Act. 2.46 20.7 The Apostles brake bread euery Sabbath day Yea it is contrary to the Decree of their Bishops Durand in Ration Di. offic lib. 4. For Pope Fabian commanded that the Sacrament of the Lords Supper shold be receiued thrice euery yeare at Easter Whitsontide and Christs Natiuity And the Councell of Agatha Stella decreed that whosoeuer did not receiue thrice euery yeare shold not be accounted a Catholike Vse 2 2 This may reprooue those that receiue the Lords Supper seldome especially such as are able to examine themselues or at least are of yeares sufficient to bee examined and instructed of others These are carelesly negligent and voluntarily absent themselues from this holy communion Others there bee that are at variance with their neighbours they cannot finde in their hearts to forgiue those iniuries that are done against them they minde and purpose to be reuenged and therefore they keepe away from receiuing Others haue taken a iourney or a piece of worke in hand against the next Sabbath day which they promised to do for a friend and therefore they cannot receiue Well these and such like people commit an horrible sinne they transgresse Gods commandement they depriue themselues of that speciall assurance of Grace which God offereth in this Sacrament they are offensiue to Gods Saints and labour what they can to cut themselues off frō vnion with Christ and fellowship with his Saints That man that went a iourney Num. 9.13 and neglected to keep the Passeouer was cut off frō the people so may the Lord deale with all such as willingly and wittingly absent themselues from this royall banquet Oh therefore it standeth vs in hand to receiue whensoeuer iust occasion is offered with what alacrity and chearfulnesse doe little children take their paps how hard doe they suck With no lesse desire let vs come vnto this table and vnto the spirituall pap of this cuppe yea with a greater and more feruent desire as sucking babes let vs sucke the grace of the Spirit let this bee our onely sorrow our onely griefe if wee be depriued of this foode Receiue that daily which may profit thee daily saith one and so liue that thou maist deserue to receiue it dayly Ambros lib. 5. de Sacrā Take eate drinke Christ did not as popish Priests doe thrust the bread and cramme it into the mouthes of Communicants The decree of the Councell at Rotomag as though they were either so foolish or childish that they could not put meare in their owne mouth or so filthy and impure that it may seeme a thing altogether vnworthy and intollerable that a mystery so holy and so diuine should be handled with the hands of impure and vnholy persons But Christ gaue it into the hands of his Disciples and they tooke it with their hands No mauell of this Popish tricke seeing that their Lawes forbid any of the Laity to take the Lords Supper Durand lib. 3. diu offic vnlesse hee bee free from lying with his wife three or foure dayes before and so shall continue fiue or seuen dayes after 2 Christ said Take eate and drinke yee all of this The Priest he takes it and hideth it in the Temple according to the constitution of Pope Innocent the third and that so fast vnder lock and key that no euill should happen vnto it that the Laity should not receiue it Beatus Rhenanus in annot lib. Tertul. de Corona militis or else he hangeth it vp in a pixe or a box that it might bee reserued as a necessary victuall for them that goe out of this world But oftentimes it hangeth so long there that it mouldeth rotteth stinketh and breedeth wormes in it in so much that according to the Popes decree hee is compelled to burne it and reuerendly to bury the ashes thereof vnder the Altar in the holy place 3 Christ saith Take eate drink he saith not as the Priest sayth Take and shew it to the people Heaue it aboue your heads Carry it like a puppet or a Pageant in your processions Well therefore did one say Erasmus Christ is in the Sacrament vnder the manner of meat that it should be receiued with great purity of minde not that it should bee shewed abroad or caried abroad in plaies common pomps or pastimes or yet borne about the fields on horseback This was not the custome in the primitiue Church But in this point the foolish fantasies of the common people haue beene too much followed 4 Christ saith Take eat drink hee did not heaue vp the bread and the Challice as the Priest doth saying Behold your Maker downe vpon your knees worship him reuerence him call vpon him offer Sacrifice vnto him and giue him thanks But wee neede not maruell at this blind deuotion of the people when the words of the Sacrificer as wee reade in the Canon of the Masse are on this manner I worship thee I glorifie thee I praise and pray thee with the whole entent of my minde c. This course is against the words and commandement of God Deut. 6.13 Isa 42.8 Mat. 4.10 who calleth for worship praise diuine seruice and adoration to bee giuen vnto himselfe and not to an Image or bread in this Sacrament No man is so foolish to worship the humane nature of Christ for his diuine nature nor to worship the bread and wine in stead of Christ 5 Christ saith Take yee and drinke yee all of this Christ did not giue to one alone that hee should eate and drinke for all the rest but the Priest he eateth and drinketh vp all alone and giueth no man part with him making the simple people beleeue that his eating and drinking alone without any participation to others doth no lesse profit them that are present yea them that are absent whether they bee Kings Popes Byshops Trauellers Mariners sick dead prisoners c. then if they themselues did eate and drinke the Lords Supper But if the righteous man shall liue by his owne faith Hab. 2.4 and not by the faith of another man 2. Cor. 5.10 if euery one shall receiue according to that which hee hath wrought in his body if euery man shall render an account to God for himselfe Rom. 14.12 if euery man shall receiue his reward according to his labour Gal. 6.4.5 and not according to another mans labour if euery mans owne worke shall follow him Reu. 14.12 and not another mans worke then euery mans particular receiuing of the Sacrament shall profit him and not the receiuing of it by another Surely as euery one is bound to receiue Baptisme for himselfe so he is bound to take the Lords Supper for himselfe that he may truely and profitably through his owne faith apply vnto himselfe the merits and benefits of the passion and death of Christ By this dealing of the Masse-priests the poor and simple people are hunger-bitten and depriued of the meanes
elements ought both of them to be administred page 113. Doct. 14. God gaue his Sonne to be a Mediator and a Redeemer for man being in extreâ—â—e misery pa. 117. Doct. 15. It is the duty of all Christians to pray to God for a blessing on the Sacrament or any other Creature that they receiue pag. 127. Doct. 16. Thanksgiuing is a seruice that Christians owe vnto God for his benefits page 136. Doct. 17. Christ tooke not only our nature vpon him but he also suffered for vs. page 149. Doct. 18. Christs suffering was a free-will offering page 163. Doct. 19. It is left no indifferent thing to come vnto this holy Table page 170. Doct. 20. A Minister must not admit al alike to the Lords Supper p. 178. Doct. 21. If a man haue true faith then as certainely as he receiueth the outward elements into his hands and after into his stomach he receiueth Christ and all benefits with him at the hand of God page 187. Doct. 22. Euery faithfull receiuer is made a partaker of a blessed vnion with Christ page 193. Doct. 23. In receiuing the bread we receiue not Christs body but a signe of his body page 202. Doct. 24. None but the elect haue benefit by Christs death page 236. Doct. 25. Those things that Christ commanded are carefully to bee performed page 254. Doct. 26. The Institution of the Lords Supper is imitatory page 268. Doct. 27. We are very inclinable to forgetfulnes page 280. Doct. 28. The Ministers calling is no idle calling page â—92 Doct. 29. The Sacrament confirmethour faith page 298. Doct. 30. We vnder the new Testament haue greater meanes of knowledge and obedience then the faithfull had in the time of the old Testament page 310. Doct. 31. The mysteries of the body and blood of Christ must be ioyned together and are commanded both to be receiued of euery communicant pa. 317. Doct. 32. The Supper of the Lord ought to be celebrated and eaten often many times page 323. Doct. 33. It is a speciall thing required at our hands in eating of the Lords Supper to shew forth Christs death and passion page 327. Doct. 34. At the last day Christ his second comming shall be from heauen page 336. Doct. 35. Christ when comes wil visibly shew himselfe in his manhood page 346. The Sacrament of the Lords Supper 1. Cor. 11. verse 23.24.25.26 c. 23. For I haue receiued of the Lord that which also I deliuered vnto you that the Lord Iesus the same night in which hee was betraied tooke bread 24. And when hee had giuen thankes he brake it and said Take eate this is my body which is broken for you this doe in remembrance of me 25. After the same manner also he tooke the cup when hee had supped saying This cup is the New Testament in my blood This doe as oft as yee drinke it in remembrance of me c. THe Apostle in the former part of this Chapter hauing laid downe certaine rules concerning comelinesse and holy decency touching the behauiour of men and women especially in publicke places of Gods seruice and worship as that the man should be vncouered but the woman on the contrary in a Christian comelinesie should be couered c. He beginneth in the second part of the Chapter verse 17. to entreate of the Lords Supper vnto the end of the Chapter And in the first place from verse 17. to this my prese 〈◊〉 text hee reprehendeth the Corinthians for that they had â—busâ—â—h this holy Institution partly through Schisme and diuision verse 18.19 partly through neglect of loue one would not stay for another and partly through gluttony and drunkennesse Now in the second place for reforming these abusâ—â— the blessed Apostle drawes the Corinthians to a consideration of the holy Institution iâ— selfe which is set downe from the 23. verse to the 27. verse Wherein consider these 3. things 1 A preface before the words of Institution verse 23. 2 The Institution it selfe verse 24.25 3 The end and vse of the Institution verse 26. Touching the Preface it is set downe in the former part of the 23. verse in these words That which I haue receiued of the Lord I deliuered vnto you In which words S. Paule iustifieth his administration of the Sacrament of the Lords Supper and sheweth how he came to be a dispenser of such a great matter as the Lords Supper is Not by any voluntary motion in himselfe nor by any want of maintenance vrging him thereunto neither was ambition ease or honour his prouocation to this duty but it was a businesse and charge committed to him of trust from the Lord for the nature of the word Receiued in this place sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee was so farre from vndertaking this office of his owne will that it was rather forced vpon him and giuen him in charge This Preface is a forcible reason to conuince the Corinthians of their diuision amongst themselues and their small regard of the Lords Supper albeit they perswaded themseluies that the Apostle did deliuer his owne and not the will of the Lord Iesus which made them so carelesse of this holy Institution yet here he tells them that hespake no otherwise and deliuered no other matter then that he had from the Lord Iesus as if he might say It may bee that the Sacrament is contemned of you because you thinke that it is my owne inuention yet know you that whatsoeuer hath beene deliueted therein by me was not of me but of the Lord Iesus I spake what was put into my mouth by his Spirit and deliuered the same which hee formerly instituted This is the meaning and sense of this Preface and from thence wee may gather these obseruations First in that the Apostle Paul labours to reforme the disorders of the Corinthians by telling them that the Message hee deliuered to them was from the Lord Iesus we learne this point That if there bee any thing amisse in the Church Doctr. 1. or in the course of our liues recourse for there dresse there of must be had vnto the Word of God Here we see the Apostle being about to reforme an abuse touching the Lords Supper amongst the Corinthians hee bringeth them to Gods word telleth them that hee hath receiued another kinde of celebrating this holy Communion and Supper of the Lord out of the Word That which I haue receiued of the Lord c. according to which hee would haue them to conforme themselues and no more prophanely as they had done abuse this so holy an ordinance and Institution of the Lord Iesus The same Apostle being about to confute the error of those that denied the Resurrection he bringeth Gods Word for his warrant and tells them that their opinion is false for otherwise hee had receiued of the Lord out of his Word 1 Cor. 15.3 Esay 53.5.6 and taught them how that Christ died for our sinnes was buried c. and rose
most secret thoughts and intentions of the heart which man himselfe cannot discry In this respect thou canst not otherwise chuse but say God is in vs of a truth 1 Cor. 14.25 Secondly by the no lesse then miraculous change it workes in the hearts of men in whom God will haue it effectuall to saluation Psal 19. Thirdly by the truth of it there is no vntruth in that which God deliuereth for his Iudgements are truth and his word is truth Iohn 17.7 and God himselfe is the God of truth Fourthly by the maiestie of it though it bee carried in base and slender vessells yet it preuailes to draw the minde to subiect the very thoughts 2. Cor. 10.5 and conscience to obedience and reuerence Lastly by the trembling awe that it strikes the conscience with Felix that could as we may say haue commanded a troupe of men and haue made thousands afraid yet weake Paule that lay fast in bonds strikes this great Iudge with trēbling at the hearing of Gods voyce Oh therefore whatsoeuer the Lord shall command vs by his Ministers let vs resolue to doe it and whatsoeuer they shall deliuer in the name of the Lord let vs heare and receiue it yea as the Prophet saith Isa 66.2 Let vs tremble at the words of God Thus much of the preface The Lord Iesus the same night in which hee was betrayed tooke bread c. NOw followeth the Institution of the Sacrament of the Lords Supper it selfe and the celebration thereof when the Apostle had deliuered this Supper to the Corinthians and they had abused it some by gluttonie and drunkennesse others by hatred of their brethrens persons others by making diuisions and debates and others by a neglect of it as if it had beene the Apostles owne institution then he was vrged and mooued to make knowne the Author of this Supper the end of it and the institution it selfe wherein we may consider these three things 1. The time when this Supper was instituted The same night in which Iesus was betrayed 2. The matter of this institution Bread and Wine signifying the bodie and bloud of Christ 3. The manner of this institution wherein also may bee obserued 1. The workes of Christ 2. His words 1. His workes hee tooke the Bread and likewise the Cup. 2. He gaue thankes 3. Hee brake the Bread c. 2. His words 1. take 2. eate drinke 3. This is my Body this is my bloud c. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time when the Lord Iesus instituted his last Supper that is set downe 1. By an emphaticall note The same night 2. By an accident that befell our Sauiour Christ that night he was betrayed The meaning of the words This word Night is vsed sundrie waies sometimes it is vsed for ignorance of God and want of knowledge he Tnight is farre spent that is ignorance is much decayed Rom. 13. Sometimes it is vsed for much affliction night shall be vnto you that you shall not haue a vision that is much trouble shall befall you Mica 3.6 Sometimes it is vsed for darkenesse The night commeth when no man can worke that is darkenesse commeth Ioh. 9.4 And sometimes it is vsed and that most commonly for that time that comprehendeth darkenesse and succeedeth the day and so it is taken in this place The same night that is that night wherein Iudas the child of perdition fell from his Master being possessed of Satan and betrayed him that is dealt treacherously with him seeming a friend before but now proouing a traytor In a word that same night that wretched Iudas betrayed his Lord and Master and deliuered him vp into the hands of the Iewes to crucifie in that same night did his Lord and Master euen Iesus Christ institute his last Supper Quest Quest But why did our Sauiour institute this Sacrament at night Sol. Sol. First that the type and shadow of this sacrament which was the Passeouer might bee fully answered Exod. 12.6.8 That was instituted in the night that the Lord smote the Egyptians and passed by the houses of the Israelites and therefore the Lord Iesus when hee tooke away the Passeouer and gaue vs in stead thereof this Sacrament of his Supper hee instituted the same in the night to fulfill that type 2. That a fit name might bee applyed and giuen to this Sacrament it is therefore called a Supper because that it was instituted in the night 3. It was then the time of the yeere that the feast of the Paschall Lambe should be celebrated for at Easter the Iewes did alwayes eate the Passeouer our Sauiour therefore who celebrated his owne Supper in stead of their Passeouer knowing what time of the yeere and what night in that time they obserued to eate their feast hee as neere as hee could tooke the same time and night for the institution of this Sacrament and for the eating of his supper 4. The night was the fittest time for the institution of this Sacrament because then the Disciples of Christ were gathered to gether to receiue it wheras all the day long they were scattered abroade some in one place some in another all of them doing the will of their Master Christ that sent them 5. Lastly it cannot be denyed but that our Sauiour Christ might haue taken the day or another time for the institution of this his last Supper but yet hee saw that the time was at hand when he should be offered vp a sacrifice for his people and therefore hee instituted this Sacrament of his last Supper that they might shortly see that fulfilled in his body which they saw figured in outward signes Bread and Wine the same night of the institution Quest Quest 2. But may not wee obserue the night for the eating of the Sacrament of the Lords Supper Sol. Sol. This is no morall action to bee imitated but a circumstance which cannot binde 2. Here is no commandement left by our Sauiour Christ to imitate him herein 3. Euery Communicant must looke to his preparation and not come to this Supper repleto ventre hauing spent the day in eating and drinking 4. To the receiuing of this Supper there is required a Congregation which cannot be so fitly gathered vpon the night as the day 5. Vnlesse we could bee proportionable to Christ in eating his Supper it is not for vs to obserue the circumstance 1. hee did eate but once 2. hee did eate to take away the ceremonie to fulfill the thing signifyed to answere the time of the Passeouer to manifest to his Disciples that presently he should be offered c. 3. Hee did eate at the full end and conclusion of his dayes and not before 6. Lastly the night is a dull and drowsie time and will oppresse the body and minde with heauy sleepe but the receiuing of the Sacrament calleth for our quickest memories and freshest meditations and therefore it is not so fit a time for
then any people c. but because he loued vs. Vse 1 1. This may teach vs to labour that wee may bee affected with this so immeasurable infinite and incomparable loue of God the Father Ps 103.13 Isai 49.15 farre excelling the loue of naturall Parents What father would take his son and giue him as a possession to his chiefest friend But to take his son his heire and eldest son nay his onely Son and giue him to his enemy yea to giue him to death for his enemy this is a loue beyond all loues and may astonish all Angells and men Great was the loue of Abraham towards God that so commanded his naturall affections as to offer vp his sonne Isaac at the commandement of the Lord vnto death hauing but one son giuen him by a speciall fauour to comfort his age and him whom he loued being vertuous and religious when hee had no hope to haue any more sonnes and this beeing the sonne of the promise in whom both himselfe and the whole world should be saued that this child should not be banished from him but put to death and killed not before his face but with his owne hands this was a great loue for flesh and blood to fall into But yet farre greater is the loue of God towards vs who louing Christ a thousand times more then Abraham could loue Isaac because betweene heauenly and earthly things there is no comparison that God I say should deliuer him vp not to the whip but to the gibbet not by commandement as Abraham did but of his meer and voluntary loue not into the hands of them that sorrowed to see him afflicted but into the hands of butchers that cared not how cruelly they dealt with him and this not for his friends as Abraham did who was called the friend of God but for traytors that wold haue pulled the Lord out of his owne seate This doth wonderfully set forth the loue of God the fulnesse of it and depth of it being not to be comprehended of all the hearts of men ioyned in one though euery one of thē were wiser then Solomon Let this loue beget loue in vs again that there may bee a reflection of our loue in some measure we cannot but requite loue for loue Vse 2 2 Seeing God was content to take his Sonne to giue him yea to marke and seale him to become our Sauiour This must teach vs to be content to suffer our selues to be marked and sealed for his glory and the good of his Church God set apart and sealed his owne Sonne for our glory that wee might be redeemed from shame and bee glorified in the heauens Now he asketh nothing at our hands for this his great fauour and loue but that wee would suffer our selues to bee sealed and marked with the seale and marke of Christianity and so answerably glorifie him and doe good to his Church In this respect Paule exhorteth vs yea entreateth and beseecheth vs to giue vp our bodies as holy Rom. 12. and liuing sacrifices acceptable to God But notwithstanding all this it is farre otherwise with most of vs Gods seale and marke is wome out wee beare but onely the name of Christians suffering our selues to bee marked sealed with the markes and seals of the Diuell we abound in most sinnes in pride Gal. 5.19.20.21.22 in vanity of our minde in selfe-loue couetousnesse drunkennesse ignorance whoredome prophanation of the Sabbath lying swearing c. These are the markes of the Diuell and by them will hee marke vs as his owne for euer if we doe not repent Oh therefore if wee would auoyd his snares and the eternal torments in hell if wee would bee sealed of God vnto glory let vs take heed of these markes and seales of the Diuell and receiue Gods seales of an holy and godly life Vse 3 3 Seeing God the Father hath taken and bestowed his onely Sonne vpon vs to be our Mediatour and redeemer Here then is comfort to those that are redeemed of Christ notwithstanding al their afflictions and their tortures for sins God hath giuen his Sonne to the death that they might liue so as when they offer Christ to him hee cannot but haue pitty on them As Pilate presented Christ whipped to the Iewes with his Behold the man to moue compassion so must they presēt Christ crucified to the Lord to moue his compassion to thē Behold what thine owne hand hath done to thine own son and say It is enough 2 Action v. 24. He gaue thankes In the Euangelists it is said He blessed the bread wine not that Christ thereby through a secret vertue in himselfe did consecrate and transsubstantiate the bread and wine into his body and blood but rather the word Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a praier made by Christ to his Father for the sanctifying blessing the significant Creatures that hee had in his hand and his thankesgiuing for them so doth Erasmus turne the words Mat. 26.27 Luk. 22.17 The other Euangelists Mathew and Luke and so Paule in this place make the words Blessing and Giuing of thankes to signifie the same thing Much deceiued are the Papists the enemies to sound and sauing doctrine that ground their consecration and meanes of transsubstantiation vpon this action of Christ He gaue thankes To giue thankes or to blesse God was a commendable custome of the ancient Iewes they gaue thankes before and after meate which custome our Sauiour followeth in his Gospell He tooke bread and gaue thankes It is also the vse and custome of the neotericall and later Iewes Rab. Kim to call vpon God for a blessing vpon their Passeouer and of all Christians to desire God to blesse the table and the meare thereon not that any thing is vncleane in it owne nature as the Manichees held or that the euill spirits are mingled among the creatures Orientales et Itali as they of the Easterne Countrey imagine which defend the sprinkling of holy water for the creature of God is good because all which God made is good but it is our own corruption sin which defileth the creature Prayer therefore before the receiuing thereof is necessary that it may be sanctified and made wholesome for our vse and that wee may vse them soberly and moderately Hence we learne first that Doct. It is the duty of Christians to supplicate and make requests to God for a blessing vpon the Sacrament or any creature they are about to receiue and taste Our Sauiour would not venture vpon his Supper till such time as he had desired of God a blessing vpon it for that vse he instituted it And it may be gathered from Paules words The Cup of Blessing which wee blesse 1. Cor. 10.16 c. that the Apostle made requests to God for the sanctifying of the Sacrament to this end that it might be a Communion And in all things wee must call vpon God for a
Sabbaoth day Abraham so soone as he receiued his charge to sacrifice his sonne Gen. 22.3 very early in the morning hee ariseth and fitteth himselfe to the worke enioyned Christ will not haue that Disciple whom hee calleth to go home and celebrate his Fathers funeralls Mat. 8.21 but presently follow him And when hee sendeth out his Apostles to preach the Ghospell they must make hast Luk. 10.4 and salute no man by the way not forbidding thereby the common offices of ciuility but the hinderance of their calling wee are therfore bound to follow God commanding and to obey his will because we are his seruants Thus Dauid acknowledgeth that he would do his good will Psal 40.6 for he had prepared or pierced his eare which forme of speech is taken from those solemne ceremonies vsed among the Iewes when one sold and gaue himselte into the seruice of another As that seruant who loued his Maister and would not go out free was brought to the Iudges set to the doote post Exo. 21.5.6 and had his care bored with an awle that he might serue foreuer So Dauid through the loue that hee bare to his Lord and Maister was as this seruant prepared his eare for boring stood at the doore and desired that he might dwell in the court of the Lords house to serue him foreuer Reas 1 1. Behold Christ Iesus out Lord hee was obedient to the Father vnto the death euen of the Crosse Phil. 2.7 and in his agony prayed with a submission Father if it bee possible let this Cup passe from me Mar. 26.39.42 but if I must drinke thereof thy will be done 2. Behold the Saints of God like Ioshuahes seruants saying All that thou commandest vs Iosh 1.16 we wil do God saith to Dauid Seeke my face Dauids soule presently answereth Psal 27.8 Thy face Lord will I seeke If Christ aske Saul Saul why persecutest thou me what meanest thou man Paul makes but two needfull demands for his instruction first of his person Who art thou Lord and perceiuing it was Iesus of Nazareth whom hee persecuted in his members his next request is to know his pleasure what wilt thou Lord And knowing now his Maisters will he maketh no further dialogues with him but resolutely obeyed Iacob whom God commanded to returne into the land of his fathers and to his kindred protacted no time but informing Rahel and Leah Gen. 31. of the necessity of his voiage suddenly departed and obeyed God Zacharie Luke 1.6 and Elizabeth walked in all the ordinances of God without reproofe and the Romanes were commended that they were full of goodnesse Rom. 15.4 Reas 3 3. Behold the creatures they are obedient the Seraphins are decyphered with a paire of wings spread abroad Isay 6.2.3 resembling their cheerefull obedience in executing the commandements of the Almighty The Angells do his will Ps 103.21 Iob 38.11 The Sea stayeth his waues and passe not the appointed bounds God speaketh to the Whale Ionas 2.11 and he casteth vp Ionas vpon the land And in the plagues of Egypt the Lord spake Ps 105.34 and there came Locusts darkenesse tempest c. Yea oftentimes they obey contrary to their nature The Moone stood stil and waited Iosh 10.13 2. Chron 32.31 and the Sunne went backe Reas 4 4 The eye of the Lord is vppon euery seruant to watch him how farre hee is wanting in any good worke which hee hath giuen him calling and meanes vnto and as he is ready to commend the presence of any true grace to encourage it so taketh he notice of that which is wanting partly to reproue the want and partly to prouoke vs to the purchase of that which is wanting Reas 5 5 To doe what God commandeth doth aduance and further thy reckoning and prepareth a comfortable account for hereafter How rich might a man be in good workes What an haruest might hee make account of What a crowne of righteousnesse might he expect that were carefull in this endeauour to looke to doe one duty as well as another Vse 1 1 This may reproue the heauinesse and lumpishnesse or the want of quicknesse in the performance of those duties which God requireth of vs Some do many good things such as are good in themselues but it is in a kinde of necessity and by constraint to satisfie law or to keep custome Others so they walke ciuilly and honestly that men cannot touch their credit are safe they hope they obey God well enough in the meane time all care of sound and sincere obedience is cast off as if duties of religion and ciuility were at wars and could not both lodge in one house and heart Others cannot endure to heare of all the Commandements it is enough with them if they obey some one or two These are like those seruants that striue for mastership they wil serue but by halfes they will doe one part and their master must do another Others will loue God aboue all and will doe any thing for him that hee will bid them but if he say Loue thy neighbour as thy selfe then their heares are dead they are loath to deale iustly discreetly and conscionably Others when God cals vpon them to perform any speciall duty cry out Master this is an hand saying and goe away like the young man whom our Sauiour wished to sel his liuing heauy at heart Others wil be said to be Gods seruants yet they wil be led by their own discretion much like retainers that are willing to belong vnto some Gentleman but yet it is for their priuate aduantage All these that make custome time or law or profit or vaine delight or idle and supposed estimation to be the rule of their course are not obediēt to Gods Commandements nor his true seruants Vse 2 2 This may serue to prouoke vs to tender vnto God our best obedience with heart and good will The Apostle perswadeth seruants to do their masters businesse by three arguments all which may perswade our seruice to our Master in heauen First saith hee It is the will of God Eph. 6.6 Gods institution and the ordinance of Christ It is enough for a seruant to know that such a thing is the will of his Master The second Argument is taken from the honour of their obedience in seruing men they serued the Lord Christ Col. 3.24 which is an honourable thing besides the benefit of our obedience redowndeth vnto our selues God gaineth little by it our goodnesse reacheth not to him to adde a graine to his perfection but to our selues The third Argument is drawn from the expectatiō of reward which if their masters should faile God would not faile to repend vnto them Knowing that whatsoeuer good thing any man doeth Eph. 6.8 the same he shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane men how rich a reward giues hee to the faithfull
seruice of himselfe Helps and meanes of obedience And that we may walke in the way of obedience let vs vse these helpes 1 Make conscience of the least duty as knowing that omission of duties shall receiue sentence against them Mat. 25.42 as well as commission of euill 2 Looke what thou art called vnto and in thy calling what is most needfull and that doe wisely preferring the generall calling before the speciall and heauenly things before earthly Mat. 6.33 3 Keepe thy selfe in readinesse to euery good work knowing that thou hast alwaies one iron in the fire a soule to saue an Election to make sute 2. Pet. 1.10 which requireth all diligence 4 Suffer thy selfe to be guided by the rule and square of Gods Word it is a Lanterne a light to guide thee and the word of grace that will teach thee to deny all vngodlinesse and worldly lusts Tit. 2.11.12 and to liue soberly righteously and godly in this present world 5 Hee that would doe all that God commands must not only take occasions offered but euen seeke them and watch thē as beeing glad to obtaine them 6 Let not the Lord finde a time wherein hee may say to thee as hee did once to some standing in the streets Why stand you here gazing all day but say to thy soule as Dauid did to his Sonne Salomon Vp and be doing There is no time wherein God and thy neighbour and thy selfe the Church or Cōmonwealth or thy family or the Saints abroad broad call not for some duty from thee Oh lay vp these rules and they will be excellent helps to set thee forward in the way of obedience Notes of obedience Quest But how may I know that I am obedient vnto Gods Commandements Quest Sol. 1. Sol. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the spirit Examine now thy inward parts and see whether there bee such a change in thee as thou canst ioin the subiection of thy soule with the obedience of thy body 2 Examine thy selfe whether the loue of God constraines thee or the prouocations of men compells thee to obedience a free horse needs not the wand nor one willing to obey needes no coactions nor faire encreatings 3 Examine thy manner of obedience whether it be a cheerful and a willing obedience that repineth not as giuing God too much that deuiseth no excuses as Saul when he did but halfe the Commandement 1. Sam. 15. that seeketh no delayes I made haste Psal 119. delayed not to keepe thy righteous iudgements 4 Doest thou make conscience of the least Commandement as well as the greatest and of all the Commandements as well as one obeying the Commandement of faith in the Gospell as well as the Commandement of the actuall and morall law obeying the Commandement as well of doing good as of abstaining from euill And lastly doth thy obedience hold out and neuer shrink away then surely thy obedience is sound and thou art a true and faithful Disciple doing whatsoeuer thy Lord and master hath commanded Ioh. 15. Thus much in generall of this Commandement of Christ in these words This doe c. That which Christ in particular commanded was the celebration of this Supper This do as you haue seene mee doing before you Celebrate this my Supper according to my institution Obserue Doct. the celebration of this Sacrament is imitatorie the Minister and receiuer haue nothing therein difficult or miraculous for then Christ would not haue imposed it vppon them for imitation workes of wonder are impossible to simple men they must bee left vnto diuine powers That which our Sauiour commanded heere is such a thing as both may and ought to be done Hee did not bid his Disciples turne the bread into his body or the wine into his blood that is a matter that went beyond their skill and had beene a strange miracle indeed but as hee tooke the bread and wine gaue thankes for them brake the bread and powred the wine distributed them amongst his Disciples and commanded that they should eate and drink of them so would he haue both Minister and people to doe in imitation of him This may serue to reproue the Papists Vse that add so many gawds to this Sacrament which Christ neuer instituted that Lay people cannot see Christ through them This institution left to our imitation is made an oblation and a sacrifice by them Christ said Doe this but not offer this for hee offered not his body nor his blood at this Supper yet they make this Sacrament an Offering an Expiatory Propitiatory and a satisfactory Sacrifice for the sinnes both of the quicke and dead which doth much weaken the vertue of Christs death and crosse the word of Gods Spirit teaching vs by his Apostle that with one offering Christ hath consecrated for euer them that are sanctified Heb. 10.14 so as this Sacrament cannot be a Sacrifice The offering of his body was but once made to take away the sinnes of many Ver. 10. Heb. 9.28 neither did Christ leaue it to vs that wee should vnderstand it as a Sacrifice knowing that then wee could neuer imitate him Besides they make the Sacrament a veile to hide Christ by their trashy additions Christ said Doe this that is eate drinke c. But they goe further they must put on their masking apparell Albes girdles copes tunicles deacon subdeacon they must haue their ceremonies as censers balles candles candlesticks paxes pixes corporasses corporasse clothes superaltaries Altars Altar cloathes chalices cruets napkins they must vse strange gestures turnings returnings gaspings gapings kneelings crowchings crossings knocking 's winckings starings kissings lickings noddings nosings washings weepings with confessions prostrations commemorations consecrations coniurations pausations and a thousand other abominations All which are strange things and nothing concerne vs in the celebration of Christs Supper 2 Here also may be reprooued all too curious Ministers that runne more vpon circumstance then substance putting as much vertue in the outward robes and vestiments as in the matter of this Sacrament But Christ bids vs not put on this apparell or that piece of linnen all that he gaue in charge was they should administer this Supper as he did to his Disciples 3 Here may bee reprooued many receiuers who make many a quaere at the behauiour of the Minister not regarding the efficacy of this Supper to bee of God Ob. Some say Ob. how may I communicate with a wicked Minister or with what comfort Sol. The wickednesse of the Minister may somewhat lessen the comfort Sol. but neither diminish the perfection of the Sacrament it selfe nor hinder the efficacy thereof to vs seeing the efficacy depends onely on the promise of God and the faith of the receiuer Ob. But how can he be a means of conueying grace to me Ob. that is a gracelesse man Sol. Grace is compared