or red or greene waxe but of the red bloud of the immaculate Lambe Iesus Christ which is visible exhibited to the eye of faith for which cause the Lord himselfe and the Apostle calleth the Cup in this Supper the bloud of the new Testament or of the new Couenant for that couenant of grace is ratified established and confirmed yea and sealed therewith as it were with the Lords broad seale And as in the Kings broad seale there is imprinted ingrauen and liuely represented the person of his Maiestie So in this Sacrament which is the Lords seale is imprinted engrauen and represented the verie bodie bloud of Christ and the liuely person of the sonne of God and all for the strengthening of our faith and the nourishing vp of our soules in the assurance of our saluation through his merites and mediation 3. A third end of this Sacrament is to be a token of our Vnion with Christ and Communion with our brethren 1. Of our Vnion with Christ The Cup of blessing which wee blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ and the bread which we breake is it not the Communion of the bodie of Christ That is a most effectuall signe and pledge of our vnion with Christ This vnion is called abiding in vs Ioh. 14.16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioyning to the Lord a dwelling in our hearts and is wrought betwixt Christ and vs 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of Christ apprehending vs and by our faith stirred vp by the same spirit apprehending Christ againe Both which S. Paul doth most liuely expresse I follow after Phil. 3.12 if that I may apprehend that for which also I am apprehended of Christ Iesus This vnion is best felt and most confirmed when we doe duely receiue the Lords supper for then we shall feele sensibly our hearts knit vnto Christ and the desires of our soules drawne by faith and the holy Ghost as by the cords of loue nearer and nearer to his holinesse 2. Of our Communion with our brethren 1. Cor. 10.17 We being many are one bread and one bodie for wee are all partakers of that one bread that as the bread which we eate in the Sacrament is but one though it be made of many graines So all the faithfull though they be many yet are they but one mysticall bodie vnder one head which is Christ This Communion pleaseth Christ very well Ioh 17.11 21.22.23.26 else hee would not haue prayed for it so often as he did and it is highly commended in the Primitiue Church because beleeuers were of one heart and of one soule in truth affection and compassion 4. A fourth end of this Sacrament is a token and pledge of our 1. spirituall resurrection He that eateth me shall liue blessed be that man that hath part in this resurrection Ioh 6.57 2. Of our corporall Resurrection He that eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Christ our head is risen therefore all the members of the bodie shall likewise rise for how can those bodies which are weapons of righteousnesse Rom. 6.13 temples of the holy Ghost and members of Christ 1 Cor. 6.19 Iuo modo negant carnem capacem esse resurrectionis quae sanguine corpore Châ—isti nutritur Irenae lib 4. cap. 34. and haue beene fed and nourished with the bodie and bloud of the Lord of life but be raised vp againe at the last day 3. The third and last thing which must be knowne touching this supper before we come to it is this Wee must know what it is to eate this Supper many are ignorant in this matter Now to eate this Supper is to eate the flesh of Christ and to drinke his bloud spiritually by faith vnder the signes of bread and wine for this cause Christ sayth I am the bread of life Ioh 6.35 he that commeth to mee shall not hunger c. And againe except yee eate the flesh of the sonne of man and drinke his bloud ye haue no life in you Againe Whosoeuer eateth my flesh and drinketh my bloud hath eternall life for my flesh is meate indeede and my bloud is drinke indeede And all this must bee done by faith which is both the hand mouth and stomacke of the soule to receiue chaw and digest this heauenly foode In the Gospell of S. Iohn it is said that God giueth this priuiledge to so many as receiue Christ that they are the sonnes of God Ioh 1.12 and a little after it is shewed who receiue Christ namely all those that doe truely beleeue So that looke as the hand of the bodie takes the bread and the wine and the mouth chaweth and the stomacke digesteth them to the refreshing and nourishing of the bodie euen so faith as the hand of the soule taketh hold vpon Christ represented and resembled vnder the signes of bread and wine and feedeth vpon him so as both soule and bodie are fed and nourished vnto eternall life Ob Ob. But our bodily foode is present with vs Christ is in heauen how then can we feed on him Sol Sol. I answere that it is true he is in heauen for the Scripture sayth Act. 3.21 the heauens must containe him till the restoring of all things Yet notwithstanding he may be said to be really present two wayes 1. To the signes by a Sacramentall relation 2. to the Communicants by faith alone Fidem mitte in coelum eum interris tanquam presentem tenuisti Aug. Epist 3. ad Volus In the holy Contemplation of faith thou art at one instant with Christ and Christ with thee Vse 1 Vse Seeing Christ is offered in this Sacrament to bee our foode and we are to feede effectually on his bodie and bloud in assurance of life eternall this then must teach vs to be carefull to keepe our stomackes for this meate and not cloy them before hand with sinne Men commonly keepe their stomackes for the best meate and will not cloy them with the meanest so let vs keep our stomackes for this blessed Manna Psal 78.24 25. which will make vs looke fresh in this worldly wildernesse Num. 16.35 Labour not sayth our Sauiour so much for the meate that perisheth Ioh 6.27 as for that which will last for euer And that our stomackes may be fit for this heauenly bread and Lordly cup we must take heed of sinne we are called the Temples of the holy Ghost let vs looke that these temples be cleane swept and cleansed otherwise neither Christ nor the holy Ghost will come into them Vse 2 2. This sheweth vs how needfull a thing faith is to the partaking of this Sacrament All this meate in this Supper must be eaten by faith As meate will doe one no good that wants hand mouth and stomacke
them in the open Sunne and make publike Proclamation of them 5. Others will forgiue but not forget if they see their neighbour in neede they will not hurt him but passe by like the Priest and the Leuite and doe him no good 6. Others will doe no hurt yea they will doe good to their neighbour How They will pray for them In what manner that they were in Heauen Alas poore soule thou prayest not so much that he may liue in heauen as that he may leaue the earth not so much that he might enioy that life as be depriued of this which is murther in some sort 7. Others can reioyce with their neighbours in their prosperitie but forsake them in aduersitie these are like Mice that will come to a Barne when there is store of Corne in it but when the Corne is gone they are gone also which sheweth that they came not for loue of the Barne but of the Corne. So many loue their neighbors onely for that which they haue 8. Others are so farre from aâ— fellow-feeling of their neighbours miserie that they insult ouer them adding affliction to the afflicted reioyce in their distresse as the Edomites in the day of the destruction and captiuitie of Iudah 9. Others though they reioyce not at yet they are no way touched with their neighbours calamitie and when they should put to their helping hand they answer with Cain What am I my brothers keeper They feast it themselues Amos 6.4 but are not grieued for the affliction of Ioseph All these which respect not their neighbours good nor practise loue and charitie must not presume to eate of the Lords Supper which is a feast of charitie That meate is not profitable which is eaten with a malicious stomacke and grudgingly digested much lesse good will the Sacrament of the bodie and bloud of Christ bring to him that is cloyed with malice enuie hatred despite grudges and murmurings The time that Christ was conuersant with his Disciples he taught them humilitie patience contempt of the world and other Christian vertues but the perswasion of loue charitie and good will he reserued to his last Supper to the intent they might vnderstand that feast to be a feast of loue and charitie The third dutie that euery one must looke vnto that purposeth to be haue himselfe well before he receiue is Knowledge whereby hee shall bee able in some measure to know and discerne that thing aright which he intends to receiue This is very necessary if it bee sound first because then it is a sanctified vnderstanding of the diuine mysteries and also of all Principles of Religion as first Of the Trinitie of persons in the Vnitie of the God-head secondly Of the creation of man and his fall thirdly Of the curse and miserie due to sinne fourthly of the natures and offices of Christ and redemption by faith in his death especially of the doctrine of the Sacraments sealing the same vnto vs. 2. If we know not GODS will in these mysteries wee can neither beleeue nor receiue aright Businesses cannot bee done by them that haue no skil in them So without skill in these spirituall matters wee are far off from good conclusions 3. To receiue without knowledge is to crucifie Christ to wound and peirce him againe which brings damnation to the ignorant person as Paul well obserueth in his first Epistle to the Corinth 1 Cor. 11.27.29 Who soeuer shall eate these holy things vnworthily not discerning the Lords bodie is both guiltie of the bodie and bloud of Christ and also draweth downe damnation vpon himselfe The vse of this poynt may teach vs Vse 1. that there is no roome in this festiuall meeting for children in vnderstanding who in their pure naturalls are farre off from comprehending the vse and end of this Sacrament Secondly Here is no place for naturall fooles or mad-men they are simple but yet wanting that Doue-like simplicitie which is requisite to this Communion they must be debarred Thirdly nor for sicke men that are past their senses Fourthly nor for ignorant men though they be come to some ripenesse in age and yeares 2. All Ministers Parents Vse 2. and Tutors may iustly bee blamed that admit suffer and send such senselesse people to this feast when best wits and the greatest vnderstanding is all little enough 3. Lastly Vse 3. let all Gods Ministers learne hence a lesson None can come vnto God but they must first know God therefore it becommeth them to Catechize such as purpose to receiue that triall may be made of their knowledge I know many loftie Masters will thinke scorne that their seruants or their children should be instructed yet let not great words dash the Minister out of countenance it is better he fulfill his dutie in Catechising then finde the anger of the Lord kindled against him for his negligence The things wherein our knowledge must be exercised in this Sacrament are 1. the parts of it 2. the vse and end of it 3. what it is to eate it First for the parts of this Sacrament wee must know that there be two the outward signe and the inward grace the outward signes are two bread and wine the inward Graces are two the bodie and bloud of Christ Bread is broken rent or torne in peeces to signifie the rending crucifying tearing or breaking in peeces the body of Christ vpon the Crosse to be a Propitiatorie sacrifice for all our sinnes Heb. 10.10 therefore Christ when he had giuen thankes he brake the bread and said to his Disciples Take eate 1. Cor. 11.24 this is my bodie which was broken for you The powring of the Wine serueth to put vs in minde that Christ was thrust to a tree with a speare Ioh 19.1.2 c. and so out of his sides shed his most precious bloud for our sins therfore we are said to haue Redemption by his bloud Ephes 1.7 for without shedding of bloud no remission of sinnes Quest Quest But I would know why Christ chose Bread and Wine rather then any other Element to be outward signes in this blessed Sacrament Sol First Sol. because they are soon procured secondly to teach vs that as mans temporall life is chiefely nourished by Bread and cherished by Wine so are our soules by his bodie and bloud sustained and quickened vnto eternall life Ob Ob. But why is Wine added to the Bread Sol Sol. To teach vs first that as perfect nourishment of mans bodie consists both of meate drinke So Christ is vnto our soules not in part but in perfection both saluation and nourishment secondly that by seeing the Wine apart from the Bread wee should remember how all his precious bloud was spilt out of his blessed body for the remission of our sinnes Vse This makes against that horrible sacriledge of the Church of Rome who takes away and denieth vnto the people one part of this Sacrament that is
to say the Wine and minister it but vnder one kinde vnder the Bread without the wine contrarie vnto Christs institution who first tooke Bread and then Wine Ob Ob. But are not the outward signes ordinarie bread and wine Sol Sol. No. They are consecrated by a diuine Word which doth not change their substance into other substances but changeth them in their vse and name for that which was before but common Bread and Wine to nourish mens bodies is after the blessing set apart to an holy vse for the feeding of the soules of Christians And where before they were called but bread and wine they are now called by the names of those holy things they signifie the bodie and bloud of Christ the better to draw our mindes from those outward Elements to heauenly Graces which by the sight of our bodies they represent to the spirituall eyes of our faith The second thing that must be knowne is the vse and end of this Sacrament there be diuerse ends thereof First it is ordained of God to shew vs the Lord his death Christ when he had giuen the bread and wine to his Disciples bids them doe all in remembrance of him Luk 12.19 Mat. â—6 26 1. Cor. 11.26 And Paul sayth as often as we eate this bread and drinke of this cup we shew forth the Lords death till he come As the staying and killing of the Paschall Lambe was a notable meanes to shew the Lords death â—ill he came in the flesh so this Sacrament is a speciall meanes to shew vs his death alreadie come and vnder-gone for vs â—ill such time as he shall come againe to Iudge the world in righteousnesse Hence the Lords Supper is called a Propitiatorie sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly or really but figuratiuely because it is a memoriall of that Propitiatorie sacrifice which Christ offered vpon the crosse Vse Vse 1. This doctrine serueth to confute and ouerthrow the Popish Masse wherein the Priest would represent Christ vnto the People for this Sacrament is onely ordained of God as a liuely meanes to represent Christ and to shew forth his death till he come but yet they are not contented with this liuely representation of Chrisâ— exhibited but they haue brought in three more representations and so make foure in all 1. Simplex representatio a simple representation of the death of Christ which is done so often as this Sacrament is receiued 2. Representatio ad viuem a liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon good Fryday as it is commonly called before Easter and so they make this Sacrament nothing else but a Pageant play 3. The third representation is their sacrifice of the Masse Bellar de Missa lib. cap. 1. And 4. the fourth is added by the Rhemists who wished that this Sacrament might bee celebrated at Easter Rhemist 1. Cor. 6.8 and the reliques of it if there were any hanged vp in a Pixe not onely to represent Christ but to housle the sicke But wee are taught by the word of God that by eating the bread and drinking the wine and not by gazing or looking on or lifting vp or turning about or carrying in processions or hanging vp bread in Pixes or by any such meanes is the Lords death shewed forth We are to acknowledge onely one Sacramentall representatioÌ„ of Christ in the Supper Morna contra Missam cap 60. and the sacrifice of the Masse an abhominable Idoll neuer heard of till after the time of Gregorie the Great in the fixt age of the Church Secondly by this point falleth to the ground another pillar of Poperie namely their Transubstantiation whereby they hold the very Elements of bread and wine to be changed into the very bodie and bloud of Christ and so maintaine the Physicall substantiall and reall presence but if the end of this Sacrament be to shew forth Christs death and all that wee must doe must be done in remembrance of him then Christ is not really or physically present Helpes of remembrance are of things absent not present and therefore Gelasius sayth Lib de duabus Christi naturis Bread and Wine in this Sacrament passe into the bodie and bloud of Christ yet so as the substaÌ„ce and nature of Bread and Wine ceaseth not Bernard could say Christ is present Non materialiter sed spiritualiter not substantially but by a Sacramentall relation betweene the signes and the things signified This Popish tradition was not known in the primitiue church nor long after Which makes Ignatius say thus Ignatius in Epist ad Philadelph There is one flesh of our Lord and one bloud shed for vs one bread broken for all and one cup for the whole Church how was it possible better to distinguish betweene the signes and the thing signified then by these foure words first flesh and secondly bloud on the one part thirdly bread and fourthly cup on the other part This point is handled elswhere in one Treatise of the doctrine of this Sacrament 2. A second end of this Sacrament is to coÌ„firme our faith in which respect it is called a seale of the new couenant Mat. 26.28 Rom. 4.11 1 Cor. 11.25 and remission of sinnes and also to assure vs of life eternall in which respect it is called Reu. 2.7 the tree of life which God hath planted in the midst of the Paradise of his Church and whereof he hath promised to giue euery one that ouercommeth to eate Our Sauiour assureth vs Ioh 6.5 that if any man eate of this bread he shall liue for euer and the bread that I will giue him is my flesh which I will giue for the life of the World Ob Ob. Yea but wee haue the word to confirme our faith and to assure vs of our saluation what need we this Sacrament Sol Sol. Though wee haue the word yet this Sacrament is needfull and in two things it goeth beyond the word 1. In this Sacrament God offers and exhibites Christ and his benefits to euery faithfull Communicant Not onely generally as the word doth but also particularly therefore hee sayth Take thou this eate thou this c. But in the word hee speakes and offers Christ onely generally to all that beleeue and repent ctc. 2. In the word he giueth but onely his promise of grace touching Christ and his benefits but in this sacrament he giueth not onely his promise of grace and that in particular but also his seale and pledge for the further ratifying and establishing of his promise therefore it is said This is my bodie c. This then must needes much confirme our faith Vse as we see the Kings great broad seale set to a pardon confirmeth a pardon the matter of the seale of Gods Couenant consisteth not as doe the seales of Kings and Princes of the earth either of yellow
so this meate cannot profit any that wanteth faith 1. If we haue not the righteousnesse of faith this Supper seales nothing vnto vs Euery man receiueth as much as he beâ—eeueth 2. Without faith we cannot apprehend Christ in heauen we being on earth for as he dwelleth in vs by faith so by faith we must likewise eate him Heb. 11.6 3. Without faith we cannot be perswaded in our consciences that our receiuing is acceptable to God Rom. 14.23 Ob Ob Are none but the faithfull nourished in this Supper are not the wicked nourished aâ— well as they Sol Sol No. 1. They haue noâ— part in Christ He would not pray for them Ioh 17.9 2. Wanting faith they are no welcome guests to this banquet Panem Domini non panem Dominum Aug. de Iuda 3. They may eate the Lords bread but not that bread which is the Lord. Ob Ob. What doe the wicked receiue in this Sacrament I am sure they receiue the Elements Sol Sol. Surely they receiue the Elements onely and encrease of more vngodlinesse more fulnesse of all iniquitie euill men 2. Tim. 3.13 and deceiuers are sayd to waxe worse and worse as Iudas so soone as he had receiued this sacrament grew forthwith mischieuous Ioh 13.27 Sathan entred into him and filled him full of all iniquitie Ob Ob. Then it seemeth the Sacrament is not in vaine to any Sol Sol. No indeed for as it is a seale of saluation to the godly so it is a seale of condemnation to all the wicked and a token of Gods vengeance The fourth and last dutie in our behauiour before wee receiue is a longing desire and an hungrie appetite after that we are about to receiue in this Sacrament this dutie is well added to the former for Knowledge and desire must be ioyned together knowledge and desiring are ioyned together A man can neither know Christ truly but he must needes desire and long after him neither can he desire and long after him till he first know him Here is the triall of our knowledge It is but vaine and trifling knowledge which prouoketh not to desire If our eyes were opened to see then our mouthes would cry after Christ Ignorant persons must here take notice of their miserie Vse for not knowing Christ they cannot desire him nor desiring him they cannot enioy him If euer thou wouldest haue thy soule thriue labour to haue thine eyes opened to see the worth of Christs merit Ephes 1.18 and spirit This is the reason why so few pray and heartily desire to be partaker of this Supper because they know not the sweetnesse thereof The difference of the word the Sacrament is this the word is called verbum audibile the Sacrament verbum visibile Aug. This fourth dutie next vnto knowledge is an earnest desire to CoÌ„municate as if a drought had ouertaken vs and our soules began to be parched for want of moysture As Peter speakes of the word Audible so it may be sayd of the word Visible Before we come to the Word wee must prepare our selues by laying aside all maliciousnesse c. 1. Pet 2.2 And as new borne babes we must desire the sincere milke of the word that we may grow thereby So we must prepare before wee come to this Sacrament and lay away all our sinnes then as new borne babes we must cry hunger and â—hirst after the body and bloud of Christ the food of our â—oules Now this longing desire and â—ungring appetite must arise â—rom a 1. sense and feeling of â—ur want of Christ 2. and from the weakenesse of our faith Paul seeing a great want of Christ in himselfe and the absolute necessitie of euery drop of his bloud to wash away his sinnes desired aboue all things to winne Christ Phil. 3.8.9 and to be found in him yea he accounted all things as drosse and dung to the end he might obtaine him There be sundry reasons why this Sacrament should be desired Reasons some concerne men of knowledge others belong in generall to all First there be good reasons of desiring this Sacrament in them that know the parts end and vse thereof 1. They conceiue this Sacrament to be a seale of righteousnesse by faith Rom. 4.11 an assurance of our Vnion with Christ for which cause it must needes bee sweete vnto their soules 2. They apprehend it to be a badge of their profession of their Religion and of their seruice to Christ and therefore they cannot but desire it 3. They beleeue it to be the band of the communion of the Saints and in that respect they must needs affect it 4. They know Christ is therein specially present with his spirit of grace and all spirituall benefits and therefore they long after it The reasons that concerne all men generally are these 1. The food in this Sacrament will doe them most good â—hat haue most desire to it euen â—s we see meate is best to them â—hat haue good stomackes to receiue it as for those that want stomackes it doth them more harme then good Luk. 1.53 The hungry are filled but the rich and those that want stomackes are sent emptie away 2. God maketh all his promises of grace and mercie onely to those that hunger and thirst after Christ and his benefits offered in this Sacrament Our asking and Gods giuing our opening the mouth Psal 81.10 and his filling our thirsting and his watering our open heart and his open hand goe together If Gods hand be shut it is because thine heart is shut God will not giue without asking If thou haue no mouth to aske God hath no hand to giue On the contrary if thou haue an heart ful of desires thou hast an assurance of receiuing thy desires thy request can bee no sooner in Gods eare but Gods hand is in thine heart Euen in thy sighs and desires for grace thou shalt finde comfort and ioy for in desiring thou shalt receiue Mat. 5.6 Blessed are they that hunger and thirst for they shall be satisfied If any thirst Ioh 7.37.38 let him come to the waters he shall drinke and out of his belly shall slow riuers of waters Isa 55.1.2 c. Ho euery one that thirsteth come to the waters c. 3. They which haue no desire to this Sacrament are in the state of a sick man who though his bodie be leane and readie to perish yet his stomacke loatheth the meate that is offered to him to restore his health and to strengthen him therefore Christ sayd of such Iohn 5. that they would not come vnto him being the spirituall poole of Bethesda able to cure and heale all soule-diseases that they might haue life Vse 1 Vse This sheweth that the state and condition of all those that come not to this holy Table and yet preach vnto the world that they want this hunger is very