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
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
peruerting her way Ier. 3.21 Iudg. 3 7. of doing wickedly in the sight of the Lord c. And now speake by way of reproofe to any one that hath done amisse Why Sir why did you sweare prophane the Lords Sabbaoth deale iniuriously commit that act of vncleannes speake vainely and idly c. Did you not heare the Minister reproue these the other day His answere will bee Surely I had quite forgotten and neuer remembred Thus you see forgetfulnesse is the cause of many great sinnes Secondly as this sinne is grieuous so the punishment of it is fearefull 1. Isa 49.14 They that forget God shall be forgotten of God that is Lam. 5.20 hee will withdraw his loue from them 2. They shall be vexed with barrennesse Hos 4.6 and death 3. With desolation and destruction of their cities Isa 17.10 4. With bondage Hos 8.14 and subiection vnder Tyrants 1. Sam. 12.9 5. The Lord will scatter thē as the stuble that passeth by the wind of the wildernesse 6. Ier. 13.24.25 Ier. 18.17 They shal be ouerthrown in the day of battell 7. They shal beare their lewdnes and their iniquity Eze. 23.35 which is a burthen intollerable 8. Lastly they shall be punished with the torments of hel The wicked shall be turned into hell Psal 9.17 and all the nations that forget God hell death and eternall destruction shal be their portion Now therefore that we may auoide the grieuous and fearefull punishments inflicted vpon this sinne let vs euer set our selues in Gods presence As the Lords eie is in euery place to behold the euill and the good Pro. 15.3 so let the eie of our minds be stedfastly fixed on him this is a matter of especiall behoofe to be well thought vpon Secondly when we go about sin let vs remember Christ how it was our sinnes that caused him to shed his most precious blood let vs apply him to our hearts by faith For Reas 1 1. This remembrance of Christ will keepe and preserue vs from sinne lest we crucifie againe to our selues by our sins the Lord of life Reas 2 2. It will recouer vs out of sinne being fallen into it Peter when hee once remembred Christ Mat. 26.75 and his words what did he then surely the text sayth He went out and wept bitterly and so became penitent euen so if we haue sinned and cal to mind the great loue of Christ who came downe from heauen to die for our sinnes to rise for our righteousnesse it will make vs if there be any spark of grace in vs weepe mourne for our sins that we may become penitēt reformed 3. It wil helpe to strēgthen our faith to increase our loue towards him Reas 3 as when one friend calles to mind such and such tokens another friend gaue him is set further in loue vpon the remembrance to him that did bestow them So it may be with vs the oftner we remēber Christ in this Sacrament the deeper impression of loue it will worke in vs. Ob. But my memory is short will some man say Ob. and I cannot remember Christ as I ought Sol. But tell me this one thing I pray you Sel. as short as your memory is did you euer forget where you laid your treasure No I warrant you that will alwayes be remembred though you layd it vp many dayes ago But shall I tel you how it comes to passe that so seldome Christ is remembred The fault is not in thy memory but in the will thou wantest a good will and a loue vnto Christ a man will neuer forget that thing hee loueth best he will hide it in his heart as Dauid did Gods word Psa 119.11 If therefore thou hadst a delight loue vnto Christ thou wouldest vse all meanes to rectifie thy memory that he might not be forgotten Vers 25. After the same manner also he tooke the Cup when hee had supped saying This Cup is the new Testament in my blood c. Hitherto wee haue spoken of both seruices at this Table viz. The bread and the Cup and also of all circumstances and actions touching them both yet somewhat remaineth behind in this verse to be spoken of that concerneth the second part of this Sacrament After hee had supped he tooke the Cup The Apostle seemes to expresse and note some difference of time betweene the giuing of the bread and the giuing of the Cup and the Euangelists agree with him therein fierienim potest c. as Maister Caluin sayth It may be that in the Interim betweene the deliuery of the bread In locum and the wine Christ preached or prayed he was not idle nor ill occupied quia nihil agebat extraneum à mysterio Because hee neither did any thing nor spake any word diuerse from or contrary to this holy mysterie The Ministers calling is no idle calling Doct. 1. but a calling of labour and great emploiments when hee hath dispatched one worke he must beginne another and when they are both ended he must set afresh on them againe When our Sauiour hath administred the bread he then prayeth or preacheth after that he deliuereth the wine c. He was alwayes employed The ministers taske is endles 1. Thes 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5.17 They must labour among you in word and doctrine The word there vsed doeth fignifie to labour vnto wearines And in another place Paul describing the office of a faithfull Minister 1. Tim. 3.1 saith If any man desire the office of a Bishop he desireth a worthy worke whereupon one sayd well Episcopatus nomen est operis nonhonoris August the office of a Bishop is a name of labour not of honour The names that are giuen to them in Scripture Eze. 3.17 Mat. 9.38.12.2 1. Cor. 3.9 2.5.20 Ioh. 10.2 Luk. 5.10 betoken labour and diligence they are called Watchmen Labourers Husbandmen Seedsmen Embassadours Shepheards Fishers c. Though their calling bee an high and an honourable calling yet it is a calling of labour not of case they go out of one Loome into another sometimes they are employed in prinate study first they learne by study what is fit to be taught 1. Tim. 3.2 sometimes they are imployed in priuate prayer for their people like Samuel God forbid saith he that I should sin against Lord 1. Sam. 12.23 and ceasse praying for you here hee promised neuer to giue ouer this duty for his people Sometimes they are employed in visiting the sicke in godly conference in Christian and heauenly admonitions and reproofes sometimes againe they are employed in painefull and diligent preaching of the Word in administring the Sacraments and many other holy ordinances and exercises so as we see they cannot bee idle but instant in season out of season 1 This Doctrine serueth to reproue those people 2. Tim. 4.2 Vse who account the Ministers calling a
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
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
3 Consider thou art not worthy the least of Gods mercies as Iacob did Lord I am lesse then the least of all thy mercies Gen. 32.10 and loâ—ing kindnesses thou hast shewne me We cannot merit any mercie 4 Consider Gods readinesse to giue when we call in our present exigents and wants if wee demand and call in faith without wauering Let vs all consider these things aright and we shall find them to be good helps vnto vs for the praising of God To conclude seeing God at this time offereth his Son Christ to our soules to taste and feede vpon by faith in whom is wrapped the whole storehouse of Gods fauours and mercies let this especially yea more then al other mercies of the Lord prouoke our thankfulnes vnto him It is the greatest gift that euer God vouchsafed to giue and therefore requireth our greatest thanks and praises to the Lord. 3 Action He brake the bread and powred the wine some vnderstand this to bee the distribution of the signes but surely it it is otherwise for hee did first break the bread and then powre the wine that he might fitly distribute the parts But to let passe this errour and that of the Papists The Decree of Pope Sergius Anno 700. who make a threefold partition in the breaking of bread giuing and offering the first to God and the Saints the second to those that are among them and the third to the sicke when their necessity requireth wee will handle this Doctrine from this that Christ brake bread and powred wine That Christ tooke not onely our nature vpon him Doct. but hee also suffered death for vs his body was broken and his blood shed as appeares by the signes of theÌ„ hee brake bread and powred wine Isa 53.5 Hee was wounded for our transgressions and broken for our sins and againe Ephe. 1.7 Heb. 9.12 1. Pet. 1.19 Without shedding of his blood no remission of sinnes and By his blood is obtained eternall redemption for vs. Bitter and vehement were those tortures and pangs that Christ suffered as may appeare in diuers respects First in respect of the burden of the sins of all beleeuers yea of all the whole world that was laid vpon his backe at the same time if the Prophet Dauid complaine of his groueling that hee went as a man crooked vnder his owne particular sinnes Isa 53.5.9 2. Cor. 5.21 Heb. 9.14 1. Pet. 2.24 how much more might our Sauiour complaine when not his owne sinnes for he was innocent but the sinnes of all the world were vpon his backe at once 2 In respect of those vnworthy things that hee suffered 1. All sorts of men had a fling at him Prince and people Iew and Gentile male and female strangers and his acquaintance his friends forsooke him Mat. 26.56 and fled his good name was wounded with blasphemies and his person rewarded with shamefull indignities the high Priests scoffed the passengers wagged their head the souldiers flouted him nay the very Theefe on the crosse could with his last breath blaspheme him 2 All the senses and members of his body suffered his head was wouÌ„ded with a crown of thornes his face was defiled with the filthy spittings of the Iewes his eyes were darkened and dimmed to behold the cruelties of his tormentors his eares were wounded to heare their curses and blasphemies His mouth was put out of taste with gall and vineger his hands and his feete were digged with nailes his sides and his heart were pierced with a speare 3. Al wrong was offered to him the souldiers stripped him of his apparrell and shared them before his face Mat. 28.41 39.40 in stead whereof they clothed him with scorneful kingly robes a reede was put into his hand in stead of a Scepter viniger mixed with gall was giuen him to drinke and he was led away as a sheepe to the slaughter where betweene two theeues as the chiefe of all sinners he was crucified 3. In respect of the death and passion it selfe which was euer accounted shamefull accursed painefull Shamefull because it was euer inflicted vpon seruants and slaues and such as had dishonested their kindred by vile and outragious offences Accursed Deu. 21.23 Gal. 3.13 beecause God himselfe did brand it with a curse as a spectacle of horrible malediction Painefull because thereon he was racked torne his ioynts stretched besides his suffering continued for leysurely by little and little and with much lingring the blood distilling out of the wounds of his hands and feete and other parts of his body that were pierced with a speare and amidst most horrible paine of hunger and thirst he finished his life 4. In respect of his conflict and his wrastling with Gods wrath He trod the wine-presse of his fiercenesse and wrath of the Almighty God By reason whereof 1. Lu. 22.44 He sweat drops of blood that tricked downe to the ground 2. Hee made strong cries to his Father that if it were possible the Cup might passe from him 3. An Angell was sent from heauen to comfort him Luk. 22.43 4. Hee inwardly felt that which made all the rest seeme nothing in comparison of it namely his heart surprized with a sudden feare that God had forsaken him Mat. 27.46 My God my God why hast thou forsaken me Thus the Son of God suffered vnsufferable paines and torments when he was thus punished both in soule and body But why did he suffer his body to be broken and his blood to be shed Reas 1 1. That the foretellings of the Prophets might be fulfilled the Prophet Isaiah doth declare all things touching this passion so fully Isa 53. that he seemeth rather an Euangelist then a Prophet The Prophet Zacharie maketh mention of the piercing of his side Zac. 12.10 And the Prophet Dauid doth in a most liuely manner expresse the malicious hatred the profane scoffes the byting tauntes of beholders the cruell piercing of his hands and feete Psal 22.8.16.17.18 the vehement straining of his body that the bones might bee numbred the parting of his garments and the casting lots for his seamelesse coate Reas 2 2. That the shaddowes of the types might bee remoued as that of Isaac Gen. 22.6 carrying the wood bound stript and layd vpon the altar and that of the brazen serpent which Moses erected in the wildernesse Num. 21.8 Reas 3 3. That he might bee our redeemer and deliuer vs from the curse If hee had not shed his blood and beene wounded for vs sinne would haue stucke as fast vpon vs as flesh to the bone and eternall death should haue beene our wages 4. That hee might be a patterne to all godly men Reas 4 who are willing to suffer for his sake neuer to feare any kind of death seeing he himselfe did vndergo such a death as was most ignominious shamefull accursed painefull and grieuous Surely this was it that made all holy Martyrs to endure all
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 cōceite 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 deferring thy repentance It is therefore an intollerable absurditie for thee being a slaue to sinne as prophane as Esau Heb. 12.16 to vaunt of thyselfe as the seruant of God to claime a birthright there where thou hast no more interest then the dogs in the bread of Children Mat. 15.26 Vse 2 2 In that Christ dyed for vs and not for himselfe this may informe vs of his innocency as the Prophet Isay sayth Isay 53.9 Hee had done no wickednesse neither was deceite in his mouth the iust suffered for the vniust Heb. 9.14 He offered himselfe without spot vnto God and as the Apostle saith 2. Cor. 5.21 He knew no sin The diuell set his wits on tenter hookes to prouoake Christ to sinne yet neuer preuailed as our Sauiour testifieth of himselfe The prince of this world commeth Ioh. 14.30 and hath nought in me 2. This may also informe vs and let vs see the haynousnesse and grieuousnesse of our sinnes that caused such an immaculate and vnspotted Lambe to suffer a most shamefull death for vs needs must those wounds be deepe that could not bee cured but by the wounds of the sonne of God Behold holinesse is scourged by vngodlinesse wisedome is mocked at for foolishnesse righteousnesse condemned for wickednesse truth murdered for lyers and harmelessenesse is slaine for most mischieuous and haynous sinners Our sinnes were the cause of his death Oh therefore let vs breake off our sins by a righteous course and neuer tread vnder foote the precious bloud of Christ Heb. 10.29 nor count it an vnholy thing Acknowledge ô man thy value and thy debt and seeing so great a pride is payd for thy freedome and redemption be ashamed of sinne which is thy thraldome and bee carefully heedfull that the deuil wound not that which God hath healed lest by the content of thine heart and transgression of thy body thou bee bound to performe that seruice to thine enemie which thou owest to the Lord. Vse 3 3. If Christ haue giuen himselfe for vs then we must in way of thankfulnesse giue our selues vnto him Taylor on Titus he gaue his body his soule his glory and all for vs we must not then thinke much to part with our body goods name liberty or life it selfe for his sake when he calleth vs vnto it The law of thankfulnesse requireth that wee should part with such things as in comparison are but trifles for him who thinketh not his dearest things to good for vs and the rather because when we haue done all we can we can neuer be sufficiently thankfull for this greatest gift that euer was giuen to the sonnes of men wee can neuer speake sufficiently of it nor euer wade deepe enough into the Ocean of that loue that presenteth vs with such a gift as this is Howsoeuer therefore the sight of the blood of Bulls and Goates wold more affect many then this most precious blood which they tread vnder their feete yet let those that looke for part in it vnto saluation account this precious yea and their glory and reioyce that the wisedom of God hath left them meanes by the word and Sacraments wherein Christ is daily crucified before their eies to reuoake it into their memories Let them conscionably vse this meanes vnto this end that this gift running euer in their minds they may bethinke them what they may acceptably returne for so great receits and when they heare their harts called for they may giue heart and hand head and feete will and affections vp to the seruice of so good a benefactor Vse 4 4. This may teach vs a lesson of triall to trie and examine our selues and see whether wee bee those for whom Christ suffered But how may this bee done Wouldest thou know how this may be done then looke to thy conuersation in this world If thou followest excesse of riot and vaine conuersation thou hast nothing in Christ to whom soeuer Christ is a redeemer by merit procuring the pardon of sinne to him he is a Sauiour by efficacy also by turning his hart from sinne to God if then thou wouldest know whether Christ suffered for thee or no and by his passion tooke away the guilt and punishment of sin then see whether thou art purged from the silthinesse of sinne If thou art purged from sin then thou art redeemed by Christ This do in remembrance of me In these words are included a commandement of our Sauiour Christ to his Disciples commanding them to celebrate this Sacrament after his manner and the end of that commandement In so doing they remember him and the wonderfull workes that he hath done The commandement is in these words this do he bids his Disciples imitate him in administring this Sacrament that hee hath instituted Obserue generally those things that Christ commanded Doct. are carefully to be performed therefore his Disciples were carefull in administring this blessed supper euery
seruice of himselfe Helps and meanes of obedience And that we may walke in the way of obedience let vs vse these helpes 1 Make conscience of the least duty as knowing that omission of duties shall receiue sentence against them Mat. 25.42 as well as commission of euill 2 Looke what thou art called vnto and in thy calling what is most needfull and that doe wisely preferring the generall calling before the speciall and heauenly things before earthly Mat. 6.33 3 Keepe thy selfe in readinesse to euery good work knowing that thou hast alwaies one iron in the fire a soule to saue an Election to make sute 2. Pet. 1.10 which requireth all diligence 4 Suffer thy selfe to be guided by the rule and square of Gods Word it is a Lanterne a light to guide thee and the word of grace that will teach thee to deny all vngodlinesse and worldly lusts Tit. 2.11.12 and to liue soberly righteously and godly in this present world 5 Hee that would doe all that God commands must not only take occasions offered but euen seeke them and watch thē as beeing glad to obtaine them 6 Let not the Lord finde a time wherein hee may say to thee as hee did once to some standing in the streets Why stand you here gazing all day but say to thy soule as Dauid did to his Sonne Salomon Vp and be doing There is no time wherein God and thy neighbour and thy selfe the Church or Cōmonwealth or thy family or the Saints abroad broad call not for some duty from thee Oh lay vp these rules and they will be excellent helps to set thee forward in the way of obedience Notes of obedience Quest But how may I know that I am obedient vnto Gods Commandements Quest Sol. 1. Sol. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the spirit Examine now thy inward parts and see whether there bee such a change in thee as thou canst ioin the subiection of thy soule with the obedience of thy body 2 Examine thy selfe whether the loue of God constraines thee or the prouocations of men compells thee to obedience a free horse needs not the wand nor one willing to obey needes no coactions nor faire encreatings 3 Examine thy manner of obedience whether it be a cheerful and a willing obedience that repineth not as giuing God too much that deuiseth no excuses as Saul when he did but halfe the Commandement 1. Sam. 15. that seeketh no delayes I made haste Psal 119. delayed not to keepe thy righteous iudgements 4 Doest thou make conscience of the least Commandement as well as the greatest and of all the Commandements as well as one obeying the Commandement of faith in the Gospell as well as the Commandement of the actuall and morall law obeying the Commandement as well of doing good as of abstaining from euill And lastly doth thy obedience hold out and neuer shrink away then surely thy obedience is sound and thou art a true and faithful Disciple doing whatsoeuer thy Lord and master hath commanded Ioh. 15. Thus much in generall of this Commandement of Christ in these words This doe c. That which Christ in particular commanded was the celebration of this Supper This do as you haue seene mee doing before you Celebrate this my Supper according to my institution Obserue Doct. the celebration of this Sacrament is imitatorie the Minister and receiuer haue nothing therein difficult or miraculous for then Christ would not haue imposed it vppon them for imitation workes of wonder are impossible to simple men they must bee left vnto diuine powers That which our Sauiour commanded heere is such a thing as both may and ought to be done Hee did not bid his Disciples turne the bread into his body or the wine into his blood that is a matter that went beyond their skill and had beene a strange miracle indeed but as hee tooke the bread and wine gaue thankes for them brake the bread and powred the wine distributed them amongst his Disciples and commanded that they should eate and drink of them so would he haue both Minister and people to doe in imitation of him This may serue to reproue the Papists Vse that add so many gawds to this Sacrament which Christ neuer instituted that Lay people cannot see Christ through them This institution left to our imitation is made an oblation and a sacrifice by them Christ said Doe this but not offer this for hee offered not his body nor his blood at this Supper yet they make this Sacrament an Offering an Expiatory Propitiatory and a satisfactory Sacrifice for the sinnes both of the quicke and dead which doth much weaken the vertue of Christs death and crosse the word of Gods Spirit teaching vs by his Apostle that with one offering Christ hath consecrated for euer them that are sanctified Heb. 10.14 so as this Sacrament cannot be a Sacrifice The offering of his body was but once made to take away the sinnes of many Ver. 10. Heb. 9.28 neither did Christ leaue it to vs that wee should vnderstand it as a Sacrifice knowing that then wee could neuer imitate him Besides they make the Sacrament a veile to hide Christ by their trashy additions Christ said Doe this that is eate drinke c. But they goe further they must put on their masking apparell Albes girdles copes tunicles deacon subdeacon they must haue their ceremonies as censers balles candles candlesticks paxes pixes corporasses corporasse clothes superaltaries Altars Altar cloathes chalices cruets napkins they must vse strange gestures turnings returnings gaspings gapings kneelings crowchings crossings knocking 's winckings starings kissings lickings noddings nosings washings weepings with confessions prostrations commemorations consecrations coniurations pausations and a thousand other abominations All which are strange things and nothing concerne vs in the celebration of Christs Supper 2 Here also may be reprooued all too curious Ministers that runne more vpon circumstance then substance putting as much vertue in the outward robes and vestiments as in the matter of this Sacrament But Christ bids vs not put on this apparell or that piece of linnen all that he gaue in charge was they should administer this Supper as he did to his Disciples 3 Here may bee reprooued many receiuers who make many a quaere at the behauiour of the Minister not regarding the efficacy of this Supper to bee of God Ob. Some say Ob. how may I communicate with a wicked Minister or with what comfort Sol. The wickednesse of the Minister may somewhat lessen the comfort Sol. but neither diminish the perfection of the Sacrament it selfe nor hinder the efficacy thereof to vs seeing the efficacy depends onely on the promise of God and the faith of the receiuer Ob. But how can he be a means of conueying grace to me Ob. that is a gracelesse man Sol. Grace is compared
lazy calling wee get our liuings easily by pattering on a booke a little c. some say and it is no maruell that they must labor for vs. But we see by that which hath beene spoken that they are greatly deceiued Our Sauiour compareth the worke of a Minister to things of great labour as to plowing fallowing planting watering rearing an house seeding of Cattell watching by night c. In all which great diligence is required The worke of an husbandman is neuer at an end sometimes he fallowes sometimes he stirs sometime he carieth out his cōpasse sometimes he sowes sometimes he harrows somtimes he weeds yea euery moneth brings with it new worke So the Minister that is Gods husbandman if he haue care to doe his duty shall neuer finde time to be idle neither shall any man haue any iust cause to say that because hee is a Minister therefore he hath an easie occupation 2 Here may be reproued idle Ministers who are notwithstanding called to this high calling such are blinde Watchmen that haue no knowledge and dumbe Dogges that cannot barke Isa 56.10 they lye and sleepe and delight in sleeping If they cate the fat and clothe themselues with the wooll Eze 34.3 they care not greatly what becomes of the flock such slow bellies are from the Diuell fishers of money rather then from God fishers of men they can hunt wel after many liuings yet bend themselues to doe no good It were to be wished that the gouernours of the Church would vse their authority to reforme this grosse idlenesse of Ministers Oh that these wells without water were stopped vp 2. Pet. 2.17 and these clouds without raine were dispersed Iude v. 12. that Gods people might obtaine the riuers of waters and those streames that shall neuer run dry Vse 2 2. Vse of this Doctrine may serue to teach vs with care and conscience to looke to our callings when one thing is concluded another most beginne still the end of one is the beginning of another we must euer be doing something either preaching or praying or reading or conferring or visiting the sicke or studying or admonishing c. When we haue planted knowledge then practise must bee vrged when practise is approued then perseuerance must be pressed when perseuerance is allowed thē progresse must be vrged there is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left to doe And to conclude as it was with Peter touching his net so it is with all painefull ministers touching their office they busie themselues sometime in preparing sometimes in mending sometimes in casting abroad sometimes in drawing in their nets alwayes in necessary employments This Cup is the New Testament in my blood That which hath bin formerly deliuered touching the bread that sacramentally it is the body of Christ may here be spoken touching the Cup that sacramentally it is the blood of Christ And as there it was said This is my body that is a Sacrament of my body So it is here said and elsewhere in Mathew and Marke This is my blood that is Mat. 26.28 Mar. 14.25 a Sacrament of the New Testament in my blood Now for the better vnderstanding of these words we are to marke and consider what a Testament is and what things are therein contained Secondly what the difference is of the Olde and New Testament Thirdly the benefit that wee from thence may gather Testamentō est externa morituri voluntas qua bona sua dispensal et quibus vult gratuito largitur Musc in Coen Do. 1 Touching the nature of the word Testament we must vnderstand it to be a promise or a couenant made betweene one that is sicke and ready to yeelde vp his Ghost and his children or other his deare friends to whom hee bequeatheth his goods and lands and it is impressed in paper with pen and inke yet so as that paper is a full testimony witnesse or signe of all the gifts and Legacies that the party sick and ready to depart promised gaue and bequeathed to his children or friends In like manner Christ his Testament was his finall promise and couenant made to his Elect touching his gift of Grace and free remission of sins confirmed vnto them at his departure out of the world not in paper but in the powring and shedding forth his blood for the blood of Christ giues life to this Testament as Moses plainely tells vs There is life in the blood This word Testament implies a promise Leuit. 17.11 and therefore teacheth vs that This Sacrament doth confirme strengthen Doct. nourish our faith because it seales the promise we should beleeue As it is with those to whom Legacies are bequeathed they neuer are in doubt or feare of the payment because say they it was his will and Testament but the more they thinke of them the more they are confirmed So it is with all the faithfull nay they in better case for the executors of a mortall man may fly or dy or be bankrupt they may fully assure themselues of the payment of their Legacies bequeathed vnto them by Christ who who will neuer faile them for what hee hath promised in his last will and Testament shall be established The things to bee considered in and about a testament are such as these 1. The Testator 1 The Testator who makes his will and testament and that is Iesus Christ Mat. 16.16 Mar 1.11.3.11 I am 1.17 Isa 9.6 Heb. 1.2 the eternall Sonne of God the Author of euery good and perfect gift the euerlasting Father the heire of all things c. Hee had free liberty and power to make his last will and testament Ob. But a seruant in the house Ob. of his master and a sonne vnder the gouernement of his father can be no Testators Christ was both a seruant and a sonne how could he then be a Testator Sol. God gaue all power and authority vnto him Sol. as Christ himselfe testifieth Mat. 28.18 All power is giuen vnto mee in heauen and in earth and God made him the heire of all things as hee saith in another place All things are deliuered vnto mee of my Father Luk. 20.14 Mat. 11.27 therefore hee had free power to be a Testator Secondly God his Father sent him into the world for this end that he should confirm with his death this new Testament Behold saith the Lord the daies come that I will make a new couenant with the house of Israell Ier. 31.31.32 Heb. 8.7.8.9.10 and with the house of Iudah c. The Legacies 2 The Legacies that the Testator bequeathed are many but principally Redemption Eph. 1.7 Col. 1.14 liberty from the powers of hell death Sathan flesh world sinne c. by his blood he hath redeemed vs and free remission of sinnes This is my blood which is shed for many Mat. 26.28 for the remission of sinnes These Legacies were Christs own proper goods they did not