vertue of his union with Christ himself and communion therefore he comes to eat the very body and drink the very bloud of Christ He comes as a confederate with God to receive the seal or as a Legator to receive a Legacy bequeath'd by Will viz. Christ and remission of sins in Christ for this Cup is the New Covenant or New Testament sealed with Christs bloud He comes as to a festival commemoration where the founder of the feast is remembred with praise and honour Do it in remembrance of me He looks through and beyond the broken bread and wine poured out to a broken body and the shed bloud of Christ He looks at another taking then taking of bread another eating and drinking than of bread and wine viz. the taking to himself and the spiritual and intimate application of Christs body and bloud For he discerns the Lords body and therefore comes as a consecrated person to consecrated elements to broken bread with a broken heart full of affections as the Ordinance is full of mysteries and here is a Communicant suitable to the Ordinance and so Paul who received of the Lord and delivered unto them the institution of Christ hath set to rights both the Ordinance and the Corinthian Communicant CHAP. III. That the Lord Jesus is the Authour of this Sacrament 1 COR. 11. 23. That the Lord Jesus c. I Shall follow the track of the Apostle who goes before me in the two points I am to entreat upon 1. The Nature and Use of this Sacrament 2. The due Preparation of the Communicant Of these in order and with what brevity I can contenting my self to speak in decimo sexto what might be spoken in folio in hope that your proficiency by Mr Anthony Burgess and Mr Love your former most worthy teachers may excuse me the labour of so large a volume The next words I come unto do plainly point out unto us 1. The Author of the institution The Lord Jesus 2. The Time of it The same night in which he was betrayed Doct. 1. The Authour of this Sacrament The Authour of this institution is the Lord Jesus The consent of all the Evangelists that write the History puts this out of all controversie Christ was personally present both celebrating and instituting this Ordinance He is res Sacramenti the thing of the Sacrament and Author Sacramenti the Authour of the Sacrament the feast-maker and the feast Out of this pierced side as Austin alludes there came forth both bloud and water the two Sacraments of the Church He took the bread he blest he brake it he gave it it may well be called the Lords Supper yea the Lord is the Supper This is my body this is my bloud §. 1. First The Lord Jesus is Authour the Mediatour of the new Covenant the Testator of the new Testament appoints the seal of that Covenant and ratifies that Testament with his bloud He is the Lord to whom is committed the Soveraignty and Government of his Church therefore he makes Officers Laws and Ordinances The Lords day and the Lords Supper are particularly in Scripture called by Rev. 1. 10. 1 Cor. 11. his name The Lords The Lords day ex illius resurrectione festivitatem suam habere coepit took its festivity Epist 119. from his Resurrection as Austin The Lords Supper is the memorial of his death so his death and resurrection a Supper and a day to memorize them As he is Lord so his Laws binde whatsoever they be though Abraham be commanded to kill his sonne for the Laws of God have not their obligation from the quality of the Law but from the authority of the Lord the Law-giver As he is Jesus a Saviour so his Laws are benefits and liberties tending to salvation as the Laws of your City are freedoms and your freedoms laws so you obey them âs Laws enjoy them as freedoms they are our benefit and our duty His invitation is to a Supper it 's the invitation of a Lord it 's the Supper of a Saviour §. 2. Secondly There must be institution of a Sacrament The elements are cyphers till the institution make them figures Institution is as necessary to a Sacrament as superscription is to money for it is created ãâã ãâã ãâã ãâã ãâã of things that did not appear Sacraments are of that rank of things Quae nihil sunt sine institutione saith Chamier they were bread and wine Chamier de Euchar. l. 7. c. 10 indeed before but they were nothing to that relation which Christ put upon them a seal of a thousand a year is made of a peny-worth of wax What was a piece of brasse to the healing of a mortal sting Nothing till God put an use upon it that all that lookt to it being bitten should be healed §. 3. Thirdly There must be a divine institution to make a Sacrament The Legatee doth not seal the will but the Testatour the Granter seals the Deed not the Grantee the Delinquent seals not the pardon but the Keeper of the seal Sola divina institutio facit Sacramentum Montac origin part 1. pag. 73. saith a learned man Take that away and it ceaseth to be a Sacrament The Supream Power only can coyn money in other its capital All the whole Church together cannot make a Sacrament then it should be the Churches Supper not the Lords and it is theirs to eat but not to make Ejus est signa Synopsis de coena §. 7. gratiae addere cujus est gratiamtribuere He may adde the signs of grace that can give the grace There is a four-fold word requisite to a Sacrament 1. A word of institution which appoints the matter and form 2. A word of Sanctification or blessing to set them apart from common use 3. A word of Promise of some good to the Communicant and so we have here a promise of the Lords body and bloud The promises of Sacraments as is well observed by the Centuriators are vestitae Centurâmag ceât 1. promissâones cloathed promises He that believes shall be saved is a naked promise He that eats this bread c. shall have Christ as a cloathed promise 4. A word of Command as we have the ãâã ãâã ãâã ãâã ãâã Buckler Prât evidence in Baptism so hoc facite here as a learned man Let the Word be added to the Element and you have a Sacrament Austin §. 4. Fourthly It 's the institution that gives the nature and efficacy to a Sacrament He that mints the money sets the value and price upon it A Sacrament is an outward and visible signe but it is not a natural but a voluntary sign nor yet a bare signe as the picture of Hercules is a signe of Hercules and no more we must not make the Sacraments ãâã ãâã ãâã ãâã ãâã empty names empty figures empty representations that resemble and signifie something and no more as the Sacrament was a crucifix and the Supper painted
both institute and celebrate this Sacrament The concurrent testimony of the Evangelists and of Paul in this Text asserts it as the first Passeover in Aegypt was eaten in the night so was this Supper and as that was kept in after-times as a memorial of the destroying Angel his passing over the houses of Israel untill the death of Christ So this is kept as a memorial of the deliverance of the Church from eternal destruction by the death of Christ untill his second coming CHAP. V. Why Christ deferr'd the instituting of this Supper untill the night in which he was betrayed THat Christ could have ordained this Supper before this time there is no doubt but why he deferr'd it to this night in which he was betrayed ãâã ãâã ãâã ãâã ãâã Chrysost in loc saith Chrysostom was not without some reason and the Lord himself intimates as much Luke 22. 15. With desire I have desired to eat this Passeover with you before I suffer Which Reasons are divers and may be ordered to two heads 1. Why he instituted it at the close of the Supper for after Supper he took the Cup v. 24. 2. Why he instituted and celebrated it a few hours if hours before he was betrayed §. 1. First Being ordained at or at the end of the Passeover and Supper annexed which some call coena justa Groâius or apolytica the dimissory Supper it must of necessity be at night for the Passeover was eaten at the beginning or fore-part of the night therefore Christ was necessitate legis adactus saith Peter Martyr moved by In locum necessity of the Law to do it in the night and after Supper as substituting it in the place and room of the Passeover as Paraeus which he first fulfilled and then abrogated it and he abrogated it as one that did not impugn it for it was an Ordinance of God and therefore he did not tear it down as some old hangings off the wall but he did fulfill it by observing it and decently laid it in the grave by placing in its room the memorial of an infinitely greater and more largely extending mercy than the deliverance from Aegypt was So that when he whom that rosted and slain Lamb did type out was as the true Passeover slain and sacrificed then it was time the body being present to draw a curtain over the picture and in stead of that commemoration used at the Passeover when they broke the bread and distributed it saying This is the bread of affliction which our Fathers suffered in Aegypt to put a new memorial upon it This is my body broken for you This is my bloud shed for you and as that continued in the Church till the body came which that shadow represented so shall this continue in the Church till the person come alive which is here represented dying and then an end of this too 2. At the end of the paschal Supper to shew that Jansen Harm p. 105. in this Sacrament there is no bodily repast intended for they had already supped but a spiritual refection of the soul The rosted Lamb might afford the guests a belly-full so the Religion and Ordinances and Promises in the Law were more outward and bodily but this Sacrament of the Gospel is an after Supper modicum full of spiritual signification but not so stuffie for outward matter that we may prepare not as Austin saith our months but our faith and expect to satisfie not the hunger and thirst of the body as they might but the hunger and thirst of the soul which in this little model may finde enough and over-measure The Temple-service among the Jews was an Heb. 9. 1 10. Rom. 2. penult outward Religion and as their Ordinances were outward so they generally were Jews outwardly we wonder that they so little saw and tasted the marrow and kernel of them and stuck in the rinde feeding on the crust of most Ordinances as if a man should think the cloth would heal the sore and not the plaister spread upon it but if we take estimate of them by our selves we shall finde that most of us should have been as they in that case for God having ordained for us outward Sacraments for number few for observation easie for signification excellent as Austin speaks Epist 118. we are for the general but outward in them though we be clearlier taught what is within them yet we are in the use of them but outwardly reverent as they and do not spiritually and inwardly enjoy the kernell of them which the Apostle took notice of when he said Not discerning the Lords body and so they are seals indeed but rather seals of a Letter which shut it up than seals of a Deed or Covenant conveying the Estate to us 3. Though it be not a reason why this Ordinance was appointed after the passeover-Passeover-Supper yet I may observe it to you in this place that hence it is called The Lords Supper from the Author it 's called the Lords and from the Time it 's called a Supper being celebrated in the night and at the close of Supper Some later Maldonat in Mat. 26. 26. Estius in 1 Cor. 11. 20. Jesuites do tax the novelty of the name and affirm Nullus in Scripturâ locus c. No place of Scripture cals it so for the term in this Chapter refers say they to the ãâã ãâã ãâã ãâã ãâã or Feasts of Love used with it they may say as well that Lords Table 1 Cor. 10. 21. refers to them too which we believe not it is a spiritual feast that which Matthew cals a dinner Matth. 22. 4. is called by Luke a Supper Luk. 14. 16. but we call it the Lords Supper though it be received in the morning or any other time of day with reference to the time of the first institution as the Passeover in after-times was called the Passeover not because there was any destroying Angel past over their houses every year but in respect of the first Passeover in Aegypt and in memory of that wherein there was a passing over the Israelites houses and a destroying of the Aegyptians first-born I could name to you many other names that this Sacrament bears in Scripture and ancient Authours farre more ancient then their Mâssa which is but once found in Ambrose and in none before him or the Sacrament of the Altar as they call it but I insist not now on names He that will may see them in Casaub Exercit 16. §. 2. Secondly Why the Lord Jesus ordained it a very little before he was betrayed 1. He now seals his will which men use to do Paraeus in loc when they are in sight of death This is the New Testament saith he in my bloud when men make their Wils they bequeath their body to the earth Christ bequeaths his body and bloud to us He bestows his body natural on his body mystical the Church The Testatour is Christ Heb. 9. 16. The
a signe of an excellent temperament and healthfull constitution of spirit he that hath his mouth in tast for such doctrine and his stomack craving such solid food hath cause to blesse God who it may be by inward shakings and temptations cals him to the setling of the main free hold and state of his soul and so takes him off from running himself out of breath after novelties and niceties which will sooner fill his head with dreames then his heart with strength or comfort 3. Because of its prevalencie with and over unstayed men one would wonder that this which the Apostle cals wind of doctrine should so prevail and spread how suddenly is a whole countrey leaven'd with it Whereas the saving knowledge and reception of Christ the power of godlinesse and self-deniall may be preacht an age and not so many fish be taken as are taken at one draught by a corrupt doctrine I will not borrow that comparison which Eusebius made choice of to expresse the quick spreading ãâã ãâã ãâã ãâã ãâã Euseb hist lib. 2. cap. 3. of the Gospell at the first saying that it passed through the world like a Sun-beam but I shall take that of the Apostle 2 Tim. 2. 17. Their word eateth like a gangrene which presently over-runs the parts and takes the brain as this wind of doctrine doth and the same Apostle then whom no man did more counter-work false teachers saith Acts 20. 30. they shall speak perverse things to draw disciples after them whereby it seemes that the way to draw disciples is to speake perverse things hereunto agreeing is that of our Saviour Joh. 5. 43. I am come in my Fathers Name and ye receive me not If another shall come in his own name him will ye receive Christ cannot finde entertainment but Bacchochebas is followed and the reason is because Truth when it commeth hath nothing in us but errour hath There is no tinder to catch a sparke of truth but there is oyl for the wild-fire of errour Heresies are works of the flesh Gal. 5. 19 20. therefore men are soon removed Gal. 1. 6. from truth to errour And now to draw up this point into a sum by way of Application 1. Consider the doctrine you hear and tell it over again from the hand of the teacher a man will tell money after his father Beware lest aây man make prize of you Col. 2. 8. some there are to whom the reputation and worth of the teacher is the proof of his doctrine receiving all that is stamped with his ipse dixit We should not call any man our father on earth Matt. 23. 9. and some also think it enough to say This doctrine makes most against superstition and popery and yet we will not abide that in a Maldonat who shal rather pitch upon such a sense of Scripture because it makes most against the Calvinists and there are who falling upon some novell opinion do honestate it with the name of a new light and conceive themselves the greatest illuminates as having two eyes and all the world besides but one I deny it not but that every man in his Regeneration hath a new light which is a part of the new creature for the new creation begins in a fiat lux Nor do I deny but that in the Church there may be a clearer and further demonstration of and insight into many things in the Scriptures which have lien in the bottom of the pit and may be brought neerer day then aforetime for the neerer to the end the more glory and light as it s said Dan. 12. 4. Shut up the words and seal the book even to the time of the end many shall run to and fro and knowledge shall be increased But this light though new to us yet it is not new to the word to the Sun light is not new though it be to the Moon as the Apostle cals strange doctrines Heb. 13. 9. not such as are new to us but such as are forrein to the word so we call that strange light rather then new which the word of God ownes not as the off-spring thereof and therefore I exhort you to consider 1. Whether this light come from the Word or rather do not shine from a glo-worm in your own fancies Is not this vision of yours extra mittendo by beames going out of your own eyes to the object do you not first conceive and then go forth to seek a father for your child as the Sadduces that first denie the Resurrection and then think that they can make their heresie good out of a case in Moses Law Matth. 22. 24. 2. Whether it do nourish those graces in you in which the Kingdom of God consists Or whether doth not this new light starve you Doth not this sun-shine put out your fire For whether it be that the intention of the mind upon the vain theory of opinions doth divert the stream and leaves as I may say practick godlinesse dry or whether God withdraw his influences from them that lay themselves out in toyes or whatsoever the cause be experience sheweth that after this vertigo takes men in the head many of them decay in the vitals of Religion and turn either Polititians to erect a party or grow very lean in practicke godlinesse and draw loose in their geeres if indeed they become not loose in their lives and wayes 2. This point may give us just occasion to inquire into the reason why we are so tossed to and fro and carried about and crumbled into divisions for who is a stranger in Israel that he should not know these things The heavens are filled with fixed stars without number but the Planets are no more then seven if the proportion was cast up amongst us our ãâã ãâã ãâã ãâã ãâã as Jude cals them ver 13. do hold a greater proportion to our fixed starres Is not our Church called to the barre to answer not so much for her purity or chastitie in all Administrations as for her very being and life What children are these that will unmother her before God her husband have divorced and unwifed her That will throw Babylon in her face and then justifie their secession and departure by Flee out of Babylon which will not serve their turn except they can find also a Go out of Ephesus out of Pergamus out of Sardis out of Laodicea c. Our Sacraments are also called to the barre The Lords Supper under the reason of a mixt Communion by which as I conceive is not meant that unbeleevers or unregenerate persons do partake rem sacramenti the kernell of this ordinance for in that respect they have no Communion with the faith full but that the Company of Communicants in the outward seal is mixt of regenerate and unregenerate Saints and hypocrites unto which we say that though the door ought to be more narrow than to let in dogs and swine yet the presence and profession of intruders doth not evacuate
his shop at the Sun over against Dunstans Church in Fleetstreet 1647. TO THE HONOURABLE House of COMMONS Assembled in Parliament THe Compasse of the subject entreated upon in this Sermon was too large to be surveied in a short time The nature of Haeresy lies under much obscurity and inevidence The Infidel who comes not in at all And the Apostate who goes out at all are visible enough to the eye but the Haereticke who like a cunning Bankerupt breakes with some stock in his hand and holds ' some planks of truth when the ship is broken is more hardly to bee knowne I have not spoken much about the punishment of an Haereticke but rather chose to shew you who hee is then what to doe with him There are good rules for the Church her proceeding against such men which may also serve very fitly to the meridian of your jurisdiction as namely in peccatis evidentiam in paenis aedificationem againe nec cito in apertis nec unquam in ambiguis with many other which lay on the other side of the hedge from my way which was toward the investigation of the nature of Haeresie wherein I hope that what I have offered shall be interpreted with candour for it was not my meaning to speake thunder lightning but to speake to the enlightning of the minds of the auditory and not to the burning of Haereticks bodies if any man please to compare my language with that stile wherein the holy scripture speakes of false teachers and their corrupting mens minds I doubt not but that I shall be found not guilty of rayling whereof I have already beene indited in print but I must make amends for a long Sermon with a short Epistle and therefore in a word Be quick Noble Gentlemen in setling the interest of Christ in this Kingdome God hath paid you well aforehand if that doe not set an edge upon you yet be confident that he hath somewhat behinde remaining yet in his hand which he will not part with untill he see your worke for him in some forwardnesse and the longer the yarne hangs in the loome the more it is ravelled you have beene told that you have nothing to doe in the reformation of the Church give not the world occasion to suspect that you thinke so too but goe on with God and prosper and the Lord make your way plaine before your face So prayes Your most humble servant in Christ Jesus RICHARD VINES A SERMON Preached before the Honorable House of COMMONS at Margarets Westminster on the tenth of March 1646. being a day of publique Humiliation for the growth of Errours Heresies c. 2. PETER 2. 1. But there were false Prophets also among the People even as there shall be false teachers among you who privily shall bring in damnable Heresies even denying the Lord that bought them and bring upon themselves swift destruction BY a Declaration set forth above Thirty His Majesties declaration in the cause of Cânradus Vorstius Printed in English Anno 1612. years ago King James of Famous memory was pleased to let the world know not onely how ill hee resented and how much he detested the Vorstian and Arminian Doctrines then newly borne and in their swadling-cloathes but also how solicitously he interposed with the States Generall of the Vnited Provinces against their admittance of Viââiâs into the place of Divinity professor at Leiden or into their countrey And that he might decline the envy of being in aliena republica curiosus he beares himselfe upon that common rule paries eum prââââius ârdet when a neighbours house is on fire it concernes all in the neighbourhood to looke about them this vigilancy condemâ our I know not what to call it I wish no worse might be said then insensiblenesse and security For what were those sparkes at that time smoaking in a remote corner in comparison of that fire which now flames forth at every corner of our house blowne up by that ãâã ãâã ãâã ãâã ãâã or liberty of all religions which may be justly called the golden Calfe of these times Where unto many are not unwilling to contribute their strength pollicy whose birth-day they would not fear to call festum Jehovae an acceptable day unto the Lord. Are not the errours which are rife amongst us either by infecting persons of place and quality growne into that boldnesse or by carrying away Barnabas also crept into that credit or by spreading farre and wide risen to that strength that they do face if not seem able to put into danger of rowting our common faith publike worship authorized ministry long and much expected and promised reformation This to the common enemy is the Cape of good hope the sound part are afraid least the truth should come to begg for poore quarter and be led Captive following the Chariot of triumphant liberty some thinke that episcopacy in his pontificalibus may by this meanes be retrived and recalled from exile to which it was sentenced by the Covenant many that are as distant in their opinions as the two poles yet moveing upon one axletree or tyed together by the tayles of Common interest Doubt not but by laying their stockes together they shall be able to bid faire for a Toleration And that we might not be left alone to wonder at our selves our sympathizing brethren abroad do wonder also That we should be made the common sewreto receive the garbage of other Churches and that their stinking snuffes should be allowed candlesticks here in England In this sad posture of things All mens eyes have beene upon the Parliament and every one saith Is there no balme in Gilead is there no Physitian there why then is not the health of the daughter of my people recovered And the truth is neither your diversion by sudden and difficult emergents nor wisdom in not disobliging any party hath been able to satisfie the godly jealousies of many untill they espied this day breake of hope given to them by your declaration in which you take notice of a doublebond or obligation that lyes upon you 1. The first is the bond of your solemne Covenant It will doe very much good abroad when men shall see that you feele the obligation of that Covenant which some do widen into such a latitude of sence and consequently into such a loosenesse that they may be easily said to keep that which hardly any man can breake This additionall fast is an additionall bond also For it cannot be without further perill to you both a fast and a loose too 2. The second is the bond of Gods mercies miracles rather in bringing you cleare out of the fiery furnace and therefore lesse you cannot doe than Nebuchadnezzar who being convinced and astonisht by the miraculous deliverance of the three servants of the Lord made a decree that none should speake any a ãâã ãâã ãâã ãâã ãâã In paraphr Josephi ãâã ãâã ãâã ãâã ãâã inepti quid errour
that have the stamp or mark of authority upon them though the money differ in value yet there is a superscription on the least piece which speaks the same authority the image of Caesar was upon a peny The lower Officers are the Supream his eyes eares hands and therefore in them Magistracy may be wounded be subject saith the Apostle to every ordinance of man whether he be Supream or Governours under him 1 Pet. 2. 13. and it must be to both for the same reason for the Lords sake for conscience sake Rom. 13. The honour of a childe due to his father ther the subjection of a servant to a Master the respect of a wife towards a Husband and so the subjection of a subject to a Magistrate are not paid according to the grandeur of the person of the Superiour but according to the relation in which he stands to thee and me but yet this is not so much considered as it ought to be 2 To encourage the Magistrate what he may justly expect from the people under him while he acts within his sphere and stretches not his commands beyond his place so though he be in lowestorbe yet he hath by office a share and some pittance of authority wherein as Gods Minister for the conservation of the Peace and safety of the body he may expect protection and act boldly though not proudly as not fearing the contempt of lofty spirits but let every lower officer carry in his eye the law of his place for though the zeal of Phineas be highly commended by God in such a case as many men doe not understand the warrant which doubtlesse was unquestionable as also that of Moses in his killing the Egyptian yet ordinarily the subordinate Magistrate shall do well to observe the law of his place and verge of his power so that he himself is like the genus subalternum that is but a private man in respect of that authority which is above and Paramount to the place that he is in and we know that a two pence will go but for a two pence though it have a lawful superscription as a bigger piece 3 To enform the subject that howsoever he may be a greater man in birth estate riches c. then the Magistrate whom he disdainfully overlooks as the Cedar doth the shrub yet that God doth coÌmand subjection obedience to the Magistrate both supream and lower not meerly for or according to the length of his sword but for conscience towards God upon whom the despising of his meanest Ministers reflects dishonour and unto whom it is a displeasure as the clipping but of two peÌces as to the Prince whose honor is therby taken to be diminished though they be of small value I shall conclude with a word to you that are the Electors of this next years Lord Major know that your ãâã ãâã ãâã ãâã ãâã or Suffrage is a talent that is put into your hand of which you must give account it was an ancient constitution in the Election of a Bishop Ut non ordo sed meritum crearet Episcopum not seniority or order of course but merit should make a Bishop I know not whom you have in eye let both be if you please and as it was said 1 Sam. 16. 8. Look not upon externals the mans countenance but look unto those seven qualifications as the Hebrews number them which God requires in a Head or Judge Exod. 18. 21. Deut. 1. 15. which are all required as is observed to be found in him that is but one of Triumvirate or but a Captain of Tens how much more in a Lord Major of London And you Sir whom the Lord will honour pray that God would please to inaugurate you into your Government by pouring another spirit on you and the Lord support and guide you to follow the pattern of their wisdom that have broke the Ice before you in this weighty service FINIS The Books following are printed for Abel Roper at the Sun against S. Dunstans Church in Fleetstreet 12 Sermons preached upon several eminent occasions by Mr. Richard Vines Viz. 1 Calebs Integrity A Fast Sermon before the House of Commons on Numb 14 24. 2 The Imposture of Seducing Teachers discovered in a Spittle Sermon before the Lord Major Aldermen c. On Ephes 4. 14 15. 3 Magnalia Dei ab Aquilone A Thanksgiving Sermon before both Houses of Parliament on Isai 63. 8. 4 The posture of Davids spirit in a doubtful Condition a Fast Sermon before the House of Commons on 2 Sam. 15 25 26. 5 The Happiness of Israel A Thanksgiving Sermon before both Houses of Parliament and the City of London on Deut. 33. 29. 6 The purifying unclean Hearts and Hands A Fast Sermon before the House of Commons on James 4. 6. 7 The Hearse of the Renowmed Robert Earl of Essex A Sermon at his Funeral on 2 Sam. 3. 38. 8 The Authors Nature and Danger of Heresie a Fast Sermon before the House of Commons on 2 Col. 2. 1. 9 10 11. Subjection to Magistrates both supream and subordinate in three Sermons preached at the Elections of the Lord Major of the City of London 3 yeers successively on 2 Pet 13. 14 15 16. 12 Corruption of Minde described In a Sermon preached at Pauls on 2 Cor. 2. 17. The Growth and Spreading of Heresie a Fast Sermon before the House of Commons by Mr. Thomas Hodges on 2 Pet. 2. 2. The Noble Order a Fast Sermon before the House of Lords by Mr. Daniel Evance on 1 Sam. 2. 30. A Vindication of the Birth Priviledge or Covenant Holinesse of Beleevers and their Office in the times of the Gospel with the right of Infants to Baptisme by Mr. Thomas Blake in answer to Mr. Tombes Vindiciae Foederis or a Treatise of the Covenant of God entred with mankind in the several kinds and degrees of it by Mr. Thomas Blake The Covenant sealed or a Treatise of the Sacraments of both Covenants Polemicall aod Practicall especially of the Sacraments of the Covenant of Grace by Mr. Thomas Blake Saint Augustines Confessions translated into English illustrated with notes wherein divers Antiquities are explained by Dr. Wats A New A. B. C. or short Catechisme composed according to the Rules and Directions concerning suspension from the Sacrament of the Lords Supper in case of ignorance published for the help of ignorant people by Mr. John Buckley Pastor of Thurlestone in Devon THE CORRUPTION OF MINDE DESCRIBED In a Sermon preached at Pauls the 24. day of June 1655. By RICHARD VINES Preacher of Gods Word at Laurence-Jury London 2 COR. 2. 17. We are not as many which corrupt the Word of God but as of sincerity but as of God speak we in Christ LONDON Printed for Abel Roper at the Sun over against St. Dunstans Church in Fleet-street The Corruption of Minde DESCRIBED 2 Cor. 11. 3. But I fear lest by any meanes as the Serpent beguiled Eve by his subtilty so your mindes should be corrupted
ought not to have been arraigned coram non Judice as neither the cleer points of faith The time puls me by the eare and therefore for close as deceivers have the Serpents subtilty so get you the Serpents wisdom and if I were to prescribe prophylacticks or preservatives I would exhort you 1 To hold the head and so to fortifie the vitals from this epidemick infection Col. 2. 19. 2 To pursue practicall doctrine solid meat and let alone these sweet meats the tree of knowledge is fair to look on the tree of life better to feed on 3 Affect not things above the Word a holiness a zeal a knowledge above what is written Eve went some what further then Gods Word gave warrant when she replied neither shall ye touch it so there are many will say This is the holier way this is the better not having any Word for it 4. Avoid the house of infection the Fowlers net From such turn away faith the Scripture if the woman will confer with the Serpent you see what comes on it it 's the itch and pride after novelties that exposes us to temptations FINIS Vines on the Sacrament A TREATISE OF THE Right Institution Administration and Receiving of the SACRAMENT OF THE Lords-Supper Delivered in XX SERMONS at St Laurence-Jury London By the late Reverend and Learned Minister of the Gospel Mr Richard Vines sometime Master of Pembroke-Hall in Cambridge LONDON Printed by A. M. for Thomas Underhill at the Anchor and Bible in Pauls Church-yard near the little North-door 1657. TO THE READER THe Posthumous Works of Learned Writers like fatherless Children are exposed to many wrongs and injuries Yea such hath been the fraud of some Impostors in the Church that they have taken away the live children of famous men and put their dead ones in the room Hence are those spurious and supposititious Books which have wandered up and down with their counterfeit Passes That therefore no suspicious thoughts may possess thee concerning this Treatise which is here published under the Name of that Learned and Eminent man Mr Vines I do upon sure and unquestionable Evidences give my publick Testimony that it is his proper and genuine Work printed by the Copy that was written with his own hand Thy Well-wisher ANTHONY BURGESSE Sutton-Coldfield Sep. 20. 1656. THE CONTENTS CHAP. I. OF the Passeover or Paschal Lamb It 's signification and the Analogy or Resemblance between it and Christ our Passeover CHAP. II. Of Errours and Corruptions in the Church How soon they spring up When they are a ground of Separation and when not That this Ordinance must be sutable to Gods Institutions And the Communicants must be sutable to this Ordinance CHAP. III. That the Lord Jesus is the Author of this Sacrament CHAP. IV. Of the time of this Sacraments Institution and of Judas betraying Christ CHAP. V. Why Christ deferred the instituting of the Supper untill the night in which he was betrayed CHAP. VI. Of the Outwards or Elements of this Ordinance of the Supper CHAP. VII Some Observations upon the precedent Discourses CHAP. VIII Of the Real Presence CHAP. IX Of the inward things signified or represented in this Supper CHAP. X. A fonr-fold Exhortation from the premises CHAP. XI Of Christs Mandate or Charge for the celebration of this Ordinance in Remembrance of him CHAP. XII Of doing this in remembrance of Christ The Properties of this Memorial CHAP. XIII A Lamentation for the neglect of this Ordinance CHAP. XIII How much it concerneth Ministers to Teach and all to Learn the true meaning of this Ordinance CHAP. XIV The great Business that lies upon the Communicant as oft as he eats this Bread and drinks this Cup he shews the Lords Death CHAP. XV. The lords-Lords-Supper is an itterable Ordinance CHAP. XVI Of the Continuance of this and other Gospel-Ordinances in the Church CHAP. XVII Of Worthy and Unworthy Receiving of the Lords-Supper CHAP. XVIII The Uses which are to be made of the two last Theses CHAP. XIX What must be done where Discipline cannot be executed for want of Administrators CHAP. XX. Whether a Godly man lawfully may or ought to stand as a Member of and hold Communion in the Ordinances of God with such a Congregation as is mixt as they call it that is where men visibly scandalous in Life and Conversation are mingled with the Good in the Participation and use of Divine Ordinances Or Whether this Mixture of Heterogeneals do not pollute the Ordinances and the Communion to the Godly so as they are concerned to separate from such Communion CHAP. XXI Whether the Lords Supper be a Converting Ordinance CHAP. XXII Of Worthy and Unworthy Receiving with some Cautions to prevent mis-judging our selves in the Case CHAP. XXIII Of Worthy Receiving c. CHAP. XXIV That a Godly man may receive the Sacrament unworthily CHAP. XXV Of the Graces which are to be exercised and set on work in the Use of this Sacrament CHAP. XXVI Motives to quicken Endeavors to a fit or worthy Participation of this Ordinance CHAP. XXVII False and insufficient Qualifications for the Receiving of this Sacrament CHAP. XXVIII The Fruit and Benefit of worthy Receiving CHAP. XXIX The Sinfulness of Eating and Drinking unworthily CHAP. XXX The Cause of this Sin Viz. Not discerning the Lords Body CHAP. XXXI The Aggravations of the Sin of unworthy Receiving CHAP. XXXII The Danger of this Sinne. CHAP. XXXIII Of Examination in order to this Sacrament The Bookseller to the READER THis Treatise was very fairly writ by the Reverend Authour Mr Richard Vines now with God and perfected for the Press with his own Hand after which a great part of it was lost and carried by a stranger that took it up thirty miles off which yet by a good Providence of God was brought to his own hands again to his great rejoycing and I hope the Churches great benefit which seems to be the design of that unexpected Providence now that it is made publick He omitted to divide it into Chapters and Sections for the pleasure of the Reader which notwithstanding is now done together with the Contents of every Chapter and of most of the Sections which I thought good to certifie lest any expressions therein should seem unsuitable to the Authours own Genius and derogatory to his worth A TREATISE OF THE Right Institution Administration and Receiving of the SACRAMENT OF THE LORDS SUPPER CHAPTER I. Of the Passeover or Paschall-Lamb Its signification and the Analogy or Resemblance between it and Christ our Passeover 1 COR. 5. 7 8. For Christ our Passeover is sacrificed for us Therefore let us keep the Feast not with old leven c. §. 1. IT is usuall in handling the nature and use of Sacraments to begin with the notion of a Sacrament in generall and then to descend to particular Sacraments which we call Baptism and the Lords Supper in their order But the Field is large and the compasse great and therefore I begin where the Lords Supper it self
began and therefore I begin where the Lords Supper it self began and that is at the Passeover at the death whereof and out of the ashes of iâ this Sacrament of ours like another Phoenix did arise for our Lord at his last Passeover called ãâã ãâã ãâã ãâã ãâã his dying Passeover did institute and ordain this which is to live and remain till he come again and which Scaliger and others have observed the very materials of our Sacramental Supper were taken out of the Paschall Supper for that very bread which the Master of the Family used of custome not by any Scripture-command to blesse and give to the fraternity saying Holachma degnania ãâã ãâã ãâã ãâã ãâã This is the bread of affliction which the Fathers did eat in Egypt and that Cup which he blessed and gave to them to drink called the Cup of the hymn or Cos hallel because the hymn followed after and closed all That bread and that Cup did Christ according to the rite severally blesse and give saying This is my body This Cup is the New Testament in my bloud and so he put a new Superscription or signification upon the old metall and let all blinde and bold Expositors know that if they expound not many phrases and things in the New Testament out of the old Records of Jewish writings or customes they shall but fancy and not expound the Text as may be confirmed saith Scaliger sexcentis argumentis by very many arguments In handling of the Sacrament of the Lords Supper I shall select such practical and preparative doctrine as is necessary for your knowledge that ye may discern the Lords body and not be guilty of it and for your practise that you may examine your selves and not eat and drink unworthily For if I should lanch out into controversies there would be no end There hath been more paper written upon those six syllables but five in English This is my body then would contain a just and large Commentary upon the whole Bible I begin with the Passeover which was the second for Circumcision was the first ordinary standing Sacrament of the Jewish Church beginning at their going forth out of Egypt and continuing till the Death of Christ when the Lords Supper did commence or begin and so displaced it The Passeover signified what should be the Lords Supper what is fulfilled in Christ In the Passeover were represented the Sufferings and Death of Christ by a Lamb slain rosted with fire In the Supper by bread broken and wine poured forth The outward symbols or signs differ But Christ is the same under both As Circumcision theirs baptism ours are different signs and rites but the inward Circumcision and Regeneration both one Theirs were both bloudy Sacraments for the bloud of Christ was to be shed ours unbloudy for the bloud is shed and our English well translates the word Passeover the Greek and Latine keep the word Pascha which gave some occasion to derive it from the Greek ãâã ãâã ãâã ãâã ãâã to suffer a mistake The word is Pesach from Pasach which is to leap or passe over For when Israel after long servitude in Egypt was on wing to be gone God commanded them in their several Families to kill Seh a Lamb or kid to rost it whole to eat it within doors that night to sprinkle the side and upper door-posts with the bloud not the threshold propter reverentiam significationem Christs bloud must not be trampled on and so doing they should be safe from the destroying Angel that rode circuit that night to kill all Egypts first-born but he past over all the houses of Israel sprinkled with bloud and hence the name Passe-over the Etymon whereof is given by God himself Exod. 12. 27. We have the kernell in this shell the marrow of this bone a Passeover as well as they but ours is Christ our Passeover is Christ saith the Text. § 2. We proceed Our Passeover Christ is or was sacrificed for us Our Passeover Christ was a true Sacrifice but whether their Passeover was a Sacrifice or no it is in question The Papists swallow it greedily hoping thereby to prove our Supper to be both a Sacrifice and a Sacrament as their Passeover they say was but there are others both Lutheran and Calvinist as Gerald. in harmon Rivet on Exod. 12. that do not yield the Passeover a proper Sacrifice though it be so called Exo. 12. 27. It is the Sacrifice of the Lords Passeover for the Greek word ãâã ãâã ãâã ãâã ãâã and the Hebrew Zabach are sometimes taken generally for mactare when there is no Sacrifice and they finde in Egypt at the first Passeover no Priest but the head of the Family or ãâã ãâã ãâã ãâã ãâã no Altar no offering of the Lamb to God no expiation nor is it necessary that it should be a Sacrifice to type a Sacrifice for the Serpent on the Pole signified Christ crucified and so the Passeover as a Sacrament may figure out a Sacrifice as our Supper is the commemoration of a Sacrifice but not a Sacrifice On the other hand Calvin and others the Jewish Writers and many from them do hold it to be a Sacrifice and a Sacrament for the Scripture cals it Sacrifice and this bloud is shed at first by the Pater-familia's that was a Priest no other being yet consecrated in after times by the Priests or Levites and the bloud brought to the Altar as it wâs bloud shed to a religious end a bloud preservative from destroying Angels and therefore a proper Sacrifice What shall we say I 'le promise you not to puzzle you with controversies and disputes for I had rather The difference between a Sacrifice and a Sacrament set meat before you which you may eat then hard bones to gnaw upon The truth is a Sacrifice is something offered up to God by men a Sacrament is offered and given to man by God to be eaten or used in his Name and so that part of the offering which is offered up to God may be called a Sacrifice and that part eaten or used by man a Sacrament the very body and bloud of Christ was a Sacrifice no Sacrament The bread and wine as used are a Sacrament no Sacrifice The Passeover was the figure of a true Deut. 16. 5. Sacrifice Christ and we may call it so because the Scripture doth It follows ãâã ãâã ãâã ãâã ãâã Let us keep the Feast What is that Ye shall finde that after the Passeover Lamb was eaten the next day began the Feast Numb 28. 16 17. and the Passeover is called Feast too Exâd 12. 15. c. and that continued seven daies kept in great festivity and solemnity but with unleavened bread the Apostle alludes hereunto Our Passeover is sacrificed therefore let us henceforth c. We that have received the sprinkling of bloud and eaten his flesh by faith live all our daies in a holy rejoycing and thanks-giving which is a continuall Feast
called ãâã ãâã ãâã ãâã ãâã a meeting a Congregation It 's Gods Ordinance saith a learned man that the Lords Hildersââ Joh. 4 p. 122. Supper be administred in publick Assemblies How can there be a Communicant without a Communion sed de hoc infra not that the wals of a Church do make it a communion but a meeting of believers 4. Their Passeover was eaten with unlevened bread and sowre or bitter herbs Exod. 12. 8. There are many circumstances and ceremonies found in the Jewish Authors about the searching out of all leven yea with candles at noon-day and an execration of all leven if any should remain unfound and the bitter herbs were in constant use the unlevened bread remembred them what haste they went out of Aegypt in Exod. 12. 34. and the bitter herbs what affliction and bondage they had suffer'd and further they saw not The Apostle interprets leven malice and wickedness unlevened bread sincerity and truth 1 Cor. 5. 8. and so it teaches us how Christ is to be received by us and what manner of persons they must be that apply and receive Jesus Christ They must remember their bondage under sinne not with delight but bitterness and feel the sowr taste of their former wayes as sinners contrite and broken bitter herbs are good sauce for the paschal Lamb sinne felt sets an edge on the stomack as vinegar Christ relishes well to such a soul When thou comest to eat his Supper bring thy own sauce with thee bitter herbs and refresh on thy self the memory of thy old wayes and former lusts that 's the sauce the bread is unleavened bread you cannot eat the Lamb and leaven togegether a secure hypocrite a filthy swine not purged from sinne to think to have Christ and his sinne too to be pardon'd and not purged to be saved and not sanctified Away and never think to eat this Lamb with leaven'd bread come with bitter herbs thou maist contrition for sinne but come not with and in thy sins for that 's eating with leaven'd bread therefore search it out and let thy sinnes be searcht out as with a candle and let them be execrable to thee that God may see thy hatred of them and thy loathing of thy self for them 5. Their Passeover in Aegypt was to be eaten with loyns girded in procinctu shoes on feet and staff in hand and ye shall eat in haste Exod. 12. 11. and therefore standing as ready to be instantly on their march to leave the Land of Aegypt and go to seek their promised countrey which signifies to us that we must receive Christ and his bloud with intention and purpose to leave the dominions of Pharaoh the Kingdom service and bondage of sinne and the Devil and from that hour to set forward towards our heavenly countrey This is that hard Doctrine of the Gospel This makes men neglect refuse Jesus Christ because they cannot part with sinne they will not resolve to quit their former course as he that went away sorrowfull for he had great possessions So we would fain be saved but go away sorrowfull for we have powerfull pleasing and profitable lusts And as it may allude to our Supper Let it teach us to come to the Table of the Lord with staves in our hand and our loyns girded up as men resolving to march and begin a new and holy life Henceforth not to serve sin Rom. 6. 6. But of this I spake before 6. In their Passeover they must rost and eat a whole Lamb and nothing of it must remain till the morning If any did remain it must be burnt with fire Exod. 11. 9 10. the flesh must be eaten not a bone broken Numb 9. 12. This shews that Christ is all meat there is no offal in him there is variety of nourishment for all our uses righteousness and peace and comfort and contentment to fill our capacities relieve temptations pardon and purge away our sins but we must not divide but take him whole his merit and Spirit his salvation and Soveraignty Christ our Way our Truth our Life What an unhappy Doctrine is that of the Papists that takes the bloud from us and will not let the people drink It is as if they should not allow our Passeover to be a whole Lamb and as unhappy they that do not only rent his coat but break his bones by depraving the fundamentals of Gospel-Doctrine and tearing the Creed Article from Article and nothing left untill the morning tels us That in the morning-light of the Gospel all those shadows should be abolisht and disclaimed or as Rivet saith That Sacraments are not Sacraments but in their use and while they are used as the bread and wine after the use are no Sacraments as a mear stone is a boundary in it's place remove it and it is lapis not limes 7. No uncircumcised person might eat the Passeover nor no unclean person that was under an uncleanness Exod. 12. 44 48. Numb 9. 7. where the instance is of some unclean by the dead but it extendeth to other uncleanness leprous or menstruous c. Joseph de bello lib. 7. cap. 17. and yet there was provision made for the unclean that they might keep the Passeover in the second moneth as they did in Hezekiah his Passeover 2 Chron. 30. 13. but for the uncircumcised there was no provision and this sets forth to us two sorts of men that are uncapable of worthy coming to the Lords Supper 1. The uncircumcised that are strangers and foreiners Two sorts uncapable of the Lords Supper to the Church and not initiated by the first Sacrament of Baptism no person of what condition soever that is unbaptized can come to the Supper for he is not entred and admitted into Church-fellowship or Communion by the first Sacrament He is not one of the house or of the fraternity where the Lamb is eaten and out of the house the Passeover must not be carried they that are out of the Church have no right to the priviledges of the Church as they that are no freemen have not the priviledge of the City It was never known in the old Church that an uncircumcised person nor in the Gospel-Church that an unbaptized did partake of either of the Suppers theirs or ours for both of them are second Sacraments not firsts the way to the Table hath ever been by the Font or Laver of washing Of this more hereafter 2. The domesticks that are of the house that are Almost one and twenty hundred thousand all pure Joseph cap. 17. lib. 7. de bello Judaic circumcised Israelites yet if they be at the time of the Passeover unclean they may not eat it was a case came into question thus some were unclean put the case to Moses he respited the decision till he had asked of the Lord and the Lord adjudged it that he should be put off to the Passeover of the second moneth and this tels us by way of allusion that
doth not command those that were pure from these abuses to separate from their Communion with the rest whom he reproves for their sinne of Of separation when sinful and when lawfull coming unworthily We know not who or how many were free but it may seem the poorest were the purest as commonly they are but he that reproves schism doth not command separation He assayes the cure another way 1. By setting the Ordinance right according to Christs Institution 2. By rectifying the Communicants from their unworthy coming and so gives both a purgation disallowing their schism not allowing any separation If Babylon become ahabitation of Devils then come out of her my people Rev. 18. 2 4. Yea flee out and deliver your souls Jer. 51. 6. If Christ must be coupled with Belial the Temple of God with Idols as it is when Christians participate in Heathenish Sacrifices and Idolatries then Come out from among them and be ye separate 1 Cor. 6. 16 7. You have an old and famous example in them that left all to go to Jerusalem when Jereboam set up his Calves and cast out the Priests of the Lord 2 Chron. 11. 14 16. For if Bethel turn Bethaven the house of God become the house of iniquity then Come out of Gilgal Goe not up to Bethaven Hos 4. 15. If any that 's called a brother a Professour of the Christian Religion be a Fornicatour or Idolater or covetous have no free familiarity with him with such an one no not to eat 1 Cor. 5. 11. Turn away from them 2 Tim. 3. 5. If they bring corrupt Doctrine house them not salute them not Epist a. John 10. for that makes you partaker in their sinne vers 11. If their works be unfruitfull works of darkness be not partakers with them have no fellowship with their workes Ephes 5. 7 11. These separations are duty and unto duty but for a Corinthian to separate from Gods Church and Gods Ordinance because some come unworthily to the Lords Table is no duty because there is no command it is no duty and therefore we read not this word Come forth in any of those Epistles written to the seven Churches Revel â 3. against which Christ saith He hath such and such things they that lived in the impurer are not called forth into the purer Churches but there are promises made to them that keep themselves pure and duties enjoyned them toward the impure part for we may not make these Churches and Babylon all one nor make every disease the plague Shall the sons of God the Angels forsake the Lords presence because Satan comes also amongst them Job 1. 6. Must Shem and Japhet leap out of Noahs Ark because there is a Cham there Would not our Saviour rather have sent for John Baptist to have baptized him rather than himself have come from Nazareth to Bethabara which some compute Hildersam in Joh. 4. Lect. 26 p. 122. fourteen Dutch miles that 's of ours fifty six If that generation of vipers that came also to Johns Baptism had either polluted the water or the Ordinance unto Christ Matth. 3. 7 14. But of this more afterwards §. 8. Obs 4 The abuses reproved were such as depraved the Ordinance and the corruptions such as put themselves forth in the Communicants at the very time of their participation The Lords Supper was so intermedled with their festival cheer as the difference between the Lords body and their own repast was not truly made They discerned not the Lords body Their corruptions which at all times are blame-worthy as divisions intemperance slighting the poor brethren do now appear most odious and unsuitable I note hereupon That sinne never doth us more hurt than in frustrating and disabling the use and fruit of Ordinances This is not saith he to eat the Lords Supper vers 20. You come together not for the better but for the worse vers 17. We are the worse when we bring such sins as carnalize the heart and disapten us for spiritual fruition and enjoyment An outward reverence as it is an argument of a serious spirit so it is becoming the Ordinances of the Gospel The meeting of the Church is the greatest meeting in the world the irreverent use of the Lords Supper call'd for a sudden Reformation Other things saith the Apostle ââli I set in order when I come vers ult but this cannot stay it 's a matter of importance that the reverence of this Ordinance be preserv'd bring not hither then the behaviour of a Tavern or of your meeting at the Hall of your Company though grave but the deportment of Christians that come to the best and greatest Table in the world It 's true I could worship Christ though lying in a manger but I should not put him in a manger if I had a better room for him in my Inne Let all things be done decently or beautifully 1 Cor. 14. ult §. 9. The words are For I received of the Lord that which also I delivered unto you A good recommendation of his Doctrine a good preparative to make way for Cameron Myrothec in loc Horac lib. 2. Satyr 8. Aeneid l. 2. their acceptance of it I received it from the Lord. The expression is Hebrewish with whom the Teacher is said to give Prov. 9. 9. The Scholar to receive and the Latine owns both the words in that sense That which I have learned I also have delivered This very Doctrine he had taught them by word of mouth but now upon occasion of their swerving from it he repeats and writes them a copy of it for perpetual memory Beza is in this place a Hypercritick from the word ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã and will have it thus Ut à Domino profectum I received it upon report as from the Lord It weakens not the credit of the Doctrine whether the Apostle had it by immediate revelation as most say or by report of eye-witnesses or both He did receive it from the Lord and from the Lord he hands it to the Church and therein as Estius saith he is a fourth Evangelist for John Estius in loc recites not the institution of the Supper though he speak upon the borders of it and so Paul makes the fourth relator The Observations hence are §. 10. 1. The best way to redress and remedy abuses and corruptions Justum regulum adjubet Martyr Institutio Christi certa regula Calvin crept into this Ordinance is to reduce it to the Lords Institution This the Apostle here doth having opened the nature of the disease he applies this medicine For I have received of the Lord c. Our Saviour had used this way upon the question of Divorce which was grown very abusive and stood in need of regulation he tries it by the standard of the first institution yea though the authority and antiquity of Moses was pleaded But saith Christ from the beginning it was not so Mat.
resemblances of meat and drink this is a hungry feast he must have his stomack in his eye that is fed with it but the Sacraments are signacula symbola seals and pledges or instruments offering exhibiting and making present to our faith the very benefits which they signifie the very body and bloud of Christ is not only represented but presente to a believer and brought home to his soul yet they are not natural instruments Montac orig part 1. p. 67. in which the inward grace is contained as in a vessel as the Romish Praesentialists and Schoolmen dream like plaisters which have in themselves a virtue or power to heal a wound or a medicine to expell poison but they are moral and voluntary means or instruments serving to the purpose ex destinatione by appointment as the brazen Serpent to heal the sting Bernard hath writ upon it As saith he in vestitures and possessions Bernard de coena and assurances do pass by the staff and ring Annulus non valet quicquam haereditas est quam quaerebam The ring avails little I seek the inheritance that is confirmed and convey'd by it so we say the Lands Inheritance c. do passe by the great Seal for so I come to have and hold and they are mine by it Thus the Sacrament is a seal of confirmation and conveyance of the inward grace to the hand or faith of a believing soul And as really as the estate doth passe by the Seal into your right and possession not by any inward work or power of the Seal in it self but by the use it 's of in sealing and conveying so really is Christ and all his treasure passed over unto you that receive him by faith not in respect of any worthiness or vertue in the very outward Sacrament but in and by the use it 's of by Christs appointment to seal confirm and convey that excellent place speaks my minde fully 1 Cor. 10. 16. The Cup of blessing which we bless Is it not the Communion of the bloud of Christ The Bread which we break Is it not the Communion of the body of Christ He saith not barely representation as a signe but communion or participation as a conveying seal I declare this to you because some believe too much and think the outward Sacrament works I know not how like a plaister by some vertue contained in them that is opere operato as they barbarously speak and others believe-too little as if they were meer and empty signs and resemblances of Christs body and bloud as if a woman should receive a ring meerly because the picture of her beloved is engraven on it and not as a ring of espousals really sealing and confirming the contract and assuring himself hers sed de hoe infra §. 5. The Use which may be hence inferr'd is twofold Use 1 The Lord Jesus is authour therefore this Supper is not ours that are Ministers but it is the Lords Alexander Ales pars 4. quaest 49. memb 1. Hales hath an excellent Rule which I shall make use of hereafter it 's this Sacerdos est dispensator non Dominus Sacramentorum Ecclesiae non dat suum sed reddit alienum quod de jure negari non potest The Minister is the Dispenser or Steward not the Lord of the Sacraments of the Church He gives not that which is his but restores that which is anothers which de jure cannot be denied to him to whom it 's Homil. 83. in Mat. due and therefore Chrysostom speaks to his fellow Ministers and cals them ãâã ãâã ãâã ãâã ãâã Distributers Dispensers as you are of the poors bread in the Church which some Benefactour formerly appointed to be bestowed on them by his Will and of his Gift to whom the Lord gives it We cannot deny if they be within the Sphere of our office and to whom the Lord denies we cannot give A man comes to an Executour Sir I come to you for a certain Legacy given me by my Fathers will whereof you are Executour the gift bequeathed is not yours and you are but the hand whereby the Donour was pleased to hand it unto me True saith the Executour there is such a Legacy bequeath'd but if you look the Will you shall finde it given with some limitations and proviso's See the words ver 28. of this Chapter ãâã ãâã ãâã ãâã ãâã and so there is an And so But let a man examine himself and so let him eat and so let him drink It is confest on all hands The Conditions being performed the claim is good but if it can be said You are not a Disciple and to such only this Legacy was bequeathed by Christ or the Church hath set on you the brand of a Heathen or a Publican though you was a Disciple and you have for the present by your sinne forfeited the right you had untill by your repentance you return again why then all will say that an Executour or Administratour may not act directly contrary to the Will for he is not the Testatour to do what he will but he is Administratour to observe and not to violate the Will §. 6. Use 2 The Lord Jesus is authour from him therefore let the benefit and efficacy of this Ordinance be expected for it hath veritatem virtutem both esse and operari being and working from the authour As money hath the stamp and the value from the supream power and here is the difference between natural and moral instruments we take the word instrument largely pro medio for a mean that if the Sacraments were natural means or instruments in which as the Schoolman doth the very vertue or the grace and benefit by them convey'd were contrived then were the vertue and benefit to be expected from themselves and no otherwise from the authour than as authour of the instrument as the Candle gives light whether the maker of it be present or no and the plaister heals by a quality in it self but a moral instrument not so being empty of any vertue to such an effect except the authour do work by it or ad praesentiamejus at the presence of it as the Serpent of brasse on the Pole the Clay and Spittle on the eye the Lambs bloud on door-posts had in themselves no power to their several effects but as they were appointed and used by God or Christ It is very hard to believe that there is a true and real exhibition of Christs body and bloud to my faith as there is of the bread and wine to the mouth of the receiver sottish and superstitious people that use charms or inchanted means for diseases c. never ask themselves How these things work by any natural vertue in them or by the devil the authour of them And so here there are thousands that have a reverend esteem of these mysteries yea and a superstitious conceit thinking that there is some good in them and imagining at least that they shall
of his properties but it was both As it was the death of the Lord of Glory the Sonne of God so it gave us the most illustrious testimony and example of the love of God as ever was or could be and that the Scripture often points unto As it was the death of the Lamb of God so it was a Sacrifice death wherein he was made sinne for us and bore our sinnes in his Body As it was the Joh. 11. 13. Rom. 5. Gal. 2. 20. death both of the Sonne of God and the Lamb of God so it reconciled us sinners unto God and meritoriously redeemed and ransomed us from our bondage to the curse and wrath of God the only ground and foundation of our hope peace and comfort §. 2. Secondly It is the business of the Communicant to shew forth this death of the Lord The Ordinance it self is full of death what other language doth bread broken and the blood severed from the body speak but a dying Christ As the Ordinance so the Communicant doth by eating and drinking in fact declare and annunciate his profession of adherence to and embracement of the death of Christ we solemnly and publiquely avow both to God and men that we stick unto and abide by the death of the Lord for remission of sinne and reconciliation of our persons to God and it is a solemn part of Gods positive worship to shew forth the death of Christ our Lord not by a meer historicall relation but a practicall and publique profession of our faith and acceptance thereof which though at all times we may remember yet God would have a solemn Ordinance in his Gospel-Churches for the commemoration and shewing of it forth which Ordinance is this of the Supper I know men are witty to elude Ordinances and to flatter themselves with private devotions and meditations but when God hath set up an Ordinance on purpose for the publique and solemn shewing of the Lords death let them consider it that are not only careless of the benefit of it but fail of their duty by not presenting themselves at this solemn shewing of the Lords death but how can it be expected that they that shew not the life of Christ by a godly conversation should care to shew forth his death by publique profession or rather how can it be construed that they do it out of conscience of duty and not out of meer superstition expecting that from the Sacrament which the Papist expects from his auricular confession that is to quit the old score that he may more freely begin upon a new But I may not forget that which is very learnedly observed that the Apostle using the word ãâã ãâã ãâã ãâã ãâã which frequently is used for publishing and preaching Schiud in loc Haggada the Gospel doth allude to the Haggada as it was called by the Jewish custom at the Passeover and that was a set and solemn declaration or annunciation of the Lords passing over the houses sprinkled with blood of their slavery and hard bondage in Aegypt and their deliverance thence teaching us in this our Gospel-Passeover to shew forth our hard bondage under sinne and the Lords justice passing over all the souls sprinkled with this blood and thereby delivering us from our spirituall Aegypt §. 3. Use The Use of this Point is to call upon all Communicants hoc agere to be intent upon and taken up with this employment Shew ye forth the Lords death this must be your actuall exercise at the time of eating and drinking the death of Christ must fill your eyes your ears your lips your thoughts If any of you could see Christ dying the sight would wholly take you up and you come as near to see him dying as an Ordinance can bring you in a representation If any where that Psal 2. 11. takes place here Rejoyce with trembling Tremble for you see the weight of sinne upon the Lord Christ and the severity and wrathfull indignation of God against sinne both those terrours cannot be seen in a clearer glass than the death of the Lord Rejoyce for the love that delivers up Christ is unparallel'd and the death of the Lord is succedaneous a Sacrifice death the Sacrifice bears the sinne and takes it off you there is a nunc dimitiis for all you that take Christ in your arms I would not be thinking of the joys of heaven the second coming of Christ absolutely and abstractly considered but shewing forth his death As in prayer good thoughts if impertinent are distractions and to be whipt for vagrants so here If my heart present to me the anger and terrible wrath of a just and holy God I shew the Lords death If the Law take me by the throat and say Pay that thou owest I shew the Lords death If conscience ask me what I have to shew for pardon of sin and peace with God I shew the Lords death Who shall lay any thing to the charge of Gods Elect It s Christ that died CHAP. XV. The Lords Supper is an iterable Ordinance THe third Point is taken up from the words ãâã ãâã ãâã ãâã ãâã For as often as ye eat this bread c. Doct. The Sacrament of the Lords Supper is an iterable Ordinance which is to be repeated Our Saviour gives a hint of this in those words This do for a remembrance of me and the Apostle from him For as often c. The word often is sometimes opposed to seldom and sometimes to once as Heb. 9. 25 26. Nor yet that he should offer himself often as the High priest entreth into the holy place every year For then he must have often suffered since the foundation of the world The Sacrifice of Christ or the offering of him up was but once Heb. 9. 26. The Sacrament of his body and bloud is often as a memorial of that Sacrifice and the comparison used in that place is this As man dies but once so Christ also As in the Sacraments of the Jews the first of them Circumcision was but once nor indeed could be but the Passeover often once every year and Christ was but once circumcised but kept the Passeover often So in the Sacraments of the New Testament Baptism is but once Christ was but once baptized but the Supper often which though Christ celebrated but once yet he gave order for the repetition of it I will not now take up the discussion why Baptism but once the Supper often the Scripture gives us no hint for the repetition of the one but it doth for the other and the old saying is plausible Semel nascimur saepius pascimur we are but once born but we are often nourisht God did more punctually and precisely under the Law prescribe the times of their Sacraments the eighth day for circumcision such a day of such a moneth yearly for the Passeover as he also did the times and place and other circumstances of his worship for the people were more servile then
by his name But then as to the grace of education of his children up unto maturity and ripenesse by confirming them and strengthning and causing them to grow c. He hath ordained another Sacrament which is called the second because it presupposes the first as Passeover did Circumcision and that is the Lords Supper of which learned Hooker saith The grace Eccles pol. l. 5. pag. 536. which we have by it doth not begin but continue grace or life no man therefore receives this Sacrament before Baptism because no dead thing is capable of nourishment That which groweth must of necessity first live And to this purpose all our learned Divines have given their suffrage And the Papists though Concil Trid. Sess 13. c. 2. 7. Can. 5. 11. Bellarm. de Euch. c. 17. l. 4. Catech-sub fin Confes cap. de Sac. c. 29. they differ from us in denying remission of sinnes in this Sacrament in favour to their Sacrament of pennance yet they hold it to be an Ordinance of nutrition and so do all their Schoolmen and so doth the Church of England The strengthning and refreshing of our souls c. I need not number Authours or Churches It is so plain a case that I wonder they that have stood up in defence of it as a converting Ordinance have not taken notice of it There is an Army to a man against them and the ancient Christian Churches are so clear in it that they admitted no convert from the Heathen to either Baptism or Supper till they had testified their faith and repentance nor were they called fideles till they were baptized and admitted to the Supper whatsoever knowledge faith or repentance so ever they showed before Let me first clear the state of the Question and then give you the Reasons For the first First I do not deny that a man having some knowledge of the Gospel and visibly professing it for I do not think that any doth imagine that the very popping of the elements into a meer Heathens mouth may convert him may be truly and really converted at the Sacrament for who shall lock up the hands of the Spirit so as the Laver of Regeneration and the renewing of the holy Ghost Tit. 3. 5. The work of the Lord and a mans eating and drinking may not be together Or do we think that this time and conversion are incompossible No I think not so Nor do I question or doubt that the Word of God adjoyned to the Sacrament it being accompanied with the Gospel-promises and the lively painting forth of Christ may not work coversion for why the word out of a Pulpit and the word at a Table or in any other place should not have this same effect I see not You will say This is the cloathed use of the Sacrament the administration being accompanied with the Word and so still it is the Word that converts But what will you say to the naked use and application of the signes that is the act of distribution Taking Eating Drinking Do these convert or confer the first grace I answer I am not curious in delivering the very nick of time of mans conversion I affirm not that so it is nor deny that so it may be The winde blows when and where it listeth This yet is not the Question But whether there be found any declared intention any institution and appointment of God that this Ordinance shall convert souls or hath made it apt for that purpose so as we may look for such efficacy from it by vertue of Gods institution thereof to this end For it is a meerly positive Ordinance and the effect or efficiency must be expected in vertue of the appointment and institution and I cannot assent that the institution of the Supper promiseth this effect Greg. de Valentia and others of the Schoolmen De effiâacia Euch punct distinguish between the primary and per se effects of the Lords Supper and these that are per accidens not of institution among which he instances the conferring of the first grace and so Vasquez saith that he doth not hold That this Sacrament conveys Vasquez Tom. 3. Disp 205. the first grace by vertue of institution or appointment to that end and yet cites Bonaventure that the first grace may be given here secundum misericordiam of Gods meer mercy not secundum institutionem according to the institution of the Ordinance And this I say in answer to the Question But doth it follow hence that therefore all may come be invited or admitted because we say that which God can do not what he hath promised or declared that he will Prater intentional or accidental effects give no ground to seek them at such a cause as is not ordained to work them though haply some have been converted at that time Must a man that seeks a Kingdom be sent to seek his fathers Asses because Saul heard such news at such a time Must we run a man thorow with a sword to save his life because one did so once and let out a secret impostume Because some Minister hath been converted at his Ordination Is therefore the laying on of hands instituted for that purpose Because a man hath been converted at his marriage where the Sermon and benediction have wrought on him Is therefore marriage a converting Ordinance I might adde a great deal more for illustration of this point if I questioned your apprehension Secondly There is difference to be made between the qualifications of a man to his admittance to this Sacrament and the qualifications of him unto the inward grace benefit or effect of it If one be a baptized person a knowing professour of the Gospel against whom there lies no barre of notorious ignorance or scandal though it appear not that he is truly regenerate and sincere in grace yet he hath admittance he claims upon such a right as the Church cannot justly disallow no more than an Israelite circumcised and clean could be debarred the Passeover but as to the effect and benefit of the Supper to his soul there is required more than so even true faith in Christ and regeneration that he may exercise such graces as the benefits are promised unto and come to the Seals of the Covenant with the condition of the Covenant The wise Virgins cannot forbid the foolish from waiting with them for they have lamps as well as they but the Lord shuts the door against them from entring in with him for their oyl was out Glory not in this that the Church admits you to the Table but labour for the grace to feed upon the dainties set upon it many have the liberty to use it that have not the benefit or effect of that use many have a hundred times tasted bread and wine that never once tasted the body and bloud of Christ §. 4 §. 4 Reasons proving the Lords Supper not to be an Ordinance appointed for conversion The Reasons proving the Lords Supper not
not a Wedding-garment For he is not a Jew that is one outwardly Rom. 2. penult §. 6 §. 6. What is requisite to our Receiving Worthily The actual exercise of our graces is requisite to our eating and drinking worthily The instrument must be in tune before-hand as I shew'd you in the former but now the strings are stricken now they make their musick The activity and imploiment of our faith and affections is now required and our graces must be on their wheels now the sails are spread to catch the gale which sweetly breathes from this holy Ordinance for here it 's said Take Eat Take and drink and as the eye the hand the mouth are now in actual imploiment as to the Sacrament or outward part so faith which is the eye hand mouth of the soul and all the affections are to be actually imploy'd as to the inward thing the body and bloud of Christ Not the having of an eye but looking up to the brazen Serpent healed the biting It 's not enough to have faith but we must believe Now that the Sacrament is in use now must our graces be in use too Now that God actually offers and presents Christs body and bloud to my faith Now let the hand of faith go forth and take Christ in Awake my faith and see the atonement of my sins in the broken body of my Saviour Awake repentance and hear the strong cries and see the dolefull agony of him that bears our chastisement Awake my memory and call to minde that Aegypt wherein I was and the bloud of the Passeover which removed the destroying Angel from my soul Awake all that is within me to blesse and praise the Lord. Oh let this Crosse crucifie my lusts and passions Let this death stay my reigning sins as Joshua did the Kings of Canaan Now let the Altar smoak with the Sacrifice of a loving heart inflamed with holy fiâe of Gods love to me Now the wax is warm Oh let the Seal be stamped fair that I may see the impression alwayes after Now that God shews forth to methe death of his Sonne for me let me shew forth that death of Christ to God again as that which I stick unto and abide by for my righteousnesse and peace with God Alas if my graces be now asleep they are next a kin to dead We might have sweet we might have fruitfull Sacraments had we but lively graces Graces upon their wing not lying sullen and benum'd with cold therefore blow up your graces as the Apostle his phrase is blow the smothering fire the embers into a flame by pertinent meditation Be ye lift up ye everlasting doors that this King of glory may come in And that I may speak to the comfort of a godly soul Let grace run forth at what tap it will so there be but vent whether at the uppermost of high praises or at the lower of melting humblings If the fire flame rise high thou hast more comfort If it smoak God will not quench-it and that 's some comfort Some have a finer taste and relish their meat with higher gust and more delight than others and yet others be nourisht as well as much as they So haply some receive Christ with greater delectation and yet thy soul may be nourisht as well as theirs CHAP. XXIV That a Godly man may receive the Sacrament unworthily HAving shown you the qualifications of a worthy Communicant before-hand and that the actual exercise of grace is requisite at present for receiving worthily I make this Observation §. 1. That a man who is in a state of grace and so godly may yet receive the Lords Supper unworthily and without effect not for want of habitual fitnesse or qualification but for want of the actual exercise of grace at present or because of some distempers which overtake and surprise him in the act of communicating This Point it may be at first sight looks strangely but upon consideration will be found too true For if we look back to the Passeover we finde that an Israelite circumcised and so qualified to eat the Passeover yea a true Israelite might be unclean at the present time and so uncapable of keeping it And we have at home in this Text an example and a proof of this Point These Corinthians are looked upon as and supposed to be and no doubt some of them were godly and regenerate persons who yet contracted epidemical judgements upon them Many sick weak c. and that for a sinne they little thought of their undue and unfit coming to the Lords Table they are distinguisht from the world vers 32 Of whom it s said ãâã ãâã ãâã ãâã ãâã vers 30. For this cause you are judged of the Lord and chastened and hence the word ãâã ãâã ãâã ãâã ãâã is contended to import only temporal judgement in this place I confesse this Point is controverted and disputed and more abroad than at home amongst us Vasquez seems to me to hold That it is enough that a man be in a state of grace and that every godly man receives worthily or else should sinne mortally But it is no new Doctrine with us That a regenerate man may sinne mortally as they speak or commit a sinne meritorious of condemnation We must not lessen regenerate mens sinnes which in divers respects are the greater because the person is regenerate Even they that are babes in Christ may be carnal and walk as men 1 Cor. 3. â And therefore Cajetan on the other side requires actual Devotion as necessary to the fruit of this Sacrament and his Argument is Because the Sacrament works according to the manner of its signification And therefore as meat and drink to the end they may nourish do require that we cooperate by some act of life to receive and digest them so there is necessary some act of inward grace to meet with and receive this spiritual food that it may nourish and refresh us and I hold the Argument good and firm Nor do I finde any priviledge of a regenerate man that he cannot commit this sinne He may be under a spiritual Apoplexy or stupidity as David for a time seems to have been He may be overgrown with a crust a coldnesse a security and so unfit by disease though not by death Chrysostome saw this truth when he speaks of some that may not eat because not initiated ãâã ãâã ãâã ãâã ãâã and others though they be members yet are ãâã ãâã ãâã ãâã ãâã unclean It 's true It is proper to the godly to receive worthily but it 's proper Soli sed non semper only they do so but not they alwayes and therefore I turn my speech to you and desire that you be not render'd secure and negligent by this false principle that a regenerate man cannot receive the Sacrament unworthily for this is the ready way to fall into that sinne which you imagine your selves free from by taking you off from that self-examination that trimming
kils no body yet without it they are a Rout and not an Army FINIS THE TABLE A ABuses in Ordinances no ground for separation 30 Actions in the Lords Supper of Christ 76 Communicants 95 B BRead must be broken and why 88 Benefit of worthy receiving 314 1. Generally 1. It is of higher nature then the Elements of themselves can convey 319 2. Blessings of the Covenant are sealed and graces of the Covenant improved 320 2. Particularly 1. What God conveys 1. Christ and his benefits 322 2. The Covenant sealed 324 2. What believers receive 1 The body and bloud of Christ 326 2. Remission of sin 327 3. Communication of greater proportion of Gospel-spirit 329 C COvetousness cause of Judas Treason 47 Counsel of God fulfilled by wicked instruments 58 Consecration of Elements by what words 81 Cups divers in the Passeover 79 D DIscipline what to be done where it cannot be duly administred 223 Discerning the Lords body what it is 338 Danger of unworthy eating 345 E ELements what they signifie 73 Must be taken severally ib. Were severally blest 77 By what words consecrated 81 Ought to be consecrated only by a Presbyter 83 Changed only in their use 85 Whether given by Christ immediately to all 91 Inward signification of them 117 They work not physically 267 Examination of our selves required to right participation of the Lords Supper 352 Examination 3. 1. Of Men. 356 2. Of Christians ib. 3. Of Communicants 357 Motives to and Directions for it 358 Examination by Elders 370 F FAsting not necessary before the Lords Supper 29 Fitness for the Lords Supper wherein it consists 278 May be set too high or too low 279 G GRaces to be exercised in Communicants 289 1. Knowledge of Nature Vse End of this Ordinance 290 2. Christ-receiving faith 292 3. Repentance 293 4. Spiritual appetite after Christ 296 5. Love to fellow-members 297 6. Thankefulness 298 Grace that is true how differenced from counterfeits 367 Guilty of the body and bloud of Christ what 342 Ground of worthy receiving and of the Churches admission different 343 I JEwish writings and customs needfull to expound the New Testament 2 Institution best rule for Reformation 34 Words of it explained 111 Irreverent carriage reproved 277 Judas intended not Christs death 57 K KNowledge of the Nature Vse and End of this Ordinance required in a Communicant 290 L LOrds-Supper Elements of it taken from Passeover 2 Who capable of worthy receiving 20 Occasional circumstances not obliging 22 Christ the Author of it 48 Why instituted at night 63 After Supper ib. Little before betraid 66 An Ordinance of Fâllowship 98 What it exhibits 120 An inner Ordinance only for believers 140 The End of it the remembrance of Christ 141 Occasions of the neglect of it 148 How obstructions may be removed 153 How our mindes should be exercised in it 156 The great work of it to shew Christs death 167 An Ordinance to be repeated 171 Must continue till Christ come 174 A barred Ordinance 182 Who ought to be debarred 191 Not a converting Ordinance by Institution 247 Yet may occasionally convert 250 Love-feasts how abused 30 M MIxt Communion no ground for separation 234 Motives to endeavours after right participation 300 Motives to self-examination 358 N NEcessity of teaching and learning the true meaning of the Lords-Supper 161 P PApists must have faith of miracles 86 Passeover represented Christs death 3 Why so called ib. Whether a Sacrifice 5 Christ our Passeover 6 It looked Backward as a remembrancer 8 Forward as a type 8 How it resembles Christ sacrificed 9 Christ in the Sacrament 13 Preparation for the Lords Supper 274 Q QUalification for worthy receiving false and insufficient 304 Qualifications of remembrance of Christs death 143 R REmembrance of Christs death 143 To whom it is made 145 Rites and gestures spurious in Lords-Supper 101 S SAcrament and Sacrifice how differ 5 Sacrament must resemble the thing signified 104 Consists only in the use 106 Scriptures necessity 40 Separation not grounded on Abuses in Ordinances 30 Mixt Communions 234 Sign taken for thing signified 7 Sins of Judas and Disciples how differ'd 61 Sins scandalous what 212 Sins notorious what 213 Socinian errour 120 T TRansubstantiation its rise 128 Arguments against it 130 V UNworthy receiving a great and dangerous sin 332 The cause of the sin Not discerning c. 337 Aggravations of the sin 341 Danger of it 345 Dangerous to Church and State 348 A godly person may receive Unworthily 285 W WOrthy and unworthy receiving 45 180 263 Worthy receiving not to be measured by success 265 What required to it 283 Benefit of it 314 Who capable of it 20 False qualifications for it 304 FINIS ERRATA PAg. 3. lin 27 r to suffer p 4. l. 18 Gerard. p. 5. l. 2. r. paterfamilias p. 6. l. 3 prius prosunt p. 8. r. § 5 6. p 8. l. 28. r. not only hrist p. 9 l. 7. r. this life-giving death of p. 22. l. 15. r. and bâessing p. 33. l. 14 Hebrewish with whom the c. p. 37. l. 24. r. the Lord I have received of the Lord that which also I delivered p 44. l. 31. r. ãâã ãâã ãâã ãâã ãâã p. 5â l. 13. r. Author from him therefore l. 22. r. Schoolman saith l. 23. r. were contained p. 58. l. 13. r. saith Ames p. 77. l. 16. r. Post-coenium p. 85. l. 17. r. Marcion l. 18. 1. body l. 20. r. humane l. 22. r. being p. 93. l. 32. r. ãâã ãâã ãâã ãâã ãâã p. 95. l. 12. r. Thus Every p. 143. l. 14. r. Benefits Benefactors
gather up again that which he cast over-board in the storm and he will perform duties and hate them He that follows God as a mercenary will no longer uti Deo then he can frui mundo He will use him while he can serve himself of him Duties and sufferings are irksome things without that suave condimentum the love of God himselfe I know the opinion of merit with God or men sweetens sharpe duties and sufferings to some palats but that is but dulce venenum a sweet poyson to all we do it frustrates our very Fasts Did yee Zach. 7. 3. at all Fast unto me even unto me Was it not an argument of an excellent spirit in Moses when God offered him the benefit without himself or his presence Exod. 33. 2. I will send an Angell before thee and I will drive out the Canaanites c. but I will not go up in the midst of thee and this was the reason I shall but consume thee if I do what a faire offer was this and what a reason of Gods deniall of his own presence was that and yet Moses could not be content with it For if thy presence goe Exod. 33. 15. not with me then carry us not up hence Let us be here in the Wildernesse under thy Cloud rather then possesse a Canaan without thee 3 The third is To value Gods interests in any busines under our hand more then our owne his Gospell his cause his glory and this rises out of the former for he that loves God himselfe above himselfe will value Gods interest above his own It is the property of a sincere heart to observe what share God may have in any action or duty to which hee is called and to distinguish and abstract it from his own Wee have a famous instance in Moses who was offered a private fortune even by God himself I 'le make of thee a great Nation Numb 14. 12. greater and mightier then they no saith he Lord thou wilt be a loser by it and thou shalt run the hazard of thy houour and surely as God was displeased with Balaam for going though he bad him go so the Lord would not have taken it so kindly of Moses if hee had taken him upon the offer hee made in a time of his heat against his people nothing makes a man eccentrick in his motions so much as private respects hee that hath an habituate by-end hath as it were a nayle in his foot and though he may go well enough in soft ground yet hee wilt halt when he comes in hard way If ever in any great busines God did intwist his own interest with ours it is now in our case and if there be any that could be content to sit downe in the settlement of their liberty and property without further care of Religion and to dwell in seiled houses while the house of God lyes waste let mee put Hag. 1. 4. them in mind of Reuben and Gad who being seated in their plot would yet march on to see the rest of the Tribes setled as well as themselves before they would sit down and sayth Moses if you will not do so ye have Numb 32. 18 c. sinned against the Lord and be sure your sin will find you out 4 The fourth is To be able to perish for God and this rises out of the former for he onely can lay himself out for God that can lay up himself in him And it is a point of great ability I know how to be abased how to hunger I can do all things Phil 4. 12. Let no man say Paul thou must hunger and be abased it is a matter of necessity nay but yee see he makes it a point of ability in him that he can be in a necessitous condition a man shall never be quiet nor at point till hee can lose himself to save himself as Christ speaks and perish to live for he shall be daunted at every alarum of ill tydings fearfull of the shadow of the Crosse every danger in a duty awes him every frown of a great man dastards him untill he can perish in his reputation and be vile more vile yet more vile for God or can come to that They would not Heb. 11. 35. be delivered It was the greatest heart-breaking to Paul when his friends in affection to him would have befought him out of his own danger Acts 21. 13 14. And this ground-work being well laid you may easily see how possible and probable it is that such a man should follow the Lord fully especially in the matters of God and of Religion wherein many excellent Romanes to their Country and true Patriots prove very truants and heavy slugs I come to the second thing viz. what it is to fulfill after the Lord or who may be said to do And this I shall briefly run through 1 More generally 2 More particularly 1 For the more generall explication of this point To fulfill after the Lord. 1 Excludes partiality in the Law of God and takes in integrity Patiality is either in the negative part of the Law and that is when a man casts off some sins hath some other one at least in deliciis or in the affirmative part when he plows here makes a bawke there this cannot be following fully for that consists in integrity of aversion from sin and of conversion to God quoad assensum conatum 2 It excludes sinisterity of ends and takes in sincerity for the Scripture brands it for an emptinesse of fruit when a man brings forth fruit to himself Hos 10. 1. Israel is an empty Vine he brings forth fruit to himself 3 It excludes lukewarmnesse and takes in zeal not that preternaturall heat miscalled zeal for that is a disease rather then a grace zeal should eat us up but not eat up our wisdome nor should pride eat up our zeal 4 It excludes the meere forme of godlinesse and takes in power for form wants the chief dimension of holinesse which is depth and substance therefore those follow not fully that run before the commandement in outward form but walk not after it in morall piety 5 It excludes withdrawing and takes in constancy for ãâã ãâã ãâã ãâã ãâã to follow fully and go on to the end are much at one hee that walks fully after the Lord walks finally after him But this fulfilling after the Lord doth not necessarily require legall perfection as to exclude all sin out of the person or his ways for wee heare of none besides the two Adams in whom it might be said ãâã ãâã ãâã ãâã ãâã there is no sin though it was said of one and may be of other true Israelites ãâã ãâã ãâã ãâã ãâã there is no guile or predominant hypocrisie Neither doth this fulfilling after the Lord exclude inequality and take in the same measure as necessary in all for the fulness of two vessels doth not infer the equality of them God hath
last wee know what Saul lost by not holding out one moment longer his men melted from him the enemy was strong and neer and himselfe had stayed almost to the end yet for want of a minute he lost by it 1 Sam. 13. 13. Thou hast done foolishly for now would the Lord have established thy kingdom for ever we know not what wee lose by making haste and not holding up our hands as Moses did to the going down of the Sun For the Use or Application of this Point Use 1 First it meets with the murmuring and disaffected Israelites who whether out of neutrality or malignity fulfill not after the Lord being either purely privative in respect of this duty or positively disaffected of these we have infinite and of divers principles It 's strange that men should be no more sensible of the sin of lukewarmnesse but that our Saviour gives a double reason of it 1 That they are not stone cold that is not so vitious or profane as others for there are not so many degrees of cold in the lukewarm as in the cold water but they should consider that the lukewarm are more offensive to Christs stomack and can lesse be borne by it 2 That lukewarmness is attended with self-conceit and security thou sayst I am rich and have need of nothing but Revel 3 17. this security arises out of self-ignorance by which key whosoever is lockt up they lye fast I shall not so much discusse the sin as the principles whence such indifferency towards or malignity against God and his ways doth flow As 1 Some are indisposed meerly out of a stupid carelesnesse lying asleep in the side of our tossed Ship in this great storm folded fast up in blindness and security as blanks in a Lottery and they are but white paper having nothing written on them such as these like Samaritans are a kin to the Iews when the Iews prosper and disclaim kinred when they go down being ready to contribute their Eare-rings neither to golden Calf nor Tabernacle or haply indifferently to both I meane Popery and purity are to them alike And such is the case for most part of such poore fouls among whom there hath been no vision their Idol-shepheards having made their people Idols like themselves not seeing not hearing not having any spirituall sence nor are they much the better who have had some rare Sermons most what about Orders and Ceremonies and such extrinsecalls which have proved as a thrum left in the loomes to which our crafts-masters might more easily tye in their new piece and if in no other yet in this respect deserve castigation because they have so taken up Pulpits Pens and Tongues as to commit waste of pretious time of affections between brother and brother and even of the substance of practick godlinesse which hath suffered by such diversion nor yet are they more awakend whose Preachers have been but Ethick Lecturers reading morality whose Ministry hath not been first a fiery Serpent to sting the conscience for Gods witnesses are called tormentors of the inhabitants of the earth and then a pole Revel 11. 10. to hold up the brazen Serpent to the wounded 2 Some are indisposed to this duty of fulfilling after the Lord out of policy and that is either policy of safety or of temperament 1 Of safety as a reed in the stream which stands because it yields to the tyde and ebbe and bends the same way as the stream runs the wisdome of these men as they call it makes them stand as spectators upon the shore while the Ship is tossed at Sea applauding themselves alone to have hit the right blot and censuring all others that endanger themselves for the Truth If there be deliverance they shall have part in the benefit without their care cost or trouble and have share in the winnings though they have nothing at stake but put case a man is not agreed in hac hypothesi that such or such a cause is Gods and therefore cannot lay out himselfe in it or suffer for it I answer when men are indisposed towards a duty they can easily plead in Bar every lesser scruple or haesitancy of mind which if they might forbid the action notwithstanding more preponderating arguments Melancholy and Satan would have us at such a passe as we should do little or nothing as it is a sinfull thing to ravish the judgment to go without or against the dictate of it so it is dangerous to enslave it to base fears interests lusts the heart is not more fraudulent than in seeking conviction being like a Clyent instructing his Councell and laying open all that favours him concealing the strength of what may be said against him and when a rotten heart is pitched upon a verdict like a partiall and ingaged Jury it will hold to it let the evidence be what it will resolving to elude the evidence and not see it And if inconviction of judgment was but enough to free a man from the sin of not doing a duty a man might the better rest in it but since it is not let every man labour to avoid that perplexity of sinning if he perform and of sinning if he perform not and to that purpose not only search the Word of God but purge his heart from the false by as nor onely praying but praying for practick ends He that will doe shall Iohn 7. 17. know and let not the common sence and concurrent judgement of those that truliest feare God be utterly flighted as inconsiderable for though that be no rule determining my act yet it is a strong motive of my more diligent inquiry I conclude with that of our Saviour He that will save his life shall lose it It is a mans perdition to be safe when he ought to perish for God 2 Of temperament I mean sinfull such as are they that cry Divide the living childe or can be content to make a mixture like the transplanted Nations 2 Kings 19. ult Who feared the Lord and served their graven Images If there be any that can go so low as to give toleration to Popery though now the Papists put themselves in such a posture as they seem to threaten to give rather then take let him consider that we have bin too liberall in connivence that way already and is it not therefore that war is in our gates The setting up of Reubens Altar had presently stirred up war against them if the misprision had not been cleered that no Religion was therein intruded and what say the messengers of the Tribes sent upon the Embassie Rebell not against Iudges 5. 8. the Lord nor against us Josh 22. 19. We shall smart for it if you do it Let their Popery and our Popishness go forth at once for ever and so I would close this point but that having named the word Temperament I would not be mistaken as if I meant to blow the fire which needs no bellows flaming already out at
this policie of discretion in the management of our Ministery by breaking old bottles with new wine and by exposing Religion to contempt of them whom we might have either convinced or at least disarmed of occasion against the truth but no farther upon this point I must remember that I am upon the subtilty and stratagems of impostours that lie in wait to seduce some of which I shall point out unto you as I find them in the Scriptures that so you may perform that duty which is more then once enjoyned upon you in this case that is beware The common design of all false teachers is to make merchandise of people 2 Pet. 2. 3. they negotiate their own ends and have an eye to the stake when they cast the die their credit profit lusts are the center to which they draw every line they have eyes full of adultery and their heart is exercised in covetousnesse they follow the way of Balaam who loved the wages of unrighteousnesse 2 Pet 2. 14 15. and the Apostle beseeches the brethren to mark such which cause divisions and offences because they that are such serve not our Lord Jesus Christ but their own belly Rom. 16. 18. but how doth the Apostle know this For mens ends lie close and how is it that he seemes to charge it upon all of them Are they all covetous Have all of them eyes full of adultery Do they all make their belly their God c. It s true that ends lie close a man may deny one and seek another Simon Magus laies by his great repute gotten by sorcery to seek himself in getting power by laying on of hands to give the holy Ghost and this he carried so cunningly as to passe with Philip undiscovered pride may be trampled upon in pride and books written against vain-glory only to get glory bye ends may be preacht against even out of bye ends as all that bowl at the same marke doe not take the same ground so men in seeking themselves may drive severall trades one is for credit another for his palat another for his purse c. but this in the general wil hold good seducers are self seekers For the service of this main designe these and such like are their arts or method The Apostle tells us that by good words and faire speeches they deceive the hearts of the simple Rom. 16. 18. the word he useth for simple is ãâã ãâã ãâã ãâã ãâã men that are otherwise not evil or as we vulgarly call them harmlesse innocent men easie to be led aside It should seem the Corinthian teachers with whom Paul had such bickerings had a faculty of pithanology or perswasive lenociny of words whereby they did suadendo docere not so much convince by evidence of truth as perswade with woing words It concernes very much to hold fast the form of wholesome words 2 Tim. 1. 13. which the Apostle opposeth to questions and logomachies or strife of words and perverse disputings 1 Tim. 6. 3 4 5. as also to prophane and vain bablings 2 Tim. 2. 16. Plerunque illa duo coharent mutatio doctrinae novi modi loquendi Chem. loc com and 1 Tim. 6. 20 that is ãâã ãâã ãâã ãâã ãâã or as some read ãâã ãâã ãâã ãâã ãâã empty words and novell expressions you all know that by losing the genuine and proper meaning of the word Church and Bishop c. we had almost forgot the Scripture use of them and brought the Church within the pale of the Clergy and the Bishop into a throne above the Ministers of the word The Apostle Peter speaking of false teachers hath an expression or two to this purpose They speak great swelling words of vanity 2 Pet. 2. 18. that is they speak great bubbles of words full of wind strong lines or bigge fancies to bear down people by that torrent and again in the 2 Pet. 2. 3. through covetousnesse shall they with fained words make ãâã ãâã ãâã ãâã ãâã merchandise of you What are these fained words do not they mean the same as that 1 Tim. 4. 2. speaking lies in hypocrisie or should it not rather be taken for a set and composed form of words such as Merchants use in commending their wares so sale shewing the goodnesse and properties of the commodity they desire to put off and even belying it into credit for to that the words seem to allude I shall not dwell upon this but certainly it is not for nothing that seducers are found to hide their hook under words and expressions which they do artificially fit and compose for the purpose a good Title sells a sorry Book And all times will bear witnesse that it hath been the property of such men as have had any monster to bring to light to use obscurity and cloudinesse of expression that what is unshapen and without form at the first may afterwards be lickt into porportion errors are bashfull at first and comming out of the darke cannot look broad-waken upon the light and therefore they are by their parents or nurses alwayes swathed up in clouts of ambiguity as the Oracles of old lapt up their Effata or as he that wrote Edvardum regem occidere nolite timere bonum est where the comma helps him out at which door he pleases thus the sepia goes away in her own ink and the door is left half chare to make escape They baite their hook with such baites as are proper to the fish they would catch Els they were not good anglers to which the Apostle seemes to compare them in that word ãâã ãâã ãâã ãâã ãâã 2 Pet. 2. 18. which is to allure as a bait doth the fish And what is that bait See ver 19. they promise them liberty there is not a more catching bait then liberty Is it likely that Jesus Christ or his Ministers that preach a yoke a daily crosse a forsaking all for him should make such great draughts of fish as they that promise liberty But what liberty haply they may call it Christian liberty or liberty of conscience so the serpent said ye shall be as gods but what is it indeed Is it not a liberty from the control or check of superiours and their authority for they despise dominion 2 Pet. 2. 10. and speak evil of dignities Iude 8. and therefore doth the Apostle Paul so much call for obedience and subjection to Magistrates Masters Ministers thereby anticipating or correcting the thoughts of Libertinisme unto which the name of Gospel liberty might be abused Surely our Lord Christ hath not brought in a saturnalia or exemption of Christians from the Scepter of Government or the rod of Discipline Nor is liberty of conscience though sacred and inviolable a freedom to be or do what we will for by that engine the sword might be easily wiped out of the Magistrates and the Keyes out of the Churches hand and then we should find our selves returned to a Chaos without form and void
14. Arise let us flee for we shall not else escape Or 2. to bear himself up by such things as might seem to make for him Jerusalem adhered to him in their affections the Priests and Levites followed him all the countrey thereabout wept for him ver 23. some faithful men were resolved to run the same hazard with him But whatsoever made either against him or for him as if the total sum on both sides had been but Cyphers set over against one an other He resolves himself and all into God if I find favour in his eyes c. but if he say thus I delight not in thee c. and if we view David well we shall observe that he was a man very happy in this frame of spirit Doth Michol scoffe him for his zeal I will be more vile saith he it is for God Doth Shimei curse him its God that hath bidden him Hath he lost all at Ziglag why yet he encouraged himself in God Doth he flie before his son he resignes himself up into the hand of God and indites a Psalm namely the third Psalm wherein is the first Selah in all the book of Psalmes he had it seemes his elevations of spirit even at this time what an excellent spirit is there in a godly man he will be happy either in the fruition of God in peace or in submission to God under calamity he is ãâã ãâã ãâã ãâã ãâã hath a square side to fall upon be he thrown where or how the enemy can Vse That which I draw from this first head by way of use is to exhort you to resolve all your thoughtfulness cares feares doubts questions upon God What without use of means No that 's madness as we must sow to the spirit so we must serve providence God will not be tempted into miracles David at this time had sent forth his espialls and intelligencers he had a counter-mining Hushai in the counsels of the enemy To have means in our hand and not to use them is secure unbelief to use them and trust in them is proud unbelief and this is our epidemick sin when we ride upon the arm of flesh then we gallop when we are unhorst and smitten off that then we lie despondent and cannot keep our legs either we swell or sink in our victory and successes hitherto God hath first shown us the vanity of our strength and then made bare his own arm It s even some losse to our selves that he must distrain for his honour before we give it to him In our successes we are proud rather then thankful in our strokes we are rather broken then humbled oh that we would cast away these bladders that help to drown us The stile of man is Alexander or Caesar hath gotten such a victory But the stile of Scripture is The Lord dicomfiled Sisera before Barak Iudges 4. 15. 23. It was said the sword of the Lord and of Gideon How poor an army was it with which the sword of the Lord was coupled yet the victory was so examplary and signal that it is made a pattern of an utter overthrow Isay 9. 4. as in the day of Midian and again do to them as to the Midianites Psa 83. 9. and therefore as it is in Tragoedies when the scene is come to such a paroxism or such a knot as there seems to be no way out then Deus a machina comes in and heales all So when things are doubtful desperate inextricable let God have your eyes who can resolve every riddle and lead you out of the Labyriuth And there is reason for it why at such a time as this when there is so much at stake you should resolve all your thoughts into God because events and issues are his duty is yours but issues are out of your Sphaere The Enemy may heat his oven but he cannot make the fire to burn the three children Balaam may set up his Altars and offer his sacrifices but he cannot speak inchantments when he hath done all he can It may be observed that though the devil begin the tragedy with Iâb and the Sabeans and Caldeans act in it yet the end is not called theirs it is ãâã ãâã ãâã ãâã ãâã James 5. 11. The end of the Lord Whatsoever the premises may be God drawes the conclusion and that by another manner of inference than is in our mood and figure we have this hope that if God bring his people into the wilderness he will also bring them out He will give them their vineyards from thence and the valley of Achor for a door of hope Hosea 2. 15. Let us not trouble our selves about that which is Gods work and not ours let us not only look at the storm that threatens us but to the steers man that sits at the heâm to pilot us through all difficulties Noah need not beat his head about a monntain or place for the Ark to rest upon God will find an Ararat in the end He makes Gods favour to him the ground of Gods restoring of him or bringing him back again If I shall finde favour in the eyes of the Lord he will bring me back again Free grace is the refuge or the plea of the most righteous man Noah was a just man and perfect in his generations and walked with God and he found favour saith the Text Gen. 6. 8. in the eyes of the Lord but some may say why doth David appeal to favour was he not innocent as to Absolom who rose up against him and as to them that rose up with Absolom was there not sin in the adverse party and godliness on his part there is no question of it but yet David had former sins which were now remembred to him and he flies to meer grace and favour and insists on that plea. It was favour and meer grace that put Noah into an Ark when all the world besides was drowned And what is it but Grace and Favour that hath shut you up into an Ark of safety Now when so many Families and Countries are brought under spoil and misery and which is not the least part of mercy hath freed you from temptations of betraying either your lives or your consciences and from being put to such disguisements of your selves as Dawas when he changed his behaviour before the Philistines 1 Sam. 21. 13 When God comes down in judgement against a people there is ordinarily a reason to be found in themselves The Marriners knew that the storm fell upon them for some cause and therefore they went to the lot And David when the famine did hang upon the Land from year to year inquired of the Lord for what it was 2 Sam. 21. 1 And for our own case there is certainly a reason in our selves why the Sword is so long in our bowels which we should search out upon these days of inquiry for the smarting corrosive would drop off if it did not find raw matter in the sore which makes it stick
cannot be constant in attendance upon God It is but by accident that the weather-cock points towards the sunne namely because the winde and sun are both in one corner If the winde turn it turnes away also 2. Cleanse and purifie ãâã ãâã ãâã ãâã ãâã these ãâã ãâã ãâã ãâã ãâã words are promiscuously and indifferently used by the Septuagint to interpret the Hebrew words that signify to cleanse and purify and there is in these words an allusion to legall uncleannesses and the purifying of them for as in the law before an unclean person might draw nigh to God he must be purified from his uncleannesse so those that will draw nigh to God or would have God draw nigh to them must cleanse their hands and purify their hearts The Eo lavatum ut sacrificem num laâabo ut rem dâvinam faciaâ Plant. in auâul ãâã ãâã ãâã ãâã ãâã âlutarch in Mario Heathens had their ceremonious washings and purifyings as preparative to their sacrifices and prayers and this heart-purifying and hand-cleanssing is that purgatory thorow which we must goe if we will draw nigh to God in worship and communion God will be served with clean creatures 3. Hands and hearts The heart is the womb vvhere lust is vvarmed and conceived the shop where the forge anvill bellowes fire are for the forming of lust and making of it ready The hands are put for the executive and instrumentall powers that bring it forth to light and act it ãâã ãâã ãâã ãâã ãâã Rom. 6. 13. the vveapons of unrighteousnes unto sinne In short the outward and inward man being filthy and unclean must be purified from corruption of heart and life For he that hath clean hands and a pure heart Psal 24. 4. 5. shall receive the blessing from the Lord and righteousnes from the God of his salvation I shall now come to the matter of the Text which I will handle 1. In the two parts of it distinctly Cleanse your hands purifie your hearts 2. As these two parts are in connexion one with the other cleanse your hands and purify your hearts 3. As they stand both together in reference to our drawing nigh to God and his drawing nigh to us Draw nigh to God and he vvill draw nigh to you Cleanse your hands c. You may easily see that here is very little speculative or notionall matter but practicall and such as will fall most properly into use and into matter of application We have now to deal vvith your hearts and hands and not your brain Here vvill be no fine thin wafers which vvill melt upon your tongue and vanish in a little sweetnes and yet such novelties and running banquets are all for the palate of these queasy times ô Religion how art thou turned into a kinde of Philosophy of opinions in danger to be a mere scepticke or terra incognita an every thing a nothing a thing for a vvanton fancy to play withall a smooth tongue to talk of made up of a brain and a mouth without heart and hands How can it be otherwise when the tree of knowledge is so much preferd before the tree of life From the first part Cleanse your hands ye sinners I observe 1 A corrupt and wicked life argues a man to be a stranger to God and God to him 2 They that will draw nigh to God must clense their hands Doct. 1 A corrupt and wicked life argues a man to be a stranger to God and God him for otherwise a man might draw nigh to God and have unclean hands too which the Text supposes that it cannot be That power which draws a man into acquaintance with God doth proportionably kill sin That power which flows from God in acquaintance with a man kils sin too whether I go out to the Sun or the Sun come in to mee the darknesse is expeld sin hath not dominion over them that are under grace Rom. 6. 14. the knowledge of God sets a man loose from his bondage to the enslaving lusts hee before served yee shall know the truth and the truth shall make you free John 8. 32. draw nigh to God and be unclean if you can That faith which is uniting to Christ is a purifying faith rebellion against the Commandements of God is inconsistent with communion with God you may fast and pray and ask that you may consume upon your lusts Vers 4. like a Cut purse in a Church who comes not thither to seek God but his prey Doct. 2 They that draw nigh to God must clense their hands I will wash mine hands in innocency so will I compasse thine Altar O Lord Psal 26. 6. Where you may observe that thanksgivings and prayses which the Psalmist calls sacrifices of shouting or loud musick Psal 27. 6. and wherein ãâã ãâã ãâã ãâã ãâã Lorinus in Psal 26. 6. they used as one saith choros agere circum altare are to be performed with washen hands so in your prayers the Lord requires that you should lift up pure hands 1 Tim. 2. 8. and what a sweet reflection may you make upon your deliverances which are wonderfull when you can say I was upright with God and I kept my self from mine iniquity Therefore hath the Lord recompensed me according to my righteousnes according to the cleannes of my hands in his eye-sight Psal 18. 23 24. If ye fall into straits and be plunged into depths of misery If your face be foule with weeping and on your eye-lids be the shadow of death what a lifting up of the head will it be unto you to be able to say Not for any injustice in my hands Job 16. 17. If the Lord shall deliver this Island from the oppression and injustice under which it hath groaned what a crown and comfort will it be to you that it is delivered by the purenes of your hands Job 22. 30. To conclude If there be a frustration of our counsels and our endevours bring forth nothing but wind You shal find the reason why God makes all void and ineffectuall Isa 59. 6. Their webs shall not become garments neither shall they cover themselves with their works Their works are works of iniquity and the act of violence is in their hands That nothing may be lost let us pick up the particulars that are offered unto us in this point 1 That God invites ãâã ãâã ãâã ãâã ãâã great sinners to draw nigh to him and promiseth to draw nigh to them O yee sinners no such strangers to God but they may come into favour intimacy and communion with him Great sinners are oftentimes made great Saints God engraves his image in untoward wood that the churlishnesse of the matter may the more commend the workman hee calls them to him being yet overwhelmed with sin and in their drawing nigh to him they are clensed as Christ sent the Lepers to the Priest but ãâã ãâã ãâã ãâã ãâã as they were going they were clensed Luke 17. 14. 2 He bids these sinners
in any part of the World is by very many now judged to have beene a Monopoly and fit among other Monopolies to goe downe and to be made a common trade Not many years agoe when it was both danger and disgrace to hold forth the profession of the Name of Christ in truth what appetite had Christians to the sincere doctrine of Christ and of regeneration and mortification of sin How did they in their private meetings lay siege to the throne of grace with united strength and antidote themselves against the infectious ayre of those times whose eyes were thought too deare for those faithfull messengers of God at whose feet they sate what contending was there for the faith once delivered to the Saints what burning love had they each to other what onenes of heart and mind Now alas some of those good ears of corn are mildewd and many run all up into straw and do not ear so well Religion vapours it self out into notions and disputes of no value breaks into parties and is broken in pieces by mutuall animosities Ammianus Marcell lib. 21 de Constantio Grotius de veritate lib. 1. in initio so it is observed that that sincere true godlines which flourisht and was warm in Christians under the persecuting Emperours post Constantinum caepit refrigescere after Constantine when it was both safe and honorable it began to cool and to break out into ambition pride contention c. If you will not own your sins we that are Ministers must cry aloud Isa 58. 1. Cry aloud spare not lift up thy voice like a trumpet and shew my people their transgressions and the house of Jacob their sins and observe I pray you to whom the Prophet is commanded to cry aloud namely to such as sought the Lord daily and delighted to know his wayes as a Nation that did righteousnes and forsook not the Ordinance of their God such as did aske of God the Ordinances of justice and took delight in approching to God that fasted and afflicted their souls Verse 2 3. such as made religious duties the panders to their lusts and the covert of their injustice and oppression hiding their filthy sores under a velvet Playster Sin lyes fast asleep and most secure in such men the forme of religion is a Buff-coat to their sins and therefore cry aloud and cry impartially against the sins of all sorts of men so as not to lick the sores of great ones and byte the sores of poore ones for that is rather to upbraid men with their poverty then reprove them for their sins You know that Physicians Chyrurgians and so Ministers are sometimes allowed to be cruell and the truth is I fear wee have lapt up the pills of reproof in so much pap and sugar that by allaying the bitternesse wee have frustrated the operation Oh that you were all of you too generous to be flatterd and that you would search out particularly your own personall and bosome sins swearing drunkennesse whoredom injustice oppression for whiles wee speake generals no man thinks that the Cocke crows to him and so goes not forth to weep bitterly upon a generall Indictment of a man to be a Felon or Thief there can be no proceeding to sentence except the fact in particular be exprest so while you say only a generall We are sinners and doe not arraigne yâur selves upon particulars saying This is my intââity you can never judge and condemne your selves as you ought So much for the generall Particular Vse Now particularly to you Honoured and Worthy that are Members of the Honourable House of Commons as you are single persons search your selves consider your ways Is there any thing in your hands to be clensed You are to purge the corrupt leaven out of your owne houses your selves your families your places of office and trust are the proper sphere of your activity you are for Ecclesiasticall reformation and the sweeping out of corruptions out of the house of God but are you as intent upon personall reformation of your own ways do your own houses lye clean have you reall principles of godlinesse in your owne hearts or are you carried meerly by the Parliamentary genius or stream by a rapt motion In one word are you not afraid of holines These are things sadly to be coÌsidered For caÌ you think that in good earnest one Blackmore should go about to wash another would you not say Why doth not he first make himselfe white that the other may thereby be perswaded he can make him so too If any of you should lie in knowne fins or lusts can you comfortably conscientiously and zealously contribute to the reformation of others you may indeed do that which is right in the sight of God but where is your comfort if it be not done with a perfect heart Hee must needs be afraid to hedge in the Sacrament and to make it inaccessible to the scandalous and prophane or to settlea saithfull and searching Ministery in the place hee lives in that knows hee shall but thereby make a rod for himselfe I beseech you therefore to search your selves that you may not be Carpenters to build an Ark for others and your selves be lost It is a great honour to be a Member of this Parliament but it is as great a burthen too as ever Englishmen underwent and I shall crave leave to tell you further that you may become the greatest sinners in the world by it for now the sins of the Kingdome may become yours the heresies blasphemies and crying wickednesses of oppression and injustice may become yours they are other mens sins by commission they are your other mens sins by your omission of that opportunity and duty of your place to provide for remedies preventive and removent of them so far as they may come within your knowledge and the reach of your power That which Scripture cals partaking in other mens sins adds more guilt to men of all sorts especially Ministers and Magistrates then is generally thought of Take heed of making your selves partakers of those sins and abominations which you hate the thought of and the Lord keepe alive your zeale by this quickning consideration 2 So much being spoken to any of you respectively as single Members Give me leave to addresse my selfe in a word or two to you the Honourable and for ever to be renowmed Body Is there any thing in your hands the clensing away whereof may cause you to draw nigher to God or God to draw neerer to you you have had a miraculous hand with you this last yeare and there is with you as a token of Gods drawing nigh to you such a chain of successes and victories consisting of so many links without any flaw or breaking off between them as very few people have to show in the World again I beseech you watch the doore against the entrance of that which usually attends either great parts or great benefits received and that is pride
Family do speak first and tell the name of that honourable Family which this Lot hath taken And this sable field of men charged with a stately Herse honoured with so great a confluence of names and titles of honour granted either by the Sword or Gowne whether Honourable Worshipfull or Reverend and that in this place where the Dij majorum gentium have their Shrines where the Lions of England have usually put off their exuvias and where Majestie and highnesse have laid up what of Mortality they had doth proclaime him to bee some Prince or great name of that Family whom the Lot hath taken But then the Military Equipage the mourning Drumme the broken Launce the insignia Instruments of Warre reversed and in a mournful posture The Truncheon in a dead hand doe speake the very man It is Jonathan that is taken And shall Jonathan dye that hath wrought so great salvation in Israel It is alas too late to say shall Jonathan dye This Jonathan cannot be rescued by the love of Israel therefore I must sadly lay the Scene in one that is already 1 Sam. 14. 45. fallen for do not yee know that there is a Prince and a great man fallen this day in Israel 2 SAM 3. 38. Know yee not that there is a Prince and a great man fallen this day in Israel THIS Text presents you with the Herse of Abner a Prince and a great man fallen in Israel This day presents you with a paralell Herse of a Prince and a great man fallen in England both of them magnificently attended with the drooping statelines of publike and universall lamentation That I may set up some lights about the Herse of Abner you may please to call to minde 1. His Office 2. His Project 3. His Fall 4. His Funerall 1. His Office was Captaine of the Host or stylo novo Lord Generall of the Forces of Israel it was not so much because he toucht King Saul in bloud being Cousin-Germane as in respect of this high command that he is called A Prince and a great man 2. His Project which he had upon the Anvile now at his death was the reducement of all Israel unto the Scepter of David herein his Project concurr'd with Gods but took rise in him from an ill or suspicious ground Ishbosheth doth but question him for familiar usage of a Concubine of Sauls which if true was in those times accounted a kinde of Crimen Majestatis and this heats his bloud for great Instruments will not be are a checke and thereupon his Stomack brings him off to David God useth the sins and great Spirits or animosities of great men though they be not carried by Conscience to bring to birth his owne purposes and promises made to his Davids 3. His Fall which was by the hand of pretended revenge but reall emulation the spirit of Caesar and Pompey was in Joab before it was in them He could not abide a corrivall or equall Let great Commanders looke to this Ambition is a Planet that must have a whole Orbe to it selfe and is impatient of Consort 4. His Funerall and that was solemne and honorable in Hebron now the royall City and formerly the Sepulchrall of Abraham Isaac c. At which David was chiefe mourner for he followed the Bed or Herse verse 31. and he was the Oratour that made the speech of Lamentation as he had before done for Saul and Jonathan 2 Sam. 1. 19. Now for the Hersebefore you let us see how farre it paralells with this in the Text. 1. The Prince or great man fallen this day in England was Captaine Lord Generall of the Host of England There is agreement in the Office and Title the Text could not be proper to any fallen under our Meridian unto this day but unto this new starre created by the Parliament and arising in this Horizon about July 1642. and now eclipsed or fallen 2. His project is written in a copy fairer then the originall and goes farre beyond that of Abner The reducement of divided Israel into one hive is somewhat alike in both But here is no effeminate spark that raiseth the spirit of this great man into a flame no such cause of his engagement but the defence of those pupill twinnes the two bleeding sisters ready to dye in each the others bosome the liberty and property of the Subjects of England 3. His fall is cleere of the disaster in Abners story he falls not by the hand of some unworthy and villanous desertor of him made bold by his vanquishment or flight as Pompey did nor by the just fury of an oppressed Senate as Caesar did nor by the arts and stratagems of a treacherous death as Abner did The hand of Joab is not in all this but by an Euthanasy which Augustus wisht for a faire death Hee dyed in peace 4. His Funerall for the state of it certainly over-matches the patterne Here are the two Houses of Parliament the map of all England in two globes powring out their sorrowes and paying their kisses of Honourable farewell to his tutelar sword The Princes of the Land that quarter with him in in honour and in bloud doe quarter with his herse this day in blacke and mourning The flowre of the renowned City of London far surpassing the meanness of Abners Hebron doe traile their teares after his Herse and are come to put upon him their civicam coronam their civicall crown of Honour propter servatos cives for their saved Citizens The reverend Judges and the Worthies of that gowne doe present the mourning teares of the lawes that pay this tribute for their freedome from all Antinomian prerogative The honourable souldiery those great names which while they wore his Orenge in the field could have daunted death it selfe doe now in change of colour weepe over him and what marble weepes not in such change of weather David that could take a lion by the beard yet weepes at the Herse of Abner The gowne also hath its ranke with the sword in this great Army of mourners The Assembly of Divines whose prayers hee somtimes valued and requested neede not be distreined for their contributions of teares grief they must wrap up in a cloth and lay up behind the Ephod this Goliah'-conquering sword in memory of a very cordiall and noble Patron Lastly what should I say of those starres that come not into any constellation I meane persons of quality not within the rankes yet within the line of this Lamentation together with that infinite multitude of all sorts from Cedars to the hysop that doe not onely come to fill their eyes but to empty them I must conclude to say as the cryer of the Ludi saeculares at Rome which were but once in a hundred yeares Come and see that which ye never saw before Plin. l. 7. c. 28. nor shall ever see againe If yet it be replyed that Abners Funerall hath one point or two of State above us
appointed by him that hath appointed the office that there is a separation of men thereunto or manner of their constitution ordination that is a potestative mission as some expresse it and then the modus is to be inquired into as touching which it is argued that ordination by imposition of hands as contradistinguisht from the election of the people is not essential to the maÌner of entrance Essentiall is a great word Baptisme the Lords supper are not essentiall to the being of a Christian or to salvation so as the privation of them should damne the soule and yet are of excellent use and cleare institution It may suffice that there is so much in the word for ordination as that the way of the word in that case is neither to be laid aside nor receded from nor maimed The engine planted for battery and overthrow of ordination is the election of the people that is the idipsum wherein the separation of a man to the ministry doth consist and yet we read of a separation unto God for the worke of the ministry by fasting prayer and imposition of hands without any election of people Act. 13. 1. 2. I am of b Lib. de repeccl 2. cap. 2. parag 12. Spalato his minde that this was not a separation to an office which Paul and Barnabas before had not but that it was a separation unto God ãâã ãâã ãâã ãâã ãâã for the worke of the Ministry is cleere enough and what was that worke but the preaching of the word and ordaining of elders Acts. 14. 23. 24. 25. 26. If any man can shew throughout the New-Testament that any did impose hands for separation of men to the office or worke of the ministry but onely such as were in office themselves Apostles Evangelists Eldership and these Teachers and Prophets at Antioch or that the election of the people is the id ipsum of separation let it be done or let us have lesse dictating and lesse begging for by the way let me tell you wee live in the beggarliest age that ever was I meane for begging of the question And if the meere election of the people be sufficient what neede was there that the Apostle should leave Titus in Crete for this cause that hee might ordaine Elders in every City Titus 1. 5. For if it be said that ãâã ãâã ãâã ãâã ãâã that thou mightest ordain be no more then that thou mightest looke on while the people did it Then why may not Pharaoh of whom it is said ãâã ãâã ãâã ãâã ãâã hee constituted Joseph Governour over Aegypt bee said to looke on only while the people did it And what need was there that Paul and Barnabas should be separated and sent forth to ordaine Elders in every Church Acts 14. 23. If the Churches election had beene the id ipsum of ordination And why are the characters and qualifications of Elders and Bishops given and described to Timothy and Titus 1 Tim. 3. Tit. 1. Not so much to the people by which they should proceede in their elections as to them who were appointed to ordaine them that they might not lay on hands suddenly 1 Tim. 5. 22. In which place laying on of hands as ãâã ãâã ãâã ãâã ãâã with the Hebrews is put for ordination and so is not election by the people any where found to be As for Cases and instances of a people cast up in some remote Island or the like may not they chuse a Minister and he perform the office without ordination such cases may bee formed to overthrow any common rule or law of Ministery or Magistracy either It 's said that an a Exceptio firmat regulam in non exceptis exception strengthens a rule overthrows it not for then there could be no rule of any thing because every rule hath some exception set the Heteroclites by themselves and let the rule stand If David eate the Shew-bread or the Levites performe that office which belongs to the Priests 2 Chron. 29. 34. with Levit. 1. 6. in case of necessity there is no more can be said but necessitas quod cogit defendit that which necessity commands it defends That the holy Ghost was given by the imposition of the Apostles hands I say the Apostles Act. 8. 18. is true but no argument against laying on of hands by the Eldership in ordination for there were divers reasons and occasions of laying on of hands besides in ordination and other hands were laid on in ordination than could give the holy Ghost The Levites had imposition of hands a Fagius in Chald. paraph. in locum tanquam in sacrificium Numb 8. 10 11. as upon a sacrifice dedicating them to God and his service And so in the New Testament it was used for separation of men to the worke or office of the Ministery but there is no miracle wrought nor is the holy Ghost given nor any inward grace The word ãâã ãâã ãâã ãâã ãâã grace seems somewhere to be put for office as Rom. 1. 5. b See Rom. 1. 5 15. 15 16. Gal. 2. 9. Grotius Beza Dieu ãâã ãâã ãâã ãâã ãâã Grace and Apostleship that is the grace of Apostleship in this sense as Beza saith if that ãâã ãâã ãâã ãâã ãâã or grace be taken 1 Tim. 4. 14. Then may it be said to be given with imposition of the hands of the Presbytery As for election by the people which is by some cryed up as the All in All in this point though I have nothing to say against the lawfullnesse of it where it 's duely conditioned yet if any shall plead the necessity of it as essentiall to the calling of a Minister I should not stick to say that there is clearer evidence in Scripture for ordination of Ministers by imposition of hands then for election by the people That word ãâã ãâã ãâã ãâã ãâã Acts 14. 23. out of which it is expiscate after a man hath made the best of it will leave him to beg the question for there appeares in it no act of the Church at all but whatsoever it signifies it refers wholly to Paul and Barnabas who did ãâã ãâã ãâã ãâã ãâã ordaine Elders for the Disciples and therefore without endangering not only the sense but the grammer of the Scripture can no more referre to the people then c Diatrib p. 6. page 10. he that affirmes that it may can prove Luke to bee an Apostle as he stiles him I deny not that Cheirotonia in the d ãâã ãâã ãâã ãâã ãâã Zonar in Can. 1. original and first rise of the word signifies a giving vote or suffrage by stretching forth the hand or an election manifested by that signe but the use of words not the Etymology must rule their interpretation and it is past all question that the Greeke Heathen Authours doe use this word ãâã ãâã ãâã ãâã ãâã generally to e ãâã ãâã ãâã ãâã ãâã Hesych constitute appoint ordaine as is observed
holy men to be called haeresy though they may be Hay and Stubble upon the foundation but it hath been observed of old that some haeresiarchs or heads of haeresy have been well reputed for strictnesse and unblameablenesse of life we learn out of Austine that a Pelagij nomen non sine laude aliqua posui quia vita ejus a multis praedicabatur Retract lib. 2. cap. 33. Pelagius had a very good testimony and Scripture tells us they come in Sheeps cloathing and speake lies in hypocrisy Lies would not take if they were not commended by the holinesse of the person and guilded over as a rotten nutmegge with gold There is a ãâã ãâã ãâã ãâã ãâã or transformation of Satan into an Angell of light of false Apostles into the Apostles of Christ of Satans Ministers into the Ministers of righteousnesse 2 Cor. 11. 13. 14. 15. and therfore we must not measure or judge of b Ex personis fidem an ex fide personas Tertull de praescip faith by the person but of the person by the faith Truth may be as a Iewell in a dunghill and errour carried as Hanniball carried his poyson in a Gold-ring That horse of superstition and idolatry upon the back of which the Divell hath in former times made warr against the Church is slain under him and now he is mounted upon a fresh horse of another colour called liberty of opinion falsely called liberty of conscience Le ts not be ignorant of his devices I passe on to the second part of the text The seed which these false teachers doe sow and the text saith They shall privily bring in damnable haeresies even denying the Lord that bought them in which wordes we take up these three things 1. That haeresies are damnable 2. That damnable haeresies are brought in privily 3. That those which bring them in doe evendeny the Lord that bought them I shall first open these in few words and then come to the investigation or searching out what haeresie is which is here by the Apostle called damnable 1. First you see that haeresies are said to be damnable or destructive Haeresies of destruction as it s said Psa 5. 6. ãâã ãâã ãâã ãâã ãâã a man of bloods that is a bloody man but why should haeresies be emphatically called haeresies of destruction for is not all sin of damnable guilt and is not death the wages of sin as sin It s true And yet as Judas that was an Apostle and an eminent Disciple of Christ and betrayed and sold him for money is called John 17. 12. ãâã ãâã ãâã ãâã ãâã the son of destruction and as the Antichrist is also called 2 Thes 2. 3. the man of sinne the sonne of destruction because under Christs name and colours he fights against him and serves his own lusts upon the profession of his name and so shall fall under more eminent and remarkable destruction So Haeretickes who professing Christianity and the name of Christ doe denye him or adulterate his trueth for their owne ends and lusts shall come under more heavy and sore damnation which is aggravated by that expression Swift destruction which shall fall upon their heads violently and unexpectedly for their judgement lingreth not and their damnation slumbreth not vers 3. And that it may appeare that God had an eye of wrath and vengeance upon this kinde of men long agoe It s said by our Apostle here vers 3. their judgment now of a long time lingreth not and by Jude vers 4. that they were of olde ordained to this condemnation or judgement which new and unusuall expressions or aggravations of the destruction of this kinde of men doe give sufficient reason why haeresies are called haeresies of destruction whether the word damnable be restrictive to some haeresies as implying that there are some that are not damnable or whether it be descriptive as describing what haeresies are c Gerard in locum in suo genere in general must be answered and resolved by the definition or description of haeeresie what it is and if we either looke at that description of it which is implied in this Text to bee a denying of the Lord the Redeemer or which is given of it in any place in the Apostolicall Epistles we shall find that in the Scripture acceptation description of haeresie All haeresie is damnable not that every Haeretick is certainly and peremptorily damned for then I see no more reason for admonishing an haeretick then for praying for one that hath sinned a sin unto death even Judas called the son of perdition had hee had as some of the Ancients say Peters repentance might have found forgivenesse as he did but there is this marke set upon haeresie that we may all heare and feare and doe no such thing 2. Damnable haeresies are brought in privily words of this decomposition as ãâã ãâã ãâã ãâã ãâã doe signifie insinuation these tares are sowne while men sleep in a clancular or subtill way whereof men are not aware as it s said Gal. 2. 4. False brethren d ãâã ãâã ãâã ãâã ãâã Gal. 2. 4. at unawares privily crept in and Jude 4. e ãâã ãâã ãâã ãâã ãâã Jude 4. Certain men are crept in privily meaning Haeresy-masters or false teachers Haeresie is modest at first and insinuates as the Serpent into Eve by subtle fetches and quaeres yea hath God said Gen. 3. 1. or by sweete promises and inducements ye shall not surely dye ye shall be as Gods your eyes shall be opened vers 4. 5. So it s said vers 3. they shall make merchandize of you ãâã ãâã ãâã ãâã ãâã with fine forms of speech words composed for the nonce The Apostle observes that there is a subtilty or as you might say a mystery in this Trade of corrupting mens mindes from the simplicity that is in Christ 2 Cor. 11. 2. Eph. 4. 14. And sometimes they worke by the wife as the Serpent did to give her husband the apple they draw men as Juglers doe a piece of mony with a fine invisible haire and never bring forth the portenta of their opinions until their sigmenta have made the way they mixe their drosse among good silver and lap up errour in the pap of truth that some parts of the monster may have their true shape 3. These that bring in these damnable haeresies doe even deny the Lord that bought them and here I might take in hand two sorts of opinions The first is that of the Socinians who deny that Christ by a proper satisfaction made to the justice of God did buy or purchase us To these the finger of the Text seemes directly to point for they not only deny the Lord Christs theanthropie but his redemption by way of purchase The other is that of some that hence inferre an universall redemption because that these that bring upon themselves swift destruction are said to bee bought by f Lutherani alisque Christ of both which points I
cannot say a little without speaking much and therefore shall hold me to my subject in hand wee may partly perceive by this expression what damnable haeresies are for it s said that they who bring them in doe even deny the Lord that bought them If they deny Christ the Soveraigne Lord o See Jude v. 4. ãâã ãâã ãâã ãâã ãâã by everting his person or natures If they deny his redemption and so evert his office whether his Lordship or his redemption bee denyed the haeresie is damnable and the word denying seems to me to imply that the proper naure of haeresie is to bee g Spalato ostensio errorum Suaresââ cap. 1. euersive and overthrowting It consists not properly in additions to the word saving so farre as those additions are overthrowing the pillars and foundations of truth that is Christ the Lord that bought us or the like to it for if hay and stubble be built on this foundation 1 Cor. 3. 12. because they doe not overthrow it or shake and shiver it therefore though they be errours yet they are not haeresie Non omnis error est haeresis saith h Ad quod vult deum in praefat August Austin every Errour is not haeresie and therefore i Weems Treatise of the 4 de generate sons pag. 180. some distinguish of doctrines or errours thus some are praeter some are circa some are contra fundamentum that is as Austine saith some touch not some shake and some raze the foundation The weight and valour of doctrines must be reck oned by their proximity or nearenesse to the fundamentals for it is in the Confanguinity of doctrine as Tertullian calls it as it is in kindred the neerenesse of kindred is to be measured by neernesse to the stocke This denyall of the Lord that bought them may be either expresly conceptis verbis and so with a little more height of expression may amount to blasphemy but haply these in the text who used composed wordes were not so blacke mouth'd or this denyall may be interpretativè and by consequence and the consequence is either from their doctrines or a consequence of fact also from their course or conversation The consequence from their doctrines if it overthrow the faith must not be drawn out into a long chaine and farr fetcht least by that meanes every errour be made haeresy but the consequence must be neere and close so that you may be able to say this or that doctrine or opinion at the next remove or at a very neer distance denyes the onely soveraigne God and our Lord Jesus Christ Jude 4. the battery may strike off a tile or make a hole in the wall but except it be neere will not overthrow the foundation for as from every branch of a great tree one may goe or move to the root yet the cutting off of any twigge or branch is not a cutting down or rooting up the tree so though all branches of truth have continuity with the fundamentalls or principles yet the deniall of every truth is not a razing or overthrow of them I instance in the great principle Christ Jesus is the Lord that hath bought us not because there are not other which being denyed faith is overthrown but because it is the instance in my text and in Jude 4. and also because principles lie so close together and are so concenterate that an errour which routs one routes another by immediate consequence I will give one instance or two Suppose the resurrection future bee denyed this overthrowes the faith 2 Tim. 2. 18. and see how the consequence immediately shatters all principles 1 Cor. 15. 13. If there be no resurrection of the dead Then is Christ not risen Then is our preaching vaine Then is faith vaine Then beleevers are yet in their sins Then the dead in Christ are perisht vers 14 15 16 17 18. Or suppose the Law bee brought into equipage with Christ for justification marke the consequence If so saith the Apostle then Christ shall profit you nothing Gal. 5. 2. Christ is become of none effect unto you verse 4. Yee are fallen from grace and I make no doubt to say that those of the Galatians who for their carnall ends Chap. 6. 12 13. did breake the continuity and communion of the Church by giving themselves up to this opinion were haereticks not while it was an opinion in debate or controversie but when it grew into a ripe Impostume in such as adhaered to it and do but observe in both the instances given by how immediate consequence the denyall of the resurrection or the contemperament of the Law with Christ doe overthrow the fundamentall of Fundamentalls Christ Jesus in respect of his redemption or office For that which I call consequence of fact from the course or conversation of Haeretickes I observe that both the Apostle in this Chapter and Jude in his Epistle who follows the same thred in his description of them do characterise them by the lusts and fleshy courses wherein they live Jude speaks of false teachers as is evident by that he exhorts Christians to contend for the faith because certain men were crept in privily or unawares vers 3. 4 He exemplifies the destruction of these by the same examples of the Angells that fell and of Sodome and Gomorrha He drawes out their picture in the like foul colours and in the fourth verse calls them ungodly men turning the grace of God into lasciviousnesse and denying the onely Lord God and our Lord Iesus Christ And though lusts of the flesh as adultery and the like cannot be called haeresie a Tarreârem ãâã de Eccl. lib. 4. part 2. cap. 1. Morton in 1 Cor. 11. 18. yet if a man professing Christ shall chuse such an opinion or doctrine as doth patronize and maintain those lusts and so walkes in a course of sinne under the protection of such an opinion or tenet as is contrary both to faith and holinesse that comes up to the Scripture-description of haeresie for so these false teachers that bring in damnable haeresies are said to allure through lusts of the flesh and much wantonesse ver 18. and to promise liberty as likewise those that are entangled in their errours doe turne from the holy Commandement and turn to their former vomit and wallowing in the mire vers 20. 21 22. and so the shipwrack of faith and the putting away of good conscience 1 Tim. 1. 19. goe both together and therefore the Nicolaitans whose doctrine was hatefull to Christ Rev. 2. 15. and whose lusts and filthinesse maintained by their pernicious doctrine a Iren. lib. 1. cap. 20. were monstrous can bee accounted no other then damnable Haereticks and we may judg Clem. Alex. lib. 7. Strom. the like of others of the same stamp being the very persons as is b Epiphan haeres 26. conceived by good Authors whom both Peter and Iude describe as turning the grace of God into lasciviousnesse and denying
Page 4 line 3 read ãâã ãâã ãâã ãâã ãâã p. 5 l. 22 r. seated p. 9 l. 24 as supream p. 11 l. 8 r. ãâã ãâã ãâã ãâã ãâã l. 22 r. the misery p. 13. l. 17 r. ãâã ãâã ãâã ãâã ãâã p. 14 l. 20 r. they shall be taught p. 16 l. 13 r. sweetens p. 21 l. 5 dele not p. 22 l. 18. r. it would p. 23 l. 15 r. nostra aliena p. 24 l. 28 dele he p. 25. l. 13 r. tolerably good In the second Sermon P. 2 l. 24 r. tho p. 3 l. 12 r. Pests and l. 26 r. ãâã ãâã ãâã ãâã ãâã p. 9 l. 19 r. ãâã ãâã ãâã ãâã ãâã p. 15 l. 26 dele no p. 16 l. 6 r. ãâã ãâã ãâã ãâã ãâã In the third Sermon P. 11 l. 4 ãâã ãâã ãâã ãâã ãâã In the fourth Sermon P. 2 l. 20 r. Christ l. 25 r. ãâã ãâã ãâã ãâã ãâã P. 3 l. 23 r. degenerate p. 4 l. 13 r. of liberty l. 27 r. for its p 6 l. 6 r. unleavenednes l. 20 r. conversational p. 11 l. 31 r. leave P. 14 l. ulâ r. not so p. 15 l. 23 r. ergo p. 17 l. 4 r. a simplicity p. 19 l. 4 r. woing to l. 21 r. over again p. 20 l. 17 r. milia Subjection to MAGISTRATES both Supreme and Subordinate 1 Pet. 2. 13 14 15 16. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme 14. or unto Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men 16. As free and not using or not having your liberty for a cloak of maliciousnesse but as the servants of God NO instructions are directed in the Apostolick Epistles to Civil Magistrates as Christian for none of them especially which were in Supremacy were so at that time Husbands and wives fathers and children masters and servants have their particular instructions delivered into their hands but as for Magistrates though their authority and office be strongly maintained yet it is the subject that is especially spoken unto and charged with subjection by pressing Arguments that so a Christian who by his Christianity is bonus vir may by his due subjection to that ordinance of God and man the Magistrate be bonus Civis a good Common-Wealths man Nor are the Arguments more pressing then the occasion for the Jewish Christians unto whom dispersed after the dissolution of their own estate 1 Pet. 1. 1. through the Asiatique regions our Apostle is thought to write were not quit of the reliques of that old ferment which generally sowred that whole Nation viz. a mutinous and froward disposition to all Magistracy besides their own with which scab they might infect other Christians who had both plausible Arguments and great temptations to conclude it very incongruous that the subjects of the kingdome of Christ called to the best and highest liberty by the Gospel should submit themselves to the sword and scepter of Infidels Tyrants Persecutors whose laws forbidding the profession of the Gospel or commanding abhominable Idolatry they were obliged by a greater obligation and upon a higher penalty not to obey and that was the very reason that the Heathen calumninated them with open mouth as absolute pests of the Common-Wealth enemies of mankind subverters of all Authority Our Apostle though writing as it is said under Nero whose universal wickednes and particular cruelty against Christians might give the greatest advantage unto temptations of disobedience unto and scorn of his authority doth yet call for subjection to authority of whatsoever form or degree both Supreme and Subordinate For having given forth general Instructions unto all Christians for a Godly conversation ver 11 12. he descends to relative duties of subjects to Magistrates of servants to Masters which as then they were most questionable so they are alwayes most burthensome and he calls for them as parts of a Godly conversation Sins against our relations as in all men unnatural so in a Christian they are scandalous A child a subject a servant not better for his religion in the duties which their relation doth bespeak is so far from being an ornament to his profession as the meanest may be that they bring shame upon it and are in some respect Titus 2. 10. worse then an Infidel This duty he teaches in the 13. and 14th and he perswades in the 15. and 16. verses moving them as they were Christians to muzzle the mouthes of ignorant and foolish men that study to take or make all occasions of calumniating their profession for so saith he is the will of God ver 15. and removing that argument which as Christians they might stumble at viz. their Gospel liberty he grants verse 16. and then excepts against the abuse of it As free and not using your liberty as a cloak of maliciousnesse for it is a liberty from sin not to sin a liberty to serve God not to disobey the Magistrate who is the Minister of God A liberty from obedience to Magistrates or Masters contra dominum but not a liberty from subjection to them propter Dominum as the text saith In the 13. and 14. verses you have 1. The Magistrate ãâã ãâã ãâã ãâã ãâã his dignity and office 2. The subjects ãâã ãâã ãâã ãâã ãâã his duty and subjection The Magistrate is lifted up supra alios above others in authority but his office is propter alios for the benefit of others that are in society And you have 1. The denomination of the Magistrate he is called the ordinance of man 2. The distribution of his authority into supreme and subordinate whether to the King c. or unto Governours sent by him The subjects duty is encouraged 1. By the grand motive thereof For the Lords sake 2. The great benefit that redounds unto the society by the Magistrate viz. the punishment of evil doers and the praise or protection of them that do well From what is said of the Magistrate we may observe 1. That the civil Magistrate is the ordinance of man 2. That this ordinance of man is more then one every ordinance of man 3. As namely the Supreme Authority over the place governed and the Subalterne or intermedial The King or Governours 4. This office or authority is exercised respectively in things punishments and praise and towards persons evil doers well doers for the punishment c. From what is said to private persons or private Christians we may also observe 1. That they are enjoyned subjection to the Magistrate 2. To every form or degree of civil Magistracy The motive unto this subjection is for the Lords sake 4. And the common good of mankind or of the society wherein they live The explication of these shall be singly made the application to the present occasion shall
be joyntly from all of them together Obser 1 The Civil Magistrate is a humane ordinance This denomination is not elsewhere given to him nor the word ãâã ãâã ãâã ãâã ãâã signifying creature or creation in Scripture so used yet it is good and proper language they use to say Creare consulem c. to create a Magistrate by suffrage or election It is a creation which you are going about this day and the Lord Major it is not spoken per ãâã ãâã ãâã ãâã ãâã by diminution is a creature of man for the civil Magistrate not properly the lawes of men is thus denominated as is plain by the distribution made into supreme and subalterne and by the punishment and praise belonging to his office which point out a person or an office called by this name And why ordinance of man Government is sealed in and managed by man and so is an ordinance of man subjective It 's exercised and conversant about men and so it is an ordinance of man objectivè It 's ordained for the benefit of men and so it is an ordinance of man finalitèr But in these sences an office immediately set up by God suppose an Apostle in the Church may be called as I do not find it is an ordinance of man therefore our Apostle writing to Christians that were or might be scattered into divers Countries where they might find divers forms and kinds of Civil Government and divers degrees and rankes of subordination of Magistrates doth specially signifie that the designation of the formes of Government and the persons governing with all their varieties one from another are the ordinance of man modelling and moulding their policies by their wisedome Rom. 13. 2 3. for their good nor is this contrary to Paul who tells us that the higher powers are ãâã ãâã ãâã ãâã ãâã of God as the Efficient ãâã ãâã ãâã ãâã ãâã from God as the first and highest of the Rank and Series so the circles of the water are one from another all from the first mover Magistracy abstractly considered is not an Ordinance of man but of God Man may create the Magistrate the Magistracy is of God not onely by permission for so are tyrannies violences exhorbitancies of the power nor by approbation onely for then Magistracy should owe more to man the maker then God the approover nor onely by suggestion of it to our nature wherein there is so universall an instinct towards Government for relief of our weak and impotent nature more unarmed then bruites and so undefensible that Aristotle confest man to be ãâã ãâã ãâã ãâã ãâã by nature inclined to society but it is of God by institution and appointment by a silent word Dixit he said let there be light Dixi Psal 82. 6. I have said ye are gods And this is the word of God which comes unto the Magistrate as Christ saith John 10. 35. and so is the Minister of God saith Paul and to be obeyed for the Lord saith my text Marital authority is of God yet the woman hath a free choice and consent in taking of an husband and then is her subjection and obedience due by vertue of Gods institution you bring your Plate to the mint it 's stamped with the superscription then it 's called Caesars coine the States money because it 's currant by their authority From the several sense of these words which may be all true though not all apposite I inferre two things 1. That they which are for extirpation of all Civil government do seem to have put off humanity and to have extinguish'd that universal sence instinct of all nations of mankind what are your Cities and Common-Wealths but heaps or heards of men rather then societies companies may be of beasts societies are of men If there be societies there must be laws if laws there must be Magistrates the law gives life to the magistrate the Magistrate life to the law Angels are occasional Magistrates are standing Ministers of God He needs the agency of neither he will use both 2. This title is not given to the Magistrate in disparagement or diminution that had been no fit Argument to enforce subjection but it shewes the favour of God in giving this Magna Charta to humane societies as to choose such formes of Government and such persons for Governours as he may stamp with his Authority for our good non potestatem sed regem creat Respublica the Common-Wealth creates not Magistracy but the Magistrate I would have better thoughts of a Magistrate in a Common-Wealth then of a King in a Comedy there is a propter dominum for the Lord. Observa ⣠tion 2 This Ordinance of man is more then one for it is said to every Ordinance of man there are divers kinds or formes of Civil Policy several in divers places diverse in the same place as Tacitus tells us in Rome The Eastern Countries generally addicted to Kings suetus regibus Oriens saith he in Tacitus Athens Carthage Rome famous Common-Wealths The Israelites had some variations but now under the Gospel it 's a general Maxime The Principles the Profession of the Gospel though abhorrent from heathenish religions yet is consistent with all manner of Civil Governments the Jewish religion could not so well consist with other Policies but the Gospel which may be preached through the world bids no defiance to the Civil magistracy All the Kings and Judges of the earth may kisse the Son without losse or detriment to their dignities It sets not the slave free from his master but makes him a better servant It sets not the subject free from his superiour but makes him a better subject this is a good guest that meddles not with the houshold government where he lies but payes well for his entertainment you hear Christ say give to Caesar not take from Caesar that which is Caesars therefore they must needs be mistaken that will have the Gospel consist with no Christian Magistracy which may well consist with any Obs 3 The Civil Magistrate is either Supream or Subordinate and both are called the ordinance of man both to be obeyed for the Lords sake whether to the King as supream or to Governours as sent by him The King here meant is Caesar the Roman Emperour under whose Empire those Countries 1 Pet. 1. did lie for howsoever the name of a King was hateful to the Romanes after the Regi fugnum yet the Greek Writers do frequently call the Emperour ãâã ãâã ãâã ãâã ãâã King and so the Scripture Joh. 10. 15. ãâã ãâã ãâã ãâã ãâã we have no king but Caesar and in what hand soever one or more that the Headship or Supremacy lies the Scripture calls that soveraignty Kings Revel 17. 10. The seven heads are seven Kings and those were seven Soveraignties of Rome as Kings Consuls c. many of which are numbred by Tacitus in his first page and in some such sense may be understood those places in the
Judges There was no King in Israel no Magistrate to restrain such arbitrary enormities I speak this upon my conscience neither to flatter nor yet to elevate the authority of Kings where they obtain but to shew that no jus Divinum falls more necessarily upon that form of Government then another and that the word translated supream with reference to subordinate Governours is elsewhere Rom. 13. 1 Tim. 2. ascribed to all Magistrates with reference to the subject and may be so used here in the judgement of learned Interpreters and those words Governours sent by him are not as some say referr'd to the King but to the remote antecedent the Lord And Estius his reason is The end of sending Governours to punish Calvin Estius evil doers and protect them that do well was not in the eye of the Roman Emperour but is alwayes in the intention of God that they should do so I will not labour to destroy either sence that which ascribes the mission of Subordinate Magistrates unto God is true and pious that which derives their Commission from the Supream is Supream is true and apposite to the Text. It followes hence That not onely Magistrates but degrees thereof are needful God hedges in the authority of the Inferior Governour the Presidents of Provinces Proconsuls Curators from contempt they are sent they are Ministers of God Ministers of the Supream under Authority as the Centurion said yet in command a two-pence hath the stamp as well as a shilling The Subordinate Magistrate brings the benefit of common Justice home to our own door in Israel the small townes had a Triumvirate three to sit in their gates the Cities three and twenty and all with dependance upon the Sanedrim or constant Parliament sitting at the Temple in Jerusalem That there be a Supream whose power extends to the whole sphere is needful in the Common-Wealth but pernicious in the Church except it be that of Christ which admits of no Compeer no Second In all Armies all Common-wealths there must be a Supremacy lodged somewhere else it is like a faggot without a bond many sticks no faggot justice cannot be finally done and so not done where there is not a Center to give rest and to stop and determine all motions questions quarrells appeales there is no order say Philosophers nisi cum relatione ad aliquid primum without reference or respect to some First and therefore all Common-Wealths for the preservation of unity and peace within themselves will have some Supremacy which as the Center of a Circle is one and can be no more then one I do not mean more then one man but more then one Supream so our Apostle speaks of Governours as many of Supream as of one Both the Supreme and the Subordinate Governour their office is for the punishment of those that do evil and for the praise of them that do well this is the end of Magistracy not alwayes of the Magistrate he may aime at the dignity not at the duty of his place and clamber the tree to fill his pocket not to shake the fruit for them that are under it but they are set above others for others not for themselves for as Seneca said the Common-Wealth is not for them but they for the Common-Wealth they are called by names of Dignity Principalities Eminent Powers Gods as by names of duty and that in respect of the whole Common-Wealth Foundations Corner-stones fathers of their country in respect of the Church Nursing fathers in respect of the laws ãâã ãâã ãâã ãâã ãâã Keepers of the laws not Lords of them in respect of offenders they are Gods swordbearers in respect of well doers shield-bearers healers benefactors this in respect of their office but in respect of their private they may be Foxes as Herod Lions as Nero. 2 For punishment and for praise the Apostle Paul too uses this word praise Rom 13. 3. the praise of a private man is commendation the praise of a Magistrate is encouragement and protection if there were no severity in a Common-Wealth it would be quite overrun with wicked men more intollerable then wild beasts and vermin There was no Magistrate or Heyre of restraint in Laish Judges 18. 7. and so they became a prey easily you coÌceive not their misery of that which some call a liberty to do every one what is good in their own eyes better live where nothing then where all things are lawful And there must be praise too a Magistrates office is executed by his tongue as well as by his hand this is a word that might have expressed a Magistrare even in state of Innocency wherein some hold there should have been Imperium blandum though not onerosum what need have good men Saints say they of Civil Magistracy the ãâã ãâã ãâã ãâã ãâã of anti-Magistraticall men of whom I may say as he said of Cato he speaks as if we were in Platoes Common-Wealth not in Faece Romuli if we could make men we should have lesse need to make Magistrates yet there would be need too I would all were honest men that call themselves Saints If they were all Saints they are not all Angells they may do evil Moses had a great task though most of his charge were Church-Members preventing justice is an excellent part of a Magistrate It 's a point of justice to whip an idle beggar but more excellent to prevent Idlenesse and beggary a flock of sheep must have a shepheard though there be no Wolves in the flock there may be some about them The Magistrate is no hinderance to goodnesse which is doubled when one is both a good man and a good subject 3. For the punishment of evil doers the praise of well doers and herein he speakes accurately and properly so Paul Rom. 13. 3. If thou do evil fear If thou wilt not fear do well for the Magistrates are a terrour to evil works Pilate spoke like a Magistrate what evil hath he done The Magistrate judges of persons by their causes and their crimes an ill man may be right in his cause a good man may be an evil doer suffer not as evil doers saith the Apostle to good Christians in nostro Foro we call a godly man a good man you upon the Exchange call an able and a rich man a good man but as to the eye of the Law of the Magistrate which should be but one men are judged good or evil by their crimes or by their causes not by their own persons as the ballance tells you not which is Gold which Iron but which is good weight and which too light and if in this diversity of Opinions among us a Magistrate brided happily by his opinion to think all of his judgement or party good men and so give them the white stone and turn the edge of the axe towards others then upon that account it would follow that all the Christians in the world should be judged evil doers and all of
neither is a Parasite to flatter the Authority into exorbitancie nor a demolisher thereof If I had time to set before you the misery of Anarchy I would make you tremble at the thought of it for then you should see men as motes in a Sun-beame fly up and down one upward and another down a thousand wayes and neither life nor libertie nor propertie could be called your own and what should Paul doe for his appeal to Caesar let the men and their actions be what they may yet the Authoritie is for our good Caesar noster est a nostro Domino constitutus saith Tertullian Caesar is ours set over us by our Lord. More particularly First for you my Lord that are the setting Sun It is your happinesse that you can use that speech of Hezekiah There hath been peace in your dayes I commend to you that excellent close of Samuel 1 Samuel 12. 3. when he laid down his Government Whose Oxe have I taken whose Asse or whom have I defrauded of whose hand have I received any bribe Go off with thanksgivings to God and let this Citie and your own conscience give you thanks but withall set all accounts clear between God and your soul and remember that a year of Majoralty may bring more sinne upon you then all the dayes of your life I mean such sinnes as are called our nostra lerna our-other mens sinnes which are such as happily a Magistrate little thinks of Secondly For you the Electors I suppose you know your rule take heed of that which is the bane of all societies sedition and tumultuousnesse and unquietnesse I know you may be deceived in your choice the Historian saith of Galba that he was omnium judicâo dignus imperio nisi imperasset some mens sins go before some follow after and we know not what unseen leakes may be in a vessel untill there be something put into it but let your aim be right and hearts be unbiass'd It 's a great liberty you have to chuse whom you must be subject unto and a great happinesse that you have so many good men to choose out off we undervalue the greatest benefits when they are common and you lift up the hand in course many time rather then in conscience In the generall your eye should be pitcht upon a good man and upon a fit man for every good man is not fit for this service nor for this time The Hebrew Masters recount seven properties of a fit man markt out in two places of holy Scripture Exodus 18. Deut. 1. First An able man that is as the word imports a stout man well resolved against bribes and fears perswasions and menaces not like an empty ballance that stands tottering and a penny weight determines it It is a cursed Principle of Machiavels among his other Paradoxes in policy he would have a subordinate Magistrate instar molae trusatilis like a hand-mill which a superiour Magistrate may easily turn round as he will Secondly Fearing God for he that rules for God hath need to fear him with a pious fear and he that fears God as a private man will in all likely hood fear him as a Magistrate in serving God being a Magistrate in those things wherein he cannot serve him but as a Magistrate For In hoc saith Augustine serviunt Reges Deo in quo non possunt nisi ut Reges Thirdly Men of Truth or just men He that rules over men must needs be just 2 Samuel 23. and he that is by giving suum cuique the long coat to the Dwarf if it be his for default whereof Cyrus his Master whipt him when he was a Boy because he considered in the childish controversie that came before him were like a Taylor for whom the Garment was most fit then like a Judge whos 's the coat was Fourthly Hating Covetousnesse that bribes throw not dust in his eyes He is the best Magistrate that is good for nothing A rare Vertue Fifthly A Wise Man One that as they say hath his third eye that is Experience For an ignorant Magistrate doth justice by adventure and that oftentimes is by misadventure It is a saying of Luther That if a wise man and a good man both cannot be had rather chuse a man liberally good then intollerably ignorant As if you were to seek a Pilot a Lawyer a Physician you would chuse such a one as in his facultie is skilfull Sixthly A known man or One of good fame for Reputation makes Authoritie valued which other wise is rendred contemptible Seventhly One that is of the Chief of the Tribes Deuteronomie 1. 15. A Cedar an Olive a Vine not a Bramble For three things the Earth saith the Scripture is disquieted A servant when he reigns c. Nec Bellua tetrior ulla est And for Conclusion You Sir that shall be Lord Major in Fiftie three as hath been a year male-ominated to the government of this Citie do not you fear the Stars every old woman that can dream a tale is not one of the destinies He gave this reason why the old Oracles in his time grew silent because saith he men are grown minus creduli do you trust God with your self who hath trusted you with so great a City enter your Office with prayer fasting that another spirit may come upon you and that he that hath girt you may bless you Keep if it be possible the State which the City hath allowed you as Joseph in Egypt did that which the King had put upon him for he that despiseth himself is the more easily despised by others and let Religion have your Countenance which hath crowned this land with so many blessings such miraculous preservations as are peculiar to England remember whose Minister you are that so you may have courage and for what end that you may maintain your comfort FINIS SUBJECTION TO MAGISTRATES BOTH Supreme and Subordinate Laid open in a Second SERMON upon that subject Preached at the Election of the Lord MAYOR of LONDON on Michaelmas day 1654. By Richard Vines preacher of Gods Word at Laurence Jury London TITUS 3. 1. Put them in minde to be subject to principalities and powers c. LONDON Printed for Abel Roper at the Sun against St Dunstans Church 1655. The Second SERMON At the Election of the LORD MAYOR OF LONDON 1 PET. 2. 15 16. BEing appointed to this service upon your last Election day in 1653. the providence of God led me to that Text verses 13 1 4. of this Chapter and because the two verses following are homogeneal to the same subject and sutable to the season I will proceed Verses 15 16. 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God IN which words the Apostle re-inforces the charge laid upon all of Christian name converted Jews and Gentiles
from the simplicity that is in Christ or ãâã ãâã ãâã ãâã ãâã towards Christ AS the mother of Christ truly was so the Church of Christ may be truly called ãâã ãâã ãâã ãâã ãâã as Clem. Alex. saith a virgin mother The fruitfulness of her womb to bring forth children unto God The fulness of her breasts to bring them up unto God speak her a mother The simplicity of the faith chastity of worship sincerity of love integrity of life speak her a virgin Christ answers the type of him the high Priest Levit. 21. 14. A widow or a harlot he shall not take but he shall take a virgin to wife And therefore it is the scope of the Gospel-Ministers whom God sends as Abraham did his servant with Commission to procure a wife for his son ãâã ãâã ãâã ãâã ãâã to fit and treat a match to espouse chaste virgins unto Christ ver 2. Which scope if we do but carry in our eye and aime at in our Ministery we should avoid the too much used folly and imbrace the successfull foolishness of Gospel-preaching We may justly ask the cause of our Apostle his feare lest this Corinthian virgin should become a Thais for unjust suspition is a kind of slander to chastity and the question is how the Apostle could say I am jealous for the virgin was not espoused to him but Christs Ministers are but the spokes-men the ãâã ãâã ãâã ãâã ãâã treating for Christ 2 Cor. 5. 10. they neither sowe nor mowe for themselvs therefore he takes off the doubt in that expression I am jealous over you ãâã ãâã ãâã ãâã ãâã with jealousie of God And he gives the reason The first Adams Eve was corrupted from her virgin righteousness and so may the second Adams espoused virgin the Corinthian Church be corrupted from the simplicity that is in Christ Eve by the Serpent which was Satanae leno the Devils pander The Corinthians by such Preachers as he describes to be ãâã ãâã ãâã ãâã ãâã 2. Cor. 2 17. Corrupters of the Word as hucksters by their mixtures do jugulare vinum adulterate the viginity of good wine In these words you may consider two things 1 The object of the Apostle his fear 2 The instance or example whence he draws a similitude shewing the way and meanes of accomplishing that he feares 1 The thing he feares is the corruption and constupration of this espoused virgin which corruption he describes 1 By the seat of it the minde ãâã ãâã ãâã ãâã ãâã lest your mindes be corrupted for the foul vessell corrupts the purest liquor corruption begins in the minde as they say the fish begins to stink at the head and we know defluxions from the head corrupt the vitals and lower region 2 The term à quo is the simplicity or chastity that is towards Christ which they had before and which is required in them that are espoused to Christ Jesus who are then corrupted when they generate and deviate from their simplicity of faith and worship for we cannot say of any of these virgins espoused to Christ as was said of that virgin the mother of our Lord that before they came together she was found to be with child by the holy Ghost 2 The instance or example made use of for describing the way of corrupting the minde from the simplicity that is in Christ is the first and ancientest example in the world lest by any meanes as the Serpent beguiled Eve c. This part of the Text contains the sicut and sic the As So and there are foure things in it As the Serpent that is Satan in his instrument for the Devil appears not in his own colours the Serpent doth not alwayes weare the same slough or skin the Devil sheaths himself in a fit case for his purpose for he is ãâã ãâã ãâã ãâã ãâã unsociable with man therefore hath his ministers ver 15. deceitful workers false Apostles and these instruments he puts on he tempts the proud by ye shall be as Gods the sensual by the promise liberty some by ostentation of holiness for there is a Pharisaical a monasticall a superstitious holiness a holiness of mans making he tempts Christ by Peter Come behinde me Satan 2 The Serpent beguiled the woman Eve for the woman by the Serpent the man by the woman the stronger by the weaker vessel the husband by the wife as the Angler takes the small fish by a worm and then that small fish taken doth become a bait for the greater fish so it is said of his agents they lead captive silly women they deceive the hearts of the sipmle Rom. 16. 18 3 The way of the Serpents deceiving the woman was by corrupting of her minde see its the Apostles observation 1 Tim. 2. 14. that not the man but the woman was deceived because she believed that God had enviously set them in a lower Orbe than they might be in if they eate of the fruit of that tree of knowledge 4 This deceiving of the woman was by subtilty as it appears by many respects wherein the serpent prevaricated the words of God and perverted their meaning this subtilty or ãâã ãâã ãâã ãâã ãâã Cogging of the dice is ascribed to deceivers Eph. 4. 14. The sum is The Gospel-state of the Church is called a new Creation I create a new heavens and a new earth in this new creation God hath set forth another Adam Jesus Christ out of this Adam dying as out of the first sleeping God hath formed a Church this Church is espoused to the Lord Christ as Eve was to the first as a chaste virgin and there are Serpents now as there was one then that attempt the corrupting of the virginity of this Church and therefore saith the Apostle But I fear c. From the first part of the text the thing feared I take up two Doctrines 1 The simplicity that is in Christ is to be holden untainted 2 The corruption of the minde is the cause of deviation or recess from that simplicity I begin with the first The virgin chastity of the soul espoused to Christ Jesus which loves not to be painted with any Fucus of meretricious gaudiness simpleness or simplicity in vulgar speech and sometimes in Scripture sounds towards foolish credulity or want of wit But in the true notion of the word it signifies a freedom from composition and so we call the simplicity of Gods being which is without all composition Most commonly it is a freedom from mixture of heterogeneal things which might adulterate purity In Doctrine unlearnedness in faith unfainedness in love sincerity in worship chastity in life and conversation integrity do make up that we call simplicity of Christ which I shall compendiate into these three 1 Simplicity of Doctrine 2 Of Worship 3 Of life 1 The simplicity of Christ was personal for being in the form of God he emptied himself and took on him the form of a servant Phil. 2. 6. Official in the acting of
a member of the Church baptized yea a true believer may be unfit at some particular time to come to the Lords Table and may eat and drink unworthily Were not the Corinthians such men and in such a case 1 Cor. 11 Were they not punisht for their unworthy coming and yet doubtless some of them godly and all professed Christians But of this more also § 10. 8. There were in the first Passeover in Aegypt used and commanded by express word certain rituals or occasionals which as Jewish Writers and practice shews were omitted and not used in after-times As 1. The eating in dispersed houses afterward in Jerusalem only 2. The taking up the Lamb four dayes before which we reade not of afterward 3. The striking of the door-posts with the bloud 4. The not going out of the house that night which in after-times Christ and his Disciples did 5. The eating it in travelling posture in procinctu with staves c. which we finde our Saviour and reade that the Jews did in another posture of discumbency a lying on beds c. These or some of these were occasional at the first and the occasion ceasing custom had ruled it otherwise without offence for in our Supper the Lord celebrated and instituted it at night in or at the end of the paschal and common supper 2. In unlevened bread 3. Late at night 4. In a gesture of discumbency a leaning or lying posture Joh. 3. 13. 5. In a chamber of a private house 6. Without presence of any woman 7. Consecrating a blessing the bread and See Evang. for so used in Passeover the Cup severally and apart 8. Singing the hymne at the close of all as was usual c. And these or many of these were occasional circumstances by reason of the custom Rite of the paschal Supper or the particular exigency at that time And what then Do they oblige to a hairs breadth all after-ages Do they that impose any one of these themselves hold to all of them Shall we be supercilious and superstitious in observing all occasional or local customs Why do we not appear in sackcloth at our Fasts Where is that osculum pacis As the Apostle said about the 1 Cor. 11. 16. length of hair so I say If any man seem to be contentious we have no such custome nor the Churches of God If Christ had celebrated the Supper with his loyns girt and staff in hand had we been bound to it and yet we must not raffle this thred too far and under colour of an occasionall circumstance change or mutilate the real substance as the Papist that takes away the Cup which Christ blest and breaks not the Bread as he did and of a Sacrament makes a Sacrifice the Matter and Form the intended Analogy between the Sign and the Thing signified will guide us in our distinguishing Substance from Accidents I here make an end though in this Point and in this Lamb which was served in with Legs and Purtenance I might finde out other lesser Resemblances which I shall not but having shown you what fresh Marrow lies in the old Bones of this Passeover-Sacrifice will hereafter set forth our Lords Supper before you CHAP. II. Of Errours and Corruptions in the Church How soon they sprung up When they are a ground of Separation and when not That this Ordinance must be suitable to Gods Institution And the Communicants must be suitable to this Ordinance 1 COR. 11. 83. For I have received of the Lord that which also I delivered unto you c. THis Epistle is directed to the Church of God in 1 Cor. 1 2. Grotius in initio hujus Epistolae Heylin Geog. pag. 388. 1 Cor. 1. 5 7. Corinth which was sometime a slately City of Greece much renown'd in ancient Authours but now is a place of small note being together with other Cities mentioned in the New Testament swallowed up by that great Leviathan of the Land the Turkiâh Empire In this City was a famous Christian Church of the highest degree of elevation for parts and gifts and spiritual endowments but their beauty was blemisht with as great blots schisms 1 Cor. 1. 11. Denial of the Resurrection of the dead by some of them 1 Cor. 15. 12. and in this Chapter with a grand abuse of that high and precious Ordinance the Supper of the Lord with ordinary and unwashen hands polluting it with their own intemperance and drunkenness not brought from their own homes or from the Tavern to the Table but used at the very Table it self which that you may understand you may take notice that it was an ancient custom ãâã ãâã ãâã ãâã ãâã saith Zonaras in Concil 6. in Trullo in the Primitive times that the rich and wealthier sort of Christians did by a common purse or contributions furnish out solemn feasts in the very meeting places or Churches and there sit down promiscuously the rich and poor which feasts were called ãâã ãâã ãâã ãâã ãâã Feasts of Love or Brotherly-charity to testifie the intimate affection of Christians among themselves The Scripture speaks of them Jude vers 12. 2 Pet. 2. 13. and the ancient Fathers make often mention of them The occasion of them might be this It 's plain that the Heathens at their Sacrifice had their festival entertainments ãâã ãâã ãâã ãâã ãâã in their Idols Temple that the Jews in their Eucharistical Sacrifices feasted before the Lord God as it were entertaining them to eat and drink with him and that Christ and his Apostles feasted together at the Paschal Supper before the celebration of the Lords Supper and so by imitation very obvious the Christians had taken up a custome of feasting at their religious meetings at which entertainments no Heathens were present and thereupon they suspected and scandalized the Christians for these feasts de pabulo crudae post convivium mesto Tertul. Apol. c. 7 c. 39. that they eat and drunk the flesh and bloud of a childe and that after they had filled themselves with wine and good cheer they fell to incestuous and promiscuous lusts but the ancient Fathers wipe off these aspersions c. §. 2. The abuse of these feasts the Apostle reproves from the 17. verse of this Chapter for they fomented their schismes and parties even at these feasts one party and their faction sorting themselves together in one corner another at another as their humour led them and so the common love was broken by private divisions then followed another abuse the poor that could send in nothing had nothing but were set light by and suffered to starve while they were filling themselves and which was worst of all they were intemperate at their feasts eating and drinking excessively one is hungry another is drunken vers 21. The word may signifie had drank liberally as it 's said of Joseph and his brethren Gen 43. ult and as the word is used John 2. 10. The Summe is there was §. 3.
1. Siding and sorting themselves into parties with their messes and dishes of good cheer each faction by themselves vers 18. which is contrary to the nature or name of ãâã ãâã ãâã ãâã ãâã Feasts of Love One party went to it before another came v. 21. 33. 2. Here was a slighting and laying aside the poor Christians that could send in nothing contrary to the nature of a religious communion ver 28 22. 3. Here was intemperance and excess ver 21. contrary to Christian sobriety 4. These feasts were made in the Assembly or meeting-place as we say the Church as appears ver 22. Have ye not houses And §. 4. 5. With these juncats and feasts they joyn'd the celebration Beza in Act. 2. in illis convivis Grot. in Mat. 26. 25. Casaub Exâre 16. of the Lords-Supper Mensis suis pascebant saith Austin Epist 118. and therefore the Apostle tels them they defaced it vers â1 This is not to eat the Lords-Supper for quod non ritè fit fieri non dicitur and he doth therefore set forth the Lords institution of the Supper vers 23. that they might see the bare and naked nature of it one thing is doubtfull Whether the Lords-Supper was celebrated at the beginning or end of these feasts And the doubt riseth Because in this Chapter as is conceived by learned Diodat Estius Cajetan in loc Gerard. in har p. 461. men the feast went before as in Christs last Supper the paschal Lamb was first eaten and the Cup was taken after Supper vers 25. and the unworthy coming to it mentioned v. â9 and the punishment of this Church for their unworthiness vers â0 argues That their feasting first had unfitted them for the participation of this Ordinance and yet Chrysostom and Donaras saith ãâã ãâã ãâã ãâã ãâã After the participation of the Lords Supper the feast was and that Vbi supra is true for after-times for the reproof of the Apostle haply had removed the feast unto the last place for good reasons but the feasts were not quite removed out of the Churches of Greece and Africk where Tertul. Apol. c. 39. we finde them continuing Insomuch as the Synod of Laodicea which was about three hundred years after Christ and before the Nicene Councel made a Canon cap. 22. ãâã ãâã ãâã ãâã ãâã c. That it is not fit the Agapae should be in Churches or publick places of worship and so these ancient Feasts grew out by little and little and now no remainders of them in all Christendom I have been the longer upon this because I think otherwise you would not clearly understand the foregoing verses that touch upon the abuse nor the cause and reason of the Corinthians coming unworthily to the Lords-Table and so I have set up a light in the entry by which you may finde the way into the better understanding of all that follows in this Chapter wherein he sets the Lords Supper to rights which was drowned in a feast Then he orders the address of the Communicants which through the aforesaid misdemeanours had come to it unworthily and then exhorts them to make it a Communion and not a Division as they had done Tarry one for another vers 33. and to prevent the intemperance of publick Feasts he bids them if they must eat before they come to the Lords Supper Let them eat at home vers ult and so clearly abrogates not the Feasts but the order of them as fore-going the Lords Supper and here we shall stand a little and make observation §. 5. Obs The Apostle interdicts not all eating or drinking before the Lords Supper but this feasting and the abuses growing thence he doth forbid Those words A man may eat before he come to the Lords Table vers ult If any man hunger let him eat at home that they come not together unto condemnation teach us That this Feasting was before the Sacrament and that a man may eat at home if occasion be before he come to the publick Assembly To put a necessity upon Fasting is to put Superstition into it for our Saviour at first celebrated it after Supper by necessity of the Law of the Passeover but bindes us not by his example to eat first nor by any rule to fast before it therefore it is of free observation and use yet the custom of coming fasting had spread over the Aug. Epist 118 Per universum orbem mos isto servatur Chrys in 1 Cor. 11. 26. universal Church in Austins time Per universum orbem mosiste servatur Chrysostem speaks too highly of it ãâã ãâã ãâã ãâã ãâã that thou mayest be worthy to receive for setting it aside as any piece of spiritual preparation and I know not why it may not stand Omnes jejuni celebramus saith that Light of France Chamier de Euch. lib. 6 cap 1. §. 13. All the French Churches celebrate the Supper fasting I hold to the Rule If any man hunger c. either of these is best which puts the body in best tune to serve as I may say the soul in a holy duty §. 6. Obs 2 How soon abuse crept into this Ordinance of the Supper It was not above twenty or thirty year from the nativity or birth of this Ordinance when this Epistle was written it was nothing so long from the birth or foundation of this Church to this time The Apostle had sown good corn in this field by his Doctrine I have delivered unto you the naked institution of Christ and now it stands in need of weeding The Devil was not asleep in the very Apostles Errour and corruption sprung up in the Church betime times He raised up Simon Magus and after him a fry of Gnosticks or knowing people so they would be called but falsly saith Irenaeus to corrupt the Doctrine and it was betimes that the Devil set his foot in this most excellent Ordinance and from first to last there have been scarce any times wherein some soil hath not cleaved to this Sacrament every Age adding or declaring somewhat till it became a monster unlike it self in the Romish Masse which is a Masse of Idolatry and abomination a very abomination of desolation to this Ordinance the stamp of Christs institution being so defaced that he that minted it cannot own his own coyn for being an outward Ordinance consisting of outward elements and actions the fancy of men thinks this and that dressing would do better and so by putting on more ornaments as they call them they quite spoil the feature of the childe and if men would be tampering while the Apostles lived what would they do after If I should say that the unhappiest and oldest weeds have grown in this Garden I should not speak far wide I may say of it as Solomon saith of man Eccles 7. 29. Loc this have I found that God hath made man right but they have sought out many inventions §. 7. Obs 3 The Apostle
bound to the Law and to the Testimony So in the Christian Churches the Apostles receive the Word and Sacraments from the Law they see the pattern in the Mount then there are others in their generations that receive and deliver too but they are bound to the Law and Testimony Hear the Apostle 2 Tim. 2. 2. The things that thou hast heard of me commit thou to faithfull men who shall be able to teach others also So that here is Paul that received from the Lord Timothy from Paul other faithfull men from Timothy and others from those faithfull men There is no government of any Commonwealth on earth but they have their Officers to receive Lawes and Commands from the highest and to convey and deliver them to the people §. 14. The Apostle received from the Lord two things His Commission and his Errand His Commission to be an Apostle Rom. 1. 5. From Christ we have received our Apostleship and this he may show to the people as he doth to these Corinthians 1 Cor. 9. 1. Am I not an Apostle c. but he doth not deliver this to them His errand and that is the Doctrine of the Gospel and this he doth both receive and deliver I have delivered unto you so an Embassadour hath a Commission and that he may show but delivers not and he hath an errand and that he receives from his Lord and delivers to them to whom he is sent There were Prophets in Jeremiah's time that would be deliverers but they neither received Commission Jer. 14. 14. I sent them not nor errand Jer. 23. 16. Their vision was of their own heart The one of these being wanting made a false prophet I fear we have many moe deliverers then receivers from the Lord either they want one of these legs or both and yet which is the wonder they run having received neither Commission nor Errand from the Lord. §. 15. He delivers that to the Church all that only that which first he had recived from the Lord the arrow flees with strength that is shot out of such a Bow He was a faithfull Embassadour or Steward we have all that and nothing but that which comes from the Lord a good depositary that fails not of his trust the losse of a little of Gods truth is as the losse of a Diamond out of a Ring Christ speaks of the least iota's or tittles of the Law as precious things and permanent It was the admirable wit of Homer to make in his Poems Embassadours to speak in the same words as they received their errand by the same spirit and the same inspiration that he received this Doctrine from the Lord he also delivered it to the Church How pure doth this Ordinance of the Supper come to our hands What credit ought it to be of with us You know the Heathens and so Mahomet that impostor that set up or devised the heathenish Theology or Worship they feigned a conversation with some god or goddess a spirit that their votes might be received of the people with awe and credit for the conscience of man stoops to none but God from whom we are assured by the Apostle that we have this Ordinance That I received I also delivered to you §. 16. Obs 4 That what the Apostle had formerly delivered to the Corinthians by lively voice now he writes upon the occasion of abuses grown in How easily do corruptions steal Estius in loc in How soon do we forget the Law of Ordinances and institutions of Christ It could not be many years since he had delivered the manner of this Ordinance What necessity there is of having the Scripture written and now he repeats it in writing What necessity is there of having the Scripture written That it may continue and passe pure from generation to generation Men finde it very requisite that their Laws be written and upon record what inconveniences would follow if not While the Church of God consisted of few persons or families as in Noah and Abraham's time there was the word of God but not Scripture It was handed down from father to sonne by tradition and the frequent appearances of God to them supplied defects but afterward God began the example and wrote the Decalogue in Tables of stone the ancientest writing this day in all the world then Moses also wrote the Scripture and he is the ancientest writer in the world if all the Greek Law givers or Poets be compared with him they are but heri aut nudius tertius saith Cunaeus and Josephus as of yesterday hundreds of years before the Trojan war yet not so many as Theoph. ad Autolycum affirms The Jews had the Old Which was in Jephaes dayes 900. or 1000. Testament written though they were so frequently visited by extraordinary Prophets and the Jewish Masoreth had so industriously mended and numbred all the letters in every word of the Old Testament that they knew the number and could as easily misse one as you can misse a pearl off your chain and hereof we have the benefit Câdicem portat Judaeus unde credat Christianus The Jew saith Austin though Aug. in sa 56 himself an unbeliever is our Library-keeper and carries the book after us out of which we get our faith for how often doth our Lord and his Apostles cite those Records Nor would the Lord let the New Testament be unwritten which in the wide world over which the Gospel spreads would have been mangled and transfigured into a thousand shapes Remember sometimes in your prayers to give God thanks for the Gospel written the Jews never forget the Law in theirs And yet again I note it that many parts of the New Testament were written on accidental occasions as ill manners occasion good Laws so Paul writes this Epistle and this part that I preach upon So the Epistle to the Galatians an occasion of false teachers that mingled Moses and Christ Law and Gospel and all Writers give this occasion for that lofty and sublime piece In the beginning was the Word and the Word was c. because the hellish Gnosticks did even then begin to adulterate the simplicity of the Gospel and to bring Christ unto a lower rank and therefore he uses their very words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Grot. in Proleg ad Johan which they had in Plato and Pythagoras his School and applies them to Christ Jesus we get this excellent piece of Scripture which intreats upon the preparation of the Communicant above any above all other and we get it by the abuses and corruptions reigning then in Corinth upon occasion of their sin the whole Church hath gained a Rule for ever I had almost said as it 's said in another respect foelix culpa happy were these corruptions §. 17. Obs 5 The safest simplest certainest Rule by which a Communicant may examine himself whether he come worthily to this Table is to do it by the nature use
and end of the Lords Supper The Apostle had found great fault with the Corinthians manner of communicating to prevent By what rule men are to examine whether they come worthily to the Lords Supper which he gives one short Rule in these words Let a man examine himself but he sets down no form of this self-examination He doth not answer the question How Yea he delivers the institution of Christ in all points as that Rule to square the Communicant For if a man do rightly calculate he shall finde that here is presented and represented the closest union and communion of the soul with Christ the most spiritual intimacy the most humbling and passionate prospect of a broken Christ the most refreshing water that runs out of that smitten Rock the most real exhibition and affording of this to me and indeed the sweetest and neerest entercourse with our Lord is here set forth as in no other Ordinance for the manner of it and then what doth this bespeak Doth a feast so set forth bespeak a swine Are Superstition Ignorance Prophaneness fit garments to come in to such a Supper Are those Christ-killing-sinnes of ours which caused this breaking of him fit companions for us to bring to the eating of him That is as if we should bring to the Lords Table the bloudy knife that killed him Let a man but use his reason with his faith and ask this broken bread this poured wine what they mean or what they speak and they will tell him enough whereby he may examine himself and this is Chemnitius his Rule for examination Chem. Exam. de preperatione whom a great man of this Nation saith to be the best Scholar of all the Lutherans Sic inquit Montacut origenes Use The result of all that hath been said comes to these two instructions pertaining either to Minister or people or both 1. That this Ordinance of the Supper be suitable to the Exod. 25. 40. Heb. 8. 5. institution of Christ 2. That the Communicant be suitable to the Ordinance and then both things which the Apostle speaks unto here both sorts of abuses or corruptions whether in the Ordinance or of the Communicants are set to rights and all is right §. 18. 1. That the Ordinance be suitable to the institution For see saith he that thou make all things according to This Ordinance must be administred according to Gods institution the pattern shew'd thee in the Mount Moses had no liberty to vary from the matter or form or any particular and have not we an institution and the pattern of this Ordinance set before us not in the Mount but in the upper-room where Christ celebrated the first Supper and gave forth a hoc facite This do as oft as ye do it hoc facite is as much as See that ye make or do all things according to the pattern The Apostles were not now at a Councel-Table with their Lord to give their vote what manner of Sacrament should be appointed but as guests to take and eat at present such cheer as the Master set before them and in after-times to do This Do this in remembrance of me and yet our Lord Christ would have his Ordinances administred ãâã ãâã ãâã ãâã ãâã decently Clemens the ancientest of Fathers in his Epistle to these Corinthians hath an excellent saying ãâã ãâã ãâã ãâã ãâã We ought to do all those things orderly which our Master hath commanded us to do For Christ himself was no friend to slovenliness or loathsome nastiness as one observes Hildersam in John 4. out of that Mark 14. 15. He shall shew you an upper room furnished and prepared but presumption is bold Superstition adventurous as if it was called to councel with God makes no bones of clipping his coyn and therefore this Sacrament hath been filled with many devices and long groaned under their inventions which after long possession plead prescription and come in after-times to be counted parts which at first were but scabs or wens The Apostle did not durst not deliver but what he had received but they that have lesse power than the Apostle dare deliver what they received not and by adding or substracting do plainly finde fault with Gods own model Why should the Papist give into the mouth of his Communicant a whole wafer but that he is afraid to break the bread least some loose crums should fall Why doth he cheat the people wholly of the Cup but upon pretence that a drop of the bloud might be shed or spilt May we not think that they are too nice and more scrupulous than Christ at whose breaking bread there might fall crums and in the Apostles drinking drops from the cup Superstition is foolish that pretends holiness and corrupts Ordinances and had rather make than take a Sacrament We have the Minister in the name and stead of Christ Jesus if this be denied as it is by some I shall at present affirm but this That the reverend and most ancient Father Justin Martyr in his second Apology to the Roman Emperour written about fifty years after the death of John the Apostle sets out as I shall shew you the full manner of their administration of this Sacrament and therein saith the ãâã ãâã ãâã ãâã ãâã or Minister doth pour forth prayer and gives thanks over the bread and wine which I can give no account of private corners hath been practised in the Christian Churches till this very time and year being 1500 years at least The Minister takes the bread and likewise takes the Cup. He gives thanks or blesseth over the Bread and Cup He breaks the Bread he saith Take ye eat ye drink ye He pronounces This bread is the body of our Lord Jesus Christ This Cup is the New Testament in his bloud You do take you eat you drink This the Minister doth this you do for a remembrance and commemoration of Christ shewing forth his death and this is an Ordinance sutable to the institution §. 19. 2. That the Communicant be sutable to the Ordinance When the Song is truly set and prickt the singer must Of worthy communicating keep time and tune or else all is not right The Papists have the Ordinance unsuitable to the institution and we alas have Communicants unsuitable to the Ordinance That word which follows in this Chapter that dangerous word ãâã ãâã ãâã ãâã ãâã unworthily what is it but unsutably we must measure and fashion the Communicant by the Ordinance He must of necessity be a Disciple to such Christ spoke Take ye eat ye c. not as ye are Apostles but as Disciples He must bring with him a Christ receiving or a Christ applying faith for Take Eat without a hand or mouth of the soul he cannot He must come with hunger and thirst for strength and refreshment for he doth come to a Table to eat and drink the staff of bread the cordial cheering wine This strength and nourishment is by
be better for them but whether to apply their eye to the very things themselves or to Christ they know not nor matter not but rest in a confused imagination just as they that uâe charms Now for redress of this confused notion I commend that of famous Dr Whitaker Quasi De Euchar. pag. 624. in 40. Chriâââs in medio sederet c. As if Christ fate amongst âou and did the same as in the first Supper so ought âve to think of this Sacrament and that is to see Christ to take and bless and say to us This is my body take and eat This is my bloud Drink ye all of it a very effectual consideration according to that good old solemn word used to be spoken to the people at this Table Surjum corda Have your hearts upward to which they answered Habemus ad Dominum Now as to others that have their eyes so near the book that they see the worse I mean such as by curious enquiry and too much niceness how it 's possible that the eating of a piece of bread and drinking of a sup of wine should exhibit and convey to the faith of a believer the very true and real body and bloud of Christ do dispute themselves into a naked figure and sign as a painted supper represents a true I say this That God imitates men in their assurances or conveyances as we read of his oath of his earnest of his seal so that as men in passing of estates and inheritances do make Deeds and seal them and deliver them and then the real estate is not convey'd out by vertue of a bit of wax but by the Donors sealing that wax and fastening it to his Deed and delivering it as his Act and Deed So God or the Lord Jesus Christ makes a Covenant of giving Christ and eternal life to believers and appoints Sacraments to be Seals of that Covenant and delivers this sealed Covenant to a believer and thereby really and truly the Lord Jesus Christ for in hoc sacro speaking of the Supper saith Bernard non solum quaelibet gratia sed Serm. de caena 2. ille in quo est omnis gratia not only some one certain grace is given but he in whom is all grace viz. Christ Jesus the Lord. And yet I must not say that God hath so tied himself or us to the sacramentâl Seals as that no man can have Christ or the inheritance without them for that faith which eats and drinks the flesh and bloud of Christ extra Sacramentum Joh. 6. 50 51 53 54. doth save and the Covenant whosoever believes in Christ shall be saved passes the estate effectually to a believer though it be never sealed sacramentally so a Will unsealed and unwritten too will stand good to many purposes The Emperour Valentinian earnestly desired Baptism but before Ambrose could come died He was sayed saith Ambrose voto Baptismi by the desire of Baptism No The desire was good but it was his faith in Christ that saved him Crede manducasti saith Austin Believe and thou hast eaten What then need we care for Sacraments Yea the Covenant passes the Estate the Seal secures and quiets it God need neither adde to his Promise Oath or Seal to binde himself thereby but to settle us CHAP. IV. Of the Time of this Sacraments Institution And of Judas his betraying Christ. SO much of the Authour now to the Time of this The time Institution In the same night wherein he was betrayed The Lord Jesus was betray'd he was betray'd in the night The same night in which he was betrayed he instituted and celebrated this Supper §. 1. First The Lord Jesus was betrayed The same word signifies Gods delivering up his Sonne to death Rom. 8. 32. and Judas his delivering up his Master to the Jews Luk. 22. 4. and the Jews their delivering of him up to Pilate Mat. 27. 18. God is not said to betray his Sonne because according to his purpose and out of his love to man-kinde he delivered him to death for their redemption but both the Jews and Judas are said to have betray'd him they for envy seeking his bloud Matth. 27. 18. He for covetousness seeking money Matth. 26. 15. for it is thought that Judas conceiv'd that Christ would slip out of the mids of them and go away as often he had done and then his Master were safe and he had his money for it 's said Matth. 27. 2. that then Judas which had betray'd him when he saw that Christ was condemned repented himself It 's a good saying that we should not look on pleasure as it comes toward us but as it goes from us Sinne before it be committed seems to the eye of lust full of profit pleasure after commission when the lust is spent Ammon hates Tamar for whom he was sick before But the traitor sticks fastest to Judas he is ãâã ãâã ãâã ãâã ãâã the betrayer of Christ his Lord and Master and therefore the brand is set upon him Judas Iscariot who betrayed him as on Jeroboam that made Israel to sinne and how did he betray him He brought a band of men to the place where Christ was and marked him out unto them with a kisse Matth. 26. 48. This is he take him and hold him fast This Text refers not to Gods delivering up of Christ nor to the Luk. 22. 48. Jews but to Judas for it 's said In the night that he was betrayed and that was by Judas only §. 2. Obs Judas being an instrument to bring to passe Gods holy councel and purpose plunged himself by his sinne into deep damnation It was Gods purpose and decree that Christ should die and he himself deliver'd him up to death but as God holily and justly doth what Josephs brethren do sinfully so he delivers up the Lord Jesus by wicked hands Luk. 22. 22. The Sonne of man goes viz dies ãâã ãâã ãâã ãâã ãâã as it was decreed and determin'd But woe to that man by whom he is betrayed it had been good for that man that he had not been born It is according as it is decreed yet woe to that man c. Acts 2. 23. He was deliver'd by the determinate councel and fore-knowledge of God but you have slain him by wicked hands God brings his holy councels purposes and decrees to passe by most wicked instruments The giving up his Sonne to death was the most glorious work of grace and love that ever was but effected by most wicked hands Godly men could not be imployed in such services An Artificer useth a crooked tool to do that which he cannot do by a strait one The secret will of God is no rule of our obedience Nec omnis revelata saith Ainsw not every reveal'd Medull a lib. cap. 1. §. 23. will neither his instance is of Jeroboam to whom it was reveal'd long before that he should have ten Tribes 1 King 11. â1 which yet peccavit occupando he
sinn'd in assuming 2 Chron. 3. 5 6 7. The revealing of an event which God hath determined or those actions whereby that event shall be brought to passe gives no warrant for else Hazael being told 2 King 8. 12. before and Judas too what they should both do might have been pleaded for justification After a wonderfull manner saith Austin that is against Gods will which is not besides it It 's against the will of his command which is our rule which is not beside the will of his purpose and yet may be our sin God is just and gracious in delivering up his Sonne to death but Judas and the Jews sin horribly in it there is Rom. 12. 2. That good and acceptable and perfect will of God which the godly are to hold unto but for the Act. 2. 23. ãâã ãâã ãâã ãâã ãâã Gods determinate councell Pharaoh and Judas and Herod and Pilate the worst names in the whole world may be the instruments and damned midwives to bring it to the birth for as Mr Brightman saith in another case a fair and perfect childe born doth not make any thing the better the adultery in which it was begotten so the being the work of Gods purpose nothing warrants the act of any man or of Judas that betray'd Christ I must not enlarge upon these §. 3. Obs 2 The Lord Jesus was betrayed in the night Judas marches as Captain of the band of men and Officers of the Chief-Priests and Pharisees unto the Garden with Lanterns Torches Weapons Joh. 18. 3. They are cunning to do their work in the night without notice and noise tumult He that about an hour or two ago had been at Passeover with Christ now betrayes him He had sold him afore and now delivers him §. 4. Observe here the pattern of a wicked heart made worse by spiritual Ordinances Whether Judas was present at and participant of the Lords Supper that is whether he received both Sacraments the Passeover and the Lords Supper we may haply hereafter consider but at the Passover he was at that Passover which Christ saith he had heartily desired to eat with them Luk. 22. 15. and with the holiest society in the world but he was a Serpent in Paradise all the while §. 5. His Character is this 1. He was purse-bearer and receiver of the contributions that came in and steward to lay out upon occasion and because he inverted the publick stock to his private use he is called a thief John â2 6. 2. His Covetousness in time began to flie at great gain for though he retained to such a Master and was both a Teacher and Preacher of heavenly Doctrine yet he thrives from a thief to a traitour and exposed to sale the most precious jewel Jesus Christ Luke 22. 3. 3. Of this sinne he went breeding and came full Matth. 26. 16. of it to the Passeover This he had premeditated and with this he was prâpossest and with no better preparation comes to the Sacrament to which he came not to repent of his sinne but to cover it So some men use Religion and his successe was according for what he was conceived with before now is quicken'd After the sop Satan entered into him Joh. 13. 27. 4. He goes from the Sacrament full of Satan and within few hours sels that bloud which should have been sprinkled on his door-posts § 6. This is a fearfull example to all that after such a president dare venture upon a Sacrament to which they come with purpose to go on in those sinnes they bring to it as he did whether covetousness as his was or luxury drunkenness loosness of life fraud rapine ungodly callings unjust use of their callings c. they think to receive Christ in the Sacrament and Satan receives them for you must know That as Christ is presented in the Sacrament so Satan is present at it to enter in after the morsel being first by the morsel sealed to be his Sins of purpose and resolution are the key that opens the door for his entrance do not look at Judas his particular sinne of selling his Master that was not yet but look at his purpose and resolution to commit the sinne for that was now even at the Sacrament that was it that set open the door to the Devil and such a purpose to continue in your sinnes will do the like office for Satan in you as in him that is hold the door open The Devil had put it into Judas heart Joh. 13. 2. and after the Supper he enter'd into him vers 27. It 's true the best of us bring sinne and corruption in us and with us to the Lords Table it 's well if it be sour herbs to this Passeover but it must not be unleavened bread sweet sinnes we may come with sour sinnes but not with sweet The Apostles as Luke relates Chap. 22. 24. had some ambition and desire of greatness in them which even now began to peep up and our Saviour checks it and they also freshly come from the Lords Table shewed infirmity they could not pray with him they all ranne away from him after denied him What alas so soon after the Sacrament We learn this excellent lesson to bewail our corruptions that bubble up in us even while we are at the Table and those in us which still appear in us when we are newly gone from it But there is great difference between their sins and Judasses they thought of some preferment under Christ and he made a preferment of him He like a false souldier forsook his colours and fled to the other side They were routed and ranne away with intent to return again for ãâã ãâã ãâã ãâã ãâã His was an old fire that had long lien in him and been fed by him Theirs were some sparklings that sparkled and soon went out His was premeditated and purposed sin theirs upon the sudden temptation They were imperfectly good he was perfectly evil as was said of Simon Magus Act. 8 2â Thou art in the gall of bitternesse not there is some gall of bitternesse in thee I have said this and laid open Judas to affright men not from the Supper but unto preparation or self-examination And so let him come saith the Text. I will wash mine hands in innocency and so will I compasse thine Altar Psal â6 6. For when or where do ye read such an expression as vers 29. He that eats and drinks unworthily eats damnation drinks damnation to himself It puts me in minde of a comparison of Chrysostoms in his Sermon de proditione Judae As corporal food finding ãâã ãâã ãâã ãâã ãâã a stomack possest with ferment vitious humours doth more hurt than good and increases the disease not of it's own nature but by fault of the stomack So this Sacrament received by wicked men aggravates their condemnation not of it self but through their unrepented sins Obs 3 The same night in which he was betrayed the Lord Jesus did
Legacy bestowed is himself and all spiritual benefits with him My body and bloud The heirs are all believers Disciples The Executours for the outward part are those to whom he saith Hoc facite do this execute this my Will The Witnesses are the Evangelists and Saint Paul Here is a perfect sealing then of a Testament which is of force by the death of the Testatour and nothing must be added or taken away for it is a Will sealed and Gal. 3. 15. publisht 2. To leave it as his ultimum vale or last memorial Aug. Epist 118 of precious relish and esteem when men are going then they give memorial gifts unto their friends then they give their pictures Keep this for me Remember me when you see me not When men are dying then they pull their ring off their finger and leave it with their beloved Oh what impression have the verba morientis the word of a dying man As if a man saith Chrysostome should say to children These were your fathers dying words This was his last charge This he spoke and died and there is nothing that is remembred with more awe more affection than the last words the last gift of dying friends 3. To testifie his dearest love to his Church and people that when death was in sight and all the unspeakable sorrows shame and suffering were now ready to invade him when injuries from men were ready to load him and the justice of God upon sinne to be demonstrated on him all these did not make him forget his love His love to his poor people overtop'd all He loved them to the end Joh. 13. 2. and exprest it at the last and when he was in expectation of utmost sorrow he forgets not his love to his 4. To fortifie his Disciples against temptations which were now rushing in upon them when they should presently see their Lord led away as a prisoner to be arraigned and themselves scattered and discouraged Peter denying bloudy enemies insulting then to fortifie their hearts Let not your hearts be troubled Joh. 1â 1. He administers this Sacrament to strengthen the Union and Communion between him and them and to tie them to him so fast that the gates of hell might not prevail against them that their faith might not fail though it fainted as was said to Peter and though they fall yet they might not utterly be cast down as the Psalmist saith They had before eaten the body which they after saw broken and drunk the bloud which they after saw shed The broken body was not theirs that broke it The bloud shed was not theirs that shed it but it was theirs that had before eaten it and drunk it so God underprops his weak servants before the winde blow and seasonably antidotes the hearts before the bitter cup that they may stand fast though for fear they runaway 5. That when we iterate this Sacrament our hearts may be prickt with remembrance of this dismal night Chrysost in loc ãâã ãâã ãâã ãâã ãâã saith Chrysostom that he might exceedingly prick us for a wounded heart is a good preparative to the receiving of a wounded Saviour He was wounded for our transgressions he was bruised for our iniquities Isa 53. 5. Let a man survey this night how his blessed Saviour was for him betray'd into the hands of bloudy men This right he was plunged into most dolefull sorrows He was amazed and loaden with grief exceeding sorrowfull in a wofull agony sweating like drops of bloud running down to the ground without any comfort from any man his chief Disciples could not pray with him all fled and ran away from him betray'd by one of his own denied by another sending forth loud cries and tears God smit the Shepherd scatter'd the flock an Angel from heaven strengthening him an Angel that had not the benefit of Redemption by him but not a man for whose Redemption this was Oh the dark eclypse that now seized on this Sunne of righteousness Who can express the anguish and dolour of this night ãâã ãâã ãâã ãâã ãâã though he was a very stone saith Chrysostom it would melt him wound him Therefore I exhort you all when you come to this Sacrament bring this night with you bring this night with you in which he was betray'd It is a night of observation to be remembred as was said of the first Passeover in Aegypt Exod. 12. 42. so it may be said of the night of this first Supper read read again or get some body to read to you this History related by Matthew or St Luke and water your meditations with sorrowfull tears not as he that wept when he read the History of Dido in the Poet out oâ an imaginary compassion but as beholding in this glass both your sins and your redemption This do in remembrance of him CHAP. VI. Of the outwards of this Ordinance of the Supper 1 COR. 11. 23 24 25. He took bread and when he had given thanks c. §. 1. IN the Sacrament of Baptism there is but one outward element water in this of the Supper two bread and wine which though they distinctly signifie the one the body the other the bloud of Christ yet because they set forth one nourishment of the body by bread and drink of the soul by the body and bloud of Christ and make but one commemoration of Christ and his death This do in remembrance of me vers 24. Drink it in remembrance of me vers 25. For as often as ye eat this bread and drink this Cup ye do shew forth the Lords death vers 26. Therefore as several dishes are but one Supper so these several signs are the parts of one Sacrament To avoid tautology and coincidency I mean to open the parts distinctly and yet to take together element with element rule with rule action with action as fitly yoked together joyntly and so be as soon at the end of the one as of the other which course of handling that word in Luke 22. 20. whom of all the Evangelists Paul doth nearliest agree with and vers 25. of this Chapter ãâã ãâã ãâã ãâã ãâã Likewise or After the same manner points me unto and if there be any word in the three Evangelists that write the History of the institution whereof one that is Matthew was present at the action that may serve for the beautifying or clearing of any point as we go along we shall take it also into the contexture of our Discourse The Method and order is to handle 1. The outward Ordinance of this Supper 2. The inward thing signified or represented 3. The mandate or command Do this 4. The end For remembrance of me §. 2. The outward Ordinance is properly called the Sacrament the inward kernel or thing signified is called Res Sacramenti the thing of the Sacrament for the Sacrament is the outward visible sign and therefore it is very absurdly said of Bellarmine and other Lib. â de Euch. cap.
24. Papists who have lest nothing but accidents and shadow of bread and wine that Jesus Christ in the Eucharist is the figure and remembrance of himself as if one should say that the King is the picture or image of himself for as Dr Whitaker observes The De Sacram. pag. 616. body and bloud of Christ is no Sacrament but the thing it self whereof the Sacrament is taken As the contract is no ring but that whereof the ring is a pledge The Covenant is no Seal but that whereof the Seal is though in vulgar speech when we take the Sacrament and the thing of the Sacrament in complexion we use to say that the Sacrament consists of two parts Terrena and coelesti as Irenaeus saith an earthly Iren. l. 4. c. 34. Whitak de Sacram. 626. and a heavenly an outward and an inward a visible and an invisible Ut duae naturae in Christo. The Sacrament of the Lords Supper or the outward Ordinance consists 1. Of materials or elements bread and wine 2. Of rituals or actions about those elements and they are 1. The Rites used by Christ or some other in his name He took bread he blessed c. 2. The Actions of the Communicants They take and eat they take and drink And so ye have a Sacrament consisting of several elements and sundry outward rites and actions all concurring to the essence or integrity of this Sacrament §. 3 §. 3. Of the Elements Bread and Wine I begin with the Elements and they are 1. Two viz. Bread and Wine Our Melchisedech entertains the children of Abraham as that Melchisedech did Abraham himself Gen. 18. â8 He brought forth to him bread and wine Christ did not take these two by accident because he found them then on the Table but by choice and election for their use in signifying The old Church of Israel had a Table-Sacrament the Passeover and Christ will have the Gospel-Church to have a Table-Sacrament too this Supper but as before Christ their Sacrifices and Sacraments were all bloudy So when Christ the substance of all Sacrifices and Sacraments hath suffer'd the Sacraments of the Gospel and Sacrifices are unbloudy Many Divines shew the conveniency of Bread and Wine to be the materials of this Sacrament Vide J nsen Harm p. 626. and some with too much fancy The representation of his Body broken and of his Blood shed The participation of his Body and Blood for soul-strength and soul-refreshment could not be better shadowed forth than by the staff of Bread and chearfull Wine which as they are the most common so the most necessary and prime materials that are used at our tables answering both our appetites of hunger and thirst weakness is strengthened by bread faintness cherisht by wine the faint and feeble soul by Christ Famine and thirst are importunate things no delights of the eye no Musick to the ear can satisfie them Violent desires towards Christ are not to be excused but praised For his Flesh is meat indeed his Blood is drink indeed Joh. 6. 55. 2. Bread and Wine severally and asunder to set forth his death wherein Corpus a sanguine separatum fuit saith Jansenius his Body and his Blood Harm 896. was sundred The Papists as to their Priests and some Kings or Princes will allow bread and wine but as to the common people bread or wine they say by concomitancy the blood is in the bread virtually and so they shut up the wounds of Christ by their dry Mass But Christ would represent himself here not as a Lamb but a Lamb sacrificed and slain and therefore the blood is severed from the body as the money is not a prisoners ransom while it lies in the chest but when it 's paid So the blood of Christ as shed is our ransom As Israel in the wilderness had a type of Christ Manna which they did eat and the rock also of which they drank so have we the memorials of his body and blood that we may eat and drink And which is the summe of all that may be said on this point since the Lord was pleased even under the Gospel to continue that old way of Fellowship and Communion with his Church by entertaining them at his own Table upon his own chear in an Ordinance of eating and drinking as he alwaies allowed the Israelites to feast with him upon the remainders of the Sacrifices in token of followship and the very Heathens did by feasting on their Sacrifices testifie their fellowship with their Idols as is plain 1 Cor. 10. 18 19 20. I see not how more fit materials could be used then Bread and Wine which as they best stand with the simplicity of the Gospel so they are the most common and necessary attendants in all feasts and do both together set forth that full and perfect nourishment which we finde in Christ As for that I finde in Cyprian and from him in Cyp. Epist 76. Aug. Tract in Jo. cap. 6. 26. August and after both in most Divines That as one bread is made of many grains and one cup of wine of many grapes so the Church is one Body of many Members whose Communion and Fellowship is here professed testified and signified by their participation of one Bread and of one Cup The allusion is proper and not unlike that of the Apostle 1 Cor. 10. 17. We being many are one bread and one body for we are all partakers of that one bread And this union of members was anciently professed with all dearness of love and affection in the use of this Ordinance and they delighted to express their division and separation from all the world their combination and concorporation among themselves by all entercourses of love and dearness that could be their Feasts of Love their Kiss mentioned in Scripture and ancient Authours are hereof great witnesses But what shall those places or Countries do that have no bread of corn no fruit of the vine I confess that though God said in the Passeover a Lamb Exod. 12. 5. or Kid yet Christ expresses nothing there of other materials and therefore in case of extream necessity where the proper Elements cannot be had they must either be without the Ordinance or celebrate in that which is Analogicall and which passes for bread with them or wine with them which it's better say some to do than wholly to be deprived âoulin Buckler pag. 531. Beza Epist 2. but this Eclipse is not likely to be seen in our Horison therefore I shall not further discuss it §. 4 §. 4. The Rites or Actions about the Sacrament So much of the Elements Bread and Wine Now I proceed to the Rites or Actions and first them of Christs using in which you are to use your eye as in the Word preached God speaks to your ear so here he speaks to your eye The Sacrament is a visible Word and therefore I hold it requisite that the Communicant be within sight of
effect as in Mark 8. 6 7. He gave thanks and brake the bread or loaves the fishes he blest Shall we be so trivially curious as to seek criticisms in a thing so plain Not only our Divines but Romanists also consent he blest the Bread by thanksgiving and prayer over it He prayd God he blest God or he gave God thanks and thereby blest the Bread and Wine therefore it is said The Cup of blessing which we bless apply the one of these words to God he gave him thanks the other to the Bread as Paraeus and others all comes to one the Bread and the Cup were blest by Prayer and In loc Jansen Harm p. 96. Thanksgiving Thus the Jew in his form blessed his Bread and Cup by blessing God that created the fruit of the earth and of the vine and these two words in Greek expresse but that one in the Hebrew Barak as Maldonate and Paraeus note and this blessing is that we call Consecration or Sanctification by which the Elements are set apart to holy use and segregated from common or prophane For the further clearing of which First That Christ whether at miraculous meals Calvin in loc P. Martyr in locum Mark 6. 41. or at common sittings down with his Disciples Luke 24. 30. Matth. 14 19. alwayes gave thanks and blessed the bread Let his holy example be a command to us The Jew held his meat prophane untill he had blest it He had a form of Religion beyond most of us therefore the Apostle useth the word It 's sanctified It 's sanctified or made legitimate unto us by the Word that warrants it and prayer that blesseth it 1 Tim. 4. 5. For shame either learn of Christ or of the Jew mock not God with pulling a hat over your face but give thanks and blesse Secondly We finde no form of words used by Christ in this Consecration or Blessing none of the Evangelists tell us what words he used but they expresse the action in the same words of ordinary grace at meals He gave thanks he blessed in what words Estius in loc it is not reported to us He prayed saith Estius that the Bread and Wine might be turned into his very body and bloud So he imagines But who told him so No Scripture nor ancient Father The Jewish form of words is known in their Rituals Rara benedictio saith Scaliger without these solemn words Blessed be thou O Lord that hast sanctified us by thy commands and given us a charge concerning such or such a thing In reason Christ did accomode his blessing to the occasion praising God for his Redemption of man-kinde and for the coming of his Kingdom for his new Testament or Covenant and a blessing upon his Ordinances and people Ignorantia licita est saith Scotus It 's a lawfull ignorance not to know Lib. 4. dist 8. qu. 2. the words of consecration But as to those operative and conversive words as they call them This is my body wherein the Schoolmen show their learned fopperies those almighty words whereby a silly Priest makes his maker And as Lapide hyperbolically See Annot. in 1 Cor. 11. 25. saith If Christ had not been incarnate would have incarnated him They must not be angry if with Pope Innocent the third that great Creatour of Transubstantiation we deny them to be the words of Consecration for three Reasons 1. Because Christ bad his Disciples Take and Eat This is my body Reasons why they are not the words of consecration before he pronounced those words This is my Body and he did not sure bid them Take and Eat the Bread before it was blessed and consecrated 2. Because the words of consecration or blessing should in reason be spoken to God not to the Disciples of the bread as these are 3. Because these words This is my Body are assertive signifying what the bread is and as one of themselves saith should be false and untrue if they should not signifie what the bread is before the words be pronounced not what they shall be afterward God when he created light said not This is light but Let there be light * 4 Christ spake these words at the consecration Thirdly The form of Consecration or blessing used by the Churches of Christ is Thanksgiving and Prayer reciting the words of Institution as they are here in Paul or the other Evangelists We saith Lib. 6. de Euch. cap. 5. §. 12. Chamier speaking of the French Churches do religiously observe to pray to God that these Elements which Christ hath sanctified may be profitable to us unto salvation and we recite to a word the first Institution of this Ordinance out of Saint Paul viz. in this very Chapter So the Church of England in their form so is it directed since Thanksgiving Prayer and the words of Institution recited as for Exhortations ad populum then also used with which anciently in England and now we first begin together with places of Scripture memorized and in ulatum of the worthy they are rather to consecrate you and quicken up unto livelinesse your faith and graces Now we may not take ãâã ãâã ãâã ãâã ãâã strictly to exclude prayer For as Chrysostome observes it denotes the praising of Exercit. p. 382. P. Martyr in 1 Cor. 11. 24. God the giving of thanks prayer and the blessing of the Symbols and therefore we reade in Justin Martyr in this action ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Epist 2. Lib. de Trin. 3. cap. 4. ãâã ãâã ãâã ãâã ãâã and Austin cals it Panem prece mystica celebratum So Jerome Jansen Harm p. 99. ad Evagrium So others So generally Christ made choice of and sanctified these Species or these kinds Bread and Wine to be the Materials or Elements of his Supper and these we blesse by prayer and thanksgiving reciting his Institution The Cup of blessing which we blesse 1 Cor. 10. 16. and this is verbum ad Elementum or sanctifying by the Word and Prayer and from this word ãâã ãâã ãâã ãâã ãâã giving thanks The Lords Supper hath been anciently called ãâã ãâã ãâã ãâã ãâã the Eucharist ãâã ãâã ãâã ãâã ãâã saith Justin ãâã ãâã ãâã ãâã ãâã Apol. â ãâã ãâã ãâã ãâã ãâã Origen cont Cels l. 8. §. 5 §. 6. That a Presbyter only can consecrate or blesse the Elements to this use Fourthly I told you before that this Action or Rule is Christs He gave thanks or he blessed and for after-times he commanded his Apostles hoc facite This was not then the action of the Communicant they eat and drink but they do not consecrate this is the action of those that Christ authorizeth by a lawfull calling to be Stewards of his Word and Sacraments The Pater-familias did blesse the Bread and Cup in and unto his own family or company because it was a house a chamber-supper but the Temple service of sacrificing was
the Eucharist or Lords Supper hath been called ãâã ãâã ãâã ãâã ãâã The breaking of bread as the phrase Acts 2. 42 Acts 20. 7. have been interpreted So Paul 1 Cor. 10. 16. The bread which we break Is it not the Communion of the body of Christ Thus some love to speak in our dayes calling I wish it be not out of singularity this Sacrament The breaking of bread which as it is by Synecdoche of the part for the whole so it was used by the Hebrews of any common feast or meal when they did eat together and is applied to this Sacrament but at second hand They began all their solemn meals with blessing and breaking of bread and their feasting was called eating of bread Gen. 4â 25. a form of Casaub Exerc. 16 p. p. 339. Beza in Act. 2. 42. 46. speech new and insolent to Greek and Latine ears who called their feasts by the other element ãâã ãâã ãâã ãâã ãâã or convivia drinkings together 2. Christ at all other meals where he was Master of the meal and blest did also break the bread for he that pray'd the blessing was by the Jews called Giodw in Antiq Jewish in the Passeover ex Drusiâ Habbotseang the breaker at his meal-meals and at other he blest and brake but in this Paschal Postcaenium or Supper to which you must still have your eye the usual Rite was That he that blest broke the Grot. in Mat. 26. Scult de emend l. 6. p. 536 bread into parts to be distributed to the guests or sitters and the pieces were about the bigness of an Olive Morton in loc Martyr in loc Beza in Act. 2. saith Scaliger He that brake did eat one and the rest were communicated for their bread at this time was not as learned men say great and thick loaves but 42. Steph. Glossa Mat. 26. broad and thin instar placentae like your Cakes here in England If they were thick as ours then may the knife Leviter scindere non obscindere and so be broken 3. The Churches of God do many of them hold this Ceremony of breaking of the bread and it ought to be holden Our Churches saith Paraeus do Par. in loc rightly observe it And in all our Churches saith Chamier we use it And it hath a command Do this Chamier De Euchar. lib. 7. c. 11. Piscat in loc Paraeas iâ 1 Cor. 11. contro 2 sed non integram saith Piscator And therefore it is not adiaphorous or indifferent And there is a Dissertation in Paraeus fully debating the point in which he doth not say The Sacrament is null without it nor doth Beza say so Epist 2. Nor yet that it is meerly indifferent and left to choice but usefull and requisite he holds it for good ends and significations as I shall shew and he affirms That it continued in the Church and was used for a thousand years afâer Christ But the Papists as sacrilegious they steal away the Cup from the people So they use the Bread superstitiously making their Host into pines nummularios little round wafers like our money and put them whole into the mouths of the Communicants For saith the learned Jansenius The Church viz. of Rome doth laudably Harm 895. observe that the Eucharist be toucht only by sacred hands viz. the Priests As for Christ saith he Promore fecit he followed the Custom or Rite at that time 4. This Bread was broken and Wine poured forth Calvin in loc P. Martyr in locum Beza in loc 1. For the more lively representation of the death and grievous sufferings of our Lord for though a bone of him was not broken nor his body properly yet the Apostle cals it broken in regard of those wounds and pains and torments which brought forth a violent death and all this for us As the corn is not grinded or baked nor the bread cut or broken but for us that the breaking of his body might break our hearts and his flowing bloud shed our tears for it is the highest representation of death the bread broken and wine poured forth and is usefully observed to raise up such affections as the sight of a dying Christ may work even in a heart of stone as Chrysostom said before 2. It was broken for distribution sake for in Hebrew speech to break bread to the hungry is to distribute it Lam. 4. 4 and this hath another meaning in it and sets forth the communion and fellowship of the Church all partaking of one Christ and feeding on him and his death unto eternal life 1 Cor. 10. 17. We being many are one bread We are one body and of one holy fellowship and communion For we are all partakers of that one bread for Christ is that common center in whom we meet and by union with him we have communion with one another and thus the signification is lively one bread broken and divided amongst many Communicants who are one is one Christ given wholly to every believer and all believers one in Christ This brotherhood was observed and noted for their mutual love in those times when their profession of Christ distinguisht them from all the Heathens about them and when they were inclosed round by observing and cruel men that envied and hated them to death now that heat is diffused and not so concenter'd by the antiperistasis and so is not so warm we stand in need of persecution to make us love one another §. 9 §. 9. Of the Manner of Christs giving the Bread and the Wine Fourthly The fourth Rite or Action of Christ He gave it to his Disciples which in this place you finde not but in the implication of the word Accipite Take ye but all the three Evangelists Matthew Mark Luke expresly say He gave to the Disciples He gave to them for the word Disciple I leave it a while and only speak of the Action He gave that the Disciples received the bread and wine from Christ into their hands and not put by him into their mouths I make no question as I shall touch afterward Nor do I doubt but they received them from his hand for he blessed and brake and reached them forth to them and so the people may be said to receive them from the hand of the Minister that consecrates either mediately or immediately which may be the true meaning of that speech of Tertullian Nec de aliorum manu De Corona quam praesidenâium sumimus nor we take them saith he from the hands of others but of our Presidents or Ministers but the clear Question will be Whether Christ did with his own hand give to every particular person into his hand the bread and the cup And Whether there were any words spoken particularly to every one in the delivery of them as for instance Take thou Eat thou Drink thou For the first Whether Christ did with his own hand deliver the bread and cup into the hand of every
passion and sufferings the death and bloudshed of our Lord had not been sutable to him in his lowest estate and darkest eclipse if it should have shined in outward lustre It was Tertullians Observation Nihil obdurat c. nothing Lib. de baptisme so hardens the mindes of men as the simplicity of the works and yet the magnificence of the promise that great and glorious things should be found under so plain a dresse as a rich diamond in a plain case to the end that the eye of faith might be more exercised then the eye of the body and that the spiritual and inward part might be looked after and intended Is not this the Carpenters sonne was a great stumbling block and so may the simplicity of the two Sacraments be to us The Temple Utensils and Service were rich and stately Christ was prefigured in golden Types But grace and truth came by Jesus Christ Joh. 1. 17. But we have a better Covenant and better Promises Heb. 8. 6. And if that which is done away was glorious much more that which remains exceeds in glory 2 Cor. 3. 7 8 9 10 11 c. but that was an outward this an inward glory that was in Moses face this in the face of Christ that the carnal Jew might see this the spiritual Christian seeth We saw his glory Joh. 1. 14. or rather there the glory was veiled But we with open face behold the glory of the Lord 2 Cor. 3. 13 18. The glory of their Ordinance was a stumbling block to them for they rested in the cabinet and looked not for the jewels The meannesse of our Ordinances are a stumbling block to us for we look not for the treasure in such earthen vessels God doth great things by poorest meanes Jericho's wals fall at the sound of Rams-horns the fiery sting is healed by a piece of brasse the sight restored to the blinde by the use of spittle and clay The figure in this Sacrament is poor the thing signified heavenly and rich the Seal is mean the inheritance or estate is great but why were the types so rich and our memorials so poor You know Spectacles are for divers sights they had finer Spectacles we better eyes They had lesse spirit stirring in the Ordinances then than we now if their Tree had more shadow we have more fruit §. 2. Secondly Take along with you alwayes the Analogy proportion and similitude between a Sacrament and the thing of a Sacrament between the signe and the thing signified It 's Austin his Rule If Epist 23. alibi a Sacrament should not have similitude and resemblance with that whereof it is a Sacrament it should not be a Sacrament and from this similitude or resemblance it is that the signe is called by the name of the thing signified as the bread Christs body the wine is called Christs bloud The Rock was Christ Circumcision called the Covenant The Lamb called the Passeover and in common speech When we look on a Picture we say This is Casar this is Augustus this is Hercules nothing more ordinary In the Sacrament this similitude is a similitude of proportionality saith Bonaventure consisting of four termes You are most of you Arithmeticians and you have a golden Rule called The Rule of Three because three terms being given the fourth is given and this sets forth to you the Analogy of a Sacrament in four termes As water in Baptisme washes the body so the Spirit by his grace or the bloud of Christ cleanseth the soul As the bread and wine nourish and refresh the body so the body and bloud of Christ nourisheth and refresheth the soul As by the hand we take and with our mouth we eat and drink the bread and wine so by faith we receive the body and bloud of Jesus Christ If you destroy the similitude you destroy the Sacrament as the Papists do by their Transubstantiation for they destroy the Analogy Thus the accidents of Bread and Wine or the Species doe not nourish the Body say we Nor the very Body and Bloud of Christ doth not passe into bodily nourishment say they for it was horrible to imagine it therefore there is no resemblance the similitude is destroyed and so the Sacrament §. 3. Thirdly It is a most true most firm and golden Rule That a Sacrament out of the use appointed Chamier de Luchar l. 7. e. 4. §. 11. l. 8. c. 3 Forbes Hist. Theol p. 550. by God hath not the nature of nor is any more a Sacrament It is not a Sacrament extra usum out of the actual use There must not onely be Bread and Wine but Blessing and Taking and Eating and Drinking or else to us there is no Sacrament The Bread and Wine upon the Table are no Sacrament but the eating and drinking of Bread and Wine As in Baptism the water is no Sacrament but the washing with water is The Papists confesse this of every Sacrament and of Baptism but not of the Lords Supper which for Transubstantiation-sake which troubles the whole Scaene they hold to be a perfect Sacrament by consecration whether it be received by the Communicant yea or no and this is the Doctrine of their Schoolmen and Aquin. part 3. Qu. 80. aliis Scholasticis all others of their confession We appeal to the Text Take Eat This is my body It 's so being taken and eaten and not otherwise The remains of Bread and Wine are no Sacrament it is the use which gives the reason and nature of a Sacrament and when and where the use is not the Sacrament is not It 's true in our vulgar speech we call it the Sacrament as on the Table as the beast might be called a Sacrifice before it was slain being destin'd and appointed thereunto 1 Sam. 13. 9 Whitak deââ acram p 621 624 c. as Whitaker saith but it is no Sacrifice till slain and offer'd nor was the Lamb a Passeover but as it was eaten and rosted so a meer stone is a stone wheresoever it be but not a boundary but in the use and an earnest is money but not an earnest except taken upon agreement Bread and Wine are Elements but not a Sacrament till all the Rites and Actions be observed which God hath appointed viz. in the participation and use 1 Cor. 10. 16 17 18. The Cup of blessing and the bread are the Communion of the body and bloud of Christ being partaken and received not else There is some kinde of Argument urged against this Rule from the reservation of the Bread especially and of the Wine which is read of in Antiquity and that was either private reservation when the Communicant carried home the Bread and kept it in his chest for his private use to eat of privately or else it was by the Ministers to give to lapsed Christians in time of extremity or sicknesse that were debarred of publick participation The first is mentioned Cypr. de
every corner of the shell that 's broken as of a Wallnut the kernell that is in it so we should study the marrow and kernell of this Ordinance to lose the sight and use of nothing here presented God loses honour and praise and we benefit and com ort when we look not to the inwards of an outward Ordinance especially when Christ himself and all the great and capitall benefits that accrue by him are not only represented but confirmed and to be participated They that look upon a meer representation of Christs death in this Ordinance reduce it to a pretence or shadow and look for too little for it 's a sealiâg Ordinance They that look for his very Body to be eaten look for too much we may expect from Gods institutions the grace or benefit which God appoints them to exhibit and in the way wherein he so appoints Then have we the benefit of his death when we have him and here is offered to Calvin in 1 Cor. 11. you not the benefit only but the Body in which he suffered his body was a Sacrifice here it is spirituall food we feed upon that Sacrifice as the manner was the Covenant was confirmed by his Blood here we feast upon it the Blood was shed that he might reconcile to God it 's drunk that we may be partakers of that Reconciler and that reconciliation He shall confirm the Covenant with mercy is Daniels phrase Dan. 9. 29. The memoriall we celebrate the benefit we participate here and the great Question Whether I have remission of sins whereat we stick is here answered to a doubting soul that beleeves in desire not in comfort as sure as God can devise by outward Ordinance The Word answers that question by description of qualification of the person a Believer The Spirit answers it by witnessing and sealing it up to our spirits that we are children The graces of Regeneration do answer it as fruit doth to the life of the tree by demonstration This Sacrament answers it by exhibition and offering Christ to me that I may appropriate him for the blood was shed for you saith Christ Luk. 22. 20. for you that take and eat and drink §. 6. IV. The communicant should be one that seeks union and communion with Christ for he that is not a Jew inwardly eats but outwardly Finis non intus dente non mente as Austin expresses the inward of Ordinances are enjoyed by them that inwardly are Christians the Covenant is sealed to them that come to the terms of that Covenant those that bring inward graces receive inward benefits Sed de hoc plura CHAP. XI Of Christs mandate or charge for the celebration of this Ordinance in remembrance of Him 1 COR. 11. 24 25 26. This do in remembrance of me This do ye as oft as ye drink it in remembrance of me For as often c. §. 1. SO much be spoken upon the outward part or Sacrament of the Lords Supper the Elements and Rites He took bread and giving thanks he brake it and gave it Likewise also the cup after Supper And so much also touching the Kernell and Marrow of the Feast This is my Body broken for you This Cup is the New Testament in my blood And now having past through our thorny and perplexed way encombred with adversaries through whom we must fight our way we are come into a fairer and clearer road as into a champain not so much infested with enemies and Disputes For whether it be that a practicall conscience be easilier satisfied than a subtill wit or that the devil doth most labour to corrupt our intellectuals that so as once he may corrupt our worship and our morals or whatsoever the reason be there are more wranglings and Disputes raised about speculative and theoreticall Points than about matters of practice or morall obedience These words contain our Saviour his mandate or charge for the celebration of this Ordinance together with the end whereunto it serves This do in remembrance of me This do as oft as ye drink it in remembrance of me This do ye there is the charge for remembrance of me there is the end None of the Evangelists have these words but Luke only out of whom either our Apostle takes the words or at least symbolizeth with him making them or rendring them as part of Christs own words spoken by himself at the first Institution and Câlebration of his Supper and which you may observe the two Elements Bread and Wine taken and received though they have distinct significations Christs Body broken and his Blood shed yet they meet as two lines in this one point The remembrance of Christ This do in remembrance of me is spoken of eating the bread ver 24. This drink in remembrance of me is spoken of the cup ver 25. The use of both the signes makes up but one memoriall of Christ once dying once sacrificed up to God for us and I shall take up the words in this one Point §. 2. Doct. The Lord Christ hath left it in charge and commandment that his Church or people should celebrate this Supper for a remembrance of him Or if you will read the words thus ãâã ãâã ãâã ãâã ãâã for my memoriall or for my commemoration What impression hath the dying charge or commandment of a Testator upon his children or executors Christ builds a monument for himself before he die plain and simple to the eye but a lasting monument that must continue till he come again ver 26. One of the seven wonders of the Heathen world was Mausolaeum a Monument or Tomb. The goodliest monument which distinguishes and beautifies the Christian Church is this of Christs own erecting his Memoriall The second Temple built after the captivity of Babylon was farre inferiour in outward magnificence and splendour to the first built by Solomon and the Jews observe five things to be wanting in the second which were in the first as the Ark c. yet God promiseth Hag. 2. 9. The glory of this latter house shall be greater then the former because Christ the desire of all Nations should come and fill it with glory ver 7. And shall not the presence of Christs Body and Blood in this Sacrament excell in glory all the typicall glory of Sacrifices and Sacraments of the Law They were but shadows of him that should come this the memoriall of him that died and is alive The particulars comprehended under this Point are these §. 3. First There is a command and charge in the words Do this it is more then a Warrant which gives authority it 's a Command that requires duty It is more than a Command it is a Charge of a dying Testatour or Saviour laying an injunction upon his Church to do this For both Sacraments of the Gospel we have the word of command The Baptizate Go and Disciple all Nations baptizing them is the word for Baptism Hoc facite This do ye in remembrance of me is
the word for the Supper There must be in a Sacrament First An outward Element Secondly A word of promise Thirdly A word of command to use it to that end as none but Whitak de Sacr. Qu. 6. de numero the supream power hath authority to stamp or coyn legitimate and currant money so none but God can institute and make a Sacrament The Sacraments are parts of Gods instituted worship standing by positive appointment of God The eating and drinking of bread and wine in their natural being or use are no more memorials symbols and pledges of Christs body and bloud than the form of a Serpent in brasse of healing those that were bitten with fiery Serpents no man can authoritatively institute a Sacrament or prescribe to God any part of his worship I have received of the Lord saith the Apostle that which I delivered also unto you and the reason is good He onely can make a Sacrament who can make good the promise or grace thereby represented and exhibited §. 4. Secondly The charge is to Do this that is to celebrate this Supper Chist limits and confines us to Jans Harm in Mat 26. this as God did Moses See thou do all things according to the patern shown thee in the Mount If we vary from the patern there lies a quis requisivit against us Who hath-required this at your hands So God checks our inventions and superstition in creating will-worship by adding or detracting as we may not coyn so neither wash or clip or embase that which is stamped by the Lord ãâã ãâã ãâã ãâã ãâã referrs to that which went before Eat this blessed and broken Bread the next words explain it Do this as oft as ye drink it principally it relates to the actions of Gerard. Harm cap. 171. Communicants Do this that is Eat ye Drink ye and consequently to the actions of the Dispenser or Minister Do this that is Blesse ye Break ye which are antecedent to eating and drinking and so all the external rites or actions of this Sacrament may come under the command Do this but we may not stretch the ãâã ãâã ãâã ãâã ãâã to accessories and circumstances appendant not to the upper room nor to the night after Supper nor to the gesture of discubiture for neither the injunction of the Passeover did in after times extend to all the circumstances used at the first Passeover in Aegypt as the Hebrews note The Papist seems to espie here some glimpse of proof of the real Sacrifice of Christ in his Masse from the word here used Facite which in Latine sometimes signifies to sacrifice or offer and so it doth with an ablative case which is not here but the thred is too fine to hold for if the word signifie so somewhere it is not consequent that therefore here where the word ãâã ãâã ãâã ãâã ãâã Do this plainly limits it to the actions of the Communicants as I have said The Ordinances of God are most powerfull and proper when they are themselves pure plain naked of all humane disguizes or embellishments and therefore I bespeak all Communicants Ministers and people not to study how to add more glory or gracefulnesse to this Ordinance as they suppose but to rest in and submit to that which we finde in Christs example or first original and suffer your selves to be limited to do this Do this in remembrance of me §. 5 §. 5. Who are commanded to receive this Sacrament Thirdly This charge or command Do this is given to the Church the Saints Disciples of Christ It is true the Apostles only were present at Christs first celebration He sate down with the twelve saith the Text and so the command was directed to them only But how Not to the Apostles as Apostles but as Communicants as representing the Church Lucas Brug in Evaâg or people of Christ or to the Apostles as Dispensers of it and to them as receivers of it For when Christ said to the Apostles Go and baptize Do this in remembrance of me he intended not that either Sacrament should die with them but from them continue in succession of all times therefore Do it in remembrance of me they received it in anticipation of his death but it was to endure as a memorial of it as the Passeover-Lamb was first eaten in Aegypt or slain before the destroying Angel passed through the Land but intended for a memorial for ever in all generations till Christ came and therefore the Apostle here delivers it to the Church of Corinth the very institution of Christ is deliver'd to this Church and the use of it enjoyned to them and all Churches till he come again ver 26. When I say it is a command given to the Church or to the Saints I mean that it is an inner commandment an inner Ordinance as there was inner Ordinances in the Temple for Church-members and Disciples The command of hearing the Word is given to all The commandment of being baptized is to believers as a Sacrament of their initiation or entrance or admission To make a Disciple and to baptize one seems to be put for the same John 4. 1 2. but this commandment Do this lies more inner yet it appertains to them that are Disciples already or Church-members which was signified in the ancient Christian Churches by the baptistery or font at the Church-door and by the Table intra Cancellos within the Chancel so in the Passeover a stranger was not admitted to the Pasleover but when he was circumcised then let him come near and keep it Exod. 12. 44 48. Let him come near saith the Text for it is an inner Ordinance and the Communicants must be such at least whom the Apostle cals ãâã ãâã ãâã ãâã ãâã 1 Cor. 5. those that are within for here is that inner fellowship and communion of the Saints and members of Christ exercised and professed This then is that peculiar and most inward command and priviledge that appertains to an inclosed company it is a pasture inclosed not a common Here Christ holds a more familiar presence and fellowship with his peculiar people to whom he vouchsafes an interiour admission Shall not we then keep this charge and observe this commandment and enjoy this priviledge properly belonging to Disciples Oh it was this that made Christians of old when they were for their sinne debarred and excluded so cry weep lament their sad case that they should depart as it were from the presence of their Lord and stand aloof in the court that had been admitted into the parlour or chamber of presence and for those that were in the school of catechism called ãâã ãâã ãâã ãâã ãâã it was the utmost end to which they did aspire and for which they waited a long attendance to be admitted to this communion and then properly called sideles this was the highest form §. 6 §. 6. The End of the Institution and Celebration of this Ordinance Fourthly The end wherefore
practise to make the door of this Sacrament no wider no narrower than Christ hath made it they cannot be condemned It may be so wide as to let in the uncircumcised to the Passeover and bring Greeks into the Temple as they said of Paul It may be so narrow as to shut out fit and worthy Communicants for circumstances for meer ceremonies as in former times There is great difference between Christs real members and guests at this Table and as I may say the visible Churches members or guests If he be a visible Professour of faith unshipwrackt of capacity to discern the Lords body of life without scandal he is a guest of the Church and yet not haply a true member of Christ but a Jew outwardly in letter a Simon Magus a Judas an hypocrite We are not Domini but Dispensatores Lords of the Sacrament we are not Stewards we may be but the Steward cannot invite to his Masters Table whom the Master will not have his guest nor shut out any whom the Master hath invited The Priests that were partial in the Law did God make base and contemptible before the people Mal. 2. 9. and their partiality was in admitting the blinde lame and blemisht Sacrifices of the rich or of their friends Such partiality will embase the Ministers of Christ and the Lord taxes the Prophetesses for like partiality Ezek. 13. 19. For handfuls of barley and pieces of bread they slay the souls that should not die they save the souls alive that should not live These are the two extreams which as applied to our purpose is to shut the door against them that should come in and open the door to them that should not enter which if any do for handfuls of barley c. for partial respects and carnal ends their sin is great 4. If we look on the generality of people in this Land they are not prepared and which is worse they will not be How many are bruits for their knowledge and beasts for their lives The onely way to bring them and the Sacrament together is either to stoop the Ordinance to them and being so set on tilt I fear it will runne dregs or to elevate and lift them up to the Ordinance and that 's the only way to be attempted God grant successe When the ignorant superstitious prophane are weeded out the Garden will hardly look green These are they that hold up old corruptions Religion is nothing with them but an ancient custome or tradition received from father to son The high-places were not taken away for as yet the people had not prepared their heart to the God of their Fathers 2. Chron. 20. 33. For the frowardnesse of those places where security senslesnesse of spiritual things opposition is predominant this Rule would be laid That there is no reason to deny those that are godly the liberty of performance of this duty or enjoyment of this benefit Why are they starved because others will not or ought not to eat Did the Church thât lived amongst Jews or Heathens alwayes want this Sacrament They were sometimes disturbed and persecuted when the Civil Magistrate turned the edge of the Axe toward them but they lost not the Ordinance Why but we have no rule establisht by Civil Authority or rather no Government Nor had the Primitive Church for 300 years when the vigour of Discipline was strongest How was their Discipline of force Per pacta conventu by consent whereby all Discipline is valid He that will be of our body must submit to the Laws and Rules of that Corporation he is free of whether to be enfranchised or disfranchised What if wicked men break in and abuse our Sacrament what if Heathens had so done in the Primitive Church If they eat our bread it 's no Sacrament to them If extream violence be used or feared we have the protection of the Magistrate or as the first Christians we have our houses to break the Lords bread in §. 3 §. 3. Of removing obstructions to this Ordinance Quest If the command be so high the memoriall so sweet the benefit so great What may be done that there may be no obstruction between my soul and this duty this remembrance this benefit Ans I le set my self amongst you and be as the lowest of the people and this should be my rule I would abate and submit and strip my self of all carnall respects pride stomach-envy discontent scorn c. rather than deprive my self of this benefit or hinder my self from coming to meet my Lord Christ It should be point of conscience that should hinder me or nothing And now on the other side I le set my self in place of a Minister or Church-officer and my rule is this I will abate and strip my self of all pride interest enmity contempt of my neighbour partiality base and carnall respects rather than keep my self from giving it to you and would bring it to a point of conscience only that shall forbid me or nothing when it is at a point of conscience then both I and you must examine whether our consciences be not bound by errour that which binds you may loosen me that which binds me may loosen you if we inform one another and if errour be found I will cut the bond and set my self at liberty to receive or give the Lords Supper and I am consident that if carnall thoughts reasons and respects were cut off on all sides thousands would be reduced that stand off both from their duty and from their benefit It was the case of many of preâious memory that liked not the Ceremonies yet submitted to those inconveniences rather than lose that benefit which by their submission to them might be gained § 4. Vse 2 Let every man consider how he acquits himself of this duty Do this and upon whaâ terms he runs the loss of such a benefit as to keep a memoriall of Christ It 's a kinde of Thanksgiving to Christ to commemorate his death and sufferings for us As there is an exhibition of Christ and his grace to a faithfull receiver so the benefit should draw us to the use of this Ordinance As it is a command a dying command of Christ Do this in remembrance of me so the duty or conscience of duty should impell and move us The two Sacraments of old were both of them back with cutting off in case of neglect Gen. 19. 14. Numb 9. 18. The positive worship of God in Sacraments is not easily either misperformed or neglected You wââây God affrighted his people of old unto his Sacraments but now we fright you from them Farre be it from us we affright you into preparation not from the Sacrament as Joshua did the people Josh 24. 19. Ye cannot serve the Lord for he is a holy God he will not forgive your sinne it was a quickning speech not a discouraging we would not have you runne on the point of this Ordinance Why but if it be a command how
can we be debarred If Christ say Do this who can say Do not this I have answered this already The command here is not an outward commandment as I may say but an inward not given to all the world but to Christs Disciples to certain qualified persons as the command of the Passeover was limited to the circumcised and to the clean and this also to a man that examines himself and so let him eat of this bread c. It 's a duty and a priviledge both of all outward Ordinances the inmost §. 5. Vse 3 Christ hath thought it needfull to make provision against our forgetfulness of him while he is absent from us in the flesh The forgetfulness of Christ is the loss of all Religion we are apt to forget his love and his blood Those that live in known habituall sin forget Christ and I make no doubt but the often sight and memory of his death which is here acted and personated or drawn forth to the eye might exceedingly mortifie sin and melt the heart Nothing shews sin more distastfull to God than the death of Christ every pardon cries aloud to him that is pardoned Go and sin no more but he that takes heart to sin because Christ died seems neither to see his own sinne nor death in the death of Christ §. 6 §. 6. How our mindes should be exercised in the time of the celebration of this Supper Vse 4 Here we learn how to exercise our mindes and meditations in the celebration of this Supper viz. in the remembrance of Christ the survey of whom is inriched with excellent fruit of renewing our repentance quickning our faith elevating our affections and the impression made upon us by this lively spectacle of a dying Saviour cannot but work as the bloody Robes of Caesar did upon the people when they were hanged out in sight by Marc. Anthony and therefore it is suitable to the end of this Sacrament to be exercising our memories mindes and affections in the perusall of Christ Jesus I know that some Churches use to sing a Psalm while the action is performing whom I condemn not as a means to keep the heart intent and in spirituall frame or fixedness but should rather chuse a silent meditation and imployment of the minde in the remembrance of Christ for that 's more suitable to the end of this Ordinance and to Christs example and institution who according to the custom of the Jews filled the time of action with commemoration and closed it with a Hymn and if we may give credit to the Jewish Writers and others out of them as Hugo Broughton shews in his Commentaries on Daniel the Psalms of the Hallel or Hymn sung by the Jews was the 113 114 and so onward and it 's very probable that Christ and the Apostles did not herein vary for they sung a Hymn at the close as Matth. 26. 30. which example I need not stand to improve against the Anti-psalmists of this age There are severall pertinent meditations that may fully take up the time of the action with great advantage and benefit to our souls as namely 1. The dreadfulness of Gods justice which with a terrible stroak did smite the great Shepherd for our sins the least dram of it would have sunk us to all eternity 2. The cursed nature of sinne that so exasperates the holy God and makes such a breach between God and the creature as can never be made up but by the broken body of the Lord of Glory 3. What it cost to redeem a soul a mass of gold as big as the whole earth not valuable with one drop of this blood 4. What an infinite love broke forth that God rather than let our souls be lost would send his eternall Son and make him sin for us 5. What a great work it is to reconcile a sinner to his God all names of men and Angels are nothing to it all their sufferings would not pay a penny of this debt which is not dissolved by any blood but of the Lord of Glory 6. That God would not only pardon sin by giving forth a generall pardon as a King pardons rebels but so pardon as might even melt the hardest heart and for ever humble and silence and satisfie it by the love of God and the sufficiency of that Sacrifice whose vertue extends to thousands and lasts alwaies 7. That the gratious Covenant of God made with all that beleeeve in Christ is sealed and ratified with such blood as there needs no doubt of the validity of the Covenant though one man bad as many sins on him as all the world 8. That Gods way of saving man by a Mediatour the death of a Mediatour doth oblige man to be the than krullest creature in the world Angels that sin'd not have need of no Mediatour Angels that sin'd have none man that sin'd and therefore needs one hath one given to him The man Christ Jesus 9. That as God gave Christ for you so he gives him to you that he that was your Sacrifice offered up to God might in this Sacrament be offered unto you as meat and drink as spirituall repast that as we live by Christ so we may live upon him being entertained as confederates to feast with God upon the Sacrifice offered up unto him It is a fruitfull field of Meditation through which ye may walk the time of celebration and then breathe out your Meditations in a Song of praise as the close and musick of this heavenly Feast Concerning which Hymn wherewith the Jews did usually close the coenam apolyticam or dimissory Supper calling it the Hallel from the first word of it Hallelujah you may consult not only the Jewish Writers but our Learned men Cameron Myroth in Matth. 16. 30. Drusius in Matth. 26. ââ Hugo Broughton in Dan. pag. 46. beside Paulus Burgensis Gerard Harm Fol. 178. col 3. who do also point out to us the 113. 114. Psalms as that Hymn for though some others do rather conceive it a new Hymn composed by our Saviour Grotius in Matth. 26. and the 17 Chapter of St John to be it we finde no reason to go with them in that opinion both because our Saviour did not easily vary from the Rite or Custom received nor could the Disciples have sung with him in consort except we imagine such a praelection of it to them as is used by us now a daies which will not be proved CHAP. XIII How much it concerneth Ministers to Teach and all to Learn the true meaning of this Ordinance 1 COR. 11. 26 27. For as often as ye eat this bread and drink this cup ye do shew the death of the Lord untill he come Wherefore whosoever doth eat this bread and drink this cup of the Lord c. VVHen this Ordinance of the Supper is suitable to the Institution and the Communicant is suitable to the Ordinance then all is right Of the former I have acquitted my self by setting
sinner Christ broken Christ bleeding and the meaning of your eating and drinking is to feed sorrowfully and sweetly upon Christ so prepared and presented to you for your repast and comfort But now if the same cup taken with such ingredients would be deadly poyson with such a lively Cordiall would you not expect that the Physician should teach you to make it Cordiall so the Lords Supper worthily received is the most soveraign Cordiall But some again may eat and drink damnation to themselves Would you not expect that the Minister if he have either conscience of his duty or respect to your souls should teach you to avoid the danger and obtain the benefit If you do not yet God looks for it at our hands Ezek. 44. 23. And they the Priests shall teach my people the difference between the holy and prophane and cause men to discern between the unclean and clean for else you may eat and drink damnation to us as well as to your selves §. 4. Secondly The people are taught To know the meaning of the Sacrament before they take it That 's a terrible expression ver 29. He eats and drinks damnation to himself not discerning the Lords Body that is not knowing the meaning the nature use and end of the Ordinance which to understand is a good part of preparation and without it there can be no right or true preparation And therefore all you that intend to be Supper-communicants attend The first lesson which you must learn the first question to be answered is What is the true meaning of this Ordinance what is the main business of it for it is supposed in those words Exod. 12. 26. When your children shall say to you What mean you by this service i. Passeover that the father should be able to teach his childe as it is there directed and that the child should as his first lesson be taught what is meant To know what the meaning of this Ordinance is 1. It is a proper and excellent antidote or remedy of such abuses and miscarriages as creep in at the door either of ignorance superstition or prophaneness and the Apostle signifies so much here by applying this corrective to those distempers which then reigned in the Church of Corinth as if he had said Could you come and eat and drink so rudely proudly confusedly irreverently unworthily if ye did consider but what ye ought to do that is exercise communion with Christ keep a commemoration of him shew forth his death 2. This will direct all your preparations to the true end your praiers meditations self-examination will be answerable and suitable to the Ordinance Here is not the eating of a piece of bread nor the drinking of a cup of wine in a publique company of sober men and of my betters which yet is enough to the putting on my better clothes and framing my self to a grave composure but here I am to meet my Lord Christ and to receive him as my Saviour I am to have the Covenant of mercy sealed to me in his blood I am to make a thankfull memoriall of Christ and to profess my embracement and adherence to his death as my only comfort therefore be thou awakened O my faith my godly sorrow my spirituall appetite my thankfulness that I may go out to Christ and he come in to me 3. This takes off all slighting and undervaluing of this Ordinance which appears to an outward and carnall eye No better bread or wine than I can have at home for in this plain case is a rich Jewel this bread is the body this wine is the Blood of the Lord of Glory and therefore I must not value the seal by the worth of the wax which is not worth a penny but by the pardon or the inheritance which passes and is conveyed by it 4. This keeps me from running blindfold into the sin of guiltiness of the Body and Blood of the Lord and so into condemnation for as the same Signet or Seal of a Prince doth to one seal a pardon to another an execution so this very Sacrament is to a Beleever a seal of pardon to another as it were the seal of his condemnation 5. Lastly The preparation so much spoken of and the self-examination required by the Apostle cannot be imagined to referre to the eating of bread and drinking wine but to the inward thing of the Sacrament it necessarily follows that those inward graces that enable us to have communion with Christ and make commemoration of him can never be known or sought except we know the meaning of this Sacrament for it is that which gives the Law and Rule of all our preparations And so I have shown you the reasons why we should labour to understand the language of this Ordinance So much of this generall Point the second Point shall be taken from those words Ye shew the Lords death or shew ye for the word might be construed imparatively but that the particle For would not then so well consist CHAP. XIV The great business that lies upon the Communicant as oft as he eats this Bread and drinks this Cup is to shew the Lords Death Doct. 2 THis Point cleaves into two parts §. 1. First It is the Lords death which in this Sacrament is shewn forth The two standing Sacraments of the Jewish Church Circumcision and the Passeover did both appear in blood The two standing Sacraments of the Gospel do also referre to death We are buried with him by Baptism into death Rom. 6. 4. and in the Supper we shew the Lords death As of all deliverances and benefits vouchsafed to Israel of old God would have the Passeover-deliverance celebrated by a constant memoriall in all generations so of all that Christ doth for us it is his death that must be shewn forth in all generations of the Church till he come again and therefore this Ordinance is speculum crucifixi as Calvin saith and In 1 Cor. 11. the memoriall not so much of Christs life or resurrection De satisfact cap. 1. saith Grotius as of his death This death hath no second in all the world for it was the death of the Sonne of God the death of the Lamb of God 1. Of the Sonne of God the Lord of Glory whose highness and excellency gave price and value to his death Had he not been man he could not have suffered Had he not been the Sonne of God God blessed for ever he could not have satisfied and conquered 2. Of the Lamb of God and therefore his death was a Sacrifice and that 's more than a Martyrdom for though a Martyr may be said to seal with his blood that truth he dies upon yet no blood can seal the Covenant but this of Christ no death can ratifie the Testament but the Testators death Had the death been the death of the Lord a most excellent person and not also the death of a Lamb for Sacrifice to make attonement it had wanted one
yet it 's said Till he come as if he were not personally there at present The Scripture sayes nothing of Christs corporal invisible presence on earth takes notice of a first coming and a second but no more and yet lastly What shall we say to those that are called Seekers and to the Sans-Ordinance men and the Supra ordinance men that will be without and are above Ordinances I say no more then this Christ is not yet come the second time and as it was his first coming that set them up So it is his second only that shall take them down Let not pride infatuate you for as it is a miserable case when the best plea or excuse for a man is to say he was drunk he was mad so it is but a sorry excuse for blasphemy to say It is his conscience let the Ordinances of Christ have his own date viz. till he come §. 5. Doct. 5 The fifth point might be taken up from those words This Bread and this Cup where we finde it called Bread still after Consecration in confutation of Popish Transubstantiation and both Bread and Cup allowed to the Communicants a shame to Popish Sacriledge that hath robb'd the Sacrament of one of them but enough was said of both these before when I handled the words of Institution CHAP. XVII Of worthy and unworthy Receiving of the Lords Supper 1 COR. 11. 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. THis verse hath a mark in it's fore-head the word ãâã ãâã ãâã ãâã ãâã Wherefore whereby at first sight it looks like an inference or collection from that which went before where the Apostle having laid down the Institution of this Sacrament in the use thereof gathers from thence That whosoever eats this bread c. unworthily he shall be guilty of the body and bloud of Christ §. 1. The sinne of receiving unworthily is largely insisted on in the following part of this Chapter where the aggravation of this sinne is shown by the special guilt that attends it and that is a guiltinesse of the Lords body by the particular cause of this guiltinesse Not discerning the Lords body by the judgement that follows upon it damnation or punishment by the way of prevention of the sinne the guilt and judgement and that is self-examination and self-judging self-examination for the prevention of the sin self-judging for prevention of the punishment inflicted by God So that for a particular sinne properly incident to the abuse or miscarriage of men in this Ordinance there is very much said to shew the nature and danger of it because the distempers reigning amongst the Corinthians did herein shew themselves which the Apostle studies to discover and to heal and we by so ill an occasion gain such â piece of Doctrine as is not so fully delivered on thââ subject in any other place of Scripture for the better guidance and steerage to stand off from those rocks which the Corinthians fell foul upon §. 2. I must first explain the words Worthily and unworthily He that knows one knows both as he that knows a right line knows a crooked The right interpretation of them is the hinge on which hangs the true understanding of all that is to be said hereafter and yet they have been cloudily and confusedly sensed by many that expound by fancy and at random because they do not first set down the right rule of exposition and so are themselves and leave also their hearers in a mist We use to denominate the Communicant worthy or unworthy not at all intending any merit or meritorious condignity for such a worthinesse is the greatest unworthinesse but a meetnesse and congruity of the action to the rule of the action and therefore the Apostle applies worthinesse or unworthinesse to the manner of communicating He that eateth and drinketh unworthily In all Ordinances either preaching prayer Sacraments the eye of God is much upon the manner how they are performed which I might make my first point but that I will not shoot my arrow at so great a compasse Worthiness is relative and refers to the rule of the action which here is the institution the Nature Use and End of this Sacrament for to eat and drink worthily is to do it answerably and suitably to the Ordinance when the Communicant hath and so exercises such graces qualifications and deportment inward and outward as this Sacrament doth require bespeak and call for And the contrary is unworthinesse when the manner of communicating or the Communicant is not suitable or answerable to the Ordinance either because he hath not or exerciseth not the qualifications that the Sacrament requires in a worthy receiver or brings a contrary disposition to it and this interpretation is easie natural and convincing for the Apostle layes down the institution first and then infers what receiving unworthily is as a strait Rule discovers a crooked line by the incompliance of it to the Rule and thus the Scripture which advances not the merit but the meetnesse of actions and persons useth to speak as Ephes 4. 1. Walk ãâã ãâã ãâã ãâã ãâã worthily of your calling Phil. 1. 2â ãâã ãâã ãâã ãâã ãâã As becomes the Gospel Rom. 16. 2. Worthy of Saints or as it becomes worthy of the Lord Col. 1. 10. that is as becomes people that are the Lords Worthy of God 1 Thess 2. 1â in all which places it is required that we walk or live answerable to such condition calling or relation or engagement and so to eat and drink worthily is as 't is meet and answerable as becomes such an Ordinance And if any should object as well they may Why the Apostle doth not first tell us what it is or how we may receive worthily for the abuse is not known but by the right use the privation by the habit the deviation by the rule the crooked line by the straight I answer the Apostle insists upon the unworthy receiving because that was the case before him but he did not forget himself as if he had not shown what it is to receive worthily for though he name not the word but as implied in the word unworthily yet he had enough declared the thing by his laying down the Institution of this Sacrament which is the rule of worthinesse It being nothing else but the answerablenesse of the Communicant to the Ordinance which every man that once knows the Ordinance must also know if he apply the rule and his action together and so I am confident you have the meaning of worthily and unworthily §. 3. After the explication of the words Let us form the point of Doctrine Doct. This Bread and this Cup of the Lord may be received worthily and they may be received unworthily I mean de facto unworthily If any doubt of the collection of this point the very expression ãâã ãâã ãâã ãâã ãâã Whosoever shall eat
and drink unworthily implies the one and plainly expresses the other part of the point The Communicant may come and eat suitably to the Ordinance or Institution and then he receives worthily and he may come and eat unsuitably to the exigence of the Ordinance and then he receives unworthily So that the point is an undoubted truth except any can demonstrate that no Communicant can eat and drink worthily and then to what purpose is the Institution but to bring damnation or judgement on all that partake of it but I wave the proof The point is clear in its own light onely let me acquaint you that my intention is to weave all I have to say into this one main point For herein I will shew the qualifications of a worthy and the defaults of an unworthy Communicant then the special guilt that aggravates the sinne of unworthy receiving He shall be guilty of the body c. then the particular cause of unworthinesse assigned and that is not discerning the Lords body Then the fearfull danger of this sinne whereby a man is said to eat and drink judgement to himself then the way of prevention of this sinne that we fall not into it Let a man examine himself Then the prevention of the judgement in case we fall into the sinne If we would judge our selves c. §. 4 §. 4. That the Lords Supper is not common for all but a bar'd Ordinance to some Quest There may arise a Question thus Worthily and unworthily are words that belong to the manner of communicating and cannot be applied to any but Communicants but is there not a third sort of persons viz. non-Communicants such as may not come to this Table or eat and drink here And were it not requisite to know whether there be any and who be such as well as to know who comes worthily who unworthily This indeed is a Question the more material because it is in our dayes of great agitation and therefore I intend to dispatch it first that I may have to deal onely with Communicants worthy or unworthy And for answer to it I first make and lay down this general Position That as it 's said of some Havens they are barred Thesis I. so is this Ordinance of the Lords Supper a barred Ordinance a severall not a common field a recept for a select company not a common Inne or Ordinary It 's a Table in this respect like yours which is not spread for every one to runne unto and sit down that will but for your children your guests your friends or if you think I have spoken too low It 's like the Table of a common Hall which is not yet common to all the world but to such a Corporation or Fraternity And it may be said without hyperbole that there is scarce a Christian Church in the world this day nor hath been in any Age since Christ who have not inclosed made several and impaled this Ordinance of the Supper And if I could but lead your eye into the Primitive Churches you would wonder at the fortifications they made about it There you should see the Catechâmeni that were in the school of Catechism learners of the Doctrine of Christianity admitted indeed to hear the Sermon Tertullian cals them Audientes but never grumbling at the Ite missa est Go you are dismist When the Fideles or Communicants went to this service And there you should see the Lapsi or Poenitentes Christians that had fallen into open and manifest scandals standing a long time upon the four stairs or degrees of publique repentance weeping for admission and bewailing their sin and suspension from the Lords board which rigour of Discipline though full of sharpnesse and asperity yet the reverence of this Ordinance the Heathens among whom they lived that watched for their haltings and the great temptations to Idolatry and Apostasie by fear of persecutions and continual Alarms may plead some excuse of that severity In short though some have made the gate wider than others yet all have impaled the Ordinance and taken it from the common The Word indeed preached or read lies open to all the high wayes and hedges may be compell'd in to fill up the place where it sounds and Baptism may be administred at the entrance for imitation and listing of souldiers under Christs colours but the Lords Supper ever was intra Cancellos within the mound for it is the inmost Ordinance that we have for Church-members Disciples not lying open to the streets but as an inner room within a room an Ordinance for fellowship of Saints and Christians that are past the Font All have not right to it and some that have had right may for the time have forfeited and lost their capacity This is my general position which as in the sequel will be clear to you may be proved by a threefold evidence 1. By evidence of fact the universal sense and consent of all Christian Churches and thereby it will appear that it is no new Doctrine 2. By evidence of Scripture by which it will appear to be no false Doctrine for it 's past all doubt that the Passeover in the old Church was a barred Ordinance shut up from the uncircumcised and the unclean and the Supper in the New Testament is so too In the 28 verse Let a man examine himself and so the word And so is a limitation and a proviso and contains in it otherwise not When men have traversed the Point to the utmost this little word ãâã ãâã ãâã ãâã ãâã and so as it opens the door to such as are so qualified so it is a barre and shuts it against them that are not And it is Chrysostom his note upon the man that came in without his wedding garment Matth. 22. 12. that the King said not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã that is he said not Why didst thou sit down and eat but How camest thou in hither 3. By evidence of Reason for those that have no right or no capacity may not communicate nor those that having had a right or capacity have lost it for present by some grievous sinne and the censure of the Church which I shall pursue more particularly and distinctly In the mean time I thus conclude my generall Position We have warrant and may call all men Turks and Jews unto the Word of the Gospel The Word cals them all to faith in Christ and repentance If they enter not into Covenant the seals of the Covenant are not for them If they do enter Covenant then the Sacraments or Seals follow for the Covenant doth not follow the Seal but the Seal the Covenant I hope to rationall men this appears reason to me it appears above contradiction So much for the generall Position or Thesis Now I will proceed to confirm it particularly according to the three fold evidence §. 5 §. 5. The evidence of Fact The first is the evidence of Fact the
ancient and later both corrupter and purer not that I or that I wish any else to be absolutely swayed by this Authority for there may be errour in the practice of the Church yea errour universally received as in that of giving this Sacrament to infants upon that ground Jeh 6. â3 Except ye eat the flesh c. ye have no life in you and yet it was the practice of the Church so to do both in Cyprians and Austin's time but I prove the evidence of Fact by this Argument otherwise not to be proved at all and I do not expect that any should condemn so ancient a practice nor think they do but rather do conceive that the bottom of the business is the disrellish of that Authority by which it is to be done Bucephalus will be ridden by none but Alexander and it was the saying of Cardinall Matheo Langi concerning Luther That the Church of Rome the Mass the Court the lives of Priests and Friers stood in need to be Reformed but that a poor rascall Monk meaning Luther Heilin Geog. in Bavaria should begin all that he deemed intollerable and not to be endured §. 6 §. 6. The evidence of Scripture The second evidence is that of Scripture which is first in dignity but I put it second because it justifies the Fact for the substance thereof and here it is confest that no Turk Jew Infidell is debarred by reason of his Nation for Scythian and Barbarian bond and free are all one We are all baptized into one body whether we be Jews or Gentiles bond or free 1 Cor. 12. 13. and have been made to drink into one Spirit and therefore the word of the Gospel lies open to all Nations and people without partition wall such as between the Jews and others of old time but the barre lies in point of Religion for if they lie in their Idolatry and Infidelity though they may come to the Word yet not to the Table of the Lord. Who are to be kept from the Sacrament 1. The Jews that serve the Tabernacle and stick to the old Service under the Legall shadows are excepted We have an Altar or rather a Sacrifice Jesus Christ our sin-offering whereof they have no right to eat Heb. 13. 10. that is no right of Communion with us or Christ The place is difficult but easily cleared by Levit. 6. 30. for as the Priests that served at the Altar had no right to eat of the flesh of the sin-offering whose blood was brought into the Sanctuary but burnt it must be without the Camp so the Jews that hold to the Legall service have no right of eating the flesh of Christ whose blood was brought into the Holy place of heaven virtually and his body suffered without the gates of earthly Jerusalem thereby signifying that they were discommended that hold to the Legall service 2. Heathens and Infidels are excluded from this Table because they are extraneous and without so they are called 1 Cor. 5. 12. What have I to do to judge or censure them that are without they are without the gates of the Church not obnoxious to the Government nor allowed the priviledges of it and they that are without the gate cannot be admitted to the Table untill they come in and be members of the family 3. All unbaptized persons are excepted by the order of our Sacraments whereof Baptism is first for insition and implantation into the Body of Christ and the Lords Table for further coalition and growth this order is confirmed by the use or business of the Sacraments the one being of Regeneration and so first the other of Communion and so the second See 1 Cor. 12. 13. By one spirit are we baptized into one Body and have been all made to drink into one spirit first baptized and then made to drink which order the Church of Christ hath held from the beginning as it 's said by Justin ãâã ãâã ãâã ãâã ãâã Apol. 2. After the new Convert is thus washed we bring him to our meetings where the Eucharist is 4. Those that are under a present incapacity of performing such antecedaneous acts of preparation or which are to be exercised in the act of communicating provided that this incapacity be visible as I may say or manifest unto us as in infants ideots stupid ignorants bruits in the shape of men who though baptized yet are not capable of discerning the Lords Body or of examining themselves who seem to be excepted ver 28. Let a man examine himself and so let him eat and drink And so I know a mad man may have lucid intervals and a poor ignorant soul may be brought to know the letters and spell the first syllables of Christianity against either of which I would not shut the door but if the ignorant cannot be gotten beyond sottishness and stupidity nor got out of his obstinacy in blindness I should be very unwilling to let him runne blinofold down the precipice or leave the door open for him to fall into condemnation not that I envy him a benefit but pity his downfall which I ought to hinder or at least not to help forward and I may say of such an one as the Apostle of the Law Rom. 7. 13. Shall that which is good be made death unto him God forbid Especially considering that the Apostle having said Let a man examine himself and so let him eat doth in the next words come on again ver 29. For he that eateth and drinketh unworthily eats and drinks damnation to himself not discerning the Lords Body As for infants though the Churches of ancient time admitted them after Baptism to partake of the P Martyr in Musculus de caena Lords Supper for some hundreds of years and one or two of our Reforming Divines speak somewhat favourably of it yet the ground they went upon Joh. 6. 53. that otherwise they had not salvation is disclaimed by all both because that Chapter speaks nothing of Sacramentall or Symbolicall eating the flesh of Christ and drinking his blood and also was delivered by Christ a year or two before this Sacrament was born into the world and because there is so much activity and exercise required in a Communicant as viz. to remember the Lords death to shew it forth to discern the Lords body to examine ones self to judge ones self therefore is that ancient practise obsolete and as by tacite consent deserted and in room thereof we admit now not by their years for a man of threescore may be a childe in understanding and a childe in years may be a man but by their discretion and knowledge in the mystery of Christ and if the Parents or Pastors care the blossoming of grace and pregnancy in the childe were answerable to my desires I should as I am for great reasons be foreââly admissions of them as namely that the benefit and refreshing of this Ordinance might curb the over-growth of the sins and lusts of youth
and help forward the growth of their graces to an early maturity Those that are professed Christians baptized-Church-members whether they live in open practice or fall under the guilt of some gross and scandalous sinne are for that time as they be impenitent to be secluded from or not admitted unto this Communion and this is an adjudged case in Scripture 1 Cor 5. where one for terrible incest notoriously manifest detested by very Heathens remained in the Communion of the Church through neglect of their duty which the Apostle reproves and having shown what power they had of judging such as were within members of their Church enjoyns them to purge out the leaven and to cast out from themselves that wicked person and least any perverse gainsayer should restrain this power to this one sin the Apostle saith ver 11. If any that is called a brother be a fornicatour a covetous or an idolater or a railer or a drunkard or extortioner the Church hath power to judge them that are within But what is this to the Sacrament enough verily for he that is cast out of the house is certainly cast out from the houshold table and the abstention from Communion so much named in Cyprian or ãâã ãâã ãâã ãâã ãâã or seclusion Forbâs 631. mentioned in the Canons and whatsoever word is used for this casting one out of Church-communion here if any where it operates and works in forbidding the use of the Table where the ãâã ãâã ãâã ãâã ãâã of Church society and communion is as for instance Divorce though it extend further yet signifies nothing at all is no Divorce if not a thoro or mensa from bed or board so this restention is nothing it works nothing I speak not of a private avoidance of familiarity with wicked persons which lies on private persons if not to this seclusion from the Table I shall not further urge the example of the old Testament which debarres the uncircumcised and the unclean for the time from the Passeover and I deny not that under that worldly Sanctuary and those carnall Ordinances as they are called Heb. 9. 1 10. Legall uncleanness might debarre when spirituall and morall did not as now morall filthiness may when legall uncleanness is not for that uncleanness under the Law had a spirituall signification and though it was not alwaies sinne yet it signified morall pollution as the leaven which was held Hag. 2. 13. execrable and must be cast out at the Passeover is spiritually applied to another meaning by the Apostle 1 Cor. 5. Purge out the old leaven ver 7. for Christ our Passeover is sacrificed for us the old leaven that is the wicked and incestuous person Beza Slater alii out of your society and malice and wickedness out of your lives ver 8. and therefore the Argument which is drawn from the signification of the legall type is not so contemptible as a Learned man of M. Huâfrey late would seem to make it since the Apostle seems to argue from the leaven cast out at the Passeover as I have hinted § 7 §. 7. The evidence of Reason The third evidence is that of reason which was this that such as have no right to eat or have lost for present right or capacity should not intrude themselves I say those that have no right and they are those that as the Apostle saith Eph. 2. 12. are meer strangers to the Covenant for in reason the Covenant must go before the Seal and not the Seal before the Covenant and therefore they were Disciples to whom Christ said Take and eat not aliens or strangers to the Gospel-Covenant whereof it was ordained a Sacrament infidels or unbeleevers which answer to the uncircumcised were debarred the Passeover Or else they are such as having had both right unto and use of this Ordinance have afterward lost their capacity for the time by some gross and enormous crime which hath brought them under sequestration or deprivation by the censure of the Church and these answer the unclean under the Law who having right to the Passeover as Church-members were yet forbidden the use during such uncleanness for against such is the key turned and the door shut untill and unless by their repentance for their sinne they be restored to their right and the sequestration be taken off for so in the ancient Churches while the Lapsi lay under pennance and were in the School of repentance they could not communicate the Crier said ãâã ãâã ãâã ãâã ãâã as Chrysost hom 3. in Ephes and if the same Authour and the same place may be heard ye shall learn from him the very two sorts which I am speaking of There ought saith he to come to this Table neither any ãâã ãâã ãâã ãâã ãâã of them that are not initiated and entred Disciples ãâã ãâã ãâã ãâã ãâã nor any of those that are professours and members but unclean or flagitious whose sinnes are such ut judicatur excommunicandus as it 's said in Austin Epist 118. ad Januarium Now there is reason that such as lie in manifest and enormous sinne without repentance should either forbear or by the Church be forbidden access to the terrible mysteries as Chrysostom often cals ãâã ãâã ãâã ãâã ãâã them 1. That they should forbear being made acquainted what a fearfull sinne they boldly adventure upon viz. to be guilty of the Body and Blood of the Lord the very naming of it being able to strike terrour and what danger they rush themselves into of eating and drinking damnation to themselves as it were professedly seeking and solemnly setting their hands to their own ruine for though every sinne have death the wages of it yet for a man to provoke his own destruction and solemnly seal it upon himself is most fearfull Who would not tremble to eat such a sop as should be presently followed with Satan or to eat such forbidden fruit as is sawced with this bitter sawce Morte morieris Thou shalt die for if this bread enter into a man filthy and polluted Calvin Instit lib. 4. ca. 17. Majore illum ruina praecipitat and he that hath purpose to sinne gravatur magis saith Austin he is De Eccles Dogmat cap. 35. loaden with a greater guilt He takes poyson both by reason of his guiltiness of other sinnes and of the abuse of the Sacrament saith Bernard And therefore let Serm. de caena 2 men consider what they are like to reap that either ravish and force or secretly think themselves well if they can steal the Sacrament for he that is in mortall sinne sinnes mortally as Alensis saith and Pars 4. Qâ 46 that because as the Schoolmen say Committit falsum Aquin. 3. pars Quaest 8. Estiâ lib. 4. distinct 12. in Sacramento he commits a falshood in this Sacrament professing himself to come to and receive Christ to whom he is an enemy and a stranger he mocks God solemnly And therefore as
Mr Selden De Synodecis p. 254. saith If Judas that had a deliberate purpose of betraying Christ had of himself therefore gone forth because he was so unworthy certum ipsi laudi fuisset verily it had been a credit and commendation to him to have forborn and indeed there would appear some conscience in such forbearance whereas there appears nothing but blindness boldness pride custom c. in a dangerous intrusion I cannot encourage men to forbear this Ordinance nor allow the excuse of those that flatter themselves in such forbearance by their sinne as I have heard some they cannot come to the Sacrament because they are not in charity Sinne may be an impediment but it is not an excuse if you be in manifest and flagitious sinne ye may not come but that sinne excuses not for you ought to finde a third way that is to repent and lay aside your sinne that you may come Let a man examine himself and so let him eat saith the Apostle As in the Marriage feast Matth. 22. he that came without his wedding garment was cast out and they that pretending excuses came not are said not to be worthy v. 8. What then is to be done this third to have a wedding garment and come too Instance a drunken servant that forbears to wait at his Masters table because he is drunk but yet that is no excuse for he ought to be sober and wait also And this answers a captious fallacy or objection which may be made by some There is reason that the Church should forbid openly criminous persons from access to the Lords Table 1. It would be not only contra veritatem but contra charitatem to make such partakers of the holy Supper They are the words of Learned Grotius Grotius de imperio p. 229. who cannot be suspected to speak partially in this cause but to speak the sense of Antiquity Against truth for the seal saith he is not to be applied to him to whom the thing signified manifestly belongs not and therefore in the Churches of old it was wont to be proclaimed ãâã ãâã ãâã ãâã ãâã Holy things to holy persons And Chrysostom shews that one with a loud and terrible Homil 17. ad Hebr. voice pronounced ãâã ãâã ãâã ãâã ãâã for pearls are not to be cast to swine Against charity it is to suffer a blinde soul that discerns not the Lords body to fall into the pit which we have left open No mother would suffer her childe to eat that which may be poyson to it no shepherd would call his sheep into such pastures as will certainly rot them no friend would put a sword into the hand of a furious man no Physician would reach water to an Hydropick that eagerly thirsts for it It was charity as well as duty in that Jehojada 2 Chron. 23. 19. that set porters at the gates of the house of the Lord that none that was unclean in any thing should enter in The diseased or dropick man is angry and frets sore against those that keep water from him but they are his best friânds that do it 2. The admittance of ignorant malitious unclean scandalous drunkards blasphemers and such manifest works of the flesh of which it 's said that those that do such things shall not inherit the Kingdom of God Gal. 5. 19 21. will render the Lords Table a common Ordinary a common lane a common shore and fill the Church of God and the society of Saints with all prodigious lusts and heresies as if it were a stie of unclean swine and what an ulcerous body would that Church be where such a common liberty doth reign when so many spots should be in your feasts of love Jude â2 so much old leaven to leaven the lump by their example when as the Apostle in the case tels us a little leaven would do it and therefore purge it out saith he purge out 1 Cor. 5. 6. that leaven while it is little For as when the multitude a major part of a Town or City becomes infected who shall shut them up Si contagio peccandi multitudinem invaserit saith Austin then farewell all censures And therefore if any shall encourage the Church to keep as I may so say open house in this Grotius de imperio pag. 233. case doth little less considering the corruption of men that would account such a liberty a warrant than if I should counsell you to plant weeds in your Garden or bring stones into your Vineyard 3. This would give occasion and advantage to separation and put into the hands of men an argument to withdraw from such society and communion and to rend themselves off from the body so corrupted not that I justifie separation upon such ground as I intend to shew hereafter for the people were blame-worthy that abhorred the offerings of the Lord for the wickedness of Eli his sonnes 1 Sam. 2. 17. and yet their wickedness was to be abhorred which gave the occasion Wo be to him by whom the offence cometh The Matth. 18. 7. mouth that blasphemeth the truth and way of God is wicked but the sin of him that opens that mouth is also to be condemned We are told Ezra 6. 21. that all such as had separated themselves from the filthiness of the Heathen of the Land came to the Passeover and if we separate not from the filthinesse of the Heathen there are many that will separate from the filthinesse of the Church and we shall in vain call them back into a house infected with the plague when once they are broken out 4. The Church hath little or none other way as the Church to keep the holy things from being profaned to correct the sins and lapses of her children Ezek. 22. 26. to preserve it self from being gangren'd to defend and wipe off scandals but this way of privation of priviledges and calling of the peccant from her Communion shutting this door against rebellious children and what should the Church have done all the while the Civil Magistrate gave no assistance if they had not used this power of their own to maintain themselves free from scandals and heresies and to keep the credit of their corporation which otherwise would be the most contemptible corporation in the world and of no better credit than Algier or any City of miscreants for if God have deposited his Word and Ordinances with his Church and committed them to it the case is hard if they might not put to the door against unjust invaders of her priviledges as if one should commit a Vineyard to be kept and not allow a hedge to be made about it Now all men know that almost all the coercion or correction that lies in the Churches hand is the debarment of priviledges of the Church that is of the Sacraments for the Word lies open to all as the outward Court to all comers and as for civil punishments they are neither proper nor the Churches
the rod belongs to Moses And whereas it may be said The Church hath the word of God and by that they denounce judgement declare sinne wound the profane prohibit the unworthy from this Table I grant it and it is a necessary and proper means but withall I say If a City or Common-wealth have Laws proclaimed and expounded and penalties set forth and declared but no execution of any restraint or punishment no power to correct or punish I need not tell you how full we should be of thieves and felons for all that Thus much be said in confirmation and maintenance of my general Position That the Lords Supper is a barred Ordinance which I have endeavoured to make good by evidence of Fact by evidence of Scripture and by evidence of Reason for the satisfaction of your scruples if any be and the settling of animosities Much more might have been said and argued upon the point For if the very Heathens in their idolatrous Sacrifices by their light of reason did no lesse as appears by their ãâã ãâã ãâã ãâã ãâã in Callimachus Callimachus and Procul ô procul este profani in Virgil Away away all you that are profane If both Heathens and the Church of God had some that did ãâã ãâã ãâã ãâã ãâã survey the Sacrifices that they had no blemish that might disable them from being presented to God If in the Olympick games or masteries Chrysost hom 17. ad heb the Crier made Proclamation If any man come out and accuse this Coâbatant or Antagonist that he is a thief a slâve c. being a dishonour for a Gentleman a Free-man to enter lists with such a fellow If the old Druids in France had a form of Excommunicâtion Caesar Commentaries out of their Society and it was accounted a mighty punishment If the Essens a Sect among the Jews in Christs time had it in use to cast out of their Society such as were offensive as Josephus tels us If the Synagogues had a form of dissynagoguing offences Grot. de imp pag. 232. though they abused it as all Church-censures are when they spare the carrion-Crows and vex the Doves I say if all this and much more why then should this be accounted a new and unreasonable either Doctrine or practice I end this point with a request That every one of you would rather labour and study to prevent all occasion of using this course than to remove the old Land-marks §. 8. Who may not be denied this Ordinance The second general Position is this That though Thesis II. this Sacrament be a barred Ordinance denied to some yet it cannot be denied to any baptized visible Professour of the Gospel but upon such grounds and in such manner and order as God hath appointed or allowed And this takes off the odium and terrour of the former point This settles and quiets all mistakes of them For God is not the Authour of confusion but of order and peace in all the Churches of the Saints 1 Cor. 14. 33. Let all things be done in order ver 40. And therefore the Apostle when he had enjoyned Timothy To rebuke them that sinne before all that others may fear 1 Tim. â â0 doth in the next words lay a serious charge upon him To observe these things without preferring one before another and to do nothing by partiality Would you call that a well-govern'd City a well-order'd house or rather a Cycleps den where every one may cast out another and he himself as the Rabbies in the latter end of the Jewish State ridiculously excommunicated one the other As promiscuous accesse is not to be allowed so neither promiscuous denial As one may intrude and usurp the Lords Supper rashly so he may be as rashly forbidden As there is an ignorant and scandalous rushing in so there is an ignorant and scandalous thrusting out The door may be open'd and shut both errante clave If I say that a gangren'd leg or arm may and must sometimes be cut off Doth it follow that for every sore before healing plaisters be used we must runne to the Knife or Axe Or if I say a robber or murderer may be put to death must I therefore have him to the next tree without further trial or judgement The case is plain but particularly handled thus 1. It cannot be denied to a repentant sinner one that doth renew his purpose of amendment and after his fall with Peter bewails it bitterly whatsoever his sins have been for which he hath been punisht or censured Repentance doth dissolve the bands and pull away the barre from the door repentance prevents the punishment I le cast them into great tribulation except they repent as it prevents so it restores a man as Ezek. 18. 30. Repent so iniquity shall not be your ruine This was the Novatian rigour and errour they would not allow lapsed Christians that had fallen into sinne the benefit of repentance and restoring to the holy Table but leave them to Gods mercy for to the peace and communion of the Church they must not return But the Orthodox Churches did allow repentance to be medicinal Yea the very Church-censures were not intended to be mortal but to be medicinal viz. that sinne might be destroyed but the soul saved 1 Cor. 5. 5. and here is a difference between civil sentences of death and Church-censures If a man be condemned to die for felony his repentance doth not acquit or restore him from the sentence of death but it restores a man to his Church-priviledge that had lost it it is Tabula post naufragium like a plank or board after a Shipwrack which saves from drowning him that gets to it Object Some may object That this is an obvious and easie Engine to open any door that is shut for if a man make a verbal profession of his repentance and say I repent of my sins and that is to my self you know not my heart I demand my right Answ The Discipline of the Church is not to be exposed to mockery nor is it a meer external Pageant I will know saith the Apostle 1 Cor. 4. 20. not the speech of them that are puffed up but the power For the Kingdom of God is not in word but in power Hypocritical and superficial expressions signifie nothing but the powerfull work of grace and regeneration which changes the heart and because the Objection may be made by some ex animo intending to shew with how easie a word as Nollem factum or I repent to blow the door open to himself therefore I answer it That though I should rest in a serious profession of faith and repentance which is not pull'd down again by a wicked life or scandalous sinne As Philip rested in it when the Eunuch answer'd him I believe that Jesus Christ is the Sonne of God Act. 8. 37. and so was baptized yet when a man lies under the charge of our censure for some scandalous sinne the case
is otherwise for as it is in such sinnes as are with damage to another it is not enough to professe repentance but there must be Zacheus his repentance that is restitution and reparation of injury if one be able so in scandalous sinnes whereby the Church is injured and offended There was alwayes in the ancient Churches a certain Discipline as Chemnitius saith whereby the repentance of men Depraeparat p. 95. was explored and tried whether it were serious slighty and superficial Sayings served not the turn the Church had received a wound the mouth of the enemy was open'd to blaspheme and therefore it was her honour to be satisfied in that reparation which was made by repentance that God might regain his visible honour by the repentance which he had lost by the scandal and there is ground for it 2 Cor. â 6 7 8. where the incestuous person lies humbled and overwhelmed with great sorrow and therefore the Apostle writes to the Church to be content to comfort to forgive him and to confirm their love towards him This is no dallying matter when the fall is scandalous the repentance must be serious Peter thrice denies Christ and Christ asks Peter three times Lovest thou me 2. A visible professour of Christian Religion that stains not his profession with a wicked course of life or some scandalous act cannot be debarred his right of Communion with the visible Church in her priviledges Many are in the external Covenant and Kingdom of Christ who are not truly regenerate nor lively members of Christ himself inward grace makes a member of the Church invisible and the profession makes a visible The Sacraments are given to the visible Church we cannot discern or judge infallibly who is regenerate who an hypocrite a visible Judge is not to go by an invisible rule You shall know them saith Christ by their fruits He doth not say You shall know them by their sap It 's one Question Who is a true member of Christs body and truly in Christ It 's another Question Whom we may communicate with It 's one Question Who comes and eats and drinks unworthily So do hypocrites It 's another Question Who may not come at all and those are visible unbelievers and scandalous persons usitatissima phrasi saith Chemnitius in the most usual phrase of Scripture they are called holy and Saints who are Saints by calling Disciples of Christ separated from infidelity and Heathenism unto the worship of God by their faith of the Gospel It must be evidence of some fact or disorderly walking which is proved that must give ground to discommon or dis-franchize a reputed Member Who ever heard of witnesses to prove a man unregenerate Oh but in judgement of charity at least he must be truly regenerate I would all the Congregation were holy That 's the best corn-field that hath fewest weeds or tares but as I conceive the Church is to proceed by an infallible Rule not a judgement of charity Charity gives a good temperament unto our judgement and holds the balance mercifully but God hath set a Rule to judge by If one that is named a brother be a fornicatour or Idolater or a railer or drunkard 1 Cor. 5. 11. It is the visible Rule of his own word who may and who may not be debarred our fellowship or âociety Charity may hold the scales but the scales are Gods word which tels us who are inter-Commoners and Covenantors and Sacramento tenus Communicants whether they be truly regenerate or no for I have no Rule to judge that and he may have right in forâ externo because he answers to the visible Rule of judging for he is a brother called he is as the Apostle saith within and not outwardly scandalous The Kingdom of heaven is likened to ten Virgins whereof five were foolish The Bridegroom might shut out the foolish but the wise could not forbid them to attend or trim their Lamps Mat. â5 3. No secret sinne that lies in the bosom of the heart is a sufficient ground of a mans being debarred or prohibited by the Church to come to this Table It may be a cause of a mans eating and drinking unworthily but of his debarment to come it cannot be It may be a cause of forbearance to come not of prohibition and the reason is De secretis non judicat Ecclesia secret sins are without the Churches cognizance Our Saviour tels us Matth. 5. 28. He that looketh on a woman to lust after her hath committed adultery with her in his heart but that adultery is not punishable by any but him that knows the heart The Schoolmen teach That if a Priest have mens Durand l. 4. Dist 9. Quaest 5. §. 7. Ales part 4. Quaest 49. num 1. secret sinnes under seal of Confession he may not forbid the person in the face of the Congregation for then he is not Corrector but Proditor Christ knew Judas his rottennesse his theft was acted his treason intended and now in hatching yet he suffer'd him I know it 's a great Question Whether Judas received the Lords Supper But that indeed is not the Question but this Whether he was debarred or forbidden by Christ or no And there is no foot step of proof for it I say that 's the Question in this point and yet to speak a word of the other It runs currant by general vote of Antiquity ten for one That Judas Vide Selden de Synedriis lib. 1. cap. 9. Vasquez Tom. 3. Disp 217. did receive the Lords Supper Hilary is quoted against it but he also as Vasquez truly observes is against his communicating in the Passeover too Now we finde he sate down to the Passeover Matth. 26. 20. and was hinted by Christ at the very Table to be the Traitour One of you vers 21. and there is no mention of his deserting the company so early that word of connexion Luk. 22. 21. But behold the hand of him that betrayes me is with me on the Table speaks very fair for it that the connexion may be preserved with former words Those that are against it as some learned men are answer the Text by anticipations Muscul de âana multi and give their reasons That it 's not likely Christ would eat with such an hypocrite c. But reason is no demonstration in matter of fact as a learned man saith The great stresse lies upon one word Joh. 13. 30. Judas taking the sop went out immediately This sop say they was given at the Paschal Supper before the Lords Supper whatsoever it was it was an index of the Traitour and given to distinguish him therefore not a common giving it to all as the common custom was and wonder it is that the Apostles should interpret Christs words Do it quickly of buying things for the feast which is a sign they dream'd of no Excommunication by those words nor yet wonder'd that there should be such haste to provide and cater as
that he must rise from the Table while the Paschal Supper was eating which Paschal Supper and the Lords Supper was as it were all one to them not distinguisht but by the signification put upon the bread and wine just when they were delivered being indeed the Paschal Rites and no other viz. materially and therefore I see not but ãâã ãâã ãâã ãâã ãâã here may signifie as it doth Matth. 13. 5. ãâã ãâã ãâã ãâã ãâã The seed in stony places sprung up forthwith not so soon as sowed but by reason of shallownesse of the earth and heat of the rock sooner then ordinary seed and so Judas went out forthwith not before the end of the Paschal Supper which was also the end of the Lords Supper both being at once and concluded by one hymn but before the long speech Vasquez Tom. 3. Disp. 217. cap. 2. which was continued after Supper by Christ John 13. Joh. 14. for he left Christ and the other together in the room and before that last Sermon was gone about his intended plot and this as it is the common so also as I suppose the true opinion which is hinted as the consent of the Church of England in the Exhortation before the Communion where you finde these words If any of you be a blasphemer Confessio Belgica of God an hinderer or slanderer of his Word an adulterer or be in malice or envy or any other grievous crime bewail your sinnes and come not to this holy Table lest after the taking of that holy Sacrament the Devil enter into you as he enter'd into Judas and fill you full of all iniquities and bring you to destruction both of body and soul But this example pleads nothing for admission of openly notorious and scandalous sinners for though Christ knew Judas yet his sins had not yet scandalously broke forth and therefore he was present as a secret sinner of whom there could be no just accusation nor evident proof and so no object as yet of any ecclesiastical censure in an ordinary and orderly Tom. pars 3. Qu. 81. way as Aquinas saith 4. No private trespasse against a private scandal given to a Christian brother is the immediate object of this debarment from publick Communion for in such cases there is an order viz. The golden Rule of Christ is to be observed Matth. 18. 15. Go and tell him his fault between thee and him alone if he hear thee thou hast gained thy brother if not then take one or two more that in the mouth of two or three witnesses every word may be establisht If yet he hear not or neglect Tell it to the Church The businesse here to be done is not so much to resarciate the damage or injury done to thee or to make him pay what he owes that belongs to Westminster-Hall not the Church but to gain a brother to repent that 's the work And here we may complain of a great neglect of this duty of private reproof or admonition Men would have their private offences brought upon the publick stage at first dash they expect the Church should proceed to do their work at first instance they forget that Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him The Church would have lesse to doe if this course were held the matter would be stopt the offendour gained by this private plaister which if it do the cure what need we go to the Chyrurgion Men have their own private plaisters and untill the sore rankle they call not the Chyrurgions to counsel Men are apt to runne to the Church or Minister with private whispers and what can they do by Gods Word upon private whispers just nothing go and do your own duty Let Christs order be observed He will not have a member of the Church made a Publican or Heathen at first dash there are three neglectings to hear before that be If he hear not thee If he hear not two or three If he hear not the Church but if he do hear thee then no end of bringing two or three If he hear two or three then no telling of the Church If he hear the Church then is he no Heathen or Publican unto thee How rashly and passionately do many separate from the Church because she cannot doth not cast out her members upon their private whispers let them go and seperate also from the Commonwealth because she doth not banish or put to death upon private information Do they neglect their own duty to their brother and will they make the Church a Heathen and a Publican to them for not doing that which by Christs order they cannot do 5. The proper and adequate and immediate object of this debarment from the Communion of the Church is a scandalous person that holds either a course or hath committed the act of a scandalous sinne And what call you that It may be explained thus 1. Some atrocious or grievous sinne of first magnitude If any that is called a brother be a fornicator idolater covetous c. 1 Cor. 5. There is a list with an Et catera Gal. 5. 19. where they are called Works of the flesh and they that do such shall not inherit the Kingdom of God As also 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdome of God nor fornicatours idolaters adulterers abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners and such were some of you These the Papists call mortal sins they bring scandal on the Church provoke God blot out our comfort waste the conscience c. but there are quotidian sinnes of daily incursion common to all godly men infirmities which like little flies are not to be knockt down with so great a hammer whose absolute cure can hardly be expected or performed by such as are subject to the like passions themselves divorce or banishment are too great but for such offences as are directly contrariant to the respective societies of marriage or Commonwealth 2. It must be an open and manifest sinne else it is 1 Cor. 5. 1. not scandalous ãâã ãâã ãâã ãâã ãâã It is reported commonly fornication and such fornication Chrysostom saith he speaks ãâã ãâã ãâã ãâã ãâã concerning manifest sinnes when he charges his Ministers to admit no scandalous offendour Now to render a sinne manifest or notorious I suppose first it's requisite 1. That it manifestly be a sinne and this is quaestio juris for a thing may be commonly cried down under the name of an enormous crime and yet indeed be very doubtfull I instance usury where the Question is What it is Then Whether this in question be usury Then Whether all usury be sinfull For there are great names of learning and godlinesse who upon considerable reasons do deny it 2. That it be manifest that the sinne be committed for it
suspicion of scandalous sin but clear and convictive evidence And what I say of private grudge I would be understood to say of private differences in opinion speculative or practick provided they be such as godly men do ordinarily dissent in or as the Apostle saith Such things wherein the Kingdom of God consists not Rom. 14. 17. For vers 3. Let not him that eateth despise him that eats not Let not him that eateth not judge him that eats and the reason is given vers 4. He is another mans servant to his own Master he stands or fals Such discord need break no musick we may as soon make all faces alike as all judgements and we should not be so proud as to think all are Blackmores besides us For God hath received him saith the Apostle Rom. 14. 3. therefore let us receive him and let him receive at the Lords board and yet I would have no man think that I dare speak in favour of or invite heresie to the Lords Table For as there is a great difference between our daily sinnes and those we call scandalous or flagrant and atrocious so there is also between many errours of judgement and pernicious heresies And if we compare such heresies with scandalous sinnes of moral life you shall finde that heresie is more infectious and pestilential though the other may be as mortal So the Plague is more to be avoided than the Dropsie Heresie overthrows the faith of other men more easily than drunkennesse doth their morals by the example By scandalous sinnes we open others mouths to blaspheme by heresie we our selves blaspheme 1 Tim. 1. 20. And you finde that it is said of heresies as it is of Adultery Murder They that doe such things shall not inherit the Kingdome of God Gal. 5. 19. And if there be any thing higher it 's said They bring upon themselves swift destruction 2 Pet. 2. 2. and therefore they are as farre removed from this Table as any other §. 4. And what I have said of private grudge or private differences in judgement I say lastly of private respects or partiality which neither shuts nor opens the door well and if I were to allow or disallow Communicants I would not admit my near relations Wife Children Servants Kindred Friends but upon the same termes I would admit my enemy his relations his Wife Children and if I should disallow any of them upon the same terms I would forbid mine own else were I a Jam. 2. 4. respecter of persons and a judge of evil thoughts Nor would I stretch out my hand to a Parliament-man and withdraw it from a Scavenger on the same termes Nor should a godly man Flagranti in crimine under the scandall of drunkennesse or adultery finde any more welcome than another man under the same sinne untill repentance made some difference For still I goe upon the same Rule or principle The Table is not ours We make not the Feast We are not Lords and Masters of the Ordinance but Stewards Servitours Dispensers that must act ad voluntatem Domini §. 5. The third Use of this Point may be to satisfie our querulous and complaining dispositions when we see many who are but Jewes outwardly and they are no Jews Many that have a forme but not the power of godlinesse Many that walke disorderly as the Apostle saith 2 Thess 3. 11. Many that desire to make a fair shew and do ãâã ãâã ãâã ãâã ãâã set a good face on it Galat. 6. 12. but are rotten at the core c. They complaine Why are they suffer'd Why are not they cast out Why do they remain spots in our feasts as Jude saith c And it cannot be denied we plead not for hypocrites we are not Advocates and Patrons of foolish Virgins they come unworthily though they come and that is bad enough but why do they come at all The Answer is That violence must not be offer'd to that Rule Order and way which God hath set down for the prohibiting of any visible member from his right It 's fit that thieves and robbers and cheaters were either reformed or purged out of the Common-wealth but yet it must be in the course of Law or else the remedy would be a mischief That in the mouth of two or three Witnesses saith Christ Matth. 18. 16. every word may be establisht It is not a thing to be done at randome as I have shewed Every sore leg is not presently to be cut off there may be as sore a one under a silk stocking The Church sinnes if she neglect her duty but I must tell you That you must do your duty first Have you in private offences gone first to your offensive brother and told him of his fault in private and then if he be not gain'd have you born witnesse against him And hath he been convinced of his sinne by due conviction Or doth he stand out against conviction and admonition And is he obstinate and doth persist in his sinne One may murder a Felon he should haply die but he dies innocently if he die by a private hand A man that deserves to be cast out may be cast out injuriously viz. a non judice I confesse the Argument is plausible That the Church the livelier and purer it is the better it is So the Corn-field is best that hath no weeds The Corn that 's clean drest from chaffe and cockle is the purest but it 's rare to finde such a field or to finde such a floor in the Garner so it is but not in the barn-floor I like holinesse which is of Gods making not that which is of mans making The Novatians or Cathari the Donatists also pretended both to a holinesse above all the Churches of God in the world but there is as Calvin observed none of them left in the world to be seen whereas the true Churches of Christ continue and I hope shall continue though they be like Israel going forth of Aegypt that had a mixt multitude among them as the Scripture speaks CHAP. XIX What must be done where Discipline cannot be executed for want of Administrators §. 1. HAving said That the Lords Supper is a barred Ordinance and yet that the just rights of the Communicant ought not to be invaded I shall now proceed before I go further Two or three Questions of moment and importance The Answer to which will both clear the former Doctrine more fully and also anticipate such Objections as may be raised up against it Quest 1. The first Question is this What is to be done in such case wherein the former Doctrine is impracticable by reason that the Church or particular society whereof thou art a member be not in capacity to exercise such Discipline for want of such due Administratours as may bring to execution the aforesaid order of Debarment from or Admittance to the Lords Table Before I answer this great Question I must tell you that I have cause to fear least
it be said of me as Cicero said of Cato His opinion of and affection to the Commonwealth is excellent good but he is offensive Quia loquitur tanquam in Repub. Platonis non tanquam in faece Romuli because he speaks as if he were in Platâ his Commonwealth not as in the dregs of Romulus So you may say that I speak as if I was in the Primitive Church and not in the dregs of corruption which profanenesse and superstition have brought in upon us but notwithstanding the Clock that goes false must be reduced by the Sunne-dial and not that by the Clock that erres We may justly complain of and bewail the evil genius of the times and men that if they can hear novelties every Lords-day from some ambulatory Preachers and they also can vapour up and down with two or three Sermons calculated to serve any Meridian do not either look for or prize a setled condition of Ministry and Sacraments in the Church but rather cry So would we have it Let every man do that which is right in his own eyes and we little think that so many breaches and distractions are amongst us because we seek not the Lord after the due order It was an old complaint that the coming in of the world into the Church was the decay of Christianity while Emperours were Heathen and persecutions of the very name Christian were frequent the Discipline was vigorous when men came in to Christianity with no other resolution than to suffer for it and made account to save nothing by it but their souls the Discipline was able to keep them in compasse but when Christian Emperours came in and set the broad gates open to the world then they throng'd into Christianity for fashion interest preferment as all do now upon custom example education and hence is the decay and corruption of Discipline Atheists Epicures Libertines every one under form and colour of Religion providing immunity and impunity for their own lusts which having said and thereby pointed with my finger to the sore which I cannot heal I shall answer to the Question §. 2. 1. The strait is great where there is not a just and orderly power to separate or sever the precious from the vile to deny their bread to children or to cast the childrens bread to dogs and there will be found a great deal of self-denial necessary in this case The affirmative command of giving the Lords bread to his children and the negative command of not casting pearls before swine are both to be observed and the only expedient that I know is that both Minister and people do the duty of their place without usurpation of further power than they have by Gods warrant and then all will be as well not as it might but as it can as it was in Hezekiah his Passeover in the second moneth 2 Chron. 30. Many in the Congregation were not sanctified vers 17. Many came out of the Tribes of Israel which had not cleansed themselves they did eat the Passeover otherwise than it was written vers 18. Here you see it was not so well as it ought but it was as well as it could at that time and therefore Hezekiah pray'd The good Lord pardon every one that prepares his heart to seek God though he be not according to the purification of the Sanctuary and the Lord healed the people vers 20. And therefore to speak more particularly to the point I cannot counsel but bewail the intermission of the Lords Supper in such Churches where there are a number of worthy Communicants at least visibly though there be no power of juridical exclusion of the unworthy The Helvetian or Switzerland Churches claim to be Churches and have the notes of Word and Sacraments though this order of Discipline be not setled among them and I am not he that shall blot out their name There is an expresse command Do this and a very great obligation There is an excellent benefit of this Ordinance which if it stirre up the thirst of Gods people to desire or rather claim it at the Ministers hand I see no ground for the refusal I know the Sacraments of ordinary use were intermitted in the wildernesse wholly or mostly and they were recompensed with extraordinary 1 Cor. 10. but that arose on another occasion than this I speak of for alas How many Churches in England or if you will good Christians in them shall everlastingly be deprived of this high Ordinance and the benefit of it shall lie under the temptation of separation shall lose this mark of a Church and shall in effect be equally debarred of this Communion with Christ as wicked men are and that also not for any default of theirs but for their unhappiness of being planted in a Vineyard that wants a wall or hedge §. 3. 2. A particular Church having administration of the Word and Sacraments is not bound alwayes to want a hedge pale or door unto the Supper of the Lord in case the Civil Power is not pleased to intermeddle or interpose in these affairs but are as I conceive bound to use all warrantable means to preserve their society from infection and scandal and the Ordinance from undue invasion by giving up themselves to such inspection as God hath entrusted it with and themselves have chosen and by associating themselves with other Churches of God that the unity may be preserved of the body of Christ for the Arch is firm by the mutual support of the stones and their joyning to the top-stone For the Church is a body or society with which God hath deposited his Ordinances and given it power to meet and assemble themselves together for performance of them and it were a wonder that they should not have a power of exercising them in a right manner I do not arrogate unto the Church any the least power of outward force or coercion for that belongs to him that bears the Sword who if he do not give effect to the censures of the Church yet they have their effect by the consent of the Church it self Ex Disciplina confederata as they say which is that by which he that consents to be of that body is subject to the Laws and Rules of it and is cut off if he prove a rotten member To give light to this point How stood the Discipline of Synagogues from which I am apt to think our Christian Churches took much of their pattern They had a power to discommon their own members and it seems to me that their ãâã ãâã ãâã ãâã ãâã or agreement among themselves was that which gave effect to their censures Joh 9. 22. And what is the government of Colledges Corporations and petty Courts in Countrey-villages where the by-Laws and amerciaments and penalties are by agreement north warting the municipal Laws of the Commonwealth He that will enjoy the priviledges and freedoms of such a body must be subject to the Rules and Laws of that society and
the local contact or conjunction but the moral conjunction that defiles and we are as morally separate and sever'd from them when they are at the Lords Table as if they were in place distant It 's they that joyn with us in our profession not we with them in their sins if their profession be hypocritical that infects not us for spiritually infected we are not by contagion but consent nor do we professe our selves to be of one body with them any otherwise 1. Cor. 10. 17. than all that communicate with hypocrites do viz. upon supposition that they are as they professe members of the body which if they be not our profession is not false but theirs is and yet I confesse that those are best Churches where the presumption of godlinesse in the members is most reasonable §. 9. In summe and for conclusion we defend the communion of the visible Church in Gods Ordinances but we defend not the sinne of them that professe to know God but in works deny him It was a sad complaint of Salvian long ago Praeter paucissimes De Gudern l. 3. c. Besides some few that serve the Lord in Spirit quid est omnis caetus Christianorum Free our Communion from this exception by amendment of their lives and that the godly would as the School saith Abuti alieno peccato make good use of other mens sins and their own for even they are mixt persons as I may say having flesh and Spirit as well as our Churches are mixt of good and bad and that they would stirre up their graces to be the better for other mens sinnes and perform the duties required of them at such a time and not give way to thoughts of Separation which puls a good stake out of a rotten hedge where it did more good by standing than by removal For unto the pure all things are pure but to them that are defiled and unbelieving is nothing pure Tit. 1. 15. whereby it is plain that what is impure to them that are defiled is not made impure to them that are pure and so I conclude with this recapitulation The Separation of the Church from wicked men and infidels by Gods calling and Covenant with it is as necessary as the profession of faith and holinesse The Church her Separation or casting out of obstinately wicked men from her communion is defended for the recovery of lapsed members and the avoidance of infection of and scandal to her self The secession of those good people from the Idolatry erected by Jeroboam to worship at Jerusalem is allowed 2 Chron. 11. 16. The negative Separation or the not communicating in the worship of Baal not so much as by knees or lips of those seven thousand in Israel is liked of by the Lord 1 King 19. 18. The avoidance of private familiarity with scandalous sinners is often commanded ut supra The flying of Gods people out of Babylon where Idolatry is maintain'd by force and tyranny is called for and required The Separation of heretical and vitious members from the Church is branded with a black coal Jude v. 19. These be they that separate themselves sensual having not the Spirit which above all men they pretend unto But the Separation of the godly from Gods Ordinances because of the corrupt lives of some in the Church is no where by any syllable of Scripture allow'd or countenanc'd being contrary to the example and not warranted by command of Christ or his Apostles and it 's a vain pretending to a holinesse above their Rule or their example All that I would is an order in the Church I should rejoyce to behold as saith he your order and the stedfastness of your faith Col. â 5. which too many too much slight and undervalue for as one said Order in an Army kils no body yet without it the Army is but a rout neither able to offend or defend so haply order in the Church converts no body yet without it I see not how the Church should attain her end or preserve themselves in begetting or breeding up souls to God CHAP. XXI Whether the Lords Supper be a converting Ordinance §. 1. Quest 3 THe third Question is Whether the Sacrament of the Lords Supper be a converting Ordinance There is a conversion of a regenerate man from some Luk. 22. 32. fall or sinne as in that saying When thou art converted strengthen thy brethren and so a man that 's godly may be often converted that is raised up from lapses and backslidings Of this the Question is not for this is but as the blowing in of the candle when the flame is gone out by exciting or wakening the fire that yet glows in the weeck of the candle which may be done by this Sacrament But the Question is Whether God doth offer or exhibit the first grace for conversion of an unbeliever or unregenerate man for as Davenant rightly saith The first faith must be given to an unbeliever as the first light is that which comes into meer darkness This Question is but an upstart among us which hath risen on occasion of seclusion of some from this Sacrament and indeed quite overthrows it if the Sacrament be a converting Ordinance for upon this ground we may invite the most wicked to the Table as well as to the Word namely for conversion and it were a great sin to prohibit any from the appointed means of their conversion §. 2. For answer to the Question I premise That it is the Doctrine of Whitaker that as the Word is the mean and instrument of grace so is the Sacrament in general the one is applied to the ear the other to the eye This is the difference The Word begins and works grace in the heart For faith comes by hearing but the Sacrament is objected to the eye and doth not begin the work of grace but nourishes and increases it for faith is not begotten by the Sacraments but only augmented Thus he The Doctrine of physical operation is exploded by all the orthodox Sacraments do not work grace as a plaister cures a sore that 's a blinde conceit of ignorant souls but God by them or in their use imparts grace as he did healing by the brazen Serpent Now God by Baptism solemnly represents and seals to his people their planting into Christ We are planted by Baptisme into the likenesse of his death Rom. 6. 3 4 5. And by one Spirit we are all baptized into one body 1 Cor. 12. 13. and therefore Baptism is called the Sacrament of our implanting ingraffing incorporating into Christ and so is a Sacrament of initiation Ye are all children of God by faith in Christ For as many of you as have been baptized into Christ have put on Christ Gal. 3. 2â God was pleased to have his Covenant sealed by Baptism as to the first grace of that Covenant as by Circumcision also under the Law and so we are solemnly listed and admitted to be his and called
to be an Ordinance appointed for conversion The first is that of Vasquez No effects can be ascribed Reas 1. Tom. 3. Disp 205. c. 4. to this Sacrament which fall not under the signification of it they cannot doe not exhibit any grace but what they signifie or figure out the sign and the thing signified are not such strangers as that one thing be signified and another wrought The Rock that followed them doth not set forth Christ for meat nor doth the Manna set forth Christ for spiritual drink What can be expected in Circumcision but the cutting off native corruption or concupiscence What in Baptism of water but the washing away the sordes or filthinesse of our nativity or fleshly birth Now the conversion of a sinner is not signified in this Sacrament or sealed there is no outward element that sets it forth to us and why so Because it is instituted in bread and wine eating and drinking and is it not evident that all this speaks growth nourishment comfort strength but it speaks not the giving of life Doth bread and wine give life to one that is dead Can they congruously signifie the first grace of spiritual life It 's against sense and reason but life is preserved and cherisht and continued by them and therefore this Sacrament is set forth saith Durand Durand lib 4. Dist 7. qu. 1. under the form of nourishment If you say But here is Christ set forth who is our life as well as our meat he gives and he maintains it in us True but he is set forth in this Sacrament as the one of these he doth both he begins life in us but in this Ordinance which is a Supper his body and bloud are set upon the Table for refection and nourishment of men that take and eat and drink and they are living men Meat is not set before dead folks My flesh is meat indeed my bloud is drink indeed saith Joh. 6. he and so is Christ here set forth As the use of corporall food is not congruous but to one that lives corporally So c. Durand ubi supra Reas 2 The second Reason is taken from the institution and the Schoolmen generally argue thence for the end use benefit effect of a Sacrament are undoubtedly learned by the institution and the reason stands thus This Sacrament by the institution of it appears to presuppose those that reap the sweet and benefit of it to be converts and in grace namely to have faith in Christ and to be living members and if this be presupposed by this Ordinance then it is not first wrought by it They must be in Christ that have benefit by it for them it is instituted and ordained not for such as are out of Christ to bring them in but for such as are in Christ to bring them up in him To my apprehension that is clear 1 Cor. 12. 13. We are by one Spirit baptized into one body and then we are all made to drink into one Spirit and that 's it which ye often reade in Divines That the Baptism of Regeneration is presupposed to the Supper of Communion they are children whose bread this is living members and not wooden legs that are capable of this benefit Unto admittance to the outward Ordinance Regeneration is not necessary but unto the inward benefit and effect it is pre-required in some measure and presupposed The fatted calf is for the returning Prodigal They are the friends of God that feed at this Table Communis mensa symbolum amicitiae saith Estius who also observes that ad cibi sumptionem vita Estius in 4. sen cap. 12. requiritur in sumente Life is presupposed to be in him that takes and eats and drinks spiritual life in him that doth it spiritually It is a communion of Christs body and that presupposes union The graââ communicates not with the stock untill it be knit Why shall we think it strange that God should provide some Ordinances for those that are in grace already wherein he and his may have communion and fellowship and his very provission shows for whom he provides It 's absurd to give meat and drink to dead folks for they are no more nourisht by it saith Bellarmine than stones Christ promiseth Bell. de Euch. cap. 18. lib. 4. to sup with him and he with me When When the door is open'd the voice heard and Christ let in first Revel 3. 20. And so ye see the grace of Conversion is presupposed to the benefit of this Ordinance Object If any reply Here is Christ represented to us in his riches of Grace his death and Sacrifice and therefore this Ordinance may as well convert as confirm and beget as bring up Answ The institution must limit the use of Ordinances This Ordinance of the Supper is a representation of Christ but quo modo of Christ dying not rising or sitting in heaven so it exhibits Christ but how as meat and drink and the end is not conversion but Communion so Christ was typified in the brazen Serpent but how as lifted up to heal the pierced soul of every one that believeth in him because Christ is all in all things for every use yet in such and such an Ordinance he is of limited use and limited by the institution to be received to such an end or else all Ordinances may be confounded and tumbled together Reas 3 The third Reason may be to shew That the Word is the only instrument of God to beget faith or work Each Sacrament represents some respect or mode of the Covenant but seals the whole Covenant Ames Medulla conversion and there are many expressions of Scripture tending to prove it But you will say I doe but beg the Question in affirming it only to be so and so having said enough already I will not now stand to prove the exclusive but only in a word say That the Word is the great Charter of Gods Covenant His Covenant is to make us his to entertain us as his and so the Word is a seed of our new birth and the milk or meat of our spiritual growth Unto this Covenant or Indenture hang two seals the one seals our engraffing and implanting unto Christ and that is Baptism the other seals our fellowship with and building up in Christ and that is the Lords Supper the whole Covenant is sealed by both but respectively the one looking at our first entrance and admission the other to our progresse and consummation and both the seals are applied only to them that are in Covenant for their certioration and comfort that they are lifted into the service of Christ and that they shall be kept in constant pay § 5. I have given two Reasons the one taken from the signification the other from the end of the institution of this Sacrament to prove that it is not ordained for a converting Ordinance and have shown you that though a man may be converted at this time yet
that proves not the institution of it to that end no more than if a sick man be to take a medicine and prayer be made for the prosperous successe of that medicine and by something suggested to the minde of that man by that prayer whereby he is converted therefore the medicine should be called a converting Ordinance because the institution of an Ordinance leads on the denomination of it and so have also shown you that upon this ground mis-laid and mistaken we cannot allow of all unconverted mens coming or invitation The Word is indeed a converting Ordinance and therefore those that believe not that oppose themselves that are dead in sinnes may be admitted and invited to it If they come not with faith they may come for faith If they come unclean they may yet come to be cleansed but the Lords Supper is not of that nature It is a more inward Ordinance and presupposes some foundation laid by the Word that it may have effect the converting Ordinance must go before the confirming the qualifications of a receiver are not the same with the necessary qualifications of a hearer and which I conceive Divines mean in part by requiring Baptism before the Supper the grace properly sealed in Baptisme is necessary to the obtainment of that grace which is properly sealed in the Supper As Christ washt his Disciples feet before he celebrated and administred this Sacrament It 's true God hath shewed us that we should not call any man common or unclean as Act. 10. 28. that is legally or unclean by his Nation as if the distance and partition wall between Jew and Gentile was yet standing but morally unclean there are still and we may call them so or else we must call evil good and this uncleanness is not proper to the sinners of the Gentiles but even Jews by nature Christians as I may say by nature are many of them unclean wherein I would not confirm them but endeavour to wash them from it And there is yet another offer made to prove an universal accesse to this Table without limitation or restriction afore-said and that is this That the Sacrament seals to the veracity of God the truth of his Covenant the Articles thereof are true and firm and the offer of them by God is serious and in good earnest to induce our faith thereof and our acceptance this Ordinance was appointed as a testification of the truth and reality and of the offer of the Promises unto us and therefore why may not all come here is no seal to a blank The seal is to Gods Covenant not our inherent graces The Promises are true the offer reall whether we have faith or no. Answ That the Sacrament seals the reality of Gods Covenant and of his offer of and proposal thereof to us I allow as proper and good That the Sacrament seals not my having faith or the truth of my faith I allow too but if this be all the Sacrament seals then it seals no more to a believer than to any man in the world no more to a receiver than a spectatour For whether I believe or no by the relation that the seal hath to the Covenant it confirms and seals it even as it is instituted in the Word for that purpose As the Seal of a Bond Deed Conveyance seals the truth of that Bond to all men to the Witnesses to the Jury who are confirmed that the Bond is true by the Seal But there is a further sealing and that is the Sacrament seals the interest of a believer in Christ unto or in the Covenant and Promises thereof As the Seal of the Bond seals the summe to be paid to the Creditour and the Seal of the Deed seals the propriety and benefit and possession of the State convey'd I say to a believer the Sacrament seals this as to no man else for those words Take Eat Drink are part of the sealing use or the applying use and which puts this out of doubt it 's said That this bread we break This Cup we blesse is the Communion of the body and bloud of Christ And what is that but participation For as Chemnitius observes Chem. exam de Praeparat ad caenam The great thorn in a weak believer that disquiets him is this Christ is indeed full and sweet the Promises true and precious but have I any share Have I any portion in them Have I any right or interest Now this is that which is sealed to a believer and of it self though no man believe it seals as was said before the truth and reality of the Promise and of Gods offer for I shall not deny that Now if a man through want of faith be not capable of this effect or use of the Seal it is not for meer want of that capacity that he is prohibited the Lords Table for then all unregenerate men and all that are not converted should be forbidden which we teach not but it is for scandalous and enormous sin persisted in with obstinacy and scorn it is because he hath not so much as a little beam of light to know what he doth or what danger he runs upon §. 6. Obj. Nor can it be said that confirming grace afforded in this Sacrament is in substance the same with converting and that which is confirming to one may be converting to another and so the Sacrament may as well afford one as another being Bell. de Euch. cap. 18. lib. 4. but still the same grace Answ for this is a meer fallacy and a strain beyond reason Let confirming grace be the same with converting As every degree of heat or fire is the same nature as the first degree yet this Sacrament affords confirming and not converting grace because it presupposeth faith in the Receiver whereby a further degree of grace may be bestowed and without that Faith doth not impart any grace at all As the life maintain'd by meat and drink is the same life Doth it therefore follow that meat and drink may convey life into a dead man because it maintaines it in a living No It 's true the same life in a dead man would make him live but the life maintain'd in a man by meat and drink is therefore maintain'd because there is a life in the man that can eat and drink receive nourishment by which the meat is made nutritive and lively which otherwise could not be And so there must be life in the Patient else the Plaister or Medicine if applied to a dead man would not recover or strengthen life I deny not but if the Sacrament could convey the same grace to a dead man as it doth to a living that dead man would live but that it cannot doe because it works by way of nourishment which the dead receive not Quest If niceties may be heard we shall have no end Suppose saith one a godly man fall into scandalous sinne and therein lie impenitent Why doe you not forthwith admit him
knowledge and conviction that they believe more than we do because they know more but this faith hath no seat in the will or at least draws it not to election of the good things believed to be A man may be called an orthodox believer by vertue of this faith and it is sides recta not vera a right faith not a true sana but not salvifica sound faith but not saving if thou bring this faith only thou shalt receive only the outward signe for it is a seeing eye but not a receiving hand and many shallow effects it may have by vertue of the general mercies and promises of God but the Sacrament saith Take Eat and therefore there is besides this a Christ-receiving or a Christ-accepting faith for not to those that believed by meer conviction John 2. 23. did Christ impart himself but to as many as received him Joh. 1. 12. Weaknesse of faith in our times is properly said of this manner of believing It 's the receiving hand that shakes with the palsie Few complain of weaknesse of faith historical nor of the hardnesse of it because it 's not encountred with discouragements sins temptations as saving faith is because the whole adventure of the soul lies upon it and God knows when we come to shoot the gulf and to renounce all false hopes or true fears and cast our selves on Christ we do it with great difficulty for without Gods attraction it 's impossible and this is the faith which we must be exercised in and which is confirmed by this Sacrament and a rare faith it is even in the believing world For it gives up man to Christ as well as receives Christ And the dis-interessing of self-love and the interessing of Christ into preheminence and government is very rare and infrequent For I count that no receiving of Christ which divides him and takes so much as self-love would serve it self upon but brings not every thought into captivity to the obedience of him IV. If thou finde in thy affections any appearances or seeming impressions of grace be not over-credulous till the bottom be searched for there lies abundance of self-love and self-interest even when there is a good countenance and fore-side as in the zeal of Jehu which carried in the fore-head of it The Lord of hosts but there was a byas within that wheeled towards his own interest I shall name but four and that briefly § 2. 1. The love of God which is a reflex of his first love to us As the Sun-beams which come from the wall are the reflex of the beams that first smite upon it and there may be a love of God upon terms of his beneficence providence patience general goodnesse to mankinde without any love of Christ in sincerity which is upon special and distinguishing grounds for that love of God which is over-topt by self-love is not accounted love of God but rather a lust of serving our selves upon him which is the last resort of the love of most men to God but it may be distinguisht thus If it arise from the sense of that distinguishing love of God to thy soul whereby he hath drawn thee to Christ out of the pit of common perdition and that without any worthinesse in thee or contributions of thine to that inestimable grace yea notwithstanding that contrariety and opposition to him wherein thou wast above many others ingaged the very thought whereof doth ever inflame the heart unto a mans dying day If it be a love to God for his holinesse and his sanctification of thee to bear his Image and to be like him If it be a love of complacency and friendship to delight thy self in God and to affect Union and Communion with him If it produce a willingnesse to confederate with him and to be in league against all interests of the flesh and world I love my master I will not go out free or be at my own freedom 2. The second affection is desire of grace and of spiritual things I conceive there may be a carnal desire of things spiritual and carnal prayers for spiritual gifts namely to consume them upon our lusts of pride and vain-glory which is the desire of Simon Magus a desire to die the death of the righteous which was the wish of Balaam a desire of forgivenesse of sinne to be freed from condemnation by meer self love a desire of heaven too to open unto us for happinesse not holinesse or communion with God a desire comfort to anguish of conscience and that rather for ease than for grace a desire of grace it self as a necessary bridge unto or signe of salvation Give us of your oyl say they for our lamps are out Many fallacies may be in our desires and yet I account them when they are refined from drosse to be most comfortable signes of spiritual life for Christ makes thirsting after rightcousnesse the character of a blessed man Matth. 5. and the Apostle makes them a fruit of repentance 2 Cor. 7. 11. and a signe of regencration 1 Pet. 2. 2. if they arise from a taste of the graciousnesse of God and carry on to the sincere Word for growth in grace and be spent in endeavours of obedience and exercise of communion with God equally longing to be Christs as to have Christ He that shall deny to a poor soul the comfort of such desires puts out the spark that smokes in the wick of the candle when the flame is gone out before 3. The third affection is fear the fear of the terrours of the Lord and those punishments which according to his threats wait upon sinne Estius propounds the case Whether a man under servile fear may come to the Lords Supper And answers No but with distinction the fear of wrath may be used as a bridle to curb the insolency and luxuriency of the flesh by saying hell and damnation close to it and so the regenerate whose flesh is impetuous may make use of this fear to restrain the propension of it but then if this fear be meerly of punishment so that were it not for that he would with all his heart give himself over to commit iniquity with greedinesse then it 's plain that the willingnesse to sinne lives and this horrour of conscience nothing at all changes the inclination of the will no more than the whip or chain doth the nature of a Fox or Wolf and the case is no other than that of a childe that will colly himself with the cole that 's black and dead but dare not touch the fire cole which burnes his fingers and there is no comfort in such restraints from sinne nor have such feares any sparke of grace in them 4. The fourth affection is sorrow for sinne which may be worldly and carnal and no other than Pharoah his Take away this plague or the pangs of a whore that returns to folly But there is a sorrow according to God which works repentance unto salvation and brings
representing the mystical union of Christ and the Church is therefore a Sacrament There must be a promise and a command of God added to the visible creature whereby the use of it to such a purpose is warranted and authorized therefore we must look higher than the outward elements or their power An Axe is more than iron A Seal is more than wax Gods institution renders the creatures of bread and wine which as Bellarmine notes though two elements are but one instrument or seal usefull to spiritual effects not by elevating their natures as the iron or wax being instruments are not elevated to any efficacy as physical instruments but by appointing their use and working by them therefore that Question How can bread and wine How can water reach or touch the soul is impertinent for it refers to a natural causation but moral relation needs no contact there is a benefit follows upon the right use of them which comes not through them tanquam per canalem but from God by the use of such means as an estate is convey'd from the donor by a seal of wax 2. The benefits and blessings promised in the Covenant of Grace are sealed and the graces of the Covenant are improved in a believer by this Ordinance Christ Christ crucified or rather in crucifying together with such benefits as are immediately sealed in his death reconciliation redemption remission of sinnes as on Gods part offered to a sinner are here obsignate and sealed And faith in Christ repentance from dead works c. are here exercised excited confirmed renewed the main fundamental and essential benefits and graces which are in most necessary order to salvation are here in act not such things as some Christians have and some have not But the common necessaries of the Covenant both on Gods part and ours without which no Christian can be saved And therefore I cannot but wonder that many well-meaning souls should fix their eyes on such benefits or gifts to be given in this Sacrament as are not ãâã ãâã ãâã ãâã ãâã to a Christian but eminencies of some and not of all they look for gifts of prayer of memory freedom from passions some Parts or Endowments which they see others excell in and if they gain not these they gain nothing they are unworthy c. Alas that you should so mistake I tell you Covenant-benefits Covenant graces the radicals the vitals are they which receive improvement here here is Christ offer'd and faith is quickned here Christ crucified is exhibited and here repentance is renewed the main benefits that God can give the main graces that we can have such as are essential without which salvation is not This I would have observed for the honour of the Ordinance and the quickning of addresse to it And another thing also viz. That when you hear us use the words exhibit convey conferre afford grace or spiritual benefits You are to understand that this is not per modâm emplastri seu medicae potionis not as a natural agent but per modum sigilli or Sacramenti in a way proper to a Sacrament As we say an estate passes by the Seal that is is assured or confirmed or as we say the promise or contract passes by a Ring words which every one understands and doubtlesse the benefit and fruit of the Sacrament is afforded in a peculiar way As the Word besides begetting grace doth also increase and confirm but not in the same way as the Sacrament doth as it may be the same bargain that passes by promise by oath by earnest by seal yet these are several wayes of certioration so it 's the same grace that 's nourisht by the Sacrament as by the Word but the way is divers That of the Sacrament is by way of sign and seal that of the Word by way of Promise or Covenant-agreement nay the two Sacraments themselves do dâffâr in their proprieties Baptism seals the Covenant by way of initiation and the Lords Supper by way of nutrition or augmentation God did not make or multiply Ordinances at random without their distinct and peculiar use for the exhibiting to us the same Christ the same graces the same benefits as men have several wayes of assurance making one to another §. 5 §. 5. What is done to a Worthy Receiver by Christ So much generally For the particular we shall consider 1. What is here done 2. What is hence received For the first There is here done by Christ two things and answerably two things by a believer in Christ Two things principally are here done by God or by Christ 1. Christ crucified is really exhibited to the faith of a believer 2. The gracious Covenant which God hath made in Christ is sealed to a believer 1. Christ crucified together with all those benefits More particularly that ensue upon his death is really exhibited to a believer for there is not a meer representation or empty figure but a real and true exhibition of Christ himself as broken for our sinnes The word accipite Take ye Eat ye does evidently confirm it to us If there were only a resemblance or figurative representation then See ye were more properly said but Take Eat this is my body plainly shews that Christ himself is here given to a believer I think we look so much on the representation that we forget the exhibition and therefore should labour to conclude that Christ himself as in the state of a redeeming Saviour is truly and indeed holden forth and presented to our faith as verily as any benefit can be offer'd and holden forth by one man to another This body and bloud was really offer'd up to God for us which is in this Sacrament really offer'd and applied to us by our faith Answerable to this exhibition of Christ himself the believer performs an act of Communion 1 Cor. 10. 16. partaking of the body and bloud of Christ in a spiritual sense for spiritual nourishment increase and building up for the new creature is fed and maintain'd by Christ and by vertue of union with him we have communion as the Vine-branches by their union with the Vine receive sap and nourishment So as we have not graces without Christ nor benefits without Christ but first in order of nature we have union as members of him and then of his fulnesse we receive For a Christian is like a branch that hath nothing of its own but what it receives from the root as it self springs from the root so the increase and growth of it is from the root also He is as the Moon which as appears in the Eclypse hath no light of it self but increases and comes to full as it receives from the Sunne Let no man think that a believer hath no further use of Christ after his first believing and receiving of him for then this Sacrament would not be usefull the effect whereof as Durand saith is not absolutely necessary to salvation as if one could not be
sinne and attended with fearfull effect It is of a high nature as appears by that peculiar guilt which is contracted he shall be guilty of the Body and Bloud of the Lord it is of fearfull consequence He eats and drinks judgement to himself Thou seest saith Chrysosâem ãâã ãâã ãâã ãâã ãâã In loc what a terrible word the Apostle speaks speaks nay thunders so as may awake the secure soul into a trembling The example of Nadab and Abihu their being made Sacrifices themselves was enough to give warning to all after them against offering of strange fire and was the occasion of that excellent Rule which God gave at that time to be observed in all our near approaches to him I will be sanctified of all that come nigh me Lev. 10. 3. There are four things to be open'd 1. The sin it self viz. Eating and drinking unworthily 2. The cause of the sinne Not discerning the Lords bâdy 3. The aggravation of the sinne by the object and peculiar nature of it viz. A guiltinesse of the body and bloud of Christ 4. The danger that attends or follows upon it He eats and drinks judgement to himself §. 3. 1. The sinne is Eating and drinking unworthily and it is a peculiar sinne or transgression of the Law of this Ordinance One may do what the Law requires and yet sinne grievously if the manner of doing be vicious and corrupt Men may be content if the matter by their Law required be done whether with a good will or an evil but God is not so who values the disposition of heart when the thing in command sometimes is not done so he hearkned to Hezekiah his prayer for them that prepared their heart to seek God though not legally purified 2 Chron. 31. 19. and is highly displeas'd when the command Do this is observed but it is done unworthily and therefore they say he is pleased with benè not meerly with bonum The Ordinance it self is the Index or Touchstone of unworthinesse Here is Christ offer'd and presented to thee and thou hast no faith Christ broken bleeding for sinne and thou hast no repentance Christ for spiritual nourishment and thou hast no appetite The Covenant is sealed and thou art no confederate strengthening and refreshing grace convey'd and thou art a dead man Communion of Christs body and bloud and thou art no member in Union with him How unsatiable art thou to the Ordinance and therefore eatest and drinkest unworthily §. 4. This word unworthily may he taken two wayes Privative and Contrary Taken privatively it is as much as not worthily not suitably to the Nature and Use of the Ordinance Taken contrarily it is as much as wickedly so we say a man deals unworthily that is basely unjustly injuriously In the first sense He that hath no spiritual grace and therefore cannot exercise it or he that hath some but doth not exercise it may come unworthily for the words Take ye eat ye do denote and so require the exercise and acting of our graces such as have no grace can exercise none as a dead body without life cannot exercise an act of life it cannot take and eat Hear what the Schoolman saith Statum gratiae c. that a state of holinesse and grace is necessary to the worthy receiving of this Sacrament And I believe the ancient Fathers were of this sense by the order of Baptism the Sacrament of Regeneration going before the Supper an Ordinance of corroboration and this Rule speaks plainly no man unregenerate receives this Sacrament worthily It 's a Doctrine of hard digestion but hard wedges cleave hard knots make that the point of your examination §. 5. Such as have some grace and do not exercise it but are either stupid or presumptuous they have a wedding-garment but do not put it on Pride and presumption of grace betrayes many a man to fin and to come to this Table unworthily These Corinthians were most blown up of any and they are punisht for eating and drinking unworthily Let no Christian be secure as if he could not come unworthily and so neglect the trimming of his Lamps The best swimmers are soonest drown'd I would not crush the least spark of grace I mean by having grace that spark in the flax and by exercise the very smoak of that spark Christ would not let them be drown'd whom he cals ãâã ãâã ãâã ãâã ãâã o ye of little faith he exercised his faith that Matth. 8. 26. said Lord I believe help my unbelief In the second sense taken contrary unworthily is He that comes to this Table with a conscience imbrued in guilt without remorse or lives in practice and custom of foul sins and lusts we have such as come out of the adulterous bed newly stept off the ale-bench their hands are full of bribes and extortions their mouths belch out lying swearing and revenge they come to the Sacrament in superstition to be shriven to sin again not in repentance to be forgiven to go away and sin no more their prosanenesse dreams of a cure not of a conquest they are willing to leave their sins upon Christs back only while they go and fetch more There is a wretched crew of such Communicants thaâ make conscience of the Sacrament and make no conscience of those sins they live in Judas came impudently and in the purpose of horrible sinne Parta timeat qui paria audet saith Novarine Let them fear the like that dare do the like God was not pleased with them that did eat the same spiritual meat and drink the same spiritual drink the reason is given they were idolaters and committers of fornication and other enormous sinnes 1 Cor. 10. And who you will say can come without sinne I say there are remaining sinnes in the regenerate but not reserved sinnes If you hold the course and custom of those sinnes which your conscience cannot but tell you of you do but adde the sinne of receiving unworthily to the rest of your sinnes and blow up the fire of Gods wrath the hotter against you why then you say better stay away then come to load our selves with more guilt If you will not come because you will not repent and cast off your sinnes you proclaim your just condemnation in preferring your sinnes before Christ Jesus If ye come without true repentance you eat and drink your own damnation nothing can lead you out of this labyrinth but repentance and conversion Therefore as the Prophet said to some that desired the day of the Lord To what end is it for you It 's darkness and not light so shall I say to many that are forward to rush into the Lords Table without fear To what end is it for you The bread and wine ye eat and drink is but your own condemnation Unto the wicked God saith What hast thou to do to Amos 5 18. take my Covenant in thy mouth seeing thou hatest instruction and art not reformed Psal 50. 16 17 CHAP. XXX
The Cause of this Sinne viz. Not discerning the Lords Body §. 1. 2. THe cause of this sinne of eating unworthily is not discerning the Lords body ver 2â The word ãâã ãâã ãâã ãâã ãâã signifies to make difference between one thing and another Act. 15. 9. Heb. 5. 14. and in this place to discern and put a difference between two and those two things as the common streame runs are common bread and wine and this Bread and Cup of the Lord which are imploy'd to another use and end than promiscuous and common bread at your own tables for this is called the Bread of the Lord the Body of Christ in respect of signification and use I finde no fault with this exposition ãâã ãâã ãâã ãâã ãâã c. saith Justin We receive not this Bread as common bread nor this Cup as common wine which hath no other use than to refresh the body I say I finde no fault but why may not Not discerning the Lords Body signifie thus much Not minding the body of Christ signified by the Bread but looking all upon the shell or sign and not the kernel or inward thing which should be regarded with greatest intention Let me not offend in the terms of this distinction §. 2 §. 2. What it is not to discerne the Lords Body speculatively There is a speculative discerning of the Body of Christ and there is a practical The speculative discerning is the notion or knowledge of the signification of the outward elements That the Bread and Wine do represent Christs Body and Bloud That the Bread broken represents his Body broken c. This is an easie piece of knowledge as easie as to know that a picture or figure do represent such a man and there is no great measure of knowledge to construe all parts or rites of the Sacrament into a true meaning In this sense not to discern the Lords body is directly to inhere and stick in the bread and wine as bread and wine and to take the picture for the man It may be there be some such bruitish ignorants that discorn not the meat from the dish nor the marrow from the bone such as these are are fit to be excluded because where there is no Analogy holden there can be no Sacrament The Analogy I say between the outward Sacrament and inward thing must either be known or it is to us no Sacrament For a similitude resemblance or Analogy must be between two things at least and therefore those that in a blinde and bruitish ignorance know nothing but the outward part do not properly receive a Sacrament but are like the carnal Jews that knew not the meaning of their Sacrifices or of those types of Christ which they had The brazen Serpent was Christ the Rock they drank of was Christ but many of them dream'd not of him in the use of them I do not believe these Corinthians men of such knowledge were such bruits for the Apostle 1 Cor. 10. 16. speaks to them as wisemen who knew this saying The Bread we break Is it not the Communion of the body of Christ c. Therefore §. 3 §. 3. What it is not to discerne the Lords Body practically The practical discerning of the Lords body is when the body and bloud of Christ are so minded and intended as to compose the inward man and the outward behaviour of the Communicant into such a posture of spirit and carriage as is suitable to Christs body and bloud there offered and exhibited unto faith and the not discerning the Lords body is when the behaviour is so loose and rude the inward man so discomposed and carnal as that interpretative they may be said not to minde or not to discern the Lords body So we would say of one whose carriage is wanton and loose in the presence of his fathers corpse lying in presence in a coffin or beer you doe not minde you consider not who lies there because if he did another countenance and carriage would beseem him and so the Corinthians are taxed here for such carriage of theirs as proclaim'd they had no serious thoughts no sad and fixed minde upon Christ bleeding and broken for that consideration would have bespoken another frame of spirit and forme of behaviour The result of this explication is The Apostle gives us a two-fold cause of eating and drinking unworthily 1. If we understand not know not the Analogy or resemblance of the bread and wine to the body and bloud of Christ but stick in the rind or shell and feed only on the husks as upon common bread and common wine and resting in that as knowing not the use or end which makes the difference which renders all bruitish ignorant people unworthy receivers And how should I make them know the danger that know not thus fârre of the use of this Ordinance Willingnesse to be taught would help it if they were not more willing to runne blindefold into the pit than proudly unwilling to discover their fillinesse and ignorance and if they be unwilling It 's no cruelty but charity to keep a blinde man from running into a pit 2. If we understand the meaning of the outward elements by rote or notional knowledge but do not seriously and with a fixed intention consider and look wishly upon Christs body and bloud represented offered and to be exhibited to our faith for this will compose our outward behaviour and inward spirit this bespeaks faith repentance affections suitable this composes us unto reverence and serious behaviour Imagine the very Body of the Lord Jesus was presented to your eye broken bruised bleeding for thy sinnes under the stroke of Gods terrible justice and so offer'd unto thee for thy salvation Would not thy soul raise up all affections and muster up all it's forces to receive him to open to him to thirst after him to admire and praise him And doth not God in this Ordinance really hold him forth to thee as such and so to be received The nature of the feast to which we are invited teaches us how to dresse our selves To a funeral we come in mourning to a marriage in a wedding-garment The very minding of the body of Christ teaches men to come worthily that is suitably and the not minding of it with fixed intention is the cause that we come loosly carnally and so unworthily CHAP. XXXI The Aggravations of the Sinne of Vnworthy Receiving §. 1. 3. THe aggravation of unworthy receiving follows ãâã ãâã ãâã ãâã ãâã He shall be holden guilty of the body and bloud of the Lord or God will judge and repute him guilty of the body of Christ unworthily received and entreated or guilty of the unworthy handling or of the contempt and violation of Christs body and blood the memorial of whose death is prophaned by your irreverence and this appointed means of your participation of it is undervalued What a high sound is there in these words He shall be guilty of the Body and
Bloud of the Lord and the eclypsis is left open to be filled with some fearfull word guilty of neglect of contempt of profane violation of and injury to this body the body of our Lord. For the right understanding of which phrase §. 2 §. 2. What it is to be guilty of the Body and Bloud of the Lord. 1. The Papists and no lesse the Lutherans doe hence infer That the very Body and Bloud of Christ is eaten and drunk by the mouth of the Communicant which they call Sacramentall eating and the reason is How else is an unworthy Receiver guilty of his Body We of our Confession that hold the Corporeal Presence of Christ under the Bread impossible as well as false do therefore inferre That that Body which is not corporally there cannot be eaten and therefore the guiltinesse of Christs Body is not by the oral eating 2. We expound it thus Whatsoever irreverence slightnesse neglect or contempt is used by any in the celebration of this Ordinance is reputed and adjudged to redound to the very Body and Bloud of Christ As it's Treason against the State to embase their coin to abuse a Picture is dishonour to the person to hang a man in effigie or subvert ones Statue as the Romans used are interpreted to the disgrace of the man whose they are And thus it is here by reason of that near relation and analogy which this Bread and Cup have to Christ himself so the uncircumcised man-childe Gen. 17. 14. is said to have broken my covenant and therefore the Fathers reckon an unworthy receivers sinne to be like that of Judas the Jews the Souldiers that abused and dishonour'd the very Body and Bloud of Christ and this is a peculiar guilt that attends upon the celebration of this Ordinance wherein Christ condescends to come so near us by offering his Body and Bloud to us and this condescention to be neglected and refused Think of this and measure not the sinne by your own apprehension of it but by the account which God makes of it who accounts all them that come unworthily to vilifie the Body the sufferings of his Sonne our Lord and to despise the Seal of that gracious Covenant which we make our selves believe we doe not do The result from hence is §. 3. 1. The sins of wicked Christians against Gospel-Ordinances are of highest nature and incurre greater guilt It 's said of Christians That after illumination and taste fall away they crucifie to themselves again the Sonne of God and put him to open shame Heb. 6. 6. And they that sin wilfully after the knowledge of the truth are said to have trodden under foot the Sonne of God and counted the bloud of the Covenant a common thing and to have done despight to the Spirit of grace Heb. 10. 19 26. A meer Heathen is out of capacity of guiltinesse of these high sinnes He is not guilty of the Body and Bloud of the Lord which was never offer'd to him in this Sacrament No aggravations of sinne are like to the aggravations of the sins of wicked Christians their guilt is not of so high complexion that never knew of Christ either we must be saved or we cannot be so easily damned the weight of sins against Christ is heavier than of those that are meerly against the Law of God We are the earth that drinks in the rain that cometh upon us If we bear briars and thorns we are nigh unto cursing whose end is to be burned Heb. 6. 7 8. 2. How many do that they think least of and are guilty of that they once imagine not themselves to be guilty of but few of a thousand will own this guiltinesse of the Body and Bloud of Christ and yet as often as they do or have eaten and drunk at this Table unworthily so often they have incurred and renew'd this guilt Do not they say at the last day When saw we thee an hungry or in prison Did the Jews think they pierced their true Messiah There are not many Christians in name and profession such that can be convinced that they hate and despise Christ as much as the very Jews that crucified him which yet may be demonstrate by clear arguments The Jew honour'd the name of the Messiah and expected great things of him and yet hated and rejected him blindfold and so we call Christ Saviour and Lord and besprinkle him with sweet water but his reign and government over us we utterly despise and hate and prefer a sordid lust far before him CHAP. XXXII The Danger of this Sinne. §. 1. 4. THe fourth thing expounded was the danger of this sinne He eats and drinks judgement to himself if he be a godly man that eats and drinks unworthily or haply also damnation if he be an hypocrite for the word ãâã ãâã ãâã ãâã ãâã may respectively extend to both A strange phrase it is to eat and drink judgement but it is allusive and per mimesin as sure as he eats of the Bread and drinks of the Cup unworthily so sure is judgement to follow thereupon or to accompany it for he eats judgement but it is to himself not to others except they be partakers in his sinne which may be divers ways So as we have reason to insert in all our prayers Lord forgive our nostra aliena our other mens sins but without partnership in the sinne we need not fear share in the judgement He eats it to himself and therefore that argument of the Donatist which is rise now a dayes Si corruptis sociaris c. If you be joyned with wicked men how can you be clean If you pray with them hear with them receive the Sacrament with them was answer'd by Austin True saith he if we be joyned but that is not in bodily presence locally but by consent or allowance and so we are no more joyn'd then Christ and the Apostles were joyn'd with Judas at the Passeover or Supper who I believe was not defiled by his presence as neither were those guests that came in to the marriage by the presence of him that had no wedding garment It 's true example may defile by contagion and infection but allowance and consent defiles by accessarinesse unto the sin §. 2 §. 2. The Application How precious an Ordinance is this Supper and yet how dangerous There is life and death set before you It 's on one side a refreshing cloud on the other a flaming fire so by the same water and way were the Israelites saved and the Aegypians attempting the like were drown'd Thus Christ also is a precious stone to believers a stumbling and a crushing stone to unbelievers and the Word is a savour of life and a savour of death Some mens eyes are open'd by it and some are shut The same Ark is to Israel a glory to the Philistims a scourge Here is honey in the same rose to the Bee and poyson to the Spider and it is according as you eat and
against as §. 4 §. 4. Considerations about examining our selves in order to the Lords Supper I have laid down these six Rules which are of good use and great service in the examination of our selves at all times or at any time Now I come to the particular businesse of the Text which is self-examination in order to our worthy coming to the Lords Table for that 's the work which lies before us And for your better instruction I shall draw down your thoughts in order to the point by certain considerations 1. The Rule of this self-examination is the very Ordinance according to Christs Institution heretofore recited You see the Apostle doth not particularly number or rehearse what the graces or what the requisites are upon which interrogatories the examination must be made He saith not Let a man examine himself of this and of that but Let a man examine himself The reason is that which I learn from Chemnitius That if the Ordinances Chem. exam de Euchar. be the Rule by which the examination is to be made then it will follow that what such a representation of Christs death and sufferings and such a demonstration of Gods offended Justicâ as is here made what such an offer and exhibition of Christ his body and bloud unto us for communion thereof doth bespeak and require of us That frame of spirit those affections those graces are requisite unto the Communicant which what they are hath been already deduced from the nature of the Ordinance it self and by me declared 2. They being known what they are it follows that a man examine himself whether they be in us for else we cannot come suitably to the Ordinance nor take and eat the body and bloud offer'd to us the effect and fruit of self-examination being to know our own selves 2 Cor. 13. 5. Whether Christ be in us Whether we be in the faith To know what graces are required is no point of self-examination but whether we be in some measure furnisht with them or no and by the duty enjoyn'd it is easily inferr'd That a man may know whether he have those graces for else all examination was unprofitable and vain and known they are by reflexion and insight into our selves as a man knows his thoughts his own purposes his meaning and can âell them to another being asked so we may know the graces and workings of the Spirit in our hearts Qui credit fidâm suam videt in Austin de trin l. 13. c. 1. corde suo saith Austin that is except such a darknesse and smoak be within that they appear not as sometimes clouds arise and cover the face of the Sun but that is not for want of an eye but for want of clearnesse in the object and then if there be a vapour upon the glasse it makes no reflexion And there is great reason that a man should not only have the graces required but should by self-examination know that he hath them because otherwise he might blindfold and at all adventures rush upon the Ordinance and eat and drink damnation to himself 3. Because a man can only then be said to know he hath the graces required when he doth discern and distinguish them from all counterfeits or semblances that are like therefore is self-examination necessary For as gold hath copper a counterfeit of it self so have all true graces some thing like themselves and called by their name which are not right but some slighty ore lying nearer day As there is a faith called which is not faith a repentance not repentance a love of God which is not the love of God a sorrow for sinne which is not godly sorrow there is meeknesse not a grace but a moral vertue c. And therefore examination of our selves is both necessary and difficult that we take not Leah for Rachel and so come to the Lords Table to no more purpose than he that goes to the market with a brasse shilling which he thinks to be good money 4. Then we have this priviledge And so let him eat of this bread c. When we by examination finde that we have though but a seed or spawne of those right and genuine graces which are differenced and distinguisht from all semblances and counterfeits which are called by the same name If every faith confessing Christ were saving If every nollem factum I am sorry were true repentance If every mans saying dolet it grieves me were godly sorrow there are few or none that could be called unworthy but there is a difference that makes distinction between semblance and truth which few do finde in themselves because they rest in generals and equivocals I have in a Sermon upon this point formerly given the Characters of true grace and need not say it over again at this time Let every man examine the truth of his graces by these Characters and so make use of this priviledge Let him eat c. And if I might give you the Iliads in a nut-shell these are the differences and the characters §. 5 §. 5. The Differences between true Grace and what is not such The Difference between Nature and Grace is 1. Nature begins all his actions from and refers all unto self pride profit pleasure glory common honesty of men to men Grace hath this Character it turns the face of and sets a by as on the heart whereby it intends aims to seek to please to know God and therefore discovers that we saw not that emptinesse of and enmity to God which is in us In a word it sets up Gods interest above self which nature cannot do 2. Between knowledge and knowledge There is a special knowledge of God and of the Word which is large and beautifull but the character of true knowledge is affection as the light that 's joyn'd with heat and assimilation of a man to that he knows forming 2 Cor. 3. ult and conforming to the image of God We are changed into the same image We shall be like him for we shall see him 1 Joh. 3. 1. 3. Between faith and faith There is a Christ confessing a Christ acknowledging faith Alii cogitant pij crâdunt saith Austin but the character of true faith is That it accepts of and closes with Christ himself both as a Lord and Saviour and that upon Gospel-terms to deny self and take up his Cross and be his and this faith is inseparable from holinesse or a godly life never to be found in a wicked or unregenerate man 4. Between Repentance and Repentance There is a Repentance like that of Judas full of anguish a tormenting anguish of spirit But the character of repentance unto salvation is the rise of it from godly sorrow which feels love the nature of it is a purpose to sinne no more but to cleave to God the effect of it is fruit unto holinesse Conviction contrition conversion make it perfect 5. Between Love and Love There is a love of God
stand in need of much nourishment to bring them up to their ãâã ãâã ãâã ãâã ãâã the stature of a full Christ decaying Christians stand in need of nourishment to repair decaies Every life be it never so little must be nourisht so necessary is Christ to every Christian and still more of Christ for his meat is Christ his drink is Christ As nothing so necessary so neither so sweet and pleasant sights are pleasing to the eye and smels to the sense but nothing is so close and delightfull as the meat and drink to the sense of tasting Christ is sweet to faith as meat and drink to hunger There is no content comparable to the receiving of Christ He is Manna the best Bread and Wine the best drink The fruition of the joys of heaven is set forth by the pleasure of eating and drinking Luk. 22. 30. That you may eat and drink at my Table in my Kingdome It was experimentally said of Galeacius that all the delights of this world are not comparable to an hours enjoyment of Christ Jesus 2. No act of ours could so well have signified the close and intimate union of Christ with a Beleever We may see at a distance and hear and smell but not taste nor eat nor drink the meat and drink is concorporated into us and is made flesh and bone with us Job 6. 56. He that eateth my flesh and drinketh my blood dwels in me and I in him Christ must be present to the faith of a Christian for we cannot eat and drink that which is absent This union with Christ is reall though mysticall and it is lively drawn forth in this Ordinance under the resemblance of eating and drinking We hardly conceive and hardly beleeve it but when we see the graft live we are sure it 's knit and we may be as sure of our union with Christ by his spirituall sap of Grace which we finde is in us 4. This command Take and eat goes before the pronouncing of the words This is my Body Aquinas saith it is a Hysteron Proteron but I shall not take his word let 's hear him speak that was present an ear witness an eye witness Matth. 26. 26 27. Take eat This is my Body Drink ye all of it For this is my Blood what stands this For for if drink ye did not go before This observation is noted by almost all Divines from Peter Martyr and Mr Hooker makes use of it thus That Christ is not present in the Elements but in the worthy receiver The order of the words shews it first eat and drink then it follows for this is my Body and this is my Blood an ingenious observation that cuts the hamstrings of the Popish or corporall presence in or under the outward signes as if it were a knife set in the Text to cut that intricate knot that makes such a garboyle in the Text when you take and eat by faith then is the Body and Blood of Christ present to you but not latent and hidden in the Bread or Cup The union of Christ is not otherwise with the Bread then as the thing signified with the sign but it is with the Communicant the Hooker Eccles Polit. p. 359. believer really though spiritually the sacramental signs do exhibit Christ but not contain him under them they contain not the grace which God bestows with or by them §. 12 §. 12. Of Spurious Rites and Gestures So have I opened to you the outward Elements the outward Rites or Actions of this Sacrament whether those of Christ or of the Communicant and these are genuine and proper by which the Sacrament is sutable to the Institution as for other Rites which time or superstition have introduced without example or command they are adulterine and spurious especially the adoration of the Eucharist upon opinion of the conversion of the bread and wine into the body and bloud of Christ which whether it be performed at the elevation or lifting up of the host by the Priest in the Masse or at the circumgestation or carrying it up and down in procession in the streets as is usual in Popish countreys is no better then abominable Idolatry even by their own confession For Costerus saith That the bread-worship was the greatest Idolatry that ever was in the world If the bread be not turned into the true and natural body of Christ as saith a learned man Dr J. Burgesse Lawf of kneeling p. 113. upon my soul it is not and if the perswasion of Christs real presence in the Eucharist will by no means excuse their adoration from Idolatry much lesse excusable is any Protestant who is perswaded of the contrary As for other circumstances of the action as the time viz. at night in the close of the Paschal Supper the place an upper-room or chamber Mark â4 15. The guest twelve in number Matth. 26. 20. The gesture which was discubiture or lying on couch-bâds fitted to the Table which the Jews were at the Passeover by custom fixed unto as appears by the ritual In other Scaliger lib. 6. De emend pag. 534. nights we sit or lie on couches but in this we lie along These I say are moveables and not of the freehold of this Ordinance Nor shall I say any thing of the D. Burgess ubi supra p. 112. gesture which as it was used in England hath been an apple of contention and much written pro and con The Reformed Churches vary some sit at some about the Table some receive this Sacrament passing by the Table in order as in a Marah as in the Reformed Churches in France and I condemn them not and for those Divines of the Reformed Churches that disliked our gesture used here in England they did not many of them pronounce it simply unlawfull but inconvenient because it was a gesture of adoration and did not serve to pull the bread worship out of mens mindes nor was so sutable to this Ordinance which is a Table Ordinance nor to set forth that fellowship and communion which is exprest in eating and drinking with our Lord these were their reasons and I do not know that I have any occasion to debate the point but to leave it determinable by the Churches of God as may be most sutable to the Decorum and nature of this Ordinance for if I should some of you might haply say that I made a Funeral-sermon for meeting at Sacrament Having laid open the parts of this Supper let us upon the whole matter stand still a little and make Observation CHAP. VII Some Observations upon the precedent Discourses §. 1. NOte here the simplicity of this high and excellent Ordinance the feast is drest out in plainness and simplicity answerable to the simplicity of the Gospel as the Apostle cals it 2 Cor. 11. 2. Here is no outward pomp or ostentation no stateliness to take the eye for as gaudy attire becomes not mourning so this Sacrament setting forth the