there is some darkenesse many Papists and vnskilfull men haue bin deceiued therein take this as a more fuller definition A Sacrament is an ordinance of God whereby Christ al his benefits in certain visible signes external rites are represented sealed and most certainly conuayed to euery Christian beleeuer I say that a Sacrament is the Ordinance not of man but of God in which by certaine visible signes and externall rites Christ his benefits are shewed to euery Christian For looke as Gods Word is his owne ordinance to beget Faith in our hearts whereby Christ and all his benefits as by a hād may be apprehended and conuayed vnto vs Euen so Sacraments are speciall Ordinances of God whereby our Faith beeing ingendered and begotten by the operation of Gods Spirit and the ministery of the Word may bee further increased confirmed and strengthened to the end we may bee made more fully partakers of Christ and all his benefits to our saluation for Christ and his benefits are offered to vs in both the difference only standeth in this the word offreth Christ to our eares that we may heare of him and his redeeming of Mankinde but the Sacraments offer Christ to our senses Seeing Feeling Tasting As by the ministerie of the word we heare of Christ with our eares so by the Sacraments we may as it were see Christ with our eyes feele Christ with our hands and taste of Christ with our mouthes Againe I adde in the last place that as Christ and his benefits are represented to our senses so he is also sealed and most certainely conuayed to euery true beleeuer Heere wee may see three most notable ends of a Sacrament 1 That it is an outward signe to represent and set before our eyes Christ and his merits as circumcision to the Iewes was a signe of that couenant God made with them in his Sonne Christ namely that hee would be their God and they should be his people c. So baptisme and the Lords Supper are much more euident signes to vs that are dull of conceite not onely of the couenant but also of the Mediatour of the couenant Christ Iesus himselfe 2 The Sacrament serueth to be a seale to confirme our faith and to take away all doubtings and therefore it is called the seale of the Righteousnes of faith Rom. 4.11 because it certifies a man thereof and putteth him out of all doubts As when his Maiesties Highnesse sends forth his letters Patents if wee heare them read yet see not the broad seale we are in some doubt but if we aske for the seal and see it then we are confirmed Euen so our highest Prince hath sent vs his letters patents from heauen notwithstanding oftentimes we haue refused them and called them in question but now in that hee hath together with thē sent vs his broad seale yea his great seales the Sacraments we may then very well rest our selues and be confirmed 3 The Sacrament is also an Instrument to conuey Christ his benefits to vs for wee like Thomas that wold not beleeue are not contented till wee see and feele Christ and therefore the Sacrament is a meanes to bring him to vs if wee haue the hand of faith to receiue him Heere wee are taught in the feare of God Vse not onely to esteeme highly the Sacraments but to labour for a true vse of them that by the meanes hereof wee may fully and assuredly bee made partakers of Christ See the vnspeakeable goodnesse of God toward vs how desirous he is if we had grace and hearts to consider it that wee should not perish but beleeue and so come to be saued Hath God contented himselfe onely with speaking or sending vs his word from heauen that he will be reconciled to vs if we beleeue and repent though this had bin sufficient hee beeing our King and Prince and therefore ought not once to call his Word in questiō No verily but to shew his desire of our good and to take away all excuse from vs if we doe not imbrace his mercy he hath caused this Word to be written in a booke for our learning preserued it in his Church and conuayed it from hand to hand from one generation to another and now at last it is come to vs so as daily wee may reade and heare of Christ And to take away all doubts touching the truth of this word he hath put to it his broad seals with the inscription and Image of Christ that euery way wee might bee made partakers of Christ by Hearing Seeing Tasting feeling and smelling In so much that if wee doe not repent and beleeue God may iustly complaine of vs as sometimes he did of the Iewes Isai 5.4 What is it that I should do that I haue not done already to this people Hauing laid downe the definition of a Sacrament what it is wee will in the next place speake of the things whereof the Sacrament of the Lords Supper is instituted and they are Bread and Wine resemblances and signes of the body and bloud of Christ He tooke bread here is the element of bread first mentioned to signifie to vs the Body of Christ Quest Quest But why did Christ take bread and chuse it for this purpose rather then any other sustenance or any other Creature Sol. Sol. Bread comprehendeth vnder it and signifieth all manner of prouision and necessary meanes as meate rest sleepe Physicke recreation c. Gen. 43.25 Exod. 18.12 Deut. 8.3 Mat. 4.4 Marc. 3.20 Luk. 11.3 2. Bread of all other Creatures is most wholesome other meates may haue compositions and mixture but this is called panis Azymus Azymus because it is without leauen and cleane yea pure and good 1. Cor. 5.7 3. It is the easiest and soonest come by many people could scarce bee made partakers of other Creatures either through their owne wants or scarcitie of the thing when as this is ready at all times 4. It is quickly broken and when it is broken soone it may be deliuered and handsome to bee carryed in the hand and showne to the Congregation it is not so with other creatures that require cutting or pulling 5. Christ thought good to take the name of bread to himselfe and to bee called Bread Ioh. 6.32.33.50.51 c. 6. The vse of bread in the Law was holy 1. For the consecration of the high Priest Exod 29.23 Ezek. 44.7.2 For the offering of first fruits of Corne 2. King 4.42 and 3. For the high Priests owne eating Leuit. 24.5.9 This Bread was called the face or shewbread Exod. 25.30 Because it was alwayes in the presence of God It was a type of the true bread Iesus Christ that came downe from heauen and also shadowed forth the Eucharist of the New Testament 7. There can bee no full banquet where bread is wanting though there bee much cheere but where bread is though other things bee wanting there may be a full feast 8. Bread
to bee Ministers for God therefore they cannot be disallowed Sol. Sol. I confesse indeede that there is an ordinary calling of the Church which is necessary for the making of a Minister But yet the outward ordinary calling of the Church alone is not sufficient to make a man a Minister of the Lord vnlesse he be also inwardly called of God and fitted with gifts as with the Spirit of God in wisedome Exod. 31.2.3 and in vnderstanding and in knowledge and in workmanship 1. Tim. 1.12 1 Sam. 10.9 and in strength and with another heart c. to discharge the duties of the place to which God calleth him And therefore whosoeuer taketh vpon him the charge ouer a people must look narrowly vnto himselfe and see whether hee bee put into orders by God Vnlesse he haue a testimony that God hath called him inwardly as well as the Church outwardly all is to small purpose hee is none of Gods Ministers hee is crept into the Church of God by the window and God neuer set him apart to his holy seruice but rather as a iust Iudge will say to him Friend Mat. 22.12 how camst thou in hither Hence it was that Tyndall that blessed Martyr did sharpely reprooue such kinde of Ministers saying Exposit in Mat. 5. In what case are they that haue Benefices and preach not Verily though they stand at the Altar yet are they excommunicate and cast out of the liuing Church of almighty God And againe Priests that preach not are none of Christs nor of his annoynting but seruants of the beast whose marke they beare Oh that all ouer-hasty Ministers wold well consider these things and rather vndertake any other calling then this so weighty a worke without direction from the Lord. A notable president we haue for them in the Prophecy of Zechariah where the Prophet speaketh of some such Priests as pestered the Church in his time Zech. 13.4.5.6 that They should no longer weare a rough garment to deceiue But he shall say I am no Prophet I am an Husbandman for man taught me to be an Heardman from my youth Then better it would be for Gods Church she should bee gouerned by the men of God and more comfortable to themselues though their life be more painefull Vse 2 2 This may teach all Ministers to trye and examine themselues whether they bee the Lords Ministers If they 1. finde themselues ready vpon all occasions to goe when God bids and to returne when hee calls 2. If it bee vnto them as meate and drinke to do the will of God their Father that sent them 3. If they cry aloud and spare not if they lift vp their voyces like trumpets Isa 58.1 and shew the people their transgressions and sinnes Act. 10.33 4. If they deliuer nothing but that which they haue receiued and all that which they haue receiued 5. If they deliuer sound Doctrine and the wholesome word of truth 6. If they diuide the same word aright and giue euery one his owne portion Warning to the vnruly 1. Thes 5.14 comfort to the feeble minded if they binde vp the broken hearted c 7. If they study to approue themselues their liues and hearts vnto God 2. Tim. 2.15 as men that neede not be ashamed 8. If their lips preserue knowledge 9. If they be ready to euery good worke Tit. 3.1 Phil. 3.20 and haue their conuersation in heauen purging thēselues as Christ is pure If these things bee in them then it may be truly said that they are the Lords workemen that hee hath placed them in his watch-tower that they haue receiued gifts from aboue that they are Ambassabours for Christ that he hath powred of his Spirit vpon them and giuen them orders for the Ministeriall function to discharge it Thirdly the Apostle saith I haue receiued of the Lord that which I deliuered c. I haue not dealt deceitfully with you to giue you any Sacrament of my owne inuention but I haue deliuered that very same Sacrament and words also that I receiued from the Lord Iesus Christ From hence then in the third place we learne That God alone is the Author and appointer of all our Sacraments Doct. 3. whereby Gods inward graces are represented sealed and conueyed vnto vs. And for this cause our Apostle heere saith that the Lord Iesus God-man and man-God not any man alone nor Angell nor Saint took bread and wine c. that is hee alone instituted this holy Supper The like wee may see in the other Sacrament for wee haue but two Sacraments vnder the New Testament 1. Cor. 10.1.2.3 Christ alone giueth commandement to his Disciples and in them to all his faithfull Ministers to Teach and baptize in the name of the Father Mat. 28.19 the Sonne and the holy Ghost Accedit verbum ad elementū et fit Sacramentum Aug. fu Ioanne tract 80. Now God ordaines euery Sacrament by his Sacramental Word and this is due two wayes First by giuing a commandement whereby he commandeth his Sacrament both to be administred and receiued Mat. 26.26 28.19 Secondly by making a promise whereby he hath ordained that the Elements shall bee instruments and seales of grace The reason why God alone must be the author of euery Sacrament Reas 1. is because euery Sacrament which is but a signe of grace can confirme nothing vnlesse it be by the consent and promise of him from whom the grace promised must bee receiued But euery good gift and good grace is from God alone Iam. 1.17 Mal. 3.1 Heb. 8.6 therefore it must needs follow that God is the author of the Sacrament Vse 1 1 This serues to confute the Papists who doe not onely content themselues with polluting these two holy Sacraments of the New Testament many and sundry wayes but also most impudently and arrogantly take this priuiledge of ordaining Sacraments vnto themselues which belongeth to God alone and therefore they make more Sacraments then Baptisme and the Lords Supper by adding fiue others vnto them First Confirmation Secondly Repentance Thirdly Orders Fourthly Extreame Vnction or annoynting Fifthly Matrimony All these howsoeuer they are holy Ordinances for other ends yet they are no Sacraments For 1. They cannot confirme Faith 2. Neither are they so proper to the Church as Sacraments are 3. Neither haue they any commandement of God to bee Sacraments 4. Nor his promise of beeing signes and seales of grace Vse 2 2 This must teach vs to come prepared to the Lords Supper all the dainty dishes therein are of the Lords owne prouision If a man should bee bid a guest to sit at the Princes table to eate of the dainties of the Princes prouision he would without all doubt trimme and prepare himselfe as Ioseph did to come into Pharaohs presence Now wee know that the Sacrament is a supper of the Lord Iesus his prouision he hath prepared his chaire and furnished his table as Salomon
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
couetous miser or a knowne sinner shall presume to come vnto this table Chrysost in Mat. ca. 26. Hom. 83. be not afraid to put him away feate God more then man If thou fearest man thou shalt bee laughed to scorne of him whom thou fearest but if thou stand in awe of God thou shalt be reuerenced of men also As the porters of Iehoida in the gates of Gods house would not suffer any one that was vncleane to enter into it So deale thou with all vncleane persons suffer not Vzza to touch the Arke nor the leprous person to come amongst those that are vndefiled giue not the childrens bread vnto dogs neither cast that which is holy before Swine Mat. 7.6 Thus much of the persons that are to receiue Take This is an actiō of the receiuer and from it wee obserue That If a man haue true faith as certainely as he receiueth bread and wine into his hands Doct. and afterwards into his stomach so certainely doth hee receiue Christ and all his benefits at the hands of God for if we haue a hand and stomach to take receiue and feede vpon Christ when God saith Take and eate without all question we receiue Christ spiritually and feede on him Hence it was sayd that as manie as receiued him to them he gaue power to be the sonnes of God Iob. 1.12 euen to them that beleeue in his name from whence we thus argue That all who receiue Christ must bee the Sonnes of God they that are the Sonnes of God must also beleeue in Christ and therefore al that beleeue in Christ receiue Christ Our Sauior testifieth of himself I am the bread of life he that cometh to me shal not hunger Ioh. 6.35 he that beleeueth on mee shall not thirst meaning thereby that the faithfull who come vnto him receiue him through their faith after such a manner that he will be bread to satisfie their hunger and as drinke to stanch their thirst Faith then is the hand to receiue and the Loadstarre to draw him vnto vs. Many things might be produced for proofe Reas Rom. 14.23 Heb. 11.6 as that whatsoeuer is not of faith is sinne and that without faith it is impossible to phase God but the maine reason is this that this Sacrament is in it owne nature the seale of righteousnesse Rom. 4.11 and therefore it is absurd for a man to offer himselfe to receiue confirmation of that thing which he hath not to haue as it were a seale set to a blanke to come to haue faith strengthened when perhaps there is scarse a right vnderstanding of what is to to be receiued by beleefe Secondly the rule of the Apostle alwaies binds that who so commeth to this Sacrament to receiue Christ must examine himselfe 1. Cor. 11.28 and wherein doth this examination and search consist but in trying our selues whether we be in the faith or no 2. Cor. 13.5 How is it possible a man should receiue Christ and with him all things else when this grace is wanting Vse 1 1 This doctrine serueth to reproue those that condemne the doctrine of faith whereas without it we can neuer be ingrafted in Christ be made partakers of Christ or iustification or saluation without it we are in worse taking then any vassall vnder the Turke or gally-slaue vnder the Spaniard their seruice is onely bodily and temporall but this is spirituall horrible and eternall But by faith we stand and sticke to Christ the true vine wee are interessed in him and all his sauing merits and graces And as the holy Ghost plainely teacheth vs If we hold our confidence stedfast vnto the end Heb. 3.14 we are made partakers of Christ Ephe. 3.17 and so by our faith Christ will dwell in vs. Vse 2 2. This must teach vs to nourish and preserue faith and see that it be not of storie nor tēpo rary but a true iustifying faith this is it which will purchase Christ for vs and repell all aduersary powers of it when as historicall and temporary faith like gilt or a painting will soon sade away and be defaced Vse 3 3. Seeing by faith we receiue Christ into the houses and chambers of our soules this must teach vs to keepe the houses of our soules trimmed and decked vppe against the comming of so noble a guest as Christ is What trimming and dressing all fine and braue what putting on our best apparell is there when any strauger or great guest commeth to our houses Well behold a farre more worthy guest is comming to our doores euen the doores of our heards Reu. 3.20 he stands knockes and would gladly be in promising to suppe with vs and bring his cheare with him as the imputation of obedience righteousnesse as our faith Repenrance For shame then let vs not keepe our houses silthy defiled with sinne houses of Sathan and fornication 1. Cor. 6.19.20 vnsit for such a guest let vs not still shut our doores against him and maintaine idlenesse Cant. 5.2.3 I haue put off my coate how shall I put it on But when hee puts in his hand by the hole of the doore 4.5 let our bowells be moued with compassion in respect of our selues to rise and open to him yea let vs giue him the best roome and chamber that he calleth for Pro. 23.26 euen our whole heart 2. Action of the Receiuer cate and drinke from which words of our Sauiour and action ob the Receiuer we learne That Euery faithfull receiuer is made a partaker of a most happy vnion with Christ Doct. So sayth the Euangelest He that catech the flesh of Christ Ioh. 6.56 and drinketh his blood dwelleth in Christ Christ in him As men take bread and drinke into their hands carry them to their monthes that so they may bee sent to the stomacke from whence they being in part digested and by the vessells of Nature conueyed to the parts of the body for the nutriment of flesh and blood are carried into euery part of the body so as euery part taketh his owne and so comes an vniting of the parts before this there is no vnion no perfect nourishment c. Euen so Christ the true meate that came down from heauen by the hand of faith is taken and carried to the stomacke of the soule yea by faith as by certaine veines and pipes hee is conueied to euery part of the spirituall man and applied to them so as euery receiuer becomes bone of his bone Eph. 5.30 and flesh of his flesh By this meanes there is a perfect vnion and without it there is no sound nourishment in Christ Now this vnion betweene Christ and vs is first expressed by plaine testimonies of Scripture At that day saith Christ shall you know that I am in my Father Ioh. 14.20 and you in me and I in you that is it may seeme that I am farre absent from you by reason