{Conco. 6a.

    2. Apr. 1693

    1. Cor. 11. 24.

    And when he had given thanks &c. Now we come

    1. (2) To another action in Christs instituting of this holy Ordinance of his Supper viz: He gave thanks. Text. 22. Luke 19. Matthew sais he Blessed it. 26. Matth. 26. So Mark sais also. 14. Mark. 22. And this may be the meaning of it, viz: Christ gave Thanks to the Father, & blessed the Elements of bread & wine, whilst by his will & word he appointed them to be Sacraments of Spiritual food & drink. But in what words Christ blessed them, is not expressed. Nor indeed was there any need of any other words, than those in the text of his command & promise, of which hereafter. To Bless, & to give thanks, are promiscuously, & indifferently, for one & the same thing, somtimes used in Scripture. 26. Matth. 26. 27. 14. Mark. 22. 23. Christ gave thanks to the Father, as being the first glorious cause of all our Redemption, & by his own Example, teacheth us so to do both in this holy ordinance, & in the use of our daily food. 6. Joh. 11. 1. Tim. 4. 4. 5. Christ Blessed it, or gave thanks, i.e. By Prayer, & institution, Christ prepared, Set apart, & sanctifyed Bread & Wine to this holy use. For althô the word Bless
    2. 1. Somtimes is used for Gods Blessing the creatures. And so
    3. 1. means (1) Gods blessing the creatures in A more general
    4. 2. way. 1. Gen. 28. (2) Gods Special blessing of his Church. 6. Num. 24. And so means Gods doing good for his People, because by speaking the word good things both corporal and Spiritual are bestowed upon, & overtake his People.
    5. 2. Somtimes it is used for mens blessing of God. 1. Luke 68. Blessed be the Lord God of Israel i.e give thanks to the Lord, praise the Lord &c
    6. 3. Somtimes it is used for mens blessing of one another. 5. Matth. 44. Bless them that curse you. i.e. pray for them; & Rejoyce in their welfare. 1. Luke 42. Yet
    7. 4. Last: To bless often times signifies the same as to consecrate. i.e. to seperate from a common use, & by divine authority to appoint it to a holy use. Thus God blessed the seventh day. 2. Gen. 3. And thus by Prayer, Blessing, or giving of thanks, together with a faithfull recital of the words of Christ in the institution of this holy ordinance, the Elements of Bread & wine are transferred from a common to a holy & sacred use viz: to represent Christs Body & Blood, & this by Christs Example & appointment
    8. 1. Use. This may teach us to sanctify all the good gifts we receive from the hand of God, by prayer, & Thanksgiving. 1. Tim. 4. 4. 5. We never read of Christs feeding with his disciples but we find mention made of his giving thanks or prayer. 8. Mark 6. So did Paul. 27. Acts. 34. 35. Now if Christ did thus, how much more should we who are sinners.
    9. 2. Use. They fall under Reprove then that feed upon Gods good creatures, but do not give the good God thanks. This was a custom (as History tells us) among the Heathen, wo when they did eat gave thanks to their Gods. 5. Dan. 3. 4. Oh then is it not a shame that any called Christians should neglect it. The Apostle tells us, he that giveth God thanks at meat eateth to the Lord. 14. Ro. 6. But pray tell me to whom do you eat, wo give no thanks.
    10. 3. Use. This may teach us all (but especially communicants, when at the Lords Table) to have our hearts lifted up with thankfulness at the consideration of the Stupendous love of God towards us. For here Christs giving of Thanks has a farther intendment, than a bare sanctifying the Bread, & cup. He give thanks to the Father for his wonderfull love to undone man, & the inestimable benefit of Redemption, which was now neer unto fulfilment even by himself, & for his calling him unto this service, & fitting of him for it. How much more should we be exceeding thankfull &c.
    11. 4. Use. It may teach us to suffer for Gods sake wth a strong, & confident heart. Christ went to his suffering freely, as his giving thanks shews. How much more &c
    12. (3) Now follows an other action of Christ in this Ordinance viz He brake it. 24. v. Christ did not give whole loaves, or bread, but broken bread to his Disciples. He broke it to peices, before he distributed it to his disciples. So. 26. Matth. 26. He did not kill any thing, the Bread was not a sacrifice, but a signe, token, or memorial of Christ himself Sacrificed.
    13. (4) Last: The last action, which is implyed in our text, & expressed in other texts, is that of his giving it to his disciples. 26. Matth. 26. 14. Mark 22. 22. Luke. 19. And hereby is signifyed
    14. 1. What a bitter death Christ was to suffer. For Christ did not brake the bread, only that he might distribute it, but also herein to teach us that his own body was to be broken on the cross. As in our text. This is my body which is broken. For althô not a Bone of our Lord Jesus was broken, yet not only was his Soul by death broken from his body, but also his Body was broken, in that it was pierced, stabbed, & wounded in many places of his hands, feet, & side. 22. Psal. 16. 27. Matth. 35. 19. Joh. 18. 34. 37. 53. Isa. 5. 12. Zech. 10. And by this breaking of the bread, & effusion of the wine is represented as in a lively picture the bitter death of Christ
    15. 2. Hereby is also signifyed by the distribution of the broken bread, that a broken & crucifyed Christ is offered to all, & indeed given to every true b[e]leiving communicant, together with the infinite merit of it. And therefore sais Christ, this is my body which is broken for you. Text.
    16. 1. Use. Seing our Lord Jesus broke the bread, we must be very carefull that we do not depart from this ceremony, as if it were an indifferent thing. For it is most dangerous to maime: or minish the institutions of our Saviour. In this matter therefore as much as in us lies, let us endeavour to fulfill all Righteousness. Let us be followers of the primitive Church, wch used this mystical breaking of Bread. Hince this holy ordinance is described by this of breaking of bread. 2. Acts. 42. & 20. 7
    17. 2. Use. It may condem such as look upon this breaking of the Bread, as an indifferent thing. No it is necessary that it be broken. If Moses must carefully observe the pattern in the mount, as to the old tabernacle. 25. Ex. ult. Doubtless this circumstance, in so great a matter, is not to be neglected. Besides it lively represents a broken Christ.
    18. 3. Use. Let communicants then hince learn to use & view the Ministerial actions of taking, breaking & giving, in this Ordinance. Here is that which you are trying to improve your sense, of seing, as well as hearing, and tasting about. And therefore you should not by any means sit out of sight, when you are at the Lords Table. We may allude to that text. 3. Ex. 2.3. Oh you should look, & see, & that for this end it is designed that your eye may affect your heart, 3. Lam. 51. 12. Zech. 10. 3. Gal. 1.
    19. 4. Use. Com̄unicants also from hince are instructed to improve what is here tendered to their bodily eye, by a looking upon the thing represented with the eye of their mind or soul. By faith realize this point of a broken Redeemer.
    20. 5. Use. Reprove those that turn away their eyes from, & their Backs upon, a broken Saviour represented in the Broken bread. Oh could Christ express more love to sinners, than to be broken for them? And will any of you that love our Lord Jesus, for ever turn your backs upon a broken Saviour. Is not this to be like them 53. Isa. 3. Do’nt you complain of unworthiness, & a hard heart? Why what is more likely to break it, than a constant beholding of your Broken Saviour? 12. Zech. 10
    21. 6. Use. Last: From this breaking & giving learn we these few following lessons, briefly, & so I conclude the actions of Christ in his institution of this first part of the Eucharist. As for instance
    22. 1. Gods great hatred to sin. We may read this in his breaking his Son for it. 8. Ro. 32. He Spared not his own Son.
    23. 2. 53. Isa. 10. (2) Christs great love to Souls. 10. Joh. 11. 15. 17. 18. I lay down my life for the Sheep—This is the highest expression of love. 15. Joh. 12. 13. How much more to lay it
    24. 3. down after such a manner (3) Learn hince the happiness of such as are interested in a broken Redeemer 8. Ro. 34.
    25. 4. (4 Last) The wofull and eternall misery of all such especially as hear of a Broken Redeemer, but yet get no interest in him. Oh if you be not interested in a broken Mediatour, you must for ever lye under the breaking judgments of divine wrath, & anger