strengtheneth and nourisheth the body more then any other foode c. For these and such like reasons it may appeare that bread was chosen of our Sauiour Christ to represent his body From thence then let vs obserue that seeing our Sauiour tooke bread and appointed it an Element in this Sacrament That Christ Iesus is the true bread of life Doctr. 1. which came downe from Heauen whereon our soules are to feede vnto eternall life For by bread here is signifyed Christ whereon wee are to feed our soules by faith as wee feede our bodies with our dayly bread for the preseruation of our naturall life For this cause our Sauiour teacheth his Disciples plainely that Moses had giuen their fathers Bread from Heauen meaning Ioh. 6.31.33 c. that heauenly Manna whereof they fedde in the Wildernesse Exod. 16.15 but now they haue the bread of God which is Christ that came downe from Heauen Ioh. 6.48.51 to giue life vnto the World to put al out of doubt I am saith Christ the bread of life he that commeth vnto mee shall not hunger he that beleeueth in me shall not thirst Reas 1 1. Christ is our bread and the foode of our liues first in regard of his manhood whole Christ the manhood subsisting in the person of the Sonne and it hath the vertue to feede and nourish vs in that it is vnited to the person of the Deitie Christ is not a bodily foode or a corporall bread but altogether a spirituall and heauenly foode to be receiued after a spirituall manner not by the hand and stomack of our bodies but by the hand and stomacke of our soules that is a true and liuely faith Reas 2 2. Christ is called our foode because without him wee are starke dead in sinnes and lest wee should continue in that death hee came downe from Heauen to giue life vnto vs. Therefore saith the Apostle As in Adam wee were all dead 1. Cor. 15.22 so now in Christ wee are all made aliue Vse Vse Here wee may see the wonderfull loue of our Sauiour Christ towards vs in that hee was content of his owne accord to come from heauen to vnloose the bands of death and to quicken vs and giue vs life Yea not onely so but to feede and nourish vs dayly with his ownebody The Pellican when any of her young ones are hurt of a Serpent rather then they should die shee will pierce her brest and giue them sucke and nourish them So Christ Iesus rather then wee should perish so tenderly hee loues vs was content to lay downe his life for vs that so we might feede vpon his body and bloud to eternall life Oh therefore let all of vs highly account of this loue of Christ embrace it and be thankfull for it otherwise our case is miserable we are but dead persons and haue no spirituall life in vs nay wee should vtterly sterue and pine away without it The second element is Wine which Christ tooke into his hands as may bee gathered out of these words He tooke the Cup wherein the wine was for no man will dare to say that the cuppe was empty seeing our Sauiour Christ saith Mar. 26.29 Luk 22.18 I Will not drinke of the fruite of the Vine any more till the Kingdome of God shall come Wine then was the second element Cyprian lib. 2. Epistola 3. contrary to the Aquarij who supposed water to be in the cuppe contrary to the Lactei that vsed Milke in stead of Wine Idem de consecrat distinct 2. Can. Alexander the first caused this mingling of water with wine the Papists that mingle water with Wine and that so absolutely and necessarily that they condemne those who do not receiue it after the same manner but herein they ouerthrow themselues First because they goe against the example of Christ Secondly because they ouerthrow the example by denying the vse of pure Wine More might bee alledged to confute their practises but others haue well dealt therein our purpose is to handle those things that be positiuely layd downe Wine this second Element signifieth the blood of Christ Metonymice and offereth it to the eye of Faith This also we vnderstand to bee the Cup figuratiuely applied and giuen to Christs Disciples for their refreshing c. For as wine is to the body so the blood of Christ is a refreshing to the soule And whereas Christ tooke and gaue not onely the bread but also the wine we learne That Christ is a full Redeemer Doct. His blood doth purge vs from all iniquity 1. Ioh. 1.7 This is the confession of the foure beasts and foure twenty Elders who fall downe before the Lambe Reu. 5.8.9 Thou hast redeemed vs to God by thy blood out of euery Kindred and Tongue and People and Nation And so he is an al-sufficient ransome for vs 1. Tim. 2.6 of greater power to deliuer vs from sinne then Adam was to bring vs into sinne Take notice of the slauery bondage wherein wee were holden as captiues and the fulnesse of our redemption by Christ will plainely appeare First Col. 1.13 generally wee were in bondage to the whole power of darkenesse in such a manner that all our spirituall enemies had command ouer vs. Secondly more particularly we were in bondage first to sin for so saith the Apostle Rom. 6. â—6 His seruants we are to whom we obey whether it be of sinne c. Againe I am carnall Rom. 7.14 sold vnder sinne And S. Peter telleth vs of some that Promise others liberty and are themselues seruants of corruption For saith he of whomsoeuer a man is ouercome 2 Pet. 2.19 euen vnto the same he is in bondage 2 Wee were in bondage to the whole law which exacted at our hands perfect obedience but Christ saith the Apostle came to redeem them that were vnder the law Gal. 4.5 3 We were slaues to eternal death as God testified to Adam In that day that thou shalt eate therof Gen. 2.17 thou shalt dye the death And S. Iohn saith 1. Ioh. 3.14 We know that we are translated from death c. 4 Wee were in bondage vnder Satan so long as we were the children of disobedience Ephe. 2.2 he wroght in vs 2. Tim. 2.25 Wee were in his snare and taken at his will 5 We were slaues to hell and condemnation beeing by nature the children of wrath Ephe. 2.3 There was neuer any slauery or bondage like this The bondage of the Israelites vnder Pharaoh Exo. 1.11.14 Of the seuenty Kings vnder Adoni-bezeck Iudg. 1.7 Of Sampson vnder the Philistines Iudge 16.21 bound with fetters and made to grinde like a horse Of Zedekiah vnder the King of Babell who put out his eyes bound him with chatnes carried him to Babell Ier. 52.11 and put him in prison till the day of his death and
such others to bee damned but this is a most infallible truth that the Lord hath chained theÌ„ vp to euerlasting death and destruction and therfore Christ died not for them Reas 5 5 To whom neither the ends nor the fruits of Christs death doe belong to them the efficacy of Christs death cannot be ascribed but the ends and fruits of Christs death doe not belong to the wicked 1 The ends of his death are 1. by his death to abolish him that had the power of death that is the Diuell but he ruleth still in them 2. Tim. 1.10 2. To conquer death it selfe but they are still vnder the bondage and feare of it 3. To destroy sinne that it may dye in men but it liueth ruleth in them 2. Cor. 5.15 4. That they which liue might liue to him which is dead but the wicked rise against him and attaine not to the beginnings of life eternal here nor the perfection hereafter And as for the fruites of Christs death which are iustification remission of sinne imputation of righteousnesse reconciliation with God regeneration sanctification saluation and life eternall none of these belong to the wicked but to the members of Christ so as wee may conclude with the Apostle Hee gaue himselfe for his people Tit 2.14 that are purged from iniquity and are zealous of good workes Ob. But I hope Ob. will some say that there is no great danger in saying Christ died for reprobates It is the speech of the Apostle Saint Peter Some saith he shall bring in damnable heresies 2. Pet. 2.1 denying the Lord which hath bought them Sol. Sol. Wee vnderstand these words bought them as spoken not according to the iudgement of infallibility but according to our owne iudgement and the iudgemeÌ„t of others that are led by the rule of charity for to expound the words otherwise and to say they were indeed and in truth redeemed were to make Christ a Redeemer of some neither freed from the power of sinne in this life nor from the power of hel in the life to come which is contrary to many places in Scripture Ob. Ob. But wee reade in many places of Scripture that Christ redeemed the world God was in Christ 2. Cor. 5.19 and reconciled the world to himselfe not imputing their sinnes vnto them he is the reconciliation for our sinnes and not for our sinnes only but also for the sinnes of the whole world c. 1. Iohn 2.2 Sol. Sol. I answere that our Sauiour sayth in another place I pray for them that is for my Disciples I pray not for the world here the world is excluded from the benefit of Christs prayer So that we haue a world opposed to a world There is a world of the faithfull and a world of reprobates For the world of the faithfull our Sauiour did giue himselfe but not for the world of wicked men Ioh. 3.16 God so loued the world that he gaue his onely begotten sonne c. And Christ sayth I will giue my flesh for the life of the world c. Meaning by the word world all the elect both of the Iewes and also of the Gentiles Ob. Ob. But it will bee further sayd that Christ died for all Hee gaue himselfe a ransome for all 1. Tim. 2.6 That he tasted death for all Heb. 2.9 c. Sol. Sol. I answere that this vniuersall note all doth not signified euery particular man but all sorts of men of all states conditions and callings according to that speech of Peter in his Sermon to Cornelius In euery nation he that feareth God Act. 10.34 and worketh righteousnesse is accepted with him So likewise it is sayd of our Sauiour Christ That hee healed euery sicknesse Mat. 4.23 and euery disease The meaning is not that he healed all diseases generally for questionlesse many died in his time but he healed all sorts and kinds of diseases Againe the word all may be restrained to beleeuers as where it is sayd Christ tasted of death for all the meaning is Heb. 2.10 he died for sons that must be ledde vnto glory for his brethren and such children as are giuen of God vnto him Vse 1 1. This serueth for the reproofe of them that thinke all shall be saued the reprobate as wel as the elect Iudas as well as Iohn Saul as well as Paul The diuell hath deluded so many men with this coÌ„ceite of Christ his death for all men that they commit sinne with gredinesse are growne carelesse of their owne saluation But let all such know that they shall finde the contrary to their woe vnlesse they preuent Gods wrath to come with hearty Repentance And certainely there be many in the world to whom it may bee sayd as Simon Peter sayd to Simon Magus Act. 8.21 They haue neither part nor fellowship in this busines being pre-ordained of God vnto condemnation Iude 4. Iude v. 4. Ob. But I know Christ died for all men and I am a Christian as well as another man and therefore I am sure Christ died for me Sol. If a woman that had two children should sweare she were a maide or hee that had the plague should say and face mee downe he were sound or one reeling in the chanell that hee were sober would they not bee spectacles of shame to all that saw and heard them And for an vnseemely and filthy liuer to challenge this honour to be carried in Christs bosome to bee remembred to his Father in his prayers and apportion part of Christs death to himselfe is as absurd as the other his fained hope in the last day will deceiue him Thou sinfull wretch brag as much as thou wilt of thy portion in Christ his death I tell thee from the Lord thou hast no part in him nor in his death and sufferings but the markes of Gods vengeance are yet vpon thee and thou venturest thy saluation peremptorily by deserring thy repentance It is therefore an intollerable absurditie for him elâ—â— bu◠〈…〉 〈◊〉 â—â—â—â—ed men 〈…〉 〈◊〉 sâ—nne c. And Câ—rist â—aâ—th I will giue my flesh fâ—r the life of the world c. Meaning by the word world all the eleâ—t both of the Iewes and also of the Gentiles Ob. Ob. But it will bee further sayd that Christ died for all Hee gaue himselfe a ransome for all 1. Tim. 2.6 That he tasted death for all Heb. 2.9 c. Sol. Sol. I answere that this vniuersall note all doth not signified euery particular man but all sorts of men of all states conditions and callings according to that speech of Peter in his Sermon to Cornelius In euery nation he that feareth God Act. 10.34 and worketh righteousnesse is accepted with him So likewise it is sayd of 〈…〉 disâ—â—se The 〈…〉 he heâ—â—ed all diseâ—â—◠〈…〉 for questiâ—nlesse many â—â—â—â—d in his time but he heâ—led all sortâ— and kinds of
Can. comperimus autem quod quidam sumptâ c Anno 494. Pope Gelasius ordained that all Christians spiritual and temporall should receiue the Sacrament of the body and blood of Christ in both kindes and hee that would not should abstaine from both Pope Iulius the first Ibid. Cum omne c. Anno. 338. commanded that the people should receiue both the bread and the wine one seuerall from another Pope Eugenius the fourth allowed of Christs institution when the Councell holden at Basile concluded that according to Christs institution the people shold receiue the Sacrament in both kinds Anno 1430. 7 Lastly they speake much for charity but yet there is none to be found in their Sacrament For what charity is there where one drinkes vp all alone If their Sacrament were a Sacrament of charity and loue then the members of Christ might not only eate thereof but also drinke The Cup of blessing which we blesse 1. Cor. 10 16. is it not a communion of the blood of Christ and againe Do we not all partake the same bread But the Masse-monger he eates and drinkes vp all by himselfe contrary to Christs commandement and the order of charity so as he makes the Lords Supper a Sacrament of hatred and dissention rather then of loue and vnity Verse 26. For as often as yee eate this bread and drinke this cup yee do shew the Lords death till he come The Apostle hauing set downe the institution of this Sacrament now proceedeth to the end and vse of it and teacheth vs how wee may remember the death of Christ how the vertue thereof may bee sealed and stamped in our consciences For as often c. That is whensoeuer you are partakers of the Sacrament of the body and blood of Christ and necessary it is that we should often communicate You shew forth the Lords death or you shal shew forth the Lords death The word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to declare or set forth And according to the sense of the Ancient Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 20.3 it signifieth to praise or giue thankes or to make profession It is much at one with that which was spoken before Do this in remembrance of me till he come till the day of Iudgement when Christ will perfonally appeare at that time wee shall neede no shewes nor simbolls of him for then hee will shew himselfe from heauen bodily that all men may behold him visibly but till that time come this Sacrament is a shew of his death and a remembrance of his person So often as yee eate From this word Often here vsed of the Apostle we learne this Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That This holy Communion of the Lords Supper Doct. ought at sundry and diuers times to be celebrated and administred of the Pastor and receiued of the people This the Apostle giueth vs to vnderstand in that he saith So often as ye eate taking it for granted that it is not sufficient for vs to eate once or twice by the yeare at this blessed Table and of this holy Supper but we must eate thereof often as time and occasion may coÌ„ueniently serue Hence wee see in the Olde Testament though the people of God were but once circuÌ„cised yet often and sundry times they receiued the Passeouer and eate the Paschall Lambe So though we be but once baptized yet we are to be made frequent partakers of the Lords table For a man is borne but once Reason but hee encreaseth still till he come to a perfect growth euen so a Christian is but once borne of water and the Spirit and so by baptisme is receiued into Gods Church but being in the Church hee daily encreaseth or ought to encrease till he becom a perfect man in Christ and therefore answerably this Sacrament of the Lords Supper must often be receiued beeing a signe a speciall meanes and help of our growing forward in Christ Omnibus diebus dominicis comunicandâ—â— suadeo Aug. My counsell is saith one that euery Lords day this blessed Sacrament bee receiued Vse Here two sorts of people may greatly bee reproued Vse First all such whether they bee teachers or people that content themselues with receiuing this holy Sacrament but once a yeare they thinke it sufficient and therefore they will trouble themselues no more with it this plainely sheweth their superstitious madnesse in their choyce of one day in the yeare viz. Easter day and no other for the receiuing of this Sacrament and it bewrayeth their little care of the remembrance of Christ of his death sufferings and shedding of his blood for remission of sinnes 2 All such may be reproued that when occasion is offered yet for negligence slothfulnesse ignorance malice hatred or for clearing themselues of hypocricy as some say c. will not receiue they will absent themselues on purpose neuer considering this duty of often receiuing which was coÌ„manded by Christ binds the conscience It may bee that thou art not prepared that thou liest in sinne without repentance that thou hast hatred enuy and malice boyling in thy heart against thy neighbour In this taking thou art not to lye still but to vse double diligence in preparing thy selfe in repenting of thy sinnes in seeking reconciliation with thy brethren otherwise thou doest depriue thy selfe of that singular fruite and great good which may bee reaped from the receiuing of this Sacrament This point hath beene handle before and by Gods assistance shall bee more largely spoken of in our treatise touching the duties of Communicants Yee shew the Lords death This is a special end of this Sacrament and teacheth vs that wee ought often to remember Christ Doct. and to shew forth his death this is a speciall thing which God requireth at our hands and for this end and purpose he hath enioyned vs this Sacrament And Christ also willeth vs in the eating of this sacramentall bread and drinking this sacramentall cup to remember him for in so doing wee shall shew forth his death till he come Christs death is shewed forth either in word or in life 1 In word First by praysing and magnifying God for his mercies in Christ especially for our Redemption wee are made a chosen generation a royall Priesthood an holy nation a peculiar people 1. Pet. 2 9. that wee might set forth the vertues of him that hath called vs out of darkenesse into his marueilous light therefore Blessed be the Lord God of Israel Luk. 1.68.69 because he hath visited and redeemed vs and raised vp the horne of Saluation vnto vs in the house of his seruant Dauid yea blessed be the Father of our Lord Iesus Christ Eph. 1.3 who hath blessed vs with all spirituall blessings in heauenly things 2 By making a confession and profession of Christ his death before our enemies Bee you ready alwayes to giue an answer to euery man that asketh you a
reason of the hope that is in you 1. Pet. 3.15 Phil. 2.11 Thus Peter made a bold profession of the death of Christ before the men of Iudaea Act. 2.14 3.10.18 4.8.9.10 c. 5.29 30. 10.34 35. c. all that dwelt at Ierusale before Cornelius his whole houshold So did Paule and all other the Apostles beeing not ashamed of his death whereby they and all the faithfull finde life 2 In life 1. By suffering crosses and afflictions for Christs sake We must looke to Iesus the Author and finisher of our faith Heb. 12.2 who for our sakes endured the Crosse and despised shame c. The seruant must not looke to bee aboue his Master Christ hath chalked the way and wee must walk after him through afflictions and troubles through sorrowes and crosses 2. Cor. 4.8.9.10 Paul tels vs that he did beare about in his body the dying of the Lord Iesus but how In this that he was troubled on euery side perplexed distressed persecuted cast down c. Vnto vs therefore it is giuen not onely to beleeue in Christ Phil. 1.30 but to suffer for his sakes Let vs take vp our Crosse and follow him knowing that afflictions and sufferings are the markes of the Lord Iesus in our body and that hee will not suffer vs to be tempted aboue that we are able 2 By a daily sorrowing and bleeding in our hearts shall Christ suffer for our sinnes and shall not wee whose sinnes they are be moued and affected The bleeding of our hearts with sorrow and the dropping downe of teares from our eyes may put vs in mind of his precious blood that dropped distilled downe from his sides The hardest Adamant that cannot be bruised with an hammer yet if it be steeped in the warme blood of a Goate it may be broken And surely the blood of Christ will supple and soften our hearts that we may lament and be sorry for him Zach. 12.10 as one that is sorry for his first borne The more wee mourne and weepe for our sinnes the more wee are put in mind of the sorrow and anguish Christ felt bleeding in his heart at his death when he cryed out My God my God why hast thou forsaken me 3 By dying vnto sinne Christ his death must bee like vnto the graue The graue consumes the body so the death of Christ must consumethe body of sinne This dying vnto sinne is called a crucifying of the old Man with all his workes Rom. 6.6 an vtter abandoning of sinne a selling of all that we possesse Mat. 13.14 a destroying of the body of sinne a mortifying of the deeds of the flesh Rom. 8.13 c. They that are Christs will shew forth his death by crucifying the flesh with the affections and lusts thereof Gal. 5.24 and in that Christ died vnto sinne once it may teach vs Rom. 6.10.11 euen vs that are redeemed by his blood to make this account reckoning with our selues to dye vnto sin euery day and to deny al manner of world lusts neuer walking after the flesh Tit. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.4.9 though wee walke in the flesh The vse of this point is seeing God requireth at our hands the remembrance of Christ Vse and not onely so but that wee should shew forth his death Let vs then in the fear of God be carefull of this duty and shew forth his death till he come by magnifying his Name by making profession of the faith before the world by enduring troubles afflictions by inward sorrowing and weeping for our transgressions which were the sharp nails that entred into his precious body and by a daily dying vnto sinne But alas for the most part we forget Christ we neuer thinke on him wee seldome or neuer glorifie his holy Name as appeareth by our generall carelesnesse in all holy duties by our small account of Christs Passion by our ordinary cursing and swearing wee seldome or neuer make profession of the sauing faith vnlesse it bee cursorily or negligently for feare wee should bee disgraced in the world with the vpbraiding name of Puritans and nice Protestants or for feare of the losse of great mens fauour we neuer suffer for Christs sake but rather like Demas flie the troubles that are to come or if wee suffer it is as a malefactor 1. Pet. 4.15 or as a thiefe or an euill doer or as a busie-body in other mens matters Or for tumults in the Church by schisme and heresie or because we shame to be coūted Apostates and reuolters or because we desire to be honored as Martyrs We neuer mourne or take on for our sinnes but we remaine impenitent and lye in the hardnesse of our hearts neither doe we labour to kill sinne but it reignes in our mortall bodies which is the sword to kill Christ and as the poyson of a dragon in the mouth of Christ Thus wee put farre from vs the death of Christ Oh therefore if wee will looke to haue any part in Christ let vs not thus remaine in blindnesse and stubbornenesse let vs not thus blot Christ out of the booke of our memories but let vs so carry our selues that in euery thing wee take in hand we may remember him and shew forth his death Till he come There is a twofold comming of Christ one of bafenesse and humility which is his first comming and past already another of glory and power which is the second comming that we daily expect and of that doth our Apostle heere speake Till he come that is vntill Christs second comming to Iudgement From hence learne That At the last day Christ will come from heauen Doct. and visibly appeare in his manhood For the first Christ will come from heauen this is plaine in sundry places of Gods word Phil. 3.20 Our conuersation is in heauen frō whence we looke for the Sauiour Mat. 24.30 The Son of man shall come in the clouds of heauen Act. 1.11 This Iesus which is taken vp from you into heauen shall so come as ye haue seene him goe into heauen And againe 1. Thes 4.16 The Lord shall descend from heauen This needs no furt her proofe It is a thing that we all beleeue and confesse that Christ beeing ascended into heauen and sitting at the right hand of God will come againe from heauen in his appointed time This may reproue many sectaries Vse and Atheisticall mockers of Christs second comming First the Carpocratians the Caians Porphyrie and other Sadducean heretiques that deny the Resurrection and the day of Iudgement when Christ should come they take away the cause and the end of his comming so by consequence they deny his second appearance Secondly the Iewes who fasten both their eyes so stedfastly vpon his first comming the basenesse and humility thereof that they haue no leisure to thinke of his second glorious appearance they
Text if I be not much mistaken is truely and faithfully embowelled and withall so thorowly applied that Gods Church and people may thence reape much benefit Whatsoeuer it is I thought good to publish it and â—id many respects me mouing to commend the protection of it to your Ladiship 1. In respect of your zeale and loue to the truth therein imitating that patterne of piety the vertuous godly and holy Gentlewoman Mistris Mary Pemberton your husbands mother whom the whole countrey as I haue beene tolde hath highly esteemed for the soundnesse of true religion and for her coÌ„stant perseuerance therein 2. In respect of your conuersation which I speake to Gods glory is such as may be accounted a mirror of vertue for to your greatnesse you ioyne goodnesse to your worthinesse good workes to your knowledge Christian kindnesse and benignity c. Besides your care to bring vp your sweet children the Lords blessings and his rich inheritance in the awe of the Lord is so great and continuall that no day ouer-slips you to sanctifie them Other godly and heauenly carriages wherby you haue adorned your holy profession and wherein you haue excelled many daughters that haue done vertuously shall praise you in the gates 3. In respect of your singular loue to al Gods Messengers welcoming them like Angells though but strangers into your house hereby a good euidence is ministred to your owne heart that you are translated from death to life 4. Lastly in regard of your countenance good will and fauour to mee which on my part is euery way vndeserued I must needes confesse that I am so deepely obliged vnto your Ladiship that the signification of my thankefulnesse doth in equity belong vnto you These are the motiues that drewe on this my presumption to dedicate this my poore labour to your Ladiship In publishing it I am sure to meete with the censures of carping readers who will taxe me much of rashnesse Yet let such consider that at the making of the first Tabernacle not only such as brought blew silk and purple and scarlet but euen the poorest sort that brought Goates haire and Rammes skinnes were accepted How meane soeuer it be if it may any way benefit Gods Church especially if it may be any small meanes to further you to the right vnderstanding of the Sacrament of the Lords Supper to build you vp towards the Kingdome of heauen I shall gaine that I most desire Thus crauing pardon for my boldnesse I commend your Ladiship to the Grace of God who protract your dayes and yeares according to his graces bestowed on you and prosper and finish the good work that he hath begunne by adding that which is yet lacking to your faith and graces till he haue fitted you vnto and filled you with glory and immortality Amen Your Ladiships in all Christian duty to be commanded RICH. PRESTON Rushden March 19. 1621. The Epistle to the Reader CHristian Reader although I make little doubt but thou hast often either from thy owne experience beene brought to consider or by the mouthes of Gods Ministers hast bin instructed how wise wee are in casting for our temporall commodities and how carelesse on the other hand in the matters appertaining to God and our owne peace Yet suffer thy selfe once againe to be admonished of this point which may so beneficially be thought vpon A motiue whereunto I will not fetch any farther then from what thy eies looke vpon and thy hands handle Here is a Treatise the very title whereof doth draw thy respect to it as dealing in a Theme so weighty and needfull as is the meditation of the Sacrament of the Lords Supper This somewhat affecteth thee yet neuerthelesse thou are not ouer willing to part with thy siluer to purchase it vnlesse thou maist haue some good ground to buy a good penny-worth Well I discommend not thy temporary warinesse but wish thee sutable circumspection in spirituall businesses Sticke not gentle Reader to bestow two or three groates vpon a booke bandling so worthy a subiect as this present Tractate doth Let no preiudicate opinion fore-possesse thee when cursorily ouer-looking it as buyers vse to do thou findest not the margent and bottom of the leaues taken vp with quotations of old and new writers as if forsooth therefore it were of no worth Euery laced and garded robe is not the substantiallest neither is euery booke be painted with allegations most sound materiall The Author is farre hence as I am informed and wanteth opportunity to contriue his Epistle to the Reader My selfe requested by the booke seller according to the truth of my apprehension will say a little of the booke Thou shalt therefore Christian Reader if I bee not much deceiued finde a portion of Scripture familiarly and soundly opened by way of doctrine backed with reasons pressed on the conscience with applications able to moue affections if the fault bee not thy owne Thou shalt find a great aime according to the seuerall matters on seuerall occasions to build thee vp in holinesse and to plucke thee off from yeelding to such corruptions as thy own euil heart or the wicked times may too much incline thee to In a word thou shalt meete with signes of some graces and directions to other Christian practises and which I would not forget euery where where occasioÌ„ is offered thou shalt perceiue a true Protestant spirit breathing as if the times too much charitablenes toward Popery had by a certaine antiperistasis inkindled the godly Authors deuotion against it so much the more The numbers of men of which temper the Lord increase granting for one such tenne and for tenne an hundred that many hands pluckking aâ— and shaking the lofty Tower of Babylon at length it may fall downe 〈◊〉 deserued ruines and desolations Thus not making any greater preface to no great booke I recommend thee and al thy waies to our Lord Gods mercifull blessing in Iesus Christ Thine in the Lord Ez. Ch. March the 19. 1621. A Table of the principall Doctrines contained in this booke DOct. 1. Things amisse either in Church or in the course of our liues may be redressed and amended by the word of God page 2. Doct. 2. Gods Ministers receiue their orders from the Lord. page 24. Doct. 3. God alone is the Author of the Sacraments page 36. Doct. 4. Ministers are Gods stewards page 37. Doct. 5. People are to receiue that which is taught them as from God p. 46. Doct. 6. God is careful that the Sacraments should continue in his Church page 65. Doct. 7. Treason is an odious sinne page 71. Doct. 8. It is the property of wicked men to obserue secret times for their wicked practises page 78. Doct. 9. A Sacrament is an outward signe representing an inward grace page 85. Doct. 10. Christ is the bread of life page 92. Doct. 11. Christ is a full Redeemer page 98. Doct. 12. Christ is full and perfect nourishment page 104. Doct. 13. The outward
the eating of so blessed a banquet as the Lords Supper is Herein the Papists haue much slandered our Church as that we should giue allowance for obseruation of this time after the Imitation of Christ and should make this Supper of the Lord Iesus a nightly feast of good cheere But the practise of our Church wil shew how vniust this stander is and how wrongfully they accuse vs. The same night that he was betrayed he tooke c. When Christ was ready to yeeld himselfe to the death hee institutes and ordaynes a Sacrament Hence learne That God hath had a speciall care Doct. 1. that as his Word so also his SacrameÌ„ts might froÌ„ time to time be continued in his Church Before the fall in Paradise God was so carefull for the good of man that he gaue him 2 Sacraments 1. Gen. 2.9 The Tree of Life and 2. The Tree of Knowledge of good and euill Afterward in the time of the old Testament he did institute the Circumcision and Paschall Lambe Gen. 17.10 Exod. 12.3 Mat. 3. 28.26 and now in our time vnder the Gospell we haue Baptisme the Lords Supper Now God is thus carefull that his Sacraments might bee continued in the Church both that they might strengthen our faith and bee notes and badges of our Profession whereby the members of his Church may be distinguished Exod. 12.43 and discerned from all Infidels and Heathens The Passeouer did belong to Gods people they might eate it but strangers might not and Circumcision was of the Iewes for they were called circumcised but not of the Gentiles for they were called the vncircumcised Vse 1 1. If God then bee thus carefull for our good for the strengthening of our faith and to make vs his peculiar people by setting his badge vpon our shoulders let vs for shame bee true vnto our Lord and Master let vs aduenture our selues in his campe against all his enemies and fight his battailes The word Sacrament hath his name from the vse and practise of souldiers in warre For looke as in ancient time the souldier did binde himselfe by an oath solenni sacramento with his sword girded vnder his arme to fight his Captaines battailes So wee being partakers of the holy Sacrament doe receiue the Lords badge and binde our selues for euer to fight his battailes let vs not then for shame carrie his badge vpon our sleeues and take part with his enemie the Deuill by continuing any longer in our sinnes but let vs arme our selues and take vnto vs the sword of the spitit and manfully stand out in the Lords cause that wee may bring glory 〈◊〉 God and comfort to our selueâ— Vse 2 2. This may teach vs to make high account of the Lords Supper and to receiue it reuerently because Christ did institute it and left it vnto vs as his last legacie a little before his death Wee see that what a man doth when he is toady to yeeld vp the Ghost is of speciall moment Christ when hee was to depart this life to leaue his Church commends this Sacrament to his Disciples and in them to vs as his last legaciez therefore it must hee had in singular respect and in no fort profaned and contemned Now followeth the treason that befell our Sauiour Christ and was plotted against him that night hee did ordayne his last Supper which may bee set downe both by the qualitie of it and also by the time when it was plotted the qualitie of it is plaine in these few things It was high treason against the King of heauen and earth conspired vnder showes of friendship and loue for the damnable traytor could speake Christ faire in the face Mat. 26.49 God saue thee Master A sinne most haynons if we marke the circumstances of it for first who was the actor of this treason It was Iudas a seruant of Christ an Apostle Christs steward for hee bate the bagge Secondly against whom was it committed Against Christ the sonne of the liuing God Mat. 16.16 his Master whom hee had followed whose Sermons he had heard whose kindnesse hee had receiued whom twice together hee resused and neglected when his Master a little before the treason was put in practise spake in a wonderfull milde manner vnto him Friend saith hee wherefore art thou come Mat. 29.50 And againe when he came neere to him to kisse him Iudas saith he betrayest thou the Sonne Luk. 22.45 of Manwith a kisse These wordâ— might haue broken an heart of brasse yet they neuer mooued him Thirdly by what meanes was it wrought secretly for a little after supper he went from his Master and compacted with the Iewes who forthwith tooke the aduantage of the time it being darke when Christ could not see to goe abroade and of the place being so neere them that hee could not flee from them Fourthly for what end did hee treacherously seeke his Masters death To enrich himselfe and yet he obtayned but a â—tifle euen thirty peeces of siluer if he could haue obtayned any honour or great possession or any great and high office by this treachery it had beene something but all that he got was a little filthy lucre the wages of iniquitie and the price of innocent bloud What should I vrge this treason any more in the circumstances of it when the Scriptures handle it plainely all men know it readily The truth is Doctr. 2 that it is an odious sinne worthy all mens hatred Haman though neuer so secretly contriued mischiefe against the good Iewes yet his proper portion for his intended mischiefe was detestation and so it was with Nabuch adnezzars treacherous seruants that conspired against the three Children when all would not worke wel as they looked for then they found their great Lords loue turned to absolute hatred It is not likely that any wise maÌ„ caÌ„ either speake well or wish wel to a traytor that intendeth mischief Treason is odious in respect of the authors of it Reas 1. they are bloud-thirstie men such as cast off all pitty and put off all humanity naturall affections and the bowels of compassion they are fierce and cruell furious full of rage and alwayes their out crie against Gods Church is Downe with it downe with it euen to the ground Psal 137. â— 2 In respect of the effects Reason which are many sword and slaughter spoyle and robery It spareth neither life nor goods but killes and rifles all before it Vse 1 1. Who can think or speake well of the treacheries of Papists or of their bloody Religion that maintaines all treasons that holds vp violence and gunpouder plots by the chinne that sets vp all subtilties and euersions of king and kingdomes We haue had so long experience of their notable villainies that reason hath taught vs to cast off all loue of them whether they speake faire or foule and to flye all communion and company with them
blessing It is not for vs to eate our meate till we desire God first to sanctifie it The people of Israel would not eate till Samuel came to blesse the Sacrifice 1. Sam. 9.13 And the Apostle saith that Euery thing is sanctified by the word and prayer 1. Tim. 4.5 The reason of it is because without the blessing of the Lord vpon the blessing of the Lord vpon the Creature Reason a secret curse goeth with it which stickes as close vnto it as the Leprosie vnto Gehazi and maketh all fulnesse to become a preparing of them that are full to the day of slaughter Ier. 12.3 Albeit things increase vpon them as they would yet their fulnesse becommeth a very poyson to them their very ease slayeth them and their prosperity destroyeth them Pro. 1.32 Ob. But I see such as vse neither prayer nor supplication Ob. nor any good meanes prosper and all their estate by robbing stealing oppressing vsury gaming false wares or false weights yea all Creatures that are in their hands seeme to bee sanctified of God and to haue power in them vnto such persons or else how could they liue by them We must distinguish betweene the things themselues Sol. and the manner of possessing and enioying of them the Creatures themselues by a generall word of God are sanctified and set apart by God to feede and maintaine good and bad aswell the wicked as the godly euen as the Sun and raine shines and falls vpon the iust and vniust the wickednesse of a particular person cannot alter Gods generall decree But if we consider the manner of possessing and enioying the Creatures that is not sanctified because the person is not in Christ who restores our right vnto vs and then he is but an vsurper and bankrupt that possesseth the Creatures but hath no right thereunto 2. As his person so his course is accused for the onely way to get a blessing from God on the Creatures is to vse Gods meanes who hath commanded to seeke vnto him for it 3. Though he hath the Creatures yet if Gods word proceede not out of his mouth to sanctifie them they will rather become his death then life his bread shall be as poyson and rats-bane within his bowells be-because he possesseth it without Gods promise and blessing How can that bee Ob. I neuer saw any such thing Many poysons are long a working Sol. but the end of such is death and the more slowly they worke they more slily and certainly they kill And if the Lord doth not inuert the order that he hath set in nature by cursing the particular Creature be sure he hath in his iustice reserued a curse for the vniust person and he shall not auoyde it Vse 1 1. This may serue to reproue such as rush vpon the Lords Supper without prayer to the Lord for a blessing vpon it they may receiue the outward elements of bread and wine to heape vpon them temporall iudgements in this life without repentance eternall punishments in the life to come but the Lord Iesus they can neuer receiue Whatsoeuer is blessed vnto any man must first be sanctified by the word and prayer and so must this Sacrament otherwise it turneth to the condemnation of the vnworthy receiuer 2. All those may bee iustly taxed that fall vpon their meate and drinke and forget to call vpon God by prayer to sanctifie them It might bee iust with the Lord that these Creatures should either choak them or poyson them to teach all and euery rauenous and vnmannerly person to remember his duty in this kind But let them scorne the practise of prayer to God in this case and bee ashamed of such an heauenly duty yet I dare bee bold to tell them from the words of the Apostle that al things shal be vnto them impure and vncleane Tit. 1.15 they may receiue the Creatures onely as the fruits of Gods generall prouidence and power whereby hee sustaineth them the bruite beasts the senselesse Creatures nay the very substance of the diuells themselues But not as the gifts of God in Christ a prouident Father nor as tokens of his speciall loue and therefore although the wicked man and oppressing Tyrant beare himselfe vpon the loue of God because all things succeed with him and he thriues in his proiects yet in truth hee hath no more cause then the diuell himselfe hath because he is the God of the world and Prince of the aire mightily ruling in such disobedient children nay he may haue bread and yet want the staffe of bread put on cloathes but not bee warme get riches but want the fruition earne wages but put them into a broken bagge Hag. 1.5.6 and while the flesh is betwixt his teeth before it be chewed the wrath of the Lord may be kindled againsh him and hee may bee smitten with an exceeding plague Nu. 11.33 Vse 2 2. This may teach vs to importune the Lord with our prayers for a blessing vpon his Creatures when they are before vs for if we regard the meanes more then Gods blessing vpon the meanes and so morning euening and vpon all occasions when the Creature is offered neglect our duty the Lord may lay a sensible curse vpon our persons and estates either in our owne time or in the time of our heires and take away from vs the comfort of his Creatures Oh therefore let vs consider that Gods blessing maketh rich Pro. 10.22 that it giueth wel-being to our soules a comfortable vse of all Gods Creatures that it giueth force and vertue to the Creature and is the prop and stay of both soule and body and then we cannot but mooue God by our prayers and make our supplications and requests dayly knowne vnto him Phil. 4.6 Hee gaue thankes Here learne againe That Thanksgiuing is a seruice that Christians owe vnto God Doct. This is manifest in the word of God 1. by Testimonies 2. by Examples 1. by Testimonies Let vs offer the sacrifice of praise alwaies to God Heb. 13.15 Psal 147.1 It is a pleasant thing and praise is comely Psa 33.1 It becommeth vpright men to bee thankfull Phil. 4.6 Let your requests bee shewed vnto God in prayer and supplication with giuing of thanks In al things giue thanks 1. Thes 5.18 c. 2. By Examples Melchizedeck after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thankes vnto God Exod. 15.1 Moses composed a song after the deliuerance of the Israelites from the Egyptians and out of the Red sea Deborah and Barak gaue thanks to God when Sisera was ouerthrowne Iudg. 5.1 1 Sam. 2.2 Hannah praised God for her sonne Isa 38.9 and Hezekiah also for his deliuery from the gates of death Ionas 2.9 Ionas sacrificed to the Lord with the voyce of thanksgiuing according to that he had vowed and the Samaritan returned backe to giue God
thankes Luk. 17.15 All these shew clearly how requisite this seruice of thanksgiuing vnto God is if either wee will harken to the testimonies and exhortations of the holy Ghost or doe as wee haue the Saints of God or our blessed Sauiour for example Reasons of this point Reas 1 1 It is a seemly thing to giue thankes Psal 92.1 and a good thing to praise Gods Name as the Prophet saith Reas 2 2 It is all that God requires at our hands Psa 116.12 13. and all that wee are able to doe and yet as little as we can doe Reas 3 3 It is Gods Commandement Call vpon me Psa 50.15 c. I will deliuer thee and thou shalt glorifie me And to this may be referred that of the Lord to the people of Israel Deut. 8.10 When being come into the Land and hast eaten and filled thy selfe thou shalt blesse the Lord thy God Reas 4 4 To giue thanks is pleasing to the Lord satisfieth and contenteth him for blessings receiued and is a meanes to prouoke him vnto further liberality Vse 1 Vse 1. This then may reproue two sorts of people 1. Those that are altogether vnthankfull 2. Those that giue thanks negligently and after a slouenly manner or for things that are sins and not thankes-worthy 1 Here are reprooued all vnthankfull persons Luk. 71.8 Such when they are any way pinched they can craue at the hands of God for present help but when they haue gotteÌ„ their desires they are like the nine Lepers that went away vnthankfull Men can receiue multitude of mercies and pay neuer a dramme of thankes as if God by duty were bound to giue them gifts and they by a kinde of Lordlinesse should forget him in so much that nowadayes it is come to passe that some sit downe to their tables like bruite beasts and so rise vp againe neuer considering the Authour of their meate and drinke and the seruice and debt they owe for them Others in steede of thankes diminish and lessen the worth of Gods blessings as the Israelites who despised the good and pleasant land Psal 106.24 Others passe by the fauours of God and neuer take notice of them as of Gods fauours but rather as gifts of Nature so do all Atheists and Naturalists Others account Gods blessings as curses vnto them many wicked fathers when their children who are Gods blessings will not doe as they would haue them are ready to say they are curses and plagues to them and so doe many maisters speake of their Seruants and their Cattell The Israelites whom God wonderfully blessed when the least danger appeared vnto them made no reckoning of Gods blessings but esteemed death better in Egypt Exod. 16.3 then life in the wildernesse vnder Gods protection And now many accuse the preaching of Gods true Word as the seed of sedition and the cause of diuision and say That there was neuer good world since so much preaching came in If this sinne of vnthankfulnes may be charged vpon any people then most of all vpon vs to whom God hath beene richest in bountifull bestowing of his fauours He hath beene with vs early and late Lam. 3.23 he hath renewed his mercies euery morning vppon vs hee hath giuen vs gifts priuate publike secret open at home and abroad in company and alone naturall spirituall temporall politicall c. But what haue we rendred vnto the Lord for all these his benefits Alas we haue beene vnmindfull of the Lords goodnesse 1 Chro. 32.25 and according to the reward bestowed The song of praise and thanksgiuing is either as a straÌ„ge and dainty song vnto vs which wee cannot tune or an harsh and vnpleasant song wherein we haue no delight Secondly such may iustly bee reproued who giue thankes formallie carelesly or sinfully Some giue thankes not vnto God but vnto some Saints as the Papists Some giue thanks to God as women when they meete together doe for other mens children You haue a faire child God be thanked and not a word more must be added lest they should be thought too precise and to smell of the purity Some giue thanks to God for his blessings but with all they runne a large discourse of themselues I thanke God for it but if I had not laboured hard for it taken great paines about it I could neuer haue compassed 〈◊〉 These sacrifice to their nets Hab. 1.16 Some giue thankes after the fashion of little children who as they must bee called vpon to say I thanke you or to make a â—egge so when they do it it is 〈◊〉 a kind of hast with a looke another way as hauing more mind of their play then of their thankes Some thanke God for that they neuer had such be the boasting Hypocrites that say they are holier then other men such were the Pharises I thanke God I am no extortioner vniust c. Luk. 18.11 They praise God with their lips but their hearts are farre off Some thank God for that which hee euer punished in whom hee found it namely for their wicked practises as the adulterer he giueth thankes when he hath satisfied his lust and so doth the thiefe when hee hath obtained his prey c. Some giue thankes for their saluation but they must merit it and winne it by their workes these are the Papists that giue thankes to God for that which they doe themselues This is needlesse and some giue thanks to God for their ignorance and want of knowledge as the vulgar people that thank God they can say their prayers which are the ten Commandements and the Creed that haue not a word of prayer in them All these are cold superficiall and sinfull thanks and the Lord taketh no delight in them Vse 2 2 This may teach vs to fall into a ferious consideration of Gods fauour towards vs that so wee may prouoke our soules to say with Dauid My soule praise thou the Lord Psal 103.1 and all that is within me praise his holy Name And that we might bee stirred vp to this dutie let vs take notice of these meanes 1 The mercies of God in all their rankes spirituall temporall naturall ciuill publike priuate c. and thou shalt finde the least of them immeasurable and of an infinite price Thus did the Prophet hee set a price vpon Gods mercies as farre as hee could diue into them but when he could not reach to the bottome of the least of Gods mercies in particular towards himselfe then he breakes out into these gratulatory tearmes What shall I giue vnto the Lord for all his benefits towards me Psa 119.12.13.14 I will take the cup of saluation and will call vpon the Name of the Lord I will pay my vowes c. 2 Remember thy selfe how miserable thou art without Gods fauour and mercy and how soone if thou art in health wealth strength c. thou maist bee depriued and leâ—t destitute through ingratitude
kind of punishments that the wicked Tyrants and instruments of the diuell could lay vpon them some of the godly had trialls of mockings He. 11.35.36 c. scornings bonds and imprisonment others were stoned others sawne asunder others slaine with the sword c. Yet they remained patient in all these for Christs sake and were boldened through him to say with Ignatius Come fire crosse wilde beasts Euseb hist Eccle. lib. 8. Chap. 7. slaughter tearing of bones dismembring the parts of my body yea let all the torments of the diuell rush vpon me so I may enioy Christ better for me to be a Martyr then a Monarch my loue is crucified Vse 1 1. This may confute the Papists that hold Christs passion of small worth without their owne sufferings merits and satisfactions they say it serueth onely to take away originall sin but as for other sinnes they must bee put away by the sacrifice of the masse their merits and sufferings Oh blasphemie intollerable and most derogatorie from the merits of Christs passion Ob. Did not Paul say of himselfe Ob. I reioyce in my sufferings for you Col. 1.24 and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Here the Apostle suffered for the Church Sol. Such sense Sol. and meaning cannot bee gathered from this place as they haue deuised soâ— first if it should be sayd that the Apostle Paul fulfilled all the rest of Christ his afflictions as if some part of them had not bin fulfilled in Christ then this would follow That something was wanting in Christs passion and so the price of our Redemption was not fully payd This is an absurditie the meaning is rather this Hee fulfilled the rest of Christs afflictions That is he suffered with Christ not equally nor as Christ did nor yet to adde anything to Christ his afflictions Phil. 3.10 but to shew the fellowship of his afflictions Copula ponitur vice causalis Cal. And that in all his troubles and sufferings he had Christ as a companion to beare a part with him this is that the Apostle saith in diuerse places Rom. 8.17 If wee suffer with him we shall be glorified with him Whatsoeuer our sufferings are wee doe not suffer alone but Christ suffereth with vs And in another place 2. Cor. 1.5 The sufferings of Christ abound in vs. Our sufferings are not ours alone but they are Christs as well as ours By this that hath beene spoken wee see that the sufferings of massing Papists are of no value And albeit they may brag of their superabundance of merits and sufferings which are not layd vpon them by others Flagellarij but by themselues in their scourgings whippings beatings c. yet they shal do them no good Rom. 8.18 I account the afflictions of this present time are not worthy of the glory which shall bee shewed vnto vs. Let vs therefore cast off this cursed doctrine of the enemies of God and relie vpon Christs passion and sufferings acknowledging with the blessed Martyr None but Christ Martyr Lambert none but Christ Vse 2 Vse 2. This ought to breake and bruise all our harts with godly sorrow for our sinnes If Christ was grieued and broken for mans cause being free from sin himselfe much more ought we to be greeued and broken in heart for our sinnes which were the cause of his suffering of the breaking of his body and of the shedding of his blood Men must not take pleasure in sinne make a spott and pastime of sinne but mourne and lament for sinne The Prophet Zacharie tels vs that the Church shall mourne for Christ Zac. 12.10.12 They shall looke vppon him whom they haue pierced and lament for him as a father for his first borne and mourning shall be in Ierusalem like that of Hadadrimmon in the valley of Megiddo not for feare of punishment hell and destruction but for sinnes whereby wee haue pierced and wounded our most blessed Sauiour At his passion the Sun Moone and earth seemed to relent how can we then to whom all the benefits of his passion redounded bee so hardened in heart like brasse but be touched with compunction Oh then let it pricke vs at the very heart to see him lie groueling on the ground in a bloody sweat and let our hearts rise vp within vs at the committing of the least sin whatsoeuer which hath cast him into so strange an Agonie and paine Vse 3 Vse 3. This must teach vs to endure many hardshipps willingly and readily for his sake if we will be Christs disciples Mat. 10.38 Luk. 9.23 we must take vp our crosse and follow him If the Author and Prince of our saluation was consecrated by afflictions Luk. 24.26 ought not Christ to suffer these things and so to enter into his glory Then ought not wee to thinke strange of sufferings as if some new thing hapned to vs 1. Pet. 4.12 but wee must submit our selues to the whippe and scourge as the Lords appointment and so enter into fellowship of Christs kingdom our Sauiour hath drunke to vs in the cup of his passion Mat. 20.22 as he sayd to the two sonnes of Zebedeus and we must pledge him when occasion is offered For vnto vs it is giuen Phil. 1.29 that not onely wee should beleeue in him but also suffer for his sake 4. Action he gaue the bread and wine intimated and gathered from hence that hee sayd Take Hee gaue the bread and wine and kept them not backe as the Papists do whose Priests stand all alone at the Altar and â—ate and deuoure all alone by themselues And that which he did giue it was willingly and with a free heart no constraint egging and constraining him thereto And in that Christ did thus willingly giue himselfe wee may obserue Doct. That Christs suffering was a free will offering Isay 53.10 He made his soule an offering for sin and himselfe of no reputation Phil. 2.7.8 in that he humbled himselfe and became obedient vnto the death of the Crosse And hee testifieth of himselfe No man taketh my life from mee but I lay it downe of my selfe Ioh. 10.18 This willing Sacrifice may bee so noted by these circumstances 1. When the time was at hand that hee should suffer he tells his Disciples that he must go to IerusaleÌ„ many things must be layd to his charge which he must suffer there Peter wished him neuer to suffer any thing but to fauor himselfe for which labour hee called Peter Sathan Get thee behind me Sathan 2. When hee was at Ierusalem he neuer went about to withdraw himselfe from the Iewes as hee had formerly done nor to seeke starting hoses to hide his head in but hee went to his accustomed place of prayer a little beyond the brooke Cedron Ioh. 18.1.2 which place Iudas knew well 3. When Iudas and al his route
as good so this is as good that vnder these signes you receiue the vertue of Christs body blood by faith as if you did eat his body and drinke his blood indeed Ob. 3. But Christs calling is making Ob. 3. hee called bread his body therefore it is his body Sol. God called the Lamb the Passeouer Sol. is it therefore made the Passeouer or a signe of the passouer He called Circumcision the couenant was it therfore made the couenant or but a sign of the couenant So Christ called himselfe a Vine not that hee made himself a Vine but to signifie vnto vs that as the branches are in the Vine so the faithfull are in him here he calleth bread his body not that it was vpō the word spoken made his body but because it is the Sacrament signe figure of his body Ob. 4. Then it seemeth that there is nothing in the Sacrament but bread and wine Ob. 4. Sol. Not so Sol. In the Sacrament there is more thē the bare Elements Christ saith his body is there Paule saith that it is the communion of the body and blood of Christ therefore this bread goeth beyond common bread for it doth not only nourish the body as it did before but also it bringeth a bread with it which nourisheth the soule not so as the nature of this bread is changed that remaines but the vse of this bread is changed Ob. 5. But Christ is omnipotent and Almighty Ob. 5. hee can turne bread and wine into his body and blood and therefore he doth Sol. 1. It is an olde rule that from can to will there neuer followeth any good argument Sol. 2. God is not called Almighty A posse ad velle non sequitur argumentum because hee can doe all things but because hee is able to doe whatsoeuer his good pleasure is to doe There are certaine things which God cannnot do as for example God cannot deny himselfe he cannot lye hee cannot saue the reprobate and condemne the Elect Whatsoeuer is contrary to his Word that cannot God doe But for Christs body to be really in the Sacrament is contrary to Gods Word therefore God cannot doe that Ob. Ob. 6. 6. But Christ saith himselfe Behold Mat. 28.20 I am with you vnto the end of the world Sol. Sol. It is true Christ is with all his Elect vnto the end of the world spiritually but not corporally he is present among his Elect by his Spirit and grace but not with his naturall body Wheresoeuer two or three are gathered together in my name saith Christ there am I in the middest of them This promise of Christ and such like promises are to be vnderstood not of the corporall presence of Christ here in earth but of his spirituall presence by grace Let the Papists obiect for their transubstantiation what they will yet the truth is this the substance of the bread still remaines in the Sacrament it is not turned into the body of Christ And therefore let vs ground our selues in this That as Christ dwelleth in vs so he is present in the Sacrament and must be eaten of vs Christ dwelleth in vs spiritually by faith Eph. 3.17 therfore hee is spiritually present in the Sacrament and must bee eaten by faith Thus much of Christs promise in these words This is my body Which is broken for you Here is set downe and expressed the benefit and fruit of Christs promise the faithfull Disciples and in them all the Elect are made partakers of the benefit of his death and passion for hee gaue himselfe for their redemption hee had nothing else to giue he might haue said with Peter Gold and siluer haue I none Act. 3.6 neither by any other meanes could he saue his people and therefore He laid down his life for his sheep Ioh. 10.15 he suffered that they might be saued he was accused as guilty that they might bee innocent and hee dyed that they might liue Learne That None but the Elect haue benefit by Christs death and passion Doct. he hath put out the hādwriting of ordinances which was against them hee hath fastned it to the crosse hee hath closed vp the streigth and narrow inclosure of circumcision and broken downe the partition wall for their entrāce into his fathers house the priuiledges benefits of Christs death doe onely belong to the faithfull Heb. 9.12 By his blood he entred in once into the holy place obtained eternal redemption for vs that is for the faithfull and none other As Zachary saw in the heauenly vision two Oliue trees dropping oyle through the pipes into the bolles of the golden Candlesticke Zach. 4.2.3 So Christ this Oliue tree doth not conuey his graces to any by the vertue of his death which is as the pipe but to those that belong to the golden candlesticke of his Church Christ is only the Sauiour of his body Eph. 5.23 Reas 1 1 It was not Gods purpose that Christ should dye for all men for if he had how comes it to passe that some are damned already and others that haue no faith shall be damned hereafter either Gods purpose to saue thē is frustrate or else God cannot doe it and so something should resist the power of God which is blasphemy to thinke Secondly if God had such a purpose to saue all men and then after seeing the incredulity of man shold change his minde then the execution of Gods will should depend vpon the vncertainty and instability of the euent which doth derogate much frō the al-sufficiency of God and therefore we say that Christ suffered for none but such as haue their garments dipped in the blood of the Lambe Reas 2 2 Christ died for none but those for whom he prayed and they were none but the faithful Ioh. 17.9 as for the world he neuer prayed for it Yea further for whom Christ giueth himselfe to those hee giueth his Spirit to abide with them and to seale vp their saluation to their owne soules for the Spirit letteth them know the things that are giuen them of God But the world cannot receiue him for the world seeth him not nor knoweth him Ioh. 14.16.17 and much lesse can it receiue him Reas 3 3 For whom Christ gaue himselfe to them hee alwayes tendered his loue but hee euer shewed his loue abundantly to the faithfull He loued his Church saith the Apostle and therefore he gaue himselfe for it Eph. 5.25 And againe He loued vs and gaue himselfe for vs. Reu. 1.5 Now what is meant here by Vs all man-kinde or any of the wicked Nothing lesse but by it wee vnderstand Gods deare children and Saints Such as are washed from their sins Ver. 6. and are made Kings and Priests vnto God 4 If Christs death had beene effectuall for all men then it had beene impossible for any man yea the reprobates Cain Iudas and