[2.] Let me press you to charity. This is the great end of the meeting, and therefore must not be left out or neglected. The occasions and wants of ministers and ministers' widows are many and great. Now let them know that you have received the ministerial blessing. This is the necessary acknowledgment, that you have received all from God. Let him that gave you all that you have receive a part back again for the relief of his poor servants. Give as ministers' sons, in a liberal, plentiful manner, that the world may know from what kind of stock you came.
A SACRAMENT SERMON ON LUKE XXIl. 20.
This cup is the neio testament in my hlood, lohich is shed for you. —
Luke xxii. 20.
The text is a proposition, and there are in it, as in all propositions, two parts —
1. A subject or thing spoken of, rovro to iroTJjpiov, continens pro contento — the cup for the wine.
2. A predicate, or what is said of it — It is the neio testament in my Uood, lohich is shed for you.
In which observe —
[1.] The phrase or manner of predication ; it is sacramental, such as is ancient and usual, where the name of the thing signified is given to the sign ; the wine is the testament ; that is, the sign and seal of it.
[2.] A specification of that covenant or testament of which the cup is a sign or seal ; it is KaLvrj 8ia6iJKr], the new testament.
[3.] The ground of both ; that is, how the wine cometh to be designed to such a use, or how the testament is said to be new, iv tm aifiari /nov, in or by my blood.
[4.] The amplification of this ground, by two circumstances —
(1.) By the ordination or disposition of his blood, to CK'xyvofj.evov, which is shed, so it came to be the ground of the new testament.
(2.) The persons for whom — virep vfioiv, For you.
Doct. That the Lord's supper hath a special respect to the new testament of Christ, which was ratified by the shedding of his blood.
There are four things to be explained in the opening and improving of this point —
(1.) A testament; (2.) A new testament ; (3.) This new testament is to be considered as founded on Christ's blood ; (4.) The respect which this cup hath to the new testament.
First, That the new covenant hath the notion of a testament It is not only a covenant, but hiadrjKT], a testament.
First, In the general, a testament is a man's last will about the disposing of those goods which he leaveth at his death ; so is the covenant of grace a free and firm disposition of the mediator's good things, to be possessed by the heirs of promise according to his will. A covenant it is with respect to the manner of agreement ; a testament with respect to the manner of confirming it by the testator's death ; a covenant in respect of God, a testament in respect of Christ. As it is a covenant, so it is a stipulation between God and his people, promising mercies to them, and requiring duties from them ; like a marriage
476 A SACRAMENT SERMON ON LUKE XXII. 20.
covenant between a man and his wife, or the testator and the heir. God hath ever dehghted in this way of transaction, that he might mix his sovereignty with love and sweetness, and that this solemn obliga- tion might be a help to faith and obedience, as being an indenture solemnly drawn up and agreed between God and us. As it is a testa- ment, so it respects the death of Christ, by which it is ratified. The apostle telleth us, Heb. ix. 16, 17, ' Where a testament is, there must also of necessity be the death of the testator ; for a testament is of force after men are dead, otherwise it is of no strength at all while the testator liveth.' Men that make a will in their lifetime have a power to change and alter it at their pleasure ; it is but voluntas ambulatoria, as the civilians say ; but when he is once dead, the inheritance is so alienated and transmitted to others that it cannot be reversed ; but the heir may challenge his right, and the will must be put in execu- tion. So here, by the death of Christ the new covenant is made firm, valid, and effectual ; without which neither we nor the fathers under the law could be saved by it ; for God never intended to give remission and eternal life, which he promiseth in the new covenant, but for and in the consideration of Christ's death. Now this notion of a testament hath more of free grace in it. A covenant, in the first notion and apprehension that we have of it, seemeth to have more of debt, but a testament more of grace. A covenant hath more of bargain and com- pact ; therefore we call God's first transaction a covenant of works ; but a testament hath more of gift. A testament is merely for their good for whom the testament is made. Legacies are more free than wages ; therefore the notion of a testament is only proper to the covenant of grace. We do not call the covenant of works a testament. This in the general.