Of the Commandments. (25) to Of the Commandments. (27)

Of the Commandments. (25)

2. If you would have the Word Preached effectual, come with an holy Appetite to the Word, 1 Pet. 2.2. The Thirsting Soul is the Thriving Soul. In Nature one may have an Appetite and no Digestion: But it is not so in Religion; where there is a great Appetite to the Word, there is for the most part Digestion, the Word doth concoct and nourish. Come with Hungrings of Soul after the Word. And therefore desire the Word, that it may not only please you, but profit you. Look not more at the garnishing of the Dish than the Meat, at Eloquence and Rhetorick more than solid matter. It argues both a wanton Pallat, and surfeited Stomach, to feed on Sallets and Kickshaws rather than wholsom Food.

3. If you would have the Preaching of the Word effectual, come to it with a Tenderness upon your Heart, 2 Chron. 34.19. Because thy Heart was tender. If we preach to hard Hearts, it is like shooting against a Brazen Wall, the Word doth not enter; it is like setting a Gold Seal upon Marble, which takes no Impression. Oh come to the Word preached with a melting Frame of Heart! 'Tis the melting VVax receives the Stamp of the Seal. VVhen the Heart is in a melting Frame, it will better receive the Stamp of the Word preached. VVhen Paul's Heart was melted and broken for Sin, then, Lord, what wilt thou have me do? Acts 9.6. Come

not hither with hard Hearts: Who can expect a Crop when the Seed is sown upon stony Ground?

4. If you would have the Word effectual, receive it with Meekness, Iam. 1.21. Receive with meekness the engrafted Word. Meekness is a Submissive Frame of Heart to the Word; a willingness to hear the Counsels and Reproofs of the Word. Contrary to this Meekness, is, (1.) Fierceness of Spirit, whereby Men are ready to rise up in Rage against the Word. Proud Men and Guilty cannot endure to hear of their Faults. Proud Herod put Iohn in Prison, Mark 12.12. The guilty Jews being told of their Crucifying Christ, stoned Stephen, Acts 7.59. To tell Men of Sin, is to hold a Glass to one that is deformed, who cannot endure to see his own Face. (2.) Contrary to Meekness is Stubbornness of Heart, whereby Men are resolved to hold fast their Sins, let the Word say what it will. Ier. 44.16. We will burn Incense to the Queen of Heaven. Oh take heed of this! If you would have the Word preached work effectually, lay aside Fierceness and Stubbornness, receive the Word with Meekness. By Meekness the Word preached comes to be engrafted: As a good Cion that is grafted into a bad Stock, doth change the Nature of the Fruit, and make it taste sweet: So when the Word comes to be engrafted into the Soul, it sanctifies it, and makes it bring forth the sweet Fruit of Righteousness.

5. Mingle the Word preached with Faith. Heb. 4.2. The Word preached profited not, not being mixed with Faith. If you leave out the chief ingredient in a Medicine, it hinders the Operation: Do not leave out this Ingredient of Faith. Believe the Word, and so believe it as to apply it. When you hear Christ Preached, apply him to your selves; this is to put on the Lord Jesus, Rom. 13.14. When you hear a Promise spoken of, apply it: This is to suck the Flower of the Promise, and turn it to Honey.

6. Be not only attentive in Hearing, but retentive after Hearing. Heb. 2.1. We ought to give the more diligent heed to the things we have heard, lest at any time we let them slip. [gap], Lest we let them run out as Water out of a Sieve. If the Ground doth not retain the Seed thrown into it, there can be no good Crop. Some have Memories like leaking Vessels, the Sermons they hear are presently gone, and then there is no good done. If Meat doth not stay and concoct in the Stomach, it will not nourish. Satan labours to steal the Word out of our Mind. Mark 4.15. When they have heard, Satan cometh immediately and taketh away the Word that was sown. Our Memories should be like the Chest of the Ark wherein the Law was put.

7. Reduce your Hearing to Practice: Live the Sermons your hear. Psal. 119.166. I have done thy Commandments. Rachel was not content that she was Beautiful, but her Desire was to be Fruitful. What is a knowing Head without a fruitful Heart? Phil. 1.11. Fill'd with the Fruits of Righteousness. It is Obedience crowns Hearing. That Hearing will never save the Soul, which doth not reform the Life.

8. Beg of God that he will accompany his Word with his Presence and Blessing. The Spirit must make all effectual. Ministers may prescribe Physick, but it is God's Spirit must make it work. Cathedram habet in Coelo qui corda docet in terra. Aug. He hath his Pulpit in Heaven that converts Souls. Acts 10.44. While Peter was speaking, the Holy Ghost fell upon all them that heard. It is said the Alchimist can draw Oyl out of Iron. God's Spirit can produce Grace in the most obdurate Heart.

9. & ult. If you would have the VVord work effectually to your Salvation, make it Familiar to you, discourse of the VVord you have heard when you come home. Psal. 119.172. My Tongue shall speak of thy Word. That may be one reason why some People get no more good by what they hear, because they never speak one to another of what they have heard: As if Sermons were such Secrets, that they must not be spoken of again; or as if it were a Shame to speak of matters of Salvation. Mal. 3.16. They that feared the Lord spake often one to another, and a Book of Remembrance was written.

Vse. Caution. Take heed, as you love your Souls, that the VVord become not ineffectual to you. There are some to whom the Word preached is ineffectual. (1.) Such as Censure the Word; in stead of judging themselves, judge the Word. (2.) Such as live in contradiction to the Word, Isa. 30.8. (3.) Such as are more hardened by the Word, Zech. 7.11. They made their Heart as an Adamant. And when Men harden their Hearts wilfully, God hardens them judicially. Isa. 6.8. Make their Ears heavy. The Word to these is ineffectual. Were it not sad if a Man's Meat should not nourish; nay, if it should turn to Poyson? Oh! Take heed that the Word Preach'd be not ineffectual and to no purpose. Consider Three things.

(1.) If the Word Preached doth us no good, there is no other way by which we can be saved. This is God's Institution, and the main Engin he useth to convert Souls. Luke 16.31. If they hear not Moses and the Prophets, neither will they be perswaded tho' one arose from the Dead. If an Angel should come to you out of Heaven, and preach of the Excellency of the glorified Estate and the Joys of Heaven, and that in the most Pathetical manner; if the Word preached doth not perswade, neither would you be wrought upon by such an Oration from Heaven. If a damned Spirit should come from Hell, and preach to you in Flames, and tell you what a place Hell is, and roar out the Torments of the Damned, it might make you tremble, but it would not convert, if the Preaching of the Word would not do it.

(2.) To come to the Word, and not be savingly wrought upon, is that which the Devil is pleas'd with. He cares not tho' you hear frequently, if it be not effectually. He is not an Enemy to Hearing, but Profiting. Tho' the Minister holds out the Breast of the Ordinance to you, he cares not, as long as you do not suck the sincere Milk of the VVord. The Devil cares not how many Sermon-Pills you take, so long as they do not work upon your Conscience.

(3.) If the VVord preached be not effectual to Men's Conversion, it will be effectual to their Condemnation: The VVord will be effectual one way or other; if it doth not make your Hearts better, it will make your Chains heavier. VVe pity them who have not the Word preached, but it will be worse with them who are not sanctified by it. Dreadful is their Case, who go loaden to Hell with Sermons. But I will conclude with the Apostle, Heb. 6.9. I am perswaded better things of you, and things that accompany Salvation.

Matth. XXVIII.19.

Go ye therefore and teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, Teaching them—.

We are still upon that Question in the Catechism,

Quest. What are the Outward Means whereby Christ communicates to us the Benefits of Redemption?

Answ. "They are his Ordinances, especially, the Word, Sacraments and Prayers.

I have spoken to the First, The Word Read and Preached, I now proceed to the Second.

II. The Way whereby Christ communicates to us the Benefits of Redemption, is, in the Vse of the Sacraments.

Quest. 1. What are Sacraments in general?

Resp. They are Visible Signs of Invisible Grace.

Quest. 2. Is not the Word of God sufficient to Salvation? What need then is there of Sacraments?

Resp. We must not be wise above what is written. This may satisfie, it is God's Will that his Church should have Sacraments. And, it is God's Goodness thus by Sacraments to condescend to our weak Capacities. Iohn 4.48. Except ye see Signs ye will not believe. God to strengthen our Faith confirms the Covenant of Grace, not only by Promises, but by Sacramental Signs.

Quest. 3. What are the Sacraments of the New Testament?

Resp. Two: Baptism and the Lord's Supper.

Quest. 4. But are there no more? The Papists tell us of Five more, viz. Confirmation, Penance, Matrimony, Orders, and the Extream Unction.

Resp. 1. There were but Two Sacraments under the Law, therefore there are no more now, 1 Cor. 10.2, 3, 4.

2. These two Sacraments are sufficient: The one signifying our Entrance into Christ, and the other our Growth and Perseverance in him.

(1.) I begin with the First Sacrament, Baptism. Go ye therefore, and Teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, Teaching them.—Go teach all Nations: The Greek VVord is [gap], Make Disciples of all Nations. If it be asked, How should we make them Disciples? It follows, Baptizing them, and teaching them. In an Heathen Nation, first Teach them,

and then Baptize them; but in a Christian Church, first Baptize them, and then Teach them.

Quest. 5. "What is Baptism?

Resp. In General, it is a Matriculation, or Visible Admission of Children into the Congregation of Christ's Flock: More particularly, Baptism is a Sacrament, wherein the washing or sprinkling with Water in the Name of the Father, Son, and Holy Ghost, doth signify and seal our engrafting into Christ, and partaking of the Benefits of the Covenant of Grace, and our Engagement to be the Lords.

Quest. 6. What is the meaning of the Parent in Presenting his Child to be Baptized?

Resp. The Parent in presenting his Child to be Baptiz'd, doth, (1.) Make a Publick Acknowledgment of Original Sin; that the Soul of his Child is polluted, therefore needs washing away of Sin by Christ's Blood and Spirit; both which Washings are signified by the sprinkling of Water in Baptism. (2.) The Parent by bringing his Child to be Baptiz'd, doth solemly Devote his Child to the Lord, and enroll him in God's Family. And truly this may be a great Satisfaction to a Religious Parent, that he hath given up his Child to the Lord in Baptism. How can a Parent look with Comfort on that Child, who was never yet Dedicated to God?

Quest. 7. What is the Benefit then of Baptism?

Resp. The Party Baptiz'd hath, (1.) An Entrance into the Visible Body of the Church. (2.) The Party Baptized hath a Right Sealed to the Ordinances, which is a Priviledge full of Glory, Rom. 9.4. (3.) The Child Baptiz'd is under a more special providential Care of Christ, who appoints the Tutelage of Angels to be the Infants Life-Guard.

Quest. 8. Is this all the Benefit?

Resp. No: To such as belong to the Election, Baptism is a Seal of the Righteousness of Faith, Rom. 4.11. A Laver of Regeneration, and a Badge of Adoption.

Quest. 9. How doth it appear that Children have right to Baptism?

Resp. Children are Parties of the Covenant of Grace. The Covenant was made with them. Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee, for an everlasting Covenant, to be a God unto thee and thy Seed after thee. And Acts 2.39. The Promise is to you and to your Children. The Covenant of Grace may be consider'd either, (1.) More strictly, as an absolute Promise to give Saving Grace: And so none but the Elect are in Covenant with God. Or, (2.) More largely, as a Covenant containing in it many outward glorious Priviledges, in which respect the Children of Believers do belong to the Covenant of Grace: The Promise is to you and to your Seed. The Infant-Seed of Believers may as well lay a Claim to the Covenant of Grace as their Parents; and having a Right to the Covenant, they cannot justly be denied Baptism, which is the Seal. I would ask this Question of them who deny Infant-Baptism. It is certain the Children of Believers were once Visibly in Covenant with God, and did receive the Seal of their Admission into the Church? Now, where do we find this Covenant-Interest, or Church-Membership of Infants was ever repealed, or made void? Certainly Jesus Christ did not come to put Believers and their Children into a worse condition than they were in before. If the Children of Believers should not be Baptized, then they are in a worse Condition now than they were in before Christ's Coming—Before I came to prove the Baptizing of Infants, I shall answer the Objections made against it.

Obj. 1. The Scripture is silent herein, and doth not mention Infant-Baptism.

Resp. Tho' there is not the Word Infant-Baptism in Scripture, yet there is the Thing. There is not mention made in Scripture of Womens receiving the Sacrament; but who doubts but the Command, Take, Eat, this is my Body, concerns them? Doth not their Faith need strengthening as well as others? So the Word Trinity is not to be found in Scripture, but there is that which is equivalent: 1 Iohn 5.7. There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One. So tho' the Word Infant-Baptism is not mentioned in Scripture, yet the Practice of Baptizing Infants may be drawn out of Scripture by undeniable consequence.

Quest. How is that proved?

Answ. The Scripture mentions whole Families Baptized: As the Houshold of Lydia, Crispus, and the Iailor. Acts 16.33. He was baptized, he and all his. Wherein we must rationally imagine that there were some little Children. If it be said, there is no mention there made of Children. I Answer, Neither are Servants named; yet it cannot be suppos'd but that in so great a Family there were some Servants.

Obj. 2. But Infants are not capable of the End of Baptism: For Baptism signifies the

washing away of Sin by the Blood of Christ. Now Infants cannot understand this; therefore what Benefit can Baptism be to them?

Answ. Whereas it is said, Infants cannot understand the Mystery of Baptism, neither could the Child that was to be Circumcised understand Circumcision; yet the Ordinance of Circumcision was not to be omitted or deferred. An Infant, tho it understand not the meaning of Baptism, yet it may partake of the Blessing of Baptism. The little Children that Christ took in his Arms understood not Christ's meaning, but they had Christ's Blessing. Mark 10.16. He put his Hands upon them and blessed them.

Quest. But what Benefit can the Child have of Baptism, if it understands not the Nature of Baptism?

Answ. It may have a Right to the Promise sealed up, which it shall have an actual Interest in when it comes to have Faith. A Legacy may be of use to the Child in the Cradle; tho' now it understand not the Legacy, yet when it is grown up to Years, it is fully possessed of it. But it may be further Objected,

Obj. The Party to be Baptiz'd is to be engag'd to God; but how can the Child engage?

Answ. The Parents can engage for it, which God is pleased to accept as equivalent to the Childs Personal engaging.

Obj. 3. If Baptism comes in the room of Circumcision, only the Males were Circumcised, Gen. 17.30. Then, what Warrant is there for Baptizing Females?

Of the Commandments. (26)

Answ. The Females were included, and were virtually Circumcis'd in the Males. What is done to the Head, is done to the Body; the Man therefore being the Head of the Woman, 1 Cor. 11.3. what was done to the Male Sex, was interpretatively done to the Female. Having Answer'd these Objections, I come now to prove by Argument Infant-Baptism.

1st Arg. If Children, during their Infancy, are capable of Grace, then they are capable of Baptism: But Children in their Infancy are capable of Grace, therefore they are capable of Baptism. I prove the Minor, That they are capable of Grace, thus: If Children in their Infancy may be saved, then they are capable of Grace; but Children in their Infancy may be saved: Which is proved thus; If the Kingdom of Heaven may belong to them, then they may be saved; but the Kingdom of Heaven may belong to them, as it is clear from Mark 10.14. Of such is the Kingdom of God. Who then can forbid that the Seal of Baptism should be applied to them?

2d Arg. If Infants▪ may be among the Number of God's Servants, then there is no reason why they should be shut out of God's Family: but Infants may be in the Number of God's Servants: That is evident, because God calls them his Servants. Levit. 25.4. He shall depart from thee, and his Children with him, for they are my Servants. Therefore Children in their Infancy being God's Servants, why should they not have Baptism, which is the Tessera, the Mark or Seal which God sets upon his Servants.

3d Arg. Is from 1 Cor. 7.14. But now are your Children holy. Children are not called Holy, as if they were free from Original Sin, but in the Iudgment of Charity they are to be esteemed holy and true Members of the Church of God, because their Parents are Believers. Hence that excellent Divine Mr. Heldersam saith, That the Children of the Faithful, as soon as they are born have a Covenant-Holiness, and so a Right and Title to Baptism, which is the Token of the Covenant.

4th Arg. From the Opinion of the Fathers, and the Practice of the Church, (1.) The Ancient Fathers were strong Assertors of Infant-Baptism, Irenaus, Basil, Lactantius, Cyprian, and Austin. (2.) It was the Practice of the Greek Church to baptize her Infants. Erasmus saith, That Infant-Baptism hath been used in the Church of God for above Fourteen Hundred Years. And St. Austin, in his Book against Pelagius, affirms, That it hath been the Custom of the Church in all Ages to Baptize Infants: Yea, it was an Apostolical Practice. St. Paul affirms, that he Baptized the whole House of Stephanus, 1 Cor. 1.16.

And as you have seen Scripture Arguments for Infant-Baptism, so let us consider whether the Practice of those who delay the Baptizing of Children till Riper Years, be warrantable—For my part, I cannot gather it from Scripture: For tho' we read of Persons Adult and grown up to Years of Discretion in the Apostles times Baptized, yet those were such as were converted from Heathenish Idolatry to the True Orthodox Faith. But that in a Christian Church the Children of Believers should be kept unbaptized several Years, I know neither Precept nor Example for it in Scripture, but it is wholly Apocryphal. The Baptizing of Persons grown up

to Maturity, we may argue against ab effectu, from the Ill Consequences of it. They dip the Persons they baptize over Head and Ears in cold Water, and naked, which as it is Indecent, so it is Dangerous, and hath been often times the occasion of Chronical Diseases, yea, Death it self, and so is a plain Breach of the Sixth Commandment. And how far God hath given up many Persons, who are for the deferring of Baptism, to other vile Opinions and vicious Practices, is evident, if we consult with History: Especially if we read over the Actings of the Anabaptists in Germany.

Vse I. See the Riches of God's Goodness, who will not only be the God of Believers, but takes their Seed into Covenant. Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee, to be a God unto thee and thy Seed. A Father counts it a great Priviledge, not only to have his own Name, but his Child's Name put in a Will.

2. It blames those Parents who forbid little Children to be brought to Christ; they with-hold the Ordinance: By denying their Infants Baptism, they exclude them from having a Membership in the Visible Church, and so their Infants are sucking Pagans. Such as deny their Children Baptism, make God's Institutions under the Law more full of Kindness and Grace to Children, than they are now under the Gospel; which how strange a Paradox it is, I leave to you to judge.

Vse. III. Exhort. 1st. Branch. We that are Baptized, let us labour to find the Blessed Fruits of Baptism in our own Souls: Let us labour not only to have the Sign of the Covenant, but the Grace of the Covenant. Many glory in this, that they are Baptized. The Jews gloried in their Circumcision, because of their Royal Priviledges: To them belonged the Adoption, and the Glory, and the Covenants, Rom. 9.4. But many of them were a Shame and Reproach to their Circumcision. Rom. 2.24. For the Name of God is blasphemed among the Gentiles through you. The scandalous Jews (tho Circumcis'd) were in God's Account as Heathens. Amos 9.7. Are ye not as Children of the Ethiopians to me, saith the Lord? Alas! What is it to have the Name of Christ, and want his Image? What is Baptism of Water, without the Baptism of the Spirit? Many Baptized Christians are no better than Heathens. O, labour to find the Fruits of Baptism, that Christ is form'd in us! Gal. 4.19. That our Nature is chang'd, we are made Holy and Heavenly; this is to be Baptized into Iesus, Rom. 6.3. Such as live unsuitable to their Baptism, may go with Baptismal Water on their Faces, and Sacramental Bread in their Mouths, to Hell.

2d. Br. Let us labour to make a Right Use of our Baptism.

1st. Vse of Baptism. Let us use it as a Shield against Temptations. Satan, I have given up my self to God by a Sacred Vow in Baptism, I am not my own, I am Christ's, therefore I cannot yield to thy Temptations, but I break my Oath of Allegiance which I made to God in Baptism. Luther tells us of a Pious Woman, who when the Devil tempted her to sin, she answered Satan, Baptizata sum, I am baptized; and so beat back the Tempter.

2d. Vse of Baptism. Let us use it as a Spurr to Holiness: By remembring our Baptism, let us be stirred up to make good our Baptismal Engagements: Renouncing the World, Flesh and Devil, let us Devote our selves to God and his Service. To be Baptiz'd into the Name of the Father, Son and Holy Ghost, implies [gap] Solemn Dedication of our selves to the Service of all the Three Persons in the Trinity. It is not enough that our Parents dedicate us to God in Baptism, but we must dedicate our selves to him. This is called a Living [gap], to the Lord, Rom. 14.8. Our Life should be spent in worshipping God, in loving God, in exalting God: We should walk [gap], as becomes the Gospel, Phil. 1.27. Shine as Stars in the World, and live as Earthly Angels.

3d. Vse of Baptism. Let us use it as an Argument to Courage. We should be ready to confess that Holy Trinity, into whose Name we were baptized. With the Conversion of the Heart must go the Confession of the Tongue. Luke 12.8. Whosoever shall confess me before Men, him shall the Son of Man also confess before the Angels of God. Peter openly confessed Christ crucifyed, Acts 4.10. Cyprian, a Man of a brave Spirit, was like a Rock, whom no Waves could shake; like an Adamant, whom no Sword could cut. He confessed Christ before the Proconsul, and suffered himself to be proscribed, yea, chose Death, rather than he would betray the Truths of Christ. He that dares not confess the Holy Trinity, shames his Baptism, and God will be ashamed to own him at the Day of Judgment.

Vlt. Vse. See the fearfulness of the Sin of Apostacy! 'Tis a renouncing of our Baptism: 'Tis damnable Perjury to go away from God after a Solemn Vow. 2 Tim. 4.10. Demas hath forsaken me. He turned Renegado, and afterward became a Priest in an Idol Temple, saith Dorotheus. Iulian the Apostate (Gregory Nazianzen observes) bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods, and so as much as in him lay, washed off his former Baptism. The Case of such as fall away after Baptism is dreadful. Heb. 10.38. If any Man draw back: The Greek Word [gap], to draw back, alludes to a Souldier that steals away from his Colours. So if any Man steal away from Christ, and run over to the Devils side, my Soul shall have no pleasure in him. That is, I will be severely avenged on him, I will make my Arrows drunk with his Blood. If all the Plagues in the Bible can make that Man miserable, he shall be so.

II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption, is, the Lord's Supper.

Mark XIV.24.

And as they did Eat, Iesus took Bread, &c.

Secondly, Having spoken of the Sacrament of Baptism, I come now to the Sacrament of the Lord's Supper. The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted. Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God, in the Sacrament we become one with him. In Prayer we look up to Christ, in the Sacrament by Faith we touch him. In the Word Preached we hear Christ's Voice, in the Sacrament we feed on him.

Quest. 1. What Names and Titles in Scripture are given to the Sacrament?

Resp. 1. It is called, (1.) Mensa Domini, The Lord's Table, 1 Cor. 10.21. The Papists call it an Altar, not a Table. The Reason is, because they turn the Sacrament into a Sacrifice, and pretend to offer up Christ corporally in the Ma[gap]s. It being the Lord's Table, shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries. The Lord takes notice of the Frame of our Hearts when we come to his Table. Matth. 22.11. The King came in to see the Guests. We dress our selves when we come to the Table of some Great Monarch. We should think with our selves, we are going to the Table of the Lord, therefore should dress our selves by Holy Meditation and Heart-Consideration. Many think it is enough to come to the Sacrament, but mind not whether they come in Due Order . Perhaps they had scarce a serious Thought before whither they were going: All their Dressing was by the Glass, not by the Bible. Chrysostom calls it, The dreadful Table of the Lord: So it is to such as come unworthily. (2.) The The Sacrament is called Coena Domini, the Lord's Supper, 1 Cor. 11.20. to import, it is a Spiritual Feast: It is indeed a Royal Feast, God is in this Cheer. Christ in both Natures, God and Man, is the matter of this Supper. (3.) The Sacrament is called [gap], a Communion, 1 Cor. 10.16. The Bread which we break, is it not the Communion of the Body of Christ? The Sacrament being called a Communion, shews,

1. That this Ordinance is only for Believers, because none else can have Communion with Christ in these Holy Mysteries. —Communio fundatur in [gap]nione: Faith only gives us Union with Christ, and by Vertue of this we have Communion with him in his Body and Blood. None but the Spouse communicates with her Husband. A Stranger may drink of his Cup, but she only hath his Heart, and communicates with him in a Conjugal manner: So Strangers may have the Sign, drink of the Cup, but only Believers drink Christ's Blood, and have Communion with him in his Priviledges.

2. The Sacrament being a Communion, shews, That it is Symbolum Amoris, a Bond of that Unity and Charity which should be among Christians. 1 Cor. 10.17. We being many are one Body. As many Grains make One Bread, so many Christistians are one Body. A Sacrament is a Love-Feast. The Primitive Christians (as Iustin Martyr notes) had their Holy Salutations at the Blessed Supper, in token of that Dearness of Affection which they did bear each to other. It is a Communion, therefore there must be Love and Union. The Israelites did eat the Passover with Bitter Herbs, so must we eat the Sacrament with bitter Herbs of Repentance, but not with bitter Hearts of Wrath and Malice. The Hearts of the Communicants

should be knit together with the Bond of Love. Thou braggest of thy Faith, (saith Austin) but show me thy Faith by thy Love to the Saints. For as in the Sun, Light and Heat are inseparable, so Faith and Love are twisted together inseparably. Where there are Divisions, the Lord's Supper is not properly a Communion, but a Disunion.

Quest. 2. What is the Lord's Supper?

Resp. It is a visible Sermon, wherein Christ crucify'd is set before us; or it is a Sacrament of the New Testament, wherein by receiving the Holy Elements of Bread and Wine, our Communion with Christ is signify'd and seal'd up to us. Or thus: It is a Sacrament Divinely Instituted, wherein by giving and receiving Bread and Wine, Christ's Death is shewed forth, and the worthy Receivers are by Faith made Partakers of his Body and Blood, and all the Benefits flowing from thence. For the further explaining of the Nature of the Lord's Supper, I shall look back to to the Institution.

1. Iesus] took Bread. Here is the Master of the Feast, or the Institutor of the Sacrament. The Lord Iesus he took Bread. He only is fit to Institute a Sacrament, who is able to give Vertue and Blessing to it.

2. He took Bread.] Christ's Taking of the Bread was one Part of his Consecration of the Elements, and setting them apart for an Holy Use. And as Christ did consecrate the Elements, so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper. How unseemly a Sight is it to see any come to these Holy Elements, having Hearts leavened with Pride, Covetousness, Envy! These do with Iudas receive the Devil in the Sop, and are no better than Crucifyers of the Lord of Glory.

3. And Blessed it.] This is another Part of the Consecration of the Element, Christ blessed it: He blesseth, and it shall be blessed. Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded.

4. And Brake it.] The Bread broken, and the Wine poured out, was to signifie to us the Agony and Ignominy of Christ's Sufferings, the Rending of Christs Body on the Cross, and that Effusion of Blood which was distilled from his blessed Sides.

5. And gave it] to them. Christ's giving the Bread, denotes Christ's giving of himself and all his Benefits to us freely. Tho Christ was sold, yet given. Iudas did sell Christ, but Christ gave himself to us.

6. He gave it to Them,] viz. The Disciples. This is Childrens Bread; Christ doth not cast these Pearl before Swine. Whether Iudas were present at the Supper is controverted, I rather incline to think he was not: For Christ said to the Disciples, This is my Blood which is shed for you, Luke 22.20. Christ knew his Blood was never shed effectually and intentionally for Iudas. In eating the Passover Christ gave Iudas a Sop, which was a Bit of Unleavened Bread dipt in a Sauce made with bitter Herbs; Iudas having received the Sop, went immediately out, John 13. But suppose Iudas were there, tho he receiv'd the Element, yet not the Blessing.

Of the Commandments. (27)

7. Take, Eat.] This Expression of Eating denotes Four things. (1.) The near mystical Vnion between Christ and his Saints. As the Meat which is eaten incorporates with the Body, and becomes one with it; so by eating Christ's Flesh, and drinking his Blood Spiritually, we partake of Christ's Merits and Graces, and are mystically one with him. Iohn 17.23. I in them. (2.) Take, eat. Eating shows the infinite Delight the believing Soul hath in Christ. Eating is grateful and pleasing to the Pallat: So feeding on Christ by a lively Faith is delicious. Nullus animae suavior cibus. Lactantius. No such sweet feeding as on Christ crucifyed. This is a Feast of Fat things, and Wine on Lees w[gap]ll refined. (3.) Take, eat. Eating denotes Nourishment. Meat, as it is delicious to the Pallat, so it is nourishing to the Body. So eating Christ's Flesh, and drinking his Blood, is nutritive to the Soul. The new Creature is nourished at the Table of the Lord to everlasting Life. Iohn 6.54. Whoso eateth my Flesh, and drinketh my Blood, hath eternal Life. (4.) Take, eat, shows the Wisdom of God, who restores us by the same means by which we fell. We fell by Taking and Eating the Forbidden Fruit, and we are recovered again by Taking and Eating of Christ's Flesh. We died by eating the Tree of Knowledge, and we live by eating the Tree of Life.

8. This is my Body.] These Words, Hoc est Corpus meum, have been much controverted between us and the Papists. This is my Body, that is, by a Metonymy, It is a Sign and Figure of my Body. The Papists hold Transubstantiation, that the Bread is after Consecration turn'd into the very Substance of Christ's Body. We say we receive Christ's Body Spiritually, they say they receive Christ's Body Carnally, which is contrary to Scripture. The Scripture affirms, that the Heavens

must receive Christ's Body until the times of the restitution of all things, Acts 3.21. Christ's Body cannot be at the same time in Heaven and in the Host. Aquinas saith, It is not possible by any Miracle that a Body should be locally in two places at once. Besides, it is absurd to imagine, that the Bread in the Sacrament should be turned into Christ's Flesh, and that his Body which was hung before, should be made again of Bread. So that This is my Body, is as if Christ had said, This is a Sign and Representation of my Body.

9. And he took the Cup.] The Cup is put by a Metonymy of the Subject for the Adjunct, for the Wine in the Cup; it signifies the Blood of Christ shed for our Sins. The taking of the Cup, denotes the Redundancy of Merit in Christ, and the Fulness of our Redemption by him. He not only took the Bread, but the Cup.

10. And when he had given Thanks.] [gap]. Christ gave Thanks that God had given these Elements of Bread and Wine to be Signs and Seals of Man's Redemption by Christ. Christ's giving of Thanks, shows his Philanthropy, or Love to Mankind, who did so rejoyce and bless God, that Lost Man was now in a way of Recovery, and that he should be rais'd higher in Christ than ever he was in Innocency.

11. He gave the Cup to them.] Why then dare any with-hold the Cup? This is to pollute and curtail the Ordinance, and alter it from its Primitive Institution. Christ and his Apostles administred the Sacrament in both Kinds, the Bread and the Cup, 1 Cor. 11.24, 25. And the Cup was receiv'd in the ancient Church for the space of 1400 Years, as is confess'd by Two Popish Councils. Christ saith expresly, Drink ye all of this. He doth not say, Eat ye all of this: But, Drink ye all; as foreseeing the Sacrilegious Impiety of the Church of Rome in keeping back the Cup from the People. The Popish Council of Constance speaks plainly, but impudently, That altho' Christ instituted and administred the Sacrament in both Kinds, the Bread and the Wine, yet the Authority of the Holy Canons, and the Custom of the Mother Church, think good to deny the Cup to the Laity. Thus as the Popish Priests make Christ but half a Saviour, so they administer to the People but half a Sacrament. The Sacrament is Christ's Last Will and Testament, in the Text, This is my Blood of the New Testament. Now to alter or take away any thing from a Man's Will and Testament, is a great Impiety. What is it then to alter and mangle Christ's Last Will and Testament? Sure 'tis an high Affront to Christ.

Quest. 3. What are the Ends of the Lord's Supper?

Resp. 1. It is an Ordinance appointed to confirm our Faith. Iohn 4.48. Except ye see Signs ye will not believe. Christ sets the Elements before us, that by these Signs our Faith may be strengthened. As Faith cometh by hearing, so it is confirmed by seeing Christ crucify'd. The Sacrament is not only a Sign to represent Christ, but a Seal to confirm our Interest in him.

Object. But it is the Spirit confirms Faith, therefore not the Sacrament.

Answ. This is no good Logick. The Spirit confirms Faith, therefore not the Sacrament, is as if one should say, God feeds our Bodies, therefore Bread doth not feed us; whereas God feeds us by Bread: So the Spirit confirms our Faith by the Use of the Sacrament.

2. The End of the Sacrament is to keep up the Memory of Christ's Death. 1 Cor. 11.25. This do ye [gap], in remembrance of me. If a Friend give us a Ring at his Death, we wear it to keep up the Memory of our Friend. Much more then ought we to keep up the Memorial of Christ's Death in the Sacrament! Christ's Death lays a Foundation for all the magnificent Blessings which we receive from Christ. The Covenant of Grace was agreed on in Heaven, but sealed upon the Cross. Christ hath sealed all the Articles of Peace in his Blood. Remission of Sin flows from Christ's Death, Matth. 26.28. This is my Blood of the New Testament shed for many for the Remission of Sins. Consecration, or making us Holy, is the Fruit of Christ's Death. Heb. 9.14. How much more shall the Blood of Christ purge your Conscience! Christ's Intercession is made available to us by Vertue of his Death. Christ could not have been admitted an Advocate, if he had not been first a Sacrifice. Our entring into Heaven is the Fruit of Christ's Blood, Heb. 10.19. Christ could not have prepared Mansions for us, if he had not first purchased them by his Death: So that we have a great deal of cause to commemorate Christ's Death in the Sacrament.

Quest. In what Manner are we to remember the Lord's Death in the Sacrament?

Answ. It is not only an Historical Remembrance of Christ's Death and Passion: Thus Iudas remembers Christ's Death, and how he betray'd him: And Pilate remembers

Christ', Death, and how he crucify'd him: But our remembring Christ's Death in the Sacrament, must be,

(1.) A Mournful Remembrance. We must not be able to look on Christ crucified with dry Eyes. Zech. 12.10. They shall look on him whom they have pierced, and mourn over him. O Christian, when thou lookest on Christ in the Sacrament, remember how oft thou hast crucifyed him! The Jews did it but once, thou often. Every Oath is a Nail with which thou piercest his Hands: Every unjust sinful Action is a Spear with which thou woundest his Heart. O remember Christ with Sorrow, to think thou shouldst make his Wounds bleed afresh!

Mark XIV.22, 23, 24.

Iesus took Bread, &c.

(2.) It must be a Ioyful Remembrance, Iohn 8.56. Abraham saw my Day and rejoyced. When a Christian sees a Sacrament Day approach he should rejoyce. This Ordinance of the Supper is an Earnest of Heaven; 'tis the Glass in which we see him whom our Souls love: It is the Chariot by which we are carried up to Christ. When Iacob saw the Waggons and Chariots which were to carry him to his Son Ioseph, his Spirit revived, Gen. 45.27. God hath appointed the Sac[gap]ment, on purpose to chear and revive a sad Heart. When we look on our Sins, [gap]e have cause to mourn; but when we see Christ's Blood shed for our Sins, this may make us rejoyce. In the Sacrament our Wants are supplyed, our Strength is renewed: Here we meet with Christ, and doth not this call for Joy? A Woman that hath been long debarred from the Society of her Husband, how glad is she of his Presence! At the Sacrament the believing Spouse meets with Christ: He saith to her, All I have is thine. My Love is thine to pity thee, my Mercy is thine to save thee. How can we think in the Sacrament on Christ's Blood shed, and not rejoyce. Sanguis Christi clavis Paradisi. Christ's Blood is the Key which opens Heaven, else we had been all shut out.

3. End of the Sacrament is, to work in us an endeared Love to Christ. When Christ bleeds over us, well may we say, Behold how he loved us! Who can see Christ die, and not be Sick of Love? That is an Heart of stone, whom Christ's Love will not melt.

4. End of the Sacrament; the mortifying of Corruption. To see Christ crucified for us, is a means to crucify sin in us. Christ's Death (like the Water of Jealousie) makes the Thigh of Sin to rot, Numb. 5.27. How can a Wife endure to see that Spear which killed her Husband? How can we endure those sins which made Christ vail his Glory, and lose his Blood? When the People of Rome saw Caesar's bloody Robe, they were incensed against them that slew him. Sin hath rent the White Robe of Christ's Flesh, and died it of a crimson Colour: The Thoughts of this will make us seek to be avenged on our sins.

5. End, the Augmentation and Encrease of all the Graces, Hope, Zeal, Patience. The Word Preached begets Grace, the Lord's Supper nourisheth it: The Body by feeding encreaseth Strength, so doth the Soul by feeding on Christ Sacramentally. Cum defecerit virtus mea calicem salutarem accipiam. Bern. When my spiritual strength begins to fail, I know a Remedy, (saith Bernard) I will go the Table of the Lord, there I will drink and recover my decayed strength. There is difference between Dead Stones and Living Plants. The Wicked who are Stones receive no spiritual Encrease, but the Godly, who are Plants of Righteousness, being watered with Christ's Blood, grow more fruitful in Grace.

Quest. 4. Why are we to receive this Holy Supper?

Answ. Because it is a Duty incumbent, Take, Eat. And observe, it is a Command of Love. If Christ had commanded us some great matter, would not we have done it? 2 Kings 5.13. If the Prophet had bid thee do some great thing, wouldst thou not have done it? If Christ had enjoyned us to have given him a Thousand of Rams, or to have parted with the Fruit of our Bodies, would we not have done it? Much more when he only saith, Take and Eat: Let my broken Body feed you, let my Blood poured out save you. Take and Eat: This is a Command of Love, and shall we not readily obey?

2. We are to celebrate the Lord's Supper, because it is a provoking to Christ to stay away. Prov. 9.2. Wisdom hath furnished her Table. So Christ hath furnished his Table, set Bread and Wine (representing his Body and Blood) before his Guests,

and they wilfully turn their Backs upon the Ordinance, Christ looks upon it as a slighting of his Love, and that makes the Fury rise up in his Face. Luke 14.24. For I say unto you, that none of those that were bidden shall taste of my Supper. I will shut them out of my Kingdom, I will provide them a black Banquet, where weeping shall be the first Course, and gnashing of Teeth the Second.

Quest. 5. Whether the Lord's Supper be oft to be Administred?

Resp. Yes: 1 Cor. 11.26. As oft as ye eat of this Bread. The Ordinance is not to be celebrated once in a Year, or once in our Lives, but often. A Christians own Necessities may make him come often hither. His Corruptions are strong, therefore he had need come often hither for an Antidote to expell the Poyson of Sin; and his Graces are weak. Grace is like a Lamp, if it be not often fed with Oyl, it is apt to go out. How therefore do they sin against God, who come but very seldom to this Ordinance! Can they thrive, who for a long time forbear their Food? And others there are who do wholly forbear. This is a great Contempt offered to Christ's Ordinance. Men do as it were tacitly say, Let Christ keep his Feast to himself. What a cross-grain'd piece is Man, he will Eat when he should not, and he will not eat when he should. When God said, Eat not of this forbidden Fruit, then he will be sure to eat: When God saith, Eat of this Bread, and Drink of this Cup, then he refuseth to eat.

Quest. 6. Are all to come promiscuously to this Holy Ordinance?

Resp. No, that were to make the Lord's Table an Ordinary. Christ forbids to cast Pearls before Swine. The Sacramental Bread is Children's Bread, and it is not to be cast to the Profane. As at the giving of the Law God set Bounds about the Mount that none might touch it: So God's Table should be guarded, that the Profane should not come near. In the Primitive Times, after Sermon done, and they were going to Celebrate the Lord's Supper, an Officer stood up and cried, [gap], Holy things for Holy Men: And then several of the Congregation were to depart. I would have my Hand cut off, (saith Chrysostom) rather than I would give Christ's Body and Blood to the Profane. The wicked do not eat Christ's Flesh, but tear it; they do not drink his Blood, but spill it. These Holy Mysteries in the Sacraments are tremenda mysteria, Mysteries that the Soul is to tremble at. Sinners defile the Holy things of God, they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet, Psal. 110. not at his Table.

Quest. 7. How may we receive the Supper of the Lord worthily, that so it may become effectual to us?

Resp. That we may receive it worthily, and it may become Efficacious,

(1.) We must solemnly prepare our selves before we come: We must not rush upon the Ordinance rudely and irreverently, but come in due order. There was a great deal of Preparation to the Passover; 2 Chron. 30.18, 19. And the Sacrament comes in the room of it.

Quest. Wherein doth this Solemn Preparing for the Ordinance consist?

Resp. 1. In Examining our selves.

2. In Dressing our Souls before we come, which is by washing in the Water of Repentance.

3. By exciting the Habit of Grace into Exercise.

4. In begging a Blessing upon the Ordinance.

(1.) Solemn Preparing for the Sacrament consists in Self-examining. 1 Cor. 11.28. But let a Man examin himself, and so let him eat. It is not only a Counsel but a Charge: Let him examin himself. As if a King should say, Let it be enacted. Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery, they represent his Body and Blood: Therefore there must be Preparation; and if Preparation, then there must be first Examining our selves, without which there can be no Preparation. Let us be serious in this examining our selves, our Salvation depends upon it. We are curious in examining other things: We will not take Gold, but examine it by the Touch-stone: We will not take Land, but we will examine the Title. And shall not we be as exact and curious in examining the state of our Souls?

Quest. 1. What is required to this Self-examining?

Resp. There must be a Solemn Retiring of the Soul. We must set our selves apart, and retire for some time from all Secular Employment, that we may be more serious in this Work. There is no casting up of Accounts in a Crowd; nor can we examin our selves when we are in a Crowd of Worldly Businesses. We read, a Man that was in a Iourney might not come to the Passover, Numb. 9.13. because his Mind was full of Secular Cares, and his Thoughts were taken up about his Journey. When we are upon Self-examining-work, we had not need be in an Hurry, or have any distracting Thoughts, but retire and lock up our selves in our Closet, that we may be more intent in the Work.

Quest. 2. What is Self-examination?