elements ought both of them to be administred page 113. Doct. 14. God gaue his Sonne to be a Mediator and a Redeemer for man being in extreâ—â—e misery pa. 117. Doct. 15. It is the duty of all Christians to pray to God for a blessing on the Sacrament or any other Creature that they receiue pag. 127. Doct. 16. Thanksgiuing is a seruice that Christians owe vnto God for his benefits page 136. Doct. 17. Christ tooke not only our nature vpon him but he also suffered for vs. page 149. Doct. 18. Christs suffering was a free-will offering page 163. Doct. 19. It is left no indifferent thing to come vnto this holy Table page 170. Doct. 20. A Minister must not admit al alike to the Lords Supper p. 178. Doct. 21. If a man haue true faith then as certainely as he receiueth the outward elements into his hands and after into his stomach he receiueth Christ and all benefits with him at the hand of God page 187. Doct. 22. Euery faithfull receiuer is made a partaker of a blessed vnion with Christ page 193. Doct. 23. In receiuing the bread we receiue not Christs body but a signe of his body page 202. Doct. 24. None but the elect haue benefit by Christs death page 236. Doct. 25. Those things that Christ commanded are carefully to bee performed page 254. Doct. 26. The Institution of the Lords Supper is imitatory page 268. Doct. 27. We are very inclinable to forgetfulnes page 280. Doct. 28. The Ministers calling is no idle calling page â—92 Doct. 29. The Sacrament confirmethour faith page 298. Doct. 30. We vnder the new Testament haue greater meanes of knowledge and obedience then the faithfull had in the time of the old Testament page 310. Doct. 31. The mysteries of the body and blood of Christ must be ioyned together and are commanded both to be receiued of euery communicant pa. 317. Doct. 32. The Supper of the Lord ought to be celebrated and eaten often many times page 323. Doct. 33. It is a speciall thing required at our hands in eating of the Lords Supper to shew forth Christs death and passion page 327. Doct. 34. At the last day Christ his second comming shall be from heauen page 336. Doct. 35. Christ when comes wil visibly shew himselfe in his manhood page 346. The Sacrament of the Lords Supper 1. Cor. 11. verse 23.24.25.26 c. 23. For I haue receiued of the Lord that which also I deliuered vnto you that the Lord Iesus the same night in which hee was betraied tooke bread 24. And when hee had giuen thankes he brake it and said Take eate this is my body which is broken for you this doe in remembrance of me 25. After the same manner also he tooke the cup when hee had supped saying This cup is the New Testament in my blood This doe as oft as yee drinke it in remembrance of me c. THe Apostle in the former part of this Chapter hauing laid downe certaine rules concerning comelinesse and holy decency touching the behauiour of men and women especially in publicke places of Gods seruice and worship as that the man should be vncouered but the woman on the contrary in a Christian comelinesie should be couered c. He beginneth in the second part of the Chapter verse 17. to entreate of the Lords Supper vnto the end of the Chapter And in the first place from verse 17. to this my prese 〈◊〉 text hee reprehendeth the Corinthians for that they had â—busâ—â—h this holy Institution partly through Schisme and diuision verse 18.19 partly through neglect of loue one would not stay for another and partly through gluttony and drunkennesse Now in the second place for reforming these abusâ—â— the blessed Apostle drawes the Corinthians to a consideration of the holy Institution iâ— selfe which is set downe from the 23. verse to the 27. verse Wherein consider these 3. things 1 A preface before the words of Institution verse 23. 2 The Institution it selfe verse 24.25 3 The end and vse of the Institution verse 26. Touching the Preface it is set downe in the former part of the 23. verse in these words That which I haue receiued of the Lord I deliuered vnto you In which words S. Paule iustifieth his administration of the Sacrament of the Lords Supper and sheweth how he came to be a dispenser of such a great matter as the Lords Supper is Not by any voluntary motion in himselfe nor by any want of maintenance vrging him thereunto neither was ambition ease or honour his prouocation to this duty but it was a businesse and charge committed to him of trust from the Lord for the nature of the word Receiued in this place sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee was so farre from vndertaking this office of his owne will that it was rather forced vpon him and giuen him in charge This Preface is a forcible reason to conuince the Corinthians of their diuision amongst themselues and their small regard of the Lords Supper albeit they perswaded themseluies that the Apostle did deliuer his owne and not the will of the Lord Iesus which made them so carelesse of this holy Institution yet here he tells them that hespake no otherwise and deliuered no other matter then that he had from the Lord Iesus as if he might say It may bee that the Sacrament is contemned of you because you thinke that it is my owne inuention yet know you that whatsoeuer hath beene deliueted therein by me was not of me but of the Lord Iesus I spake what was put into my mouth by his Spirit and deliuered the same which hee formerly instituted This is the meaning and sense of this Preface and from thence wee may gather these obseruations First in that the Apostle Paul labours to reforme the disorders of the Corinthians by telling them that the Message hee deliuered to them was from the Lord Iesus we learne this point That if there bee any thing amisse in the Church Doctr. 1. or in the course of our liues recourse for there dresse there of must be had vnto the Word of God Here we see the Apostle being about to reforme an abuse touching the Lords Supper amongst the Corinthians hee bringeth them to Gods word telleth them that hee hath receiued another kinde of celebrating this holy Communion and Supper of the Lord out of the Word That which I haue receiued of the Lord c. according to which hee would haue them to conforme themselues and no more prophanely as they had done abuse this so holy an ordinance and Institution of the Lord Iesus The same Apostle being about to confute the error of those that denied the Resurrection he bringeth Gods Word for his warrant and tells them that their opinion is false for otherwise hee had receiued of the Lord out of his Word 1 Cor. 15.3 Esay 53.5.6 and taught them how that Christ died for our sinnes was buried c. and rose
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
shall not returne to former drouth for Out of their belly shall flow riuers of water Ioh. 7.38 they shall eate till they be able to say with the holy man Pro. 30.8 Lord I thanke thee thou hast fed me with food conuenient for mee They shall so feede vpon Christ as that there shall bee a store-house of foode and a fountaine of liuing water within them 3 It may be that sometimes they may finde cause to cry with the holy men of God in the sense of Gods wrath O my leannesse my leannesse I am pained at the very heart or I am like the drouth in Summer parched as the ground and scorched for want of moysture yet here is comfort in this misery that Christ is in thē their bread wine their meate and drinke that they should not perish he is a fountaine a treasury of liuing graces springing vp in their harts to refresh and reuiue them In him dwelleth the fulnesse of the Godhead bodily Colos 2.9.10 and wee are compleate in him Hee is that fountaine that shall run out of the house of the Lord Ioel 3.18 and water all the valley of Sittim Hither they may come to take their bread out of the store-house and to draw with ioy waters out of the wells of consolation Isa 12.3 Ioh. 1.16 In Christ is all fulnesse for of him wee receiue grace for grace Generally the graces of Regeneration and in particular all other graces 1 Peace with God our selues Rom. 5.1 2 Entrance and accesse vnto the Father Eph. 2.18 3. The riches of wisedome and vnderstanding Eph. 1.8 4. Consolation and comfort 2. Cor. 5. Eternall saluation Rom. 6.23 In a word in Christ wee are blessed with all spirituall blessings Eph. 1.3 For of him and through him and for him are all things Rom. 11.36 And he is made of God vnto vs Wisedome Righteousnes Sanctification and redemption 1. Cor. 1.30 All these as food necessary through Christ come vnto all beleeuing Saints in the midst of all paines and troubles of conscience for their consolation Lastly in that Christ tooke bread and then wine not leauing the one without the other but ioyning both together to make a full Supper Learne that These two Elements of bread and wine Doct. must be administred in this holy Supper For now Christ being to depart from his Disciples did celebrate his Supper on this manner deliuering both bread and wine and left himselfe in this respect a president and patterne for his Disciples and all faithfull Ministers to bee followed vnto the end of the world And hauing commanded and instituted both these it is not for any one of vs to adde to or take from them or to alter and change them The time or place may be altered for order or comelinesse but the elements themselues in no wise must be altered Vse Here then we may see a Vse grosse abuse of this holy institution among the Papists these elements of bread and wine which Christ hath ioyned together they haue put asunder denying the wine to the Laytie and common people though their Massing Priests receiue both bread and wine yet the people must not Chron. Germa and why Because the Chalice was too pure forsooth for the people to touch with their naked and bare fingers as Pope Sixtus the first iudged and secondly because a Councell holden at Constance did by a publike Law forbid the administration of the Lords Supper to the Lay people vnder both kindes when notwithstanding the commandement of Christ is farre otherwise Ob. Ob. But the Papists say that in receiuing of bread wee must consider Christ his blood as in the veines and therefore when men receiue bread signifying the body they receiue blood also contained in the veines thereof Sol. Sol. But I answer in the Lords Supper wee receiue Christ not as in a maunger or walking on the earth but we receiue Christ as nayled on the Crosse his body broken and his blood powred forth and shed abroad wee must not then receiue Christ as whole but as he is wounded and pierced and thus wee haue the blood of Christ not in the veines but powred forth and so it must be receiued Ob. Ob. but there must be a difference betweene the Clergy and the Laytie the Clergy must receiue both but not the Lay people Sol. Sol. This is false for in respect of Christ the couenant all haue equall title and right to him which maketh the Apostle Paule say There is neither Iew nor Grecian Gal. 3.28 bond nor free male nor female but all are one in Christ Iesus and therefore consequently all both Minister and people haue an equall right to bread and wine the signes whereby Christ his body and blood are represented Q. Quest How differeth this bread and wine from our bread and wine which wee vse at our ordinary Tables Sol. Sol. Surely the difference stands not in the substāce quantity or quality but onely in the vse and signification in that these by vertue of Gods institution doe besides their naturall vse signifie the body and blood of Christ and are instruments for the conueyance of him vnto our soules Thus much of the elements of Bread and Wine the matter whereon Christs Supper was instituted He tooke bread c. The manner of the institution followeth wherein we noted the action of Christ and secondly his words The actions are 1. Taking 2. Blessing 3. Breaking and powring c. 4. Giuing The first action expressed is taking He tooke bread into his hands Doct. from whence we take notice of the vnspeakable loue of God towards Mankinde in prouiding a Mediator and Redeemer for man being in extreame misery For by this action of taking Bread and wine is signied that action of God the Father whereby hee set apart his Sonne from all eternity to bee a mercifull Mediator betwixt God and man And for this cause it is said that God the Father hath sealed him Ioh. 6.27 that is made him fit authenticall al-sufficient for this office As money first is sealed and stamped then goeth for paiment so Christ was sealed stamped and appointed for this end This is that inestimable gift of God mentioned by S. Iohn Hee gaue his onely begotten Sonne Ioh. 3.16 that is he tooke him and then gaue him for a Mediator that whosoeuer beleeueth in him should not perish but haue euerlasting life Thus then we see that God cōmendeth his loue to vs Rom. 5.7.8 in giuing his Christ to dye for vs. The ground of this vnspeakable loue is in God himselfe Reason he saw nothing in vs that could be the moouing cause of this so boundlesse bottomlesse loue but the cause was in himselfe and may bee his owne pleasure and good will Deut. 7.7.8 The Lord saith Moses did not set his loue vpon vs or chuse vs because wee were more in number
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
Can. comperimus autem quod quidam sumptâ c Anno 494. Pope Gelasius ordained that all Christians spiritual and temporall should receiue the Sacrament of the body and blood of Christ in both kindes and hee that would not should abstaine from both Pope Iulius the first Ibid. Cum omne c. Anno. 338. commanded that the people should receiue both the bread and the wine one seuerall from another Pope Eugenius the fourth allowed of Christs institution when the Councell holden at Basile concluded that according to Christs institution the people shold receiue the Sacrament in both kinds Anno 1430. 7 Lastly they speake much for charity but yet there is none to be found in their Sacrament For what charity is there where one drinkes vp all alone If their Sacrament were a Sacrament of charity and loue then the members of Christ might not only eate thereof but also drinke The Cup of blessing which we blesse 1. Cor. 10 16. is it not a communion of the blood of Christ and againe Do we not all partake the same bread But the Masse-monger he eates and drinkes vp all by himselfe contrary to Christs commandement and the order of charity so as he makes the Lords Supper a Sacrament of hatred and dissention rather then of loue and vnity Verse 26. For as often as yee eate this bread and drinke this cup yee do shew the Lords death till he come The Apostle hauing set downe the institution of this Sacrament now proceedeth to the end and vse of it and teacheth vs how wee may remember the death of Christ how the vertue thereof may bee sealed and stamped in our consciences For as often c. That is whensoeuer you are partakers of the Sacrament of the body and blood of Christ and necessary it is that we should often communicate You shew forth the Lords death or you shal shew forth the Lords death The word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to declare or set forth And according to the sense of the Ancient Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 20.3 it signifieth to praise or giue thankes or to make profession It is much at one with that which was spoken before Do this in remembrance of me till he come till the day of Iudgement when Christ will perfonally appeare at that time wee shall neede no shewes nor simbolls of him for then hee will shew himselfe from heauen bodily that all men may behold him visibly but till that time come this Sacrament is a shew of his death and a remembrance of his person So often as yee eate From this word Often here vsed of the Apostle we learne this Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That This holy Communion of the Lords Supper Doct. ought at sundry and diuers times to be celebrated and administred of the Pastor and receiued of the people This the Apostle giueth vs to vnderstand in that he saith So often as ye eate taking it for granted that it is not sufficient for vs to eate once or twice by the yeare at this blessed Table and of this holy Supper but we must eate thereof often as time and occasion may coÌ„ueniently serue Hence wee see in the Olde Testament though the people of God were but once circuÌ„cised yet often and sundry times they receiued the Passeouer and eate the Paschall Lambe So though we be but once baptized yet we are to be made frequent partakers of the Lords table For a man is borne but once Reason but hee encreaseth still till he come to a perfect growth euen so a Christian is but once borne of water and the Spirit and so by baptisme is receiued into Gods Church but being in the Church hee daily encreaseth or ought to encrease till he becom a perfect man in Christ and therefore answerably this Sacrament of the Lords Supper must often be receiued beeing a signe a speciall meanes and help of our growing forward in Christ Omnibus diebus dominicis comunicandâ—â— suadeo Aug. My counsell is saith one that euery Lords day this blessed Sacrament bee receiued Vse Here two sorts of people may greatly bee reproued Vse First all such whether they bee teachers or people that content themselues with receiuing this holy Sacrament but once a yeare they thinke it sufficient and therefore they will trouble themselues no more with it this plainely sheweth their superstitious madnesse in their choyce of one day in the yeare viz. Easter day and no other for the receiuing of this Sacrament and it bewrayeth their little care of the remembrance of Christ of his death sufferings and shedding of his blood for remission of sinnes 2 All such may be reproued that when occasion is offered yet for negligence slothfulnesse ignorance malice hatred or for clearing themselues of hypocricy as some say c. will not receiue they will absent themselues on purpose neuer considering this duty of often receiuing which was coÌ„manded by Christ binds the conscience It may bee that thou art not prepared that thou liest in sinne without repentance that thou hast hatred enuy and malice boyling in thy heart against thy neighbour In this taking thou art not to lye still but to vse double diligence in preparing thy selfe in repenting of thy sinnes in seeking reconciliation with thy brethren otherwise thou doest depriue thy selfe of that singular fruite and great good which may bee reaped from the receiuing of this Sacrament This point hath beene handle before and by Gods assistance shall bee more largely spoken of in our treatise touching the duties of Communicants Yee shew the Lords death This is a special end of this Sacrament and teacheth vs that wee ought often to remember Christ Doct. and to shew forth his death this is a speciall thing which God requireth at our hands and for this end and purpose he hath enioyned vs this Sacrament And Christ also willeth vs in the eating of this sacramentall bread and drinking this sacramentall cup to remember him for in so doing wee shall shew forth his death till he come Christs death is shewed forth either in word or in life 1 In word First by praysing and magnifying God for his mercies in Christ especially for our Redemption wee are made a chosen generation a royall Priesthood an holy nation a peculiar people 1. Pet. 2 9. that wee might set forth the vertues of him that hath called vs out of darkenesse into his marueilous light therefore Blessed be the Lord God of Israel Luk. 1.68.69 because he hath visited and redeemed vs and raised vp the horne of Saluation vnto vs in the house of his seruant Dauid yea blessed be the Father of our Lord Iesus Christ Eph. 1.3 who hath blessed vs with all spirituall blessings in heauenly things 2 By making a confession and profession of Christ his death before our enemies Bee you ready alwayes to giue an answer to euery man that asketh you a
of saluation but themselues are growne vp exceeding great proude and rich And although they haue blinded the eyes of the people holding them in ignorance through this iniustice and outragious sea of Monkish superstition yet they haue runne contrary to Christs institution and therefore they may looke for no other but eternall destruction and that the blood of all the say people shall bee laid to their charge Thus by remoouall of these superstitious tricks of the Papists which secretly and by wringing and wresting they gather from these words of our Sauiour a plainer path and entrance is made for vs to speak of that which followeth Take ye First to speake of the persons that were admitted to be partakers of this Sacrament they were Christs faithfull and sanctified disciples take ye saith hee speaking to them alone Hence note That A Minister is not to admit euery one to this Sacrament Doctr. but there must be a special separation on of Atheists prophane and open offenders from holy godly and religious professours of open and manifest Hypocrites who professe in word and deny God and his truth in their liues from sound and sincere-hearted Christians This commandement is directed to the faithfull seruants of God onely not to the prophane and vngodly And this separation hath bene from the beginning Adam in Paradise had the couenant of God and was admitted to the seales of the couenant namely the two Sacraments Gen. 2. the tree of life in the midst of the garden and the tree of knowledge of good and euill but Adam after he had fallen the Lord separated him from the couenant and the seales thereof So Caine after he had slaine his brother Abell was put from the Lords face Gen. 4.12 16. that is he was seuered from the place of Gods presence where God especially manifested himselfe vnto his seruants in his seruice honour and worship and for this cause the Lord commanded that none should bee admitted vnto the Passeouer the same vnto the Iewes Num. 9.13 Leu. 10.10 which this Sacrament is vnto vs being vncleane The reason of this is plaine Reason we see a mortall Prince will not entertaine or admit of euery one to his Table especially of his enemie but his steward hath charge and authority if any dare bee so impudent to bid themselues c. to giue them the repulse euen so wee must not thinke that the immortall Prince the God of heauen and earth will admit of euery ghost vnto his Table but hath giuen commandement to his stewards euen all his faithfull Ministers to weede out the refuse prophane persons and as the Prophet saith Ier. 15.19 to separate the precious from the vile Vse 1 1. This condemneth the Papists who put no man backe from their Masse though neuer so vngodly wicked and of euill report but allure inuite bid and admit of all that come bee they neuer so corrupt in life and doctrine as worshippers of Images louers of pleasure more then of God enemies of piety proud men vnfaithfull Vsurers Murderers Tyrants Hypocrites Whoremongers Swenters Lyers Slanderers and such as are giuē to Drunkennes Bibbing Feasting Gluttony c. And whō not that this prouerb may be found no lesse true then old Like will to like Thus the Popist Priests without all consideration deliuer the most holy mysteries of the body blood of Christ which the ancient Fathers gaue to none but to those that were replenished with the knowledg of Gods wil in al wisdom spiritual vnderstanding to them that are defiled with al kind of sin abhominations 2. Euery Minister must hence learn his duty Vse 2 He must endeauour to haue a speciall eie to the guests that come to the Lords table to giue them a repulse if they bee prophane scandalous and open-offendours such as are knowne to bee Gods enemies till such time as they reforme their liues and become the Lords friends In so doing he shall discharge the office of a faithfull steward and shall preuent Gods heauy wrath that otherwise would fall vpon the head of the vnworthy and vnbidden guest He that by admission of the Minister rusheth vpon the Lords Supper vnworthily in filthinesse and sinnes most odious cannot auoid iugdment nay he is in danger of hearing the voyce of the King Friend how camest thou in hither not hauing on thy wedding garment Mat. 22.12 and prouing speechlesse he is sure to be bound hand and foote and cast into vtter darkenes where is weeping wailing and gnashing of teeth Oh therefore thou that art the Lords Minister suffer no man to enter vnto this Supper with filthy garments If any man though hee be thine owne brother be a Fornicator an Idolater on a Railer or a Drunkard 1. Cor. 5.11 or an Extortioner or any one that brings not true Doctrine bid him not God speede eate not with him 2. epi. Ichn verse 10. nay suffer him not to eate at this table Hilar. in Mat. Can. 30. Christ would not suffer Iudas to eate of his last Supper who according to an other name Iscariot Theophilact in Mat. Cap. 26. is a man of power He went forth before Supper and could not be suffered to eate because he was condemned of the holy Ghost to be a Traitor an Hypocrite a couetous person a diuell a sonne of perdition a vessell of wrath c. And wee reade that Ambrose stood in the Church doore and would not permit the Emperor Theodosius Theodoret Lib. 5. Cap. 18. after he had caused seuen thousand men to be slaine without iudgement to enter into the Church but forbade him to go any further then the doore saying Quomodo manus extendes de quibus adhuc sanguis stillat iniustus quomodo buiusmodi manibus suscipies sanctū Domini corpus Qua temeritate ore tuo poculum sanguinis preciosi percipies quando furore verborum tuorum tantus iniuste est sanguis effusus c. Tripar hist Lib. 9. ca. 3. With what eyes wilt thou behold the house of him which is the Lord of vs all or with what feete wilt thou treade vpon his holy pauement Wilt thou stretch out these hands which yet droppe with the blood of them that were vniustly slaine and with them take the most holy body of the Lord or wilt thou put that precious blood to thy mouth who through the words that haue proceeded from thy furious mind hast shed so much innocent blood I say vnto thee depart and to this thy former wickednesse adde not another that is more wicked fusus c. Tripar hist Lib. 9. ca. 3. neither disdaine thou to take that yoake and bond vpon thee which the Lord of all doth approue and blow from aboue c. These were the words of that good Bishop vttered with an holy zeale against that great Emperour and may teach thee that art Gods steward much corage and boldnesse in this case if any ignorant man or
THE Doctrine of the Sacrament of the Lords Supper handled And plainely layd open out of the 1. Cor. 11.23.24 c. Wherein the nature of this Sacrament is faithfully discussed the matter of it together with the necessity of often receiuing truly declared the words of consecration embowelled and errours with the cauills of Papists soundly confuted By Richard Preston Preacher of Gods word at Rushden in Northamptonshire Ho euery one that thirsteth come Isay 55.1 LONDON Printed by N. O. for Iohn Bellamie and are to bee sold at the South entrance of the Royall Exchange 1621. To the right worshipfull religious and vertuous Lady the Lady Alice Pemberton wife to the noble and worthy Sir Lewis Pemberton of Rushden Knight high Shriffe of Northhampton shiere grace and peace with all other blessings accompanying saluation MADAM THere is an old Prouerbe vsed among vs and no lesse true then old that Wheresoeuer God buildeth his Church there the Diuell buildeth his Chappell This Prouerbe hath beene found true in euery age euen from the beginning of the world and is found true at this present day For as God began to build his Church in righteous Abell so likewise the diuell began to build his Chappell in wicked Caine the brother of Abell and as God in these our dayes doth build his Church in Christian Princes vertuous rulers holy and reuerend Church gouernors learned writers and zealous Preachers whom the enemies of God call Lutherans Zwinglians Caluinists Heretiques Schismatiques Teachers of new learning confounders of good order c. So the diuell ceaseth not to build his Chappell in the Papists in the Adiaphorists in the Anabaptists in the Arminians in the Libertines in the Epicures in other such horrible monsters of wickednes Nay more in what field the good man soweth his wheate Mat. 13.24.25 in the very same field the enuious man soweth his tares And albeit this Sathanicall dragon by Luciferian limbes and hereticall Hypocrites hath euer labored to enlarge his house yet in this our age because his kingdome draweth to an end he carketh and careth rageth and roareth like a right diuell bestirreth himselfe to make his Den of theeues more ample and large not only among Infidells but also among those that professe Christ which is lamentable to see and heare I let passe to make you acquainted with the great swarme of Sectaries which almost couer the earth like Egyptian flies Ex. 8.21.22 being indeed those Locusts which came out of the bottomlesse pit Reu. 9.2.3 Neither need I recite how large and wide a Synagogue the diuell hath built him in the pernicious sect of the bloud-sucking Papists who are the more pestiferous to the Church of Christ because that being inwardly rauening Wolues Mat. 7.14.10.16 they cloathe thēselues in sheeps apparell No sect that euer Sathan brought into the world is more iniurious to the blood of Christ more despitefull to Gods word more cruell to the Saints of the Lord more hurtfull to true Religion then that sect of the Papists They ouerthrow holinesse of life and Gods power of remiting sinnes by a distinction of veniall sinnes by a conceited Purgatory by saying ouer a Pater noster an Aue Maria cortaine times together by Indulgences Trentalls Diriges Pardons and such like trumperies They make the obedience of Christ of no force by their merits his sufferings of no value by their satisfactions their pennance whippings eremitical progressions c. They ouerturne the institution of the Sacrament of the Lords Supper by their idolatrous sacrifice of the Masse To instance in some particulars Christ fare at the table when hee instituted his last supper and turned his face to his Disciples the Papists stand at an Altar turne their backes to the people Christ spake openly and in a plaine manner the papists either whisper to themselues or speake in such a tongue as cannot bee vnderstood Christ gaue the Sacrament of his body and blood to his Disciples for to eate and drinke the Papists vncharitable Helluones giue nothing to any man but eate and drinke all alone Christ ministred the mystery of his body in common bread the Papists minister printed waser-cakes Christ ministred pure wine the Papists wine if they minister any mixt with water Christ gaue the sacrament into his Disciples hands the Papists put it into the peoples mouthes as if their fingers were too base Christ deliuered the sacrament to his Disciples saying Take ye eate ye drinke ye the Papists deliuer it not but say Behold honour worship reuerence your Maker here and then they hang it vp in a pixe or a boxe in so much that often in the interim of the priests absence a mouse creepeth into the boxe and eateth vp their great Creator Christ gaue the sacrament vnder both kindes the Papists but vnder one kinde they steale away the wine Christ commanded his Disciples to eate his Supper in remembrance of him the Papists say they haue him already in their hands in their mouthes in their boxes in their pixes c. These and other such errours else-where met with-all hath the diuell brought into the Church of Christ by the Papists about the doctrine of the Sacrament of the body and blood of Christ And such is their impudency they shame not to father them vpon the word of God and ancient Fathers when as both the word of God and the writing of ancient Fathers are extreame enemies vnto thē I cease to speake how they hinder the liberty and dignity of the Word how they inuert the order of the institution of the Lords Supper how they peruert the meaning of our Sauiors words how they trouble the Church with a late deuised but not their least respected errors of Transubstantiation Your Ladiship cannot bee ignorant how Satan by these his hellish instruments and by all means which they put in practise endeauoureth to pull down the sides of Gods house that the walls of his owne Chappell might be the bigger Who then must stand in in the gap rolle away this stone preuent this euil stop those wide mouthes pluck the venome from vnder their tongues and bee able to keepe in Grace the ordinances of the Lord but you such as be of your worth ranke and profession Therfore I haue made the more bold to prefixe your Ladiships name in the front of this my weake Infant as a Patronage of it against al its enemies And though it be a recompence too mean for your good word and countenāce toward me yet it being the best gift that my pouerty can affoord I doubt not but according to your milde disposition you will accept of of it The matter it brings is the Doctrine of the Sacrament of the Lords Supper opened in a plaine and familiar manner not sutable to the nice curiosity of our times not elegant in words and without all affectation vnlesse of plainnesse which in preaching I euer counted the best eloquence The naked and naturall sense of the
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
then any people c. but because he loued vs. Vse 1 1. This may teach vs to labour that wee may bee affected with this so immeasurable infinite and incomparable loue of God the Father Ps 103.13 Isai 49.15 farre excelling the loue of naturall Parents What father would take his son and giue him as a possession to his chiefest friend But to take his son his heire and eldest son nay his onely Son and giue him to his enemy yea to giue him to death for his enemy this is a loue beyond all loues and may astonish all Angells and men Great was the loue of Abraham towards God that so commanded his naturall affections as to offer vp his sonne Isaac at the commandement of the Lord vnto death hauing but one son giuen him by a speciall fauour to comfort his age and him whom he loued being vertuous and religious when hee had no hope to haue any more sonnes and this beeing the sonne of the promise in whom both himselfe and the whole world should be saued that this child should not be banished from him but put to death and killed not before his face but with his owne hands this was a great loue for flesh and blood to fall into But yet farre greater is the loue of God towards vs who louing Christ a thousand times more then Abraham could loue Isaac because betweene heauenly and earthly things there is no comparison that God I say should deliuer him vp not to the whip but to the gibbet not by commandement as Abraham did but of his meer and voluntary loue not into the hands of them that sorrowed to see him afflicted but into the hands of butchers that cared not how cruelly they dealt with him and this not for his friends as Abraham did who was called the friend of God but for traytors that wold haue pulled the Lord out of his owne seate This doth wonderfully set forth the loue of God the fulnesse of it and depth of it being not to be comprehended of all the hearts of men ioyned in one though euery one of thē were wiser then Solomon Let this loue beget loue in vs again that there may bee a reflection of our loue in some measure we cannot but requite loue for loue Vse 2 2 Seeing God was content to take his Sonne to giue him yea to marke and seale him to become our Sauiour This must teach vs to be content to suffer our selues to be marked and sealed for his glory and the good of his Church God set apart and sealed his owne Sonne for our glory that wee might be redeemed from shame and bee glorified in the heauens Now he asketh nothing at our hands for this his great fauour and loue but that wee would suffer our selues to bee sealed and marked with the seale and marke of Christianity and so answerably glorifie him and doe good to his Church In this respect Paule exhorteth vs yea entreateth and beseecheth vs to giue vp our bodies as holy Rom. 12. and liuing sacrifices acceptable to God But notwithstanding all this it is farre otherwise with most of vs Gods seale and marke is wome out wee beare but onely the name of Christians suffering our selues to bee marked sealed with the markes and seals of the Diuell we abound in most sinnes in pride Gal. 5.19.20.21.22 in vanity of our minde in selfe-loue couetousnesse drunkennesse ignorance whoredome prophanation of the Sabbath lying swearing c. These are the markes of the Diuell and by them will hee marke vs as his owne for euer if we doe not repent Oh therefore if wee would auoyd his snares and the eternal torments in hell if wee would bee sealed of God vnto glory let vs take heed of these markes and seales of the Diuell and receiue Gods seales of an holy and godly life Vse 3 3 Seeing God the Father hath taken and bestowed his onely Sonne vpon vs to be our Mediatour and redeemer Here then is comfort to those that are redeemed of Christ notwithstanding al their afflictions and their tortures for sins God hath giuen his Sonne to the death that they might liue so as when they offer Christ to him hee cannot but haue pitty on them As Pilate presented Christ whipped to the Iewes with his Behold the man to moue compassion so must they presēt Christ crucified to the Lord to moue his compassion to thē Behold what thine owne hand hath done to thine own son and say It is enough 2 Action v. 24. He gaue thankes In the Euangelists it is said He blessed the bread wine not that Christ thereby through a secret vertue in himselfe did consecrate and transsubstantiate the bread and wine into his body and blood but rather the word Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a praier made by Christ to his Father for the sanctifying blessing the significant Creatures that hee had in his hand and his thankesgiuing for them so doth Erasmus turne the words Mat. 26.27 Luk. 22.17 The other Euangelists Mathew and Luke and so Paule in this place make the words Blessing and Giuing of thankes to signifie the same thing Much deceiued are the Papists the enemies to sound and sauing doctrine that ground their consecration and meanes of transsubstantiation vpon this action of Christ He gaue thankes To giue thankes or to blesse God was a commendable custome of the ancient Iewes they gaue thankes before and after meate which custome our Sauiour followeth in his Gospell He tooke bread and gaue thankes It is also the vse and custome of the neotericall and later Iewes Rab. Kim to call vpon God for a blessing vpon their Passeouer and of all Christians to desire God to blesse the table and the meare thereon not that any thing is vncleane in it owne nature as the Manichees held or that the euill spirits are mingled among the creatures Orientales et Itali as they of the Easterne Countrey imagine which defend the sprinkling of holy water for the creature of God is good because all which God made is good but it is our own corruption sin which defileth the creature Prayer therefore before the receiuing thereof is necessary that it may be sanctified and made wholesome for our vse and that wee may vse them soberly and moderately Hence we learne first that Doct. It is the duty of Christians to supplicate and make requests to God for a blessing vpon the Sacrament or any creature they are about to receiue and taste Our Sauiour would not venture vpon his Supper till such time as he had desired of God a blessing vpon it for that vse he instituted it And it may be gathered from Paules words The Cup of Blessing which wee blesse 1. Cor. 10.16 c. that the Apostle made requests to God for the sanctifying of the Sacrament to this end that it might be a Communion And in all things wee must call vpon God for a
blessing It is not for vs to eate our meate till we desire God first to sanctifie it The people of Israel would not eate till Samuel came to blesse the Sacrifice 1. Sam. 9.13 And the Apostle saith that Euery thing is sanctified by the word and prayer 1. Tim. 4.5 The reason of it is because without the blessing of the Lord vpon the blessing of the Lord vpon the Creature Reason a secret curse goeth with it which stickes as close vnto it as the Leprosie vnto Gehazi and maketh all fulnesse to become a preparing of them that are full to the day of slaughter Ier. 12.3 Albeit things increase vpon them as they would yet their fulnesse becommeth a very poyson to them their very ease slayeth them and their prosperity destroyeth them Pro. 1.32 Ob. But I see such as vse neither prayer nor supplication Ob. nor any good meanes prosper and all their estate by robbing stealing oppressing vsury gaming false wares or false weights yea all Creatures that are in their hands seeme to bee sanctified of God and to haue power in them vnto such persons or else how could they liue by them We must distinguish betweene the things themselues Sol. and the manner of possessing and enioying of them the Creatures themselues by a generall word of God are sanctified and set apart by God to feede and maintaine good and bad aswell the wicked as the godly euen as the Sun and raine shines and falls vpon the iust and vniust the wickednesse of a particular person cannot alter Gods generall decree But if we consider the manner of possessing and enioying the Creatures that is not sanctified because the person is not in Christ who restores our right vnto vs and then he is but an vsurper and bankrupt that possesseth the Creatures but hath no right thereunto 2. As his person so his course is accused for the onely way to get a blessing from God on the Creatures is to vse Gods meanes who hath commanded to seeke vnto him for it 3. Though he hath the Creatures yet if Gods word proceede not out of his mouth to sanctifie them they will rather become his death then life his bread shall be as poyson and rats-bane within his bowells be-because he possesseth it without Gods promise and blessing How can that bee Ob. I neuer saw any such thing Many poysons are long a working Sol. but the end of such is death and the more slowly they worke they more slily and certainly they kill And if the Lord doth not inuert the order that he hath set in nature by cursing the particular Creature be sure he hath in his iustice reserued a curse for the vniust person and he shall not auoyde it Vse 1 1. This may serue to reproue such as rush vpon the Lords Supper without prayer to the Lord for a blessing vpon it they may receiue the outward elements of bread and wine to heape vpon them temporall iudgements in this life without repentance eternall punishments in the life to come but the Lord Iesus they can neuer receiue Whatsoeuer is blessed vnto any man must first be sanctified by the word and prayer and so must this Sacrament otherwise it turneth to the condemnation of the vnworthy receiuer 2. All those may bee iustly taxed that fall vpon their meate and drinke and forget to call vpon God by prayer to sanctifie them It might bee iust with the Lord that these Creatures should either choak them or poyson them to teach all and euery rauenous and vnmannerly person to remember his duty in this kind But let them scorne the practise of prayer to God in this case and bee ashamed of such an heauenly duty yet I dare bee bold to tell them from the words of the Apostle that al things shal be vnto them impure and vncleane Tit. 1.15 they may receiue the Creatures onely as the fruits of Gods generall prouidence and power whereby hee sustaineth them the bruite beasts the senselesse Creatures nay the very substance of the diuells themselues But not as the gifts of God in Christ a prouident Father nor as tokens of his speciall loue and therefore although the wicked man and oppressing Tyrant beare himselfe vpon the loue of God because all things succeed with him and he thriues in his proiects yet in truth hee hath no more cause then the diuell himselfe hath because he is the God of the world and Prince of the aire mightily ruling in such disobedient children nay he may haue bread and yet want the staffe of bread put on cloathes but not bee warme get riches but want the fruition earne wages but put them into a broken bagge Hag. 1.5.6 and while the flesh is betwixt his teeth before it be chewed the wrath of the Lord may be kindled againsh him and hee may bee smitten with an exceeding plague Nu. 11.33 Vse 2 2. This may teach vs to importune the Lord with our prayers for a blessing vpon his Creatures when they are before vs for if we regard the meanes more then Gods blessing vpon the meanes and so morning euening and vpon all occasions when the Creature is offered neglect our duty the Lord may lay a sensible curse vpon our persons and estates either in our owne time or in the time of our heires and take away from vs the comfort of his Creatures Oh therefore let vs consider that Gods blessing maketh rich Pro. 10.22 that it giueth wel-being to our soules a comfortable vse of all Gods Creatures that it giueth force and vertue to the Creature and is the prop and stay of both soule and body and then we cannot but mooue God by our prayers and make our supplications and requests dayly knowne vnto him Phil. 4.6 Hee gaue thankes Here learne againe That Thanksgiuing is a seruice that Christians owe vnto God Doct. This is manifest in the word of God 1. by Testimonies 2. by Examples 1. by Testimonies Let vs offer the sacrifice of praise alwaies to God Heb. 13.15 Psal 147.1 It is a pleasant thing and praise is comely Psa 33.1 It becommeth vpright men to bee thankfull Phil. 4.6 Let your requests bee shewed vnto God in prayer and supplication with giuing of thanks In al things giue thanks 1. Thes 5.18 c. 2. By Examples Melchizedeck after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thankes vnto God Exod. 15.1 Moses composed a song after the deliuerance of the Israelites from the Egyptians and out of the Red sea Deborah and Barak gaue thanks to God when Sisera was ouerthrowne Iudg. 5.1 1 Sam. 2.2 Hannah praised God for her sonne Isa 38.9 and Hezekiah also for his deliuery from the gates of death Ionas 2.9 Ionas sacrificed to the Lord with the voyce of thanksgiuing according to that he had vowed and the Samaritan returned backe to giue God
3 Consider thou art not worthy the least of Gods mercies as Iacob did Lord I am lesse then the least of all thy mercies Gen. 32.10 and loâ—ing kindnesses thou hast shewne me We cannot merit any mercie 4 Consider Gods readinesse to giue when we call in our present exigents and wants if wee demand and call in faith without wauering Let vs all consider these things aright and we shall find them to be good helps vnto vs for the praising of God To conclude seeing God at this time offereth his Son Christ to our soules to taste and feede vpon by faith in whom is wrapped the whole storehouse of Gods fauours and mercies let this especially yea more then al other mercies of the Lord prouoke our thankfulnes vnto him It is the greatest gift that euer God vouchsafed to giue and therefore requireth our greatest thanks and praises to the Lord. 3 Action He brake the bread and powred the wine some vnderstand this to bee the distribution of the signes but surely it it is otherwise for hee did first break the bread and then powre the wine that he might fitly distribute the parts But to let passe this errour and that of the Papists The Decree of Pope Sergius Anno 700. who make a threefold partition in the breaking of bread giuing and offering the first to God and the Saints the second to those that are among them and the third to the sicke when their necessity requireth wee will handle this Doctrine from this that Christ brake bread and powred wine That Christ tooke not onely our nature vpon him Doct. but hee also suffered death for vs his body was broken and his blood shed as appeares by the signes of theÌ„ hee brake bread and powred wine Isa 53.5 Hee was wounded for our transgressions and broken for our sins and againe Ephe. 1.7 Heb. 9.12 1. Pet. 1.19 Without shedding of his blood no remission of sinnes and By his blood is obtained eternall redemption for vs. Bitter and vehement were those tortures and pangs that Christ suffered as may appeare in diuers respects First in respect of the burden of the sins of all beleeuers yea of all the whole world that was laid vpon his backe at the same time if the Prophet Dauid complaine of his groueling that hee went as a man crooked vnder his owne particular sinnes Isa 53.5.9 2. Cor. 5.21 Heb. 9.14 1. Pet. 2.24 how much more might our Sauiour complaine when not his owne sinnes for he was innocent but the sinnes of all the world were vpon his backe at once 2 In respect of those vnworthy things that hee suffered 1. All sorts of men had a fling at him Prince and people Iew and Gentile male and female strangers and his acquaintance his friends forsooke him Mat. 26.56 and fled his good name was wounded with blasphemies and his person rewarded with shamefull indignities the high Priests scoffed the passengers wagged their head the souldiers flouted him nay the very Theefe on the crosse could with his last breath blaspheme him 2 All the senses and members of his body suffered his head was wouÌ„ded with a crown of thornes his face was defiled with the filthy spittings of the Iewes his eyes were darkened and dimmed to behold the cruelties of his tormentors his eares were wounded to heare their curses and blasphemies His mouth was put out of taste with gall and vineger his hands and his feete were digged with nailes his sides and his heart were pierced with a speare 3. Al wrong was offered to him the souldiers stripped him of his apparrell and shared them before his face Mat. 28.41 39.40 in stead whereof they clothed him with scorneful kingly robes a reede was put into his hand in stead of a Scepter viniger mixed with gall was giuen him to drinke and he was led away as a sheepe to the slaughter where betweene two theeues as the chiefe of all sinners he was crucified 3. In respect of the death and passion it selfe which was euer accounted shamefull accursed painefull Shamefull because it was euer inflicted vpon seruants and slaues and such as had dishonested their kindred by vile and outragious offences Accursed Deu. 21.23 Gal. 3.13 beecause God himselfe did brand it with a curse as a spectacle of horrible malediction Painefull because thereon he was racked torne his ioynts stretched besides his suffering continued for leysurely by little and little and with much lingring the blood distilling out of the wounds of his hands and feete and other parts of his body that were pierced with a speare and amidst most horrible paine of hunger and thirst he finished his life 4. In respect of his conflict and his wrastling with Gods wrath He trod the wine-presse of his fiercenesse and wrath of the Almighty God By reason whereof 1. Lu. 22.44 He sweat drops of blood that tricked downe to the ground 2. Hee made strong cries to his Father that if it were possible the Cup might passe from him 3. An Angell was sent from heauen to comfort him Luk. 22.43 4. Hee inwardly felt that which made all the rest seeme nothing in comparison of it namely his heart surprized with a sudden feare that God had forsaken him Mat. 27.46 My God my God why hast thou forsaken me Thus the Son of God suffered vnsufferable paines and torments when he was thus punished both in soule and body But why did he suffer his body to be broken and his blood to be shed Reas 1 1. That the foretellings of the Prophets might be fulfilled the Prophet Isaiah doth declare all things touching this passion so fully Isa 53. that he seemeth rather an Euangelist then a Prophet The Prophet Zacharie maketh mention of the piercing of his side Zac. 12.10 And the Prophet Dauid doth in a most liuely manner expresse the malicious hatred the profane scoffes the byting tauntes of beholders the cruell piercing of his hands and feete Psal 22.8.16.17.18 the vehement straining of his body that the bones might bee numbred the parting of his garments and the casting lots for his seamelesse coate Reas 2 2. That the shaddowes of the types might bee remoued as that of Isaac Gen. 22.6 carrying the wood bound stript and layd vpon the altar and that of the brazen serpent which Moses erected in the wildernesse Num. 21.8 Reas 3 3. That he might bee our redeemer and deliuer vs from the curse If hee had not shed his blood and beene wounded for vs sinne would haue stucke as fast vpon vs as flesh to the bone and eternall death should haue beene our wages 4. That hee might be a patterne to all godly men Reas 4 who are willing to suffer for his sake neuer to feare any kind of death seeing he himselfe did vndergo such a death as was most ignominious shamefull accursed painefull and grieuous Surely this was it that made all holy Martyrs to endure all
peruerting her way Ier. 3.21 Iudg. 3 7. of doing wickedly in the sight of the Lord c. And now speake by way of reproofe to any one that hath done amisse Why Sir why did you sweare prophane the Lords Sabbaoth deale iniuriously commit that act of vncleannes speake vainely and idly c. Did you not heare the Minister reproue these the other day His answere will bee Surely I had quite forgotten and neuer remembred Thus you see forgetfulnesse is the cause of many great sinnes Secondly as this sinne is grieuous so the punishment of it is fearefull 1. Isa 49.14 They that forget God shall be forgotten of God that is Lam. 5.20 hee will withdraw his loue from them 2. They shall be vexed with barrennesse Hos 4.6 and death 3. With desolation and destruction of their cities Isa 17.10 4. With bondage Hos 8.14 and subiection vnder Tyrants 1. Sam. 12.9 5. The Lord will scatter thē as the stuble that passeth by the wind of the wildernesse 6. Ier. 13.24.25 Ier. 18.17 They shal be ouerthrown in the day of battell 7. They shal beare their lewdnes and their iniquity Eze. 23.35 which is a burthen intollerable 8. Lastly they shall be punished with the torments of hel The wicked shall be turned into hell Psal 9.17 and all the nations that forget God hell death and eternall destruction shal be their portion Now therefore that we may auoide the grieuous and fearefull punishments inflicted vpon this sinne let vs euer set our selues in Gods presence As the Lords eie is in euery place to behold the euill and the good Pro. 15.3 so let the eie of our minds be stedfastly fixed on him this is a matter of especiall behoofe to be well thought vpon Secondly when we go about sin let vs remember Christ how it was our sinnes that caused him to shed his most precious blood let vs apply him to our hearts by faith For Reas 1 1. This remembrance of Christ will keepe and preserue vs from sinne lest we crucifie againe to our selues by our sins the Lord of life Reas 2 2. It will recouer vs out of sinne being fallen into it Peter when hee once remembred Christ Mat. 26.75 and his words what did he then surely the text sayth He went out and wept bitterly and so became penitent euen so if we haue sinned and cal to mind the great loue of Christ who came downe from heauen to die for our sinnes to rise for our righteousnesse it will make vs if there be any spark of grace in vs weepe mourne for our sins that we may become penitēt reformed 3. It wil helpe to strēgthen our faith to increase our loue towards him Reas 3 as when one friend calles to mind such and such tokens another friend gaue him is set further in loue vpon the remembrance to him that did bestow them So it may be with vs the oftner we remēber Christ in this Sacrament the deeper impression of loue it will worke in vs. Ob. But my memory is short will some man say Ob. and I cannot remember Christ as I ought Sol. But tell me this one thing I pray you Sel. as short as your memory is did you euer forget where you laid your treasure No I warrant you that will alwayes be remembred though you layd it vp many dayes ago But shall I tel you how it comes to passe that so seldome Christ is remembred The fault is not in thy memory but in the will thou wantest a good will and a loue vnto Christ a man will neuer forget that thing hee loueth best he will hide it in his heart as Dauid did Gods word Psa 119.11 If therefore thou hadst a delight loue vnto Christ thou wouldest vse all meanes to rectifie thy memory that he might not be forgotten Vers 25. After the same manner also he tooke the Cup when hee had supped saying This Cup is the new Testament in my blood c. Hitherto wee haue spoken of both seruices at this Table viz. The bread and the Cup and also of all circumstances and actions touching them both yet somewhat remaineth behind in this verse to be spoken of that concerneth the second part of this Sacrament After hee had supped he tooke the Cup The Apostle seemes to expresse and note some difference of time betweene the giuing of the bread and the giuing of the Cup and the Euangelists agree with him therein fierienim potest c. as Maister Caluin sayth It may be that in the Interim betweene the deliuery of the bread In locum and the wine Christ preached or prayed he was not idle nor ill occupied quia nihil agebat extraneum à mysterio Because hee neither did any thing nor spake any word diuerse from or contrary to this holy mysterie The Ministers calling is no idle calling Doct. 1. but a calling of labour and great emploiments when hee hath dispatched one worke he must beginne another and when they are both ended he must set afresh on them againe When our Sauiour hath administred the bread he then prayeth or preacheth after that he deliuereth the wine c. He was alwayes employed The ministers taske is endles 1. Thes 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5.17 They must labour among you in word and doctrine The word there vsed doeth fignifie to labour vnto wearines And in another place Paul describing the office of a faithfull Minister 1. Tim. 3.1 saith If any man desire the office of a Bishop he desireth a worthy worke whereupon one sayd well Episcopatus nomen est operis nonhonoris August the office of a Bishop is a name of labour not of honour The names that are giuen to them in Scripture Eze. 3.17 Mat. 9.38.12.2 1. Cor. 3.9 2.5.20 Ioh. 10.2 Luk. 5.10 betoken labour and diligence they are called Watchmen Labourers Husbandmen Seedsmen Embassadours Shepheards Fishers c. Though their calling bee an high and an honourable calling yet it is a calling of labour not of case they go out of one Loome into another sometimes they are employed in prinate study first they learne by study what is fit to be taught 1. Tim. 3.2 sometimes they are imployed in priuate prayer for their people like Samuel God forbid saith he that I should sin against Lord 1. Sam. 12.23 and ceasse praying for you here hee promised neuer to giue ouer this duty for his people Sometimes they are employed in visiting the sicke in godly conference in Christian and heauenly admonitions and reproofes sometimes againe they are employed in painefull and diligent preaching of the Word in administring the Sacraments and many other holy ordinances and exercises so as we see they cannot bee idle but instant in season out of season 1 This Doctrine serueth to reproue those people 2. Tim. 4.2 Vse who account the Ministers calling a
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.
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