearts. 1 Pet. 2.1, 2. Wherefore laying aside all maliciousness,
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Well, what then? Hast thou tendred it bona fide, and dost thou desire it heartily? And dost thou for thine owne part forgiue freely? Dost thou pray that God would turne his Heart? And dost thou take all opportunities,
Well, what then? Hast thou tendered it Bona fide, and dost thou desire it heartily? And dost thou for thine own part forgive freely? Dost thou pray that God would turn his Heart? And dost thou take all opportunities,
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and vse all good meanes to draw him to it? And art thou willing to humble and disparage thy selfe rather then fayle? And art ready to embrace him vpon any lawfull conditions that thou mayst win him? And dost thou doe all this for Gods cause, that he may be honoured and serued,
and use all good means to draw him to it? And art thou willing to humble and disparage thy self rather then fail? And art ready to embrace him upon any lawful conditions that thou Mayest win him? And dost thou do all this for God's cause, that he may be honoured and served,
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I, but what if I haue done thus, and haue beene reconciled to him, and he breakes forth againe, must I seeke to him againe, I cannot yeeld to this? Yes, thou must doe it againe:
I, but what if I have done thus, and have been reconciled to him, and he breaks forth again, must I seek to him again, I cannot yield to this? Yes, thou must do it again:
The point is this, we must pull downe our proud Hearts, and cast out this Leauen of maliciousnesse which makes vs vnfit to receiue any good by this Sacrament,
The point is this, we must pull down our proud Hearts, and cast out this Leaven of maliciousness which makes us unfit to receive any good by this Sacrament,
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and if thou dost continue in thy labour, and care, and striuing, euen to the verie death, thorough Christ Iesus thy infirmities shall be pardoned and cured,
and if thou dost continue in thy labour, and care, and striving, even to the very death, through christ Iesus thy infirmities shall be pardoned and cured,
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It is a commendable thing therefore, that Children and Seruants should make meanes to their Parents and Masters for the forgiuenesse of their offences which they haue committed against them, with this caution, that it be not done for forme or fashion,
It is a commendable thing Therefore, that Children and Servants should make means to their Parents and Masters for the forgiveness of their offences which they have committed against them, with this caution, that it be not done for Form or fashion,
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THAT which we are now to speake of, is by way of digression into the Argument of the Lords Supper, to prepare vs against the next Lords day, wherein we purpose if God giue vs life and grace, to meet at the Lords Table:
THAT which we Are now to speak of, is by Way of digression into the Argument of the lords Supper, to prepare us against the next lords day, wherein we purpose if God give us life and grace, to meet At the lords Table:
For so it is called by our Sauiour himselfe in the first institution of it, as it is reported by three seuerall Euangelists, Math. 26.28. This is my Blood of the New Testament. Marke 14.24. There is the same words. Luke 22.20. This Cup is that New Testament in my Blood.
For so it is called by our Saviour himself in the First Institution of it, as it is reported by three several Evangelists, Math. 26.28. This is my Blood of the New Testament. Mark 14.24. There is the same words. Lycia 22.20. This Cup is that New Testament in my Blood.
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And the testimonie of these three Euangelists, is seconded with the after-witnesse of the Apostle Paul, 1 Cor. 11.25. This Cup is the New Testament in my Blood.
And the testimony of these three Evangelists, is seconded with the after-witnesse of the Apostle Paul, 1 Cor. 11.25. This Cup is the New Testament in my Blood.
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First, howsoeuer it be said the Cup by name, yet it is to be vnderstood of the Wine in the Cup, by an ordinarie figuratiue speech whereby the thing contained is signified by the name of the thing containing:
First, howsoever it be said the Cup by name, yet it is to be understood of the Wine in the Cup, by an ordinary figurative speech whereby the thing contained is signified by the name of the thing containing:
and whosoeuer shall make the Cup the New Testament, and not the Bread, doth thereby as much as in him lyes, dissunder the Body of Christ from his Blood,
and whosoever shall make the Cup the New Testament, and not the Bred, does thereby as much as in him lies, dissunder the Body of christ from his Blood,
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Thirdly, the speech is not to be set on the Racke, and stretched further then the nature of a Sacrament will beare, This Cup is the New Testament, &c. Not that it is so in it selfe, it is not meant that that is the substance of the Testament it selfe,
Thirdly, the speech is not to be Set on the Rack, and stretched further then the nature of a Sacrament will bear, This Cup is the New Testament, etc. Not that it is so in it self, it is not meant that that is the substance of the Testament it self,
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but onely Sacramentally according to the entendment of speeches in the like kind in all other Sacraments, that is, This is the Pledge and Seale of the New Testament.
but only Sacramentally according to the entendment of Speeches in the like kind in all other Sacraments, that is, This is the Pledge and Seal of the New Testament.
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That we may carrie the businesse wholly and plainly before vs, whereas there be foure witnesses of this Truth, it is needfull and profitable for vs to compare all these testimonies together;
That we may carry the business wholly and plainly before us, whereas there be foure Witnesses of this Truth, it is needful and profitable for us to compare all these testimonies together;
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And because the Euangelist Mathew is more copious then any of the other, his testimonie shall be the rule that we will compare & reduce the rest vnto, Math. 26.28. This is my Blood of the New Testament, that is shed for many for the remission of sinnes.
And Because the Evangelist Matthew is more copious then any of the other, his testimony shall be the Rule that we will compare & reduce the rest unto, Math. 26.28. This is my Blood of the New Testament, that is shed for many for the remission of Sins.
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This, that is this Cup, or this Wine, or this Sacrament (as we heard the meaning was before) and herein they all agree, Is my Blood, which if it be grossely and carnally to be vnderstood,
This, that is this Cup, or this Wine, or this Sacrament (as we herd the meaning was before) and herein they all agree, Is my Blood, which if it be grossly and carnally to be understood,
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as the Capernaits did vnderstand it, Iohn 6.51. and as the Papists doe in this verie case, it is impossible in euerie Mans vnderstanding, that Christ should giue them his Blood whilest he was aliue:
as the Capernaits did understand it, John 6.51. and as the Papists do in this very case, it is impossible in every men understanding, that christ should give them his Blood whilst he was alive:
but if it were possible, yet the speech is fearfull, and the action sauage both on his part and theirs, that he should poure out the Blood of his owne Body into the Cup,
but if it were possible, yet the speech is fearful, and the actium savage both on his part and theirs, that he should pour out the Blood of his own Body into the Cup,
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and haue Faith in my Blood, the Wine shall be (thorough Gods ordinance, and the liuely operation of the Holy Ghost) as effectuall to you to all sauing purposes,
and have Faith in my Blood, the Wine shall be (through God's Ordinance, and the lively operation of the Holy Ghost) as effectual to you to all Saving Purposes,
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the ioynt entendment of them all, is to shew that this Blood is proper and peculiar to the New Testament, in respect of the full exhibition of it, whereby it is ordained, ratified,
the joint entendment of them all, is to show that this Blood is proper and peculiar to the New Testament, in respect of the full exhibition of it, whereby it is ordained, ratified,
If you will know who this many is, looke into the first of Iohn, To as many as receiued him, To as many as beleeue in his Name, euen to the whole many of the World that receiue Christ, and beleeue in his Name;
If you will know who this many is, look into the First of John, To as many as received him, To as many as believe in his Name, even to the Whole many of the World that receive christ, and believe in his Name;
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I but (will some say) haue we no other benefit by it? Haue we not our Regeneration and our Iustification, &c. by the shedding of Christs Blood? Yes surely,
I but (will Some say) have we no other benefit by it? Have we not our Regeneration and our Justification, etc. by the shedding of Christ Blood? Yes surely,
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The state of all the Faithfull, that haue liued, or doe liue, or shall liue, from the death of Christ to the Worlds end, doth stand and hold by a new Testament or Couenant betwixt God and them:
The state of all the Faithful, that have lived, or do live, or shall live, from the death of christ to the World's end, does stand and hold by a new Testament or Covenant betwixt God and them:
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Gods Couenant is his Testament, and his Testament is his Couenant. Circumcision, though it were a bare Couenant, not ratified by the death of the Testator,
God's Covenant is his Testament, and his Testament is his Covenant. Circumcision, though it were a bore Covenant, not ratified by the death of the Testator,
and therefore properly no Testament, yet it is called a Testament, Act. 7.8. All the interest that euer any Man had in the free grace and saluation of God, they had it meerely by force and vertue of a Couenant:
and Therefore properly no Testament, yet it is called a Testament, Act. 7.8. All the Interest that ever any Man had in the free grace and salvation of God, they had it merely by force and virtue of a Covenant:
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thus he dealt with Adam before his fall Gen. 2.17. and so after his fall, 3.17. and so to Noah after the Flood, Gen. 9.9. and to Abraham, Gen. 17.2.
thus he dealt with Adam before his fallen Gen. 2.17. and so After his fallen, 3.17. and so to Noah After the Flood, Gen. 9.9. and to Abraham, Gen. 17.2.
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& so it is now to vs that liue vnder the Gospell, the matter of Saluation stands by vertue of a new Couenant, which being sealed by the actuall Blood-shedding of our Sauiour Christ, is most properly a Testament:
& so it is now to us that live under the Gospel, the matter of Salvation Stands by virtue of a new Covenant, which being sealed by the actual Bloodshedding of our Saviour christ, is most properly a Testament:
in Hebr. 1.1, 2, 3. there it is plainly affirmed that it is so, At sundry times, and in diuers manners God spake in the old time, to our Fathers by the Prophets, in these last dayes he hath spoken vnto vs by his Sonne, who hath by himselfe purged our sinnes.
in Hebrew 1.1, 2, 3. there it is plainly affirmed that it is so, At sundry times, and in diverse manners God spoke in the old time, to our Father's by the prophets, in these last days he hath spoken unto us by his Son, who hath by himself purged our Sins.
At sundry times God appeared, &c. at the beginning to Adam, after to Abraham, &c. and in diuers manners, to some by Angels, to some by Visions, to some by Shadows, by Moses and the Prophets:
At sundry times God appeared, etc. At the beginning to Adam, After to Abraham, etc. and in diverse manners, to Some by Angels, to Some by Visions, to Some by Shadows, by Moses and the prophets:
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but to vs by his owne Sonne, he hath manifested his Couenant to vs by his Sonne, who hath by himselfe purged our sinnes, as who should say, He had sent a new Couenant-maker to vs,
but to us by his own Son, he hath manifested his Covenant to us by his Son, who hath by himself purged our Sins, as who should say, He had sent a new Couenant-maker to us,
and he had made a new and another Couenant with vs, and what is that? Remission of sinnes, Galat. 4.22, &c. there it is figured that it should be so:
and he had made a new and Another Covenant with us, and what is that? Remission of Sins, Galatians 4.22, etc. there it is figured that it should be so:
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Abraham had two Sonnes, Isaack and Ismael, by which two other things are meant, saith the Apostle, the two Testaments, the former is signified by Agar, and what is her condition? Slauish and in bondage.
Abraham had two Sons, Isaac and Ishmael, by which two other things Are meant, Says the Apostle, the two Testaments, the former is signified by Agar, and what is her condition? Slavish and in bondage.
Here is the former Testament, a slauish Testament that tyed Men to great bondage, specially in the Ceremonies, her Children were the Children after the Flesh, that is,
Here is the former Testament, a slavish Testament that tied Men to great bondage, specially in the Ceremonies, her Children were the Children After the Flesh, that is,
as many as did not spiritually embrace it, that did not spell the Couenant of Grace vnder the Couenant of Workes, it was to them meerely a carnall Couenant, and they carnall Children.
as many as did not spiritually embrace it, that did not spell the Covenant of Grace under the Covenant of Works, it was to them merely a carnal Covenant, and they carnal Children.
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Therefore we, saith the Apostle, that is to say, we that liue vnder the Gospell or New Testament, are after the manner of Isaack, Children of the Promise, Verse 28. as if he should say, we are deliuered by Christ, from that slauerie of Ceremonies,
Therefore we, Says the Apostle, that is to say, we that live under the Gospel or New Testament, Are After the manner of Isaac, Children of the Promise, Verse 28. as if he should say, we Are Delivered by christ, from that slavery of Ceremonies,
and from that carnall seruice, which was a Veile to them, they did not see that which was hidden vnder it, we are free from their bondage, we hold by the Promise, not after the Flesh.
and from that carnal service, which was a Veil to them, they did not see that which was hidden under it, we Are free from their bondage, we hold by the Promise, not After the Flesh.
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In Ieremie 31.31, &c. it is promised, it shall be so, Behold, the dayes come, saith the Lord, that I will make a new Couenant with the House of Iudah and of Israel, &c. where it is expresly called a new Couenant,
In Ieremie 31.31, etc. it is promised, it shall be so, Behold, the days come, Says the Lord, that I will make a new Covenant with the House of Iudah and of Israel, etc. where it is expressly called a new Covenant,
and there is set downe the substance of the Couenant, and the parts of it, Sanctification and Iustification, Sanctification, by putting his Law in their Hearts, Verse 32, 33. Iustification, by forgiuenesse of sinnes, Verse 34. And that we may know certainely, that these dayes there spoken of, are the dayes of the Gospell after Christs death, the Apostle himselfe so expounds it, and applyes it, Hebr. 8.8. and 10.16, 17. and in Luke 22.20. there it is performed and made good, This is my Blood of the New Testament which is shed for you:
and there is Set down the substance of the Covenant, and the parts of it, Sanctification and Justification, Sanctification, by putting his Law in their Hearts, Verse 32, 33. Justification, by forgiveness of Sins, Verse 34. And that we may know Certainly, that these days there spoken of, Are the days of the Gospel After Christ death, the Apostle himself so expounds it, and Applies it, Hebrew 8.8. and 10.16, 17. and in Lycia 22.20. there it is performed and made good, This is my Blood of the New Testament which is shed for you:
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The New Testament emplyes a direct reference to that which was spoken in Ieremie 31. as if our Sauiour should haue pointed it out with his Finger and said thus, You haue heard that God promised it by Ieremie that he would make a new Testament with his People, beleeue it, this is that verie Testament which there was promised: Rom. 6.14. Ye are not vnder the Law, but vnder Grace;
The New Testament emplyes a Direct Referente to that which was spoken in Ieremie 31. as if our Saviour should have pointed it out with his Finger and said thus, You have herd that God promised it by Ieremie that he would make a new Testament with his People, believe it, this is that very Testament which there was promised: Rom. 6.14. You Are not under the Law, but under Grace;
for what is the Old Testament but the Law? and what is Grace but the New Testament? We that now liue are not vnder the Old Testament, but vnder the New:
for what is the Old Testament but the Law? and what is Grace but the New Testament? We that now live Are not under the Old Testament, but under the New:
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either we must hold by the Old Testament or the New: the Old if it were still of force, it could not saue vs, Gal. 3.21. For if there had beene giuen a Law which could haue giuen life, surely righteousnesse should haue beene by the Law:
either we must hold by the Old Testament or the New: the Old if it were still of force, it could not save us, Gal. 3.21. For if there had been given a Law which could have given life, surely righteousness should have been by the Law:
for that was some part of our Sauiours meaning, that when he said vpon the Crosse, It is finished, the Old Testament is ceased, and the New is established;
for that was Some part of our Saviour's meaning, that when he said upon the Cross, It is finished, the Old Testament is ceased, and the New is established;
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vsually when the Prophets fore-tell the New Testament, they prefixe this note of attention, Behold, as being about the reports of miraculous matters, that God will doe great wonders and strange things and surely it is the mysterie of all mysteries,
usually when the prophets foretell the New Testament, they prefix this note of attention, Behold, as being about the reports of miraculous matters, that God will do great wonders and strange things and surely it is the mystery of all Mysteres,
and there be many wonders in this one worke, that a Virgine should conceiue, that the Sonne of God should become the Sonne of Man, that God should giue his owne begotten Sonne for vs poore sinfull wretches, and his vtter Enemies;
and there be many wonders in this one work, that a Virgae should conceive, that the Son of God should become the Son of Man, that God should give his own begotten Son for us poor sinful wretches, and his utter Enemies;
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All these, and many others as strange things as these being incident to the makeing and accomplishing of this Testament, shew plainly that our Tenor is by a New Testament indeed, a strange Testament, such as neuer the like was, or shall be.
All these, and many Others as strange things as these being incident to the making and accomplishing of this Testament, show plainly that our Tenor is by a New Testament indeed, a strange Testament, such as never the like was, or shall be.
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and none shall euer come after this, to put this out of request: and therefore the estate is called the last dayes, Hebr. 1.1. as there being no other euer hereafter to be effected.
and none shall ever come After this, to put this out of request: and Therefore the estate is called the last days, Hebrew 1.1. as there being no other ever hereafter to be effected.
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That which Peter saith of the state of Glorie, 2 Pet. 3.13. of a new Heauen, and a new Earth, is it not affirmed of the state of the New Testament? Esay 65.17. Lastly, All the hold that we haue in God, is by the mediation of Iesus Christ:
That which Peter Says of the state of Glory, 2 Pet. 3.13. of a new Heaven, and a new Earth, is it not affirmed of the state of the New Testament? Isaiah 65.17. Lastly, All the hold that we have in God, is by the mediation of Iesus christ:
now his mediation consists wholly in making good of the New Testament, being therefore called the Mediator of the New Testament, Hebr. 9.15. and 12.24. so that we cannot haue any hold in God by Christ, but onely by vertue of the New Testament.
now his mediation consists wholly in making good of the New Testament, being Therefore called the Mediator of the New Testament, Hebrew 9.15. and 12.24. so that we cannot have any hold in God by christ, but only by virtue of the New Testament.
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First, This should teach euerie one of vs to examine and try our selues what right we haue in the New Testament, made and sealed by the Blood of Christ,
First, This should teach every one of us to examine and try our selves what right we have in the New Testament, made and sealed by the Blood of christ,
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First, for Iustification, what right haue you in Christ, for the forgiuenesse of your sinnes? Haue you Faith in his Blood? Are ye perswaded that you are fully satisfied for, in the death of Christ? Or if ye haue not this full perswasion, what degrees or what measure haue you thereof? Except you haue the truth of this resolution in your Hearts, you can challenge no part in this Testament.
First, for Justification, what right have you in christ, for the forgiveness of your Sins? Have you Faith in his Blood? are you persuaded that you Are Fully satisfied for, in the death of christ? Or if you have not this full persuasion, what Degrees or what measure have you thereof? Except you have the truth of this resolution in your Hearts, you can challenge no part in this Testament.
Then for Sanctification, tell me, you that professe the New Testament, how is it betwixt sinne and you? Hath sinne dominion ouer you? Then you are not vnder Grace, but vnder the Law.
Then for Sanctification, tell me, you that profess the New Testament, how is it betwixt sin and you? Hath sin dominion over you? Then you Are not under Grace, but under the Law.
Is the Spirit of God within you? Doe you find him to liue and moue in your inward parts? Is the Law of God written in your Hearts? for that you see is one expresse part of this Couenant:
Is the Spirit of God within you? Do you find him to live and move in your inward parts? Is the Law of God written in your Hearts? for that you see is one express part of this Covenant:
and what is it to haue the Law of God in your Hearts? It is to doe the will of God, Psal. 40.8. I haue desired to doe thy will O my God, yea thy Law is within my Heart.
and what is it to have the Law of God in your Hearts? It is to do the will of God, Psalm 40.8. I have desired to do thy will Oh my God, yea thy Law is within my Heart.
Softnesse of Heart, if we find our Hearts to be mollified, melting at the thought of our sinnes, relenting at Gods Iudgements, compassionate towards the afflictions of Gods Children, plyable to Gods will, ouercome with the loue of Christ Iesus in suffering for vs:
Softness of Heart, if we find our Hearts to be mollified, melting At the Thought of our Sins, relenting At God's Judgments, compassionate towards the afflictions of God's Children, pliable to God's will, overcome with the love of christ Iesus in suffering for us:
surely our vnablenesse, and vnthankfulnesse, and wilfulnes, which do generally reigne amongst vs, doe testifie to the World that still our Hearts doe continue in an obstinate hardnesse.
surely our unableness, and unthankfulness, and wilfulness, which do generally Reign among us, do testify to the World that still our Hearts do continue in an obstinate hardness.
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doe our Hearts therefore tremble when the Word is preached? When we heare the Gospell say, Belieue and thou shalt be saued? Doe vve find an ouer-ruling power in our Soules, raysing vp our minds effectually,
do our Hearts Therefore tremble when the Word is preached? When we hear the Gospel say, Believe and thou shalt be saved? Do we find an overruling power in our Souls, raising up our minds effectually,
and causing vs to beleeue? Can we say truly, that when we heare the Word, we find the same Spirit working vpon our Hearts, Faith and Obedience, which hath enspired those that teacheth vs? For this is the right state of the Gospell, Psal. 18.44. As soone as they heare, they shall obey me, as the verie same Spirit which speakes vnto vs by the mouth of the Ministers, speaking also and preuailing with our Hearts to true obedience:
and causing us to believe? Can we say truly, that when we hear the Word, we find the same Spirit working upon our Hearts, Faith and obedience, which hath inspired those that Teaches us? For this is the right state of the Gospel, Psalm 18.44. As soon as they hear, they shall obey me, as the very same Spirit which speaks unto us by the Mouth of the Ministers, speaking also and prevailing with our Hearts to true Obedience:
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Let vs therefore labour, especially for these two things, Softnesse of Heart, and the assistance of the Spirit, that thereby we may see we haue our right and true enterest in the New Testament.
Let us Therefore labour, especially for these two things, Softness of Heart, and the assistance of the Spirit, that thereby we may see we have our right and true enterest in the New Testament.
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Secondly, this shewes the happy estate of those that liue vnder the New Testament, if they haue grace so to make vse of vs, it is a gracious opportunitie,
Secondly, this shows the happy estate of those that live under the New Testament, if they have grace so to make use of us, it is a gracious opportunity,
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but where God giues grace to make vse of it accordingly, that we liue vnder the gouernment and subiection of the Gospell, that is the greatest mercie and blessing that euer can befall vs, it is next to Heauen it selfe.
but where God gives grace to make use of it accordingly, that we live under the government and subjection of the Gospel, that is the greatest mercy and blessing that ever can befall us, it is next to Heaven it self.
Consider the happinesse of the New Testament: First, by the excellent titles of it: The former Testament is called the Law, this is the Gospell, or glad tydings;
Consider the happiness of the New Testament: First, by the excellent titles of it: The former Testament is called the Law, this is the Gospel, or glad tidings;
that the Letter, this the Spirit; that after the Flesh, this after the Promise; that the Minister of Death and Condemnation, this the Ministration of Life:
that the letter, this the Spirit; that After the Flesh, this After the Promise; that the Minister of Death and Condemnation, this the Ministration of Life:
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and amplyfies it, by that hard condition that we are deliuered from, and the blessed condition that we are aduanced vnto, such as if there be any sence of Grace,
and amplyfies it, by that hard condition that we Are Delivered from, and the blessed condition that we Are advanced unto, such as if there be any sense of Grace,
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and in our Hearts, how should we reioyce in Gods rich mercie to vs, and in our rich Portion we haue in him? But you will say, had not they vnder the former Testament the same meanes of Saluation which we haue? Yes surely, the same in substance, Iesus Christ, yesterday, and the same for euer.
and in our Hearts, how should we rejoice in God's rich mercy to us, and in our rich Portion we have in him? But you will say, had not they under the former Testament the same means of Salvation which we have? Yes surely, the same in substance, Iesus christ, yesterday, and the same for ever.
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None were euer saued but by Faith in Christ Iesus: But because he was manifested to them, darkely, and sparingly, and carnally, to vs cleerely, and aboundantly, and spiritually;
None were ever saved but by Faith in christ Iesus: But Because he was manifested to them, darkly, and sparingly, and carnally, to us clearly, and abundantly, and spiritually;
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Thirdly, by the speciall loue that Christ therein hath shewed vnto vs, that he should remember vs poore wretched sinners, in his will, long before we were borne, to bestow a Legacie, such a large and rich Legacie vpon vs, that the Lord Iesus hanging vpon the Crosse pouring out his owne Blood, suffering the verie pangs of Death, wrastling with the verie wrath of God,
Thirdly, by the special love that christ therein hath showed unto us, that he should Remember us poor wretched Sinners, in his will, long before we were born, to bestow a Legacy, such a large and rich Legacy upon us, that the Lord Iesus hanging upon the Cross pouring out his own Blood, suffering the very pangs of Death, wrestling with the very wrath of God,
and terrors of Hell, and assaulted with all the infernall Furies and Powers of Darknesse, should euen then in the infinitenesse of his Diuine power and goodnesse, entend to offer himselfe for thee,
and terrors of Hell, and assaulted with all the infernal Furies and Powers of Darkness, should even then in the infiniteness of his Divine power and Goodness, intend to offer himself for thee,
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who, or what can put vs by this Legacie, if once we be rightly instated into it? Neuer feare it, it shall neuer be taken from vs, Corruption and infirmitie may say vnto vs, that we are cut off,
who, or what can put us by this Legacy, if once we be rightly instated into it? Never Fear it, it shall never be taken from us, Corruption and infirmity may say unto us, that we Are Cut off,
Fifthly, by the absolutenesse and compleat perfection of Christs Will and Testament, there are all things concurring in it that are accessarie to the right nature of a Will:
Fifthly, by the absoluteness and complete perfection of Christ Will and Testament, there Are all things concurring in it that Are accessary to the right nature of a Will:
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here is First, the Testator, Christ Iesus: Secondly, the Legators are the Faithfull ▪ Thirdly, the Legacies are Iustification, Sanctification, and Glorification:
Here is First, the Testator, christ Iesus: Secondly, the Legators Are the Faithful ▪ Thirdly, the Legacies Are Justification, Sanctification, and Glorification:
Sixthly, the Witnesses, the Prophets, and Euangelists, and Apostles: Seuenthly, the Executor, Gods Spirit, whose office it is to performe the behests of Christ Iesus:
Sixthly, the Witnesses, the prophets, and Evangelists, and Apostles: Seuenthly, the Executor, God's Spirit, whose office it is to perform the behests of christ Iesus:
Lastly, by the ratification of it, which is, by his owne precious Blood, that which is more worth then all the World, that is the price thou art purchased by, that is the Offering thou art consecrated by, that is the Merit thou art iustified by, that is the Grace thou are sanctified by,
Lastly, by the ratification of it, which is, by his own precious Blood, that which is more worth then all the World, that is the price thou art purchased by, that is the Offering thou art consecrated by, that is the Merit thou art justified by, that is the Grace thou Are sanctified by,
What assurance may we haue of the free and full forgiuenesse of our sinnes, when wee see they are all washed away by the Blood of Iesus Christ? With what bouldnesse may we come vnto the Throne of Grace,
What assurance may we have of the free and full forgiveness of our Sins, when we see they Are all washed away by the Blood of Iesus christ? With what boldness may we come unto the Throne of Grace,
since we haue entrance vnto God thorough Christs Blood? With what courage may we fight against all our corruptions and rebellions within, against all the oppositions of the World without, against all the assaults and temptations of Satan both within vs,
since we have Entrance unto God through Christ Blood? With what courage may we fight against all our corruptions and rebellions within, against all the oppositions of the World without, against all the assaults and temptations of Satan both within us,
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thus sealed with the precious Blood of Iesus Christ, and then our case is most happy, neuer any thing shall separate betwixt God and vs. The end of the sixth Lecture.
thus sealed with the precious Blood of Iesus christ, and then our case is most happy, never any thing shall separate betwixt God and us The end of the sixth Lecture.
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ACcording to our wonted manner we are now by occasion that the next Sabboth day is a Communion day, to fall into our digression againe touching the matter of the Lords Supper, that there may be some fit preparation of vs for that holy and heauenly dutie, something to feed vpon all the weeke long, to quicken vs and to put vs in mind what we are to doe,
ACcording to our wonted manner we Are now by occasion that the next Sabbath day is a Communion day, to fallen into our digression again touching the matter of the lords Supper, that there may be Some fit preparation of us for that holy and heavenly duty, something to feed upon all the Week long, to quicken us and to put us in mind what we Are to do,
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as it is in Math. 26.28. therefore we haue made choyce of these words to treat vpon, For this is my Blood of the New Testament, which is shed for many for the remission of sinnes.
as it is in Math. 26.28. Therefore we have made choice of these words to Treat upon, For this is my Blood of the New Testament, which is shed for many for the remission of Sins.
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I will not stand to make repetition of that which I haue formerly spoken, because of the ordinarie repetition that we haue euerie Sabboth of that which was deliuered the Sabboth before,
I will not stand to make repetition of that which I have formerly spoken, Because of the ordinary repetition that we have every Sabbath of that which was Delivered the Sabbath before,
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That being finished we are now to proceed as God shall giue strength and assistance to the other obseruations that the Text will afford vs. We see that this Text doth mainly and directly concerne this businesse that we haue in hand,
That being finished we Are now to proceed as God shall give strength and assistance to the other observations that the Text will afford us We see that this Text does mainly and directly concern this business that we have in hand,
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This is my Blood of the New Testament: Which may be taken as this Euangelist reports the speech of our Sauiour Christ: so in Marke 14.24. This is my Blood of the New Testament.
This is my Blood of the New Testament: Which may be taken as this Evangelist reports the speech of our Saviour christ: so in Mark 14.24. This is my Blood of the New Testament.
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Then the entendment is, that this Blood is proper and peculiar to this Testament. But if we take it as Luke reports it, Luke 22.20. and as Paul reports it in the 1 Cor. 11.25.
Then the entendment is, that this Blood is proper and peculiar to this Testament. But if we take it as Lycia reports it, Lycia 22.20. and as Paul reports it in the 1 Cor. 11.25.
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First, for explication, all the power and efficacie of the New Testament, and of the worke of our Redemption by Christ, is founded and established vpon the Blood of Christ:
First, for explication, all the power and efficacy of the New Testament, and of the work of our Redemption by christ, is founded and established upon the Blood of christ:
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Now wee know that all the Promises of God are in Christ, Yea and Amen, 2 Cor. 1.20. All Gods Promises, they are made in Christ, and are verified in Christ, and haue all their force in Christ:
Now we know that all the Promises of God Are in christ, Yea and Amen, 2 Cor. 1.20. All God's Promises, they Are made in christ, and Are verified in christ, and have all their force in christ:
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and the worke of our Redemption is founded and stablished vpon the Blood of Christ, Esay 53. from Verse 3 to the 12. there the Prophet sets before vs Christ Iesus as our Mediator, & as our Redeemer:
and the work of our Redemption is founded and established upon the Blood of christ, Isaiah 53. from Verse 3 to the 12. there the Prophet sets before us christ Iesus as our Mediator, & as our Redeemer:
and these things they concerne his Blood, and sheweth the benefit that we haue by him, which is by his humiliation, by his stripes, and he ceased not to poure out his Soule to the Death.
and these things they concern his Blood, and shows the benefit that we have by him, which is by his humiliation, by his stripes, and he ceased not to pour out his Soul to the Death.
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and therefore I would faine worke the true rellish of it into your Hearts. The Scripture doth propound our Sauiour vnto vs as the Mediatour of the New Testament,
and Therefore I would feign work the true relish of it into your Hearts. The Scripture does propound our Saviour unto us as the Mediator of the New Testament,
Christ must first suffer, that repentance and remission of sinnes might be preached in his Name. 1 Pet. 3.18. Christ must suffer and dye for sinne, that he might bring vs to God:
christ must First suffer, that Repentance and remission of Sins might be preached in his Name. 1 Pet. 3.18. christ must suffer and die for sin, that he might bring us to God:
these haue their power, vertue and efficacie from Christ, as he being punished for vs. Hebr. 13.12. Our Sanctification there is ascribed to the suffering of Christ, that is to say, to the death of Christ:
these have their power, virtue and efficacy from christ, as he being punished for us Hebrew 13.12. Our Sanctification there is ascribed to the suffering of christ, that is to say, to the death of christ:
Secondly, Christ in his Offering, or Christ sacrificed for vs, Ephes. 5.2. Christ hath loued vs, and gaue himselfe for vs, to be an Offering and a Sacrifice of a sweet-smelling sauour to God.
Secondly, christ in his Offering, or christ sacrificed for us, Ephesians 5.2. christ hath loved us, and gave himself for us, to be an Offering and a Sacrifice of a sweet-smelling savour to God.
and in respect of his holy life, but more especially, in respect of his pretious death, wherein he gaue himselfe as a sweet-smelling sauour to God. Hebr. 9.28. Christ was once offered to take away sinnes, insinuating vnto vs, that Christ was powerfull for the taking away of sins:
and in respect of his holy life, but more especially, in respect of his precious death, wherein he gave himself as a sweet-smelling savour to God. Hebrew 9.28. christ was once offered to take away Sins, insinuating unto us, that christ was powerful for the taking away of Sins:
So likewise our Sanctification is by the offering of Christ, Christ by that one offering of his hath sanctified vs. So likewise in the twelfth Verse, there is our Iustification,
So likewise our Sanctification is by the offering of christ, christ by that one offering of his hath sanctified us So likewise in the twelfth Verse, there is our Justification,
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that is, by doing the will of God, by his obedience and humiliation: Rom. 5.19. For as by one Mans disobedience many were made sinners, so by the obedience of one shall many also be made righteous.
that is, by doing the will of God, by his Obedience and humiliation: Rom. 5.19. For as by one men disobedience many were made Sinners, so by the Obedience of one shall many also be made righteous.
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And that we may know, that it was not all the obedience of his life (which was most holy) that could serue the turne, the Apostle telles vs, Phil. 2.8, 9. That he became obedient, euen to the Death of the Crosse:
And that we may know, that it was not all the Obedience of his life (which was most holy) that could serve the turn, the Apostle tells us, Philip 2.8, 9. That he became obedient, even to the Death of the Cross:
This intends not onely a bare dying of Christ, but a violent, a shamefull, and a cursed Death, Coloss. 1.20. Christ hath made our peace by the Blood of his Crosse;
This intends not only a bore dying of christ, but a violent, a shameful, and a cursed Death, Coloss. 1.20. christ hath made our peace by the Blood of his Cross;
Likewise in Coloss. 2.14, 15. He fastned our sinnes vpon the Crosse, and there tryumphed ouer the Powers of Darkenesse (which is the verie matter of our Redemption) And in Iohn 12.31. Now (saith Christ) is the Prince of the World cast out:
Likewise in Coloss. 2.14, 15. He fastened our Sins upon the Cross, and there triumphed over the Powers of Darkness (which is the very matter of our Redemption) And in John 12.31. Now (Says christ) is the Prince of the World cast out:
It was Christ vpon the Crosse that vanquished the Diuell, Death, and Hell, and drew the Faithfull to him. And in Iohn 19.30. Now it is finished, saith Christ when he was vpon the Crosse, the last breath that Christ fetched.
It was christ upon the Cross that vanquished the devil, Death, and Hell, and drew the Faithful to him. And in John 19.30. Now it is finished, Says christ when he was upon the Cross, the last breath that christ fetched.
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And indeed this is the verie substance of the Gospell, Christ crucified. 1 Cor. 1.23. We preach vnto you (saith the Apostle) not simply Christ, but Christ crucified; and therefore in the eighteenth Verse it is called, The preaching of the Crosse, and suffering of Christ.
And indeed this is the very substance of the Gospel, christ Crucified. 1 Cor. 1.23. We preach unto you (Says the Apostle) not simply christ, but christ Crucified; and Therefore in the eighteenth Verse it is called, The preaching of the Cross, and suffering of christ.
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and the worke of our Redemption is established. Then fifthly, The Death of Christ, or Christ dying for vs: Rom. 5.10. We are reconciled to God by the death of Christ.
and the work of our Redemption is established. Then fifthly, The Death of christ, or christ dying for us: Rom. 5.10. We Are reconciled to God by the death of christ.
All this was by the death of Christ, by Christ his dying for vs. So in Hebr. 9.15. it is said, that Christ is the Mediator of the New Testament thorough Death.
All this was by the death of christ, by christ his dying for us So in Hebrew 9.15. it is said, that christ is the Mediator of the New Testament through Death.
Then the sixth and the last point is the Blood of Christ, or Christ killed and slaine for vs. True, Christ layd down himselfe willingly in obedience to God for vs vpon the Crosse,
Then the sixth and the last point is the Blood of christ, or christ killed and slain for us True, christ laid down himself willingly in Obedience to God for us upon the Cross,
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and the worke of our Redemption is stablished. Rom. 5.9. We are iustified by the Blood of Christ, there our Iustification is ascribed to the Blood of Christ;
and the work of our Redemption is established. Rom. 5.9. We Are justified by the Blood of christ, there our Justification is ascribed to the Blood of christ;
so our Redemption is ascribed to the Blood of Christ, Ephes. 1.7. Reuel. 5.9. and in the 1 Pet. 1.19. all runs vpon the Blood of Christ, Reuel. 1.5. We are washed from our sinnes in his Blood, 1 Iohn 1.7. The Blood of Christ cleanseth vs from all our sinnes:
so our Redemption is ascribed to the Blood of christ, Ephesians 1.7. Revel. 5.9. and in the 1 Pet. 1.19. all runs upon the Blood of christ, Revel. 1.5. We Are washed from our Sins in his Blood, 1 John 1.7. The Blood of christ Cleanseth us from all our Sins:
The fetching of vs within the Couenant of Grace is by the Blood of Christ Ephes. 2.13. and so indeed is the whole worke of our Redemption ascribed to the Blood of Christ.
The fetching of us within the Covenant of Grace is by the Blood of christ Ephesians 2.13. and so indeed is the Whole work of our Redemption ascribed to the Blood of christ.
You see then how rich and plentifull the Scripture is in this Argument, all tending wholly to this effect, to teach vs that the verie matter whereupon the New Testament,
You see then how rich and plentiful the Scripture is in this Argument, all tending wholly to this Effect, to teach us that the very matter whereupon the New Testament,
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And hence it is that whosoeuer can shew this Seale for themselues, that they haue part in this Blood of Christ, they may challenge that they haue their part in the Couenant:
And hence it is that whosoever can show this Seal for themselves, that they have part in this Blood of christ, they may challenge that they have their part in the Covenant:
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and is not of force before the partie be dead: the Apostle applyes it so in Hebr. 9.16, 17. The third Reason is drawne from the nature of a Sacrifice, a burnt Offering, a propitiatorie Sacrifice, a Sacrifice for sinne:
and is not of force before the party be dead: the Apostle Applies it so in Hebrew 9.16, 17. The third Reason is drawn from the nature of a Sacrifice, a burned Offering, a propitiatory Sacrifice, a Sacrifice for sin:
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No Sacrifice that was to be offered for sinne, but it was to be killed and offered in Blood, Leuit. 1.7. and therefore Christ comming to be a Sacrifice for the sinnes of the World, he must be killed and slaine.
No Sacrifice that was to be offered for sin, but it was to be killed and offered in Blood, Levites 1.7. and Therefore christ coming to be a Sacrifice for the Sins of the World, he must be killed and slain.
and could not be dispenced withall, but whosoeuer sinnes must dye the death, and therefore Christ being our Redeemer, he must endure that death which we must haue suffered, else the Law could neuer haue beene satisfied.
and could not be dispensed withal, but whosoever Sins must die the death, and Therefore christ being our Redeemer, he must endure that death which we must have suffered, Else the Law could never have been satisfied.
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It cannot be satisfied with any thing in the World, but with the Blood of the Sonne of God, Acts 20.28. Take heed therefore vnto your selues, and to all the Flocke, ouer the which the Holy Ghost hath made you Quer-seers, to feed the Church of God, which he hath purchased with his owne Blood.
It cannot be satisfied with any thing in the World, but with the Blood of the Son of God, Acts 20.28. Take heed Therefore unto your selves, and to all the Flock, over the which the Holy Ghost hath made you Quer-seers, to feed the Church of God, which he hath purchased with his own Blood.
Nay, I say more, Christ could not haue satisfied, but that it was by the Blood of the Sonne of God, that the infinitenesse of the Person satisfying, might be answerable to the infinitenesse of the Person offended,
Nay, I say more, christ could not have satisfied, but that it was by the Blood of the Son of God, that the infiniteness of the Person satisfying, might be answerable to the infiniteness of the Person offended,
and therefore whosoeuer comes as a Mediator of the New Testament, to procure for vs the remission of our sinnes, his Blood must be shed, else our sinnes still remaine vnpardoned.
and Therefore whosoever comes as a Mediator of the New Testament, to procure for us the remission of our Sins, his Blood must be shed, Else our Sins still remain unpardoned.
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namely, the Blood of Christ, the Crosse of Christ, the Obedience and Suffering of Christ, &c. in a word Christ crucified, that is the subiect that our Faith must take hold vpon.
namely, the Blood of christ, the Cross of christ, the obedience and Suffering of christ, etc. in a word christ Crucified, that is the Subject that our Faith must take hold upon.
And the verie wisedome of God, without which God will not ordinarily saue a Man. It is a world of heauenly comforts that a spirituall minded Man may gather vnto himselfe in the meditation and the beholding of the death of Christ,
And the very Wisdom of God, without which God will not ordinarily save a Man. It is a world of heavenly comforts that a spiritual minded Man may gather unto himself in the meditation and the beholding of the death of christ,
and there is the seasoning of our death, looking thoroughly vpon Christ crucified, it is that which seasons our death, that whensoeuer death commeth and seaseth vpon vs, it shall be a sweet passage to a better life.
and there is the seasoning of our death, looking thoroughly upon christ Crucified, it is that which seasons our death, that whensoever death comes and seizeth upon us, it shall be a sweet passage to a better life.
There is a World, yea a Heauen of Treasure and riches gathered for vs, and that we are made partakers of by a due view and Faith in the meditation of Christ crucified,
There is a World, yea a Heaven of Treasure and riches gathered for us, and that we Are made partakers of by a due view and Faith in the meditation of christ Crucified,
The second Vse teacheth vs the difficultie of the worke of our Redemption, it was a maruelous difficult and a hard thing which could not be effected but by the Blood of the Sonne of God.
The second Use Teaches us the difficulty of the work of our Redemption, it was a marvelous difficult and a hard thing which could not be effected but by the Blood of the Son of God.
but the Death and Blood of Iesus Christ? How fast did the filth of sinne sease vpon vs both in our Bodyes and in our Soules, that nothing could wash and cleanse vs from it but the Blood of Christ? How desperately were we entangled in the Snares of the Diuell, that nothing could loose vs but the Death and Blood of Christ? How fearefully had we enthrall'd our selues to Death, Hell,
but the Death and Blood of Iesus christ? How fast did the filth of sin seize upon us both in our Bodies and in our Souls, that nothing could wash and cleanse us from it but the Blood of christ? How desperately were we entangled in the Snares of the devil, that nothing could lose us but the Death and Blood of christ? How fearfully had we enthralled our selves to Death, Hell,
and Destruction, that nothing could deliuer and free vs but the Blood of Christ? How infinitely had we exposed our selues to the wrath and vengeance of God, that he being a God of compassion,
and Destruction, that nothing could deliver and free us but the Blood of christ? How infinitely had we exposed our selves to the wrath and vengeance of God, that he being a God of compassion,
How preciously and highly did the Lord value our Soules, who was pleased himselfe that knew the worth of euerie thing, to set our Soules at such a high rate,
How preciously and highly did the Lord valve our Souls, who was pleased himself that knew the worth of every thing, to Set our Souls At such a high rate,
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You are bought with a price (saith the Apostle) therefore glorifie God in your Bodyes and in your Soules for they are Gods. God hath esteemed so highly of you,
You Are bought with a price (Says the Apostle) Therefore Glorify God in your Bodies and in your Souls for they Are God's God hath esteemed so highly of you,
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and therefore doe not commit sinne, filthinesse, and vncleanenesse, but giue your selues to holinesse, and pietie, that God may be glorified and honored by you.
and Therefore do not commit sin, filthiness, and uncleanness, but give your selves to holiness, and piety, that God may be glorified and honoured by you.
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euen to the Death of the Crosse? Who can add any thing more perfect to this worke of our Redemption? What can any Man adde vnto this worke of our Redemption? No, no, it colt more then so to redeeme our Soules.
even to the Death of the Cross? Who can add any thing more perfect to this work of our Redemption? What can any Man add unto this work of our Redemption? No, no, it colt more then so to Redeem our Souls.
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Then for our suffering, what is the shedding of the Blood of Men, to the shedding of the Blood of Christ? Infinitely incomparable is the one to the other:
Then for our suffering, what is the shedding of the Blood of Men, to the shedding of the Blood of christ? Infinitely incomparable is the one to the other:
The sixth and last Vse, It teacheth vs what an vnrecouerable losse they doe sustaine that doe prophane this worke of Redemption, that haue had some shew of interest in it,
The sixth and last Use, It Teaches us what an unrecoverable loss they do sustain that do profane this work of Redemption, that have had Some show of Interest in it,
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then they must needs goe to Hell and be damned? Whither shall they fly to haue their sinnes forgiuen? And where shall they plead for mercie? They must plead it in Christ, and in none else.
then they must needs go to Hell and be damned? Whither shall they fly to have their Sins forgiven? And where shall they plead for mercy? They must plead it in christ, and in none Else.
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but let vs labour to sticke fast to Christ, to his Death, and Blood, and then thou mayst be sure that the worke of thy Redemption is thoroughly accomplished,
but let us labour to stick fast to christ, to his Death, and Blood, and then thou Mayest be sure that the work of thy Redemption is thoroughly accomplished,
and so hast part in that Couenant. It is called the Blood of the euerlasting Couenant, Hebr. 13.20. and whosoeuer they be that haue a true part in this they cannot fall away, to them it is the Blood of an euerlasting Couenant:
and so hast part in that Covenant. It is called the Blood of the everlasting Covenant, Hebrew 13.20. and whosoever they be that have a true part in this they cannot fallen away, to them it is the Blood of an everlasting Covenant:
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and tast some rellish of the Blood of Christ, if they fall away, there is no more Sacrifice for them, no more Sacrifice for sinne but the Blood of Christ, and he cannot dye againe.
and taste Some relish of the Blood of christ, if they fallen away, there is no more Sacrifice for them, no more Sacrifice for sin but the Blood of christ, and he cannot die again.
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What then shall be their portion? nothing but a fearefull expectation of vengeance and deuouring Fire, that shall set vpon them for their vtter mine and destruction.
What then shall be their portion? nothing but a fearful expectation of vengeance and devouring Fire, that shall Set upon them for their utter mine and destruction.
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so let vs know, that if we shall abuse it, and prophane it, and forsake the sweet communion and fellowship that we haue in Christ in the participation of this Couenant,
so let us know, that if we shall abuse it, and profane it, and forsake the sweet communion and fellowship that we have in christ in the participation of this Covenant,
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BY occasion of the time that the next Lords Day wee purpose, God willing, to come to the Lords Table, wee are now to make digression into the Argument of the Lords Supper.
BY occasion of the time that the next lords Day we purpose, God willing, to come to the lords Table, we Are now to make digression into the Argument of the lords Supper.
as it is set downe by Mathew, Marke, Luke, and Paul, and because Mathew is most plentifull in setting downe the words of our Sauiour, we made choyce of his words to speake of, Math. 26.28. For this is my Blood of the New Testament which is shed for many, for the remission of sinnes.
as it is Set down by Matthew, Mark, Luke, and Paul, and Because Matthew is most plentiful in setting down the words of our Saviour, we made choice of his words to speak of, Math. 26.28. For this is my Blood of the New Testament which is shed for many, for the remission of Sins.
and there we shewed, that all the hold we haue in God, as many of vs as liue vnder the state of the Gospell, we hold it by force and vertue of a New Testament, as the old being abolished.
and there we showed, that all the hold we have in God, as many of us as live under the state of the Gospel, we hold it by force and virtue of a New Testament, as the old being abolished.
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and by the Blood of Christ, and that is remission of sinnes, for so it followes, Which is shed for many for the remission of sinnes, as that being the reach and end of both, both of the New Testament,
and by the Blood of christ, and that is remission of Sins, for so it follows, Which is shed for many for the remission of Sins, as that being the reach and end of both, both of the New Testament,
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and of the Blood of Christ. God is pure, holy, iust, and righteous: pure, and therefore free from sinne; holy, and therefore hating sinne; iust, and therefore condemning sinne;
and of the Blood of christ. God is pure, holy, just, and righteous: pure, and Therefore free from sin; holy, and Therefore hating sin; just, and Therefore condemning sin;
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Man is full of sinne, and therefore vncleane, and therefore hatefull to God, and therefore damnable and punishable by the rule of Gods Iustice, in so much that there is no hope nor possibilitie that euer any Couenant of Loue and Peace should be established betwixt God and Man,
Man is full of sin, and Therefore unclean, and Therefore hateful to God, and Therefore damnable and punishable by the Rule of God's justice, in so much that there is no hope nor possibility that ever any Covenant of Love and Peace should be established betwixt God and Man,
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except first sinne be remoued, and therefore our Sauiour Christ interposing himselfe a Mediator betwixt God and Man, to make such a Couenant, must take such a course,
except First sin be removed, and Therefore our Saviour christ interposing himself a Mediator betwixt God and Man, to make such a Covenant, must take such a course,
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In handling these words, First, we will consider of the phrase or manner of speech here vsed, Remission of sinnes. Secondly, we will remoue some exceptions or doubts.
In handling these words, First, we will Consider of the phrase or manner of speech Here used, Remission of Sins. Secondly, we will remove Some exceptions or doubts.
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By holinesse we glorifie God, Ps. 50.23. He that offereth prayse, glorifieth me, By sinne we dishonour him, as being that which is vtterly vnbeseeming both our selues and our Maker:
By holiness we Glorify God, Ps. 50.23. He that Offereth praise, Glorifieth me, By sin we dishonour him, as being that which is utterly unbeseeming both our selves and our Maker:
when he forgiues sinne, he remits and passeth by this dishonour. Sinne is an opposition and enmitie against God, hee being goodnesse it selfe, Ps. 51.4. Against thee, against thee onely haue I sinned.
when he forgives sin, he remits and passes by this dishonour. Sin is an opposition and enmity against God, he being Goodness it self, Ps. 51.4. Against thee, against thee only have I sinned.
Gods Law is a binder, it layes a strait chaine or bond of perfect obedience vpon euerie Man, whereby we are necessarily tied to do all that Gods Law commands,
God's Law is a binder, it lays a strait chain or bound of perfect Obedience upon every Man, whereby we Are necessarily tied to do all that God's Law commands,
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There is a third bond, and that is the heauiest of all, the eternall curse of God vpon transgresssors, wrapping them in chaines of eternall darkenesse and damnation, Deut. 27.26. Cursed be he that confirmeth not all the words of this Law to doe them:
There is a third bound, and that is the Heaviest of all, the Eternal curse of God upon transgresssors, wrapping them in chains of Eternal darkness and damnation, Deuteronomy 27.26. Cursed be he that confirmeth not all the words of this Law to do them:
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When God forgiues vs our sinnes, he remits and looseth vs of these bonds too, in Christ he sets vs free from them, Gal. 3.13. Christ hath redeemed vs from the curse of the Law, when he was made a curse for vs. To shut vp this point, our sinnes are vsually called our debts, Math. 6. and Gods forgiuing, is the remitting or releasing of these debts:
When God forgives us our Sins, he remits and loses us of these bonds too, in christ he sets us free from them, Gal. 3.13. christ hath redeemed us from the curse of the Law, when he was made a curse for us To shut up this point, our Sins Are usually called our debts, Math. 6. and God's forgiving, is the remitting or releasing of these debts:
wherein the Lord (as he is rich in mercie) shewes himselfe an exceeding mercifull Creditor, he remits not onely the forfeiture and penaltie, which is the curse,
wherein the Lord (as he is rich in mercy) shows himself an exceeding merciful Creditor, he remits not only the forfeiture and penalty, which is the curse,
Thus much light we haue receiued touching this sweet and heauenly Doctrine of forgiuenesse of sinnes, by the occasion and benefit of this phrase, Remission, that is, loosing our sinnes.
Thus much Light we have received touching this sweet and heavenly Doctrine of forgiveness of Sins, by the occasion and benefit of this phrase, Remission, that is, losing our Sins.
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Secondly, A doubt or two is to be remoued touching the matter it selfe, Remission of sinnes. First, is this the onely benefit of Christ Blood shed? Is this the whole substance of the New Testament? I answer no, it is not:
Secondly, A doubt or two is to be removed touching the matter it self, Remission of Sins. First, is this the only benefit of christ Blood shed? Is this the Whole substance of the New Testament? I answer no, it is not:
but vnder that branch is vnderstood and meant the whole Couenant, Remission of sinnes too, though it be not exprest. So in Rom. 11.27. which the Apostle quotes out of Esay 27.9.
but under that branch is understood and meant the Whole Covenant, Remission of Sins too, though it be not expressed. So in Rom. 11.27. which the Apostle quotes out of Isaiah 27.9.
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How is that said to be remitted, that is fully satisfied for? And how is that fully satisfied for, that is freely remitted? I answer, they are so farre from contradiction, that they must necessarily goe together:
How is that said to be remitted, that is Fully satisfied for? And how is that Fully satisfied for, that is freely remitted? I answer, they Are so Far from contradiction, that they must necessarily go together:
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Obserue, that the whole and entire benefit of all Christs doings and sufferings for vs, is chiefely and indeed wholly and really conferred vpon vs in the remission of our sinnes, Ephes. 1.7. By whom we haue redemption thorough his Blood, euen the forgiuenesse of sinnes. By whom;
Observe, that the Whole and entire benefit of all Christ doings and sufferings for us, is chiefly and indeed wholly and really conferred upon us in the remission of our Sins, Ephesians 1.7. By whom we have redemption through his Blood, even the forgiveness of Sins. By whom;
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who is that there spoken of? It is Iesus Christ, of whom in the former Verses the Apostle saith, That all the good we haue from God, is bestowed vpon vs in him.
who is that there spoken of? It is Iesus christ, of whom in the former Verses the Apostle Says, That all the good we have from God, is bestowed upon us in him.
Giuing vs to vnderstand thereby, that when we haue obtained that, we haue obtained all the rest together with it, Acts 10.43. To him giue all the Prophets witnesse, that thorough his Name, whosoeuer beleeueth in him shall receiue remission of sinnes.
Giving us to understand thereby, that when we have obtained that, we have obtained all the rest together with it, Acts 10.43. To him give all the prophets witness, that through his Name, whosoever Believeth in him shall receive remission of Sins.
If once we haue remission of sinnes, then we shall haue newnesse of life, the pledge of the Spirit, all that belongs to Glorie and Saluation, Rom. 3.15. Whom God hath set forth to be a reconciliation through faith in hit Blood, to declare hit righteousuesse by the forgiuenesse of sinnes, &c. The summe of the Apostles speech is this:
If once we have remission of Sins, then we shall have newness of life, the pledge of the Spirit, all that belongs to Glory and Salvation, Rom. 3.15. Whom God hath Set forth to be a reconciliation through faith in hit Blood, to declare hit righteousness by the forgiveness of Sins, etc. The sum of the Apostles speech is this:
God declares his righteousnes in sauing those that haue Faith in the Blood of Christ, whom he hath set forth to be a reconciliation betwixt him and vs,
God declares his righteousness in Saving those that have Faith in the Blood of christ, whom he hath Set forth to be a reconciliation betwixt him and us,
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and our Redemption as well as our Wisedome: 1 Cor. 1.30. He is our Wisedome, Righteousnesse, Sanctification, and Redemption. Is Christ diuided? No surely;
and our Redemption as well as our Wisdom: 1 Cor. 1.30. He is our Wisdom, Righteousness, Sanctification, and Redemption. Is christ divided? No surely;
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So that where there is Iustification, there is Sanctification; and where there is Iustification, there is also Glorification. Rom. 8.30. Whom he iustifies, them also he glorifies.
So that where there is Justification, there is Sanctification; and where there is Justification, there is also Glorification. Rom. 8.30. Whom he Justifies, them also he Glorifies.
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The fourth Reason is drawne from the Office of our Sauiour Christ: He came for sinne, Rom. 8.3. To saue his People from their sinnes, Math. 1.21. To sane sinners, 1 Tim. 1.15. His Office is to take away sinne, and to saue sinners:
The fourth Reason is drawn from the Office of our Saviour christ: He Come for sin, Rom. 8.3. To save his People from their Sins, Math. 1.21. To sane Sinners, 1 Tim. 1.15. His Office is to take away sin, and to save Sinners:
If God vouchsafe vs this fauour to forgiue vs our sinnes when wee were his Enemies, shall hee not also vouchsafe vs this loue according as he hath promised, to accomplish and worke vpon vs the whole worke of our Saluation, to saue vs being now reconciled to him? It is the Apostles reason, Rom. 5 10. For if when we were Enemies, we were reconciled to God, by the death of his Sonne:
If God vouchsafe us this favour to forgive us our Sins when we were his Enemies, shall he not also vouchsafe us this love according as he hath promised, to accomplish and work upon us the Whole work of our Salvation, to save us being now reconciled to him? It is the Apostles reason, Rom. 5 10. For if when we were Enemies, we were reconciled to God, by the death of his Son:
It was Dauids case and practise, when he was sicke or persecuted, or whatsoeuer occasion befell him, still he labours for the forgiuenesse of his sinnes:
It was David case and practise, when he was sick or persecuted, or whatsoever occasion befell him, still he labours for the forgiveness of his Sins:
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but the Lord must first forgiue before our workes can be acceptable, yet notwithstanding, God hath appointed meanes wherein he hath promised to meet vs:
but the Lord must First forgive before our works can be acceptable, yet notwithstanding, God hath appointed means wherein he hath promised to meet us:
though thy Prayers be weake, thy desires feeble, thy Faith and Hope faint, yet his Blood is a strong and a mightie Intercessor that calles for forgiuenesse;
though thy Prayers be weak, thy Desires feeble, thy Faith and Hope faint, yet his Blood is a strong and a mighty Intercessor that calls for forgiveness;
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though our sinnes be like the Blood of Abel that calles for vengeance, yet the Blood of Christ speakes better things for vs then the Blood of Abel, it calles continually for mercie for vs;
though our Sins be like the Blood of Abel that calls for vengeance, yet the Blood of christ speaks better things for us then the Blood of Abel, it calls continually for mercy for us;
and therefore because we should not be thus perplexed, and in despaire, he giues vs his Spirit to witnesse to our Spirits, that he hath (in the Blood of Christ) smelt a sweet Sauour of rest;
and Therefore Because we should not be thus perplexed, and in despair, he gives us his Spirit to witness to our Spirits, that he hath (in the Blood of christ) smelled a sweet Savour of rest;
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that our sinnes are pardoned, and we reconciled. Againe, we may know it by peace of Conscience, Rom. 5.1. Being instified by Faith, we haue peace towards God:
that our Sins Are pardoned, and we reconciled. Again, we may know it by peace of Conscience, Rom. 5.1. Being instified by Faith, we have peace towards God:
The second Vse teacheth vs the excellencie of the state of Gods Children that the Faithfull are aduanced to, they are freed and haue remission of all their sinnes:
The second Use Teaches us the excellency of the state of God's Children that the Faithful Are advanced to, they Are freed and have remission of all their Sins:
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A Man that liues and lyes in his sinne vnpardoned, is in a wofull case, his sinne is bound, that is, he stands obliged therein to abide the danger and penaltie of eternall death and condemnation:
A Man that lives and lies in his sin unpardoned, is in a woeful case, his sin is bound, that is, he Stands obliged therein to abide the danger and penalty of Eternal death and condemnation:
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before he was hampered in the Snares of Sathan, in continuall subiection to the terrors of Gods wrath, fast held in the Fetters of an accusing Consocience, linked in the Chaines of eternall death and condemnation:
before he was hampered in the Snares of Sathan, in continual subjection to the terrors of God's wrath, fast held in the Fetters of an accusing Consocience, linked in the Chains of Eternal death and condemnation:
Thirdly, This serues to reproue the Doctrine of Merit, which generally is taught in the Popish Church, howsoeuer many of them in priuate conference will not confesse it,
Thirdly, This serves to reprove the Doctrine of Merit, which generally is taught in the Popish Church, howsoever many of them in private conference will not confess it,
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Mans Merit is a matter of Iustice, Remission of sinnes is a matter of Mercie; Mans Merit is a matter of Debt, Remission of sinnes is a matter of Grace;
men Merit is a matter of justice, Remission of Sins is a matter of Mercy; men Merit is a matter of Debt, Remission of Sins is a matter of Grace;
Whosoeuer challengeth this to themselues, they detract from God, and incroach vpon Christs Office, and the power of his Blood, which onely is meritorious.
Whosoever Challengeth this to themselves, they detract from God, and encroach upon Christ Office, and the power of his Blood, which only is meritorious.
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So that these magnifiers of the Merit of Man, while they thinke they goe the high way to Heauen, they tread the high way to Hell and euerlasting destruction.
So that these magnifiers of the Merit of Man, while they think they go the high Way to Heaven, they tread the high Way to Hell and everlasting destruction.
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THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day, we are now to make digression into the Argument of the Lords Supper:
THAT you may be fitted and prepared for the worthy receiving of the lords Supper the next Sabbath day, we Are now to make digression into the Argument of the lords Supper:
for if we labour to be prepared and fitted against those dayes, we shall receiue that profit and comfort by the Lords Supper, that will make vs amends for all our labours.
for if we labour to be prepared and fitted against those days, we shall receive that profit and Comfort by the lords Supper, that will make us amends for all our labours.
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We haue entred as you see into a place in Math. 26.28. where the Sacrament is called, The Blood of the New Testamens, which is shed for many, &c. I haue shewed you first concerning the New Testament, which is the first thing in nature to be handled:
We have entered as you see into a place in Math. 26.28. where the Sacrament is called, The Blood of the New Testamens, which is shed for many, etc. I have showed you First Concerning the New Testament, which is the First thing in nature to be handled:
The third particular is the Remission of sinnes, which is the benefit that comes by this New Testament, and the Blood of Christ: this point was handled last.
The third particular is the Remission of Sins, which is the benefit that comes by this New Testament, and the Blood of christ: this point was handled last.
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Now remaines the fourth and last particular, and that is the Persons that are made partakers of this benefit, Remission of sinnes by the Blood of the New Testament:
Now remains the fourth and last particular, and that is the Persons that Are made partakers of this benefit, Remission of Sins by the Blood of the New Testament:
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This is my Blood of the New Testament, which is shed for many, &c. Here is no particular description of the Persons, by their Place, Qualitie, Degree, Nation, State,
This is my Blood of the New Testament, which is shed for many, etc. Here is no particular description of the Persons, by their Place, Quality, Degree, nation, State,
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but onely in a generallitie, by their number, Many. If we confider it well, we shall find that it carries the force and intendment of a double exception:
but only in a generality, by their number, Many. If we confider it well, we shall find that it carries the force and intendment of a double exception:
this precious Treasure, Remission of sins, is not euerie Mans portion, it is not euerie Man that can reach forth his Hand and take it at this owne pleasure,
this precious Treasure, Remission of Sins, is not every men portion, it is not every Man that can reach forth his Hand and take it At this own pleasure,
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nay I add further, that not euerie one that comes to partake, of this Sacrament, which Christ saith, Is his Blood of the New Testament, shed for many for the Remission of sinnes, shall be made partakers of the benefit and comfort of this Sacrament;
nay I add further, that not every one that comes to partake, of this Sacrament, which christ Says, Is his Blood of the New Testament, shed for many for the Remission of Sins, shall be made partakers of the benefit and Comfort of this Sacrament;
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it is restrained to some certaine kind of People, and that is to Beleeuers, on whom God bestowes the Grace of Faith, they and none but they are partakers of this benefit;
it is restrained to Some certain kind of People, and that is to Believers, on whom God bestows the Grace of Faith, they and none but they Are partakers of this benefit;
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these and none but these are the Many here spoken of, according to that in the 1 Iohn 12. As many as receiued him, to them be gaue power to be the Sons of God,
these and none but these Are the Many Here spoken of, according to that in the 1 John 12. As many as received him, to them be gave power to be the Sons of God,
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How comes it to passe that some beleeue, and some doe not? It must be ascribed to the Decree of God, Acts 13.48. As many as were ordained to eternall life, beleeued.
How comes it to pass that Some believe, and Some do not? It must be ascribed to the decree of God, Acts 13.48. As many as were ordained to Eternal life, believed.
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and howsoeuer Luke reports, Luke 22.19, 20. that it is a thing appropriated to them, Which is shed for you, and howsoeuer it did belong to them by a speciall Prerogatiue,
and howsoever Lycia reports, Lycia 22.19, 20. that it is a thing appropriated to them, Which is shed for you, and howsoever it did belong to them by a special Prerogative,
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Secondly, it is to be vnderstood respectiuely, of the whole Nation of the Iewes; It is true that it is said, Saluation is of the Iewes, Ioh. 4.22. and Christ himselfe was a Iew borne, and he himselfe saith, He is not sent, but to the lost Sheepe of the House of Israel, Math. 15.24.
Secondly, it is to be understood respectively, of the Whole nation of the Iewes; It is true that it is said, Salvation is of the Iewes, John 4.22. and christ himself was a Iew born, and he himself Says, He is not sent, but to the lost Sheep of the House of Israel, Math. 15.24.
Now because this last point is of greatest moment in it selfe, and principally intended in the Text, we will further insist vpon it by way of obseruation. Take it thus:
Now Because this last point is of greatest moment in it self, and principally intended in the Text, we will further insist upon it by Way of observation. Take it thus:
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Fourthly, It was so witnessed by the Apostles. First, It was so promised by God, Gen. 12.3. I will also blesse them that blesse thee, and curse them than curse thee:
Fourthly, It was so witnessed by the Apostles. First, It was so promised by God, Gen. 12.3. I will also bless them that bless thee, and curse them than curse thee:
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What is the tenor of this Couenant? That in him all the Families of the Earth shall be blessed? All, farre or neere, ciuill or barbarous, Iew or Gentile. But that is spoken to Abraham, what is that to Christ? Yes,
What is the tenor of this Covenant? That in him all the Families of the Earth shall be blessed? All, Far or near, civil or barbarous, Iew or Gentile. But that is spoken to Abraham, what is that to christ? Yes,
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And who is that Seed? It is Christ, saith the Apostle, Gal. 3.16. The Apostle Peter, Acts 3.25 expounds the Couenant so, and applyes it to the Iewes; And the Apostle Paul, Gal. 3.8. 14.16.
And who is that Seed? It is christ, Says the Apostle, Gal. 3.16. The Apostle Peter, Acts 3.25 expounds the Covenant so, and Applies it to the Iewes; And the Apostle Paul, Gal. 3.8. 14.16.
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expounds the verie same Couenant so to, and applies it to the Gentiles. Now all the Nations of the Earth are either Iewes or Gentiles, so that it is not restrained to one Nation,
expounds the very same Covenant so to, and Applies it to the Gentiles. Now all the nations of the Earth Are either Iewes or Gentiles, so that it is not restrained to one nation,
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but inlarged generally to the whole Many of the World. Secondly, It was so prophesied, Esay 40.5. And the Glorie of the Lord shall be reuealed, and all Flesh shall see it together.
but enlarged generally to the Whole Many of the World. Secondly, It was so prophesied, Isaiah 40.5. And the Glory of the Lord shall be revealed, and all Flesh shall see it together.
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for so it appeares in the first and second Verses of that Chapter, which is a Preface to this Verse, Comfort ye, comfort ye my People, speake comfortably to Ierusalem, &c. they shall so see it,
for so it appears in the First and second Verses of that Chapter, which is a Preface to this Verse, Comfort you, Comfort you my People, speak comfortably to Ierusalem, etc. they shall so see it,
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So it was sulfilled by our Sauiour. Fourthly, The Apostles also witnesse this euerie-where, Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God to Saluation to euerie one that beleeueth, to the Iew first and also to the Grecian.
So it was sulfilled by our Saviour. Fourthly, The Apostles also witness this everywhere, Rom. 1.16. I am not ashamed of the Gospel of christ, for it is the power of God to Salvation to every one that Believeth, to the Iew First and also to the Grecian.
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The Apostle makes both a generall extent of this benefit to all sorts, Iew and Grecian, and withall shewes the speciall qualification of such persons as shall haue the benefit of it, Euerie one that beleeueth, Gal. 3.28.
The Apostle makes both a general extent of this benefit to all sorts, Iew and Grecian, and withal shows the special qualification of such Persons as shall have the benefit of it, Every one that Believeth, Gal. 3.28.
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God hath made all Mankind, and himselfe hath assigned them their Times, and Dwellings, and Conditions, Acts 17.26. and therefore he would not but that some of all sorts should be saued.
God hath made all Mankind, and himself hath assigned them their Times, and Dwellings, and Conditions, Acts 17.26. and Therefore he would not but that Some of all sorts should be saved.
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and therefore will saue the Gentiles also as well as the Iewes: and so Rom. 10.12 He that is Lord ouer all, is rich vnto all, &c. Giuing vs to vnderstand, that God is Lord ouer all, both Iewes and Gentiles, and therefore will be rich in mercie vnto all that call vpon him, what Nation soeuer they be of. The second Reason:
and Therefore will save the Gentiles also as well as the Iewes: and so Rom. 10.12 He that is Lord over all, is rich unto all, etc. Giving us to understand, that God is Lord over all, both Iewes and Gentiles, and Therefore will be rich in mercy unto all that call upon him, what nation soever they be of. The second Reason:
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Christ came to saue that which was lost, and to heale that which was broken: Now in all ordinalrie vnderstanding, the Playster must needs be as large as the Sore:
christ Come to save that which was lost, and to heal that which was broken: Now in all ordinalrie understanding, the Plaster must needs be as large as the Soar:
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Sinne had tainted all, all sorts had sinned, Rom. 5.12. and the Serpent had deceiued the whole World, Reuel. 12.9. therefore Christ comming to take away sinne, and to breake the Head of the Serpent, was to extend his Grace and Goodnesse to all People:
Sin had tainted all, all sorts had sinned, Rom. 5.12. and the Serpent had deceived the Whole World, Revel. 12.9. Therefore christ coming to take away sin, and to break the Head of the Serpent, was to extend his Grace and goodness to all People:
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vnto all, and vpon all that beleeue, without any difference, he giues the reason in Verse 23, For all haue sinned and are depriued of the Glorie of God. The third Reason:
unto all, and upon all that believe, without any difference, he gives the reason in Verse 23, For all have sinned and Are deprived of the Glory of God. The third Reason:
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First, their refusall, procured our acceptance, the Supper was prepared, the Guests that were bidden did not come, therefore strangers were fetched in:
First, their refusal, procured our acceptance, the Supper was prepared, the Guests that were bidden did not come, Therefore Strangers were fetched in:
And secondly, that our example in accepting this Grace, might be a prouocation to the Iewes, & make them to bethinke themselues of their sinfull refusall of so great a Grace,
And secondly, that our Exampl in accepting this Grace, might be a provocation to the Iewes, & make them to bethink themselves of their sinful refusal of so great a Grace,
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Christ comming in the Flesh, taking the whole nature of Man vpon him (for in euery particular Man there is the whole nature of Man) did thereby season the flesh of all Mankind to be capable of grace:
christ coming in the Flesh, taking the Whole nature of Man upon him (for in every particular Man there is the Whole nature of Man) did thereby season the Flesh of all Mankind to be capable of grace:
and that he hath bestowed the blessing of the Gospell vpon Iacob the younger Brother, that is the Gentile; when Esay that is the elder Brother, the Iewes, shall come,
and that he hath bestowed the blessing of the Gospel upon Iacob the younger Brother, that is the Gentile; when Isaiah that is the elder Brother, the Iewes, shall come,
First, in regard of the matter it selfe, that the Lord vouchsafeth to extend his sauing grace to all sorts, that the sound of the Gospell should goe thorough all the World,
First, in regard of the matter it self, that the Lord vouchsafeth to extend his Saving grace to all sorts, that the found of the Gospel should go through all the World,
as it is, Psalm. 19. Rom. 10. and the Acts 11.18. when the Iewes heard that the Gentiles were called, they glorified God, saying, Then hath God also granted the Gentiles repentance to Life.
as it is, Psalm. 19. Rom. 10. and the Acts 11.18. when the Iewes herd that the Gentiles were called, they glorified God, saying, Then hath God also granted the Gentiles Repentance to Life.
They glorified God, their Hearts reioyced, it did them good, they did thankefully acknowledge and magnifie Gods wonderfull goodness therein, that now all People should be as it were the Iewes, all places as Ierusalem, and the Soules and Bodyes of all sorts of Men,
They glorified God, their Hearts rejoiced, it did them good, they did thankfully acknowledge and magnify God's wonderful Goodness therein, that now all People should be as it were the Iewes, all places as Ierusalem, and the Souls and Bodies of all sorts of Men,
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that as it was prophesied by Malachy, From the rysing of the Sunne, to the going downe thereof a cleane Offering should be offered vp to God in euerie place.
that as it was prophesied by Malachy, From the rising of the Sun, to the going down thereof a clean Offering should be offered up to God in every place.
hauing so many good, and able, and painfull Preachers, as there is scarce any Church vnder the Sunne that can match vs. Let vs therefore imbrace this sauing Grace;
having so many good, and able, and painful Preachers, as there is scarce any Church under the Sun that can match us Let us Therefore embrace this Saving Grace;
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let vs remember the fall of the Iewes, and take heed to our selues, that by our contempt and vnprofitablenesse, we doe not prouoke God to doe by vs as he did by them:
let us Remember the fallen of the Iewes, and take heed to our selves, that by our contempt and unprofitableness, we do not provoke God to do by us as he did by them:
In regard of that foule sinne of theirs in crucifying Christ, we hate them iustly (though God out of that euill of theirs did bring much good to vs;) but we must pittie them,
In regard of that foul sin of theirs in crucifying christ, we hate them justly (though God out of that evil of theirs did bring much good to us;) but we must pity them,
and pray for them, knowing that towards the end of the World they shall be ioyned together with vs. Consider first, that Christ himselfe prayed for them:
and pray for them, knowing that towards the end of the World they shall be joined together with us Consider First, that christ himself prayed for them:
And what Man is there that hath any bowels of compassion, that doth not yearne euen in himselfe, to thinke, that such a Nation, the peculiar People of God, the onely worshippers of God,
And what Man is there that hath any bowels of compassion, that does not yearn even in himself, to think, that such a nation, the peculiar People of God, the only worshippers of God,
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for many hundred yeeres together, should be so depriued of the Glorie of God, and be separated from him by such a fearefull Apostacie, that they doe euen hate the Name of Christ,
for many hundred Years together, should be so deprived of the Glory of God, and be separated from him by such a fearful Apostasy, that they do even hate the Name of christ,
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and of the Gospell? Consider secondly, that the time was when they prayed for vs, Cant. 8.8. We haue a little Sister (say they) and she hath no Teets, what shall we doe for her in the day that she shall be spoken for? She being in possession of Gods fauour, see what moane she makes for vs, being then but cast-awayes:
and of the Gospel? Consider secondly, that the time was when they prayed for us, Cant 8.8. We have a little Sister (say they) and she hath not Teets, what shall we do for her in the day that she shall be spoken for? She being in possession of God's favour, see what moan she makes for us, being then but castaways:
Therefore we being in possession of Gods fauour, and they cast out, let vs take vp the same mournfull note in their behalfe and say, We haue a little Sister, and she hath no Teats;
Therefore we being in possession of God's favour, and they cast out, let us take up the same mournful note in their behalf and say, We have a little Sister, and she hath no Teats;
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her Teats were once full of Milke, of Gods Word and comfort, but now they are altogether barren and dry, what shall we doe for her in the day that she shall be spoken for? This is the day wherein she is to be spoken for,
her Teats were once full of Milk, of God's Word and Comfort, but now they Are altogether barren and dry, what shall we do for her in the day that she shall be spoken for? This is the day wherein she is to be spoken for,
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and to pray to God that he would call them home againe, and make them once againe his owne People? Consider fourthly, that their calling is the onely signe not yet fulfilled of Christs comming to Iudgment:
and to pray to God that he would call them home again, and make them once again his own People? Consider fourthly, that their calling is the only Signen not yet fulfilled of Christ coming to Judgement:
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And surely, if the liues of Christians were such as they might and ought to be, who knowes but that they might haue beene wonne long ere this? We trade and trafficke with them in many places,
And surely, if the lives of Christians were such as they might and ought to be, who knows but that they might have been won long ere this? We trade and traffic with them in many places,
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and the Gentiles Dogges? God offered this sauing Grace to the Iewes, they like sullen Children, refused this Bread, God giues it to vs being Gentiles, and as it were Dogges, that the Children or Iewes seeing this, might catch at it,
and the Gentiles Dogs? God offered this Saving Grace to the Iewes, they like sullen Children, refused this Bred, God gives it to us being Gentiles, and as it were Dogs, that the Children or Iewes seeing this, might catch At it,
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But you will say, How is it said, That there shall be but a few saued? Answer, There is but few in respect of the whole World, haply not one to a thousand; yet being considered in themselues;
But you will say, How is it said, That there shall be but a few saved? Answer, There is but few in respect of the Whole World, haply not one to a thousand; yet being considered in themselves;
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they are a great number, and indeed infinite, as Reuel. 7.9. A great multitude that no Man can number, of all Nations, and Kinreds, and People of the World.
they Are a great number, and indeed infinite, as Revel. 7.9. A great multitude that no Man can number, of all nations, and Kindreds, and People of the World.
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Lastly, This teacheth vs, concerning this Sacrament, that we are to be prepared vnto, and that our Sauiour speakes of in these verie words, that whosoeuer we are, be we wise or simple, be we bond or free, we must come to be partakers of this Sacrament, the Seale of this sauing Grace:
Lastly, This Teaches us, Concerning this Sacrament, that we Are to be prepared unto, and that our Saviour speaks of in these very words, that whosoever we Are, be we wise or simple, be we bound or free, we must come to be partakers of this Sacrament, the Seal of this Saving Grace:
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But be sure that thou hast Faith in the Blood of Christ, else thou art none of the many here spoken of, thou shalt not obtaine this benefit of the remission of thy sinnes.
But be sure that thou hast Faith in the Blood of christ, Else thou art none of the many Here spoken of, thou shalt not obtain this benefit of the remission of thy Sins.
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WE are now according to our wonted manner, to turne out of the Catechisme, and to proceed in the argument of our preparation to the Lords Supper, the next Lords day being a Communion day, wherein we purpose, God willing, to meet together at the same. We left in Math, 26.28. This is my Blood of the New Testament, that is shed for many, for the remission of sinnes;
WE Are now according to our wonted manner, to turn out of the Catechism, and to proceed in the argument of our preparation to the lords Supper, the next lords day being a Communion day, wherein we purpose, God willing, to meet together At the same. We left in Math, 26.28. This is my Blood of the New Testament, that is shed for many, for the remission of Sins;
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for you shall vnderstand that our Sauiour here performed two businesses in one: First, he sheweth the redemption of the beleeuing World, by his sauing Death:
for you shall understand that our Saviour Here performed two businesses in one: First, he shows the redemption of the believing World, by his Saving Death:
This is the Blood of the New Testament, &c. That is to say, This Sacrament which I now haue in hand, is a speciall and excellent meanes whereby to apply this my sauing Death to you, and to euerie beleeuing Receiuer:
This is the Blood of the New Testament, etc. That is to say, This Sacrament which I now have in hand, is a special and excellent means whereby to apply this my Saving Death to you, and to every believing Receiver:
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God deales with vs herein in great wisedome, and mercie, meeting both with our Infidelitie, and with our Apostacie, our slipperinesse to fall from him:
God deals with us herein in great Wisdom, and mercy, meeting both with our Infidelity, and with our Apostasy, our slipperiness to fallen from him:
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except we be bound to him by some outward signe, as by a continual remembrancer, calling vpon vs to hold fast our hope we haue in him, The second Rule:
except we be bound to him by Some outward Signen, as by a continual remembrancer, calling upon us to hold fast our hope we have in him, The second Rule:
And here it is that he speakes with such a maiestie, as if he should say, This is such as neuer any of the Faithfull had before my comming in the Flesh.
And Here it is that he speaks with such a majesty, as if he should say, This is such as never any of the Faithful had before my coming in the Flesh.
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Apply them to the Death of Christ, and then the case is plaine, This is my Blood, &c. That is, My Blood of the New Testament is effectuall for the forgiuenesse of sins.
Apply them to the Death of christ, and then the case is plain, This is my Blood, etc. That is, My Blood of the New Testament is effectual for the forgiveness of Sins.
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It is called there by the name of the Lords Table, which very name proues the point in hand, the Lords Table, that is, the Table of the Lord Iesus, not onely such a Table,
It is called there by the name of the lords Table, which very name Proves the point in hand, the lords Table, that is, the Table of the Lord Iesus, not only such a Table,
and therefore may well be called the Table of the New Testament, as Luke 22.20. Christ already come, Christ bodily present amongst vs, this belongs to the New Testament, Hebr. 10.7, &c. Loe I come, In the beginning of the Booke it is written of me, &c. He taketh away the first, that he may establish the second.
and Therefore may well be called the Table of the New Testament, as Lycia 22.20. christ already come, christ bodily present among us, this belongs to the New Testament, Hebrew 10.7, etc. Loe I come, In the beginning of the Book it is written of me, etc. He Takes away the First, that he may establish the second.
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The bodily comming of our Sauiour in the Flesh was the establishment of the New Testament, Christ being bodily present in the Flesh at this Table in the Flesh,
The bodily coming of our Saviour in the Flesh was the establishment of the New Testament, christ being bodily present in the Flesh At this Table in the Flesh,
It is there called The Lords Supper. Why is it so called, but because it was instituted at the last Supper which the Lord in the dayes of his Flesh made,
It is there called The lords Supper. Why is it so called, but Because it was instituted At the last Supper which the Lord in the days of his Flesh made,
when he came amongst vs, liued amongst vs, dyned amongst vs, and supped amongst vs? But that state of sauing Grace which he preached and published with with his owne Mouth, in the time of his Life? But that state of sauing Grace which he sealed and confirmed with his owne Blood at his Death? But that state of sauing Grace which he as it were in the twy-light betwixt the day of his Life,
when he Come among us, lived among us, dined among us, and supped among us? But that state of Saving Grace which he preached and published with with his own Mouth, in the time of his Life? But that state of Saving Grace which he sealed and confirmed with his own Blood At his Death? But that state of Saving Grace which he as it were in the twilight betwixt the day of his Life,
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and therefore the Lords Supper is the Sacrament of the New Testament, 1 Cor. 10.16. The Cup of Blessing which we blesse, is it not the Communion of the Blood of Christ? The Bread which we breake, is it not the Communion of the Body of Christ? Here you see the Sacrament of the Lords Supper is the Communion of the Body & Blood of Christ.
and Therefore the lords Supper is the Sacrament of the New Testament, 1 Cor. 10.16. The Cup of Blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we break, is it not the Communion of the Body of christ? Here you see the Sacrament of the lords Supper is the Communion of the Body & Blood of christ.
In the Sacraments of the former Testament, Christ was in some measure really communicated in his Body & Blood to the Faithfull, but darkely, weakely and sparingly:
In the Sacraments of the former Testament, christ was in Some measure really communicated in his Body & Blood to the Faithful, but darkly, weakly and sparingly:
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This belongs to the New Testament, and therefore this is the Sacrament of the New Testament. In Luke 22.19. Doe this in remembrance of me, speaking of this Sacrament.
This belongs to the New Testament, and Therefore this is the Sacrament of the New Testament. In Lycia 22.19. Do this in remembrance of me, speaking of this Sacrament.
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The Reasons of the point are these: First Christ himselfe is the Mediator of the New Testament, Hebr. 9.5. and 12.24. that is, Christ is the maker good of the Couenant of Grace betwixt God and Man (for to be the mediator of the Testament, is to make good a Testament) Christ did this by his Blood, by his Intercession and Redemption;
The Reasons of the point Are these: First christ himself is the Mediator of the New Testament, Hebrew 9.5. and 12.24. that is, christ is the maker good of the Covenant of Grace betwixt God and Man (for to be the Mediator of the Testament, is to make good a Testament) christ did this by his Blood, by his Intercession and Redemption;
Thirdly, The whole Couenant of Grace, is the ministration of the New Testament onely, 2 Cor. 3.6. God hath made vs able Ministers of the New Testament.
Thirdly, The Whole Covenant of Grace, is the ministration of the New Testament only, 2 Cor. 3.6. God hath made us able Ministers of the New Testament.
and therfore the Sacraments, where by it is signed, sealed, and represented, and set forth vnto vs, must be of the New Testament: For the Blood is Christs:
and Therefore the Sacraments, where by it is signed, sealed, and represented, and Set forth unto us, must be of the New Testament: For the Blood is Christ:
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so in a Sacramentall sence, of his Blood in the Sacrament, he giues vs to vnderstand, that the Sacrament in a sacramentall sence is, the Blood of the New Testament,
so in a Sacramental sense, of his Blood in the Sacrament, he gives us to understand, that the Sacrament in a sacramental sense is, the Blood of the New Testament,
he hath beene pleased to giue vnto vs, Christ himselfe in a more fuller manner, then to the old People in the former Testament, in the time of the Law.
he hath been pleased to give unto us, christ himself in a more fuller manner, then to the old People in the former Testament, in the time of the Law.
and the Sacraments of the New Testament more liuely, senceably, teachable, spirituall, and heauenly, then the Sacraments of the Old Testament, where they are more liuely representations of Christ,
and the Sacraments of the New Testament more lively, senceably, teachable, spiritual, and heavenly, then the Sacraments of the Old Testament, where they Are more lively representations of christ,
The one, It is the ministration of righteousnesse: The other, the ministration of the Spirit. The ministration of the Law, by reason of Mans corruption, was Death:
The one, It is the ministration of righteousness: The other, the ministration of the Spirit. The ministration of the Law, by reason of men corruption, was Death:
Looke what was deliuered to them in the Word and Sacraments, it was done outwardly, there was not that neere acquaintance of the Word and Spirit as now is.
Look what was Delivered to them in the Word and Sacraments, it was done outwardly, there was not that near acquaintance of the Word and Spirit as now is.
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When we are to preach the Word, and to administer the Sacraments, the Spirit attends vpon these Ordinances, to sanctifie to the Heart and Conscience of the Beleeuer, those things are tendered vnto him.
When we Are to preach the Word, and to administer the Sacraments, the Spirit attends upon these Ordinances, to sanctify to the Heart and Conscience of the Believer, those things Are tendered unto him.
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And what shall become of vs, if we trample the Blood of the New Testament vnder our Feet? If we neglect so great Saluation? If those that contemned the Sacraments of the Old Testament, were in a damnable case, In what a fearefull condition are we,
And what shall become of us, if we trample the Blood of the New Testament under our Feet? If we neglect so great Salvation? If those that contemned the Sacraments of the Old Testament, were in a damnable case, In what a fearful condition Are we,
if we defile the Blood of this New Testament? which we shall doe, if we come not with prepared Hearts, with resolution to serue God, to breake off our sinnes, to be raysed vp in consideration of God Promise in Christ,
if we defile the Blood of this New Testament? which we shall do, if we come not with prepared Hearts, with resolution to serve God, to break off our Sins, to be raised up in consideration of God Promise in christ,
how much more is this required of vs, that carrie such precious treasure, the Word the Couenant of Grace, the Sacraments the Signes and Seales thereof? And likewise for your selues, it teacheth you carefully to lay vp those heauenly things, in good and honest Hearts, that Gods purpose and your faith may meet together,
how much more is this required of us, that carry such precious treasure, the Word the Covenant of Grace, the Sacraments the Signs and Seals thereof? And likewise for your selves, it Teaches you carefully to lay up those heavenly things, in good and honest Hearts, that God's purpose and your faith may meet together,
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No, they are deceiued, the Sacrament makes vs not good, but confirmes vs in the state of Righteounsnesse, in that good which God hath already wrought in vs. The Word and Spirit makes vs new Creatures, the Sacraments strengththen vs already made.
No, they Are deceived, the Sacrament makes us not good, but confirms us in the state of Righteounsnesse, in that good which God hath already wrought in us The Word and Spirit makes us new Creatures, the Sacraments strengththen us already made.
as to the matter of our Sanctification, in both which consists the Couenant of Grace. And that which our Sauiour saith, Luke 22.19. Doe this in remembrance of me, proues as much.
as to the matter of our Sanctification, in both which consists the Covenant of Grace. And that which our Saviour Says, Lycia 22.19. Do this in remembrance of me, Proves as much.
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Last of all, when it is said by our Sauiour, in Mather, Marke, Luke, and Paul, That it is the Testament in his Blood, it shewes that it is a pledge of the whole Couenant of Grace:
Last of all, when it is said by our Saviour, in Mather, Mark, Luke, and Paul, That it is the Testament in his Blood, it shows that it is a pledge of the Whole Covenant of Grace:
For concerning the Passe-ouer, what was that a signe to the People of Israel? Of their departure out of Aegypt. But was that all? No, it was also a token, that God would receiue them to mercie;
For Concerning the Passover, what was that a Signen to the People of Israel? Of their departure out of Egypt. But was that all? No, it was also a token, that God would receive them to mercy;
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that he would not onely deliuer them out of Aegupt, but would also bring them into Canaan. The principall thing wee looke for in the Sacrament, is not our deliuerance out of Aegypt, from the slauerie and bondage of sinne,
that he would not only deliver them out of Aegupt, but would also bring them into Canaan. The principal thing we look for in the Sacrament, is not our deliverance out of Egypt, from the slavery and bondage of sin,
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but that he will carrie vs thorough Temptations, against our Corruptions, Satans oppostions, the inticements and allurements of the World, thorough the Red Sea,
but that he will carry us through Temptations, against our Corruptions, Satan oppostions, the enticements and allurements of the World, through the Read Sea,
and Wildernesse of this World, thorough all afflictions, and will not leaue vs till he hath brought vs to our heauenly Canaan, a place of spirituall rest and happinesse.
and Wilderness of this World, through all afflictions, and will not leave us till he hath brought us to our heavenly Canaan, a place of spiritual rest and happiness.
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But his obedience and sufferings vpon the Crosse were effectuall for our Iustification and Sanctification, and therefore the obedience of the Lord Iesus procureth both at the Hands of God,
But his Obedience and sufferings upon the Cross were effectual for our Justification and Sanctification, and Therefore the Obedience of the Lord Iesus procureth both At the Hands of God,
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and therefore the same is tendered vnto vs in this Sacrament. Fifthly, In the true participation of this Sacrament, the whole worke of Faith is implyed:
and Therefore the same is tendered unto us in this Sacrament. Fifthly, In the true participation of this Sacrament, the Whole work of Faith is employed:
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He that comes to the Lords Table without preparation, and examination, that he may be fitted to come into his presence to this heauenly Feast, brings 2 euils vpon himselfe:
He that comes to the lords Table without preparation, and examination, that he may be fitted to come into his presence to this heavenly Feast, brings 2 evils upon himself:
He increaseth the guiltinesse of sinne, which makes him further from Iustification: And the hardnesse of his Heart, which makes him further from Sanctification:
He increases the guiltiness of sin, which makes him further from Justification: And the hardness of his Heart, which makes him further from Sanctification:
If any Man be in Christ, he is a new Creature, 2 Cor. 5. They that are in Christ, haue crucified the Flesh, with the Lusts thereof, Gal. 5.24. Whersoeuer the Heart is iustified by the free pardon and remission of sin, there also is it sanctified to performe all holy obedience:
If any Man be in christ, he is a new Creature, 2 Cor. 5. They that Are in christ, have Crucified the Flesh, with the Lustiest thereof, Gal. 5.24. Wheresoever the Heart is justified by the free pardon and remission of since, there also is it sanctified to perform all holy Obedience:
The second vse teacheth vs, that seeing the whole Couenant is tendered vnto vs in this Sacrament, that therefore whensoeuer we come to receiue it, we should indeauour our selues to receiue it accordingly:
The second use Teaches us, that seeing the Whole Covenant is tendered unto us in this Sacrament, that Therefore whensoever we come to receive it, we should endeavour our selves to receive it accordingly:
Secondly, we must hunger and thirst after them, we must desire to receiue assurance, that our sinnes are pardoned; increase of Grace, and Sanctification.
Secondly, we must hunger and thirst After them, we must desire to receive assurance, that our Sins Are pardoned; increase of Grace, and Sanctification.
And lastly, we must labour, and we must stirre vp our selues, and pray vnto God, that we may profit by it, that we may receiue the whole Couenant of Grace, thus freely tendered vnto vs:
And lastly, we must labour, and we must stir up our selves, and pray unto God, that we may profit by it, that we may receive the Whole Covenant of Grace, thus freely tendered unto us:
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What better comfort then the forgiuenesse of sinne, when the Soule receiueth assurance that sinne is pardoned? The Wine cannot so comfort the Heart naturally:
What better Comfort then the forgiveness of sin, when the Soul receiveth assurance that sin is pardoned? The Wine cannot so Comfort the Heart naturally:
if we haue Hearts to discerne such excellencies as the Lord therein hath treasured vp for vs. Let vs discerne in these Elements, matter of our Iustification and Sanctification, matters of excellent comfort and strength, the true comforts and strength of God, against our sinnes,
if we have Hearts to discern such excellencies as the Lord therein hath treasured up for us Let us discern in these Elements, matter of our Justification and Sanctification, matters of excellent Comfort and strength, the true comforts and strength of God, against our Sins,
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The Grace of Iustification to comfort vs against sinne already committed; the Grace of Sanctification to strengthen vs against sinne raging in our mortall Bodyes.
The Grace of Justification to Comfort us against sin already committed; the Grace of Sanctification to strengthen us against sin raging in our Mortal Bodies.
and prepare our selues to be quickned accordingly, that we may comfortably receiue the things deliuered in this Sacrament of the Supper, the things also shadowed in these Elements
and prepare our selves to be quickened accordingly, that we may comfortably receive the things Delivered in this Sacrament of the Supper, the things also shadowed in these Elements
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It teacheth vs that our Iustification and Sanctification are both certainly to be beleeued, that is to say, we must be perswaded of them, that they are certaine things,
It Teaches us that our Justification and Sanctification Are both Certainly to be believed, that is to say, we must be persuaded of them, that they Are certain things,
These things, I say, being thus tendered vnto vs herein, if therefore we bring Paith we shall receiue them, we may assuredly be resolued that they shall be made good vnto vs. The want of this assurance makes many woundings in our spirituall life;
These things, I say, being thus tendered unto us herein, if Therefore we bring Paith we shall receive them, we may assuredly be resolved that they shall be made good unto us The want of this assurance makes many woundings in our spiritual life;
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and the want of the assurance of Sanctification, or because we beleeue not that God will sanctifie vs, which should hold vs against temptations, against Sathans malice,
and the want of the assurance of Sanctification, or Because we believe not that God will sanctify us, which should hold us against temptations, against Satan's malice,
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Let vs therfore goe our way (as our Sauiour saith) and sinne no more, least a worse thing befall vs. Now we are washed by the Grace of Iustification from our sinnes, let vs not like the Swine, wallow againe in the mire of finne:
Let us Therefore go our Way (as our Saviour Says) and sin no more, lest a Worse thing befall us Now we Are washed by the Grace of Justification from our Sins, let us not like the Swine, wallow again in the mire of fin:
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That seeing God vouchsafeth this mercy, that here is giuen vs a finall acquittance of all our debts and sinnes, seeing he giues vs his Promise and Grace,
That seeing God vouchsafeth this mercy, that Here is given us a final acquittance of all our debts and Sins, seeing he gives us his Promise and Grace,
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BEcause of the Sacrament the next Sabboth, God willing, to be administred, we are therefore to spend this Exercise vpon such matter as may make for our fit preparation thereunto,
Because of the Sacrament the next Sabbath, God willing, to be administered, we Are Therefore to spend this Exercise upon such matter as may make for our fit preparation thereunto,
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So that wee are to goe on, where wee left the last day of preparation, in the sixe and twentieth of Mathew, and the latter part of the eight and twentieth Verse:
So that we Are to go on, where we left the last day of preparation, in the sixe and twentieth of Matthew, and the latter part of the eight and twentieth Verse:
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Secondly, We shewed you, that the Sacrament of the Lords Supper is an effectuall Seale and Pledge of the whole Couenant of Grace, that is to say, both of the matter of our Iustification,
Secondly, We showed you, that the Sacrament of the lords Supper is an effectual Seal and Pledge of the Whole Covenant of Grace, that is to say, both of the matter of our Justification,
Now we are to speake in the last place, touching the Persons here mentioned, so farre as they haue their interest in the Sacrament of the Lords Supper,
Now we Are to speak in the last place, touching the Persons Here mentioned, so Far as they have their Interest in the Sacrament of the lords Supper,
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and the twentieth Verse, reports this saying of our Sauiour, as being spoken with particular reference and applycation to the Disciples, the Persons onely then present at this businesse:
and the twentieth Verse, reports this saying of our Saviour, as being spoken with particular Referente and application to the Disciples, the Persons only then present At this business:
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and that is one part of Mathew 's meaning here, when he saith, for many. But the particular administration of this Sacrament, at that time when it was first instituted, was peculiar to the Disciples onely,
and that is one part of Matthew is meaning Here, when he Says, for many. But the particular administration of this Sacrament, At that time when it was First instituted, was peculiar to the Disciples only,
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And that is the other part of Mathew 's meaning, when he saith, for many. On the other side, those Persons to whom it shall be thus administred, must receiue it with particular apply cation:
And that is the other part of Matthew is meaning, when he Says, for many. On the other side, those Persons to whom it shall be thus administered, must receive it with particular apply cation:
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and likewise those many that communicate in it, must be such as receiue it with particular applycation, It must be for you: They must be Beleeuers, qualified as those Disciples, that it may be truly said of them,
and likewise those many that communicate in it, must be such as receive it with particular application, It must be for you: They must be Believers, qualified as those Disciples, that it may be truly said of them,
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In the first of the Cor. 11.26. As oft as you eat of this Bread, and drinke of this Cup, you shew forth the Lords death till he comes: That is to say: Till he comes to Iudgment:
In the First of the Cor. 11.26. As oft as you eat of this Bred, and drink of this Cup, you show forth the lords death till he comes: That is to say: Till he comes to Judgement:
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so farre forth as the nature of a Sacrament reacheth vnto, and therefore all the Faithfull from time to time ought to be made partakers of the same sauing Ordinance for their Saluation.
so Far forth as the nature of a Sacrament reaches unto, and Therefore all the Faithful from time to time ought to be made partakers of the same Saving Ordinance for their Salvation.
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It commends vnto vs the bountifulnesse of the Lord Iesus, and the prouident care which he had ouer his Church, that he was pleased to prouide, not onely for them that were then present, where he liued,
It commends unto us the bountifulness of the Lord Iesus, and the provident care which he had over his Church, that he was pleased to provide, not only for them that were then present, where he lived,
as of the World, but that when it is vsed in a particular Congregation, it must be done in an Assembly, Many must be met together for this purpose: The point is this:
as of the World, but that when it is used in a particular Congregation, it must be done in an Assembly, Many must be met together for this purpose: The point is this:
That the due and right administration of the Sacrament of the Lords Supper, requires an Assembly or multitude of Receiuers met together to communicate in it:
That the due and right administration of the Sacrament of the lords Supper, requires an Assembly or multitude of Receivers met together to communicate in it:
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The Bread which we breake, is it not the Communion of the Body of Christ? The Wine that we poure out, is it not the Communion of the Blood of Christ? You see there, the Lords Supper is called by the name of Communion, the Communion, that is to say, principally of the Faithfull with Christ their Head,
The Bred which we break, is it not the Communion of the Body of christ? The Wine that we pour out, is it not the Communion of the Blood of christ? You see there, the lords Supper is called by the name of Communion, the Communion, that is to say, principally of the Faithful with christ their Head,
How can all be said to drinke, if not many there, if not an Assembly at it? In the two and twentieth of Luke, and the seuenteenth Verse, the Text saith, He tooke the Cup, and gaue thankes,
How can all be said to drink, if not many there, if not an Assembly At it? In the two and twentieth of Lycia, and the Seventeenth Verse, the Text Says, He took the Cup, and gave thanks,
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The Apostle reproues and reformes this abuse and corruption amongst them, and wisheth them in the three and thirtieth Verse, That when they were come together, they should tarrie one for another.
The Apostle reproves and reforms this abuse and corruption among them, and wishes them in the three and thirtieth Verse, That when they were come together, they should tarry one for Another.
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And this the Apostle grounds vpon our Sauiours institution, as appeares in the three and twentieth Verse, thereby confirming that which we alleaged before,
And this the Apostle grounds upon our Saviour's Institution, as appears in the three and twentieth Verse, thereby confirming that which we alleged before,
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namely, that our Sauiour meant so in the institution of this Sacrament, that still when there was any particular vse of it, that many should be met together to communicate in it.
namely, that our Saviour meant so in the Institution of this Sacrament, that still when there was any particular use of it, that many should be met together to communicate in it.
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and ought to haue done, yet they obserued this as a sure Rule, that there should be an Assembly before they communicated in the Sacrament of the Supper.
and ought to have done, yet they observed this as a sure Rule, that there should be an Assembly before they communicated in the Sacrament of the Supper.
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In the first Supper that euer was administred, who were present? All the Disciples: For they were the charge that our Sauiour then had vnder his hands:
In the First Supper that ever was administered, who were present? All the Disciples: For they were the charge that our Saviour then had under his hands:
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and so both by the Rule of our Sauiour, as also of the Apostles it appeares, that this Sacrament is for many, that is to say, that whensoeuer it is administred, many are to be present, to communicate in it.
and so both by the Rule of our Saviour, as also of the Apostles it appears, that this Sacrament is for many, that is to say, that whensoever it is administered, many Are to be present, to communicate in it.
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Lastly, He is most ready to receiue many, euen all commers, all that come in obedience and conscience to his Ordinance, Iohn 6.37. Him that commeth to me, I will in no wise east out.
Lastly, He is most ready to receive many, even all comers, all that come in Obedience and conscience to his Ordinance, John 6.37. Him that comes to me, I will in no wise east out.
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for that outward solemnitie is no small part of that decent order and comelinesse which the Apostle requires in all Church duties, 1 Cor. 14.40. Let all things be done decently, and in order.
for that outward solemnity is no small part of that decent order and comeliness which the Apostle requires in all Church duties, 1 Cor. 14.40. Let all things be done decently, and in order.
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Fourthly, The Lords Supper is a mutuall testification, a bond, and nourishment of the loue betweene the Faithfull, of one Faithfull to another, of the same Congregation;
Fourthly, The lords Supper is a mutual testification, a bound, and nourishment of the love between the Faithful, of one Faithful to Another, of the same Congregation;
or secret place, for many times they doe performe it in the Church publikely; neither priuate because there are but a few present, for many times it is performed,
or secret place, for many times they do perform it in the Church publicly; neither private Because there Are but a few present, for many times it is performed,
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But they returne vpon vs, why, haue not you your priuate Communions in England, and in other Reformed Churches? I answer, we haue priuate Communions, and so haue others;
But they return upon us, why, have not you your private Communions in England, and in other Reformed Churches? I answer, we have private Communions, and so have Others;
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but that is verie sparingly, and neuer but when vrgent occasion requires; but besides, where we haue any, it is not as theirs is; the Minister neuer communicates alone;
but that is very sparingly, and never but when urgent occasion requires; but beside, where we have any, it is not as theirs is; the Minister never communicates alone;
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Thus the priuate Communion, is the publike, for it is not the difference of the place that breakes off the Communion the sicke haue with of the rest of the Congregation,
Thus the private Communion, is the public, for it is not the difference of the place that breaks off the Communion the sick have with of the rest of the Congregation,
Some absent themselues for the World, Luke 14.18, &c. One said he had bought a Farme, another a Yoke of Oxen, &c. Sinfull Man, shall the World hinder thee from God? Shall the businesse of this life, hinder thee from the matters of thy Saluation? Put the case thou gettest the whole World, by being at home,
some absent themselves for the World, Lycia 14.18, etc. One said he had bought a Farm, Another a Yoke of Oxen, etc. Sinful Man, shall the World hinder thee from God? Shall the business of this life, hinder thee from the matters of thy Salvation? Put the case thou gettest the Whole World, by being At home,
because they haue not repented, they are not thoroughly prepared, they are not in charitie with their Brethren, they despaire, &c. It is true, here is a iust cause that they must not come,
Because they have not repented, they Are not thoroughly prepared, they Are not in charity with their Brothers, they despair, etc. It is true, Here is a just cause that they must not come,
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It should stir vs vp to hearken to the voyce of God when he calles vs, we must imbrace the sauing Ordinances of God, we must accept of his gracious offer be there tendreth vnto vs. Euerie Man must labour to make vp a full Assembly, to fill vp the roome God hath prouided at his Table, to come our selues, to bring our Wiues, Children and Seruants,
It should stir us up to harken to the voice of God when he calls us, we must embrace the Saving Ordinances of God, we must accept of his gracious offer be there tendereth unto us Every Man must labour to make up a full Assembly, to fill up the room God hath provided At his Table, to come our selves, to bring our Wives, Children and Servants,
so farre forth as they are capable of it, that they and we may prayse the Lord, honour his Name, in the vse of his sauing Ordinances (as the Prophet saith) in the great Congregation.
so Far forth as they Are capable of it, that they and we may praise the Lord, honour his Name, in the use of his Saving Ordinances (as the Prophet Says) in the great Congregation.
Besides, consider in what need we stand of this, we stand in need of comfort, in need of the sealing vp vnto vs, of the loue and fauour of God by his Spirit, of the increase of Grace and Sanctification;
Beside, Consider in what need we stand of this, we stand in need of Comfort, in need of the sealing up unto us, of the love and favour of God by his Spirit, of the increase of Grace and Sanctification;
The Congregation wee are of, vnlesse we haue iust cause to absent our selues, let vs labour to make it vp a full Assembly, that many of vs may assemble together, to celebrate his Ordinance, to incourage one another in the vse of this holy Ordinance.
The Congregation we Are of, unless we have just cause to absent our selves, let us labour to make it up a full Assembly, that many of us may assemble together, to celebrate his Ordinance, to encourage one Another in the use of this holy Ordinance.
First, Here we are to obserue, that the Death of Christ as it is alwayes to be apprehended in it selfe so specially in the partaking of the Lords Supper it is to be apprehended with particular applycation to euerie Receiuer:
First, Here we Are to observe, that the Death of christ as it is always to be apprehended in it self so specially in the partaking of the lords Supper it is to be apprehended with particular application to every Receiver:
Let a Man examine himselfe, and so let him eat of this Bread, and drinke of this Cup. Euerie Man that comes to the Lords Table, must examine himselfe, and so must eat;
Let a Man examine himself, and so let him eat of this Bred, and drink of this Cup. Every Man that comes to the lords Table, must examine himself, and so must eat;
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The action of the Minister proues the same, his taking, eating, &c. and likewise his speech to the Receiuers, Take this, feed on him in thy Heart with Faith and Thankesgiuing.
The actium of the Minister Proves the same, his taking, eating, etc. and likewise his speech to the Receivers, Take this, feed on him in thy Heart with Faith and Thanksgiving.
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I baptize thee. And though here be many together, there but one; notwithstanding, it is as well to be administred with particular applycation, as that of Baptisme:
I baptise thee. And though Here be many together, there but one; notwithstanding, it is as well to be administered with particular application, as that of Baptism:
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The nature and vse of the Sacraments is alike. The last Reason is this: The danger that comes to vnworthy Receiuers is by their particular prophanation of this Sacrament;
The nature and use of the Sacraments is alike. The last Reason is this: The danger that comes to unworthy Receivers is by their particular profanation of this Sacrament;
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and therefore by consequent it holds, that the benefit that comes to the Faithfull that eat worthily, it comes by their particular applycation of it to themselues;
and Therefore by consequent it holds, that the benefit that comes to the Faithful that eat worthily, it comes by their particular application of it to themselves;
yea, the want of this particular applycation is that which makes them eat Iudgement to themselues, 1 Cor. 11. For they are guiltie; not because the Lords Body is not there tendred,
yea, the want of this particular application is that which makes them eat Judgement to themselves, 1 Cor. 11. For they Are guilty; not Because the lords Body is not there tendered,
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Another Vse teacheth vs, what meditation we must bring with vs to this Sacrament, namely, we must grow vpon particular tearmes with the Lord Iesus; Euerie Man for himselfe:
another Use Teaches us, what meditation we must bring with us to this Sacrament, namely, we must grow upon particular terms with the Lord Iesus; Every Man for himself:
as if he should say, Here thou poore Soule, I deliuer this vnto thee for thy comfort, to assure thee, that I haue dyed for thee, that I haue reconciled thee,
as if he should say, Here thou poor Soul, I deliver this unto thee for thy Comfort, to assure thee, that I have died for thee, that I have reconciled thee,
and in particular bind my selfe to yeeld all obedience vnto thee, to become a new Creature, endeauouring my selfe for the grace of Sanctification, that I may walke worthy, of this thy great mercie vouchsafed vnto me.
and in particular bind my self to yield all Obedience unto thee, to become a new Creature, endeavouring my self for the grace of Sanctification, that I may walk worthy, of this thy great mercy vouchsafed unto me.
but Beleeuers onely, Persons so quallified, as the Disciples were, of whom it may be truly said, This is for you. In the 1 Cor. 11.28. you know the Apostle saith, And so let him eat:
but Believers only, Persons so qualified, as the Disciples were, of whom it may be truly said, This is for you. In the 1 Cor. 11.28. you know the Apostle Says, And so let him eat:
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that is, after examination, as he finds Faith in his Heart. In the 1 Cor. 5.11. Eat not with such, &c. It is a prohibition, that we should not communicate with vngodly Men, much lesse then in the Sacrament if we can auoyd them:
that is, After examination, as he finds Faith in his Heart. In the 1 Cor. 5.11. Eat not with such, etc. It is a prohibition, that we should not communicate with ungodly Men, much less then in the Sacrament if we can avoid them:
But the prohibition stands for the parties themselues, that being such as is there mentioned, they should not therefore come to eat with Gods children in the things they haue nothing to doe.
But the prohibition Stands for the parties themselves, that being such as is there mentioned, they should not Therefore come to eat with God's children in the things they have nothing to do.
Secondly, It is so in the other Sacrament, it is to be administred to them that professe Faith, Marke 16.16. Acts 8.39. Philip said vnto the Eunuch, If thou beleeuest, thou mayst be baptized:
Secondly, It is so in the other Sacrament, it is to be administered to them that profess Faith, Mark 16.16. Acts 8.39. Philip said unto the Eunuch, If thou Believest, thou Mayest be baptised:
Haue you Faith? Are you Beleeuers? Doth the Spirit of God witnesse so much within you? Doe you find the fruits of Faith in holinesse of life & conuersation? Then come and welcome.
Have you Faith? are you Believers? Does the Spirit of God witness so much within you? Do you find the fruits of Faith in holiness of life & Conversation? Then come and welcome.
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Many scorne to be examined, specially the elder sort, they are loath to haue their infirmities, their weakenesse, insufficiencie, and ignorance to be knowne.
Many scorn to be examined, specially the elder sort, they Are loath to have their infirmities, their weakness, insufficiency, and ignorance to be known.
for the most part were ignorant, at the least, doubting of the Resurrection of Christ, without which all Faith is in vaine, at the least, they were not so thoroughly perswaded as they ought to be,
for the most part were ignorant, At the least, doubting of the Resurrection of christ, without which all Faith is in vain, At the least, they were not so thoroughly persuaded as they ought to be,
WEE are now to divert and turne aside into the Argument of the Lords Supper, specially against this season of the yeare above all other, wherin not only those which are sincere in Religion,
we Are now to divert and turn aside into the Argument of the lords Supper, specially against this season of the year above all other, wherein not only those which Are sincere in Religion,
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The fist head that we reduced all those things which wee purposed to propound concerning the doctrine of the Lords Supper, were the names and titles that are given to it, wee have shewed foure of them,
The fist head that we reduced all those things which we purposed to propound Concerning the Doctrine of the lords Supper, were the names and titles that Are given to it, we have showed foure of them,
And these are the words that wee purpose, God willing, to insist upon for our proceeding in this businesse, 1 Cor. 11.26. For as often as you shall eate this bread, and drinke this cup, you shew the Lords death till he come.
And these Are the words that we purpose, God willing, to insist upon for our proceeding in this business, 1 Cor. 11.26. For as often as you shall eat this bred, and drink this cup, you show the lords death till he come.
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what is the nature of this Sacrament? the Apostle shewes here, that to eate this bread and to drinke this cup, is to shew forth the death of Christ by way of remembrance till hee come:
what is the nature of this Sacrament? the Apostle shows Here, that to eat this bred and to drink this cup, is to show forth the death of christ by Way of remembrance till he come:
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nor keepe them from the use of this notable meanes of grace, hee labours cunningly to infect and staine it, with sundry corruptions, thereby to defile them in the use of this Sacrament,
nor keep them from the use of this notable means of grace, he labours cunningly to infect and stain it, with sundry corruptions, thereby to defile them in the use of this Sacrament,
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such grosse abuses they were as brought downe Gods sensible Iudgments upon them, verse 30. for this cause many are weake and sicke amongst you, and many sleepe:
such gross Abuses they were as brought down God's sensible Judgments upon them, verse 30. for this cause many Are weak and sick among you, and many sleep:
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such as in a manner nullified the Sacrament to them, vers. 20. this is not to eate the Lords Supper, you doe so corrupt and staine it, that in effect you doe not eate it: one speciall corruption amongst them was this, verse 21. that they taryed not one for another, that so they might communicate together,
such as in a manner nullified the Sacrament to them, vers. 20. this is not to eat the lords Supper, you do so corrupt and stain it, that in Effect you do not eat it: one special corruption among them was this, verse 21. that they tarried not one for Another, that so they might communicate together,
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and in a holy jealousie for the pure use of the Lords Ordinances, and in a fatherly care which hee had over these Corinthians, whom he had lately begotten to the faith, presently takes a course to reforme and redresse these abuses:
and in a holy jealousy for the pure use of the lords Ordinances, and in a fatherly care which he had over these Corinthians, whom he had lately begotten to the faith, presently Takes a course to reform and redress these Abuses:
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and as the nature of all right and true reformations doth require, that when things are out of square, they are to be refined and renewed, according to the first originall:
and as the nature of all right and true reformations does require, that when things Are out of square, they Are to be refined and renewed, according to the First original:
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so the Apostle being to redresse the abuses of the Lords Supper amongst them, he brings them backe to the first institution, to the first Lords Supper that ever was,
so the Apostle being to redress the Abuses of the lords Supper among them, he brings them back to the First Institution, to the First lords Supper that ever was,
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and there he rehearseth the institution, verse 23. This bread is my body, &c. and this cup is my blood, &c. there is the repetition of the institution:
and there he rehearseth the Institution, verse 23. This bred is my body, etc. and this cup is my blood, etc. there is the repetition of the Institution:
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O you Corinthians, you are much to blame that you suffer your selves to be so stained with so many corruptions in the Lords Supper, by name this is one, that you tarie not one for another to communicate together,
Oh you Corinthians, you Are much to blame that you suffer your selves to be so stained with so many corruptions in the lords Supper, by name this is one, that you tarry not one for Another to communicate together,
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and therefore if ever you looke to celebrate the Lords Supper with comfort and benefit to your owne soules, you must doe as they did, reforme this errour, and tarie one for another:
and Therefore if ever you look to celebrate the lords Supper with Comfort and benefit to your own Souls, you must do as they did, reform this error, and tarry one for Another:
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Consider more particularly what a speciall Item the Lord Iesus gave them then, Doe this in remembrance of me, verse 23, 24. whereby hee enjoynes all that come to the Lords supper, that their hearts and mindes be taken up,
Consider more particularly what a special Item the Lord Iesus gave them then, Do this in remembrance of me, verse 23, 24. whereby he enjoins all that come to the lords supper, that their hearts and minds be taken up,
and wholly set upon the consideration of the death of the Lord Iesus, and all their passages in and about the Sacrament must shew forth and carie a rellish of it;
and wholly Set upon the consideration of the death of the Lord Iesus, and all their passages in and about the Sacrament must show forth and carry a relish of it;
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the words before verse 26. and 25. are Christs owne words, but these are Pauls; in the former verse it is said, Doe this in remembrance of me; as Christ himselfe speaking it:
the words before verse 26. and 25. Are Christ own words, but these Are Paul's; in the former verse it is said, Do this in remembrance of me; as christ himself speaking it:
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and not to his Disciples onely, and so he performes the office of a faithfull Minister of Iesus Christ, which is to confirme his words as a witnesse, to expound them as an interpreter,
and not to his Disciples only, and so he performs the office of a faithful Minister of Iesus christ, which is to confirm his words as a witness, to expound them as an interpreter,
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but by affirmation, that we must specially remember it then above all other times, as that Sacrament being instituted and sanctified specially for that purpose:
but by affirmation, that we must specially Remember it then above all other times, as that Sacrament being instituted and sanctified specially for that purpose:
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where you see the Holy Ghost presseth it upon every one for his owne particular, shewing thereby that it is not enough that the Minister shew forth the Lords death for all them that bee there present,
where you see the Holy Ghost Presseth it upon every one for his own particular, showing thereby that it is not enough that the Minister show forth the lords death for all them that be there present,
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he saith not, Or drinke this cup, but, And drinke this cup: whereby we may see that they who separate the cup from the bread in the use of this Sacrament,
he Says not, Or drink this cup, but, And drink this cup: whereby we may see that they who separate the cup from the bred in the use of this Sacrament,
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as the Papists doe, they doe wickedly put asunder that which God hath joyned together: and this being spoken directly to the people, doth extend the words of our Saviour,
as the Papists do, they do wickedly put asunder that which God hath joined together: and this being spoken directly to the people, does extend the words of our Saviour,
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and whereas hee calls it here the Lords death, it may seeme some contradiction: For if Christ suffer death, how should he be Lord, or if Christ be Lord,
and whereas he calls it Here the lords death, it may seem Some contradiction: For if christ suffer death, how should he be Lord, or if christ be Lord,
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if he were bodily present at the Sacrament, as the Papists say, then what need a memoriall of him till his comming? Hereby we see also that so long as we are here we need the helpes of Sacraments to strengthen our faith,
if he were bodily present At the Sacrament, as the Papists say, then what need a memorial of him till his coming? Hereby we see also that so long as we Are Here we need the helps of Sacraments to strengthen our faith,
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but the things that are the Sacraments, Gods saving ordinances, shall utterly cease to bee, when wee shall have no further use of them. So much for the meaning.
but the things that Are the Sacraments, God's Saving ordinances, shall utterly cease to be, when we shall have no further use of them. So much for the meaning.
wherein the Apostle offers to our consideration these things: First, the parts of the action; secondly, the frequenting of the action; the parts, eate and drinke;
wherein the Apostle offers to our consideration these things: First, the parts of the actium; secondly, the frequenting of the actium; the parts, eat and drink;
so the doing of it is to be frequented, as often, &c. we must not make an annuall thing of it, to be performed once a yeare, a prophane thing amongst Christians,
so the doing of it is to be frequented, as often, etc. we must not make an annual thing of it, to be performed once a year, a profane thing among Christians,
In the latter part of the verse is a caution or condition that we must performe in receiving, wherein principally is to be observed, first, the caution it selfe;
In the latter part of the verse is a caution or condition that we must perform in receiving, wherein principally is to be observed, First, the caution it self;
secondly, the frequenting of it, which is to be borrowed from the first part of the verse, as often as you eate, shew forth the Lords death, &c. for this is a particle common to the whole verse,
secondly, the frequenting of it, which is to be borrowed from the First part of the verse, as often as you eat, show forth the lords death, etc. for this is a particle Common to the Whole verse,
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Lastly, here is the continuance of this caution or condition, till he come. How long is it to continue? even so long as the world stands, till the Lord come to judgement.
Lastly, Here is the Continuance of this caution or condition, till he come. How long is it to continue? even so long as the world Stands, till the Lord come to judgement.
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namely, that the true and right remembrance of our Saviour IESVS CHRIST is our affectionate and religious remembrance of the death of our Saviour Christ:
namely, that the true and right remembrance of our Saviour JESUS CHRIST is our affectionate and religious remembrance of the death of our Saviour christ:
Remember me, saith Christ, verse 25. that is, saith Paul, the Lords death, verse 26. Remember it so, that you shew it forth, that is, religiously and affectionately. Zach. 12.10. I will poure upon the house of David, and upon the Inhabitants of Ierusalem, the spirit of grace, &c. there is a promise of the Spirit to be poured downe on the faithfull under the Gospell;
remember me, Says christ, verse 25. that is, Says Paul, the lords death, verse 26. remember it so, that you show it forth, that is, religiously and affectionately. Zach 12.10. I will pour upon the house of David, and upon the Inhabitants of Ierusalem, the Spirit of grace, etc. there is a promise of the Spirit to be poured down on the faithful under the Gospel;
and how shall they be touched with this remembrance of him? Surely very religiously and affectionately, grieving and lamenting as for their first borne.
and how shall they be touched with this remembrance of him? Surely very religiously and affectionately, grieving and lamenting as for their First born.
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Here then is the right remembrance of Christ, that is our affectionate and religious remembrance of the piercing and death of Christ: Rev. 13.8. Christ Iesus is the Lambe of God that takes away the sinnes of the world.
Here then is the right remembrance of christ, that is our affectionate and religious remembrance of the piercing and death of christ: Rev. 13.8. christ Iesus is the Lamb of God that Takes away the Sins of the world.
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CHRIST on his Crosse spoiled principalities and powers, Col. 2.14. and the bruising of his heele there spoken of, is an intimation of the death and sufferings that the Devill and his Instruments should bring upon CHRIST;
CHRIST on his Cross spoiled principalities and Powers, Col. 2.14. and the bruising of his heel there spoken of, is an intimation of the death and sufferings that the devil and his Instruments should bring upon CHRIST;
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and strike the blood on the two posts, &c. what is the meaning of this? wee must carry the streames of our meditations on Christ towards his killing and death and blood:
and strike the blood on the two posts, etc. what is the meaning of this? we must carry the streams of our meditations on christ towards his killing and death and blood:
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What is the meaning of this? That all that beleeve in Chritst, are thereby admonished still to have the eye of their mindes setled on the meditation of the blood of Christ;
What is the meaning of this? That all that believe in Christ, Are thereby admonished still to have the eye of their minds settled on the meditation of the blood of christ;
so the Prophets set forth Christ in this manner, Esay 53. from the first to the seventh verse, hee that of all the Prophets spake most plainly of him, sets him forth principally in regard of his death,
so the prophets Set forth christ in this manner, Isaiah 53. from the First to the seventh verse, he that of all the prophets spoke most plainly of him, sets him forth principally in regard of his death,
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First of all I delivered unto you how that Christ dyed for our sinnes, no doubt but hee would teach them Christ so as hee might worke a most affectionate impression and remembrance of Christ in their hearts;
First of all I Delivered unto you how that christ died for our Sins, no doubt but he would teach them christ so as he might work a most affectionate impression and remembrance of christ in their hearts;
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And looke how he taught them, so hee practised himselfe, 1 Cor. 2.2. I esteemed not to know any thing amongst you, save Iesus Christ, and him crucified:
And look how he taught them, so he practised himself, 1 Cor. 2.2. I esteemed not to know any thing among you, save Iesus christ, and him Crucified:
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for his knowledge he esteemed to know nothing else; and so Gal. 6.14. for his rejoycing, God forbid that I should rejoyce in any thing but in the crosse of our Lord Iesus Christ;
for his knowledge he esteemed to know nothing Else; and so Gal. 6.14. for his rejoicing, God forbid that I should rejoice in any thing but in the cross of our Lord Iesus christ;
the word is called the preaching of the Crosse, that is it the Minister must specially preach, and the people learne. Gal. 3.1. the Apostle taught Christ and his death to them so plainly, as if hee had beene crucified amongst them;
the word is called the preaching of the Cross, that is it the Minister must specially preach, and the people Learn. Gal. 3.1. the Apostle taught christ and his death to them so plainly, as if he had been Crucified among them;
but we speake it after the manner of men, and by way of supposall, if ever God could be better pleased with him at one time than at another, it was at his death, Ephes. 5.2. then he was an offering and a sacrifice of a sweet smelling savour to God.
but we speak it After the manner of men, and by Way of supposal, if ever God could be better pleased with him At one time than At Another, it was At his death, Ephesians 5.2. then he was an offering and a sacrifice of a sweet smelling savour to God.
I but you will say, then God was most angry with him, pouring on him his fierce wrath and vengeance from heaven? True, he was most angry with him in regard of our sinnes which he beheld on him,
I but you will say, then God was most angry with him, pouring on him his fierce wrath and vengeance from heaven? True, he was most angry with him in regard of our Sins which he beheld on him,
and the absolute satisfaction for our sinnes there made by his precious blood, even then God was best pleased with him, we feele it through Gods mercy,
and the absolute satisfaction for our Sins there made by his precious blood, even then God was best pleased with him, we feel it through God's mercy,
but in that state wherein hee shewed most love and affection towards us? Iohn 15.13. Greater love than this can no man shew, than to give his life for his friend:
but in that state wherein he showed most love and affection towards us? John 15.13. Greater love than this can no man show, than to give his life for his friend:
he spared not his precious body, his precious blood, his precious life, his precious soule for us, all these are precious, yea infinitely precious in themselves;
he spared not his precious body, his precious blood, his precious life, his precious soul for us, all these Are precious, yea infinitely precious in themselves;
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and love, and obedience to God in Iesus Christ, and that is to remember him as thou shouldest remember him, he that can once speake by experience in his owne heart,
and love, and Obedience to God in Iesus christ, and that is to Remember him as thou Shouldst Remember him, he that can once speak by experience in his own heart,
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and surely we can never be perswaded to give over our selves thorowly to God service, till wee be brought unto it by the thorow meditation and remembrance of Christs death.
and surely we can never be persuaded to give over our selves thoroughly to God service, till we be brought unto it by the thorough meditation and remembrance of Christ death.
but in that whereby we have most benefit by him, and that is his blood or his death? We have reconciliation by his blood, Rom. 3.23. Redemption by his blood, Heb. 9.12. and forgivenesse of sinnes by his blood, 1 Iohn 1.7.
but in that whereby we have most benefit by him, and that is his blood or his death? We have reconciliation by his blood, Rom. 3.23. Redemption by his blood, Hebrew 9.12. and forgiveness of Sins by his blood, 1 John 1.7.
now his death is that whereby we receive greatest good from him, yea in some sort all the benefit that ever we enjoy by him, his Incarnation, Resurrection, Ascension, are so farre forth beneficiall unto us,
now his death is that whereby we receive greatest good from him, yea in Some sort all the benefit that ever we enjoy by him, his Incarnation, Resurrection, Ascension, Are so Far forth beneficial unto us,
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as they have reference to his Death, and therefore except we remember Christ in his death, howsoever we remember him otherwise, it is no true remembrance of him at all.
as they have Referente to his Death, and Therefore except we Remember christ in his death, howsoever we Remember him otherwise, it is no true remembrance of him At all.
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He hath destroyed through death him that had the power over death, that is, the Devill. 2 Col. 14, 15. He hath nailed our sinnes upon the Crosse, and there hath spoiled principalities and powers,
He hath destroyed through death him that had the power over death, that is, the devil. 2 Col. 14, 15. He hath nailed our Sins upon the Cross, and there hath spoiled principalities and Powers,
how can we remember him better, than in state wherein he gave the utter overthrow and deadly stroke to all our enemies? he told them that it was then their very houre and power of darknesse,
how can we Remember him better, than in state wherein he gave the utter overthrow and deadly stroke to all our enemies? he told them that it was then their very hour and power of darkness,
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If there were a Champion that should undertake a combat for us, and overcome our enemies, wee would not consider so much other circumstances of his person or state,
If there were a Champion that should undertake a combat for us, and overcome our enemies, we would not Consider so much other Circumstances of his person or state,
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Christ our Champion hath overcome all our enemies in his death upon the Crosse, and therefore that is the fittest object for our hearts to be set upon in the remembrance of Christ. The Vses:
christ our Champion hath overcome all our enemies in his death upon the Cross, and Therefore that is the Fittest Object for our hearts to be Set upon in the remembrance of christ. The Uses:
the crosse of Christ was his way to glorie, and our due meditation and participation on his Crosse, is the onely way for us to come to the participation of his glory.
the cross of christ was his Way to glory, and our due meditation and participation on his Cross, is the only Way for us to come to the participation of his glory.
First, it is needfull for us that we should bee possessed with such bloody thoughts, that thereby we may bee brought to see and take notice of the uglinesse and fearfulnesse of our sinne:
First, it is needful for us that we should be possessed with such bloody thoughts, that thereby we may be brought to see and take notice of the ugliness and fearfulness of our sin:
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wee must put our fingers & our hands into the holes of his sides, we must dive deep by our meditatiōs into the secret mysteries of his death, that therby we may become his true beleeving Disciples: the death of Iesus Christ is of all other things most serviceable,
we must put our fingers & our hands into the holes of his sides, we must dive deep by our meditations into the secret Mysteres of his death, that thereby we may become his true believing Disciples: the death of Iesus christ is of all other things most serviceable,
Gods wrath against sin is infinite, and it passeth all our apprehension to conceive how hee being so just and righteous can possibly forgive a sinner, till by our thorow acquaintance with the death of Christ, we finde therein infinite matter of satisfaction to Gods infinite justice:
God's wrath against since is infinite, and it passes all our apprehension to conceive how he being so just and righteous can possibly forgive a sinner, till by our thorough acquaintance with the death of christ, we find therein infinite matter of satisfaction to God's infinite Justice:
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but by looking into the death of Christ, where we see that it was so loathsome and so odious to God, that it did kindle Gods infinite wrath even against his owne Sonne, having taken our sinnes upon him:
but by looking into the death of christ, where we see that it was so loathsome and so odious to God, that it did kindle God's infinite wrath even against his own Son, having taken our Sins upon him:
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It is the Apostles rule, 1 Pet. 4.1, 2. so in the matter of temptation, the best helpe and strength wee have is Christ crucified: Rev. 12.11. they overcame Satan in the blood of the Lambe.
It is the Apostles Rule, 1 Pet. 4.1, 2. so in the matter of temptation, the best help and strength we have is christ Crucified: Rev. 12.11. they overcame Satan in the blood of the Lamb.
but gave him to death for us, and thence we doe comfortably conclude, how shall he not with him give us all things also? Rom. 8.32. In the matter of our perseverance we still are fearfull, and faine we would be comforted how we should persevere:
but gave him to death for us, and thence we do comfortably conclude, how shall he not with him give us all things also? Rom. 8.32. In the matter of our perseverance we still Are fearful, and feign we would be comforted how we should persevere:
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Rom. 5.9, 10. If God reconcile us to himselfe by the death of Christ when we were his enemies, much more now being reconciled by his blood we shall bee saved by his life:
Rom. 5.9, 10. If God reconcile us to himself by the death of christ when we were his enemies, much more now being reconciled by his blood we shall be saved by his life:
the Lord that hath shewed us so great mercy as to bring us out of the state of sin and damnation when wee were his enemies, will surely so uphold us being reconciled unto him, that wee shall never finally fall into that cursed state againe.
the Lord that hath showed us so great mercy as to bring us out of the state of since and damnation when we were his enemies, will surely so uphold us being reconciled unto him, that we shall never finally fallen into that cursed state again.
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Lastly, for the matter of our repentance, we can never truly repent till we meditate soundly upon the death of Christ. Zach. 12.10. They looke upon him whom they have pierced, and then they lament and be sory as for their first borne;
Lastly, for the matter of our Repentance, we can never truly Repent till we meditate soundly upon the death of christ. Zach 12.10. They look upon him whom they have pierced, and then they lament and be sorry as for their First born;
though many powerfull and profitable instructions were delivered, yet they were never thereby stung till hee tells them in verse 36. This is Iesus, whom you have crucified;
though many powerful and profitable instructions were Delivered, yet they were never thereby stung till he tells them in verse 36. This is Iesus, whom you have Crucified;
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this went as a dagger to their hearts, for presently they were pricked in their hearts, and cryed out Men and brethren, what shall we doe? verse 37. here beginnes repentance,
this went as a dagger to their hearts, for presently they were pricked in their hearts, and cried out Men and brothers, what shall we do? verse 37. Here begins Repentance,
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when once the Holy Ghost takes us along into the meditation of Christs death, and presseth it soundly upon our hearts, that we be they that have crucified the Lord of life,
when once the Holy Ghost Takes us along into the meditation of Christ death, and Presseth it soundly upon our hearts, that we be they that have Crucified the Lord of life,
when we consider advisedly with our selves concerning Christs sufferings, what an agony he endured in the garden where he sweat water as it were drops of blood,
when we Consider advisedly with our selves Concerning Christ sufferings, what an agony he endured in the garden where he sweat water as it were drops of blood,
But consider lastly how that he hath not only endured these things for us, but that wee in a despitefull manner have brought all these things upon him,
But Consider lastly how that he hath not only endured these things for us, but that we in a despiteful manner have brought all these things upon him,
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the Iewes hands were the outward instruments, our sinnes the actors, they cryed out on earth to Pilate, Crucifie him, crucifie him, but our sinnes cryed our in heaven to God much lowder, Crucifie him, crucifie him, and that was the voice that prevailed and brought him to that shamefull death;
the Iewes hands were the outward Instruments, our Sins the actors, they cried out on earth to Pilate, Crucify him, crucify him, but our Sins cried our in heaven to God much Louder, Crucify him, crucify him, and that was the voice that prevailed and brought him to that shameful death;
and the blood did not more freely gush out of his sides and body, than bleeding teares doe gush out of a broken heart and wounded spirit of a poore wretched sinner,
and the blood did not more freely gush out of his sides and body, than bleeding tears do gush out of a broken heart and wounded Spirit of a poor wretched sinner,
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THE THIRTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER. IN 1 Cor. 11.26. it followeth, For as oft as you shall eate this bread, and drinke this cup, you shew the Lords death till he come:
THE THIRTEENTH LECTURE UPON THE SACRAMENT OF THE LORDS SUPPER. IN 1 Cor. 11.26. it follows, For as oft as you shall eat this bred, and drink this cup, you show the lords death till he come:
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therefore according to our wonted manner wee are now to consider of some meditations, whereby wee may be the better sitted to the holy participation of that saving ordinance of Iesus Christ:
Therefore according to our wonted manner we Are now to Consider of Some meditations, whereby we may be the better sitted to the holy participation of that Saving Ordinance of Iesus christ:
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I will not make my repetition of that which I have spoken before, we spake onely of that which concerned the coherence and dependance of this verse with the former, that whereas our Saviour saith in the verse going before, Doe this in remembrance of mee, the Apostle saith here, As oft as you doe this you shew forth the Lords death till he come.
I will not make my repetition of that which I have spoken before, we spoke only of that which concerned the coherence and dependence of this verse with the former, that whereas our Saviour Says in the verse going before, Do this in remembrance of me, the Apostle Says Here, As oft as you do this you show forth the lords death till he come.
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because this action is the accomplishment of all the rest, (for all that is done besides in the Sacrament of the Lords Supper, the blessing of the bread, the breaking and distributing of it, tends to this,
Because this actium is the accomplishment of all the rest, (for all that is done beside in the Sacrament of the lords Supper, the blessing of the bred, the breaking and distributing of it, tends to this,
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namely, that the receiver may profitably eate and drinke, and comfortably communicate in these holy mysteries) therefore the Apostle makes mention of this action onely,
namely, that the receiver may profitably eat and drink, and comfortably communicate in these holy Mysteres) Therefore the Apostle makes mention of this actium only,
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and the first particular that here we are to consider of is this, that the Apostle being here to describe the Sacrament of the Lords supper, he doth describe it and set it forth by a matter of action, or a matter of use:
and the First particular that Here we Are to Consider of is this, that the Apostle being Here to describe the Sacrament of the lords supper, he does describe it and Set it forth by a matter of actium, or a matter of use:
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as well in regard of the nature of it in it selfe, as also in regard of the benefit of it to us, doth wholly and altogether consist in the participation and use of the Sacrament, I say both for the nature of it,
as well in regard of the nature of it in it self, as also in regard of the benefit of it to us, does wholly and altogether consist in the participation and use of the Sacrament, I say both for the nature of it,
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he speakes of the nature of this Sacrament, as appeares by the rehearsall of the institution in the three verses before going, wherein the nature of the Sacrament is fully set forth:
he speaks of the nature of this Sacrament, as appears by the rehearsal of the Institution in the three Verses before going, wherein the nature of the Sacrament is Fully Set forth:
For proofe of this point, take Christ his example; Matth. 26.26. Iesus tooke bread, &c. there was bread there, and there was wine at the feast of the Passeover;
For proof of this point, take christ his Exampl; Matthew 26.26. Iesus took bred, etc. there was bred there, and there was wine At the feast of the Passover;
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whereunto if ye adde, that Christ saith, This is my body, and this is my blood, and so no doubt but they did so beleeve it in their measure, and accept of it;
whereunto if you add, that christ Says, This is my body, and this is my blood, and so no doubt but they did so believe it in their measure, and accept of it;
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what is it that here Christ enjoynes his Apostles? why, surely the whole worke of the celebration of the Sacrament of the Lords Supper, that they should doe that which they had seene him doe, to the end of the world, they and their successors should from time to time observe it as a perpetuall ordinance,
what is it that Here christ enjoins his Apostles? why, surely the Whole work of the celebration of the Sacrament of the lords Supper, that they should do that which they had seen him do, to the end of the world, they and their Successors should from time to time observe it as a perpetual Ordinance,
whereas Christ saith, Doe it in remembrance of me, the Apostle explaines it and saith, Doe this as oft as you doe, &c. giving us to understand, that it was not a matter that onely concerned that present action wherein Christ and his Disciples were employed,
whereas christ Says, Do it in remembrance of me, the Apostle explains it and Says, Do this as oft as you do, etc. giving us to understand, that it was not a matter that only concerned that present actium wherein christ and his Disciples were employed,
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marke upon what termes he doth commend that to them, still he puts it in a matter of action, let this be your use and practice, the bread and wine must bee taken, blessed, broken,
mark upon what terms he does commend that to them, still he puts it in a matter of actium, let this be your use and practice, the bred and wine must be taken, blessed, broken,
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The bread which we breake, is it not the communion of the body of Christ? the cup of blessing which wee blesse, is it not the communion of the blood of Christ? It is not the bread that is the communion, &c. but the breaking of the bread,
The bred which we break, is it not the communion of the body of christ? the cup of blessing which we bless, is it not the communion of the blood of christ? It is not the bred that is the communion, etc. but the breaking of the bred,
It is not the Lords Supper except it be eaten and in use, as the Lord himselfe hath ordained it. Act. 2.42. And they all continued tn the Apostles doctrine, and fellowship, and breaking of bread:
It is not the lords Supper except it be eaten and in use, as the Lord himself hath ordained it. Act. 2.42. And they all continued tn the Apostles Doctrine, and fellowship, and breaking of bred:
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The Papists, which are our adversaries, and very hot against us in this doctrine, (and it is a very materiall difference betweene them and us,) they grant (indeed) that in the Sacrament of the former Testament it was so,
The Papists, which Are our Adversaries, and very hight against us in this Doctrine, (and it is a very material difference between them and us,) they grant (indeed) that in the Sacrament of the former Testament it was so,
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We will not now dispute whether ours and theirs are the same, though we can prove it as cleere as the Sunne at noone day, that they are the same in substance:
We will not now dispute whither ours and theirs Are the same, though we can prove it as clear as the Sun At noon day, that they Are the same in substance:
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unlesse therefore wee will make the shadow to have more life and power than the substance, the Sacraments of the old Testament must not consist in action more than the Sacraments of the new;
unless Therefore we will make the shadow to have more life and power than the substance, the Sacraments of the old Testament must not consist in actium more than the Sacraments of the new;
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so then the reason holds very strong, that the Sacraments of the former Testament consisted altogether in the use and participation of them, and therefore so must ours.
so then the reason holds very strong, that the Sacraments of the former Testament consisted altogether in the use and participation of them, and Therefore so must ours.
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Well, that the Papists grant in the matter of Baptisme, but it is not true in the Sacrament of the Lords supper (say they:) Baptisme consisteth onely in use;
Well, that the Papists grant in the matter of Baptism, but it is not true in the Sacrament of the lords supper (say they:) Baptism Consisteth only in use;
but saith the Councill of Trent, It is a great prerogative that God hath vouchsafed to the Sacrament of the Lords supper, that whereas all other Sacraments have their nature and benefit by the use of it,
but Says the Council of Trent, It is a great prerogative that God hath vouchsafed to the Sacrament of the lords supper, that whereas all other Sacraments have their nature and benefit by the use of it,
and what can we doe more in the Sacrament of the Lords supper? Likewise by Baptisme we are incorporated into Christ, into the death and resurrection of Christ, Rom. 6.3, 4. What can be done more in the Sacrament of the Lords supper than this.
and what can we do more in the Sacrament of the lords supper? Likewise by Baptism we Are incorporated into christ, into the death and resurrection of christ, Rom. 6.3, 4. What can be done more in the Sacrament of the lords supper than this.
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What can be done more in the sacrament of the Lords supper, than is in Baptisme? Therefore if so be that the Sacrament of Baptisme bee of no force nor benefit without the use,
What can be done more in the sacrament of the lords supper, than is in Baptism? Therefore if so be that the Sacrament of Baptism be of no force nor benefit without the use,
if the sacrament of the Lords supper bee of force without use, why then should not the Sacrament of Baptisme? There can be no reason given of it, it is nothing else but a fancy or dreame of theirs, in thinking that Christ is bodily present in the Lords supper,
if the sacrament of the lords supper be of force without use, why then should not the Sacrament of Baptism? There can be no reason given of it, it is nothing Else but a fancy or dream of theirs, in thinking that christ is bodily present in the lords supper,
And surely they that make the sacrament of the Lords supper to be a matter of saving benefit being out of use, they advance it above the death of Christ,
And surely they that make the sacrament of the lords supper to be a matter of Saving benefit being out of use, they advance it above the death of christ,
wee know in a plaister there must bee used many simples and ingredients, yet all they doe not make a plaister, till they bee tempered together by Art, else they make none:
we know in a plaster there must be used many simples and ingredients, yet all they do not make a plaster, till they be tempered together by Art, Else they make none:
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and the bread still continues the body of Christ after the use of it ceaseth: and the Councill of Trent holds all other accursed that are contrary minded.
and the bred still continues the body of christ After the use of it ceases: and the Council of Trent holds all other accursed that Are contrary minded.
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and the nature and benefit of it consisteth in the use and participation of it; wee finde the Scripture never speakes of it otherwise but as an action and use,
and the nature and benefit of it Consisteth in the use and participation of it; we find the Scripture never speaks of it otherwise but as an actium and use,
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wee may referre it to the judgement of any indifferent understanding man to judge, whether hee thinketh they or wee doe come nearest to the meaning, and true institution of Christ.
we may refer it to the judgement of any indifferent understanding man to judge, whither he Thinketh they or we do come nearest to the meaning, and true Institution of christ.
if they have any understanding, or any taste of Religion, they will grow into a greater hatred and detestation of Popery in seeing that which they doe,
if they have any understanding, or any taste of Religion, they will grow into a greater hatred and detestation of Popery in seeing that which they do,
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The second use, it teacheth us resolution how to settle our mindes concerning the truth of God in this case, never any benefit to be had by the sacrament of the Lords supper,
The second use, it Teaches us resolution how to settle our minds Concerning the truth of God in this case, never any benefit to be had by the sacrament of the lords supper,
therefore let us labour to frame our selves to a frequent use of the sacrament of the Lords supper, there is no benefit without the use of it, by the use of it there is much benefit, and singular profit and comfort;
Therefore let us labour to frame our selves to a frequent use of the sacrament of the lords supper, there is no benefit without the use of it, by the use of it there is much benefit, and singular profit and Comfort;
Alwayes provided, that still we stir up our selves to matter of action in the use of the Sacrament, that we stirre up our mindes and scules to an actuall beleeving,
Always provided, that still we stir up our selves to matter of actium in the use of the Sacrament, that we stir up our minds and scules to an actual believing,
So much of that first particular that is to be considered, namely, That the Apostle describing the nature of the Sacrament of the Lords supper, hee describes it in regard of the use and benefit of it.
So much of that First particular that is to be considered, namely, That the Apostle describing the nature of the Sacrament of the lords supper, he describes it in regard of the use and benefit of it.
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The second point that we are to consider, is this, (namely) that whereas the Apostle here in this speech makes mention of the outward elements in the Sacrament of the Lords Supper, the bread and the wine, hee calls them by their owne proper names, eate this bread, and drinke this cup, that is, this wine;
The second point that we Are to Consider, is this, (namely) that whereas the Apostle Here in this speech makes mention of the outward elements in the Sacrament of the lords Supper, the bred and the wine, he calls them by their own proper names, eat this bred, and drink this cup, that is, this wine;
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The point of doctrine that hence wee are to observe, is this, namely, That howsoever the creatures of bread and wine used in the Sacrament be consecrated by the institution and blessing of God, to a spirituall and sacred use,
The point of Doctrine that hence we Are to observe, is this, namely, That howsoever the creatures of bred and wine used in the Sacrament be consecrated by the Institution and blessing of God, to a spiritual and sacred use,
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yet they are not thereby changed out of their nature and substance, but still, for their nature and substance, they continue the same creatures as before, the same bread, and the same wine;
yet they Are not thereby changed out of their nature and substance, but still, for their nature and substance, they continue the same creatures as before, the same bred, and the same wine;
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Vnderstand thus much, when as wee say that the words of Christ, saying, This is my bodie, are to bee understood figuratively, they exclaime against us for it:
Understand thus much, when as we say that the words of christ, saying, This is my body, Are to be understood figuratively, they exclaim against us for it:
The first reason of this point is this, because the nature of the Sacrament requires it so, the nature of the Sacrament agreed upon on our side and on theirs, must consist of an outward and visible thing,
The First reason of this point is this, Because the nature of the Sacrament requires it so, the nature of the Sacrament agreed upon on our side and on theirs, must consist of an outward and visible thing,
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Now if they say that there is the shew of an outward thing, and that that will serve the turne, they may say as well that the shew of a Sacrament will serve the turne:
Now if they say that there is the show of an outward thing, and that that will serve the turn, they may say as well that the show of a Sacrament will serve the turn:
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and therefore it followes, that as the outward forme must needs bee there present, so the substance of the bread must be there also in the very true being,
and Therefore it follows, that as the outward Form must needs be there present, so the substance of the bred must be there also in the very true being,
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when we see, feele, and taste it? Doe wee thinke that God doth so delude us as oft as we receive the sacrament, to make us beleeve that there is bread and wine,
when we see, feel, and taste it? Do we think that God does so delude us as oft as we receive the sacrament, to make us believe that there is bred and wine,
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when there is none? will God deceive us when we come to doe him service in the use of his owne ordinances? Except God delude us, which we are sure he cannot,
when there is none? will God deceive us when we come to do him service in the use of his own ordinances? Except God delude us, which we Are sure he cannot,
Thus the Lord vouchsafeth to lead us on by the hand, as it were, by that which is done outwardly in this Sacrament, to that which is to be done spiritually.
Thus the Lord vouchsafeth to led us on by the hand, as it were, by that which is done outwardly in this Sacrament, to that which is to be done spiritually.
The first use serves to confute the Papists opinion of Transubstantiation: the meaning of it is this, that so soone as ever the blessing is pronounced,
The First use serves to confute the Papists opinion of Transubstantiation: the meaning of it is this, that so soon as ever the blessing is pronounced,
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& the words of consecration are used, which are these, This is my body, and this is my blood, presently (say they) the substance of the bread and wine is vanished away,
& the words of consecration Are used, which Are these, This is my body, and this is my blood, presently (say they) the substance of the bred and wine is vanished away,
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and indeed it comes from this Transubstantiation: Transubstantiation is the mother of adoration: because they thinke the body of Christ is there bodily present, therefore they adore it: horrible Idolatry!
and indeed it comes from this Transubstantiation: Transubstantiation is the mother of adoration: Because they think the body of christ is there bodily present, Therefore they adore it: horrible Idolatry!
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the same Spirit that was in Christ when he performed the office of our redemption, is in and at the Sacrament, to make Christ really present (yet spiritually) to every faithfull receiver, by the power, merit,
the same Spirit that was in christ when he performed the office of our redemption, is in and At the Sacrament, to make christ really present (yet spiritually) to every faithful receiver, by the power, merit,
WEE are now to make our digression into the argument of the Lords Supper, for our better and fitter preparation unto the participation of that holy Sacrament the next Sabbath day. 1 Cor. 11.26. For as oft as you shall eate this bread, and drinke this cup, you shew the Lords death till he come.
we Are now to make our digression into the argument of the lords Supper, for our better and fitter preparation unto the participation of that holy Sacrament the next Sabbath day. 1 Cor. 11.26. For as oft as you shall eat this bred, and drink this cup, you show the lords death till he come.
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First, here is mentioned an action performed, the receiving of the Lords Supper, in the former part of the verse, As oft as you shall eate this bread, and drinke this cup.
First, Here is mentioned an actium performed, the receiving of the lords Supper, in the former part of the verse, As oft as you shall eat this bred, and drink this cup.
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Secondly, here is a caution and condition that it is to be performed withall, in the latter part of the verse, You shew forth the Lords death till he come.
Secondly, Here is a caution and condition that it is to be performed withal, in the latter part of the verse, You show forth the lords death till he come.
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We have begunne with the parts of it already, and therein we have shewed how that the Apostle describing the Sacrament of the Lords Supper, sets it forth by the use of it, not by having of it,
We have begun with the parts of it already, and therein we have showed how that the Apostle describing the Sacrament of the lords Supper, sets it forth by the use of it, not by having of it,
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That even after the words of consecration and blessing, still the bread and the wine for their nature and substance are the same as they were before, still they remaine bread and wine. So farre we proceeded.
That even After the words of consecration and blessing, still the bred and the wine for their nature and substance Are the same as they were before, still they remain bred and wine. So Far we proceeded.
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Thirdly, then we are here to consider, that the Apostle here speaking of these elements of bread and wine as they are in use in the Sacrament of the Lords supper, he sets them forth by a note of excellency, this bread,
Thirdly, then we Are Here to Consider, that the Apostle Here speaking of these elements of bred and wine as they Are in use in the Sacrament of the lords supper, he sets them forth by a note of excellency, this bred,
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as the prophane people of the world, they generally esteeme the bread and wine at the Lords Table, no better than the bread and wine at their owne table.
as the profane people of the world, they generally esteem the bred and wine At the lords Table, no better than the bred and wine At their own table.
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To meet with both these errors, and so to keepe our hearts upright in the profession of Gods truth herein, the Apostle in this short speech gives us a good caveat and preservative.
To meet with both these errors, and so to keep our hearts upright in the profession of God's truth herein, the Apostle in this short speech gives us a good caveat and preservative.
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as the Papists doe, the Apostle still calls them bread and wine, shewing that in the nature and substance of them they are the same as they were before:
as the Papists do, the Apostle still calls them bred and wine, showing that in the nature and substance of them they Are the same as they were before:
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as singling them out by a note of difference from ordinary bread & wine, because they are dedicated to a sacred and holy use, wherby they are advanced above all other bread and wine whatsoever;
as singling them out by a note of difference from ordinary bred & wine, Because they Are dedicated to a sacred and holy use, whereby they Are advanced above all other bred and wine whatsoever;
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That howsoever it bee that the elements of bread and wine that are used in the Lords Supper are in nature and in substance the same creatures as they were before,
That howsoever it be that the elements of bred and wine that Are used in the lords Supper Are in nature and in substance the same creatures as they were before,
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yet notwithstanding, in respect of that same sacred and holy use that they are consecrated and dedicated unto to bee made parts of the Sacrament, in this respect they are things of farre greater excellency than all ordinary things of that kinde are:
yet notwithstanding, in respect of that same sacred and holy use that they Are consecrated and dedicated unto to be made parts of the Sacrament, in this respect they Are things of Far greater excellency than all ordinary things of that kind Are:
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howsoever it be that the elements of bread & wine that are used in the Lords Supper, are in nature and substance the same creatures as they were before,
howsoever it be that the elements of bred & wine that Are used in the lords Supper, Are in nature and substance the same creatures as they were before,
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yet notwithstanding in respect of that sacred and holy use that they are consecrated and dedicated unto to be made parts of the Sacrament, in this respect they are far more excellent than any other ordinary creatures of that kinde;
yet notwithstanding in respect of that sacred and holy use that they Are consecrated and dedicated unto to be made parts of the Sacrament, in this respect they Are Far more excellent than any other ordinary creatures of that kind;
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The second difference which the Apostle points at, is this in the 22. verse, Have you not houses to eate and to drinke in? despise you the Church of God,
The second difference which the Apostle points At, is this in the 22. verse, Have you not houses to eat and to drink in? despise you the Church of God,
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but this bread and this wine that is in use in the Sacrament of the Lords supper, over and besides that naturall and artificiall face that is set upon them, over and besides that which they have in nature, these have a supernaturall condition imposed upon them frō above, whereby they are advanced above any other bread and wine,
but this bred and this wine that is in use in the Sacrament of the lords supper, over and beside that natural and artificial face that is Set upon them, over and beside that which they have in nature, these have a supernatural condition imposed upon them from above, whereby they Are advanced above any other bred and wine,
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So then you see, the Apostle having pointed out these three differences, it makes the Doctrine very cleare, That the bread and wine which is in use in the Sacrament of the Lords supper, is far more excellent than any other bread and wine whatsoever.
So then you see, the Apostle having pointed out these three differences, it makes the Doctrine very clear, That the bred and wine which is in use in the Sacrament of the lords supper, is Far more excellent than any other bred and wine whatsoever.
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And that is the thing that the Apostle notes in the 27. verse, Whosoever eateth this bread, and drinketh the cup of the Lord unworthily, shall be guilty of the body and blood of Christ.
And that is the thing that the Apostle notes in the 27. verse, Whosoever Eateth this bred, and Drinketh the cup of the Lord unworthily, shall be guilty of the body and blood of christ.
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yea, but yet we must take notice here of a further, & a speciall owing of these creatures, whereby they belong to Christ Iesus, and that in many respects:
yea, but yet we must take notice Here of a further, & a special owing of these creatures, whereby they belong to christ Iesus, and that in many respects:
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so they are a lively picture of Christ Iesus, whereby he represents and tenders to the eye of every faithfull beleever all that ever he hath done, and suffered for them.
so they Are a lively picture of christ Iesus, whereby he represents and tenders to the eye of every faithful believer all that ever he hath done, and suffered for them.
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so this Bread, and this Wine is Christs, because it hath the picture of Christ, and represents unto the faithfull Christ Iesus, and the whole worke of our redemption.
so this Bred, and this Wine is Christ, Because it hath the picture of christ, and represents unto the faithful christ Iesus, and the Whole work of our redemption.
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Thirdly, they are his owne by communion, because the bread and wine in the Sacrament of the Lords Supper, are as it were the Lords agents, wherby Christ Iesus doth communicate,
Thirdly, they Are his own by communion, Because the bred and wine in the Sacrament of the lords Supper, Are as it were the lords agents, whereby christ Iesus does communicate,
and convey, and worke himselfe through the lively operation of the Holy Ghost into the hearts of every true beleever, that doth receive him worthily, I Cor. 10.16. The Cup of blessing which we blesse, is it not the Communion of the blood of Christ? the bread which we breake, is it not the Communion of the body of Christ? So then you see, the bread and the wine in the Sacrament of the Lords Supper, is Christ his owne by a specialty, by way of communion.
and convey, and work himself through the lively operation of the Holy Ghost into the hearts of every true believer, that does receive him worthily, I Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of christ? the bred which we break, is it not the Communion of the body of christ? So then you see, the bred and the wine in the Sacrament of the lords Supper, is christ his own by a specialty, by Way of communion.
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our Saviours blessing them at first, doth thereby convey a blessing to all Sacraments of that kinde that ever shall be afterward used according to Gods Ordinance;
our Saviors blessing them At First, does thereby convey a blessing to all Sacraments of that kind that ever shall be afterwards used according to God's Ordinance;
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the first Sacrament being instituted by Christ, and the creatures blessed by him, he doth thereby convey a blessing necessarily upon those creatures in the right use of the Sacrament to the worlds end;
the First Sacrament being instituted by christ, and the creatures blessed by him, he does thereby convey a blessing necessarily upon those creatures in the right use of the Sacrament to the world's end;
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and so likewise the commandement that our Saviour gave to the Apostles and Ministers, that they should blesse those creatures, it implyes a promise, that when Ministers pray for a blessing upon them according to Gods Ordinance, God will bee present with them to blesse them:
and so likewise the Commandment that our Saviour gave to the Apostles and Ministers, that they should bless those creatures, it Implies a promise, that when Ministers pray for a blessing upon them according to God's Ordinance, God will be present with them to bless them:
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such a blessing, as by which they are dedicated to the service of God. Marke how the Evangelists & the Apostles speake of the blessing of these, Marke, 14.22.
such a blessing, as by which they Are dedicated to the service of God. Mark how the Evangelists & the Apostles speak of the blessing of these, Mark, 14.22.
saith, that he gave thankes; Matthew saith, ch. 26. v. 26. He blessed them. What shall we say, doe these differ one from another? In the generall both agree,
Says, that he gave thanks; Matthew Says, changed. 26. v. 26. He blessed them. What shall we say, do these differ one from Another? In the general both agree,
yet it was not barely a thankesgiving, but such a thankesgiving, as whereby he procured a blessing upon them, that they should be effectual not onely for nourishing purposes,
yet it was not barely a thanksgiving, but such a thanksgiving, as whereby he procured a blessing upon them, that they should be effectual not only for nourishing Purposes,
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and thence it is said by Matthew, that Hee blessed them. And that wee may know it was more then ordinary, the Text shewes, Matth. 26.26, 27. that he having blessed or given thankes for the Bread, he gave thankes also for the Wine, pronouncing a severall blessing upon each of them;
and thence it is said by Matthew, that He blessed them. And that we may know it was more then ordinary, the Text shows, Matthew 26.26, 27. that he having blessed or given thanks for the Bred, he gave thanks also for the Wine, pronouncing a several blessing upon each of them;
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Concerning the bread and the wine in the Lords Supper, sometimes we read in Scripture that they are spoken but meanly of, and sometimes very highly of:
Concerning the bred and the wine in the lords Supper, sometime we read in Scripture that they Are spoken but meanly of, and sometime very highly of:
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and the use, it would stablish us well in the matter of the Sacrament, we should be able to answer the exceptions of the Papists concerning transubstantition:
and the use, it would establish us well in the matter of the Sacrament, we should be able to answer the exceptions of the Papists Concerning transubstantition:
The third use is matter of in instruction, teaching us first how religiously, reverently, and preciously we ought to esteeme of these holy and heavenly Mysteries, wee must labour to be lifted up in our hearts and thoughts to a higher straine,
The third use is matter of in instruction, teaching us First how religiously, reverently, and preciously we ought to esteem of these holy and heavenly Mysteres, we must labour to be lifted up in our hearts and thoughts to a higher strain,
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and what gteat matter can you make of it? I answere to them as Moses did to those in the 16. of Exodus vers. 15. speaking of Manna, they seemed to make light of it, What is this? Moses saith unto them, This is the bread that God hath given you to eate, that you might live.
and what gteat matter can you make of it? I answer to them as Moses did to those in the 16. of Exodus vers. 15. speaking of Manna, they seemed to make Light of it, What is this? Moses Says unto them, This is the bred that God hath given you to eat, that you might live.
let us therefore follow their example, and let the consideration of the excellency of this bread stirre us up to desire it earnes••y, to pray that God would evermore give us this bread:
let us Therefore follow their Exampl, and let the consideration of the excellency of this bred stir us up to desire it earnes••y, to pray that God would evermore give us this bred:
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Whensoever wee come to the Lords Table, let every one of us see we bring a pure soule and a cleane heart, purged from the leaven of all maliciousnesse,
Whensoever we come to the lords Table, let every one of us see we bring a pure soul and a clean heart, purged from the leaven of all maliciousness,
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the unworthy receiver defiles this sanctified bread unto himselfe; and this sanctified bread shall condemne the unworthy receiver: so both shall be marred.
the unworthy receiver defiles this sanctified bred unto himself; and this sanctified bred shall condemn the unworthy receiver: so both shall be marred.
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As there is a marke of excellency set upon the bread and the cup, it is this bread, and this cup, that is to say, sanctified bread, and a sanctified cup:
As there is a mark of excellency Set upon the bred and the cup, it is this bred, and this cup, that is to say, sanctified bred, and a sanctified cup:
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then is this bread, and this wine well bestowed upon this receiver, and then this receiver is well refreshed and well comforted, with this bread, and this wine. Dogs and swine, that is to say, they that continue in their sinnes and filthinesse, they are not to come to bee made partakers of these holy things, and pretious pearles of God.
then is this bred, and this wine well bestowed upon this receiver, and then this receiver is well refreshed and well comforted, with this bred, and this wine. Dogs and Swine, that is to say, they that continue in their Sins and filthiness, they Are not to come to be made partakers of these holy things, and precious Pearls of God.
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Lastly, wee must not stay here neyther, but we must goe one step further. As we must reverently esteeme of it, and earnestly desire it, and worthily receive it;
Lastly, we must not stay Here neither, but we must go one step further. As we must reverently esteem of it, and earnestly desire it, and worthily receive it;
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So likewise we must in the last place thankfully acknowledge the goodnesse of GOD, and magnifie his great love towards us, that is pleased to invite and admit such unworthy guests as we are, to such pretious bread and wine as this is.
So likewise we must in the last place thankfully acknowledge the Goodness of GOD, and magnify his great love towards us, that is pleased to invite and admit such unworthy guests as we Are, to such precious bred and wine as this is.
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Blesse GOD the Father in thy heart, that hath sent thee this bread, and this wine. Blesse GOD the Sonne, that hath given thee this bread, and this cup. Blesse GOD the Holy-Ghost, that is alwayes present with the beleeving receiver, by the continuall assistance of his power & grace, to make this bread, and this cup through his lively operation to bee the bread of spirituall strength,
Bless GOD the Father in thy heart, that hath sent thee this bred, and this wine. Bless GOD the Son, that hath given thee this bred, and this cup. Bless GOD the Holy ghost, that is always present with the believing receiver, by the continual assistance of his power & grace, to make this bred, and this cup through his lively operation to be the bred of spiritual strength,
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Marke here, the Apostle speaking of the administration and participation of the Sacrament of the Lords Supper, couples both these together, the bread and the wine, the eating of the bread,
Mark Here, the Apostle speaking of the administration and participation of the Sacrament of the lords Supper, couples both these together, the bred and the wine, the eating of the bred,
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Hence observe, that the Sacrament of the Lords supper is not to be administred in any one kinde onely, &c. If the Apostle had left out the bread or the cup, it had beene another matter,
Hence observe, that the Sacrament of the lords supper is not to be administered in any one kind only, etc. If the Apostle had left out the bred or the cup, it had been Another matter,
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but hee names them both, and therby gives us the rule that the Sacrament of the Lords supper is to bee administred in both kindes, in the bread and in the wine, both together.
but he names them both, and thereby gives us the Rule that the Sacrament of the lords supper is to be administered in both Kinds, in the bred and in the wine, both together.
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this is a matter of substance concerning this saving Ordinance of the Lords supper, and therefore his example in this is to be followed, that himselfe did administer the Sacrament in both kindes;
this is a matter of substance Concerning this Saving Ordinance of the lords supper, and Therefore his Exampl in this is to be followed, that himself did administer the Sacrament in both Kinds;
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The Papists that are the maine professed adversaries of God and of his truth in this case, they seeke out many shifts to avoid the force of this argument:
The Papists that Are the main professed Adversaries of God and of his truth in this case, they seek out many shifts to avoid the force of this argument:
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but Christ administred it in both kindes, as well the wine as the bread, and therefore it holds in the one as wel as in the other. Secondly, for the second exception.
but christ administered it in both Kinds, as well the wine as the bred, and Therefore it holds in the one as well as in the other. Secondly, for the second exception.
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yet notwithstāding ask thē this question, If there had bin any there present that had not bin of the Ministry, can any man thinke that our Saviour would have turned away the cup from him,
yet notwithstanding ask them this question, If there had been any there present that had not been of the Ministry, can any man think that our Saviour would have turned away the cup from him,
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Thirdly and lastly, if so be that it be so, that this rule doth not hold for the cup as well as for the bread, that it should not be given to the Laytie:
Thirdly and lastly, if so be that it be so, that this Rule does not hold for the cup as well as for the bred, that it should not be given to the Laity:
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I would fain know of any Papist in the world, what warrant he hath for the bread, that the bread should be given to the Laytie? Surely nothing from our Saviours institution,
I would fain know of any Papist in the world, what warrant he hath for the bred, that the bred should be given to the Laity? Surely nothing from our Saviors Institution,
Thirdly for the third exception, that though it doe extend the cup to the Laytie, yet it proves not that the ordinary people must have the cup of necessity.
Thirdly for the third exception, that though it do extend the cup to the Laity, yet it Proves not that the ordinary people must have the cup of necessity.
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Why not of necessity? I would faine know, is there any necessitie by the institutiō, practice and commandement of Christ, that the Laytie should have the bread cōmunicated to them? then there is as much necessitie for the other;
Why not of necessity? I would feign know, is there any necessity by the Institution, practice and Commandment of christ, that the Laity should have the bred communicated to them? then there is as much necessity for the other;
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But the Apostle saith here, As oft as yee eate this bread, and drinke this cup, that is spoken to the Church, not to the Ministers onely, but to all the people.
But the Apostle Says Here, As oft as ye eat this bred, and drink this cup, that is spoken to the Church, not to the Ministers only, but to all the people.
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And verse 28. Let a man therefore examine himselfe, which is a generall rule for all receivers of this Sacrament, of what state or calling soever they be.
And verse 28. Let a man Therefore examine himself, which is a general Rule for all Receivers of this Sacrament, of what state or calling soever they be.
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But the Apostle gives us a cleare rule for that in the 23. verse, where hee saith, I have received of the Lord, that which I also have delivered unto you.
But the Apostle gives us a clear Rule for that in the 23. verse, where he Says, I have received of the Lord, that which I also have Delivered unto you.
That all the rules that the Apostle gives to the Church of Corinth, concerning the Sacraments, might be understood to be of a commanding power to binde their consciences, hee commends them as Gods owne ordinances.
That all the rules that the Apostle gives to the Church of Corinth, Concerning the Sacraments, might be understood to be of a commanding power to bind their Consciences, he commends them as God's own ordinances.
That which he delivers unto them, is the ordinance of the Lord Iesus Christ, vers. 23. but hee delivers it to then, that the ordinary people should drinke the cup,
That which he delivers unto them, is the Ordinance of the Lord Iesus christ, vers. 23. but he delivers it to then, that the ordinary people should drink the cup,
Is it against the nature of a feast, to have bread onely, and not wine? Doth not the necessitie of a feast require that they should have both? Then the Sacrament of the Lords supper, being the Lords feast, must bee furnished with the cup as well as with the bread.
Is it against the nature of a feast, to have bred only, and not wine? Does not the necessity of a feast require that they should have both? Then the Sacrament of the lords supper, being the lords feast, must be furnished with the cup as well as with the bred.
So in regard of our disposition, and of our necessitie, every one of us that know how sweet the Lord Iesus Christ is, cannot but both hunger and thirst after him.
So in regard of our disposition, and of our necessity, every one of us that know how sweet the Lord Iesus christ is, cannot but both hunger and thirst After him.
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Whosoever relisheth the body of Christ, will hunger after the body of Christ: and whosoever relisheth the blood of Christ, will thirst after the blood of Christ.
Whosoever relisheth the body of christ, will hunger After the body of christ: and whosoever relisheth the blood of christ, will thirst After the blood of christ.
this is Christ in regard of himselfe, as hee is our Redeemer and Mediator, wee come to the Sacrament, there to behold Christ, to worship Christ, to apprehend him,
this is christ in regard of himself, as he is our Redeemer and Mediator, we come to the Sacrament, there to behold christ, to worship christ, to apprehend him,
& wrong and rob the people in the church of Rome of that which is their due by Gods ordinance, by keeping backe the cup? But they have a distinction, they have a shift and device that they thinke will salve all.
& wrong and rob the people in the Church of Room of that which is their endue by God's Ordinance, by keeping back the cup? But they have a distinction, they have a shift and device that they think will salve all.
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Againe, the next Vse. It should put us in minde of the love of God towards us, in delivering and bringing us out of the hands of these robbers, that have made a prey of the Church of God,
Again, the next Use. It should put us in mind of the love of God towards us, in delivering and bringing us out of the hands of these robbers, that have made a prey of the Church of God,
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This should teach us also to magnifie the bountifull goodnes of God to us, that bidding us to his table, he doth not scantle us to a morsell of dry bread,
This should teach us also to magnify the bountiful Goodness of God to us, that bidding us to his table, he does not scantle us to a morsel of dry bred,
and cheare up thy heart in feeding upon whole Christ for thy comfort, and life, and salvation, Ps. 22.26. The poore shall eate and be satisfied, and their hearts shall live for ever.
and cheer up thy heart in feeding upon Whole christ for thy Comfort, and life, and salvation, Ps. 22.26. The poor shall eat and be satisfied, and their hearts shall live for ever.
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Have we tasted of the bread, and of the body of Christ, & found little or no relish in it? thē the Minister comes presently to give us the wine, that by the presence of the wine he may quicken us to the better sense of the bread.
Have we tasted of the bred, and of the body of christ, & found little or no relish in it? them the Minister comes presently to give us the wine, that by the presence of the wine he may quicken us to the better sense of the bred.
That he hath given us his whole body, his body & blood, that so there may be nothing wanting to give us full contentment and satisfaction, that our Lord Iesus Christ is an all-sufficient Saviour, and a plenteous Redeemer.
That he hath given us his Whole body, his body & blood, that so there may be nothing wanting to give us full contentment and satisfaction, that our Lord Iesus christ is an All-sufficient Saviour, and a plenteous Redeemer.
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THAT wee may be prepared to the worthy participation of the Sacrament of the Lords Supper the next Sabbath day, wee are now to meditate upon some argument fitting for that purpose;
THAT we may be prepared to the worthy participation of the Sacrament of the lords Supper the next Sabbath day, we Are now to meditate upon Some argument fitting for that purpose;
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and to proceed in that Text we beganne in, namely, 1 Cor. 11.26. For as oft as you shall eate this bread and drinke this cup, you shew the Lords death till hee come.
and to proceed in that Text we began in, namely, 1 Cor. 11.26. For as oft as you shall eat this bred and drink this cup, you show the lords death till he come.
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Secondly, here is a caution that this action is to be performed withall, and that is in the latter part of the verse, yee shew the Lords death till he come.
Secondly, Here is a caution that this actium is to be performed withal, and that is in the latter part of the verse, ye show the lords death till he come.
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Secondly, wee noted that the bread and wine, the elements that are used in the Sacrament of the Lords Supper, they are called by their owne name after the words of blessing,
Secondly, we noted that the bred and wine, the elements that Are used in the Sacrament of the lords Supper, they Are called by their own name After the words of blessing,
The other branch follows, namely, the frequenting or often performance of the action, in these words, As oft as you shall eate this bread, and drinke this cup:
The other branch follows, namely, the frequenting or often performance of the actium, in these words, As oft as you shall eat this bred, and drink this cup:
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It may appeare by the circumstances of the Text, that this Church of Corinth to whom the Apostle writ this Epistle, that they did usually in most of their Church-assemblies and meetings, (if not in all) communicate in the Sacrament of the Lords Supper:
It may appear by the Circumstances of the Text, that this Church of Corinth to whom the Apostle writ this Epistle, that they did usually in most of their Church assemblies and meetings, (if not in all) communicate in the Sacrament of the lords Supper:
The words doe sound to this effect, that usually when the Corinthians came together in the Church-assemblies, they did eat the Lords Supper, howsoever they did much misdemeane and miscarie themselves in this holy action, that they did not carry themselves so to Gods glory, norwith reverence to his ordinance,
The words do found to this Effect, that usually when the Corinthians Come together in the Church assemblies, they did eat the lords Supper, howsoever they did much misdemean and miscarry themselves in this holy actium, that they did not carry themselves so to God's glory, norwith Reverence to his Ordinance,
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As oft as you eate this bread, and drinke this cup, &c. which yet we must take heed that we understand it not onely as a bare mention of a thing done by the Church of Corinth, that they did eate and drinke oft:
As oft as you eat this bred, and drink this cup, etc. which yet we must take heed that we understand it not only as a bore mention of a thing done by the Church of Corinth, that they did eat and drink oft:
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for the rise of this speech of the Apostle, is fetcht from our Saviours owne words in the institution, verse 25. now that is spoken by way of command, Doe this in remembrance of me:
for the rise of this speech of the Apostle, is fetched from our Saviors own words in the Institution, verse 25. now that is spoken by Way of command, Do this in remembrance of me:
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So then this is the thing that here we are co seize upon, that the frequent receiving of the Sacrament of the Lords Supper was a common and continuall use. The observation is this:
So then this is the thing that Here we Are counterfeit seize upon, that the frequent receiving of the Sacrament of the lords Supper was a Common and continual use. The observation is this:
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That the Sacrament of the Lords Supper is an ordinary exercise of Christians, oft-times to be frequented and usually to be communicated in by the faithful.
That the Sacrament of the lords Supper is an ordinary exercise of Christians, ofttimes to be frequented and usually to be communicated in by the faithful.
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the Sacrament oft to be received, and the death of Christ oft to bee remembred; and surely the necessity of the consequent doth inferre the necessity of the antecedent:
the Sacrament oft to be received, and the death of christ oft to be remembered; and surely the necessity of the consequent does infer the necessity of the antecedent:
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though they are in effect the same with these words of my Text, yet they are a more cleare and a more exceptionlesse proofe of this doctrine than my text is:
though they Are in Effect the same with these words of my Text, yet they Are a more clear and a more exceptionless proof of this Doctrine than my text is:
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as both containing one and the same thing, therfore when Christ saith, doe this in remembrance of me, and when Paul saith, As oft as you doe this, you shew the Lords death till he come, both these testimonies prove this,
as both containing one and the same thing, Therefore when christ Says, do this in remembrance of me, and when Paul Says, As oft as you do this, you show the lords death till he come, both these testimonies prove this,
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there is a necessity implyed as well in the oft receiving of the Saerament, as well as a necessity of the oft remembring bring of the death of the Lord Iesus Christ.
there is a necessity employed as well in the oft receiving of the Sacrament, as well as a necessity of the oft remembering bring of the death of the Lord Iesus christ.
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The other proofe is the practice of the Church, (which ratifies and continues this,) besides the practice of this Church of Corinth, Act. 20.7. there Paul and other of the Disciples being at Troas, going to Macedonia, the text saith, vers. 7. They being come together to breake bread the first day of the weeke, Paul preached unto them:
The other proof is the practice of the Church, (which Ratifies and continues this,) beside the practice of this Church of Corinth, Act. 20.7. there Paul and other of the Disciples being At Troas, going to Macedonia, the text Says, vers. 7. They being come together to break bred the First day of the Week, Paul preached unto them:
The manner of speech declares that it was their practice, their usual and ordinary practice at their comming together in their Christian assemblies, to communicate in breaking of bread.
The manner of speech declares that it was their practice, their usual and ordinary practice At their coming together in their Christian assemblies, to communicate in breaking of bred.
And it appeares to be so also by other circumstances there mentioned, as namely, the company, many Disciples, verse 4.5. being then in a strange place, at Troas, and in their journey travelling by the way.
And it appears to be so also by other Circumstances there mentioned, as namely, the company, many Disciples, verse 4.5. being then in a strange place, At Troas, and in their journey traveling by the Way.
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and the ranging of this duty amongst other holy exercises seemes to give some secret intimation of a reason why they made this their ordinary and usuall practice;
and the ranging of this duty among other holy exercises seems to give Some secret intimation of a reason why they made this their ordinary and usual practice;
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If we should looke into the state of the Church in succeeding ages, we shall finde by stories, that still the nearer the Church lived to the time of the Apostles, the more frequent and more usuall was their practice in the receiving of this Sacrament often:
If we should look into the state of the Church in succeeding ages, we shall find by stories, that still the nearer the Church lived to the time of the Apostles, the more frequent and more usual was their practice in the receiving of this Sacrament often:
That the death of Christ is oft to be remembred, I hope no Christian will deny, the death of Christ, a matter so weighty in it selfe, the greatest businesse that ever was acted since the world stood, the death of Christ being a matter of so great consequence to Mankinde, that every man and woman so farre forth is saved or damned,
That the death of christ is oft to be remembered, I hope no Christian will deny, the death of christ, a matter so weighty in it self, the greatest business that ever was acted since the world stood, the death of christ being a matter of so great consequence to Mankind, that every man and woman so Far forth is saved or damned,
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It is true thou maist, and it is true thou must, yet notwithstanding wee must conceive that the Sacrament of the Lords Supper is instituted of purpose for this meere end, to remember the death of Christ;
It is true thou Mayest, and it is true thou must, yet notwithstanding we must conceive that the Sacrament of the lords Supper is instituted of purpose for this mere end, to Remember the death of christ;
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then much more thou maist doe it in this, yea we may be bold to expect a better blessing from God upon our remembrance of Christs death by the receiving of this Sacrament,
then much more thou Mayest do it in this, yea we may be bold to expect a better blessing from God upon our remembrance of Christ death by the receiving of this Sacrament,
than by the hearing of the word, and other good exercises, because this Sacrament is ordained & instituted meerly as it were & of purpose for that end,
than by the hearing of the word, and other good exercises, Because this Sacrament is ordained & instituted merely as it were & of purpose for that end,
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If therefore the death of Chris must be remembred, then the Sacrament wherein wee behold the death of Christ as in a glasse, must needs be oft received and participated in.
If Therefore the death of Chris must be remembered, then the Sacrament wherein we behold the death of christ as in a glass, must needs be oft received and participated in.
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our soules I say being so weake in faith, therfore the strength of it must be continually relieved and supported by a continuall supply of spirituall food, which is ministred unto us especially in the Sacrament of the Lords Supper;
our Souls I say being so weak in faith, Therefore the strength of it must be continually relieved and supported by a continual supply of spiritual food, which is ministered unto us especially in the Sacrament of the lords Supper;
many of Gods children would give all they have in the world to enjoy that grace and that comfort, the more oft they have it, the more comfort they have, the seldomer they have it, the more uncomfortable their life is:
many of God's children would give all they have in the world to enjoy that grace and that Comfort, the more oft they have it, the more Comfort they have, the seldomer they have it, the more uncomfortable their life is:
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anon we sinne, and then our conscience is troubled, and doubts arise, and so we thinke with our selves, Oh I had thought I had beene reconciled to God,
anon we sin, and then our conscience is troubled, and doubts arise, and so we think with our selves, O I had Thought I had been reconciled to God,
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and to keepe the life of God afoot in our hearts, (for the assurance of the pardon of our sinnes is the very life of God in our hearts) and therefore to be carefull of the frequent use of the meanes by which this assurance may be confirmed unto us,
and to keep the life of God afoot in our hearts, (for the assurance of the pardon of our Sins is the very life of God in our hearts) and Therefore to be careful of the frequent use of the means by which this assurance may be confirmed unto us,
I have heard that it was the worldly wisedome of a Treasurer in this land in Queen Elizabeths time, that he would never be a fortnight or a month at the most, without his Quietus est, that whatsoever changes and alterations might come,
I have herd that it was the worldly Wisdom of a Treasurer in this land in Queen Elizabeths time, that he would never be a fortnight or a Monn At the most, without his Quietus est, that whatsoever changes and alterations might come,
every mā that wil address himselfe to come into Gods presence, at his table, and prepare himselfe by faith and repentance, he may have this Quietus est, and receive an actuall acquittance from God,
every man that will address himself to come into God's presence, At his table, and prepare himself by faith and Repentance, he may have this Quietus est, and receive an actual acquittance from God,
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wee have this opportunity offered unto us once a moneth, and yet such is our dulnesse and backwardnesse in matters of salvation, that we are most of us carelesse of this:
we have this opportunity offered unto us once a Monn, and yet such is our dulness and backwardness in matters of salvation, that we Are most of us careless of this:
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The fift Reason, is our love towards our brethren, the mutuall love betweene the children of God, that must alwayes bee kindled, their love must be like to that fire mentioned in Levit. 6.13. that must never goe out of the hearts one of another.
The fift Reason, is our love towards our brothers, the mutual love between the children of God, that must always be kindled, their love must be like to that fire mentioned in Levit. 6.13. that must never go out of the hearts one of Another.
there is no such bellowes to blow up the fire of love in their hearts as this when they come to the Lords table to eate of the same bread, no such fewell to maintaine this fire of love in their hearts,
there is no such bellows to blow up the fire of love in their hearts as this when they come to the lords table to eat of the same bred, no such fuel to maintain this fire of love in their hearts,
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wee must heare the Word at all times, by day and by night, in season and out of season, the Word and the Sacraments are joyned together in a neare bond and league by Gods ordinance,
we must hear the Word At all times, by day and by night, in season and out of season, the Word and the Sacraments Are joined together in a near bound and league by God's Ordinance,
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and therefore if we must be frequent in the hearing of the Word, then also frequent in the participation of the Sacrament of the Lords Supper, that so that which is spoken in the Word, may be sealed unto us in the Sacrament;
and Therefore if we must be frequent in the hearing of the Word, then also frequent in the participation of the Sacrament of the lords Supper, that so that which is spoken in the Word, may be sealed unto us in the Sacrament;
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that that wee heare in the one, we may feele in the other, that so we may grow along in the faith of Christ, till at length we become perfect men in Christ.
that that we hear in the one, we may feel in the other, that so we may grow along in the faith of christ, till At length we become perfect men in christ.
how many good and holy opportunities have we offeted unto us to remember the death of Christ? to confirm and strengthen the faith of them that are weake,
how many good and holy opportunities have we offeted unto us to Remember the death of christ? to confirm and strengthen the faith of them that Are weak,
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and to cherish love in the hearts of Gods children, and to encrease in them the grace of sanctification, by the often use of this Sacrament? How many good opportunities are daily omitted and neglected in this land,
and to cherish love in the hearts of God's children, and to increase in them the grace of sanctification, by the often use of this Sacrament? How many good opportunities Are daily omitted and neglected in this land,
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and all his merits, and we turne our backes upon him, and say we wil none of this heavenly Manna. And surely without this be reformed, it cannot but be recompenced of God, with extremity of Iustice in some notorious judgement upon us, specially by taking away such rich and precious treasures from such base wretches as we are, that so meanly esteeme of them;
and all his merits, and we turn our backs upon him, and say we will none of this heavenly Manna. And surely without this be reformed, it cannot but be recompensed of God, with extremity of justice in Some notorious judgement upon us, specially by taking away such rich and precious treasures from such base wretches as we Are, that so meanly esteem of them;
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or else that God should cry quittance with us, and turne his backe upon us when wee pray (as wee have turned our backes upon him when he called) and will not heare us.
or Else that God should cry quittance with us, and turn his back upon us when we pray (as we have turned our backs upon him when he called) and will not hear us.
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if wee refuse to come as she did, what can we expect, but that there shall be a divorce made betweene God and us, I will not acknowledge you for my spouse, (will God say) you shall have no more my ordinances nor Oracles amongst you.
if we refuse to come as she did, what can we expect, but that there shall be a divorce made between God and us, I will not acknowledge you for my spouse, (will God say) you shall have no more my ordinances nor Oracles among you.
It is strange to see, and to heare what, strange alligations men make to colour themselves in this their negligence, it is strange to see how witty men are to colour these things,
It is strange to see, and to hear what, strange alligations men make to colour themselves in this their negligence, it is strange to see how witty men Are to colour these things,
and withall also it is a kinde of sluggishnesse that is in them, that they are loth to put themselves and their hearts to such examinations and tryalls,
and withal also it is a kind of sluggishness that is in them, that they Are loath to put themselves and their hearts to such examinations and trials,
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to such denying of themselves, and such faithfull promises to God of new obedience, as every one that comes as a worthy receiver must have, they are loth to put themselves to this hardness,
to such denying of themselves, and such faithful promises to God of new Obedience, as every one that comes as a worthy receiver must have, they Are loath to put themselves to this hardness,
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& therfore they communicate not oft in this Sacrament, and this is the true reason why they are loth to come to it, they say it is a toyl to come so oft:
& Therefore they communicate not oft in this Sacrament, and this is the true reason why they Are loath to come to it, they say it is a toil to come so oft:
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though the outward action of baptisme bee not to be reiterated, yet still it continues in being to our last end, still we are baptized into the death of Christ, still wee must labour to bee that which we are baptized to be, to be like to Christ, and to follow him.
though the outward actium of Baptism be not to be reiterated, yet still it continues in being to our last end, still we Are baptised into the death of christ, still we must labour to be that which we Are baptised to be, to be like to christ, and to follow him.
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but this is our going forward in the Church, and in the work of grace; therefore we must not stand still, but proceed forward in this exercise continually.
but this is our going forward in the Church, and in the work of grace; Therefore we must not stand still, but proceed forward in this exercise continually.
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Againe, another reason that they alleadge is this, I but, say they, was not the Passeover in the former Testament a sacrifice answerable to the Sacrament in the new Testament,
Again, Another reason that they allege is this, I but, say they, was not the Passover in the former Testament a sacrifice answerable to the Sacrament in the new Testament,
the time of the celebration of the Passeover was a ceremony, and so a part of Gods worship to the Iewes, the Passeover was commanded to be celebrated once,
the time of the celebration of the Passover was a ceremony, and so a part of God's worship to the Iewes, the Passover was commanded to be celebrated once,
Besides that, the Passeover was but for one temporall deliverance from the Egyptians, and from the hand of Pharaoh; and that one deliverance was but once wrought;
Beside that, the Passover was but for one temporal deliverance from the egyptians, and from the hand of Pharaoh; and that one deliverance was but once wrought;
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yet this sacrament crament of the Lords Supper is oft to bee received, because it is the celebration of our eternall and everlasting redemption and deliverance, a thing that is continually in working.
yet this sacrament crament of the lords Supper is oft to be received, Because it is the celebration of our Eternal and everlasting redemption and deliverance, a thing that is continually in working.
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Lastly, if so be that that were a good rule, then it followes, that as the Israelites were to celebrate the Passeover that day onely that they were delivered our of Egypt, then it followes, that wee should receive this Sacrament,
Lastly, if so be that that were a good Rule, then it follows, that as the Israelites were to celebrate the Passover that day only that they were Delivered our of Egypt, then it follows, that we should receive this Sacrament,
I surely, matters of God are tedious to worldly and carnall men, tedious to flesh and blood, to put it selfe to such examination and tryall, to such sifting,
I surely, matters of God Are tedious to worldly and carnal men, tedious to Flesh and blood, to put it self to such examination and trial, to such sifting,
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As in die matter of prayer, because wee pray daily, doe we therefore pray formally? No. For if we doe it conscionably it will make us farre from formality,
As in die matter of prayer, Because we pray daily, do we Therefore pray formally? No. For if we do it Conscionably it will make us Far from formality,
and to make our selves merry with this spirituall food, the body and blood of Christ, it is a thing that if we had it not we would give all wee have to enjoy it,
and to make our selves merry with this spiritual food, the body and blood of christ, it is a thing that if we had it not we would give all we have to enjoy it,
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I say, we having just occasion and opportunity to come to the Lords Table, being members of this Congregation, without wee can give some good reason to the contrary, (for it is not enough to say I am not prepared,
I say, we having just occasion and opportunity to come to the lords Table, being members of this Congregation, without we can give Some good reason to the contrary, (for it is not enough to say I am not prepared,
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nor I am not in charity, these are no sufficient nor just occasions to hinder us) were to sin grievously therein against God, and against our owne soules.
nor I am not in charity, these Are no sufficient nor just occasions to hinder us) were to since grievously therein against God, and against our own Souls.
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WE are now to proceed through Gods assistance, (because the next Sabbath is a Communion Sabbath) in that very business that we have in hand. 1. Cor. 11.26. For as often as you shall eat this bread, and drink this cup, ye shew forth the Lords death till he come.
WE Are now to proceed through God's assistance, (Because the next Sabbath is a Communion Sabbath) in that very business that we have in hand. 1. Cor. 11.26. For as often as you shall eat this bred, and drink this cup, you show forth the lords death till he come.
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You heard even now the division of this Scripture into two parts: the former part shewes an action to bee performed, the receiving of the Lords Supper:
You herd even now the division of this Scripture into two parts: the former part shows an actium to be performed, the receiving of the lords Supper:
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We are now to proceed to handle the latter part, namely, the caution or the condition that this action is to be performed withall, Ye shew the Lords death, &c. Wherein first we are to consider the caution or the condition it selfe, that is, the shewing forth of the Lords death.
We Are now to proceed to handle the latter part, namely, the caution or the condition that this actium is to be performed withal, You show the lords death, etc. Wherein First we Are to Consider the caution or the condition it self, that is, the showing forth of the lords death.
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First, to begin wth the caution or cōdition, it selfe, you shew forth: wherein first consider the matter that is to be remembred, it is the Lords death:
First, to begin with the caution or condition, it self, you show forth: wherein First Consider the matter that is to be remembered, it is the lords death:
Secondly, you must consider the manner how it is to bee remembred, by a shewing of it forth, by a kinde of lively representing and expressing of it, ye shew forth the Lords death till he come:
Secondly, you must Consider the manner how it is to be remembered, by a showing of it forth, by a kind of lively representing and expressing of it, you show forth the lords death till he come:
we must remember and shew forth his sufferings in his soule and in his body, his agony, his obedience, his woundings, his nayling to the Crosse, his shedding of his blood, his giving up the ghost.
we must Remember and show forth his sufferings in his soul and in his body, his agony, his Obedience, his woundings, his nailing to the Cross, his shedding of his blood, his giving up the ghost.
Secondly, withall we must understand by the death of Christ, the benefit thereof arising unto us, the forgivenesse of our sinnes, the satisfaction of our punishment, our reconciling unto God, the perfect and absolute redemption of our soules and bodies from that miserable and damnable estate that we were in;
Secondly, withal we must understand by the death of christ, the benefit thereof arising unto us, the forgiveness of our Sins, the satisfaction of our punishment, our reconciling unto God, the perfect and absolute redemption of our Souls and bodies from that miserable and damnable estate that we were in;
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But yet withall when it is said remember his death, we must not take it so as if therfore we shold neglect or forget the remembrance either of that which went before his death,
But yet withal when it is said Remember his death, we must not take it so as if Therefore we should neglect or forget the remembrance either of that which went before his death,
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for all the passages of our Saviour Christ before his death, in his death, and after his death, they all make up together one and the same worke of our redemption,
for all the passages of our Saviour christ before his death, in his death, and After his death, they all make up together one and the same work of our redemption,
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But yet Christ is intituled to the name Lord, by a kinde of excellencie, and specialtie in regard of his office of Mediatorship, wherby hee is Lord over all;
But yet christ is entitled to the name Lord, by a kind of excellency, and specialty in regard of his office of Mediatorship, whereby he is Lord over all;
The Reason of it is this, because howsoever our Saviour Christ was Lord alwayes, and even in the dayes of his flesh, did many wayes shew forth himselfe to be Lord,
The Reason of it is this, Because howsoever our Saviour christ was Lord always, and even in the days of his Flesh, did many ways show forth himself to be Lord,
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and by reason of the union of these two natures, his Godhead and his Manhood in one and the same Person Christ, there ariseth a certaine communion of the properties of both these natures, whereby that which is proper unto Christ as hee is God, is yet affirmed of him; even as he is Man:
and by reason of the Union of these two nature's, his Godhead and his Manhood in one and the same Person christ, there arises a certain communion of the properties of both these nature's, whereby that which is proper unto christ as he is God, is yet affirmed of him; even as he is Man:
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hence it comes to passe that there is a communication of properties, that is to say, those things that are proper to him as he is God, are affirmed of him as hee is man,
hence it comes to pass that there is a communication of properties, that is to say, those things that Are proper to him as he is God, Are affirmed of him as he is man,
those things as are proper to Christ as he is God, are affirmed of him as he is man. Iohn 3.13. For no man ascended up to heaven, but he that hath descended from heaven, even the Sonne of man which is in heaven:
those things as Are proper to christ as he is God, Are affirmed of him as he is man. John 3.13. For no man ascended up to heaven, but he that hath descended from heaven, even the Son of man which is in heaven:
Consider Christ consisting of two natures, God and Man, perfectly God, and perfectly Man, and then you shall finde by reason of this union in one person, that well may the properties of the one be affirmed of the other:
Consider christ consisting of two nature's, God and Man, perfectly God, and perfectly Man, and then you shall find by reason of this Union in one person, that well may the properties of the one be affirmed of the other:
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for the person of Christ, to speak of Christ in his person it is a true and a necessary rule, the property of Christ as he is God is affirmed of him as he is man,
for the person of christ, to speak of christ in his person it is a true and a necessary Rule, the property of christ as he is God is affirmed of him as he is man,
The reason why we must put this difference, is, because Christ hath but one person, his manhood hath his subsistence in the person of the Sonne of God;
The reason why we must put this difference, is, Because christ hath but one person, his manhood hath his subsistence in the person of the Son of God;
Now on the other side, that which is likewise proper to Christ as he is man, the same is affirmed of him as he is God: As for example, Luke 1.35. That which shall be borne of thee shall be called the Son of God.
Now on the other side, that which is likewise proper to christ as he is man, the same is affirmed of him as he is God: As for Exampl, Lycia 1.35. That which shall be born of thee shall be called the Son of God.
therefore by reason of this neare union of the two natures in one and the same person of the Son of God, it is truly said that Christ the Son of God was borne of the blessed Virgin. Acts 20.28. there it is said that God purchased his Church by his owne blood:
Therefore by reason of this near Union of the two nature's in one and the same person of the Son of God, it is truly said that christ the Son of God was born of the blessed Virgae. Acts 20.28. there it is said that God purchased his Church by his own blood:
because the same Christ that is man is also God, and therefore truly may it be said, God hath purchased it, &c. So here, the Lords death, saith the Text:
Because the same christ that is man is also God, and Therefore truly may it be said, God hath purchased it, etc. So Here, the lords death, Says the Text:
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the matter being thus cleare concerning the Lords death, let us come to the Doctrines that hence arise for our instruction, the death of the Lord, the doctrine hence to be observed is this:
the matter being thus clear Concerning the lords death, let us come to the Doctrines that hence arise for our instruction, the death of the Lord, the Doctrine hence to be observed is this:
That howsoever Christ Iesus was shamefully crucified, and put to a most ignominious and cruell death upon the Crosse as ever any man could be put unto,
That howsoever christ Iesus was shamefully Crucified, and put to a most ignominious and cruel death upon the Cross as ever any man could be put unto,
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This I take to be the reach of the Text, that he was the Lord in his death. Acts 2.36. Let all the house of Israell now know for a surety, that God hath made him both Lord and Christ, this Iesus I say whom ye have crucified.
This I take to be the reach of the Text, that he was the Lord in his death. Acts 2.36. Let all the house of Israel now know for a surety, that God hath made him both Lord and christ, this Iesus I say whom you have Crucified.
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Ye have killed the Lord of life, saith the Apostle: 1 Cor. 2.8. Which none of the Princes of this world have knowne, for had they knowne him they would not have crucified the Lord of glory.
You have killed the Lord of life, Says the Apostle: 1 Cor. 2.8. Which none of the Princes of this world have known, for had they known him they would not have Crucified the Lord of glory.
Christ being crucified was the Lord of glory even in that low, and base, and meane estate, in that shamefull state of his, still hee was the Lord, the glorious Lord of heaven and earth,
christ being Crucified was the Lord of glory even in that low, and base, and mean estate, in that shameful state of his, still he was the Lord, the glorious Lord of heaven and earth,
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For proofe of that look into Phil. 2.6, 7, 8. there the Apostle tells us that Christ whilest he was of no reputation, whilest he was in the form of a servant, whilest he humbled himselfe to the death of the Crosse, all this while he was equall with God, hee was the Lord all this while,
For proof of that look into Philip 2.6, 7, 8. there the Apostle tells us that christ whilst he was of no reputation, whilst he was in the from of a servant, whilst he humbled himself to the death of the Cross, all this while he was equal with God, he was the Lord all this while,
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So that Christ did doe that upon the Crosse, whereby hee shewed himselfe to be Lord. Rom. 1.4. there it is said that Christ was declared mightily to be the Sonne of God.
So that christ did doe that upon the Cross, whereby he showed himself to be Lord. Rom. 1.4. there it is said that christ was declared mightily to be the Son of God.
So the Centurion in Matth. 27.44. the Text saith, that the Centurion and others that saw those fearfull things that came to passe at the death of Christ, Of a truth, say they, this man was the Sonne of God.
So the Centurion in Matthew 27.44. the Text Says, that the Centurion and Others that saw those fearful things that Come to pass At the death of christ, Of a truth, say they, this man was the Son of God.
but when he came to behold him on the Crosse by the eye of Faith, he saw such evident signes of him to be the Lord, that hee perswaded himselfe and takes his oath of it,
but when he Come to behold him on the Cross by the eye of Faith, he saw such evident Signs of him to be the Lord, that he persuaded himself and Takes his oath of it,
but that Christ did clearly manifest himselfe, and prove himselfe to bee the Lord even in his death, that the dead and insensible creatures were sensible of it;
but that christ did clearly manifest himself, and prove himself to be the Lord even in his death, that the dead and insensible creatures were sensible of it;
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then were they his owne by actuall redemption: and this is that which the Saints did acknowledge, Revel. 5.9. Oh worthy art thou to take the Booke, and to open the seale thereof:
then were they his own by actual redemption: and this is that which the Saints did acknowledge, Revel. 5.9. O worthy art thou to take the Book, and to open the seal thereof:
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Christ being upon the crosse in his death, then (indeed) did he especially vanquish and trample his enemies under his feet, Satan and all his instruments.
christ being upon the cross in his death, then (indeed) did he especially vanquish and trample his enemies under his feet, Satan and all his Instruments.
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See how the Apostle speakes of it, Coloss. 2.15. Hee hath spoyled Principalities and Powers, and hath made a shew of them openly, and hath triumphed over them in the Crosse.
See how the Apostle speaks of it, Coloss. 2.15. He hath spoiled Principalities and Powers, and hath made a show of them openly, and hath triumphed over them in the Cross.
and Christ on the otherside, he was in the deepest of his insirmitie forsaken of God, in his apprehension, forsaken of all the world, made a prey to his enemies, no way to acquit himselfe,
and christ on the otherside, he was in the Deepest of his insirmitie forsaken of God, in his apprehension, forsaken of all the world, made a prey to his enemies, no Way to acquit himself,
the servant of God, (at least for that businesse he was the servant of God) what doth he in this case? He said unto the servant that led him by the hand, Lead mee that I may touch the pillars that the house standeth upon,
the servant of God, (At least for that business he was the servant of God) what does he in this case? He said unto the servant that led him by the hand, Led me that I may touch the pillars that the house Stands upon,
but Christ hee by death overcame death, and therefore he is the Lord of death. Act. 2.24. marke what the Text saith, He loosed the sorrowes of death, because it was unpossible that he should be holden of death.
but christ he by death overcame death, and Therefore he is the Lord of death. Act. 2.24. mark what the Text Says, He loosed the sorrows of death, Because it was unpossible that he should be held of death.
but Christ being subject to death, cannot be held of death, and therefore he was Lord even in his death. Heb. 2.14. Christ through death hath overcome him that had the power of death, that is the Devill. Hosea 13.14. O death I will bee thy death. 1 Cor. 15.54. Oh death where is thy sting? Mark the triumphing of Christ upon the crosse;
but christ being Subject to death, cannot be held of death, and Therefore he was Lord even in his death. Hebrew 2.14. christ through death hath overcome him that had the power of death, that is the devil. Hosea 13.14. Oh death I will be thy death. 1 Cor. 15.54. O death where is thy sting? Mark the triumphing of christ upon the cross;
and belonged to him as he was a Redeemer, but yet there were some things belonging to him as Redeemer, that could not be performed but as he was the Lord of heaven and earth:
and belonged to him as he was a Redeemer, but yet there were Some things belonging to him as Redeemer, that could not be performed but as he was the Lord of heaven and earth:
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who knowes the will of the Lord, but the Lord himselfe? It was part of our Saviours office to forgive sinnes, who can forgive sinnes but God alone? It is a part of his office to redeeme us,
who knows the will of the Lord, but the Lord himself? It was part of our Saviors office to forgive Sins, who can forgive Sins but God alone? It is a part of his office to Redeem us,
there must bee infinite knowledge in the Redeemer, that he may take notice of all the Saints of God from the beginning of the world to the end thereof, this cannot be in any but in God onely.
there must be infinite knowledge in the Redeemer, that he may take notice of all the Saints of God from the beginning of the world to the end thereof, this cannot be in any but in God only.
Againe, there must be infinite mercy in the Redeemer to forgive sinnes, there must bee infinite wisedome in him to make all the redeemed wise to God and to their owne salvation;
Again, there must be infinite mercy in the Redeemer to forgive Sins, there must be infinite Wisdom in him to make all the redeemed wise to God and to their own salvation;
to save any one soule is a matter of infinite power, and therefore much more to save so many thousand soules as are from time to time called and converted unto the Lord.
to save any one soul is a matter of infinite power, and Therefore much more to save so many thousand Souls as Are from time to time called and converted unto the Lord.
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Lastly, there must be infinite dignity, infinite worthinesse and merit in that blood that must redeeme all those that God will save, this cannot be but by the blood of the Lord, that God which hath purchased us with his owne blood.
Lastly, there must be infinite dignity, infinite worthiness and merit in that blood that must Redeem all those that God will save, this cannot be but by the blood of the Lord, that God which hath purchased us with his own blood.
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are they not ofttimes most glorious in their greatest abasement, & most comfortable in their greatest afflictions? and are we not then oft times most neare to God,
Are they not ofttimes most glorious in their greatest abasement, & most comfortable in their greatest afflictions? and Are we not then oft times most near to God,
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when we thinke our selves farre from God? are we not most spiritually and heavenly minded even in the most hellish temptations of Satan that we are exercised withall? those that are in the state of grace know this to be true:
when we think our selves Far from God? Are we not most spiritually and heavenly minded even in the most hellish temptations of Satan that we Are exercised withal? those that Are in the state of grace know this to be true:
Looke but into an example of Paul in the like temptation: 2 Cor. 12.9, 10. the Apostle prayeth against the temptations of Satan, the answer of God to him is this, My grace is sufficient for thee, my power is perfect in thy weaknesse:
Look but into an Exampl of Paul in the like temptation: 2 Cor. 12.9, 10. the Apostle Prayeth against the temptations of Satan, the answer of God to him is this, My grace is sufficient for thee, my power is perfect in thy weakness:
when he was there before the Councell, they that sate in Councell looking upon him, they beheld his face as the face of an Angel, they admired him in that state of his basenesse, as a glorious Angell.
when he was there before the Council, they that sat in Council looking upon him, they beheld his face as the face of an Angel, they admired him in that state of his baseness, as a glorious Angel.
It is not unseasonable for God so to worke by contraries, for it magnifies the great and almightie power and wisedome of God, that can worke by contraries;
It is not unseasonable for God so to work by contraries, for it Magnifies the great and almighty power and Wisdom of God, that can work by contraries;
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howsoever they may persecute us, and bring us to death, yet by our persecutions, and by our death, they themselves oft-times receive the greatest foiles. Psalm. 2.1. Why did the Heathen rage, and the people murmur in vaine? their hope is but vaine, the Lord from Heaven laughes them to scorne, saith the Prophet:
howsoever they may persecute us, and bring us to death, yet by our persecutions, and by our death, they themselves ofttimes receive the greatest foils. Psalm. 2.1. Why did the Heathen rage, and the people murmur in vain? their hope is but vain, the Lord from Heaven laughs them to scorn, Says the Prophet:
neither yet let Gods children be cast downe with it, but comfort themselves in this, that the wicked when they are in their greatest hopes, they are nearest to their fall and destruction.
neither yet let God's children be cast down with it, but Comfort themselves in this, that the wicked when they Are in their greatest hope's, they Are nearest to their fallen and destruction.
Lastly, the last Vse is matter of exhortation to stirre us up that we should looke to our selves in the meditation of Christ his death, alwayes to think upon Christ the Lord of glory, whensoever thou dost enter into meditation of the death of Christ either at the Sacrament,
Lastly, the last Use is matter of exhortation to stir us up that we should look to our selves in the meditation of christ his death, always to think upon christ the Lord of glory, whensoever thou dost enter into meditation of the death of christ either At the Sacrament,
Also it teacheth us patience, seeing Christ the Lord hath dyed for us, therefore we must not thinke much to suffer temptation and affliction, yea death it selfe;
Also it Teaches us patience, seeing christ the Lord hath died for us, Therefore we must not think much to suffer temptation and affliction, yea death it self;
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it is the Lord that hath wrought it by his death, and it is not all the Devills in hell can disanull that salvation which the Lord hath wrought for us.
it is the Lord that hath wrought it by his death, and it is not all the Devils in hell can disannul that salvation which the Lord hath wrought for us.
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Againe, it ministers matter of rejoycing, that we doe not onely beleeve in Christ crucified, but we rejoyce in Christ crucified. Gal. 6.14. God forbid that I should rejoyce, but in the crosse unto me, and I unto the world:
Again, it Ministers matter of rejoicing, that we do not only believe in christ Crucified, but we rejoice in christ Crucified. Gal. 6.14. God forbid that I should rejoice, but in the cross unto me, and I unto the world:
and grace and forgivenesse of sinnes to all those that have a true faith, and doe earnestly endeavour and desire to be conformable to this death of Christ.
and grace and forgiveness of Sins to all those that have a true faith, and do earnestly endeavour and desire to be conformable to this death of christ.
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for the receiving of the Lords Supper, 1 Cor. 11.26. For as often as ye shall eate this bread, and drink this cup, ye shew forth the Lords death till hee come.
for the receiving of the lords Supper, 1 Cor. 11.26. For as often as you shall eat this bred, and drink this cup, you show forth the lords death till he come.
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first, an action to bee performed, in the former part of the verse, namely, the receiving of the Sacrament of the Lords Supper, set forth here by the name of eating this bread, and drinking this cup.
First, an actium to be performed, in the former part of the verse, namely, the receiving of the Sacrament of the lords Supper, Set forth Here by the name of eating this bred, and drinking this cup.
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Secondly, the caution that this action is to bee performed withall, that we have in the latter part of the verse, ye shew forth the Lords death till he come.
Secondly, the caution that this actium is to be performed withal, that we have in the latter part of the verse, you show forth the lords death till he come.
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namely, that howsoever Christ Iesus was cruelly and shamefully crucified and put to a most cruel and ignominious death upon the Crosse as ever any man could bee put unto,
namely, that howsoever christ Iesus was cruelly and shamefully Crucified and put to a most cruel and ignominious death upon the Cross as ever any man could be put unto,
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Wee have spoken hitherto touching the Lords death as it is considered absolutely in it selfe, we are yet further to speake of the Lords death by way of application,
we have spoken hitherto touching the lords death as it is considered absolutely in it self, we Are yet further to speak of the lords death by Way of application,
where by it is plaine, that looke what the Apostle speakes here concerning the Lords death, the same is confined expressety to the reference of the Lords death, to the Lords Supper:
where by it is plain, that look what the Apostle speaks Here Concerning the lords death, the same is confined expressety to the Referente of the lords death, to the lords Supper:
Again, even in the participation of the Sacrament of the Lords Supper, we must meditate upon whole Christ, Christ borne, Christ living, Christ dying, Christ buried, Christ risen againe;
Again, even in the participation of the Sacrament of the lords Supper, we must meditate upon Whole christ, christ born, christ living, christ dying, christ buried, christ risen again;
The Doctrine then and the observation that here arifeth for our instruction, is this, namely, The principall object, the chiefe matter that is to be considered and meditated upon in the participation of the Sacrament of the Lords Supper, is the Lords death,
The Doctrine then and the observation that Here arifeth for our instruction, is this, namely, The principal Object, the chief matter that is to be considered and meditated upon in the participation of the Sacrament of the lords Supper, is the lords death,
as it was crucified for us, as it was put to death for us, and this is the right remembrance of the death of Christ in the sacrament of the Lords Supper:
as it was Crucified for us, as it was put to death for us, and this is the right remembrance of the death of christ in the sacrament of the lords Supper:
and likewise concerning the other part, namely, the cup and the wine, it followes in the twentieth verse, This cup is the New Testament, or this is my blood in the New Testament, which is shed for you;
and likewise Concerning the other part, namely, the cup and the wine, it follows in the twentieth verse, This cup is the New Testament, or this is my blood in the New Testament, which is shed for you;
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we doe not receive the blood of Christ there as being a living thing within Christ, we doe not receive the blood of Christ as it is contained within the vessell and veines of his body;
we do not receive the blood of christ there as being a living thing within christ, we do not receive the blood of christ as it is contained within the vessel and Veins of his body;
for the remission of our sins, that is the right object that the hand of the faith of every true beleever doth seize and lay hold upon in the Sacrament of the Lords Supper, not the body,
for the remission of our Sins, that is the right Object that the hand of the faith of every true believer does seize and lay hold upon in the Sacrament of the lords Supper, not the body,
not simply Christ, but Christ dying for us; it is that which is the principall matter of the Sacrament. 1 Cor. 10.16. The cup of blessing which we blesse, is it not the communion of the blood of Christ? the bread which we breake, is it not the communion of the body of Christ? The Apostle likewise speakes there of the Sacrament of the Lords Supper:
not simply christ, but christ dying for us; it is that which is the principal matter of the Sacrament. 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of christ? the bred which we break, is it not the communion of the body of christ? The Apostle likewise speaks there of the Sacrament of the lords Supper:
What is it that we doe communicate in? that we receive from God on our parts the very same thing that God gives unto us, the body and blood of Christ, that is to say, the death of Christ.
What is it that we do communicate in? that we receive from God on our parts the very same thing that God gives unto us, the body and blood of christ, that is to say, the death of christ.
Why then it is the body and blood of Christ, that is communicated unto us, (which cannot be communicated unto us without it bee broken & shed) that is it I say which we receive in the Sacrament of the Lords Supper,
Why then it is the body and blood of christ, that is communicated unto us, (which cannot be communicated unto us without it be broken & shed) that is it I say which we receive in the Sacrament of the lords Supper,
and that is the thing that is chiefly therein to bee respected. 1 Cor. 11.29. Hee that eates and drinkes unworthily, eates and drinkes his owne damnation.
and that is the thing that is chiefly therein to be respected. 1 Cor. 11.29. He that eats and drinks unworthily, eats and drinks his own damnation.
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I say, if we rightly apprehend the death of Christ in the Sacrament, then the principall is whole, our failings and our imperfections the Lord will graciously passe by them,
I say, if we rightly apprehend the death of christ in the Sacrament, then the principal is Whole, our failings and our imperfections the Lord will graciously pass by them,
I, but on the other side, if we do not discerne the Lords body, if when we come to receive the Sacrament of the Lords Supper, our hearts and our faith doe not rightly lay hold upon the death of Christ,
I, but on the other side, if we do not discern the lords body, if when we come to receive the Sacrament of the lords Supper, our hearts and our faith do not rightly lay hold upon the death of christ,
Those places shall suffice for the confirmation of this point out of Scripture: now to confirme it further by reason, the Reasons of this Doctrine are many.
Those places shall suffice for the confirmation of this point out of Scripture: now to confirm it further by reason, the Reasons of this Doctrine Are many.
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all the sacrifices of the Law, and the Sacraments of the former Testament, they did all tend chiefly and pricipally to this end, that therein and thereby the beleevers might be led on to enter into a more serious consideration of the death of Christ Iesus;
all the Sacrifices of the Law, and the Sacraments of the former Testament, they did all tend chiefly and principally to this end, that therein and thereby the believers might be led on to enter into a more serious consideration of the death of christ Iesus;
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but yet they submitted themselves to those ordinances, because they were Gods laws, but still the principall matter that they aymed at in all their sacrifices, was the death of Christ, the death of the Messias that was to be slaine for the sinnes of the whole world,
but yet they submitted themselves to those ordinances, Because they were God's laws, but still the principal matter that they aimed At in all their Sacrifices, was the death of christ, the death of the Messias that was to be slain for the Sins of the Whole world,
Christ Iesus himselfe the onely true propitiation for our sinnes, being once sacrificed on the Crosse, there is no further place or use for any other propitiatory sacrifices whatsoever:
christ Iesus himself the only true propitiation for our Sins, being once sacrificed on the Cross, there is no further place or use for any other propitiatory Sacrifices whatsoever:
but yet seeing our Sacraments are as much to us as both sacrifices and sacraments were to the Iewes, still the reason holds that if the sacrifices and sacraments of the Law tended chiefly to the meditation of the death of Christ Iesus the Messias,
but yet seeing our Sacraments Are as much to us as both Sacrifices and Sacraments were to the Iewes, still the reason holds that if the Sacrifices and Sacraments of the Law tended chiefly to the meditation of the death of christ Iesus the Messias,
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then certainly the principall and chiefe matter in the Sacraments of the new Testament, and so particularly of the Lords Supper, must be the death of Christ Iesus.
then Certainly the principal and chief matter in the Sacraments of the new Testament, and so particularly of the lords Supper, must be the death of christ Iesus.
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or the preaching of Christ crucified. 1 Cor. 1.18.23. We preach Christ crucified unto the Iewes even a stumbling block, and unto the Grecians foolishnesse.
or the preaching of christ Crucified. 1 Cor. 1.18.23. We preach christ Crucified unto the Iewes even a stumbling block, and unto the Greeks foolishness.
What? nothing else worthy to be knowne? is not the rejecting of the Iewes a matter worthy to be knowne? is not the calling of the Gentiles a matter worthy to bee known? is not the resurrection of the dead a matter worthy to be known? Yes, all these are worthy to be known,
What? nothing Else worthy to be known? is not the rejecting of the Iewes a matter worthy to be known? is not the calling of the Gentiles a matter worthy to be known? is not the resurrection of the dead a matter worthy to be known? Yes, all these Are worthy to be known,
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and this we must know, as the letter of the word being only written or read, can never profit us to salvation, without we have the sense and the spirit of the word, which is Iesus Christ crucified:
and this we must know, as the Letter of the word being only written or read, can never profit us to salvation, without we have the sense and the Spirit of the word, which is Iesus christ Crucified:
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so the bread & the wine in the sacrament profiteth nothing to salvation, without Christ be seized upon and apprehended in our hearts, all the other is but a shadow without this:
so the bred & the wine in the sacrament profiteth nothing to salvation, without christ be seized upon and apprehended in our hearts, all the other is but a shadow without this:
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the chiefe contents, the chiefe substance of Baptisme, what is it? It is the death of Christ. Rom. 6.3. Know ye not that all we which have been baptized into Iesus Christ, have beene baptized into his death? What are wee baptized into? into the death of Christ;
the chief contents, the chief substance of Baptism, what is it? It is the death of christ. Rom. 6.3. Know you not that all we which have been baptised into Iesus christ, have been baptised into his death? What Are we baptised into? into the death of christ;
That the Sacrament is the Testament of Christ, it is our Saviours owne speech in the 26. of Matth. verse 28. For this is my blood of the new Testament that is shed for many for the remission of sinnes:
That the Sacrament is the Testament of christ, it is our Saviors own speech in the 26. of Matthew verse 28. For this is my blood of the new Testament that is shed for many for the remission of Sins:
now likewise that the Testament is not of force, but by the death of the Testator, that the Apostle Paul confirmes, in the 9. to the Hebrewes, the 14, 15, 16, and 17, verses, by the example of mens Testaments, and applyes it to the Testament of Christ Iesus:
now likewise that the Testament is not of force, but by the death of the Testator, that the Apostle Paul confirms, in the 9. to the Hebrews, the 14, 15, 16, and 17, Verses, by the Exampl of men's Testaments, and Applies it to the Testament of christ Iesus:
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Christ Iesus himselfe is the Testator, the Sacrament of the Lords Supper is his Testament, the Testament cannot bee of force without the death of the Testator:
christ Iesus himself is the Testator, the Sacrament of the lords Supper is his Testament, the Testament cannot be of force without the death of the Testator:
What is the chiefe benefit? Remission of sinnes: and under that is comprised all the good that we doe receive by Christ. Matth. 26.28. For this is my blood of the new Testament that is shed for many for the remission of sinnes.
What is the chief benefit? Remission of Sins: and under that is comprised all the good that we do receive by christ. Matthew 26.28. For this is my blood of the new Testament that is shed for many for the remission of Sins.
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but if wee doe not come with the blood of Christ so sprinkled in our hearts by the Spirit of God, we doe not seize upon the death of Christ, wee have no benefit in the Sacrament;
but if we do not come with the blood of christ so sprinkled in our hearts by the Spirit of God, we do not seize upon the death of christ, we have no benefit in the Sacrament;
they come to the Lords table, but they know not what they come about. Alas, as Salomon saith, Eccles. 4.17. Such men doe but offer the sacrifice of fooles.
they come to the lords table, but they know not what they come about. Alas, as Solomon Says, Eccles. 4.17. Such men do but offer the sacrifice of Fools.
that is the meaning of the place, that they doe not heare or learne, they doe not understand, they are not well taught what it is that they must principally meditate upon when they come to the Sacrament of the Lords Supper.
that is the meaning of the place, that they do not hear or Learn, they do not understand, they Are not well taught what it is that they must principally meditate upon when they come to the Sacrament of the lords Supper.
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Sily men and women that so come to the Lords Table, alas they know not that they doe evill, they know not that they prophane the Sacrament, in that they doe not receive the holy things of the Sacrament, that is, the death of Christ;
Sily men and women that so come to the lords Table, alas they know not that they do evil, they know not that they profane the Sacrament, in that they do not receive the holy things of the Sacrament, that is, the death of christ;
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Christ he is tendred unto them, but they know not that they doe eate their owne damnation, in that they apprehend not the death of Iesus Christ which is the chiefe matter that is there tendred unto them,
christ he is tendered unto them, but they know not that they do eat their own damnation, in that they apprehend not the death of Iesus christ which is the chief matter that is there tendered unto them,
and goes forth, and makes full accompt to bring them home with him, but the foolish man never considers the price of these things, what they will cost him,
and Goes forth, and makes full account to bring them home with him, but the foolish man never considers the price of these things, what they will cost him,
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It is with many of us as it was with the Iewes that the Apostle speakes of in the 2. to the Corinthians, chap. 3. vers. 14, 15. Their mindes are hardned, for unto this day remaineth the same covering untaken away in the reading of the old Testament, which veile in Christ is put away:
It is with many of us as it was with the Iewes that the Apostle speaks of in the 2. to the Corinthians, chap. 3. vers. 14, 15. Their minds Are hardened, for unto this day remains the same covering untaken away in the reading of the old Testament, which veil in christ is put away:
I, but saith the Apostle, they could not looke unto the end, they could not looke unto the substance of those things that were tendred unto them in this outward shadow, that is to say, they could not looke upon Christ, that is the substance of all;
I, but Says the Apostle, they could not look unto the end, they could not look unto the substance of those things that were tendered unto them in this outward shadow, that is to say, they could not look upon christ, that is the substance of all;
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and shew them his death, and present his death unto them, and cause them to looke upon him whom they have pierced, till such time that this veile be taken away,
and show them his death, and present his death unto them, and cause them to look upon him whom they have pierced, till such time that this veil be taken away,
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let us try our selves when wee come to the Lords Table, examine our selves upon this point, what apprehension we have of the death of Christ, what portion wee have in the death of Christ,
let us try our selves when we come to the lords Table, examine our selves upon this point, what apprehension we have of the death of christ, what portion we have in the death of christ,
but if thou have a veile before thee, and thou canst not see and behold the death of Christ, that is to say, Christ Iesus crucified for the taking away of thy sinnes,
but if thou have a veil before thee, and thou Canst not see and behold the death of christ, that is to say, christ Iesus Crucified for the taking away of thy Sins,
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Oh, beloved, that wee could but consider with our selves the worth of the death of Iesus Christ, which was as great a matter as the whole world besides:
O, Beloved, that we could but Consider with our selves the worth of the death of Iesus christ, which was as great a matter as the Whole world beside:
or if we could but consider the necessity of the death of Christ, that without the sense and feeling of it in our hearts it is impossible that any man can be saved:
or if we could but Consider the necessity of the death of christ, that without the sense and feeling of it in our hearts it is impossible that any man can be saved:
and if we could consider the sweetnesse of Christ crucified, the crucifying of Christ is the very life of a man that is truly regenerate and converted to God:
and if we could Consider the sweetness of christ Crucified, the crucifying of christ is the very life of a man that is truly regenerate and converted to God:
If wee could soundly taste of these things, the worthinesse of Christ crucified, the necessity of Christ crucified, the power of Christ crucified, the sweetnesse of Christ crucified, the benefit of Christ crucified, the glory of Christ crucified, we would hunger againe and againe after the Sacrament of the Lords Supper,
If we could soundly taste of these things, the worthiness of christ Crucified, the necessity of christ Crucified, the power of christ Crucified, the sweetness of christ Crucified, the benefit of christ Crucified, the glory of christ Crucified, we would hunger again and again After the Sacrament of the lords Supper,
there is the particular knowledge required of us, the presence of Christ in that Sacrament, the power of Christ in that Sacrament, the benefits of Christ in that Sacrament, these bee the things that wee must be well acquainted withall,
there is the particular knowledge required of us, the presence of christ in that Sacrament, the power of christ in that Sacrament, the benefits of christ in that Sacrament, these be the things that we must be well acquainted withal,
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here is the eye whereby wee doe discerne Christ crucified in these holy mysteries, even the knowledge of Christ crucified in reference to the Sacrament of the Lords Supper;
Here is the eye whereby we do discern christ Crucified in these holy Mysteres, even the knowledge of christ Crucified in Referente to the Sacrament of the lords Supper;
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and well seene, and well grounded in the knowledge of Christ crucified, be not to seeke of this when thou doest come, see that thou have this knowledge before thou commest;
and well seen, and well grounded in the knowledge of christ Crucified, be not to seek of this when thou dost come, see that thou have this knowledge before thou Comest;
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so if we have not this knowledge before we come to the Lords Supper, if we be not well experienced in this grace, we are like to fast, we are like to him that hath his weapons to seeke when hee should goe to fight, he is like to be beaten.
so if we have not this knowledge before we come to the lords Supper, if we be not well experienced in this grace, we Are like to fast, we Are like to him that hath his weapons to seek when he should go to fight, he is like to be beaten.
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faith to apprehend the death of Christ, to apprehend Iesus Christ crucified, and this is as it were the hand whereby we doe apply and lay hold upon Iesus Christ;
faith to apprehend the death of christ, to apprehend Iesus christ Crucified, and this is as it were the hand whereby we do apply and lay hold upon Iesus christ;
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for it is but in vaine for us to know Christ crucified, except we doe apply him to our selves, the eie of knowledge cannot save us, without we doe apply him with the hand of faith:
for it is but in vain for us to know christ Crucified, except we do apply him to our selves, the eye of knowledge cannot save us, without we do apply him with the hand of faith:
and to love one another for his sake? This is the heart, as a man would say, whereby we do give entertainment unto Iesus Christ crucified, whereby we doe embrace him within us:
and to love one Another for his sake? This is the heart, as a man would say, whereby we do give entertainment unto Iesus christ Crucified, whereby we do embrace him within us:
why surely it will worke a conscionable obedience to the will and commandement of God, to be sorrowfull for our sins past, to deny our selves, to mortifie the lusts of the flesh, to dye to sinne, these be the naturall effects of the death of Christ in the hearts of beleevers, these we must bring with us, to bee conformable to the whole wil of God,
why surely it will work a conscionable Obedience to the will and Commandment of God, to be sorrowful for our Sins past, to deny our selves, to mortify the Lustiest of the Flesh, to die to sin, these be the natural effects of the death of christ in the hearts of believers, these we must bring with us, to be conformable to the Whole will of God,
this is as it were even the practising of the death of Christ crucified, namely, in our obedience to God, denying our owne selves, in mortifying our owne sinfull lusts and affections;
this is as it were even the practising of the death of christ Crucified, namely, in our Obedience to God, denying our own selves, in mortifying our own sinful Lustiest and affections;
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for wee must know that these meditations must not be dead meditations, but such as must be lively and operative to quicken us up to obedience to Gods wil.
for we must know that these meditations must not be dead meditations, but such as must be lively and operative to quicken us up to Obedience to God's will.
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The last grace is Thankfulnesse, to acknowledge all honour and thankes to be due unto God for this great worke of our Redemption by the blood of Iesus Christ, this is a chiefe grace that we must chiefly bring with us to the Lords Supper, to give God the praise and glory of it:
The last grace is Thankfulness, to acknowledge all honour and thanks to be due unto God for this great work of our Redemption by the blood of Iesus christ, this is a chief grace that we must chiefly bring with us to the lords Supper, to give God the praise and glory of it:
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and how should wee rejoyce in the Lord, but by giving him thanks, and singing of praise to him for this great benefit, every one must bring these graces in some measure,
and how should we rejoice in the Lord, but by giving him thanks, and singing of praise to him for this great benefit, every one must bring these graces in Some measure,
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but the chiefest matter is this, that that which wee have, and that which we want of these graces, the Lord will supply them all out of the fulnesse of Christ, who is full of grace and truth,
but the chiefest matter is this, that that which we have, and that which we want of these graces, the Lord will supply them all out of the fullness of christ, who is full of grace and truth,
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and let us not doubt but that the Lord will be mercifull unto us, and he will give them us so farre forth as shall suffice for the saving of our soules.
and let us not doubt but that the Lord will be merciful unto us, and he will give them us so Far forth as shall suffice for the Saving of our Souls.
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this teacheth us what it is that wee must especially looke after when wee come to the Sacrament of the Lords Supper, that which is specially tendred unto us, the death of Christ.
this Teaches us what it is that we must especially look After when we come to the Sacrament of the lords Supper, that which is specially tendered unto us, the death of christ.
and wee cannot comprehend it, and therefore the best way is, when we have considered all the occurrences of it that we can, let us lay our selves wholly into the hands of God, to be swallowed up with that holy meditation of the death of Christ,
and we cannot comprehend it, and Therefore the best Way is, when we have considered all the occurrences of it that we can, let us lay our selves wholly into the hands of God, to be swallowed up with that holy meditation of the death of christ,
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Secondly, to bee more and more incorporated into it by a holy kind of union, every man that is a true beleever, that is converted unto God, is already incorporated into Christ his death;
Secondly, to be more and more incorporated into it by a holy kind of Union, every man that is a true believer, that is converted unto God, is already incorporated into christ his death;
as being the all-sufficient price of our Redemption, for by the death of Iesus Christ the wrath of God is appeased, the Law of God is fulfilled, there the Iustice of God is satisfied,
as being the All-sufficient price of our Redemption, for by the death of Iesus christ the wrath of God is appeased, the Law of God is fulfilled, there the justice of God is satisfied,
and therefore as at all times, so then especially when we come to the Sacrament of the Lords Supper, let us labour to be so made partakers of the Lords death,
and Therefore as At all times, so then especially when we come to the Sacrament of the lords Supper, let us labour to be so made partakers of the lords death,
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I shewed you that in the latter part of the verse there is contained a caution, that the receiving of the Lords Supper is to bee performed withall, the shewing forth of the Lords death:
I showed you that in the latter part of the verse there is contained a caution, that the receiving of the lords Supper is to be performed withal, the showing forth of the lords death:
or a shewing forth, for so the words signifie, that is to say, a kinde of lively and sensible expressing of the death of Christ, is in the Sacrament of the Lords Supper, one translation comes a little short of the power of the word in the originall, which is worthy to be knowne;
or a showing forth, for so the words signify, that is to say, a kind of lively and sensible expressing of the death of christ, is in the Sacrament of the lords Supper, one Translation comes a little short of the power of the word in the original, which is worthy to be known;
In the Sacrament of the Lords Supper there must be certaine speeches, and certaine words that are to be used, there is a message that is to bee published whensoever the Sacrament of the Lords Supper is rightly administred.
In the Sacrament of the lords Supper there must be certain Speeches, and certain words that Are to be used, there is a message that is to be published whensoever the Sacrament of the lords Supper is rightly administered.
and our Saviour himselfe when he did institute the Sacrament, as it is in Matth. 26.28. there he saith, This is my blood of the New Testament that is shed for many for the remission of sinnes:
and our Saviour himself when he did institute the Sacrament, as it is in Matthew 26.28. there he Says, This is my blood of the New Testament that is shed for many for the remission of Sins:
then if we reade it imparatively, (Ye shall shew) or, (See you shew the Lords death till he come,) then it is implyed that all the faithfull that will conforme themselves to the ordinance of God, they doe performe this, they practise this at the receiving of the Sacrament, they doe shew forth the Lords death till he come.
then if we read it imparatively, (You shall show) or, (See you show the lords death till he come,) then it is employed that all the faithful that will conform themselves to the Ordinance of God, they do perform this, they practise this At the receiving of the Sacrament, they do show forth the lords death till he come.
If we reade it imparatively, ye shall shew forth the Lords death, it imposes a duty, (that whensoever we meet together at the Sacrament of the Lords Supper, we must be shewing forth of the Lords death;) there is little difference betweene them,
If we read it imparatively, you shall show forth the lords death, it imposes a duty, (that whensoever we meet together At the Sacrament of the lords Supper, we must be showing forth of the lords death;) there is little difference between them,
& because our translation comes neerest to the originall, because the originall doth naturally sound to this effect, you doe shew the Lords death, rather than yee shall shew forth the Lords death, therefore I will not change our owne translation,
& Because our Translation comes nearest to the original, Because the original does naturally found to this Effect, you do show the lords death, rather than ye shall show forth the lords death, Therefore I will not change our own Translation,
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and this is the principall matter that this Scripture doth ayme at, and this doth confirme directly the very point that we made choice of this Scripture for,
and this is the principal matter that this Scripture does aim At, and this does confirm directly the very point that we made choice of this Scripture for,
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The Doctrine then that here we are to observe for our instruction, is this, In that the Apostle saith here, Whensoever you receive the Sacrament, ye shew forth the Lords death:
The Doctrine then that Here we Are to observe for our instruction, is this, In that the Apostle Says Here, Whensoever you receive the Sacrament, you show forth the lords death:
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Hence observe, that the Sacrament of the Lords Supper being rightly administred and received according to Gods owne ordinance, is a fresh and a lively memoriall, a sensible representation, a through setting forth,
Hence observe, that the Sacrament of the lords Supper being rightly administered and received according to God's own Ordinance, is a fresh and a lively memorial, a sensible representation, a through setting forth,
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for having in the 23, 24, and 25 verses reformed the Sacrament of the Lords Supper, according to our Saviours first institution, thence he gives them this Item, As often as yee eate this bread,
for having in the 23, 24, and 25 Verses reformed the Sacrament of the lords Supper, according to our Saviors First Institution, thence he gives them this Item, As often as ye eat this bred,
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another, is the action that this institution did insue upon: and the third is the cariage of our Saviour immediately before he instituted it. First for the time:
Another, is the actium that this Institution did ensue upon: and the third is the carriage of our Saviour immediately before he instituted it. First for the time:
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How could our Saviour devise to have served himselfe better upon the advantage of the time, to make the Sacrament to be a fresh and a lively representation and memoriall of his death,
How could our Saviour devise to have served himself better upon the advantage of the time, to make the Sacrament to be a fresh and a lively representation and memorial of his death,
for example, the eating of the Passeover, which was a type and memoriall of the deliverance of the Israelites out of Egypt, was of purpose respited to the night before their departure (they were to eate the Passeover over-night,
for Exampl, the eating of the Passover, which was a type and memorial of the deliverance of the Israelites out of Egypt, was of purpose respited to the night before their departure (they were to eat the Passover overnight,
and the next day to depart) that whensoever afterward they were to eate the Passeover, it might renew upon them a more fresh memory of their deliverance out of Egypt; whereas if they had had the Passeover a yeare or two before,
and the next day to depart) that whensoever afterwards they were to eat the Passover, it might renew upon them a more fresh memory of their deliverance out of Egypt; whereas if they had had the Passover a year or two before,
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and a yeare or two after beene delivered out of Egypt, then there would not have beene such a joynt concurrence of them together in their minds, the Passeover would not have been such a palpable and present memoriall of their deliverance as it was:
and a year or two After been Delivered out of Egypt, then there would not have been such a joint concurrence of them together in their minds, the Passover would not have been such a palpable and present memorial of their deliverance as it was:
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so likewise Iesus Christ hee instituted the Sacrament of the Lords Supper overnight, he suffered his death the next day, that whēsoever after, we come to receive the sacrament of the Lords Supper, the time wherein his death was suffered following so presently upon the institution of the Sacrament, the one of these might helpe forward the other, that so the Sacrament might bee the more lively remembrance of his death, the circumstance of the time of the institution being so neare the time of his death, proves unto us that Christ had a full intent to make the Sacrament a fresh memoriall of his death.
so likewise Iesus christ he instituted the Sacrament of the lords Supper overnight, he suffered his death the next day, that whensoever After, we come to receive the sacrament of the lords Supper, the time wherein his death was suffered following so presently upon the Institution of the Sacrament, the one of these might help forward the other, that so the Sacrament might be the more lively remembrance of his death, the circumstance of the time of the Institution being so near the time of his death, Proves unto us that christ had a full intent to make the Sacrament a fresh memorial of his death.
as they were eating, Christ tooke the bread and gave it to his Disciples, &c. The Passeover it selfe was as I have shewed you heretofore, a Type and a memoriall of the deliverance of Israel out of Egypt by Moses, but principally of their deliverance from sinne and Sathan by the death of Iesus Christ,
as they were eating, christ took the bred and gave it to his Disciples, etc. The Passover it self was as I have showed you heretofore, a Type and a memorial of the deliverance of Israel out of Egypt by Moses, but principally of their deliverance from sin and Sathan by the death of Iesus christ,
The very straine of the story in Matthew, Marke, and Luke, &c. being well considered, doth afford us this collection, That our Saviour presently after the eating of the Passeover, did institute the Sacrament of the Lords Supper,
The very strain of the story in Matthew, Mark, and Lycia, etc. being well considered, does afford us this collection, That our Saviour presently After the eating of the Passover, did institute the Sacrament of the lords Supper,
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Thirdly, the cariage of our Saviour immediately before the institution of the Sacrament, as it is in the 13. of Iohn 16. to 22. wee shall finde there that our Saviour did teach unto his Disciples many good lessons, he taught them humilitie,
Thirdly, the carriage of our Saviour immediately before the Institution of the Sacrament, as it is in the 13. of John 16. to 22. we shall find there that our Saviour did teach unto his Disciples many good Lessons, he taught them humility,
all these concurre together by way of circumstance, to teach that the Sacrament of the Lords Supper is a manifest shewing forth of the death of Christ, & the use therof:
all these concur together by Way of circumstance, to teach that the Sacrament of the lords Supper is a manifest showing forth of the death of christ, & the use thereof:
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Now to the substance of it, whether we respect: the signes used in the Sacrament, or the actions, or the words in the Sacrament. First, concerning the signes;
Now to the substance of it, whither we respect: the Signs used in the Sacrament, or the actions, or the words in the Sacrament. First, Concerning the Signs;
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here is a lively representation to spirituall minded men, that the body of Iesus Christ is the spirituall food of our soules, the strength of the hidden man of our hearts, it is the staffe of the life of God in the state of grace to every true beleever;
Here is a lively representation to spiritual minded men, that the body of Iesus christ is the spiritual food of our Souls, the strength of the hidden man of our hearts, it is the staff of the life of God in the state of grace to every true believer;
so is the blood of Christ, but principally the sweetnesse of the smell of the wine, the pleasantnesse of the taste of the wine, the comfortable cheerfulnesse of the wine, whereby it doth glad our hearts, this is a most lively expressing unto us of the blood of Christ Iesus, this shewes unto a spirituall minded man,
so is the blood of christ, but principally the sweetness of the smell of the wine, the pleasantness of the taste of the wine, the comfortable cheerfulness of the wine, whereby it does glad our hearts, this is a most lively expressing unto us of the blood of christ Iesus, this shows unto a spiritual minded man,
if this wine be so sweet and pleasant, and comfortable, oh what a sweet savour hath the blood of Iesus Christ, oh what a pleasant relish is there in the blood of Iesus Christ, oh, what comfort and cheerfulnesse is there in the blood of Iesus Christ to every distressed and beleeving soule, that can finde and feele these things within himselfe;
if this wine be so sweet and pleasant, and comfortable, o what a sweet savour hath the blood of Iesus christ, o what a pleasant relish is there in the blood of Iesus christ, o, what Comfort and cheerfulness is there in the blood of Iesus christ to every distressed and believing soul, that can find and feel these things within himself;
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he saith, this is my body; as if our Saviour should say to every spirituall minded man and woman, This Sacrament is as lively a representation of my death,
he Says, this is my body; as if our Saviour should say to every spiritual minded man and woman, This Sacrament is as lively a representation of my death,
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here is a full shewing forth of the Lords death, here is the Gospell preached at the administration of the Sacrament, that the blood of Iesus Christ cleanseth us from all our sinnes.
Here is a full showing forth of the lords death, Here is the Gospel preached At the administration of the Sacrament, that the blood of Iesus christ Cleanseth us from all our Sins.
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as if our Saviour should say, doe this in remembrance of my death, for so the Apostle expounds it, hee had repeated our Saviours words in the verse going before, Doe this in remembrance of me;
as if our Saviour should say, do this in remembrance of my death, for so the Apostle expounds it, he had repeated our Saviors words in the verse going before, Do this in remembrance of me;
Thus you see the doctrine is proved, both by the circumstances, & the substance, and the whole frame of the Sacrament, that the Sacrament being administred and received according to Gods own ordinance, is a fresh and a lively memoriall, a sensible representation, a through setting forth of the death of the Lord Iesus Christ:
Thus you see the Doctrine is proved, both by the Circumstances, & the substance, and the Whole frame of the Sacrament, that the Sacrament being administered and received according to God's own Ordinance, is a fresh and a lively memorial, a sensible representation, a through setting forth of the death of the Lord Iesus christ:
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not to reflect another manner of shadow than is cast upon it, it must bee cleere, that the true object that it doth represent, may be cleerly and lively represented unto us:
not to reflect Another manner of shadow than is cast upon it, it must be clear, that the true Object that it does represent, may be clearly and lively represented unto us:
and a cleere glasse, what is the object represented by it, the principall object of the Lords supper that is resembled unto us in it, is the death of Christ;
and a clear glass, what is the Object represented by it, the principal Object of the lords supper that is resembled unto us in it, is the death of christ;
and therefore the Sacrament of the Lords Supper must cleerly and plainly, and lively shew forth the Lords death, which is the principall object there to bee considered.
and Therefore the Sacrament of the lords Supper must clearly and plainly, and lively show forth the lords death, which is the principal Object there to be considered.
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the Sacraments are teaching signes, the Sacrament of the Lords Supper is a teaching signe, the lesson that the Sacrament of the Lords Supper teacheth, is the death of Iesus Christ,
the Sacraments Are teaching Signs, the Sacrament of the lords Supper is a teaching Signen, the Lesson that the Sacrament of the lords Supper Teaches, is the death of Iesus christ,
therefore the Sacrament that shewes forth the death of Christ lively to us too: that the word shewes forth the death of Christ lively, it appeares, Gal. 3.1.
Therefore the Sacrament that shows forth the death of christ lively to us too: that the word shows forth the death of christ lively, it appears, Gal. 3.1.
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Oh ye foolish Galathians, who hath bewitched you, that ye should not beleeve the truth? to whom Christ Iesus was before described in your sight, and among you crucified.
O you foolish Galatians, who hath bewitched you, that you should not believe the truth? to whom christ Iesus was before described in your sighed, and among you Crucified.
and so effectually to the Galathians, that he did as it were present Christ crucified before their bodily eyes, he did so worke by the operation of Gods spirit in his ministery, that they had a more sure and plaine apprehension of the death of Christ within them,
and so effectually to the Galatians, that he did as it were present christ Crucified before their bodily eyes, he did so work by the operation of God's Spirit in his Ministry, that they had a more sure and plain apprehension of the death of christ within them,
if the word do so lively represent him, the sacrament doth it much more, for the sacrament is a visible word, that is to say, looke whatsoever the word sounds unto us in our eares, that the sacrament presents and exhibits before our eyes;
if the word do so lively represent him, the sacrament does it much more, for the sacrament is a visible word, that is to say, look whatsoever the word sounds unto us in our ears, that the sacrament presents and exhibits before our eyes;
What was the end of the institution of the Sacrament? what purpose had our Saviour when he instituted the Sacrament? Even this purpose chiefly, that he might leave among his Disciples to the end of the world, a pledge, a token,
What was the end of the Institution of the Sacrament? what purpose had our Saviour when he instituted the Sacrament? Even this purpose chiefly, that he might leave among his Disciples to the end of the world, a pledge, a token,
If hee come to set fire upon the earth, what is his will but it should burne? If Christ ordaine a memoriall of his death, it shall be a cleare memoriall;
If he come to Set fire upon the earth, what is his will but it should burn? If christ ordain a memorial of his death, it shall be a clear memorial;
and except wee will impeach either the power, or the goodnesse of Christ Iesus, as who should say, he could not make a lively representation of his death,
and except we will impeach either the power, or the Goodness of christ Iesus, as who should say, he could not make a lively representation of his death,
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Is it so, that the Sacrament of the Lords Supper is such a lively representation, such a fresh memoriall of the death of Iesus Christ? then this should teach us, that our private and publike preparation before wee come to the Sacrament of the Lords Supper;
Is it so, that the Sacrament of the lords Supper is such a lively representation, such a fresh memorial of the death of Iesus christ? then this should teach us, that our private and public preparation before we come to the Sacrament of the lords Supper;
therefore every one of us must labour so to be fitted, and so prepared before we come hither, that we may be worthy and profitable beholders of Christ crucified,
Therefore every one of us must labour so to be fitted, and so prepared before we come hither, that we may be worthy and profitable beholders of christ Crucified,
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and if thus thou doest from one Communion to another, thou shalt finde through Gods blessing, that whensoever thou commest to receive the Sacrament of the Lords Supper, thou shalt there see thy Saviour most clearly:
and if thus thou dost from one Communion to Another, thou shalt find through God's blessing, that whensoever thou Comest to receive the Sacrament of the lords Supper, thou shalt there see thy Saviour most clearly:
when wee come to the Sacrament of the Lords Supper, wee come to behold Iesus Christ executed and put to death to every spirituall receiver, in a spirituall manner;
when we come to the Sacrament of the lords Supper, we come to behold Iesus christ executed and put to death to every spiritual receiver, in a spiritual manner;
For when the Holy Ghost pennes a story he will pen it throughly, and if we lay downe our hearts to be wrought upon by the power of the Word, wee shall finde such a powerfull working by it, that it shall bee more effectuall to us than it wee had beene there present to have seene the death of Christ.
For when the Holy Ghost pens a story he will pen it thoroughly, and if we lay down our hearts to be wrought upon by the power of the Word, we shall find such a powerful working by it, that it shall be more effectual to us than it we had been there present to have seen the death of christ.
So then by reading the story before-hand, wee being as it were present with him at his arraignment and inditement, thinke with your selves whether this will not be a notable meanes to make the death of Iesus Christ effectual unto us in the Sacrament,
So then by reading the story beforehand, we being as it were present with him At his arraignment and indictment, think with your selves whither this will not be a notable means to make the death of Iesus christ effectual unto us in the Sacrament,
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and if we looke for any benefit by the Sacrament, let us come with this preparation before-hand. Iohn 13.19. Christ saith, I tell you these things before-hand, that when ye see these things come to passe ye might beleeve.
and if we look for any benefit by the Sacrament, let us come with this preparation beforehand. John 13.19. christ Says, I tell you these things beforehand, that when you see these things come to pass you might believe.
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then this teacheth us, that the publike cariage of the whole businesse of the Sacrament of the Lords Supper must be framed and fashioned so as it may make most for the lively setting forth of the death of the Lord Iesus Christ:
then this Teaches us, that the public carriage of the Whole business of the Sacrament of the lords Supper must be framed and fashioned so as it may make most for the lively setting forth of the death of the Lord Iesus christ:
the voice of the Gospell, namely, the free remission of sins by the blood of Iesus Christ, that is to be pressed upon them againe and againe, that they may be stirred up in their affections to esteeme and receive it graciously:
the voice of the Gospel, namely, the free remission of Sins by the blood of Iesus christ, that is to be pressed upon them again and again, that they may be stirred up in their affections to esteem and receive it graciously:
Before the sacrament of Circumcision was administred, the Word was taught: so likewise the Passeover, as is cleare in Exod. 12.35. It is noted there, that when their children should come to aske what was this Passeover;
Before the sacrament of Circumcision was administered, the Word was taught: so likewise the Passover, as is clear in Exod 12.35. It is noted there, that when their children should come to ask what was this Passover;
and to relish this Sacrament as the spirituall Manna, the heavenly food of our soules. Secondly, as the word must be preached, so likewise confession of Faith ought to made.
and to relish this Sacrament as the spiritual Manna, the heavenly food of our Souls. Secondly, as the word must be preached, so likewise Confessi of Faith ought to made.
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Lastly, it is a Christian duty and a needfull duty about the time of the sacrament, to shew forth both our thankfulnesse and our cheerfulnesse, even by singing of Psalmes.
Lastly, it is a Christian duty and a needful duty about the time of the sacrament, to show forth both our thankfulness and our cheerfulness, even by singing of Psalms.
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but if we will have teaching Psalmes, teaching us the death of Christ, for that is then most seasonable, that teacheth us the matter of the death of Christ,
but if we will have teaching Psalms, teaching us the death of christ, for that is then most seasonable, that Teaches us the matter of the death of christ,
then take the second Psalme, for that teacheth us concerning the death of Christ, as it is applyed by the holy Ghost, Act. 4.25. and so the 22 Psalm, as it is alleaged 27 of Matth. for there are three severall places quoted out of that Psalme, singled out, applyed expresly unto the death of Christ;
then take the second Psalm, for that Teaches us Concerning the death of christ, as it is applied by the holy Ghost, Act. 4.25. and so the 22 Psalm, as it is alleged 27 of Matthew for there Are three several places quoted out of that Psalm, singled out, applied expressly unto the death of christ;
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and therfore they are most seasonable to be used, and it is necessary that wee make choice of the most seasonable Psalmes that are fittest for that purpose.
and Therefore they Are most seasonable to be used, and it is necessary that we make choice of the most seasonable Psalms that Are Fittest for that purpose.
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First, in their halfe Communions, they have the bread, but not the cup, is this to shew forth the Lords death? no, it is but to shew forth halfe the Lords death, this is horrible wrong to the people,
First, in their half Communions, they have the bred, but not the cup, is this to show forth the lords death? no, it is but to show forth half the lords death, this is horrible wrong to the people,
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hath God given us a great light to see Christ by, and shall men scantle it to halfe a light? hath God given us both the bread and the wine to discerne the Lords body and blood by,
hath God given us a great Light to see christ by, and shall men scantle it to half a Light? hath God given us both the bred and the wine to discern the lords body and blood by,
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and bee deprived of the other? Againe, many times in the Popish Church they have their Masses as they call them, without any preaching at all, many times,
and be deprived of the other? Again, many times in the Popish Church they have their Masses as they call them, without any preaching At all, many times,
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I will not stand upon it, but yet I say that practice of theirs is a wicked and a gracelesse practice, directly against this doctrine of God, you shew forth the Lords death, how should it bee shewed forth but by preaching and teaching? but they have little or no preaching or teaching amongst them;
I will not stand upon it, but yet I say that practice of theirs is a wicked and a graceless practice, directly against this Doctrine of God, you show forth the lords death, how should it be showed forth but by preaching and teaching? but they have little or no preaching or teaching among them;
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and therefore wee should with great thankfulnesse injoy and use these blessings that God hath bestowed upon us, in the cleere exhibition of the death of Iesus Christ in the Lords Supper.
and Therefore we should with great thankfulness enjoy and use these blessings that God hath bestowed upon us, in the clear exhibition of the death of Iesus christ in the lords Supper.
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NOw we are to proceed as the occasion requires for our preparation to the Sacrament the next sabbath, in the handling of that Scripture which wee have made choise of out of the 1 Cor. 11. and the 26. vers. For as often as ye shall eate this bread,
NOw we Are to proceed as the occasion requires for our preparation to the Sacrament the next Sabbath, in the handling of that Scripture which we have made choice of out of the 1 Cor. 11. and the 26. vers. For as often as you shall eat this bred,
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We have shewed you the two generall parts of this Scripture an action to bee performed in the former part, the receiving of the Sacrament of the Lords Supper,
We have showed you the two general parts of this Scripture an actium to be performed in the former part, the receiving of the Sacrament of the lords Supper,
we have handled the first part of the verse wholy, we have entred into the second part, where we shewed, that there is first to bee considered the caution it selfe, the shewing forth of the Lords death.
we have handled the First part of the verse wholly, we have entered into the second part, where we showed, that there is First to be considered the caution it self, the showing forth of the lords death.
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Secondly, the frequenting of this action, or the often using of this caution to bee supplyed out of the former part of the verse, as often as yee eate of this bread, and drinke of this cup:
Secondly, the frequenting of this actium, or the often using of this caution to be supplied out of the former part of the verse, as often as ye eat of this bred, and drink of this cup:
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namely the frequenting, or the often using of this caution, the often shewing forth or remembring of the Lords death, as often as ye eate this bread and drinke this cup, so often ye shew forth the Lords death till he come:
namely the frequenting, or the often using of this caution, the often showing forth or remembering of the lords death, as often as you eat this bred and drink this cup, so often you show forth the lords death till he come:
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which words we must not so understand, as if so bee that the remembrance or the shewing forth of the Lords death were precisely confined and limited to the use of the sacrament of the Lords supper;
which words we must not so understand, as if so be that the remembrance or the showing forth of the lords death were precisely confined and limited to the use of the sacrament of the lords supper;
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as if the Apostle should say, that then onely the death of Christ is to bee remembred when the Sacrament is to bee received and not else, that is not the meaning,
as if the Apostle should say, that then only the death of christ is to be remembered when the Sacrament is to be received and not Else, that is not the meaning,
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namely, that therfore so often as we receive this Sacrament, wee must remember and shew forth the Lords death after a speciall manner, that thereby we may bee fitted and inabled to remember the Lords death, at all other times both by preparation before, and by continuall meditation after:
namely, that Therefore so often as we receive this Sacrament, we must Remember and show forth the lords death After a special manner, that thereby we may be fitted and enabled to Remember the lords death, At all other times both by preparation before, and by continual meditation After:
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for thus wee are to conceive of the present businesse, the death of Iesus Christ must never be out of the minds of those that doe beleeve in him, their hearts must becontinually running upon the thoughts of him and of his death;
for thus we Are to conceive of the present business, the death of Iesus christ must never be out of the minds of those that do believe in him, their hearts must becontinually running upon the thoughts of him and of his death;
but because by that strength which then wee receive our bodies might also bee refreshed and comforted afterwards when we are to be imployed in the duties of our calling,
but Because by that strength which then we receive our bodies might also be refreshed and comforted afterwards when we Are to be employed in the duties of our calling,
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because we would bee holy onely upon the sabbath, but because that that holinesse which wee attaine unto by meeting God in his owne saving ordinances upō the sabbath day, that the same holinesse might season us and strengthē us,
Because we would be holy only upon the Sabbath, but Because that that holiness which we attain unto by meeting God in his own Saving ordinances upon the Sabbath day, that the same holiness might season us and strengthen us,
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so likewise it is in this particular in the receiving of the Sacrament of the Lords Supper, the death of Christ is remembred and shewed forth very lively and very freshly, not that wee should be indued with the thoughts and affections of the death of Christ onely for the present whilest we are receiving,
so likewise it is in this particular in the receiving of the Sacrament of the lords Supper, the death of christ is remembered and showed forth very lively and very freshly, not that we should be endued with the thoughts and affections of the death of christ only for the present whilst we Are receiving,
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for it is as if the Apostle should say, Your remembrance, your lively and sensible remembring of the death of Christ in the participation of the Sacrament of the Lords Supper, must not onely serve you for the present time,
for it is as if the Apostle should say, Your remembrance, your lively and sensible remembering of the death of christ in the participation of the Sacrament of the lords Supper, must not only serve you for the present time,
but it must frame and fashion your minds to the habit of this grace, that is to say, to the continuall remembring of the death of Christ Iesus, that you may make it your practice day and night, every day and every houre of your life;
but it must frame and fashion your minds to the habit of this grace, that is to say, to the continual remembering of the death of christ Iesus, that you may make it your practice day and night, every day and every hour of your life;
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yet with raising it from this ground, namely, from the remembrance of Christs death in the participation of the sacrament, the death of Christ is alwaies to be remembred in a lively manner in the participation of the Sacrament, that so it may be fresh in our memories at all other times so long as wee live.
yet with raising it from this ground, namely, from the remembrance of Christ death in the participation of the sacrament, the death of christ is always to be remembered in a lively manner in the participation of the Sacrament, that so it may be fresh in our memories At all other times so long as we live.
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The doctrine that ariseth is thus much, namely, that the death of the Lord Iesus Christ ought to be alwaies had in continuall remembrance of all those that professe his name,
The Doctrine that arises is thus much, namely, that the death of the Lord Iesus christ ought to be always had in continual remembrance of all those that profess his name,
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marke the words, the death of the Lord Iesus Christ must alwaies be had in continuall remembrance by all those that doe professe his name, and embrace his Religion;
mark the words, the death of the Lord Iesus christ must always be had in continual remembrance by all those that do profess his name, and embrace his Religion;
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for proofe of this doctrine, take that first which is in the 12 of Zach. v. 10. where God promiseth to poure out his Spirit upon his people, the spirit of grace and of compassion, and they shall looke on him, whom they have pierced,
for proof of this Doctrine, take that First which is in the 12 of Zach v. 10. where God promises to pour out his Spirit upon his people, the Spirit of grace and of compassion, and they shall look on him, whom they have pierced,
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and their mindes altogether fixed upon Christ pierced, upon Christ crucified, or upon Christs death. And this is no slender remembring, or no short remembring of the death of Christ,
and their minds altogether fixed upon christ pierced, upon christ Crucified, or upon Christ death. And this is no slender remembering, or no short remembering of the death of christ,
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as being joyned with sorrow and griefe, and much lamentation, as there the Text saith: And this sorrow it is a lasting sorrow, and so this remembrance a lasting remembrance;
as being joined with sorrow and grief, and much lamentation, as there the Text Says: And this sorrow it is a lasting sorrow, and so this remembrance a lasting remembrance;
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The sense of the death of Christ is so foundly fastned upon them by the Spirit in the act of their conversion, that it stickes deepe within them, and cleaves close unto them;
The sense of the death of christ is so fondly fastened upon them by the Spirit in the act of their conversion, that it sticks deep within them, and cleaves close unto them;
The Apostle in 1 Cor. 15.1, 2, 3. admonisheth the Corinths that they should continue and keepe in memory those things that hee had preacht and delivered unto them,
The Apostle in 1 Cor. 15.1, 2, 3. Admonisheth the Corinths that they should continue and keep in memory those things that he had preached and Delivered unto them,
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As if the Apostle should say, they that are saved by the death of Christ, they continue in the death of Christ, they keepe the death of Christ alwaies in memory, otherwise they beleeve in vaine, they professe faith,
As if the Apostle should say, they that Are saved by the death of christ, they continue in the death of christ, they keep the death of christ always in memory, otherwise they believe in vain, they profess faith,
but it is but a shew of faith, without this there is no true saving faith in them at all. In 2 Tim. 2.8. The Apostle chargeth Timothy Remember (saith hee;) What should hee remember? that Christ Iesus made of the seede of David, was raised againe from the dead, according to the Scripture.
but it is but a show of faith, without this there is no true Saving faith in them At all. In 2 Tim. 2.8. The Apostle charges Timothy remember (Says he;) What should he Remember? that christ Iesus made of the seed of David, was raised again from the dead, according to the Scripture.
The Apostle covertly and joyntly under the name of Iesus Christ his Resurrection, presseth upon Timothy the remembrance of the death of Christ, Remember (saith hee) Christ crucified. The Apostle had exhorted Timothy before, that hee should suffer affliction like a valiant souldier, that hee should looke to his ministery,
The Apostle covertly and jointly under the name of Iesus christ his Resurrection, Presseth upon Timothy the remembrance of the death of christ, remember (Says he) christ Crucified. The Apostle had exhorted Timothy before, that he should suffer affliction like a valiant soldier, that he should look to his Ministry,
By that preparative that hee gives to Timothie in the seventh verse, he would raise him up to a more serious remembring of the death of Christ in the eight verse,
By that preparative that he gives to Timothy in the seventh verse, he would raise him up to a more serious remembering of the death of christ in the eight verse,
as that being the weightiest duty of all other, the Apostle Paul gives himselfe for example in this case, both in his preaching, and likewise in his practice;
as that being the Weightiest duty of all other, the Apostle Paul gives himself for Exampl in this case, both in his preaching, and likewise in his practice;
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and therefore shall not wee alwayes remember him? In Exod. 28.12. there you shall finde, how that the two Onyx stones, wherein were written the names of the Children of Israel, they were to be put upon the shoulders of Aarons Ephod, the Text saith, in remembrance of the Children of Israel, because that Aaron did beare the names of the Children of Israel alwayes in remembrance before the Lord.
and Therefore shall not we always Remember him? In Exod 28.12. there you shall find, how that the two Onyx stones, wherein were written the names of the Children of Israel, they were to be put upon the shoulders of Aaron's Ephod, the Text Says, in remembrance of the Children of Israel, Because that Aaron did bear the names of the Children of Israel always in remembrance before the Lord.
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yet still hee remembers us, and makes continuall intercession for us before the Lord: Shall our vile persons being so gracelesse, alwayes bee remembred by the Lord Iesus Christ,
yet still he remembers us, and makes continual Intercession for us before the Lord: Shall our vile Persons being so graceless, always be remembered by the Lord Iesus christ,
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and shall not the Lord Iesus Christ, and his precious death bee alwayes and continually remembred by all of us? Hearken what the Spouse saith in Cantic. 2.6. compared with Cant. 1.12. in Cantic. 2.6.
and shall not the Lord Iesus christ, and his precious death be always and continually remembered by all of us? Harken what the Spouse Says in Cantic. 2.6. compared with Cant 1.12. in Cantic. 2.6.
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that he still remembers us, and nourisheth, and cherisheth us, then doe we presently fall into a holy resolution, that surely wee will be kinde to him, seeing he is so kinde to us;
that he still remembers us, and Nourishes, and Cherishes us, then do we presently fallen into a holy resolution, that surely we will be kind to him, seeing he is so kind to us;
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why should not our hearts and mindes bee alwayes running upon him, and upon his death? Some may say, May I not remember Christ aright though I remember not his death.
why should not our hearts and minds be always running upon him, and upon his death? some may say, May I not Remember christ aright though I Remember not his death.
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Can a woman forget her Child that she hath travelled for, and endured so much paine for? Can the Lord Iesus Christ forget us, that hath endured so much paine for us, farre greater then the travell of a woman? No, it is impossible;
Can a woman forget her Child that she hath traveled for, and endured so much pain for? Can the Lord Iesus christ forget us, that hath endured so much pain for us, Far greater then the travel of a woman? No, it is impossible;
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therefore seeing that God remembers Christs death alwayes, oh, how ought we to remember Christs death alwayes too? It is true, God cannot bee said properly to remember any thing,
Therefore seeing that God remembers Christ death always, o, how ought we to Remember Christ death always too? It is true, God cannot be said properly to Remember any thing,
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let it be to the preservation and salvation of the faithfull: It is respectively to the death of Christ, because they have their parts in him, and he in them.
let it be to the preservation and salvation of the faithful: It is respectively to the death of christ, Because they have their parts in him, and he in them.
we have continuall need, and continuall use of the death of Christ, and therefore wee must have it alwayes in continuall remembrance, we must alwayes have it in a readinesse about us;
we have continual need, and continual use of the death of christ, and Therefore we must have it always in continual remembrance, we must always have it in a readiness about us;
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as the blood of Christ, or the death of Christ, being the very chiefe foundation that the faith of Gods children is rooted in, and setled, and stablished upon: wee must pray continually;
as the blood of christ, or the death of christ, being the very chief Foundation that the faith of God's children is rooted in, and settled, and established upon: we must pray continually;
now ordinary wisedome and reason teacheth us, looke what we know wee have continuall use of, wheresoever wee goe, wee will bee sure to carry that about us, be it money,
now ordinary Wisdom and reason Teaches us, look what we know we have continual use of, wheresoever we go, we will be sure to carry that about us, be it money,
the intendment of that Scripture is this, wee sinne daily against God, the sinnes that we doe commit, doe cry out daily to heaven for vengeance to be poured upon us,
the intendment of that Scripture is this, we sin daily against God, the Sins that we do commit, do cry out daily to heaven for vengeance to be poured upon us,
Well, what is the meaning of it? the meaning is this, that whereas wee doe sinne and offend God daily, the blood of Christ Iesus that daily makes our peace;
Well, what is the meaning of it? the meaning is this, that whereas we do sin and offend God daily, the blood of christ Iesus that daily makes our peace;
and the thoughts of Christ his glory (that being a matter which we can see here onely a farre off) are not so fit for us in this abasement and humiliation,
and the thoughts of christ his glory (that being a matter which we can see Here only a Far off) Are not so fit for us in this abasement and humiliation,
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First, it serves to reprove the prophane and carnall gracelesse wretches of the world, that will never enter into any serious thoughts of the death of the Lord Iesus Christ;
First, it serves to reprove the profane and carnal graceless wretches of the world, that will never enter into any serious thoughts of the death of the Lord Iesus christ;
no, they seek all the means they can, & take all the courses that ever they can to turne such thoughts out of their hearts, such thoughts are too sad and too sorrowfull for them, they cannot endure them:
no, they seek all the means they can, & take all the courses that ever they can to turn such thoughts out of their hearts, such thoughts Are too sad and too sorrowful for them, they cannot endure them:
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Secondly, it serves to reprove some of our nice and sluggish professors, that content themselves now and then with the thoughts of the death of Iesus Christ;
Secondly, it serves to reprove Some of our Nicaenae and sluggish professors, that content themselves now and then with the thoughts of the death of Iesus christ;
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then happily they will entertaine the remembrance and the thoughts of Christs death, but they cannot endure to make it their continuall taske, which is the duty here prest upon us:
then happily they will entertain the remembrance and the thoughts of Christ death, but they cannot endure to make it their continual task, which is the duty Here pressed upon us:
these men must know that God doth not love to be served by spirts and fits, whatsoever we doe in the service of God, let us doe it soundly and constantly;
these men must know that God does not love to be served by spirts and fits, whatsoever we do in the service of God, let us do it soundly and constantly;
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therefore God requires it at our hands, that wee should alwaies remember it, this fire should never go out of our hearts, it must glow and burne within us night and day:
Therefore God requires it At our hands, that we should always Remember it, this fire should never go out of our hearts, it must glow and burn within us night and day:
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if so be that you would learne how you might come to know whether you have the right remembrance of the death of Iesus Christ within you, learne it by these two or three markes, see it:
if so be that you would Learn how you might come to know whither you have the right remembrance of the death of Iesus christ within you, Learn it by these two or three marks, see it:
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in the morning when you awake, doe you finde your hearts seasoned with good thoughts of the death of Iesus Christ, with thoughts concerning forgivenesse and mortification and reconciliation to GOD:
in the morning when you awake, do you find your hearts seasoned with good thoughts of the death of Iesus christ, with thoughts Concerning forgiveness and mortification and reconciliation to GOD:
and likewise if you have these thoughts or the like at night when you goe to bed, this is a certaine evidence that your soules are seasoned with the death of Iesus Christ;
and likewise if you have these thoughts or the like At night when you go to Bed, this is a certain evidence that your Souls Are seasoned with the death of Iesus christ;
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yea in our very mirth, we must still preferre Ierusalem; when we are in our greatest mirth, in our honest recreations (for those that are unhonest there is no hope of any spirituall comfort in them) but in our honest recreations;
yea in our very mirth, we must still prefer Ierusalem; when we Are in our greatest mirth, in our honest recreations (for those that Are unhonest there is no hope of any spiritual Comfort in them) but in our honest recreations;
doe we prefere the death Iesus Christ before all those things that wee for a while doe solace our selves withall, especially in the use of the meanes of salvation, in the hearing of the Word,
do we prefere the death Iesus christ before all those things that we for a while do solace our selves withal, especially in the use of the means of salvation, in the hearing of the Word,
& the receiving of the Sacrament? When we come to heare the Word, do we finde in our selves a desire to be drawn on to see Christ crucified before our eyes? When wee come to the receiving of the Sacrament, is it our chiefe practice to remember Christ crucified affectionately,
& the receiving of the Sacrament? When we come to hear the Word, do we find in our selves a desire to be drawn on to see christ Crucified before our eyes? When we come to the receiving of the Sacrament, is it our chief practice to Remember christ Crucified affectionately,
and to have our hearts throughly seasoned with the power of his death? these bee undoubted signes and assurances unto us that wee have our part in the death of Christ.
and to have our hearts thoroughly seasoned with the power of his death? these be undoubted Signs and assurances unto us that we have our part in the death of christ.
A third use is matter of exhortation for us Ministers, teaching us that we should still labour to sprinkle all our speeches private and publike, with some matter concerning the death of Christ, with some matter concerning Christ crucified, it was almost the whole doctrine of the Apostle, still to preach Christ crucified,
A third use is matter of exhortation for us Ministers, teaching us that we should still labour to sprinkle all our Speeches private and public, with Some matter Concerning the death of christ, with Some matter Concerning christ Crucified, it was almost the Whole Doctrine of the Apostle, still to preach christ Crucified,
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but the use doth concerne all both Ministers and people, therefore this should stirre up every one of us both Ministers and people, that we should labour to make the thoughts and the remembrance of the death of Christ, to be ordinary with us, to bee familiar with us, still make that as familiar with us as ever possibly we can:
but the use does concern all both Ministers and people, Therefore this should stir up every one of us both Ministers and people, that we should labour to make the thoughts and the remembrance of the death of christ, to be ordinary with us, to be familiar with us, still make that as familiar with us as ever possibly we can:
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Let it be our reach in all these duties to have an eye upon the death of Iesus Christ, seeking to have that soundly fixed and fastened upon us, whatsoever we faile in else, still let that above all other sticke most close to us.
Let it be our reach in all these duties to have an eye upon the death of Iesus christ, seeking to have that soundly fixed and fastened upon us, whatsoever we fail in Else, still let that above all other stick most close to us.
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Lastly, let us put our selves to the power, and the rule, and the directions of it, let us suffer our selves to be swayed by the death of Iesus Christ, in all our courses, let it beare rule with us, the counsell that our Saviour gives in the like case, Iohn 7.17. If any doe my will, the same shall know my doctrine;
Lastly, let us put our selves to the power, and the Rule, and the directions of it, let us suffer our selves to be swayed by the death of Iesus christ, in all our courses, let it bear Rule with us, the counsel that our Saviour gives in the like case, John 7.17. If any doe my will, the same shall know my Doctrine;
these are the meanes whereby wee may attaine to the habit of this grace, namely, to the continuall remembring of the death of Christ Iesus, a saving remembrance.
these Are the means whereby we may attain to the habit of this grace, namely, to the continual remembering of the death of christ Iesus, a Saving remembrance.
Would you learne love to the brethren? Christ his death teacheth you this duty in the highest degree: 1 Iohn 3.16. If Christ so loved us, that he laid downe his life for us, then how ought wee also to lay downe our lives for the brethren.
Would you Learn love to the brothers? christ his death Teaches you this duty in the highest degree: 1 John 3.16. If christ so loved us, that he laid down his life for us, then how ought we also to lay down our lives for the brothers.
this is effectually taught us by the death of Christ: 1 Pet. 4.1, 2. Christ hath suffered in the flesh, that we should not live to our selves but to him;
this is effectually taught us by the death of christ: 1 Pet. 4.1, 2. christ hath suffered in the Flesh, that we should not live to our selves but to him;
Thirdly, we shall have much spirituall growth and increase by the word and the Sacrament, and much spirituall growth if once our hearts be seasoned with the death of Christ.
Thirdly, we shall have much spiritual growth and increase by the word and the Sacrament, and much spiritual growth if once our hearts be seasoned with the death of christ.
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Why so if so bee our hearts be seasoned with the death of Christ, why then when wee come to heare the word and receive the Sacrament, there will be a sweet digesting,
Why so if so be our hearts be seasoned with the death of christ, why then when we come to hear the word and receive the Sacrament, there will be a sweet digesting,
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and the remembrance of it soundly in thy heart, then all these speakers to thee, they shall speake unto thee as to a stone-wall, to a deafe man. Gal. 6.14.
and the remembrance of it soundly in thy heart, then all these Speakers to thee, they shall speak unto thee as to a stonewall, to a deaf man. Gal. 6.14.
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and him crucified, whereby the world is crucified to mee, and I unto the world. Let the whole world set upon me to tempt me, yet it shall not prevaile:
and him Crucified, whereby the world is Crucified to me, and I unto the world. Let the Whole world Set upon me to tempt me, yet it shall not prevail:
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There is such a strong stay against sinne, in the serious thoughts of the death of Christ, that so long as that these are within us, sinne cannot prevaile against us.
There is such a strong stay against sin, in the serious thoughts of the death of christ, that so long as that these Are within us, sin cannot prevail against us.
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A fift benefit is this, it will furnish us, and inable us to the dutie of prayer, that we shall come to God at all times humbly, and yet chearfully too;
A fift benefit is this, it will furnish us, and inable us to the duty of prayer, that we shall come to God At all times humbly, and yet cheerfully too;
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and therefore let these considerations stirre us up to a reverent and conscionable performance of this duty of the remembrance of the death of Christ Iesus;
and Therefore let these considerations stir us up to a reverend and conscionable performance of this duty of the remembrance of the death of christ Iesus;
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and set our selves soundly to meditate upon the death of Christ, in hope of these heavenly blessings, that the meditation of this duty will bring us unto,
and Set our selves soundly to meditate upon the death of christ, in hope of these heavenly blessings, that the meditation of this duty will bring us unto,
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we are therefore according to our ordinary course, to make preparation thereunto by this Sabbaths evening Exercise, that so we may come with better grace in our hearts to that heavenly Table. 1 Cor. 11.26. For as often as yee shall eate this bread and drink this cup, ye shew forth the Lords death till he come.
we Are Therefore according to our ordinary course, to make preparation thereunto by this Sabbaths evening Exercise, that so we may come with better grace in our hearts to that heavenly Table. 1 Cor. 11.26. For as often as ye shall eat this bred and drink this cup, you show forth the lords death till he come.
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Which Scripture containes as you have heard these two parts, an action to bee performed in the former part of the verse, the receiving of the Sacrament, as often as ye eate this bread, and drinke this cup.
Which Scripture contains as you have herd these two parts, an actium to be performed in the former part of the verse, the receiving of the Sacrament, as often as you eat this bred, and drink this cup.
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We have fully finished the former part, and through Gods mercy we have proceeded in the handling of the latter part, to the last clause of all, till he come: ye shew forth the Lords death till he come.
We have Fully finished the former part, and through God's mercy we have proceeded in the handling of the latter part, to the last clause of all, till he come: you show forth the lords death till he come.
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I shewed you that this latter part of the verse containes the caution, that the receiving of the Sacrament is to be performed withall, it ministers unto us these things to be considered of;
I showed you that this latter part of the verse contains the caution, that the receiving of the Sacrament is to be performed withal, it Ministers unto us these things to be considered of;
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So then, here we are now come to the last clause of all, containing the continuance of this duty, let this be done til he come, till Christ come to judgement;
So then, Here we Are now come to the last clause of all, containing the Continuance of this duty, let this be done till he come, till christ come to judgement;
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for so the very same particle (till) is used in the very same sense. In the 1 Cor. 15.25. where it is said that Christ must raigne till hee have put all his enemies under his feet;
for so the very same particle (till) is used in the very same sense. In the 1 Cor. 15.25. where it is said that christ must Reign till he have put all his enemies under his feet;
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and the trampling of them under his feet, so it is in this case, Doe this duty till he come, that is to say, this duty must be continued till Christ come to judgement:
and the trampling of them under his feet, so it is in this case, Do this duty till he come, that is to say, this duty must be continued till christ come to judgement:
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and therefore it was impossible that they should keepe this commandement till he come: but the Apostle imposeth upon the Corinthians this duty for their time, that they must observe it so long as they live;
and Therefore it was impossible that they should keep this Commandment till he come: but the Apostle Imposes upon the Corinthians this duty for their time, that they must observe it so long as they live;
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the second explication is this, that howsoever this clause be here expresly referred onely to the latter part of the verse, to the caution, to the remembrance of Christs death, Ye remember Christs death till he come;
the second explication is this, that howsoever this clause be Here expressly referred only to the latter part of the verse, to the caution, to the remembrance of Christ death, You Remember Christ death till he come;
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yet it is implyed and intended to belong also unto the former part of the verse, to the action it selfe, the receiving of the Sacrament of the Lords Supper.
yet it is employed and intended to belong also unto the former part of the verse, to the actium it self, the receiving of the Sacrament of the lords Supper.
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so that both the remembrance of the Lords death, and also the observation of the Sacrament of the Lords Supper, both these are to bee continued till Iesus Christ shall come to judgement,
so that both the remembrance of the lords death, and also the observation of the Sacrament of the lords Supper, both these Are to be continued till Iesus christ shall come to judgement,
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now therefore wee come to speake concerning the continuance of the Sacrament of the Lords Supper to the end of the world, which is the first point, that which is directly and expresly affirmed.
now Therefore we come to speak Concerning the Continuance of the Sacrament of the lords Supper to the end of the world, which is the First point, that which is directly and expressly affirmed.
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The doctrine that hence ariseth for our instruction is this, namely, that the Sacrament of the Lords Supper is a perpetuall ordinance of the Lord Iesus Christ to bee duely and continually observed by all the faithfull from time to time to the end of the world;
The Doctrine that hence arises for our instruction is this, namely, that the Sacrament of the lords Supper is a perpetual Ordinance of the Lord Iesus christ to be duly and continually observed by all the faithful from time to time to the end of the world;
and I doe not know any one Scripture besides, that doth expresly and particularly confirme this point unto us, not particularly I say concerning this Sacrament;
and I do not know any one Scripture beside, that does expressly and particularly confirm this point unto us, not particularly I say Concerning this Sacrament;
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By the servants there we are to understand chiefly Gods Ministers, as they being particularly employed about the holy things of God, the Word and the Sacraments,
By the Servants there we Are to understand chiefly God's Ministers, as they being particularly employed about the holy things of God, the Word and the Sacraments,
for the preaching of the Word, and the administration of the Sacraments, and for the discharge of the whole worke of their Ministery, these gifts & these indowments of theirs, must all these servants employ & trade thriftily till Christ come, that is to say, till Christ doe come to judgement.
for the preaching of the Word, and the administration of the Sacraments, and for the discharge of the Whole work of their Ministry, these Gifts & these endowments of theirs, must all these Servants employ & trade thriftily till christ come, that is to say, till christ do come to judgement.
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Then you see here, the gifts of their ministery, the direction of their ministery, the exercise of their Ministery, they must continue untill Christs coming to judgment, their labors and their endeavours in their ministery, they must cōtinue til Christ come to judgement.
Then you see Here, the Gifts of their Ministry, the direction of their Ministry, the exercise of their Ministry, they must continue until Christ coming to judgement, their labors and their endeavours in their Ministry, they must continue till christ come to judgement.
they also must be perpetual ordinances to be continued til Iesus Christ shal come to judgment. 1 Tim. 6.13, 14. I charge thee before God (saith Paul to Timothy ) that quickens all things; and before Iesus Christ, who under Pilate witnessed a good confession, that thou keepe this Commandement without spot,
they also must be perpetual ordinances to be continued till Iesus christ shall come to judgement. 1 Tim. 6.13, 14. I charge thee before God (Says Paul to Timothy) that quickens all things; and before Iesus christ, who under Pilate witnessed a good Confessi, that thou keep this Commandment without spot,
The Commandement that there the Apostle speakes of, is and doth extend it selfe to the whole charge that Paul had given unto Timothy in and for the worke of his ministery;
The Commandment that there the Apostle speaks of, is and does extend it self to the Whole charge that Paul had given unto Timothy in and for the work of his Ministry;
all this whole command that Paul gave unto him, must be kept without spot, and unrebukable, duly and religiously it must be observed by Timothy till the appearing of our Lord Iesus Christ.
all this Whole command that Paul gave unto him, must be kept without spot, and unrebukable, duly and religiously it must be observed by Timothy till the appearing of our Lord Iesus christ.
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how could hee observe it till then? I, but the Apostle sets forth the nature and the condition of these saving ordinances, the Word and the Sacraments and the worke of the ministery,
how could he observe it till then? I, but the Apostle sets forth the nature and the condition of these Saving ordinances, the Word and the Sacraments and the work of the Ministry,
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namely, that they be perpetuall ordinances to be observed duly and conscionably, without spot, and unrebukable so long as the world standeth, til the appearing of the Lord Iesus Christ,
namely, that they be perpetual ordinances to be observed duly and Conscionably, without spot, and unrebukable so long as the world Stands, till the appearing of the Lord Iesus christ,
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to prove it more specially Matth. 28.19, 20. Goe, saith our Saviour to his Disciples, teach all Nations, baptizing them in the name of the Father, of the Sonne,
to prove it more specially Matthew 28.19, 20. Go, Says our Saviour to his Disciples, teach all nations, baptizing them in the name of the Father, of the Son,
for though but one Sacrament bee there named, yet the other must bee proportionably understood, that they were to administer the Sacraments both of Baptisme,
for though but one Sacrament be there nam, yet the other must be proportionably understood, that they were to administer the Sacraments both of Baptism,
and that which followes in the twentieth verse, takes hold very directly upon the Sacrament of the Lords Supper, teaching them to observe whatsoever I have commanded you;
and that which follows in the twentieth verse, Takes hold very directly upon the Sacrament of the lords Supper, teaching them to observe whatsoever I have commanded you;
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therefore the Word and the Sacraments, the preaching of the Word, and the administration of the Sacraments shall continue alwayes to the end of the world:
Therefore the Word and the Sacraments, the preaching of the Word, and the administration of the Sacraments shall continue always to the end of the world:
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Where this blessing is promised that it shall continue to the end of the world, this endeavour of theirs must also continue to the end of the world too:
Where this blessing is promised that it shall continue to the end of the world, this endeavour of theirs must also continue to the end of the world too:
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one place yet more in particular, and so I end. Luke 22.19. that which is the ground of this text, our Saviour in the institution of the sacrament, saith, Doe this in remembrance of me;
one place yet more in particular, and so I end. Lycia 22.19. that which is the ground of this text, our Saviour in the Institution of the sacrament, Says, Do this in remembrance of me;
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or was it not our Saviours meaning that all the faithfull should remember Christ to the end of the world? why surely it is the meaning of our Saviour that all the faithfull should remember Christ from time to time to the end of the world, as well as the Apostles;
or was it not our Saviors meaning that all the faithful should Remember christ to the end of the world? why surely it is the meaning of our Saviour that all the faithful should Remember christ from time to time to the end of the world, as well as the Apostles;
the Apostle builds this very doctrine upon this very exhortation, because Christ saith, Doe this in remembrance of me, therefore the Apostle concludes, that the sacrament of the Lords supper is a perpetuall ordinance,
the Apostle builds this very Doctrine upon this very exhortation, Because christ Says, Do this in remembrance of me, Therefore the Apostle concludes, that the sacrament of the lords supper is a perpetual Ordinance,
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The first Reason is drawne from comparing this with the Passeover; that was to last for ever: Exodus 12.14. This is a holy remembrance to you, a holy feast to be kept among you throughout all generations, ye shall keepe it a holy feast for ever;
The First Reason is drawn from comparing this with the Passover; that was to last for ever: Exodus 12.14. This is a holy remembrance to you, a holy feast to be kept among you throughout all generations, you shall keep it a holy feast for ever;
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shall we say that the shadow shall bee served with more durable things than the substance is? except we shall say that the time of the Law was served with more durable things than the time of the Gospell,
shall we say that the shadow shall be served with more durable things than the substance is? except we shall say that the time of the Law was served with more durable things than the time of the Gospel,
or till Christs comming and suffering in the flesh, for that is the for ever that usually is spoken of concerning the Sacrifices and Sacraments of the former Testament,
or till Christ coming and suffering in the Flesh, for that is the for ever that usually is spoken of Concerning the Sacrifices and Sacraments of the former Testament,
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If the Passeover were to last for ever till Christs comming in the flesh, then the Sacrament of the Lords Supper must last for ever till Christ come to judgement.
If the Passover were to last for ever till Christ coming in the Flesh, then the Sacrament of the lords Supper must last for ever till christ come to judgement.
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why then the Sacrament of the Lords Supper which is ordained of our Saviour to be a more lively resemblance of his death than the first was, that must continue for ever also. The second reason is this;
why then the Sacrament of the lords Supper which is ordained of our Saviour to be a more lively resemblance of his death than the First was, that must continue for ever also. The second reason is this;
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Luke 22. 20. This it the new Testament, (saith our Saviour, speaking of this Sacrament) in my blood; it is a sacramentall speech whereby that is ascribed to the signe which indeed is proper to the thing signified:
Luke 22. 20. This it the new Testament, (Says our Saviour, speaking of this Sacrament) in my blood; it is a sacramental speech whereby that is ascribed to the Signen which indeed is proper to the thing signified:
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a mans last Testament is utterly irrevokable and unchangeable; this is Christs last Testament, therefore this can never be altered: Gal. 3.15. the Apostle gives the rule there;
a men last Testament is utterly irrevokable and unchangeable; this is Christ last Testament, Therefore this can never be altered: Gal. 3.15. the Apostle gives the Rule there;
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a mans will when it is once confirmed, then it is never abrogated nor disanulled: when is a mans will confirmed? the Apostle tells you in Heb. 9.17. when a man is dead;
a men will when it is once confirmed, then it is never abrogated nor Disannulled: when is a men will confirmed? the Apostle tells you in Hebrew 9.17. when a man is dead;
it is confirmed by the death of Christ, which is the Testator, and therefore never to bee abrogated nor changed, nothing to be added to it, nor detracted from it. Heb. 13.20. the Apostle mentions the blood of the everlasting covenant;
it is confirmed by the death of christ, which is the Testator, and Therefore never to be abrogated nor changed, nothing to be added to it, nor detracted from it. Hebrew 13.20. the Apostle mentions the blood of the everlasting Covenant;
these times of the Gospell they are the last times, the last dayes of all that ever shall be. Hebr. 1.1. Gods in sundry times spake by his Prophets, but now he hath spoken by his Sonne in these last dayes:
these times of the Gospel they Are the last times, the last days of all that ever shall be. Hebrew 1.1. God's in sundry times spoke by his prophets, but now he hath spoken by his Son in these last days:
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A fourth reason is drawne from the necessity of the Church, so long as the Church of God lives here upon earth, wee have need of the helpe of this Sacrament to relieve our infirmities and our imperfections,
A fourth reason is drawn from the necessity of the Church, so long as the Church of God lives Here upon earth, we have need of the help of this Sacrament to relieve our infirmities and our imperfections,
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it doth not stand with the goodnesse of the Lord Iesus Christ to suffer his Church to lacke any thing that it standeth in such speciall need of, for such a speciall duty;
it does not stand with the Goodness of the Lord Iesus christ to suffer his Church to lack any thing that it Stands in such special need of, for such a special duty;
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or through a glasse darkly, but then we shall behold face to face. It is true indeed, when perfection comes wee shall see perfectly, we need no glasse;
or through a glass darkly, but then we shall behold face to face. It is true indeed, when perfection comes we shall see perfectly, we need no glass;
GOD hath but one Church, all the faithfull from Christs first comming, to his second comming, they are but one flocke, they have all but one and the same faith,
GOD hath but one Church, all the faithful from Christ First coming, to his second coming, they Are but one flock, they have all but one and the same faith,
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and they must all have the same Sacraments to be continued to them: the whole reason is fetched from the Apostle in Ephes. 4.5. where hee saith, There is one Lord, one faith, one baptisme:
and they must all have the same Sacraments to be continued to them: the Whole reason is fetched from the Apostle in Ephesians 4.5. where he Says, There is one Lord, one faith, one Baptism:
if the faith must continue one and the same, then the Sacraments must continue one and the same, one and the same faith must continue to the end of the world;
if the faith must continue one and the same, then the Sacraments must continue one and the same, one and the same faith must continue to the end of the world;
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The last reason is drawne from the vnchangeablenesse, and from the absolute authority of the ordainer which is Iesus Christ himselfe, Christ is the Lord of his Church, he hath ordained this Sacrament,
The last reason is drawn from the unchangeableness, and from the absolute Authority of the ordainer which is Iesus christ himself, christ is the Lord of his Church, he hath ordained this Sacrament,
or wee come very seldome, or at least, we doe net come with that care and that conscience to observe this commandement without spot and unrebukable, to observe this holy ordināce of God, with that zeale & that devotion that God hath required at our hands.
or we come very seldom, or At least, we do net come with that care and that conscience to observe this Commandment without spot and unrebukable, to observe this holy Ordinance of God, with that zeal & that devotion that God hath required At our hands.
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Great is the negligence of many Ministers, and many people in this case, but neither of them shall be excused but if the blinde lead the blinde, both shall fall into the ditch;
Great is the negligence of many Ministers, and many people in this case, but neither of them shall be excused but if the blind led the blind, both shall fallen into the ditch;
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Is it so? have I so graciously provided for them, and invited them, and are they so carelesse in comming? Well, I will be eaven with thē, I tell you that never a one of these shall hereafter taste of this Supper.
Is it so? have I so graciously provided for them, and invited them, and Are they so careless in coming? Well, I will be eaven with them, I tell you that never a one of these shall hereafter taste of this Supper.
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Well, seeing you have neglected this saving ordinance of mine, seeing ye have refused to come to this Supper of mine, ye shall never be partakers of it in time to come;
Well, seeing you have neglected this Saving Ordinance of mine, seeing you have refused to come to this Supper of mine, you shall never be partakers of it in time to come;
how many ceremonies have they defiled it withal, as by the crosse namely, which as it is in use in the popish Church, is as abominable an Idoll as ever was erected amongst them:
how many ceremonies have they defiled it withal, as by the cross namely, which as it is in use in the popish Church, is as abominable an Idol as ever was erected among them:
but that is not the worst, they goe further, they maime this blessed Sacrament, they make this Communion but halfe a Communion, they deprive the people of the cup, let them have the bread,
but that is not the worst, they go further, they maim this blessed Sacrament, they make this Communion but half a Communion, they deprive the people of the cup, let them have the bred,
now if the Papists shall come and deprive the people of one halfe of this Communion, the servant sheweth himselfe to bee envious, where the Lord hath shewed himselfe bountifull;
now if the Papists shall come and deprive the people of one half of this Communion, the servant shows himself to be envious, where the Lord hath showed himself bountiful;
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the Lord hath given them both kinds, and the Papists give them but one: Nay what will you say if they overthrow this Sacrament utterly? surely they doe;
the Lord hath given them both Kinds, and the Papists give them but one: Nay what will you say if they overthrow this Sacrament utterly? surely they do;
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and that very element of bread that Christ hath separated to holy use, they have turned into a prophane and grosse Idoll, they hold it verily to be a God;
and that very element of bred that christ hath separated to holy use, they have turned into a profane and gross Idol, they hold it verily to be a God;
here is matter of confirmation arising hence, that is, concerning the perpetuall visiblenesse of the Church upon the earth, it shall be perpetually visible upon the earth,
Here is matter of confirmation arising hence, that is, Concerning the perpetual visibleness of the Church upon the earth, it shall be perpetually visible upon the earth,
First, this cals upon us, that we should behold and consider, and take to heart the wonderfull care and the provident love that the Lord Iesus Christ hath over his Church, that doth not content himselfe to furnish his Church with sufficient spirituall maintenance and food,
First, this calls upon us, that we should behold and Consider, and take to heart the wonderful care and the provident love that the Lord Iesus christ hath over his Church, that does not content himself to furnish his Church with sufficient spiritual maintenance and food,
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but so long as the world standeth, so long shall my Word and Sacramēts, and saving ordinances be made good for all saving purposes to my chosen people:
but so long as the world Stands, so long shall my Word and Sacraments, and Saving ordinances be made good for all Saving Purposes to my chosen people:
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and now that hee is gone from earth to heaven, from among them, yet still hee leaveth them the same liberall portion to nourish and cherish their soules as they had before.
and now that he is gone from earth to heaven, from among them, yet still he Leaveth them the same liberal portion to nourish and cherish their Souls as they had before.
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Christ would have us take notice of this his great care and love towards us. Mark. 13.13. The Sonne of man is like unto a man going into a strange Countrey, leaveth his house, &c. So Christ left his house, that is, his Church for a time, that is, in regard of his bodily presence;
christ would have us take notice of this his great care and love towards us. Mark. 13.13. The Son of man is like unto a man going into a strange Country, Leaveth his house, etc. So christ left his house, that is, his Church for a time, that is, in regard of his bodily presence;
see here how the Lord before he departed tooke order for the welfare of his Church and people, that it might be as well with them after he was gone, as it was before.
see Here how the Lord before he departed took order for the welfare of his Church and people, that it might be as well with them After he was gone, as it was before.
Iohn 14. c. 16, 17, 18, vers. I will pray the Father, saith our Saviour, and he shall give you another Comforter, that hee may abide with you for ever,
John 14. c. 16, 17, 18, vers. I will pray the Father, Says our Saviour, and he shall give you Another Comforter, that he may abide with you for ever,
yet be of good comfort, I will not leave you comfortlesse, I will provide you as good a father as my selfe, I will send you the Spirit of truth to comfort you,
yet be of good Comfort, I will not leave you comfortless, I will provide you as good a father as my self, I will send you the Spirit of truth to Comfort you,
and though they had not his bodily presence, yet they had the Spirit of Christ, who was as willing and ready and as able to do as much for them as ever Christ did:
and though they had not his bodily presence, yet they had the Spirit of christ, who was as willing and ready and as able to do as much for them as ever christ did:
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Another duty that here we are instructed in is this, it should stirre us up the more to thankesgiving, that we should give thanks to God that hee hath ordained this comfortable meanes of our salvation, stil to continue to the end of the world.
another duty that Here we Are instructed in is this, it should stir us up the more to thanksgiving, that we should give thanks to God that he hath ordained this comfortable means of our salvation, still to continue to the end of the world.
More generally it teacheth us, that we should be thankfull to God for the whole Church living upon the face of the earth, that they and we being respited to live in these last daies, these perillous times, as the Apostle calls them, 2 Tim. 2.3. vers. and these sinfull dayes, as our Saviour foretold, when iniquitie shall abound, and the love of many shall waxe cold:
More generally it Teaches us, that we should be thankful to God for the Whole Church living upon the face of the earth, that they and we being respited to live in these last days, these perilous times, as the Apostle calls them, 2 Tim. 2.3. vers. and these sinful days, as our Saviour foretold, when iniquity shall abound, and the love of many shall wax cold:
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and still though our sinnes cry for vengeance, yet the Lord is pleased to continue these comfortable and saving ordinances unto us, these heavenly helps of our salvation,
and still though our Sins cry for vengeance, yet the Lord is pleased to continue these comfortable and Saving ordinances unto us, these heavenly helps of our salvation,
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and rightly administred unto us without any grosse corruption, or any materiall change from our Saviours owne originall institution, a blessing and a mercy that many of Gods people in many places of the world would purchase with the losse of all their goods,
and rightly administered unto us without any gross corruption, or any material change from our Saviors own original Institution, a blessing and a mercy that many of God's people in many places of the world would purchase with the loss of all their goods,
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The last duty that here we are instructed unto is this, Is it so that God hath appointed this Sacramēt to continue to the end of the world? why then every one of us should labour,
The last duty that Here we Are instructed unto is this, Is it so that God hath appointed this Sacrament to continue to the end of the world? why then every one of us should labour,
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Let us not be such graceless wretches as to suffer others to neglect such a gracious salvation as the Lord tenders unto them, let us charge them, that they charge their posterity to doe the like.
Let us not be such graceless wretches as to suffer Others to neglect such a gracious salvation as the Lord tenders unto them, let us charge them, that they charge their posterity to do the like.
if we have the Word and Sacraments, let us shew forth the fruit and power of them. Revel. 2.5. Repent and doe thy first workes, or else I will come against thee, and remove thy candlesticke:
if we have the Word and Sacraments, let us show forth the fruit and power of them. Revel. 2.5. repent and do thy First works, or Else I will come against thee, and remove thy candlestick:
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yet further, we must not onely doe this, but also as much as in us lyeth doe what we can while we live to further Gods ordinances to those that shall live after us;
yet further, we must not only do this, but also as much as in us lies doe what we can while we live to further God's ordinances to those that shall live After us;
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It is an excellent thing when God hath given any man abundance of wealth, and hath given him withall a heart to part with some of it for the maintenance of Gods ordinances to the worlds end;
It is an excellent thing when God hath given any man abundance of wealth, and hath given him withal a heart to part with Some of it for the maintenance of God's ordinances to the world's end;
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that the observation of the Sacrament of the Lords Supper, and the remembring or the shewing forth of the death of Christ must continue among the faithfull,
that the observation of the Sacrament of the lords Supper, and the remembering or the showing forth of the death of christ must continue among the faithful,
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First, that this particle that here is used, till, hath the same use in the same sense elsewhere in the Scripture, not onely to signifie the continuance of an action till that time,
First, that this particle that Here is used, till, hath the same use in the same sense elsewhere in the Scripture, not only to signify the Continuance of an actium till that time,
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Concerning the first, that this particle is used in the same sense, elsewhere, I gave you one instance in the opening of the Text, in the 1 Cor. 15.25. where it is said, that Christ should raigne till he had put all his enemies under his feet.
Concerning the First, that this particle is used in the same sense, elsewhere, I gave you one instance in the opening of the Text, in the 1 Cor. 15.25. where it is said, that christ should Reign till he had put all his enemies under his feet.
but by his raigning, his enemies should be destroyed. Take another instance or two for better confirmation, Gal. 4.19. My little children, saith the Apostle, of whom I travell in birth till Christ bee formed in you:
but by his reigning, his enemies should be destroyed. Take Another instance or two for better confirmation, Gal. 4.19. My little children, Says the Apostle, of whom I travel in birth till christ be formed in you:
and in the worke of the ministery, till such time as Christ should be formed and fashioned in the hearts of these Galathians, till that time, there that same word (till) intends these two things;
and in the work of the Ministry, till such time as christ should be formed and fashioned in the hearts of these Galatians, till that time, there that same word (till) intends these two things;
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First, that the paines and the travell of Paul in this spirituall child-birth did indure with in him till such time as Christ was formed and fashioned in the hearts of the Galathians: and moreover that those very paines and trauel of the Apostle in that very spirituall child-birth, were a meanes wherby Christ was so formed and framed in them,
First, that the pains and the travel of Paul in this spiritual childbirth did endure with in him till such time as christ was formed and fashioned in the hearts of the Galatians: and moreover that those very pains and travel of the Apostle in that very spiritual childbirth, were a means whereby christ was so formed and framed in them,
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for so the comparison doth necessarily inforce from a naturall mother, we know a naturall mother hath continuall paines and throes ever and anon till the child bee ripe to the birth,
for so the comparison does necessarily enforce from a natural mother, we know a natural mother hath continual pains and throes ever and anon till the child be ripe to the birth,
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and so it was with Paul in his spirituall child-birth, the paines that hee did beare in this his child-birth, it is to be understood that they did continue with him till that worke was effected;
and so it was with Paul in his spiritual childbirth, the pains that he did bear in this his childbirth, it is to be understood that they did continue with him till that work was effected;
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and moreover, that they were a meanes whereby it was effected; Another instance Phil. 1.6. I am confident that the Lord that hath begun this good worke will performe it till the day of the Lord:
and moreover, that they were a means whereby it was effected; another instance Philip 1.6. I am confident that the Lord that hath begun this good work will perform it till the day of the Lord:
and wrought faith in them, so he would give them the light of his Gospell, hee would still teach them and keepe them in the faith, till the day of the Lord Iesus Christ.
and wrought faith in them, so he would give them the Light of his Gospel, he would still teach them and keep them in the faith, till the day of the Lord Iesus christ.
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so much for the first point, namely, that this particle which here is spoken of, till, is so used in this same sense, that we doe now speake of it, elsewhere in Scripture.
so much for the First point, namely, that this particle which Here is spoken of, till, is so used in this same sense, that we do now speak of it, elsewhere in Scripture.
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the Apostle gives the exposition of these words, by way of a reason, for as often as ye shal eate this bread and drink this cup, ye shew forth the Lords death til he come;
the Apostle gives the exposition of these words, by Way of a reason, for as often as you shall eat this bred and drink this cup, you show forth the lords death till he come;
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and readinesse in observing my ordinances and my directions so duely, I may then when I doe come, give you a comfortable portion, Doe this in remembrance of me, till I come, or against I come, that so you may bee fitted and prepared for my comming.
and readiness in observing my ordinances and my directions so duly, I may then when I do come, give you a comfortable portion, Do this in remembrance of me, till I come, or against I come, that so you may be fitted and prepared for my coming.
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we are to understand one thing further, and that is this, that howsoever this is here intended particularly of these two duties of the receiving of the Sacrament of the Lord,
we Are to understand one thing further, and that is this, that howsoever this is Here intended particularly of these two duties of the receiving of the Sacrament of the Lord,
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and of the meditation of Christs death, yet notwithstanding by way of proportion, and by way of consequence, the same is also to bee affirmed concerning all duties in religion whatsoever, all other outward meanes;
and of the meditation of Christ death, yet notwithstanding by Way of proportion, and by Way of consequence, the same is also to be affirmed Concerning all duties in Religion whatsoever, all other outward means;
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we must consequently understand that all the duties of religion they tend to this end, to fit us and prepare us to the comming of Iesus Christ unto judgement.
we must consequently understand that all the duties of Religion they tend to this end, to fit us and prepare us to the coming of Iesus christ unto judgement.
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and all other meanes of grace both inward and outward, they are so many serviceable meanes and instruments and helps unto the faithfull, whereby they are fitted and prepared for the comming of the Lord Iesus Christ unto judgement.
and all other means of grace both inward and outward, they Are so many serviceable means and Instruments and helps unto the faithful, whereby they Are fitted and prepared for the coming of the Lord Iesus christ unto judgement.
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Where I named the receiving of the Lords Supper and the effectuall meditation of Christs death, that is cleare in this text, concerning all other duties, other Scriptures doe serve to make that cleare,
Where I nam the receiving of the lords Supper and the effectual meditation of Christ death, that is clear in this text, Concerning all other duties, other Scriptures do serve to make that clear,
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they went all out to meet their Bridegroome, five had oile, and five had none; the Bridegroome comes, they were all awake, as they were asleepe before:
they went all out to meet their Bridegroom, five had oil, and five had none; the Bridegroom comes, they were all awake, as they were asleep before:
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their Lamps that they have all of them, is the outward profession that they make of religion in the use of the outward meanes, the Word and Sacraments, these bee the Lamps, these bee common both to the foolish and to the wise;
their Lamps that they have all of them, is the outward profession that they make of Religion in the use of the outward means, the Word and Sacraments, these be the Lamps, these be Common both to the foolish and to the wise;
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and so their meeting of the Bridegroome, it is their fitting, and their preparing of themselves for the comming of the Lord Iesus Christ unto judgement:
and so their meeting of the Bridegroom, it is their fitting, and their preparing of themselves for the coming of the Lord Iesus christ unto judgement:
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well then you see all these Virgins, the whole visible Church, the foolish as well as the wise, the wise onely in truth, the foolish in shew, they as well as the other make use of their lamps;
well then you see all these Virgins, the Whole visible Church, the foolish as well as the wise, the wise only in truth, the foolish in show, they as well as the other make use of their lamps;
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because they had no oyle in their lamps, no grace in their hearts, he therefore gives us an exhortation, Wath therefore, why watch? because yee know not when the Sonne of man shall come.
Because they had no oil in their lamps, no grace in their hearts, he Therefore gives us an exhortation, Wath Therefore, why watch? Because ye know not when the Son of man shall come.
watch therefore, see that yee have your lamps ready in your hands, especially see that you have oyle burning in your lamps, that so when the Sonne of man shall come, yee may bee ready to give him gracious entertainment;
watch Therefore, see that ye have your lamps ready in your hands, especially see that you have oil burning in your lamps, that so when the Son of man shall come, ye may be ready to give him gracious entertainment;
and so our Saviour confirmes it by that exhortation that hee gives them, watch, &c. that all these meanes and exercises of Religion, what are they? why they be serviceable helps to fit us to the comming of the Lord Iesus Christ unto judgment, Luk. 12.35, 36. Let your loynes be girt about you, and your lights burning:
and so our Saviour confirms it by that exhortation that he gives them, watch, etc. that all these means and exercises of Religion, what Are they? why they be serviceable helps to fit us to the coming of the Lord Iesus christ unto judgement, Luk. 12.35, 36. Let your loins be girded about you, and your lights burning:
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In the girding of our loynes, in the burning of our lights, in our watching, in all the duties of religion both outward and inward, that we performe, we must cary our selves as men that wait the comming of our Master from the wedding,
In the girding of our loins, in the burning of our lights, in our watching, in all the duties of Religion both outward and inward, that we perform, we must carry our selves as men that wait the coming of our Master from the wedding,
that whensoever he doth come and knocke, when our Lord and Master shall come and knocke, what may we doe? we may open to him, that is, we may be ready to give him gracious entertainment,
that whensoever he does come and knock, when our Lord and Master shall come and knock, what may we do? we may open to him, that is, we may be ready to give him gracious entertainment,
and that immediatly, without any lett or hinderance, without any delay, as being fitted and prepared thereunto by these duties and exercises before hand. Luk. 21.36.
and that immediately, without any let or hindrance, without any Delay, as being fitted and prepared thereunto by these duties and exercises before hand. Luk. 21.36.
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What good shall our watching doe us, what good shall our prayers doe us, what good shall all our religious exercises doe us that we doe performe here in this life? what good saith our Saviour? why, they shall doe thee this good, that they shall make thee to escape the terrors of the day of judgement,
What good shall our watching do us, what good shall our Prayers do us, what good shall all our religious exercises do us that we do perform Here in this life? what good Says our Saviour? why, they shall do thee this good, that they shall make thee to escape the terrors of the day of judgement,
Titus 2.11, 12, 13, verses, The grace of God that bringeth salvation to all men hath appeared, teaching us that we should deny ungodlinesse and worldly lusts,
Titus 2.11, 12, 13, Verses, The grace of God that brings salvation to all men hath appeared, teaching us that we should deny ungodliness and worldly Lustiest,
and that we should live soberly, and righteously, and godly in this present evill world, looking for the blessed hope and appearing of the glory of the mighty God,
and that we should live soberly, and righteously, and godly in this present evil world, looking for the blessed hope and appearing of the glory of the mighty God,
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It teacheth us first, the good duties that we are to performe, to deny ungodlinesse, and unrighteousnesse, and our selves, and to live godly and soberly in this present world;
It Teaches us First, the good duties that we Are to perform, to deny ungodliness, and unrighteousness, and our selves, and to live godly and soberly in this present world;
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even the appearing of the Lord Iesus Christ, looking for that blessed hope, still have your eyes upon that, looking for the appearance of the mighty God,
even the appearing of the Lord Iesus christ, looking for that blessed hope, still have your eyes upon that, looking for the appearance of the mighty God,
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The Apostle Peter hee goeth one step further, in 2 Pet. 3.11, 12. Seeing that all these things must bee, what manner of persons ought we to be in all holiness & godly conversation, looking for and hastning unto the comming of the day of the Lord in the performance of the duties of holines & righteousnes:
The Apostle Peter he Goes one step further, in 2 Pet. 3.11, 12. Seeing that all these things must be, what manner of Persons ought we to be in all holiness & godly Conversation, looking for and hastening unto the coming of the day of the Lord in the performance of the duties of holiness & righteousness:
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but hasten to it, that is to say, we must so cary our selves in the managing of these duties, that in every good duty that we doe, still we may bee fitted and better prepared for the comming of the day of God,
but hasten to it, that is to say, we must so carry our selves in the managing of these duties, that in every good duty that we do, still we may be fitted and better prepared for the coming of the day of God,
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and a good duty to fit us to the day of Iesus Christ; our Saviour would give us to understand so much in Matth. 26.29. Henceforth I will drinke no more of this Vine, till I drinke it new with you in my Fathers kingdome:
and a good duty to fit us to the day of Iesus christ; our Saviour would give us to understand so much in Matthew 26.29. Henceforth I will drink no more of this Vine, till I drink it new with you in my Father's Kingdom:
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and after that hee had instituted the Sacrament of the Lords Supper, immediately, he makes a kinde of a sweet allusion betweene the drinking of the wine in the Sacrament,
and After that he had instituted the Sacrament of the lords Supper, immediately, he makes a kind of a sweet allusion between the drinking of the wine in the Sacrament,
but that there we shall have a Communion with Christ in his heavenly kingdome, which hee by way of allusion calleth the drinking of the wine new in his heavenly kingdome:
but that there we shall have a Communion with christ in his heavenly Kingdom, which he by Way of allusion calls the drinking of the wine new in his heavenly Kingdom:
and fitted, and prepared to drinke new wine with Christ in the kingdome of heaven, that is to say, to the participation of that glory that Christ shall make us partakers of in heaven:
and fitted, and prepared to drink new wine with christ in the Kingdom of heaven, that is to say, to the participation of that glory that christ shall make us partakers of in heaven:
for the other, that the death of Christ effectually remembred doth so too: looke Heb. 9.28. So Christ was once offered to take away the sinnes of many, and the second time hee shall appeare without sinne to salvation:
for the other, that the death of christ effectually remembered does so too: look Hebrew 9.28. So christ was once offered to take away the Sins of many, and the second time he shall appear without sin to salvation:
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The reasons of the doctrine are these: marke the doctrine: the receiving of the sacrament of the Lords supper, the effectuall meditating of Christs death,
The Reasons of the Doctrine Are these: mark the Doctrine: the receiving of the sacrament of the lords supper, the effectual meditating of Christ death,
and consequently all other exercises of Religion, all other meanes of grace, both inward and outward, they are serviceable helps and meanes whereby the faithfull are fitted and prepared to the comming of the Lord Iesus Christ to judgement. The first Reason is this;
and consequently all other exercises of Religion, all other means of grace, both inward and outward, they Are serviceable helps and means whereby the faithful Are fitted and prepared to the coming of the Lord Iesus christ to judgement. The First Reason is this;
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because that in the visible Church Gods little ones they are hatched up in the time of their infancy, in the time of their nonage to that inheritance in the kingdome of heaven, which God hath appointed us to be heyres unto in and with Iesus Christ:
Because that in the visible Church God's little ones they Are hatched up in the time of their infancy, in the time of their nonage to that inheritance in the Kingdom of heaven, which God hath appointed us to be Heirs unto in and with Iesus christ:
why now consider all that is done by the parents, or by nurses, in nursing and in bringing up their children, al that is done by thē it is not done so much unto them in regard of the maintenance of their childhood, I say, not for their childhood it selfe,
why now Consider all that is done by the Parents, or by Nurse's, in nursing and in bringing up their children, all that is done by them it is not done so much unto them in regard of the maintenance of their childhood, I say, not for their childhood it self,
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but it is done to us in this respect, that thereby we might be fitted to riper yeares, to our better strength, to our manly age, that so we may be able for such employments and offices in the Church or Common-wealth as wee shall be called unto:
but it is done to us in this respect, that thereby we might be fitted to riper Years, to our better strength, to our manly age, that so we may be able for such employments and Offices in the Church or Commonwealth as we shall be called unto:
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here Gods little children they are nursed and brought up, here we suck the milke of the Word, here we are washed and clensed with the water of Baptisme, here we feed upon bread and wine in the Sacrament of the Lords Supper,
Here God's little children they Are nursed and brought up, Here we suck the milk of the Word, Here we Are washed and cleansed with the water of Baptism, Here we feed upon bred and wine in the Sacrament of the lords Supper,
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here we grow in grace, here we are ingraffed into Iesus Christ, here we beleeve, here we love, here we hope, here we watch, here we pray, here we lead a godly life, here we endure temptation, here we suffer fatherly chastisements and afflictions that our heavenly Father layeth upon us;
Here we grow in grace, Here we Are Ingrafted into Iesus christ, Here we believe, Here we love, Here we hope, Here we watch, Here we pray, Here we led a godly life, Here we endure temptation, Here we suffer fatherly chastisements and afflictions that our heavenly Father Layeth upon us;
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all this is done not so much for the maintenance of our present spirituall estate, but principally and specially that by all these meanes wee may be forwarded and fitted;
all this is done not so much for the maintenance of our present spiritual estate, but principally and specially that by all these means we may be forwarded and fitted;
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God bestowes upon his Church Ministers, God bestowes gifts upon his Ministers, and he puts it into the hearts of his children, that they should make use of his Ministery,
God bestows upon his Church Ministers, God bestows Gifts upon his Ministers, and he puts it into the hearts of his children, that they should make use of his Ministry,
howsoever some doe expound it concerning this present life, yet because there is mention made of the state of perfection, which cannot be attained in this life;
howsoever Some do expound it Concerning this present life, yet Because there is mention made of the state of perfection, which cannot be attained in this life;
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and the finall accomplishment of all the good that is done in this life, and the good things that wee doe in this life they are as so many meanes tending to that end:
and the final accomplishment of all the good that is done in this life, and the good things that we do in this life they Are as so many means tending to that end:
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and all the good duties that wee performe, are serviceable helps and meanes and instruments for the bringing in of that last action which is the principall of all the rest:
and all the good duties that we perform, Are serviceable helps and means and Instruments for the bringing in of that last actium which is the principal of all the rest:
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Is not Religion the way? is not the end eternall life? Our Saviour makes it so, Matth. 7.14. Strive to enter in at the narrow gate, &c. he maketh religion the way, and eternall life the end of this way and journey.
Is not Religion the Way? is not the end Eternal life? Our Saviour makes it so, Matthew 7.14. Strive to enter in At the narrow gate, etc. he makes Religion the Way, and Eternal life the end of this Way and journey.
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before the mariage is performed, are there not suings, is there not wooings, is there not a contract, a trimming and a decking up of the Bride? Why, to what end is all this? why it is all for the mariage day, that she may bee a pleasing spouse to her husband,
before the marriage is performed, Are there not suings, is there not wooings, is there not a contract, a trimming and a decking up of the Bride? Why, to what end is all this? why it is all for the marriage day, that she may be a pleasing spouse to her husband,
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while they are here, it is as the trimming and the fitting up of themselves against the wedding day that shall bee accomplished at the comming of Iesus Christ to judgement.
while they Are Here, it is as the trimming and the fitting up of themselves against the wedding day that shall be accomplished At the coming of Iesus christ to judgement.
Is not the last comming of Christ our harvest? & is not this life the seed time? Gal. 6. chap. and the 8, vers. the Apostle makes it cleere, He that sowes to the flesh, shall of the flesh reape corruption:
Is not the last coming of christ our harvest? & is not this life the seed time? Gal. 6. chap. and the 8, vers. the Apostle makes it clear, He that sows to the Flesh, shall of the Flesh reap corruption:
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and his comming in some sort puts an end to all Sacraments, and all Sacraments are to fit us to his cōming, the former Sacraments must fit us to his first comming,
and his coming in Some sort puts an end to all Sacraments, and all Sacraments Are to fit us to his coming, the former Sacraments must fit us to his First coming,
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therfore the Sacramēts of the new testament they must fit us to Christs last cōming. The last reason is in particular concerning the Sacrament of the Lords Supper;
Therefore the Sacraments of the new Testament they must fit us to Christ last coming. The last reason is in particular Concerning the Sacrament of the lords Supper;
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the Sacrament of the Lords Supper, why it caries in it a lively representation & resemblance, of that same blessed estate that we shall attaine unto at Christs comming;
the Sacrament of the lords Supper, why it caries in it a lively representation & resemblance, of that same blessed estate that we shall attain unto At Christ coming;
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Againe, this Sacrament is called the Supper of the Lord, so is that too. Rev. 19.9. There we shall enjoy Gods presence, the presence of Christ, the presence of his Spirit.
Again, this Sacrament is called the Supper of the Lord, so is that too. Rev. 19.9. There we shall enjoy God's presence, the presence of christ, the presence of his Spirit.
doe not the Angells stand about us here in the receiving of this Sacrament? wee are sure there to have the Saints to accompany us: so likewise we have here.
do not the Angels stand about us Here in the receiving of this Sacrament? we Are sure there to have the Saints to accompany us: so likewise we have Here.
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Lay all these together, and see if heaven bee not here tendered to us upon earth, a resemblance in the Sacrament to our state at the second comming of Christ.
Lay all these together, and see if heaven be not Here tendered to us upon earth, a resemblance in the Sacrament to our state At the second coming of christ.
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we know that the knowledge, and the glory and joy, and happinesse, and fruition of God, that when we shall bee made partakers of in that happy estate, they are high points, matters of a very high straine, infinitely beyond the reach of a mortall man in this state of corruption;
we know that the knowledge, and the glory and joy, and happiness, and fruition of God, that when we shall be made partakers of in that happy estate, they Are high points, matters of a very high strain, infinitely beyond the reach of a Mortal man in this state of corruption;
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understand there be three speciall ascents as a man would say, or three speciall degrees in the state of religion, whereby wee doe aspire to our perfection in Religion;
understand there be three special ascents as a man would say, or three special Degrees in the state of Religion, whereby we do aspire to our perfection in Religion;
The first step and ascent is this, the outward meanes of grace, wee have the Word and the Sacraments, wee receive the Word and the Sacraments, wee conforme our selves to these outward duties:
The First step and ascent is this, the outward means of grace, we have the Word and the Sacraments, we receive the Word and the Sacraments, we conform our selves to these outward duties:
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and to spell Christ, and to spell heaven, for now wee doe not onely know the letters as we did in our A. B. C. but now we know how to put the letters and the syllables together,
and to spell christ, and to spell heaven, for now we do not only know the letters as we did in our A. B. C. but now we know how to put the letters and the syllables together,
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in these very things, that wee doe beleeve here, that we hope here, that we love here, that we performe and obey God in here, in these very things we doe as it were spell Christ,
in these very things, that we do believe Here, that we hope Here, that we love Here, that we perform and obey God in Here, in these very things we do as it were spell christ,
when Iesus Christ at his second comming shall invest us, and put us into full possession of all that ever hee hath purchased for us, a matter that we are uncapable of here in this world,
when Iesus christ At his second coming shall invest us, and put us into full possession of all that ever he hath purchased for us, a matter that we Are uncapable of Here in this world,
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now wee have our lesson perfect, we can see Christ cleerly, we can read Christ easily, we can understand Christ fully, wee are ripe and perfect schollers;
now we have our Lesson perfect, we can see christ clearly, we can read christ Easily, we can understand christ Fully, we Are ripe and perfect Scholars;
and therefore it is the infinite wisedome of God, that we being so unable and so uncapable of matters of heaven, that the Lord is pleased to raise us up by certaine degrees, till at last he hath brought us to be perfect men and women in Iesus Christ:
and Therefore it is the infinite Wisdom of God, that we being so unable and so uncapable of matters of heaven, that the Lord is pleased to raise us up by certain Degrees, till At last he hath brought us to be perfect men and women in Iesus christ:
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Whosoever they are that doe presume upon this meanes, doe but shew me any one thing in the Word and the sacraments in the outward meanes of grace whatsoever,
Whosoever they Are that do presume upon this means, do but show me any one thing in the Word and the Sacraments in the outward means of grace whatsoever,
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first, the persons they are the same, they that are made partakers of the state of grace here, shall be sure to be made partakers of the state of glory hereafter;
First, the Persons they Are the same, they that Are made partakers of the state of grace Here, shall be sure to be made partakers of the state of glory hereafter;
all the right that we have to grace in this life, all the glory that wee shall have in the world to come, is through the mediation of the Lord Iesus Christ, Christ Iesus yesterday and to day, and the same for ever;
all the right that we have to grace in this life, all the glory that we shall have in the world to come, is through the mediation of the Lord Iesus christ, christ Iesus yesterday and to day, and the same for ever;
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for the present dispensation of this life; matters of glory they last for ever: againe, they differ in the manner, because matters of glory are apprehended here by faith,
for the present Dispensation of this life; matters of glory they last for ever: again, they differ in the manner, Because matters of glory Are apprehended Here by faith,
And so likewise may wee say concerning the state of grace and the state of glory, We know a great many things that God hath treasured up in heaven for those that doe beleeve in him, as glory, happinesse, and blessednesse:
And so likewise may we say Concerning the state of grace and the state of glory, We know a great many things that God hath treasured up in heaven for those that do believe in him, as glory, happiness, and blessedness:
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we shall have the fruit and benefit of the conscionable receiving of the sacrament, whē we shall come to judgment, they shal vanish, the prophesying shall cease, but love shall never cease;
we shall have the fruit and benefit of the conscionable receiving of the sacrament, when we shall come to judgement, they shall vanish, the prophesying shall cease, but love shall never cease;
the Word and the Sacraments they shall cease in regard of their being, but in regard of the benefit and fruit that we receive by them, that shall never cease. 1 Pet. 1.24. This is the word that we doe preach unto you;
the Word and the Sacraments they shall cease in regard of their being, but in regard of the benefit and fruit that we receive by them, that shall never cease. 1 Pet. 1.24. This is the word that we do preach unto you;
therefore every one of us should labour to performe these duties, so as to make this our reach, making this our ayme, that wee may bee fitted to the comming of the Lord Iesus Christ:
Therefore every one of us should labour to perform these duties, so as to make this our reach, making this our aim, that we may be fitted to the coming of the Lord Iesus christ:
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therefore let us looke to these things, still let us labour to perform them in our daily conversation, that so wee may be fitted for Christs particular comming to us,
Therefore let us look to these things, still let us labour to perform them in our daily Conversation, that so we may be fitted for Christ particular coming to us,
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with what conscience would we performe it, to glorifie God, and to please God, with what singlenesse of heart? We know that when Christ shall come to judgement there shall bee no hiding of any thing, out every thing shall bee naked before him,
with what conscience would we perform it, to Glorify God, and to please God, with what singleness of heart? We know that when christ shall come to judgement there shall be no hiding of any thing, out every thing shall be naked before him,
He that hath best profited by receiving of the Sacrament of the Lords Supper, whosoever he bee that is thereby best fitted to the comming of the Lord Iesus Christ to judgment, he desires it more earnestly, waits for it more diligently, rejoyces in it more cheerfully,
He that hath best profited by receiving of the Sacrament of the lords Supper, whosoever he be that is thereby best fitted to the coming of the Lord Iesus christ to judgement, he Desires it more earnestly, waits for it more diligently, rejoices in it more cheerfully,
Oh when a man hath beene at the Lords Table, and there hath found and felt the sweet communion of Gods blessed Spirit in his hart, assuring him by his spirit within him, assuring him that his sinnes are forgiven him, assuring him that now he is fully and perfectly reconciled to God:
O when a man hath been At the lords Table, and there hath found and felt the sweet communion of God's blessed Spirit in his heart, assuring him by his Spirit within him, assuring him that his Sins Are forgiven him, assuring him that now he is Fully and perfectly reconciled to God:
or unprofitable in the participation of the Sacrament of the Lords Supper, the time will come when thou commest to lye upon thy deathbed, especially when thou commest to judgment,
or unprofitable in the participation of the Sacrament of the lords Supper, the time will come when thou Comest to lie upon thy deathbed, especially when thou Comest to judgement,
as namely, the Eucharist, the Christian Passeover, a Love-feast, and such like; for such names and titles are applyed to this Sacrament by many of the Ancients,
as namely, the Eucharist, the Christian Passover, a Love-feast, and such like; for such names and titles Are applied to this Sacrament by many of the Ancients,
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But yet because I doe not finde in the Scripture that any of these names or titles are expresly and directly affirmed of this Sacrament, I will passe them by;
But yet Because I do not find in the Scripture that any of these names or titles Are expressly and directly affirmed of this Sacrament, I will pass them by;
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and that is the Scripture that God willing we will treat upon for this argument. Acts 2.42. And they continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers.
and that is the Scripture that God willing we will Treat upon for this argument. Acts 2.42. And they continued in the Apostles Doctrine, and fellowship, and breaking of bred, and Prayers.
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for not onely the breaking of bread, but the Apostles doctrine, and fellowship, and prayers, are matters of necessary use, in and for the right receiving of this Sacrament;
for not only the breaking of bred, but the Apostles Doctrine, and fellowship, and Prayers, Are matters of necessary use, in and for the right receiving of this Sacrament;
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the power and effect of them is shewed partly in all the Apostles, all being filled with the Holy Ghost, verse 4. to 13. specially in Peter, who made a pithy, piercing,
the power and Effect of them is showed partly in all the Apostles, all being filled with the Holy Ghost, verse 4. to 13. specially in Peter, who made a pithy, piercing,
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and powerfull Sermon on that occasion, verse 14. to 40. The successe of which Sermon is partly touched verse 37. where it is said, that they that heard it were pricked in their hearts,
and powerful Sermon on that occasion, verse 14. to 40. The success of which Sermon is partly touched verse 37. where it is said, that they that herd it were pricked in their hearts,
and said unto Peter and the rest of the Apostles, Men and brethren, what shall we doe? and it is more enlarged in many particulars from the 43. verse to the end of the Chapter.
and said unto Peter and the rest of the Apostles, Men and brothers, what shall we do? and it is more enlarged in many particulars from the 43. verse to the end of the Chapter.
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in the verse before it is shewed how the Church was thereby encreased: in this verse it is shewed how that they being encreased were afterward employed:
in the verse before it is showed how the Church was thereby increased: in this verse it is showed how that they being increased were afterwards employed:
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The meanes whereby they were gathered to the Church, and admitted to bee of the Church, are set downe in these words, and they that gladly received his word;
The means whereby they were gathered to the Church, and admitted to be of the Church, Are Set down in these words, and they that gladly received his word;
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and so to set before us the right forme of a true visible Church, and he sets it downe in these few words most pithily and most plainly, that this example of this primitive Church might be a president and direction to all succeeding Churches to continue to the worlds end.
and so to Set before us the right Form of a true visible Church, and he sets it down in these few words most pithily and most plainly, that this Exampl of this primitive Church might be a president and direction to all succeeding Churches to continue to the world's end.
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so that when it is said here, that they performed these foure, it is intended that they were carefull also of all other duties belonging to their profession;
so that when it is said Here, that they performed these foure, it is intended that they were careful also of all other duties belonging to their profession;
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how could they continue in it then? The meaning is, that that which they had learned, every one more or lesse did faithfully continue, and remaine stedfast in. Second duty is fellowship:
how could they continue in it then? The meaning is, that that which they had learned, every one more or less did faithfully continue, and remain steadfast in. Second duty is fellowship:
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but yet because, first, the word is never so used elsewhere in Scripture without addition, (with addition it is, as in 1 Cor. 10.16. the communion of the blood of Christ, &c. ) and secondly, because the Lords Supper is significantly exprest in the next words, breaking of bread: therefore I rather understand it according to our translation, fellowship; that is mutuall communion and participation in all duties and offices of Christian love and concord one toward another;
but yet Because, First, the word is never so used elsewhere in Scripture without addition, (with addition it is, as in 1 Cor. 10.16. the communion of the blood of christ, etc.) and secondly, Because the lords Supper is significantly expressed in the next words, breaking of bred: Therefore I rather understand it according to our Translation, fellowship; that is mutual communion and participation in all duties and Offices of Christian love and concord one towards Another;
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whereof three particulars are specified in the verses following, verse 44, 45, and 46, they had all things (that is, all worldly goods) common: those that had any, communicating freely to the use of those that had none;
whereof three particulars Are specified in the Verses following, verse 44, 45, and 46, they had all things (that is, all worldly goods) Common: those that had any, communicating freely to the use of those that had none;
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here was Christian fellowship indeed, they laid all their goods and possessions together, and made a common stocke for the maintenance of the whole Church;
Here was Christian fellowship indeed, they laid all their goods and possessions together, and made a Common stock for the maintenance of the Whole Church;
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but if it bee ingenuously and understandingly considered, wee cannot but conceive the drinke too, and that the naming of the one doth certainly presuppose the other too:
but if it be ingenuously and understandingly considered, we cannot but conceive the drink too, and that the naming of the one does Certainly presuppose the other too:
our translation comes farre short of the force of the Originall, for that signifies not onely that they continued in them, (though that bee a great commendation) but that they continued in them with much diligence, and with strong patience;
our Translation comes Far short of the force of the Original, for that signifies not only that they continued in them, (though that be a great commendation) but that they continued in them with much diligence, and with strong patience;
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Nor yet were they dismayed with the scoffes and reproaches of the world, nor with the opposition of Sathan, (as no doubt they had verie many) but strongly and patiently went through them all,
Nor yet were they dismayed with the scoffs and Reproaches of the world, nor with the opposition of Sathan, (as no doubt they had very many) but strongly and patiently went through them all,
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and still continued their godly courses: This is the fulnesse of their cōmendation; the duties themselves are excellent duties, and their carriage in them is as excellent.
and still continued their godly courses: This is the fullness of their commendation; the duties themselves Are excellent duties, and their carriage in them is as excellent.
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but such excellent duties as these, The Apostles doctrine, &c. so excellently carried as they are here, continuing in them, these have praise, and that of God.
but such excellent duties as these, The Apostles Doctrine, etc. so excellently carried as they Are Here, Continuing in them, these have praise, and that of God.
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and they continued in all these, here is their constancy and perseverance. First, they had the Apostles Doctrine, that is the ground and substance of their religion.
and they continued in all these, Here is their constancy and perseverance. First, they had the Apostles Doctrine, that is the ground and substance of their Religion.
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hence the observation is this, namely, that it is or must bee the practice of all true Professors of religion to be daily conversant in the exercises of religion, both in the duties of the first and second Table, piety towards God, & love towards men; both these are here specified;
hence the observation is this, namely, that it is or must be the practice of all true Professors of Religion to be daily conversant in the exercises of Religion, both in the duties of the First and second Table, piety towards God, & love towards men; both these Are Here specified;
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teaching them to observe all things whatsoever I have commanded you, &c. In the 19. verse there is their commission to plant Churches throughout the world;
teaching them to observe all things whatsoever I have commanded you, etc. In the 19. verse there is their commission to plant Churches throughout the world;
and how are these Churches to cary themselves after they are thus planted? verse 20. they must observe and doe all those things that the Lord Iesus commanded his Apostles:
and how Are these Churches to carry themselves After they Are thus planted? verse 20. they must observe and do all those things that the Lord Iesus commanded his Apostles:
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Philip. 4.8, 9. Furthermore brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertaine to love, whatsoever things are of good report,
Philip. 4.8, 9. Furthermore brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things pertain to love, whatsoever things Are of good report,
thinke and doe religiously, and certainly the God of peace will be with you. Here is a most serious exhortation as any is in the Booke of God: that is for the generall.
think and do religiously, and Certainly the God of peace will be with you. Here is a most serious exhortation as any is in the Book of God: that is for the general.
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Now for the severall duties of the first and second table: and first of the first table; in the 1 Thess. 5.16. to 21. Rejoyce evermore; pray continually; In all things give thankes; quench not the spirit; despise not prophecying. Ioy in God; prayer; thankes;
Now for the several duties of the First and second table: and First of the First table; in the 1 Thess 5.16. to 21. Rejoice evermore; pray continually; In all things give thanks; quench not the Spirit; despise not prophesying. Joy in God; prayer; thanks;
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And so for the second table, Tit. 3.8. this is a true saying, and these things I will that thou shouldst affirme, that they which have beleeved in God, might bee carefull to shew forth good workes:
And so for the second table, Tit. 3.8. this is a true saying, and these things I will that thou Shouldst affirm, that they which have believed in God, might be careful to show forth good works:
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godly cariage in servants, the meanest that professe religion, and consequently in all, doth adorne and beautisie and grace the doctrine of God our Saviour, Tit. 2.10. not that wee can adde any grace to religion in it selfe;
godly carriage in Servants, the Meanest that profess Religion, and consequently in all, does adorn and beautisie and grace the Doctrine of God our Saviour, Tit. 2.10. not that we can add any grace to Religion in it self;
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Secondly, this is the life of our faith: it can live no longer then it is exercised in good duties; as Rachel, Gen. 39.1. said to Iacob, Give me children or else I dye:
Secondly, this is the life of our faith: it can live no longer then it is exercised in good duties; as Rachel, Gen. 39.1. said to Iacob, Give me children or Else I die:
else I dye and have no life in me. The Apostle saith as much, Iames 2.26. Faith without works it dead: and Revel. 3.1. God tells the Church of Sardis, That she had a name to live, but was dead;
Else I die and have no life in me. The Apostle Says as much, James 2.26. Faith without works it dead: and Revel. 3.1. God tells the Church of Sardis, That she had a name to live, but was dead;
The maine matter that Christians are called unto is holinesse, therefore if wee doe not practise holy and religious duties, wee goe quite beside the marke,
The main matter that Christians Are called unto is holiness, Therefore if we do not practise holy and religious duties, we go quite beside the mark,
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Lastly, God scornes and hates all Professors of his name, that will not obey his will, hee utterly renounceth them and their profession to be none of his;
Lastly, God scorns and hates all Professors of his name, that will not obey his will, he utterly Renounceth them and their profession to be none of his;
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But unto the wicked saith God, what hast thou to doe, to declare mine ordinances, that thou shouldest take my covenant in thy mouth? Lay this to heart,
But unto the wicked Says God, what hast thou to do, to declare mine ordinances, that thou Shouldst take my Covenant in thy Mouth? Lay this to heart,
but hatest to be reformed? And so he will scorne and deny them hereafter, Matth. 7.23. Then will I professe to them, I never knew you, depart from me, you that worke iniquity;
but Hatest to be reformed? And so he will scorn and deny them hereafter, Matthew 7.23. Then will I profess to them, I never knew you, depart from me, you that work iniquity;
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For who is there here among us, yea what professor living upon the earth, that is not rightly taxed and reproved for the breach of this doctrine? what professing man or woman in the world, can say, My heart is cleane in this kinde? Every one is faulty, some more, some lesse:
For who is there Here among us, yea what professor living upon the earth, that is not rightly taxed and reproved for the breach of this Doctrine? what professing man or woman in the world, can say, My heart is clean in this kind? Every one is faulty, Some more, Some less:
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nay, who is it that is sincerely earnest for the saving of his own soule? We know that the word of God is scarce in many places, in all places it is little set by;
nay, who is it that is sincerely earnest for the Saving of his own soul? We know that the word of God is scarce in many places, in all places it is little Set by;
and hath digged it, &c. and looked for grapes, that is, godly and religious duties; but we have brought forth wilde grapes, sinnes and rebellions, and abominations of all sorts;
and hath dug it, etc. and looked for grapes, that is, godly and religious duties; but we have brought forth wild grapes, Sins and rebellions, and abominations of all sorts;
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the nice education of children in wantonnesse and idlenesse, without Gods feare, and without any ordinary calling, too too common through this whole City,
the Nicaenae education of children in wantonness and idleness, without God's Fear, and without any ordinary calling, too too Common through this Whole city,
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all these testifie against us, that we practise nothing lesse than the Religion wee professe. I said before, no City in the world goes farther in profession than this City;
all these testify against us, that we practise nothing less than the Religion we profess. I said before, no city in the world Goes farther in profession than this city;
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the pride, and fulnesse of bread, and idlenesse, and abominable filthinesse, and uncleannesse of this City, cryes out in every corner for fire and brimstone to be poured downe from heaven upon us.
the pride, and fullness of bred, and idleness, and abominable filthiness, and uncleanness of this city, cries out in every corner for fire and brimstone to be poured down from heaven upon us.
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One is given to the world, another to his pleasure, another to drinking, another to pettishnesse, another envies at his brothers prosperity, another is selfe-willed, another is a swearer, another a prophaner of the Sabbath, another thinkes much of an houre or two spent in Gods service on the Lords day:
One is given to the world, Another to his pleasure, Another to drinking, Another to pettishness, Another envies At his Brother's Prosperity, Another is self-willed, Another is a swearer, Another a Profaner of the Sabbath, Another thinks much of an hour or two spent in God's service on the lords day:
it is true that both these kinde of duties be good, but so as they be both practised together, 1 John 3.23. This is Gods commandement, that we beleeve in his Sonne, and love one another:
it is true that both these kind of duties be good, but so as they be both practised together, 1 John 3.23. This is God's Commandment, that we believe in his Son, and love one Another:
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Thou that art carefull in the duties of Gods worship, if thou be not withall carefull in good duties towards thy selfe and men, thy faith shall never save thee:
Thou that art careful in the duties of God's worship, if thou be not withal careful in good duties towards thy self and men, thy faith shall never save thee:
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It serves for tryall, it will bring every one of us to the true touchstone, whereby we may prove our profession to bee sound and good, we all professe Gods holy religion,
It serves for trial, it will bring every one of us to the true touchstone, whereby we may prove our profession to be found and good, we all profess God's holy Religion,
if our hearts and lives be able to speake for us, that wee be duely conversant in the practice of holy and religious duties, we may boldly conclude, that we are true and sound professors:
if our hearts and lives be able to speak for us, that we be duly conversant in the practice of holy and religious duties, we may boldly conclude, that we Are true and found professors:
but if our practice be naught, this our profession is nothing worth to us; our Saviour himselfe sets the matter before us in those very termes, Matth. 7.24.28.
but if our practice be nought, this our profession is nothing worth to us; our Saviour himself sets the matter before us in those very terms, Matthew 7.24.28.
but those that have put off the old man, and put on the new, that is to say, those that practice Christ Iesus, as wel as professe him. Last use is for exhortation;
but those that have put off the old man, and put on the new, that is to say, those that practice christ Iesus, as well as profess him. Last use is for exhortation;
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VPon the occasion of our receiving the Sacrament of the Lords Supper the next Sabbath, we are now to turne aside from the Catechisme, to the matter of the Sacrament of the Lords Supper. Act. 2.42. They continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayer.
Upon the occasion of our receiving the Sacrament of the lords Supper the next Sabbath, we Are now to turn aside from the Catechism, to the matter of the Sacrament of the lords Supper. Act. 2.42. They continued in the Apostles Doctrine, and fellowship, and breaking of bred, and prayer.
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The reason why we made choise of this Scripture for the matter of this sacrament, was because the Sacrament of the Lords Supper is here called by the name of the breaking of bread:
The reason why we made choice of this Scripture for the matter of this sacrament, was Because the Sacrament of the lords Supper is Here called by the name of the breaking of bred:
we shewed you that this, and the verse going before, containes the successe of the sermon that Peter made immediately upon the comming downe of the visible gifts of the Holy Ghost.
we showed you that this, and the verse going before, contains the success of the sermon that Peter made immediately upon the coming down of the visible Gifts of the Holy Ghost.
or they did strongly and stoutly against all oppositions, and yet with all patience, goe on in the performance of these duties: One part of the reach of the holy Ghost in this place (I shewed you) was to commend unto us the religious practice of religious professors.
or they did strongly and stoutly against all oppositions, and yet with all patience, go on in the performance of these duties: One part of the reach of the holy Ghost in this place (I showed you) was to commend unto us the religious practice of religious professors.
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and that this is one part of his reach appeares plainly by this, because he doth so precisely and exactly set downe and describe the cariage and behaviour of these Christians after their calling and gathering together;
and that this is one part of his reach appears plainly by this, Because he does so precisely and exactly Set down and describe the carriage and behaviour of these Christians After their calling and gathering together;
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That these were a Church, it can be no question, for they are expresly so called, vers. 47. the Lord added to the Church, &c. And that they were a true Church, it is no question;
That these were a Church, it can be no question, for they Are expressly so called, vers. 47. the Lord added to the Church, etc. And that they were a true Church, it is no question;
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the Apostles themselves being their teachers, and the people being so effectually called immediately after the sending downe of the visible gifts of the Holy Ghost.
the Apostles themselves being their Teachers, and the people being so effectually called immediately After the sending down of the visible Gifts of the Holy Ghost.
first in that hee thought it needfull, that there should be some exact pattern of a true visible Church extant in scripture, that all succeeding Churches were to be examined by and conformed unto;
First in that he Thought it needful, that there should be Some exact pattern of a true visible Church extant in scripture, that all succeeding Churches were to be examined by and conformed unto;
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First we are to consider of the wisedome of the Holy Ghost, in that hee thought it needfull, that there should be some exact pattern of a true visible Church extant in Scripture,
First we Are to Consider of the Wisdom of the Holy Ghost, in that he Thought it needful, that there should be Some exact pattern of a true visible Church extant in Scripture,
and on the other side, he saw that those which are true Churches indeed, would be called into question about their state, by their enemies slandering them,
and on the other side, he saw that those which Are true Churches indeed, would be called into question about their state, by their enemies slandering them,
And therefore he would have some absolute patterne of a true visible Church to be found in Scripture, whereby true beleevers might justifie themselves, and their owne standing;
And Therefore he would have Some absolute pattern of a true visible Church to be found in Scripture, whereby true believers might justify themselves, and their own standing;
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The Lord knew that many Christians would be much offended at the manifold differences that from time to time wold arise amongst professours, touching the state of a Church;
The Lord knew that many Christians would be much offended At the manifold differences that from time to time would arise among professors, touching the state of a Church;
and directions, yet one example and patterne doth more sensibly worke upon us, and swayes us more in our understanding, judgement, affections, and practice, than twenty precepts:
and directions, yet one Exampl and pattern does more sensibly work upon us, and sways us more in our understanding, judgement, affections, and practice, than twenty Precepts:
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and where shall wee have a fitter patterne of a true visible Church, than that which is fetcht from the first visible Church after our Saviours ascension.
and where shall we have a fitter pattern of a true visible Church, than that which is fetched from the First visible Church After our Saviors Ascension.
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and that is the patterne that all other are to be examined and fashioned by; as our Saviour sheweth, Matth. 19.4.5. the Lords Supper is Gods ordinance;
and that is the pattern that all other Are to be examined and fashioned by; as our Saviour shows, Matthew 19.4.5. the lords Supper is God's Ordinance;
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But some will except, and say, What, is this the best Church that ever was? What say you of the particular Churches that were soone after? as of the Church of Rome,
But Some will except, and say, What, is this the best Church that ever was? What say you of the particular Churches that were soon After? as of the Church of Rome,
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Christ Iesus by his death and resurrection did as it were water the Church; Christ Iesus by his ascension and sending downe of the Holy Ghost, ripened his Church,
christ Iesus by his death and resurrection did as it were water the Church; christ Iesus by his Ascension and sending down of the Holy Ghost, ripened his Church,
Besides, that Church was onely a provinciall Church, consisting of Iewes onely within Iudea, but this is a more generall Church, gathered out of all the Iewes and Proselites of any nation under heaven, as verse 5. And indeed this Church is the wombe of all other Churches from thence to the end of the world;
Beside, that Church was only a provincial Church, consisting of Iewes only within Iudea, but this is a more general Church, gathered out of all the Iewes and Proselytes of any Nation under heaven, as verse 5. And indeed this Church is the womb of all other Churches from thence to the end of the world;
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and in the 27. verse he saith, My sheepe heare my voice, &c. Christ goes before his sheepe, that is, in the use of his owne saving ordinances, the Word and Sacraments, leading them along thereby in the wayes of salvation:
and in the 27. verse he Says, My sheep hear my voice, etc. christ Goes before his sheep, that is, in the use of his own Saving ordinances, the Word and Sacraments, leading them along thereby in the ways of salvation:
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for by the voice of Christ there mentioned, is directly meant the Word preached; and under that the Sacraments are comprehensibly understood, which doe alwayes attend upon the Word,
for by the voice of christ there mentioned, is directly meant the Word preached; and under that the Sacraments Are comprehensibly understood, which do always attend upon the Word,
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and what must they teach them, but to observe all that Christ commanded? now Christ had instructed them specially in prayer, teaching them what, and how to pray;
and what must they teach them, but to observe all that christ commanded? now christ had instructed them specially in prayer, teaching them what, and how to pray;
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and gave them also a speciall charge to love one another, as that being his owne speciall commandement, Iohn 15.12. therefore where these things are thus in use, as Christ commanded them, there is a true visible Church.
and gave them also a special charge to love one Another, as that being his own special Commandment, John 15.12. Therefore where these things Are thus in use, as christ commanded them, there is a true visible Church.
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First, where these things are thus used, there is the promise of Christs speciall presence and blessing; Matth. 18.20. Where two or three are gathered together in my name, there am I in the midst of them, saith our Saviour.
First, where these things Are thus used, there is the promise of Christ special presence and blessing; Matthew 18.20. Where two or three Are gathered together in my name, there am I in the midst of them, Says our Saviour.
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What is it to be gathered together in his name? but to joyne together in the true use of his owne saving ordinances, in the Word, Sacraments, Prayer, Fellowship,
What is it to be gathered together in his name? but to join together in the true use of his own Saving ordinances, in the Word, Sacraments, Prayer, Fellowship,
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therefore where these are, the Word truly preacht, Sacraments rightly administred, prayer to God, and love to the brethren, religiously and conscionably practised, there is a true visible Church.
Therefore where these Are, the Word truly preached, Sacraments rightly administered, prayer to God, and love to the brothers, religiously and Conscionably practised, there is a true visible Church.
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And this might further bee enlarged in every one of these particulars here mentioned; where the word is truly preacht, there is a promise of Christs presence and blessing,
And this might further be enlarged in every one of these particulars Here mentioned; where the word is truly preached, there is a promise of Christ presence and blessing,
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as we may see in Matt. 28.18, 19. Goe teach all nations, baptizing them, &c. and loe I am with you alway untill the end of the world. And so for prayer;
as we may see in Matt. 28.18, 19. Go teach all Nations, baptizing them, etc. and lo I am with you always until the end of the world. And so for prayer;
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the Lord hath promised his saving presence and blessing to those that are conversant in religious prayer: Matth. 18.19. If two of you agree in earth upon any thing, whatsoever they shall desire, it shall be given them of my Father, &c. And so for love to the brethrē, God hath promised his blessing to be there for ever where this love is, Psalme 133. the last verse:
the Lord hath promised his Saving presence and blessing to those that Are conversant in religious prayer: Matthew 18.19. If two of you agree in earth upon any thing, whatsoever they shall desire, it shall be given them of my Father, etc. And so for love to the brothers, God hath promised his blessing to be there for ever where this love is, Psalm 133. the last verse:
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yet only the profession of this Faith and Religion makes a true visible Church; yea, where these duties are practised, there is true saving faith indeed;
yet only the profession of this Faith and Religion makes a true visible Church; yea, where these duties Are practised, there is true Saving faith indeed;
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if it should so fall out that all should be Hypocrites, yet professing and outwardly practising these duties, they are a true visible Church, in regard of the truth of the visibility of it.
if it should so fallen out that all should be Hypocrites, yet professing and outwardly practising these duties, they Are a true visible Church, in regard of the truth of the visibility of it.
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Thirdly, there be the true and right causes of a true visible Church: as first, the efficient, God in the ministery of his word: Iames 1.18. Of his owne will begat he us by the word of truth.
Thirdly, there be the true and right Causes of a true visible Church: as First, the efficient, God in the Ministry of his word: James 1.18. Of his own will begat he us by the word of truth.
They may be hereticall Churches, and yet true Churches; and they may be schismaticall Churches, and yet true Churches, except they overthrow the foundation;
They may be heretical Churches, and yet true Churches; and they may be Schismatical Churches, and yet true Churches, except they overthrow the Foundation;
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and corrupted with many prophanations and superstitions; and foully stained with mens inventions. And concerning brotherly love and fellowship, herein they would seeme to excell all other;
and corrupted with many profanations and superstitions; and foully stained with men's Inventions. And Concerning brotherly love and fellowship, herein they would seem to excel all other;
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but for the greatnesse of the consequent, because if we are in a visible Church, and live accordingly, we are in the ordinary way to salvation, else not.
but for the greatness of the consequent, Because if we Are in a visible Church, and live accordingly, we Are in the ordinary Way to salvation, Else not.
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I say therefore againe, and I speake it with confidence, and comfort, and glory to God, we have the Word truly preached, the Sacraments rightly administred;
I say Therefore again, and I speak it with confidence, and Comfort, and glory to God, we have the Word truly preached, the Sacraments rightly administered;
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when this Church was in this glorious beauty; for as yet there were no deacons at all, as is plaine in Chapter 6: and yet they are the first and most exceptionlesse Church-officers, next unto the Apostles that the Scripture speakes of:
when this Church was in this glorious beauty; for as yet there were no Deacons At all, as is plain in Chapter 6: and yet they Are the First and most exceptionless Church-officers, next unto the Apostles that the Scripture speaks of:
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I answer, it is true, that the same discipline that was establisht by the Apostles for all succeeding Churches, is to bee retained and used in them all:
I answer, it is true, that the same discipline that was established by the Apostles for all succeeding Churches, is to be retained and used in them all:
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but that one and the same discipline in every particular is so established in the Word for all Churches, that rests to bee proved. I say in particular;
but that one and the same discipline in every particular is so established in the Word for all Churches, that rests to be proved. I say in particular;
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yea they must not onely prove that there is such a discipline in particular, but also that it is essentially or inseparably necessary to the true being of a true visible Church, else their argument against us is of no force at all, (You have not such a discipline,
yea they must not only prove that there is such a discipline in particular, but also that it is essentially or inseparably necessary to the true being of a true visible Church, Else their argument against us is of no force At all, (You have not such a discipline,
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Secondly, it should teach us thankfulnesse to God, that we of this Nation which once sate in darknesse and in the shadow of death, that were first drowned in Paganisme,
Secondly, it should teach us thankfulness to God, that we of this nation which once sat in darkness and in the shadow of death, that were First drowned in Paganism,
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harken not to whisperers and seducers that would entice you from us, and say, Come to this Church, goe to that Church, &c. they are like unto those that our Saviour forewarns us of in these last times, Mat. 24.23. that say, Loe here is Christ, and loe there is Christ, (for he that tells us of a new Church, may as well tell us of a new Christ) but beleeve it not, saith our Saviour:
harken not to whisperers and seducers that would entice you from us, and say, Come to this Church, go to that Church, etc. they Are like unto those that our Saviour forewarns us of in these last times, Mathew 24.23. that say, Lo Here is christ, and lo there is christ, (for he that tells us of a new Church, may as well tell us of a new christ) but believe it not, Says our Saviour:
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so say I unto you, Give no eare to them, goe not after them, stand fast in that Christian resolution of Christs Disciples, Iohn 6.68. Christ asketh them in the 67. verse, What, will you also forsake me? they answer him very graciously and resolutely, Master, whither or to whom shall we goe? thou hast the words of eternall life:
so say I unto you, Give no ear to them, go not After them, stand fast in that Christian resolution of Christ Disciples, John 6.68. christ asks them in the 67. verse, What, will you also forsake me? they answer him very graciously and resolutely, Master, whither or to whom shall we go? thou hast the words of Eternal life:
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so hee would continue unto us his Word, and other his saving ordinances, that we may be a true visible Church every day more purer than other unto the worlds end. FINIS.
so he would continue unto us his Word, and other his Saving ordinances, that we may be a true visible Church every day more Purer than other unto the world's end. FINIS.
