that are promised in the Word yea in this Sacrament The signes are not generall confused but particular to the seuerall Communicants 2. This Sacrament is an instrument of confirming Grace in that the signes thereof confirme our faith as a pledge by reason they haue the promise of God annexed thereunto For when God commandeth vs to receiue the signes by faith and promiseth withall to giue the things signified he bindeth himselfe as it were in a bond vnto vs to stand to his owne word euen as men binde themselues in Obligations putting to it their hands and seales so as they cannot goe backe when the signes are thus vsed as pledges then they are Instruments not onely of the encrease but also of the confirmation of Grace in vs. This confirmation is on this wise the signes and outward Elements 1. affect the senses outward and inward 2. the senses conuay the obiect to the minde 3. the minde directly by the holy Ghost reasoneth on this manner out of the promise annexed to the Sacrament He that receiueth the Elements aright shall receiue confirmation of Grace thereby but I vse them aright in faith and repentance sayth the minde of the beleeuer therefore I shall receiue confirmation c. Vse This serueth to confute the Papists who hold both this Sacrament and the other of Baptisme not to be voluntarie Instruments of God to confer Grace but naturall and Physicall Instruments hauing power and efficacie to work Bellarm de sacram lib. 2. cap 4.11 produce and giue grace yea that the very action of the Minister dispensing the Sacrament Ex opere operato giueth grace immediately as the moouing of the Pen causeth writing This Popish doctrine is fearefully derogatorie from the bloud of Christ Si quis dixerit per ipsa nouae legis sacramenta ex opere operato non conferri gratiā c. Concil Triden sess 7. Can 8. contrary to the Scriptures For 1. this effect cannot be ascribed to the worke done as they teach 2. neither can any extraordinary eleuation of their Beeaden-God conferre grace for this were to make the Sacrament a miracle and to encroach vpon the right of the holy Ghost 3. neither haue the outward elements any inherent force and power to feede the soule as they haue to feed the bodie 4. neither because grace is not tyed by any promise or meanes to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispence it with the action But vnderstand that 1. Grace is not tyed to the word therefore not to this Sacrament 2. If this were true then euery Communicant should be gracious the contrary whereof appeareth in many of Pauls communicants 1. Cor. 11. 3. Paul stands much vpon this to proue that Iustification by faith is not conferred by the Sacrament from circumstance of time gathereth that Abraham was first iustified before he receiued the Sacrament Act. 10.47 So Cornelius did truely feare God and was endued with the spirit of prayer So the Eunuch was first a beleeuer Act. 8.37.38 before hee Communicated 4. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely Grace is tyed 2. the onely meritorious cause which is the bloud of Christ 3. the most powerfull and applying efficient which is the holy Ghost to whom Grace is ascribed and not to the Sacrament Vse 2 Vse 2. As it is with the Lords Supper so it is with all other ordinances of God no outward means can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs 1 Ioh 2.27 we shall remaine vntaught yea let the Apostles themselues preach Mar. 16.20 the Lord must worke with them also or nothing can be done Wee haue power to come to Baptisme yet vnlesse we be renewed by the holy Ghost Tit. 3.5 and the spirit be vpon vs Isa 59.21 the outward water will doe no good If there be any grace in the water sayth Basil it is not in the nature of the water Basil lib. de Spiritu Sancto cap. 15. but from the presence of the spirit and Hierome sayth Hieron in Isa 14. man giueth water but God giueth the holy Ghost Let vs beware and take heede that we giue not too much to outward meanes as if they shuld yeeld forth all comfortable fruit and all efficacie of themselues without the worke of the spirit Many boast of the Sacrament very much as the Iewes of their Temple the Law Circnmcision Couenants c. yet if they goe no further then the outward signe it cannot be an Instrumēt from God to conuay grace into their hearts As of Baptisme so it may be sayd of the Lords Supper Vis regenerandi non aquae simplici sed Sacramentali idest gratiae Dei quae mediantae verbo per aquam operatur adscribenda est Polan in Analys Cateck Basil the efficacie and strength of our regeneration and reformation cannot be ascribed to the bare signe but to the Sacramentall signe that is to the grace of God working with the outward signe yet so that the word of God must worke with them The second dutie touching our behauiour in the time of receiuing is this We must set our selues in the sight and presence of the Lord and receiue this Sacrament with feare and reuerence as Gods owne ordinance to conuay encrease and to confirme Grace in vs so as that we must not worship it as God himselfe the author and bestower of all grace goodnesse Eccles 5.1 Take heede sayth Salomon to thy foote when thou entrest into the house of God and be more readie to heare then to offer the sacrifice of fooles for they consider not that they doe euill as this must be done at the receiuing of the Word so at the rest of all Gods ordinances for this is a most certain rule that what feare and reuerence God requireth in one of his ordinances he requireth in all his ordinances Hee would haue vs to feare and tremble at the receiuing of them Isa 66.2 The ground Reason and Reason is because that abuse which is offered vnto any of Gods ordinances the Lord taketh as done vnto himselfe euen as the Prince taketh that disgrace which is done to his Crowne and robes as done to himselfe Christ sayth those that despise his Ministers despise him and those that despise him despise his Father that sent him therefore all our gestures behauiours must be such as shew forth a feare and reuerence due vnto God in respect of his ordināce whither we receiue it kneeling sitting or standing or the like yet these things being in different in thēselues we must haue a respect vnto the order rule of comelines which is set down in the Church
them in the open Sunne and make publike Proclamation of them 5. Others will forgiue but not forget if they see their neighbour in neede they will not hurt him but passe by like the Priest and the Leuite and doe him no good 6. Others will doe no hurt yea they will doe good to their neighbour How They will pray for them In what manner that they were in Heauen Alas poore soule thou prayest not so much that he may liue in heauen as that he may leaue the earth not so much that he might enioy that life as be depriued of this which is murther in some sort 7. Others can reioyce with their neighbours in their prosperitie but forsake them in aduersitie these are like Mice that will come to a Barne when there is store of Corne in it but when the Corne is gone they are gone also which sheweth that they came not for loue of the Barne but of the Corne. So many loue their neighbors onely for that which they haue 8. Others are so farre from aâ— fellow-feeling of their neighbours miserie that they insult ouer them adding affliction to the afflicted reioyce in their distresse as the Edomites in the day of the destruction and captiuitie of Iudah 9. Others though they reioyce not at yet they are no way touched with their neighbours calamitie and when they should put to their helping hand they answer with Cain What am I my brothers keeper They feast it themselues Amos 6.4 but are not grieued for the affliction of Ioseph All these which respect not their neighbours good nor practise loue and charitie must not presume to eate of the Lords Supper which is a feast of charitie That meate is not profitable which is eaten with a malicious stomacke and grudgingly digested much lesse good will the Sacrament of the bodie and bloud of Christ bring to him that is cloyed with malice enuie hatred despite grudges and murmurings The time that Christ was conuersant with his Disciples he taught them humilitie patience contempt of the world and other Christian vertues but the perswasion of loue charitie and good will he reserued to his last Supper to the intent they might vnderstand that feast to be a feast of loue and charitie The third dutie that euery one must looke vnto that purposeth to be haue himselfe well before he receiue is Knowledge whereby hee shall bee able in some measure to know and discerne that thing aright which he intends to receiue This is very necessary if it bee sound first because then it is a sanctified vnderstanding of the diuine mysteries and also of all Principles of Religion as first Of the Trinitie of persons in the Vnitie of the God-head secondly Of the creation of man and his fall thirdly Of the curse and miserie due to sinne fourthly of the natures and offices of Christ and redemption by faith in his death especially of the doctrine of the Sacraments sealing the same vnto vs. 2. If we know not GODS will in these mysteries wee can neither beleeue nor receiue aright Businesses cannot bee done by them that haue no skil in them So without skill in these spirituall matters wee are far off from good conclusions 3. To receiue without knowledge is to crucifie Christ to wound and peirce him againe which brings damnation to the ignorant person as Paul well obserueth in his first Epistle to the Corinth 1 Cor. 11.27.29 Who soeuer shall eate these holy things vnworthily not discerning the Lords bodie is both guiltie of the bodie and bloud of Christ and also draweth downe damnation vpon himselfe The vse of this poynt may teach vs Vse 1. that there is no roome in this festiuall meeting for children in vnderstanding who in their pure naturalls are farre off from comprehending the vse and end of this Sacrament Secondly Here is no place for naturall fooles or mad-men they are simple but yet wanting that Doue-like simplicitie which is requisite to this Communion they must be debarred Thirdly nor for sicke men that are past their senses Fourthly nor for ignorant men though they be come to some ripenesse in age and yeares 2. All Ministers Parents Vse 2. and Tutors may iustly bee blamed that admit suffer and send such senselesse people to this feast when best wits and the greatest vnderstanding is all little enough 3. Lastly Vse 3. let all Gods Ministers learne hence a lesson None can come vnto God but they must first know God therefore it becommeth them to Catechize such as purpose to receiue that triall may be made of their knowledge I know many loftie Masters will thinke scorne that their seruants or their children should be instructed yet let not great words dash the Minister out of countenance it is better he fulfill his dutie in Catechising then finde the anger of the Lord kindled against him for his negligence The things wherein our knowledge must be exercised in this Sacrament are 1. the parts of it 2. the vse and end of it 3. what it is to eate it First for the parts of this Sacrament wee must know that there be two the outward signe and the inward grace the outward signes are two bread and wine the inward Graces are two the bodie and bloud of Christ Bread is broken rent or torne in peeces to signifie the rending crucifying tearing or breaking in peeces the body of Christ vpon the Crosse to be a Propitiatorie sacrifice for all our sinnes Heb. 10.10 therefore Christ when he had giuen thankes he brake the bread and said to his Disciples Take eate 1. Cor. 11.24 this is my bodie which was broken for you The powring of the Wine serueth to put vs in minde that Christ was thrust to a tree with a speare Ioh 19.1.2 c. and so out of his sides shed his most precious bloud for our sins therfore we are said to haue Redemption by his bloud Ephes 1.7 for without shedding of bloud no remission of sinnes Quest Quest But I would know why Christ chose Bread and Wine rather then any other Element to be outward signes in this blessed Sacrament Sol First Sol. because they are soon procured secondly to teach vs that as mans temporall life is chiefely nourished by Bread and cherished by Wine so are our soules by his bodie and bloud sustained and quickened vnto eternall life Ob Ob. But why is Wine added to the Bread Sol Sol. To teach vs first that as perfect nourishment of mans bodie consists both of meate drinke So Christ is vnto our soules not in part but in perfection both saluation and nourishment secondly that by seeing the Wine apart from the Bread wee should remember how all his precious bloud was spilt out of his blessed body for the remission of our sinnes Vse This makes against that horrible sacriledge of the Church of Rome who takes away and denieth vnto the people one part of this Sacrament that is
to say the Wine and minister it but vnder one kinde vnder the Bread without the wine contrarie vnto Christs institution who first tooke Bread and then Wine Ob Ob. But are not the outward signes ordinarie bread and wine Sol Sol. No. They are consecrated by a diuine Word which doth not change their substance into other substances but changeth them in their vse and name for that which was before but common Bread and Wine to nourish mens bodies is after the blessing set apart to an holy vse for the feeding of the soules of Christians And where before they were called but bread and wine they are now called by the names of those holy things they signifie the bodie and bloud of Christ the better to draw our mindes from those outward Elements to heauenly Graces which by the sight of our bodies they represent to the spirituall eyes of our faith The second thing that must be knowne is the vse and end of this Sacrament there be diuerse ends thereof First it is ordained of God to shew vs the Lord his death Christ when he had giuen the bread and wine to his Disciples bids them doe all in remembrance of him Luk 12.19 Mat. â—6 26 1. Cor. 11.26 And Paul sayth as often as we eate this bread and drinke of this cup we shew forth the Lords death till he come As the staying and killing of the Paschall Lambe was a notable meanes to shew the Lords death â—ill he came in the flesh so this Sacrament is a speciall meanes to shew vs his death alreadie come and vnder-gone for vs â—ill such time as he shall come againe to Iudge the world in righteousnesse Hence the Lords Supper is called a Propitiatorie sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly or really but figuratiuely because it is a memoriall of that Propitiatorie sacrifice which Christ offered vpon the crosse Vse Vse 1. This doctrine serueth to confute and ouerthrow the Popish Masse wherein the Priest would represent Christ vnto the People for this Sacrament is onely ordained of God as a liuely meanes to represent Christ and to shew forth his death till he come but yet they are not contented with this liuely representation of Chrisâ— exhibited but they haue brought in three more representations and so make foure in all 1. Simplex representatio a simple representation of the death of Christ which is done so often as this Sacrament is receiued 2. Representatio ad viuem a liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon good Fryday as it is commonly called before Easter and so they make this Sacrament nothing else but a Pageant play 3. The third representation is their sacrifice of the Masse Bellar de Missa lib. cap. 1. And 4. the fourth is added by the Rhemists who wished that this Sacrament might bee celebrated at Easter Rhemist 1. Cor. 6.8 and the reliques of it if there were any hanged vp in a Pixe not onely to represent Christ but to housle the sicke But wee are taught by the word of God that by eating the bread and drinking the wine and not by gazing or looking on or lifting vp or turning about or carrying in processions or hanging vp bread in Pixes or by any such meanes is the Lords death shewed forth We are to acknowledge onely one Sacramentall representatioÌ„ of Christ in the Supper Morna contra Missam cap 60. and the sacrifice of the Masse an abhominable Idoll neuer heard of till after the time of Gregorie the Great in the fixt age of the Church Secondly by this point falleth to the ground another pillar of Poperie namely their Transubstantiation whereby they hold the very Elements of bread and wine to be changed into the very bodie and bloud of Christ and so maintaine the Physicall substantiall and reall presence but if the end of this Sacrament be to shew forth Christs death and all that wee must doe must be done in remembrance of him then Christ is not really or physically present Helpes of remembrance are of things absent not present and therefore Gelasius sayth Lib de duabus Christi naturis Bread and Wine in this Sacrament passe into the bodie and bloud of Christ yet so as the substaÌ„ce and nature of Bread and Wine ceaseth not Bernard could say Christ is present Non materialiter sed spiritualiter not substantially but by a Sacramentall relation betweene the signes and the things signified This Popish tradition was not known in the primitiue church nor long after Which makes Ignatius say thus Ignatius in Epist ad Philadelph There is one flesh of our Lord and one bloud shed for vs one bread broken for all and one cup for the whole Church how was it possible better to distinguish betweene the signes and the thing signified then by these foure words first flesh and secondly bloud on the one part thirdly bread and fourthly cup on the other part This point is handled elswhere in one Treatise of the doctrine of this Sacrament 2. A second end of this Sacrament is to coÌ„firme our faith in which respect it is called a seale of the new couenant Mat. 26.28 Rom. 4.11 1 Cor. 11.25 and remission of sinnes and also to assure vs of life eternall in which respect it is called Reu. 2.7 the tree of life which God hath planted in the midst of the Paradise of his Church and whereof he hath promised to giue euery one that ouercommeth to eate Our Sauiour assureth vs Ioh 6.5 that if any man eate of this bread he shall liue for euer and the bread that I will giue him is my flesh which I will giue for the life of the World Ob Ob. Yea but wee haue the word to confirme our faith and to assure vs of our saluation what need we this Sacrament Sol Sol. Though wee haue the word yet this Sacrament is needfull and in two things it goeth beyond the word 1. In this Sacrament God offers and exhibites Christ and his benefits to euery faithfull Communicant Not onely generally as the word doth but also particularly therefore hee sayth Take thou this eate thou this c. But in the word hee speakes and offers Christ onely generally to all that beleeue and repent ctc. 2. In the word he giueth but onely his promise of grace touching Christ and his benefits but in this sacrament he giueth not onely his promise of grace and that in particular but also his seale and pledge for the further ratifying and establishing of his promise therefore it is said This is my bodie c. This then must needes much confirme our faith Vse as we see the Kings great broad seale set to a pardon confirmeth a pardon the matter of the seale of Gods Couenant consisteth not as doe the seales of Kings and Princes of the earth either of yellow
in admonition instruction consolation and such like Some will giue so far as may stand with reputation What if Christ had beene so streightned in his bowells to vs-ward where had our poore soules beene He had honor and glorie yet for our sakes he emptied himselfe and became of no reputation and shall wee stand with his poore members on tearmes of reputation Some giue grudgingly who when the pennie is out of the purse wish it in againe and repent of their liberalitie these are men with euill eyes Pro. 23.6 And many others will not giue any thing without much vrging these are like Spunges they sucke vp water apace but they will not let fall a drop though they be full till they be squeezed I could wish that these excuses might be spared and poore hungrie soules better remembred Giue vnto them to supplie their wants giue chearfully and often when by anie meanes you heare of their distresse A mercifull man will not stay till poore men seeke vp him but he will seeke vp the poore that he may finde them whom modestie and shame fastnesse causeth to lie hid and to conceale their needfull cases Oh spare some dish from your tables some morsels from your mouths some mony from your treasurie to relieue them 1. God commands it and giueth to you that you may giue to them 2. Reckoneth it as done to himselfe 3. It commends your profession nay our profession of Christianitie bindeth vs to giue 4. Thy gift is depositum pietatis Tertul. in Apolog. the stocke of godlinesse 5. It is pleasing to God Heb. 13.16 it is called a sacrifice 6. It is beneficiall to thy selfe God suffereth many to labour vnder great miseries that hee might crowne the miserable for their patience and the mercifull for their beneuolence 7. Manie promises are made to giuers Pro. 11.25 Luk. 6.38 Giuing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Communication If thou giuest a penie the poore man giues thee a good prayer and blesseth thee in the name of God Iob 29.13 And 31.20 of which Iob made great reckoning Giuing is like to Tennis-play for as the Ball that is serued is returned forcibly vpon him that serued it So doth God double vpon vs the good that we haue done to others as Dauias Prayers returned into his owne bosome Psal 35.13 so doe our Almes The fourth and last dutie required at our hands after the receiuing of the Sacrament is a spirituall watchfulnes by prayers and supplications in the spirit both for our selues and the whole Church with all perseuerance thereunto that both it and we may continue in well-doing vnto the end and in the end This Dutie is set forth vnto vs in the Philippians where the Apostle bids vs be in nothing carefull Phil. 4.6 but in euery thing by prayer and supplication together with giuing of thankes let our request be made knowne vnto God And our Sauiour Mat. 26.41 bids vs watch and pray least we enter into temptation giuing vs to vnderstand that it is an easie matter to fal from God and flie to the enemies of our saluation vnlesse wee make heartie prayers to God for our establishment Paul prayed vnto God in the behalfe of the Philippians Phil. 1.5 that they might stand strong in their fellowship in the Gospell from the first to the last day and surely much more needfull is it for vs to pray for constancie in good things soone may we fall or slip let vs then pray the more seruently let vs not giue our selues any rest but still pray vnto the Lord for our continuance Reason 1 1. Because of our selues we are able to doe nothing not to thinke one good thought so much lesse performe one good action It is God that giueth vs both the will and the deede Phil. 2.13 as Christ sayth Ioh 15.5 without him we can doe nothing therefore it is necessarie that our soules should be powred out and our supplications tendered that God may be pleased to beginne good things in vs then according to his good pleasure to continue them in vs and vs in them Reason 2 2. Because sleepinesse in good actions begun bewraieth our carelesnesse causeth God to remoue Reu. 2.5 and to take his ordinances away from amongst vs and to translate them to another people Mat. 21.43 which shall bring forth the fruits thereof to leaue vs to our selues to come against vs with wrath and to bring on vs that shamefull Prouerbe Loe 2 Pet. 2.22 with the dogge they haue turned to their vomit and with the sow to the mire What greater shame then after our escape from the filthinesse of the world our taste of the good foode of our soules and of the ioies to come to turne from the holy Commandement what a shame is it for vs to begin in the spirit and to end in the flesh to feede of Angels bread and then to lust after the Garlicke and Onions of Egypt Great neede it is for vs to cast down our selues in all lowlinesse before the throne of Gods maiestie and earnestly begge at his hands strength courage in all good things and perseuerance therein considering that if the vncleane spirit come for re-entrie and get possession Luk. 11.24 c. he will come with seuen other vncleane spirits and our last end will be the worst Reason 3 3. Becavse wee can neither receiue any grace nor vse any good gift well nor keepe any good thing nor encrease it without watchfulnes by prayer If ye abide in me Ioh 15.7 and my Word abide in you aske what you will and it shall be done vnto you To pray alwayes Rom. 12.12 1 The. 5.17 Luk. 18.1 and not to faint or giue ouer is a thing much commanded by the holy Ghost And as thus we are to watch by prayer so alwayes in our prayers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all Nations that the word of the Lord may haue free passage and that we may continue grounded and stablished in the faith as we haue beene taught in Iesus Christ Vse 1 Vse 1. This may confute the Papists touching their free-wil seeing a man cannot perseuere nor do any good thing without Gods speciall assistance Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need onely to be holpen but not wholy assisted by grace beleeue him not Adam before his fall had free will to choose the good and to refuse the euill but by his fal he lost that which in his Creation hee had euen all free-will vnto all things of the spirit so that till such time as he be regenerate by the spirit of God he cannot at all by his own power vnderstand thinke will or doe any thing that is good but is wholy carryed to that which is euill and can doe nothing else but sinne 1 Cor. 2.14 The naturall man sayth the Apostle perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned Where the Apostle plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will working in him both the will and the deed of his owne good will Vse 2 Vse This may teach vs that it is not sufficient to begin wel vnlesse withall we continue in well doing vnto the end and in the end The second sort of euill hearers beganne well Mat. 13. but they mard all in that they did not continue for notwithstanding all their good beginnings in the time of temptation they went away The fiue foolish Virgins had flourishing Lampes for a while yet they went out before the comming of the Bridegroome and therefore they were excluded out of his chamber Lots wise made great hast out of Sodome for a season but on a sudden shee looked backe and stood still The Scribe that answered Christ so promptly and aptly Mar. 12.34 out of the Law was not farre from the kingdome of God yet because he held not on he could not enter So it is to be feared that in many of vs there is pronenesse to retire and giue out wee start aside like a broken bow Psal 78.57 It is a kinde of wearinesse vnto vs Mal. 1.13 after a weeke or a moneth or a yeare to hold on I haue known some exceeding hote running swift at first like Hazael but on a sudden they became cold 2 Sam. 2.23 and lazie and grew to a loathing of that which they at first extreamly loued Looke to it thou which art guiltie to thy selfe of thine owne back sliding Remember Lots wife hauing begun to forsake the corruptions that are in the world through lust continue in the grace of God and grow forward from grace to grace til thou be a perfect man in Christ It must not be in Religion as in banquets In the beginning good Wine and then after that which is worse but rather with the Church of Thyatira Reu. 2.19 Our workes must be more at last then at first Oh let vs all be carryed forward to perfection Phil. 3.12.14 leauing that which is behind endeuouring to that which is before if by any meanes we may attaine the marke With the Spouse Psal 45.11 Let vs forget our owne people and our Fathers house that is the foolish conuersation receiued from the Tradition of our Fathers 1 Cor. 9. Let vs so runne that we may obtaine For Mar. 10.22 He that goeth forward to the end shall be saued FINIS