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
most secret thoughts and intentions of the heart which man himselfe cannot discry In this respect thou canst not otherwise chuse but say God is in vs of a truth 1 Cor. 14.25 Secondly by the no lesse then miraculous change it workes in the hearts of men in whom God will haue it effectuall to saluation Psal 19. Thirdly by the truth of it there is no vntruth in that which God deliuereth for his Iudgements are truth and his word is truth Iohn 17.7 and God himselfe is the God of truth Fourthly by the maiestie of it though it bee carried in base and slender vessells yet it preuailes to draw the minde to subiect the very thoughts 2. Cor. 10.5 and conscience to obedience and reuerence Lastly by the trembling awe that it strikes the conscience with Felix that could as we may say haue commanded a troupe of men and haue made thousands afraid yet weake Paule that lay fast in bonds strikes this great Iudge with trēbling at the hearing of Gods voyce Oh therefore whatsoeuer the Lord shall command vs by his Ministers let vs resolue to doe it and whatsoeuer they shall deliuer in the name of the Lord let vs heare and receiue it yea as the Prophet saith Isa 66.2 Let vs tremble at the words of God Thus much of the preface The Lord Iesus the same night in which hee was betrayed tooke bread c. NOw followeth the Institution of the Sacrament of the Lords Supper it selfe and the celebration thereof when the Apostle had deliuered this Supper to the Corinthians and they had abused it some by gluttonie and drunkennesse others by hatred of their brethrens persons others by making diuisions and debates and others by a neglect of it as if it had beene the Apostles owne institution then he was vrged and mooued to make knowne the Author of this Supper the end of it and the institution it selfe wherein we may consider these three things 1. The time when this Supper was instituted The same night in which Iesus was betrayed 2. The matter of this institution Bread and Wine signifying the bodie and bloud of Christ 3. The manner of this institution wherein also may bee obserued 1. The workes of Christ 2. His words 1. His workes hee tooke the Bread and likewise the Cup. 2. He gaue thankes 3. Hee brake the Bread c. 2. His words 1. take 2. eate drinke 3. This is my Body this is my bloud c. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time when the Lord Iesus instituted his last Supper that is set downe 1. By an emphaticall note The same night 2. By an accident that befell our Sauiour Christ that night he was betrayed The meaning of the words This word Night is vsed sundrie waies sometimes it is vsed for ignorance of God and want of knowledge he Tnight is farre spent that is ignorance is much decayed Rom. 13. Sometimes it is vsed for much affliction night shall be vnto you that you shall not haue a vision that is much trouble shall befall you Mica 3.6 Sometimes it is vsed for darkenesse The night commeth when no man can worke that is darkenesse commeth Ioh. 9.4 And sometimes it is vsed and that most commonly for that time that comprehendeth darkenesse and succeedeth the day and so it is taken in this place The same night that is that night wherein Iudas the child of perdition fell from his Master being possessed of Satan and betrayed him that is dealt treacherously with him seeming a friend before but now proouing a traytor In a word that same night that wretched Iudas betrayed his Lord and Master and deliuered him vp into the hands of the Iewes to crucifie in that same night did his Lord and Master euen Iesus Christ institute his last Supper Quest Quest But why did our Sauiour institute this Sacrament at night Sol. Sol. First that the type and shadow of this sacrament which was the Passeouer might bee fully answered Exod. 12.6.8 That was instituted in the night that the Lord smote the Egyptians and passed by the houses of the Israelites and therefore the Lord Iesus when hee tooke away the Passeouer and gaue vs in stead thereof this Sacrament of his Supper hee instituted the same in the night to fulfill that type 2. That a fit name might bee applyed and giuen to this Sacrament it is therefore called a Supper because that it was instituted in the night 3. It was then the time of the yeere that the feast of the Paschall Lambe should be celebrated for at Easter the Iewes did alwayes eate the Passeouer our Sauiour therefore who celebrated his owne Supper in stead of their Passeouer knowing what time of the yeere and what night in that time they obserued to eate their feast hee as neere as hee could tooke the same time and night for the institution of this Sacrament and for the eating of his supper 4. The night was the fittest time for the institution of this Sacrament because then the Disciples of Christ were gathered to gether to receiue it wheras all the day long they were scattered abroade some in one place some in another all of them doing the will of their Master Christ that sent them 5. Lastly it cannot be denyed but that our Sauiour Christ might haue taken the day or another time for the institution of this his last Supper but yet hee saw that the time was at hand when he should be offered vp a sacrifice for his people and therefore hee instituted this Sacrament of his last Supper that they might shortly see that fulfilled in his body which they saw figured in outward signes Bread and Wine the same night of the institution Quest Quest 2. But may not wee obserue the night for the eating of the Sacrament of the Lords Supper Sol. Sol. This is no morall action to bee imitated but a circumstance which cannot binde 2. Here is no commandement left by our Sauiour Christ to imitate him herein 3. Euery Communicant must looke to his preparation and not come to this Supper repleto ventre hauing spent the day in eating and drinking 4. To the receiuing of this Supper there is required a Congregation which cannot be so fitly gathered vpon the night as the day 5. Vnlesse we could bee proportionable to Christ in eating his Supper it is not for vs to obserue the circumstance 1. hee did eate but once 2. hee did eate to take away the ceremonie to fulfill the thing signifyed to answere the time of the Passeouer to manifest to his Disciples that presently he should be offered c. 3. Hee did eate at the full end and conclusion of his dayes and not before 6. Lastly the night is a dull and drowsie time and will oppresse the body and minde with heauy sleepe but the receiuing of the Sacrament calleth for our quickest memories and freshest meditations and therefore it is not so fit a time for
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
strengtheneth and nourisheth the body more then any other foode c. For these and such like reasons it may appeare that bread was chosen of our Sauiour Christ to represent his body From thence then let vs obserue that seeing our Sauiour tooke bread and appointed it an Element in this Sacrament That Christ Iesus is the true bread of life Doctr. 1. which came downe from Heauen whereon our soules are to feede vnto eternall life For by bread here is signifyed Christ whereon wee are to feed our soules by faith as wee feede our bodies with our dayly bread for the preseruation of our naturall life For this cause our Sauiour teacheth his Disciples plainely that Moses had giuen their fathers Bread from Heauen meaning Ioh. 6.31.33 c. that heauenly Manna whereof they fedde in the Wildernesse Exod. 16.15 but now they haue the bread of God which is Christ that came downe from Heauen Ioh. 6.48.51 to giue life vnto the World to put al out of doubt I am saith Christ the bread of life he that commeth vnto mee shall not hunger he that beleeueth in me shall not thirst Reas 1 1. Christ is our bread and the foode of our liues first in regard of his manhood whole Christ the manhood subsisting in the person of the Sonne and it hath the vertue to feede and nourish vs in that it is vnited to the person of the Deitie Christ is not a bodily foode or a corporall bread but altogether a spirituall and heauenly foode to be receiued after a spirituall manner not by the hand and stomack of our bodies but by the hand and stomacke of our soules that is a true and liuely faith Reas 2 2. Christ is called our foode because without him wee are starke dead in sinnes and lest wee should continue in that death hee came downe from Heauen to giue life vnto vs. Therefore saith the Apostle As in Adam wee were all dead 1. Cor. 15.22 so now in Christ wee are all made aliue Vse Vse Here wee may see the wonderfull loue of our Sauiour Christ towards vs in that hee was content of his owne accord to come from heauen to vnloose the bands of death and to quicken vs and giue vs life Yea not onely so but to feede and nourish vs dayly with his ownebody The Pellican when any of her young ones are hurt of a Serpent rather then they should die shee will pierce her brest and giue them sucke and nourish them So Christ Iesus rather then wee should perish so tenderly hee loues vs was content to lay downe his life for vs that so we might feede vpon his body and bloud to eternall life Oh therefore let all of vs highly account of this loue of Christ embrace it and be thankfull for it otherwise our case is miserable we are but dead persons and haue no spirituall life in vs nay wee should vtterly sterue and pine away without it The second element is Wine which Christ tooke into his hands as may bee gathered out of these words He tooke the Cup wherein the wine was for no man will dare to say that the cuppe was empty seeing our Sauiour Christ saith Mar. 26.29 Luk 22.18 I Will not drinke of the fruite of the Vine any more till the Kingdome of God shall come Wine then was the second element Cyprian lib. 2. Epistola 3. contrary to the Aquarij who supposed water to be in the cuppe contrary to the Lactei that vsed Milke in stead of Wine Idem de consecrat distinct 2. Can. Alexander the first caused this mingling of water with wine the Papists that mingle water with Wine and that so absolutely and necessarily that they condemne those who do not receiue it after the same manner but herein they ouerthrow themselues First because they goe against the example of Christ Secondly because they ouerthrow the example by denying the vse of pure Wine More might bee alledged to confute their practises but others haue well dealt therein our purpose is to handle those things that be positiuely layd downe Wine this second Element signifieth the blood of Christ Metonymice and offereth it to the eye of Faith This also we vnderstand to bee the Cup figuratiuely applied and giuen to Christs Disciples for their refreshing c. For as wine is to the body so the blood of Christ is a refreshing to the soule And whereas Christ tooke and gaue not onely the bread but also the wine we learne That Christ is a full Redeemer Doct. His blood doth purge vs from all iniquity 1. Ioh. 1.7 This is the confession of the foure beasts and foure twenty Elders who fall downe before the Lambe Reu. 5.8.9 Thou hast redeemed vs to God by thy blood out of euery Kindred and Tongue and People and Nation And so he is an al-sufficient ransome for vs 1. Tim. 2.6 of greater power to deliuer vs from sinne then Adam was to bring vs into sinne Take notice of the slauery bondage wherein wee were holden as captiues and the fulnesse of our redemption by Christ will plainely appeare First Col. 1.13 generally wee were in bondage to the whole power of darkenesse in such a manner that all our spirituall enemies had command ouer vs. Secondly more particularly we were in bondage first to sin for so saith the Apostle Rom. 6. â—6 His seruants we are to whom we obey whether it be of sinne c. Againe I am carnall Rom. 7.14 sold vnder sinne And S. Peter telleth vs of some that Promise others liberty and are themselues seruants of corruption For saith he of whomsoeuer a man is ouercome 2 Pet. 2.19 euen vnto the same he is in bondage 2 Wee were in bondage to the whole law which exacted at our hands perfect obedience but Christ saith the Apostle came to redeem them that were vnder the law Gal. 4.5 3 We were slaues to eternal death as God testified to Adam In that day that thou shalt eate therof Gen. 2.17 thou shalt dye the death And S. Iohn saith 1. Ioh. 3.14 We know that we are translated from death c. 4 Wee were in bondage vnder Satan so long as we were the children of disobedience Ephe. 2.2 he wroght in vs 2. Tim. 2.25 Wee were in his snare and taken at his will 5 We were slaues to hell and condemnation beeing by nature the children of wrath Ephe. 2.3 There was neuer any slauery or bondage like this The bondage of the Israelites vnder Pharaoh Exo. 1.11.14 Of the seuenty Kings vnder Adoni-bezeck Iudg. 1.7 Of Sampson vnder the Philistines Iudge 16.21 bound with fetters and made to grinde like a horse Of Zedekiah vnder the King of Babell who put out his eyes bound him with chatnes carried him to Babell Ier. 52.11 and put him in prison till the day of his death and
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
Act. 2.46 20.7 The Apostles brake bread euery Sabbath day Yea it is contrary to the Decree of their Bishops Durand in Ration Di. offic lib. 4. For Pope Fabian commanded that the Sacrament of the Lords Supper shold be receiued thrice euery yeare at Easter Whitsontide and Christs Natiuity And the Councell of Agatha Stella decreed that whosoeuer did not receiue thrice euery yeare shold not be accounted a Catholike Vse 2 2 This may reprooue those that receiue the Lords Supper seldome especially such as are able to examine themselues or at least are of yeares sufficient to bee examined and instructed of others These are carelesly negligent and voluntarily absent themselues from this holy communion Others there bee that are at variance with their neighbours they cannot finde in their hearts to forgiue those iniuries that are done against them they minde and purpose to be reuenged and therefore they keepe away from receiuing Others haue taken a iourney or a piece of worke in hand against the next Sabbath day which they promised to do for a friend and therefore they cannot receiue Well these and such like people commit an horrible sinne they transgresse Gods commandement they depriue themselues of that speciall assurance of Grace which God offereth in this Sacrament they are offensiue to Gods Saints and labour what they can to cut themselues off frō vnion with Christ and fellowship with his Saints That man that went a iourney Num. 9.13 and neglected to keep the Passeouer was cut off frō the people so may the Lord deale with all such as willingly and wittingly absent themselues from this royall banquet Oh therefore it standeth vs in hand to receiue whensoeuer iust occasion is offered with what alacrity and chearfulnesse doe little children take their paps how hard doe they suck With no lesse desire let vs come vnto this table and vnto the spirituall pap of this cuppe yea with a greater and more feruent desire as sucking babes let vs sucke the grace of the Spirit let this bee our onely sorrow our onely griefe if wee be depriued of this foode Receiue that daily which may profit thee daily saith one and so liue that thou maist deserue to receiue it dayly Ambros lib. 5. de Sacrā Take eate drinke Christ did not as popish Priests doe thrust the bread and cramme it into the mouthes of Communicants The decree of the Councell at Rotomag as though they were either so foolish or childish that they could not put meare in their owne mouth or so filthy and impure that it may seeme a thing altogether vnworthy and intollerable that a mystery so holy and so diuine should be handled with the hands of impure and vnholy persons But Christ gaue it into the hands of his Disciples and they tooke it with their hands No mauell of this Popish tricke seeing that their Lawes forbid any of the Laity to take the Lords Supper Durand lib. 3. diu offic vnlesse hee bee free from lying with his wife three or foure dayes before and so shall continue fiue or seuen dayes after 2 Christ said Take eate and drinke yee all of this The Priest he takes it and hideth it in the Temple according to the constitution of Pope Innocent the third and that so fast vnder lock and key that no euill should happen vnto it that the Laity should not receiue it Beatus Rhenanus in annot lib. Tertul. de Corona militis or else he hangeth it vp in a pixe or a box that it might bee reserued as a necessary victuall for them that goe out of this world But oftentimes it hangeth so long there that it mouldeth rotteth stinketh and breedeth wormes in it in so much that according to the Popes decree hee is compelled to burne it and reuerendly to bury the ashes thereof vnder the Altar in the holy place 3 Christ saith Take eate drink he saith not as the Priest sayth Take and shew it to the people Heaue it aboue your heads Carry it like a puppet or a Pageant in your processions Well therefore did one say Erasmus Christ is in the Sacrament vnder the manner of meat that it should be receiued with great purity of minde not that it should bee shewed abroad or caried abroad in plaies common pomps or pastimes or yet borne about the fields on horseback This was not the custome in the primitiue Church But in this point the foolish fantasies of the common people haue beene too much followed 4 Christ saith Take eat drink hee did not heaue vp the bread and the Challice as the Priest doth saying Behold your Maker downe vpon your knees worship him reuerence him call vpon him offer Sacrifice vnto him and giue him thanks But wee neede not maruell at this blind deuotion of the people when the words of the Sacrificer as wee reade in the Canon of the Masse are on this manner I worship thee I glorifie thee I praise and pray thee with the whole entent of my minde c. This course is against the words and commandement of God Deut. 6.13 Isa 42.8 Mat. 4.10 who calleth for worship praise diuine seruice and adoration to bee giuen vnto himselfe and not to an Image or bread in this Sacrament No man is so foolish to worship the humane nature of Christ for his diuine nature nor to worship the bread and wine in stead of Christ 5 Christ saith Take yee and drinke yee all of this Christ did not giue to one alone that hee should eate and drinke for all the rest but the Priest he eateth and drinketh vp all alone and giueth no man part with him making the simple people beleeue that his eating and drinking alone without any participation to others doth no lesse profit them that are present yea them that are absent whether they bee Kings Popes Byshops Trauellers Mariners sick dead prisoners c. then if they themselues did eate and drinke the Lords Supper But if the righteous man shall liue by his owne faith Hab. 2.4 and not by the faith of another man 2. Cor. 5.10 if euery one shall receiue according to that which hee hath wrought in his body if euery man shall render an account to God for himselfe Rom. 14.12 if euery man shall receiue his reward according to his labour Gal. 6.4.5 and not according to another mans labour if euery mans owne worke shall follow him Reu. 14.12 and not another mans worke then euery mans particular receiuing of the Sacrament shall profit him and not the receiuing of it by another Surely as euery one is bound to receiue Baptisme for himselfe so he is bound to take the Lords Supper for himselfe that he may truely and profitably through his owne faith apply vnto himselfe the merits and benefits of the passion and death of Christ By this dealing of the Masse-priests the poor and simple people are hunger-bitten and depriued of the meanes
vnderstood shall quickenyou c Idem in serum ad infant ista fratres dicuntur sacramenta quia in eis aliud videtur aliud intelligitur And in another place he saith These things meaning the bread the cup are therefore called Sacraments because one thing is seene in theÌ„ another thing is vnderstood That which is seene hath a bodily forme but that which is vnderstood hath a spirituall fruite d Idem coÌ„tra Maximinum lib. 3. cap. 22. InsacrameÌ„tis viden dum non quid c. Againe In Sacraments we must not consider what they be but what they signifie e Theodoret. Dialo 1. seruator noster commutauit c. He that called his naturall body wheat and bread and named himselfe a Vine euen hee in like manner hath honored the signs which are seene with the name of his body blood not changing the nature but adding grace vnto nature f Chrysost in Psal 22. Christ prepared this Table that he might dayly shew vnto vs in the Sacrament bread and wine after the order of Melchizedecke for a similitude or likenesse of the body and blood of Christ g Tertullian aduersus Marcion lib. 4. Christus acceptum pauem et Discipulis c. Christ made the bread which he tooke and distributed to his Disciples his body by saying This is my body that is to say a figure of my body but it had been no sigure except there had beene a true body For that which is no substance but a fantasie can take no figure h Ambrose de sacra lib. 4. cap. 5. Carnem et sangninem quae pro nobis oblata sunt c. Make vnto vs this Oblation meaning this Sacrament both reasonable and acceptable which is the figure of the body and bloud of our Lord Iesus i Beda in Lucan cap. 22. panis corroborat carnem et vinum opcratur c. And Beda saith Because bread strengtheneth the flesh and wine worketh blood in it the one is referred mystically to the body of Christ and the other vnto his blood k I dem in Octauis epiphaniae panis et vini eseaturae in Sacramentum c. The creatures bread and wine saith he in another place by the vnspeakable sanctification of the holy Ghost is changed not into the very reall body and blood of Christ but into the Sacrament of the body and blood of Christ By these sentences of diuine Authors it is plaine and manifest that the words which Christ pronounced in the institution of this his mysticall Supper are not to bee vnderstood simply and as the letter soundeth but after a figuratiue and spirituall manner This bread is my body that is a resemblance and figure of my body Secondly it being now granted that these words of Christ haue a mysticall sense it may in the next place bee demanded Why Christ should speake in such a mysticall manner Ob. I answer 1. The Apostles Sol. to whom hee spake could well vnderstand the sense and meaning of our Sauiour in this case else they would haue put out some question vnto him and haue said Master what is thy meaning This is an hard saying Luke 8.9 and we cannot vnderstand thee But being acquainted with such vsuall phrases they could better vnderstand him 2 It was Christs manner and vsuall custome to speake by similitudes shewing one thing by another I will open my mouth in a parable saith Christ which is a plaine and familiar kinde of teaching frequent in Scriptures especially in the types and shaddowes of the Sacrament 3 He spake darkely to the end that they which bee partakers of this holy Supper might not set their mindes vpon the nature of the things which they see so rest contented with the creatures bread and wine but that by the chaÌ„ge of the names they might beleeue the things that bee wrought in them by Grace 2 Quest If the bread in this Sacrament bee not the body of Christ Quest but a representation of it then how is Christ present in the Sacrament I answer Sol. that Christ is not really or corporally in the sacrament but spiritually and by grace And therefore as one well saith coÌ„cerning the flesh which Christ tooke in his Incarnation which was borne of the Virgin which was apprehended of the Iewes which was crucified on the tree taken downe from the crosse lapped in linnen clothes buried rose againe and appeared after his Resurrection c. You shall not haue Christ present Ier. 23.24 Vigilius contra Eutychen lib. 1 Dei silius sâ—â—â—du humanitatem â—â—â—essit a roâ—â—s secum dâ—mdiuinitâ—tâ—m ait Ecce â—go vobiscum sum c. but as concerning his Maiesty so Christ is neuer absent He filleth both heauen and earth To this purpose well did Vigilius the Martyr speake The Son of God according to his manhood is gone from vs He is ascended into heauen and sitteth at the right hand of God the father but according to his Godhead he saith Behold I am with you vnto the end of the world So as then we may see plainly that Christ is not present as touching his body but as he is God Vse 1 1 This makes much against the transubstantiation of Papists They strongly maintaine that bread is changed into the body of Christ and wine into his naturall blood and so they say Christ is really present touching his flesh Their words are these In this Sacrament say they after Consecration the substance of bread and wine is turned into the substance of the body and blood of Christ the outward formes or rather the Accidents of bread and wine remaining which are the Sacraments of holy things the body and blood of Christ Conceiue their words in a briefer maner when the Priest hath consecrated the bread wine forthwith these Creatures are made the body and blood of Christ the Accidents of them as roundnesse thicknesse hardnesse coldnesse whitenesse sweetnes c. still remaining which are the Sacraments What might be answered to the particulars of their words B. Iewell D. Tindall M. Bradford M. Smith M. Attersoll is elaboratly dispatched of others and therefore wee may bee the more silent in them that which I will speake shall be limited and bounded in these two things a confutation of their Accidents and their maine error of Transubstantiation 2. An answere to certaine obiections they make for it 1. First the Papists take away the substance of bread and wine and leaue nothing to bee Sacraments but a few Accidents this dealing is contrary to all truth If it were so that Accidents as whitenes roundnesse c. of the bread should represent Christ then this absurdity would follow that such Accidents in any other substance or subiect might represent Christ yea and that substance should bee Christ himselfe Againe if Accidents shold be Sacraments then Accidents should be mysteries of heauenly things as whitenesse roundnes thicknes c. should signifie heauenly
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
old as the substance doth the shadow or the thing it selfe the figure of it Hence therefore in the third place we may obserue for our benefit and comfort That Wee vnder the new Testament haue greater meanes of knowledge Doct. and obedience then the faithfull had in the time of the old Testament Saluation is nearer vs then when it was first preached the waters from vnder the threshold of the Sanctuary reached but to their anckles which now is become a streame that cannot be passed the Cloud at the first appearance to them was no bigger then the palme of a mans hand which now couereth the whole heauen the Fathers of the old Testament had but a candle to see by but we haue the full glory and beauty of the Sun they had but the drop and sprinckling of water we haue the full fountaine 2. If we compare our Church with that of the Iewes we shall obserue that the Lord did but sprinckle his graces heere and there vpon a few persons where he pleased but now hee hath powred out his Spirit Ioel 2 28. and opened a fountaine of grace for all beleeuers All nations Gentiles Arabians Barbarians c. Haue equall part and promise in his graces Isay 2.2.11.6 The mountaine of the Lord is lifted vp vpō the top of the mountaines that al the earth might be filled with the knowledge of God as the waters couer the Sea So as now from the least to the greatest all may know the Lord. Reas 1 1 We haue the renewed Testament which since the comming of Christ is expounded more plainely by Euangelists and Apostles then before by Prophets Reas 2 2 God hath giuen a greater measure of his Spirit both for vnderstanding and obeying he hath led captiuity captiue ascended on high giuen gifts vnto men and sent his Spirit to leade vs into all truth Reas 3 3 The types promises prophecies and predictions of the old Testament are now knowne to be accomplished in the new in so much as one saith well that the exposition is more cleare then the text 1 This may serue to teach vs that as Gods grace hath more abounded towards vs then to them of the old Testament so the more should we endeauour to be answerable vnto them This is a true rule to whō much is giuen much is required Luk. 12.48 according to the encrease of meanes the Lord lookes for encrease of knowledge faith and obedience Whē Ioel first prophecied of the powring out of this Spirit marke what wonderfull effects followed sons and daughters seruants and maides old and young prophecied saw visions and dreamed dreames When this new Testament was first published what fruits followed what illumination what vnderstanding what tongues what miracles what conuersion to God Sometime many hundreds sometimes many thousands were wonne at one Sermon and how violently was the Kingdome taken We haue the same Spirit powred forth in a more plentifull measure then they had we haue the same Testament but renewed vnto vs we haue the cleare Sunshine of the Ghospell and the fountaine of liuing waters But what condemnation is it that we should be like streit-necked vessels that receiue the Spirit but drop by drop though it bee powred on vs with full buckets What a fearefull iudgement hangeth ouer our heads that come behind the ordinary beleeuers of the old Testament in knowledge faith and fruition of Christ with his graces Is Christ come crucified raised vp to glory and are wee but infants in these elements Oh what a disgrace is it that we shold be inferiour to those of the old Testament who had but the shadow whereas we haue the body and the substance What a great condemnation will it be that wee who are reserued to such a bright shinning day should stumble at noone In a darke night to stumble and fall were no such danger but to say I am in the light I see my way well enough and yet to come behind not only the Iewes who walked in a darke light but euen the Gentles who were darkenesse it selfe in the practise of iustice mercy truth sobriety and such like is an heauy condition and yet not the condition of a few professed Christians and what a shame is it that we shold be neuer a whit washed nor euer a whit the cleaner but like rubbish brickes and Ethiopians though riuers of waters be cast vpon vs Oh let vs bewaile our want of growth and our backewardnesse in all holy things and labour to bee filled with all sauing knowledge whereof wee haue such great meanes Kings and Princes desired to see the things that wee see and could not Drink yee all of this As Christ commanded his Disciples to eate the bread so hee commanded them to drinke the wine nay he spake more precisely of the wine then of the bread For of the wine he sayd Drinke yee al of this which he said not of the body Here the body and blood of Christ are ioyned together commanded to be receiued together of euery communicant Against this haue the Papists much offended Vse diuiding Christs body as the Souldiers did his coate they will not sticke to do halfe of Christs commandement to giue the bread but for the wine they are ready to say with ancient Hereticques Touch not taste not handle not Col. 2.21 It seemes that Masse Priests are turned from seruants and stewards to be Lords and Maisters if they say the Laity shall not drinke at the communion it must be so they will haue authority equall with or as great as Christ if hee command to administer vnder both kinds they will command their inferiour Shauelings to administer vnder one kind Like Ananias they keepe backe that which they should distribute they wil giue the bread but not the wine for feare of spilling it on the peoples cloathes But herein these Pontificij Popish Shauelings 1. Sin against the institution of Christ who gaue to his Disciples the mysteries not onely of his body but also of his blood saying Drink yee al of this and they all dranke of it sayth the Apostle Mar. 14.13 2 They sinne against the integrity of the Sacrament that must not be receiued by piece-meale but accordingly as it was instituted vnder both kindes 3 They sin against the confirmation of the new Testament For in taking away the Cup they take away the blood of Christ wherewith the new Testament was ratified 4 They sinne against the Apostolicall Tradition for the Apostles deliuered the Sacrament vnder both kinds as they receiued it from Christ vnder both kinds That I receiued of the Lord saith Paul to the Corinthians I haue deliuered vnto you 1. Cor. 11. 5 They ouerthrow and abuse the custome and practise of the former and purer Churches who acknowledged no other administration of this Sacrament then that which was according to the direct institution of Christ 6 They wrong their owne men De consecra distin 2.