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
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
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
elements ought both of them to be administred page 113. Doct. 14. God gaue his Sonne to be a Mediator and a Redeemer for man being in extreâ—â—e misery pa. 117. Doct. 15. It is the duty of all Christians to pray to God for a blessing on the Sacrament or any other Creature that they receiue pag. 127. Doct. 16. Thanksgiuing is a seruice that Christians owe vnto God for his benefits page 136. Doct. 17. Christ tooke not only our nature vpon him but he also suffered for vs. page 149. Doct. 18. Christs suffering was a free-will offering page 163. Doct. 19. It is left no indifferent thing to come vnto this holy Table page 170. Doct. 20. A Minister must not admit al alike to the Lords Supper p. 178. Doct. 21. If a man haue true faith then as certainely as he receiueth the outward elements into his hands and after into his stomach he receiueth Christ and all benefits with him at the hand of God page 187. Doct. 22. Euery faithfull receiuer is made a partaker of a blessed vnion with Christ page 193. Doct. 23. In receiuing the bread we receiue not Christs body but a signe of his body page 202. Doct. 24. None but the elect haue benefit by Christs death page 236. Doct. 25. Those things that Christ commanded are carefully to bee performed page 254. Doct. 26. The Institution of the Lords Supper is imitatory page 268. Doct. 27. We are very inclinable to forgetfulnes page 280. Doct. 28. The Ministers calling is no idle calling page â—92 Doct. 29. The Sacrament confirmethour faith page 298. Doct. 30. We vnder the new Testament haue greater meanes of knowledge and obedience then the faithfull had in the time of the old Testament page 310. Doct. 31. The mysteries of the body and blood of Christ must be ioyned together and are commanded both to be receiued of euery communicant pa. 317. Doct. 32. The Supper of the Lord ought to be celebrated and eaten often many times page 323. Doct. 33. It is a speciall thing required at our hands in eating of the Lords Supper to shew forth Christs death and passion page 327. Doct. 34. At the last day Christ his second comming shall be from heauen page 336. Doct. 35. Christ when comes wil visibly shew himselfe in his manhood page 346. The Sacrament of the Lords Supper 1. Cor. 11. verse 23.24.25.26 c. 23. For I haue receiued of the Lord that which also I deliuered vnto you that the Lord Iesus the same night in which hee was betraied tooke bread 24. And when hee had giuen thankes he brake it and said Take eate this is my body which is broken for you this doe in remembrance of me 25. After the same manner also he tooke the cup when hee had supped saying This cup is the New Testament in my blood This doe as oft as yee drinke it in remembrance of me c. THe Apostle in the former part of this Chapter hauing laid downe certaine rules concerning comelinesse and holy decency touching the behauiour of men and women especially in publicke places of Gods seruice and worship as that the man should be vncouered but the woman on the contrary in a Christian comelinesie should be couered c. He beginneth in the second part of the Chapter verse 17. to entreate of the Lords Supper vnto the end of the Chapter And in the first place from verse 17. to this my prese 〈◊〉 text hee reprehendeth the Corinthians for that they had â—busâ—â—h this holy Institution partly through Schisme and diuision verse 18.19 partly through neglect of loue one would not stay for another and partly through gluttony and drunkennesse Now in the second place for reforming these abusâ—â— the blessed Apostle drawes the Corinthians to a consideration of the holy Institution iâ— selfe which is set downe from the 23. verse to the 27. verse Wherein consider these 3. things 1 A preface before the words of Institution verse 23. 2 The Institution it selfe verse 24.25 3 The end and vse of the Institution verse 26. Touching the Preface it is set downe in the former part of the 23. verse in these words That which I haue receiued of the Lord I deliuered vnto you In which words S. Paule iustifieth his administration of the Sacrament of the Lords Supper and sheweth how he came to be a dispenser of such a great matter as the Lords Supper is Not by any voluntary motion in himselfe nor by any want of maintenance vrging him thereunto neither was ambition ease or honour his prouocation to this duty but it was a businesse and charge committed to him of trust from the Lord for the nature of the word Receiued in this place sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee was so farre from vndertaking this office of his owne will that it was rather forced vpon him and giuen him in charge This Preface is a forcible reason to conuince the Corinthians of their diuision amongst themselues and their small regard of the Lords Supper albeit they perswaded themseluies that the Apostle did deliuer his owne and not the will of the Lord Iesus which made them so carelesse of this holy Institution yet here he tells them that hespake no otherwise and deliuered no other matter then that he had from the Lord Iesus as if he might say It may bee that the Sacrament is contemned of you because you thinke that it is my owne inuention yet know you that whatsoeuer hath beene deliueted therein by me was not of me but of the Lord Iesus I spake what was put into my mouth by his Spirit and deliuered the same which hee formerly instituted This is the meaning and sense of this Preface and from thence wee may gather these obseruations First in that the Apostle Paul labours to reforme the disorders of the Corinthians by telling them that the Message hee deliuered to them was from the Lord Iesus we learne this point That if there bee any thing amisse in the Church Doctr. 1. or in the course of our liues recourse for there dresse there of must be had vnto the Word of God Here we see the Apostle being about to reforme an abuse touching the Lords Supper amongst the Corinthians hee bringeth them to Gods word telleth them that hee hath receiued another kinde of celebrating this holy Communion and Supper of the Lord out of the Word That which I haue receiued of the Lord c. according to which hee would haue them to conforme themselues and no more prophanely as they had done abuse this so holy an ordinance and Institution of the Lord Iesus The same Apostle being about to confute the error of those that denied the Resurrection he bringeth Gods Word for his warrant and tells them that their opinion is false for otherwise hee had receiued of the Lord out of his Word 1 Cor. 15.3 Esay 53.5.6 and taught them how that Christ died for our sinnes was buried c. and rose
againe the third day and by consequence there shall be a resurrection of all men according to the * Iob 19.25.26.27 Esa 26.9 65.18 Ionas 2.11 Scriptures So as the word of God is still apparent to be a touch-stone for the triall of all our actions and behauiours and a speciall meanes for the redressing of thing a misse Psal 119.9 Wherewith shal a yong mā redres his way In taking heed thereto according to thy word Adam at first made small reckoning of the word of God Gen. 2.17 when he told him That in that day he tasted of the forbidden fruit he shold die the death but afterward whē the Lord put him in mind of it again Gen. 3.11 c. he remē bred both what God had said and what himselfe had done and so came to reformation Manasses was a wicked Idolater 2. Cho. 33.2.3 and caused the streetes to swimme with innocent blood euen from comer to corner The Gentiles were wicked people walking in their owne wayes Acts 14.16 carried away to dumbe Idols 1. Cor. 12.2 walking in the vanity of their owne mindes c. Eph. 2.17.18 vnwise disobedient deceiued seruing their lusts Tit. gain Wantons couetous the eue◠drunkards 1. Cor. 6.9.10 ignorant of God Gal. 4.8 dead in trespasses and sinnes Eph. 2.1.3 and in a word the seruants of all sinnes Rom. 6.20 When the word of God was taught among them they turned from Sathan and their Idols 1. Thes 1.10 to serue the liuing God Thus it is plaine that the word of God is a wonderfull meanes sanctified by God to redresse things amisse and to deliuer a man from the euill way Pron 2.12.16 The reason why men must haue recourse vnto Gods word Reason and conforme themselues to it is because heerein God hath reuealed his will what in euery thing he will haue vs doe and what to leaue vndone therefore it is called his reuealed wil yea Psal 19.7 a perfect law conuerting the soule sufficient to correct to instruct to comfort and to make the man of God euery way perfect Vse 1 1 To confute the Papists who preserre their chaffe and dung their trashie inuentions before the pure word of God locking the same vp so fast that poore people cannot bee acquainted with it no maruell if they lye open to temptation and all manner of ignorance when as they are denied the vse of the Scriptures in a knowne tong◠which beeing truely taught and opened are able to bring them to repentance 2. Tim. 2.26 out of the snare of the diuel at whose will they are now taken Hosius a wicked Father in the Councell of Trent tyed vp the Scriptures from Lay-men making them beleene that their danger should bee equall with the men of Bethshemesh 1. Sam. 6. looking into the Arke if they shold looke into them And Pius the fourth Pope of that name to the end hee might deterre the Laytie from reading the Bible accounted it as a booke prohibited marking it in the forehead with this stroake Noli me tangere God hath not giuen the Bible to Lay-men But this practise is 1. against Gods commandement enioyning the reading of the Word written to al sorts of men as wel the vnlearned as Deut. 31.11.12 the learned Thou shalt reade the words of this law before all Israel that they may heare it learn to feare the Lord and he names there men women children strangers Deut. 31.11.12 Search the Scriptures Iohn 5.19 Let the word of God dwell plentifully in you Col. 3.16 2 Against the Example of Christ and his Apostles who alwaies taught in known tongues that the people might more easily come to knowledge whatsoeuer was written by them they did write it in a familiar knowne and vulgar sort that euery one might learne it and by patience and consolation of the Scriptures might haue hope 3 Against the ancient Fathurs Chrysostome faith In epist ad Col. 3. v. 16. Al secular and Lay-men heare and get Bibles to you which are the soue raigne remedies of the soule Ireneus faith the Valentinians fell into heresies through their ignorance of the Scriptures Contra Valentin lib. 3. ca. 12. And we read in Nicephorus of Paphnutius a Lay-man Niceph. lib. 8. cap. 14. so commended of the Fathers for his singular knowledge in Diuinity that he was thought worthy to beare a part in the Nicene Councell By all this we conclude that these enemies of the Word are deceiuers of the world by detaining the written truth and holding ignorance a maine pillar of their religion and a foster-mother of their deuotion needs must it walk in blindnesse when the means of knowledge are taken away and in darkenesse when the light is hid in secret and put vnder a bushell Vse 2 2 Here againe may bee condemned and reprooued al those that contemne the Word of God and content themselues in their ignorance such suffer Sathan to rule ouer them for hee holds them vnder the power of darkenesse that they cannot come to amendment of life these can willingly spend time in reading ouer play-bookes prophane histories and fables which are incitements to vncleannesse but that time which they passe in heating the Word of God or in reading the same they thinke euill spent These can take into their hand the diuells bookes Cards and Dice instruments of idlenesse and prouocations vnto all manner of wickednesse as cursing swearing rayling quarrelling misspending of goods and time drinking bezeling c. but they are loath to touch or take into their hands the booke of God to reade lest it should cut them short of their liberty to sin which they loue as their liues Iam. 1.24.25 But seeing thou art a forget full hearer as S. Iames faith and doest cast the word of God Ps 50.17 behinde thy backe it is impossible for thee to bee reformed and reclaimed and continuing so thou heapest the wrath of God vpon thee against the day of wrath when the Lord in the seuerity thereof will come against thee in flames of fire and against all those that would not obey the Gospell 2. Thes 1.8 Luk. 19.27 nor suffer Christ to reigne ouer them use 3 3. Is it so that the word of God is able to recouer a man from his falls let this serue to admonish vs not onely to be carefull for attendance vnto the Word but also inwardly to weigh it and consider the working efficacy of it for it is neuer without power to direct them of whom it is well pondered and meditated It is a hand to guide thee if thou be in the right way a light to shine vnto thee that thou slip not out of the way If thou bee in ignorance it will draw thee to vnderstanding if hard of heart it is an hammer to sosten thee it is fire to purge and cleanse thee and whatsoeuer thou wantest it is a store-house of new and olde things to
saith Pro. 9.2.3.5 and hath giuen vs a kinde inuitation saying Come eate of my bread and drinke of my wine Therefore we ought to examine our selues wherein wee haue offended the Lord of this feast that we may repent of our sins done against him and so we shall come prepared to this royall Banquet Vse 3 3 This may let vs see and acknowledge Gods great loue in that hee hath not onely giuen his Word which were sufficient hee being a God of truth but also for the strengthning of Faith hath added his great seales the Sacraments His creatures in them shall let vs see so much of his goodnesse as shall leaue vs without all excuse if wee receiue them not worthily but otherwise vpon our worthy partaking of them all the benefits of Christs death and suffering shall be ours Fourthly Paule goes forward and saith I haue deliuered that is I haue done my Lords will reuealed his counsell or I haue rightly disposed and deliuered that to you all which my master gaue mee in charge I haue not kept any good back Hence we learne That Ministers are Gods stewards Doct. 4. Luk. 12.42 the Lord hath made them Rulers ouer his house that they may distribute his meate and allowance according to his minde In euery steward there is required two things 1. Wisedome 2. Faithfulnesse 1 Wisedome to prouide things necessary before hand for after times a wise steward stayes not for the morrow to see what it will bring forth but while it is said to day he takes the time 2. A wise steward hath a forecasting head for he is euer plotting and contriuing how hee may put forth his masters goods to the best aduantage 3. Lastly a wife steward prouideth not dishes all alike but of sundry sorts courses meates for seruants then for sonnes milke for weaklings and infants in Christ and strong meate for those that are grown vp in Christ This was the practise of Paule for hee saith Hee gaue the Corinthians milke to drinke and not meate 1 Cor. 3.2 because they were not able to beare it One and the same meate agreeth not to all men Bread that strengthneth the life of strong men killeth little children and honey that nourisheth olde persons breedeth gripings in the belly and knaweth the bowels of smal infants 2 Faithfulnesse is required in a Steward 1. To distribute his maisters meate according as his master pleaseth that is the pure word of God without any mingling Hee must deliuer wholesome foode not poysonfull infectious or hereticall traditions of Popish Friers Poets or Philosophers He must not giue stones for bread nor serpents for fishes but as a good dispenser of Gods Mysteries if he speake he must do it as the words of God 1. Pet. 4.11 if he minister he must doe it as of the ability which God ministreth and if he receiue a gift he must minister the same as a good disposer This was the practise of Raule 2. Cor. 4.5 We preach not our selues but the Lord Iesus and our selues your seruants for Iesus sake 2. Hee must deliuer all his masters allowance else hee is an vniust steward hee must keepe nothing backe but deliuer the whole counsell of God as S. Paule did then if any one dye the fault is not in the steward who faithfully gaue him his portion but in himselfe through neglect Vse 1 1 This serueth to reprooue diuers sorts of stewards First all those that prouide strange meates the chaffe and inuentions of men too many improuident stewards had rather bee trading in humane wits as the writings of Councells Monkes Postillars Poets and Philosophers or else in anciēt Fathers then in the wholesome word of God Secondly all those that prouide meates which are hard to digest as vaine eloquence bombasted and strange new coyned words which amaze their hearers these men shew their small desire to conuert soules to God Affected eloquence as meate sweet at first in the mouth may for a time tickle and delight the care but afterward it will goe downe like sharpe grauell into the belly or else suddainly vanish away like the sound of musicke without fruite Thirdly all those that prouide vnprofitable meates that deliuer Doctrine neither wholesome nor tending to edification Many take great paines to answer foolish questions that they haue made to shew their wit to whom a man may say when they come down from the Pulpit as once Phauorinus the Philosopher said to a proud arrogant Grammarian Sir you haue wearied your selfe and others with an idle discourse Lastly all those that prouide good and wholesome doctrine but doe not distribute it nor apply it to mens consciences Doctrine application should not be separated for it is to take the life from the body Application is the very life of Doctrine Hence it was that the Apostle made this the principal end of preaching the word of God namely to speake to Edifying 1. Cor. 14.3 to Exhortation and to Comfort And hee exhorteth Timothy to giue attendance as well to Exhortation 1. Tim. 4. as to Doctrine Vse 2 2 This may informe vs of the great worke and weight of businesse that lyes vpon the shoulders of Gods stewards for if they must be wise to forecast and prouide all things pertinent and necessary to Gods houshold and when they haue prouided them must giue euery one in the houshold his portion in due sort season and after a good order Then not euery lame and maimed son of Gentlemen whom they preferre to this seruice nor hee that can ride and runne and make the greatest means to get a Church liuing nor he that is a riotous master of the Churches patrimony is a steward sufficient for these things but hee that is sent by the Lord as his labourer into his haruest and watcheth in all things to doe the worke of an Euangelist 2. Tim. 4.5 well gifted and well qualified and called of the Lord is the Lords Minister and fit for his stewardship Vse 3 3 This point serueth to stir vp euery steward of the Lord to a faithfull performance of his duty It is not enough to set the meate the word of God before the people but by diuiding it a right he must fitly apply it to seuerall places times and persons and whether he teach exhort rebuke or comfort yet stil hee must labour to pierce into the hearts of men and to speake to their soules and consciences Vse 4 4 This may teach Hearers their duty as namely first to esteeme of Ministers as Gods stewards Secondly 1. Cor. 4.1 to waite and depend on them for their meate and nourishment euen the word of God the foode of their soules as the Egyptians did waite on Ioseph in the time of famine for the opening of the Kings Granary that they might haue reliefe and as the naked bird waiteth the comming of her damme that shee might receiue foode from her mouth So let all Gods people waite vpon his
then any people c. but because he loued vs. Vse 1 1. This may teach vs to labour that wee may bee affected with this so immeasurable infinite and incomparable loue of God the Father Ps 103.13 Isai 49.15 farre excelling the loue of naturall Parents What father would take his son and giue him as a possession to his chiefest friend But to take his son his heire and eldest son nay his onely Son and giue him to his enemy yea to giue him to death for his enemy this is a loue beyond all loues and may astonish all Angells and men Great was the loue of Abraham towards God that so commanded his naturall affections as to offer vp his sonne Isaac at the commandement of the Lord vnto death hauing but one son giuen him by a speciall fauour to comfort his age and him whom he loued being vertuous and religious when hee had no hope to haue any more sonnes and this beeing the sonne of the promise in whom both himselfe and the whole world should be saued that this child should not be banished from him but put to death and killed not before his face but with his owne hands this was a great loue for flesh and blood to fall into But yet farre greater is the loue of God towards vs who louing Christ a thousand times more then Abraham could loue Isaac because betweene heauenly and earthly things there is no comparison that God I say should deliuer him vp not to the whip but to the gibbet not by commandement as Abraham did but of his meer and voluntary loue not into the hands of them that sorrowed to see him afflicted but into the hands of butchers that cared not how cruelly they dealt with him and this not for his friends as Abraham did who was called the friend of God but for traytors that wold haue pulled the Lord out of his owne seate This doth wonderfully set forth the loue of God the fulnesse of it and depth of it being not to be comprehended of all the hearts of men ioyned in one though euery one of thē were wiser then Solomon Let this loue beget loue in vs again that there may bee a reflection of our loue in some measure we cannot but requite loue for loue Vse 2 2 Seeing God was content to take his Sonne to giue him yea to marke and seale him to become our Sauiour This must teach vs to be content to suffer our selues to be marked and sealed for his glory and the good of his Church God set apart and sealed his owne Sonne for our glory that wee might be redeemed from shame and bee glorified in the heauens Now he asketh nothing at our hands for this his great fauour and loue but that wee would suffer our selues to bee sealed and marked with the seale and marke of Christianity and so answerably glorifie him and doe good to his Church In this respect Paule exhorteth vs yea entreateth and beseecheth vs to giue vp our bodies as holy Rom. 12. and liuing sacrifices acceptable to God But notwithstanding all this it is farre otherwise with most of vs Gods seale and marke is wome out wee beare but onely the name of Christians suffering our selues to bee marked sealed with the markes and seals of the Diuell we abound in most sinnes in pride Gal. 5.19.20.21.22 in vanity of our minde in selfe-loue couetousnesse drunkennesse ignorance whoredome prophanation of the Sabbath lying swearing c. These are the markes of the Diuell and by them will hee marke vs as his owne for euer if we doe not repent Oh therefore if wee would auoyd his snares and the eternal torments in hell if wee would bee sealed of God vnto glory let vs take heed of these markes and seales of the Diuell and receiue Gods seales of an holy and godly life Vse 3 3 Seeing God the Father hath taken and bestowed his onely Sonne vpon vs to be our Mediatour and redeemer Here then is comfort to those that are redeemed of Christ notwithstanding al their afflictions and their tortures for sins God hath giuen his Sonne to the death that they might liue so as when they offer Christ to him hee cannot but haue pitty on them As Pilate presented Christ whipped to the Iewes with his Behold the man to moue compassion so must they presēt Christ crucified to the Lord to moue his compassion to thē Behold what thine owne hand hath done to thine own son and say It is enough 2 Action v. 24. He gaue thankes In the Euangelists it is said He blessed the bread wine not that Christ thereby through a secret vertue in himselfe did consecrate and transsubstantiate the bread and wine into his body and blood but rather the word Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a praier made by Christ to his Father for the sanctifying blessing the significant Creatures that hee had in his hand and his thankesgiuing for them so doth Erasmus turne the words Mat. 26.27 Luk. 22.17 The other Euangelists Mathew and Luke and so Paule in this place make the words Blessing and Giuing of thankes to signifie the same thing Much deceiued are the Papists the enemies to sound and sauing doctrine that ground their consecration and meanes of transsubstantiation vpon this action of Christ He gaue thankes To giue thankes or to blesse God was a commendable custome of the ancient Iewes they gaue thankes before and after meate which custome our Sauiour followeth in his Gospell He tooke bread and gaue thankes It is also the vse and custome of the neotericall and later Iewes Rab. Kim to call vpon God for a blessing vpon their Passeouer and of all Christians to desire God to blesse the table and the meare thereon not that any thing is vncleane in it owne nature as the Manichees held or that the euill spirits are mingled among the creatures Orientales et Itali as they of the Easterne Countrey imagine which defend the sprinkling of holy water for the creature of God is good because all which God made is good but it is our own corruption sin which defileth the creature Prayer therefore before the receiuing thereof is necessary that it may be sanctified and made wholesome for our vse and that wee may vse them soberly and moderately Hence we learne first that Doct. It is the duty of Christians to supplicate and make requests to God for a blessing vpon the Sacrament or any creature they are about to receiue and taste Our Sauiour would not venture vpon his Supper till such time as he had desired of God a blessing vpon it for that vse he instituted it And it may be gathered from Paules words The Cup of Blessing which wee blesse 1. Cor. 10.16 c. that the Apostle made requests to God for the sanctifying of the Sacrament to this end that it might be a Communion And in all things wee must call vpon God for a
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
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
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
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
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
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
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