Iesus to haue the like body and that not for a time but eternally in respect of this determined will I say God may not will the contrary now eyther to abolish this bodie which he hath appointed to be eternall or yet to make it at one time in respect of one thing a body and not a body quantified and not quantified finite and infinite locall and not locall for to will these things which are plaine contrary in themselues he may not no more then it is possible for him to will a lye So it may be seene of all men that we preserue the omnipotency of God and with reuerence from our hearts acknowledge him onely to be onely omnipotent and we desire all men to esteeme them as Calumniatours who abuse the eares of the simple ones to perswade them the contrary of vs. They are not content with this but they say That God may wil a contradiction and make both the parts to be true at one time And to proue this they would bring in the miracles which God works as if they would say Euery miracle includes a contradiction As for example God made a Virgine to beare a Sonne they thinke this worke brings with it a contradiction To beare a Sonne say they is the one part of the contradiction and to be a Virgine is the other part of the contradiction This worke is a miracle but it implieth no contradiction for concerning the holy Virgins conception therein is no contradiction There was a miracle indeede that a virgin should beare a Sonne contrary to the course of nature for to be a virgine yet to haue a child are not contradictory if she haue conceiued broght forth by miracle as did the blessed Virgin But to be a virgine and not a virgine at one time this is the contradiction So Christ his body to be visible and inuisible locall not local at one time is in euery respect the like contradiction and therefore impossible to be true Their other example of Christ his entring in the doores being closed and shut what appearance of contradiction hath it Can they proue that he entred through the doores And if he did then was there an alteration of qualities and that by miracle either in Christ his body or in the doores but no contradiction in nature vnles you know not what a contradiction is Their third and last example of the fire in Nabuchadnezzars Ouen which consumed the ministers but hurt not them that were in the midst of iâ— appeares to be of no weight by that which hath alreadie bene answered They imagine as appeareth that in euery miracle a contradiction is implyed which is absurd If they can proue that this fire was both hot and cold then they say something to the purpose but that it burnes vp some and hurts not others is no contradiction because by miracle the force therof was repressed So this second ground is sure God may not will that thing wâ—ich implyeth a contradiction But so it is that the reall presence of the bodie of Christ in the Sacrament implyeth a contradiction for it maketh the bodie of Christ visible and inuâ—sible compast and not compast at one time therefore God may not will such a thing When they are driuen from this they make their last refuge a peremptorie defence in their owne opinion for they say Christ his bodie is freed from physicall rules for Theologie is not subiect to physicall rules It is a very ill gathered consequence to say that we subiect Theologie to Physicke because that we first according to Theologie which is the law of God and next according to Physicke which is the law of Nature defend the naturall properties of the true and naturall bodie of Christ Iesus Then I grant this that Theologie is not subiect vnto Physicke what of this Ergo Christ his bodie is freed from physicall rules How followeth that I pray you By what law may ye free or can ye free the bodie of Christ By the law of Nature ye cannot for he was made of the seede of Dauid and tooke on him true flesh of the wombe of the Virgine And far lesse by the â—aw of God which is Theologie for ye know that Christ was appointed from all eternitie to take on him our nature and to become true man Indeede it is true that the law of God cannot be subiect to the law of nature for the law of Nature floweth from the law of God as out of the owne spring but it is as true that if ye take Christ his bodie from the law of Nature ye shall free it also from the law of God For I affirme that the Scripture so consents with the law of Nature that if ye denie the one ye shall denie the other and if ye admit the one ye shall admit also the other Therefore if they looke well about them they shall fiâ—de the beame to be in their owne eye for they peruert both the law of God and the law of Nature by a new inuented naturall knowledge of their owne For whaâ—soeuer he be that attributes to one and the selfe same bodie naturall and vnnaturall properties which directly fight against themselues I say that man peruerteth both true Theologie and Nature But they to one and the selfe same body of Christ Iesus attribute naturall and vnnaturall properties therefore it is they that peruert both the vse of true Theologie and the order set downe and established in Nature Would you know the reason of my Proposition I say it behoueth as well in Theologie as in Nature of necessity one of the contrarie enunciations to be false But once to make an end with them I will answer their last refuge Thus they reason A glorified bodie is not subiect to naturall rules but Christ his bodie is glorified therefore it is not subiect to naturall rules First of all before we answer directly we must consider wherein standeth the glorification of a bodie and then the answer will be easie The Apostle Paul 1. Cor. 15.42 speaketh after this manner So also saith he is the resurrection of the dead The bodie is sowne in corruption is raised in incorruption It is sowne in dishonour and is raised in glorie It is sowne in weaknesse and is raised in power And a little after This corruption must put on incorruption and this mortalitie must put on immortalitie By this cleare Antithesis Paul plainly describeth the glorification of a bodie for he opposeth these two the vnglorified and the glorified bodie And to the vnglorified bodie he ascribeth corruption ignominie infirmitie carnalitie and mortalitie To the glorified bodie he attributes incorruption glorie powâ—r spiritualitie and immortalitie Of this opposition we may gather easily what the resurrection and glorification bringeth to the bodie In a word by them we see that the bodie is onely spoyled of corruption shame infirmitie naturalitie and mortalitie and it becometh onely spoyled of all the infirmities of our
Diuers opinions concerning the presence of Christs body in the Sacrament How a thing is said to be absent and present How the body of Christ is present Our difference with the Papists to whom the words ought to be directed c. SERM. VI. Out of Isaiah 38. Intreating of Hezechiahs Sickenesse v. 1.2.3 Sheweth that the greatest are not exempt from great and sore trials That Hezechiahs disease was though not in the greatest extremity that which we by an emphasis call the Sickenesse Why God thus visiteth his children The time when the King fell into this disease What is our duty in the like case of distresse from the Prophets plaine dealing with the King That the Prophet as appeareth was not too rigorous in his denuntiation in adding affliction vpon affliction to the King The Kings excellent behauiour in this Sicknesse His gesture in the same expressing the signes of a good conscience His recourse in extremitie to the same great power which now did smite him seeme to be his enemy our lesson from thence SERM. VII On Isa. 38.4.5.6 Intreating of Hezechiahs Sicknesse sheweth The speedy issue and hearing of the Kings prayer our lessons from thence It is a mercy to be visited at home as this King was The author of the Kings comfort was God vsing the meanes of his minister and word Why mention is made of Dauid in this comfort the King receiued Why Dauid is called the Kings Father Our lessons from this preface That the Lord is neare the prayers of his children That as this King receiued more then he asked from God so for the most part do all the Saints SERM. VIII On Isaiah 38.7.8.9.10.11 Intreating of Hezechiahs sicknesse Sheweth why the King sought a signe how some refuse signes How the signe was shewed Why the Signe was wrought in the Diall Why in the bodie of the Sunne What profit is to be gathered of signes By whose power this signe was wrought The force of prayer The Kings thankfulnesse for the benefit receiued A short summe of the Kings life Our lesson from thence The Kings song shewing first when he was troubled The diuersitie of the feare of death in the godly and wicked The way to eschue the feare of death The reasons why death seemes now so grieuous to the King A censure of these his reasons SERM. IX Out of Isaiah 38.12.13.14 Intreating of Hezechiahs sicknesse Sheweth the similitudes whereby the King amplified his present lamentation Why the Patriarks conuersed in tents Our vses thence The extremitie of the Kings disease Why God suffereth his children to fall into such extremities Our lessons thence By what meanes the King in this extremitie seeketh vnto God Why the King sought the prorogation of his dayes In what respect it is lawfull to seeke the prolonging of our dayes That faith and doubting may remaine in one soule If Christ in his agonie had contrarie voyces no maruell this King had also How this King teacheth vs to pray in extremitie SERM. X. On Isaiah 38.15.16 Intreating of Hezechiahs sicknesse Sheweth the Kings thankefulnesse in three things That a good conscience giueth thankes for euery thing receiued How the King expresseth the greatnesse of the mercy receiued What effects this mercy did breede in him How the sweetnesse of this mercy did make him burst forth in praise of the word How a man shall know if the Spirit of life be begun in him How the Spirit is saiâ— to be nourished in vs and how banished c. SERM. XI On Isaiah 38.16 to the end of the chapter Intreating of Hezechias sicknesse Sheweth how from the other effects of the word the King continueth to extoll the same The time when this King did thus fall sicke The manner of the Kings deliuery That sin is the onelie thing punished in the wicked and purged in the godly That remission of sinnes cureth all diseases That when God forgiueth sinnes he also forgetteth them That God onely forgiueth sinnes The cause and reasons why God did forgiue this King his sinnes Doctrine from thence why the Lord worketh by meanes and secondary causes SERM. XII Out of Psalme 76 From 1. to the 8. ver Intreating of the great deliuery in 88. from the Spanish tyranny Sheweth the purpose of the Prophet in this Psalme what is meant by the name of God That the true knowledge and praises of God accompany each other The profite which cometh to vs by thankesgiuing That it is a mercy to haue God neare vs and to dwell with vs. The place of this ouerthrow What that is which driueth God from any place How this victory was obtained How the Lord is said to rebuke Gods former dealing with his Church To what end the Lord appointeth enemies vnto his Church How of Gods great mercyes followeth admiration SERM. XIII On Psalme 76.8.9.10.11.12 Intreating of the former subiect Sheweth that God onely did this great worke The effects that this great work brought forth One lesson from thence The time of this great iudgment The times of Gods sitting and rising To what end God commonly riseth An obiection of the Church preuented Exhortation to thankefulnesse That we should vpon extraordinary mercyes chiefly stirre vp our selues to the same SERM. XIIII On Psalme 40. preached in a publike fast enioyned by authority The parts of this Psalme In the 1. part from Dauids experience diuerse obseruations How Hope differeth from Faith The life of hope Hope and mourning may stand together How to obtaine patience in trouble How to know when God heareth our prayer though he grant not instantly our sute How constant mourning in trouble vnto God argueth certaine deliuerance Why the Lord delayeth to helpe his seruants The end why our prayers are heard Two sorts of abusing the grace of God SERM. XV. Out of 2. Tim. 2.22 preached at the publike Repentance of the Earle Bothwell in the Church of Edinborough Sheweth the summe and meaning of the words what these things be which all yong men should flie What is meant by the lusts of youth Whence the restraint of sinne doth come By what meanes the Lord restraineth sinne in vs. What things yong men should seeke after The definition and sorts of Repentance In what respects wordly sorrow is called a blind terror What godly sorrow is A caution to be obserued in Repentance What the greatest sinne a a man can commit is The effects of godly sorrow The manner of Repentance Why some parts of Repentance haue the name of Mortification and Viuification That in the worke of Repentance the diuell stayeth nothing more then our sincere confession of Sinnes A caution to beware of Presumption That there be two sortes of Repentance c. SERM. XVI Out of 2. Tim. 2.13 In way of an Exhortation to a Prouinciall Assembly Sheweth at whose hands the Pastor ought chiefly to seeke approbation How to obtaine true approbation The weight of ministeriall function The groundworke of the ministery Whereupon it consisteth What it is to rule in the
to God in these words Cast me not away from thy presence And what addeth he And take not thy holy Spirit from me Had he not lost the Spirit by his adultery and murther No for he would not haue said then Take it not from me but Restore it to me It is true that he vseth the like in the verse following Râ—store me to the ioy of thy saluation Not that he wanted the Spirit wholly but that the Spirit lacked force in him and needed strengthening and fortification it would be stirred vp that the flame of it might appeare Therefore I say in that Dauid speaketh so plainly after his adulterie and murther Take not thy Spirit from me it is a certaine argument that the faithfull haue neuer the Spirit of God alwaies taken from them in their greatest dissolutions The second point is this How proue I that these sparkles are not idle though the outward effects be interrupted As Dauid felt this in his conscience so euery one of you may feele it in your owne consciences The Spirit of God in mans heart cannot be idle but these sparkles during the time that the bodie is let loose to all dissolutions these sparkles are accusing thy dissolution are finding fault with thy manners these sparkles suffer thee not to take the pleasure of thy bodie without great bitternesse and continuall remorse And these sparkles where they are will make the soule wherein they dwell to vtter these speeches at one time or other once in the twenty-foure houres Alas I am doing the euill which I would not do if I had power or strength to resist my affection if I might be master of my affections I would not for all the world do the euill which I do Againe if I had power to do the good which I would do I would not leaue it vndone for all the world So these sparkles though they haue not such force and strength presently as to resist the affection abstaine from doing euill deeds yet perpetually in the heart they are finding fault with thy corruption and suffer thee not to take thy pleasure without paine but last of all force thee to vtter these speeches If I had strength to resist I would not do the euill which I do Where these speeches are no question they are the words of a soule which the Lord hath begun to sanctifie and being once sanctified in despite of the diuell and of the corruption that is in vs this faith shall neuer perish but if the whole soule without contradiction with a greedy appetite and pleasure be carried to euill and hath no sorrow for it that soule is in an ill estate I can looke for nothing in such a soule but death except the Lord of his great mercie preuent it But where this remorse and sorrow and such speeches are in the soule that soule in the time that God hath appointed shall recouer strength The Lord shall neuer suffer those sparkes to be wholly taken away but in his owne time he shall fortifie them and make them to breake out before the world in good works The Lord in his owne time will sanctifie them he will scatter the ashes of corruption stirre vp the sparkles and make them to breake out into a better life then euer they did before as ye may cleerely see that Dauids repentance hath done more good to the God then if he had neuer fallen Thus farre concerning the effects Though the effects of repentance be interrupted yet those sparkles are not extinguished For there is no man will thinke that the fire which is couered with ashes is extinguished but being stirred vp in the morning it will burne as cleerely as it did the night before There is no man will think the trees that now in the time of Winter want leaues fruite and externall beauty to be dead There is no man will thinke the Sunne to be out of the firmament though it be ouershadowed with a clowde of darkenesse and mist. There is great difference betweene a sleeping disease and death for men are not dead though they be sleeping and yet there is nothing liker vnto death then sleepe As there is great difference betwixt a drunken man and a dead man so there is great oddes betwixt the faith that lieth hid for a while and vttereth not it selfe and the light that is vtterly put out When we breake not forth into outward deedes God forbid that we should thinke that these sparkles are whollie extinguished Indeede the soule which is visited after foule and haynous backslidings from his calling and against his knowledge before this soule recouer the former beauty it is in a strange danger For if the Lord suffer thy corruption to get loose in such sort that it carry thee as it will and by all meanes possible maketh thee to labour to put out the sparkles of regeneration when the Lord beginnes to challenge thee or to make thee reÌ„der an account of this life past the soule of that man when it is challenged is in great danger So that no question when the Lord beginnes to lay to your charge your dissolute life the contempt and abuse of your calling assuredly your soules are so neere to the bâ—inke of desperation that there can be nothing neerer For wilt thou looke to God Thou wilt see nothing but his anger kindled as a fire against thee Wilt thou looke to thy selfe Thou wilt see nothing but sin prouoking his anger thou wilt see the contempt and abuse of thy calling enlarging his anger thou wilt see nothing but matter of despaire And what is the best pillar and surest retreat whereupon such a soule that is so neere to the brinke of desperation may repose I will shew you the helpe whereupon When thou art assaulted by all the greatest tentations thou canst imagine when there is nothing before thee but death when thou seest the diuell accusing thee thine owne conscience bearing him witnes against thee thy life accusing thee and the abuse of thy calling accusing thee whither shalt thou go Looke backe againe to thy forepast experience cast ouer thy memorie and remember if God at any time and in any measure hath loued thee if euer thou hast felt the loue and fauour of God in thy heart and conscience Remember if euer the Lord hath so disposed thy heart that as he loued thee thou louedst him and hadst a desire to obtaine him Remember if euer the Lord hath so disposed thy heart that as he loued thee thou louedst him hadst a desire to obtaine him Remember this and repose thine assurance on this that as he loued thee once he will loue thee euer and will assuredly restore thee to that loue before thou departest this life The heart that felt once this loue of God shall feele it againe and looke what gift or grace or what taste of the power of the world to come that euer the Lord gaue to his creatures in this life to
man But Christ Iesus hath locked vp and reserued the ministery of this heauenly thing to himselfe onely therefore there are two giuers in this Sacrament the Minister giueth the earthly thing Christ Iesus the Mediatour giues you the heauenly thing in this Sacrament For Christ in giuing the earthly thing wil not vse his owne ministery immediately nor the ministery of an Angell but only the ministery of an earthly man And as for the dispensation of his owne body bloud he will not giue it either to heauenly creature or earthly man but he keepeth this ministery to himselfe and he dispenseth his owne body and bloud to whom and when he pleaseth And why If any man in the world had power to giue Christs body bloud no question this man should haue power to clense the heart conscience for the bloud of Christ hath this power with it and consequently should haue power to forgiue sins Now it is onely God that may forgiue sinnes and therefore it is not possible that the ministery of the heauenly thing can be in the power of any man Example we haue in Iohn the Baptist Math 3.11 Saith he not The ministery that I haue is of the element I am commanded to minister the element of water onely but as for the ministery of fire and of the Spirit Christ hath reserued it vnto himselfe Therfore looke not to get the Spirit at mans hands but at the hands of Christ himselfe onely And without this inward ministerie the outward ministerie is not worth a straw For my outward ministerie yea suppose it were the ministerie of an Angell and suppose Christ were present in the flesh to minister vnto you these outward things except he conioyne the inward ministerie of his Spirit therewith it auaileth nothing it may well be as a processe against you in the day of that generall assemblie but to your saluation it will neuer profit you Therfore this ye ought alwaies to pray for that the Lord would water your hearts by his holy Spirit as he watereth your eares by the hearing of his word Then there are two offerers the Minister offers the signe Christ Iesus offers himselfe the thing signified The three persons one God offer the Mediatour or the Mediatour offers himselfe and that by the power and vertue of his owne Spirit As there are two offerers two persons that offer and giue the Sacrament and thing signified by the Sacrament so these two are offered and giuen in two actions Christ who is the heauenly thing is offered and giuen vnto you by an inward secret and spirituall action which is not subiect to the outward eye The signe againe is offered and giuen in an outward action after a corporall and visible manner As there are two sorts of actions so there are two sorts of instruments whereunto the signe and the thing signified are offered for the thing signified that is Christ is neuer offered to the mouth of my bodie the bloud of Christ the flesh of Christ whole Christ or the Spirit of Christ is not offered either in the word or in the Sacrament to the mouth of my bodie Let the Aduersaries find me that in any part of the Bible that there is any other manner of receiuing Christ then by faith and let them haue the victorie So there is not an instrument as I told you neither hand nor mouth to receiue Christ but faith onely As Christ who is the thing signified is receiued by the hand and mouth of faith so the signe which signifieth Christ is receiued by our owne naturall mouth and hand Ye haue a mouth in your heads and in your bodies as proper to receiue the signe as faith is to receiue Christ. So the signe and the thing signified are offered and giuen not to one instrument but to two the one to the mouth of the bodie the other to the mouth of the soule Now marke by what way these things are offered and giuen by the same way they are receiued as the signe is corporall and naturally offered to a corporall instrument so is it receiued after a corporall and naturall manner for thou must take the Bread and Wine either by thy hand or by thy mouth The thing signified is not taken after a corporall manner but after a secret and spirituall manner and as it is offered so it is taken There can be nothing clearer then this the one is taken after a naturall manner the other after a secret and spirituall manner So in this last part ye haue these things to marke to distinguish betweene the outward action and the inward betweene the signe and the thing signified and to keepe a proportion and analogie betweene the inward and the outward actions ye may surely perswade your selues that if ye be faithfull Christ is as busie working inwardly in your soules as the Minister is working outwardly towards your bodies looke how busie the Minister is in breaking that Bread in pouring out that Wine in giuing that Bread and Wine vnto thee as busie is Christ in breaking his owne bodie vnto thee and in giuing the iuyce of his owne bodie after a spirituall and inuisible manner So keepe this distinction and ye may assure your selues that by faith Christ is as well occupied towards your soules to nourish thē as the Minister is outwardly towards your bodies Keepe this and ye haue the whole Sacrament Then from this discourse and deduction you may learne a double matter whereof the Sacrament consisteth It standeth on two sorts of materials that is of an earthly matter and of an heauenly matter the signe and the thing signified And as there is a double matter in the Sacrament so the Sacrament must be handled after a double manner by an outward action and an inward action keepe the distinction in these things betweene the signe and the thing signified and ye shall not easily slip in the vnderstanding of the Sacrament This being said concerning the generall consideration of the Elements for all this yet appertaineth to the Elements it resteth that we speake somewhat concerning the word which I call the other part of the Sacrament I meane and vnderstand by the word whereunto the Elements are annexed that thing which quickneth this whole action which serueth as it were a soule and giueth life vnto the whole action For by the word and appointment of Christ in the word the Minister knoweth what is his part the hearer knoweth what is his part euery one is prepared how to deliuer and how to receiue the Minister how he should deliuer and the hearer how he should receiue So the Institution of Christ is the quicking of the whole action for all the action is warranted from the Institution set downe in his word In the Institution of Christ there are two things chiefly to be considered a Command and a Promise The Command is this where he saith Take eate The Command requireth obedience There is a Promise also
that hath Bread onely and Wine onely hath not a perfect corporall nourishment therefore that they might represent and let vs see a perfect nourishment he hath giuen vs both Bread and Wine for the perfect corporall nourishment standeth in meate and drinke to represent the full and perfect nourishment of the soule Marke how full and perfect a nourishment he hath to his body that hath store of Bread and Wine so he that hath Christ lacketh nothing of a full and perfect nourishment for his soule Then you see the reason wherefore there are two signes appointed in this Sacrament and onely one signe in Baptisme There remaineth yet concerning these signes two thing to be enquired First what power hath that Bread in this Sacrament to be a signe more then the bread which is vsed in common houses from whence cometh that power Next if it haue a power how long endureth and remaineth that power with the bread For the first concerning the power which that bread hath more then any other bread I will tell you That Bread hath a power giuen vnto it by Christ by his institution by the which institution it is appointed to signifie his bodie to represent his body and to deliuer his bodie That Bread hath a power flowing from Christ and his institution which other common bread hath not so that if any of you would aske when the Minister in this action is breaking or distributing that Bread pouring out and distributing that Wine if you would I say aske what sort of creatures those are this is the answer They are holy things Ye must giue this name to the signes and seales of the body and bloud of Christ. That Bread of the Sacrament is a holy Bread and that Wine is an holy Wine Why Because the blessed institution of Christ hath seuered them from that vse whereunto they serued before and hath applyed them vnto an holy vse not to feede the bodie but to feede the soule Thus farre concerning the power of that Bread it hath a power flowing from Christ and his institution Now the second thing is how long this power continueth with that Bread how long that Bread hath this office In a word I say this power continueth with that Bread during the time of the action during the seruice of the Table Looke how long that action continueth and that the seruice of the Table lasteth so long it continueth holy Bread so long continueth the power with that Bread but looke how soone the action is ended so soone endeth the holinesse of it looke how soone the seruice of the Table is ended so soone that Bread becomes common bread againe and the holinesse of it ceasseth Then this power continueth not for euer but it continueth onely during the time of the action seruice of the Table Thus far concerning the Elements There is besides the Elements another sort of signes in the Sacrament there is not a ceremonie in the Sacrament of the Lords Supper but is a signe and hath it owne spirituall signification with it as namely looking to the breaking of that Bread it representeth vnto thee the breaking of the bodie and bloud of Christ. Not that his bodie and bones were broken but that it was broken with dolour with anguish and distresse of heart with the weight of the indignation and furie of God that he sustained for our sinnes which he tooke vpon him Then the breaking is an essentiall ceremonie the pouring out of the wine also is an essentiall ceremonie For as ye see clearely that by the Wine is signified the bloud of Christ so by the pouring out of the Wine is signified that his bloud was seuered from his flesh and the seuering of those two maketh death for in bloud is the life and consequently it testifieth his death The pouring out of the Wine then telleth thee that he died for thee that his bloud was shed for thee so this is an essentiall ceremonie which must not be left out Likewise the distribution giuing and eating are essentiall ceremonies And what doth the eating testifie vnto thee The applying of the bodie bloud of Christ vnto thy soule So that there is none of these rites but haue their owne signification and there cannot one of them be left out but ye shall peruert the whole action Thus far concerning the signes Now what profit can ye make of all this discourse Learne this lesson and ye shall make profite by these things In respect that euery signe and ceremonie hath it owne spirituall signification so that there is not a ceremonie in this whole action that wanteth it owne spirituall signification consider this and thinke with your selues at that time especially when ye are at the Lords Table and in the sight of that action that looke what thou seest the Minister doing outwardly what euer it be Is he breaking that Bread is he dealing that Bread Thinke assuredly with thy selfe that Christ is as busie doing all these things spiritually vnto thy soule he is as busie giuing vnto thee his owne bodie with his owne hand he is as busie giuing to thee his owne bloud with the vertue and efficacie of it So in this action if thou be a faithfull Communicant looke what the mouth doth and how the mouth of the bodie is occupied outwardly so is the hand and mouth of the soule which is faith occupied inwardly As the mouth taketh that Bread and that Wine so the mouth of thy soule taketh the body and bloud of Christ and that by faith For by faith and a constant perswasion is the onely way to eate the bodie and drinke the bloud of Christ inwardly and doing this there cannot but follow a fruitfull eating Thus far for the consideration of the signes Now cometh in the matter wherein greatest difficultie standeth whereof I spake the last day as God gaue me the grace yet in the particular I must speake as well as in the generall but somewhat more shortly Then ye haue to vnderstand for the better information of your consciences for the better preparation of your soules ye haue to vnderstand how that Bread and that Wine which are signes are coupled with the body and bloud of Christ which are signified thereby What sort of coniunction is this and from whence this coniunction floweth I shall be briefe because I haue already in my last Lecture spoken of it at large Take heede for if ye giue not good attention it is not possible that ye can conceiue this coniunction Concerning this coniunction would you know how these two are coupled Then must you first marke the nature of the signes and the nature of the thing signified ye must obserue both their natures And why Because nothing can be coupled nor conioyned with other but so far as the nature of it will suffer if the nature of it will not suffer a coniunction they cannot be conioyned Or will the nature of it
lying in the farthest part of England if ye haue a good title to it the distance of the place cannot hurt your title so I say the distance of place hurts not my title and my right that I haue to Christ. But though he be sitting at the right hand of the Father yet the title and right that I haue to him makes him mine so that I may say truly this Christ is my property Then Christ is not made mine because I fetch him out of the heauens but he is mine because I haue a sure title and right to him and hauing a sure title and iust right to him the distance of place how farre soeuer it be can no wayes hurt my title nor right but where-euer he be he is mine because I haue a right and title to him Yea not onely haue I a title to him but this title is confirmed to me For as I get a title to him in the word and if I got not that title to him in the word I durst not come to the Sacrament so in the Sacracrament I get the confirmation of my title I get the Seale which confirmes my title Then to come to the point Christs body is sitting at the right hand of the Father and yet he is mine and is deliuered to me because I haue right to his body be it where it will he was borne for me giuen to mee and deliuered to me So distance of place hurts not the surety of my title as propinquity of place helpes not the surety of the same Though Christ would bow the heauens and touch thee with his body as he did Iudas yet this could not helpe thee for if thou hast not a title to him thou darest not call him thine So it is not the neerenesse nor proximity of place that maketh Christ mine It is onely the right that I haue to him I haue right to him onely by faith So by faith onely Christ is made mine But they thinke they haue gotten a great vantage of vs if we be so farre from Christ as the heauen is from the earth but this shall be answered by Gods grace I haue a title to his bodie his bodie is distant from my bodie yet his bodie is not distant from me that is from my soule I say his bodie and my soule are conioyned It is a strange ladder that will reach from the earth to the heauens yet let me tell you there is a cord that extendeth from the earth to the heauens and coupleth me and Christ together and this is onely true faith By true faith Christ though he be in the heauens is coupled and conioyned with me who am here on earth I will shew you this by a similitude Is not the bodie of the Sunne in the firmament It is impossible for you to touch the bodie of the Sunne yet the bodie of the Sunne and ye are conioyned How By those beames that shine on you by that light that shineth vpon you Why may not the bodie of Christ then though it be in the heauens be conioyned with me that am on earth namely by the beames by the light and gladnesse that floweth from his bodie My bodie and Christs bodie are conioyned by the vertue and power flowing from his bodie which vertue and power quickneth my dead soule maketh me to liue the life of Christ to begin to die to my selfe and euer the more I die to my selfe the more I liue to Christ. This coniunction now is the ground as I told you of all our felicitie and happinesse and I haue made it cleare to you at this time so far as God hath giuen me insight Alwaies ye see this coniunction is brought to passe by two speciall meanes by the holy Spirit by faith If there be no other meanes but these two what needest thou a carnall or a visible coniunction Faith is inuisible and the Spirit is inuisible therefore thou canst not see it nor take it vp with the eye of thy bodie The power of the holy Spirit is so subtile secret and inuisible that thou canst not perceiue it nor take it vp with the eye of the bodie and it will worke great effects in thy soule or euer thou perceiuest his working In respect therefore that the meanes of this coniunction are so subtill secret and spirituall why thinkest thou to get a sight of this coniunction with the eye of thy bodie why imaginest thou such a carnall coniunction as this which would do thee no good if thou hadst it Knowest thou not that the Spirit that coupleth vs and Christ is infinite so that it is as easie for the Spirit to couple vs and Christ how far distant soeuer we be as it is easie for our soules to couple our head and the feete of our bodies though they be distant Then seeing this coniunction is the ground and fountaine of all our happinesse and seeing this ground of happinesse is so substill and so spirituall what is your part Remoue all your outward senses remoue all your naturall motions remoue your naturall discourses and your naturall reason and follow the sight and information of the Spirit of God Craue that it would please him to illuminate your vnderstanding that by the light of his Spirit ye may see clearely the spirituall coniunction Except the eye of the Spirit be giuen you to perceiue this spirituall coniunction it is not possible that ye can get any insight in it But if the Lord of his mercie will bestow some measure of his holy Spirit vppon you out of question ye shall soone come to the vnderstanding of it and ye shall thinke the time happie that euer ye heard this word Except ye haue some part of this Spirit it is not possible that ye can be spirituall That which is borne of flesh and bloud will remaine flesh and bloud except the Spirit come in and make it spirituall Therefore ye must be borne againe of the Spirit ye must be borne in the bodie of Christ his Spirit must quicken you This is called the quickning and liuing Spirit of Christ by Iohn And so soone as the Spirit cometh what doth it It chaseth away darknesse out of the vnderstanding whereas before I knew not God now I see him not onely generally that he is a God but that he is my God in Christ. What more doth the holy Spirit It openeth the heart as well as the minde and what doth it there Those things whereon I bestowed the affections of my heart and imployed the loue of my soule are by the working of the holy Spirit made gall to me he maketh them venome to me and to be as deadly hated of me as poyson He worketh sâ—ch an inward disposition in my soule that he maketh me to turne and flie from those things whereon I imployed my loue before and to imploy it vpon God This is a great perfection Alwaies in some measure he makeâ—h me to loue God better then any other thing
and women are baptized into one bodie of Christ. That is we are conioyned and fastened with one Christ by the meanes saith he of one Spirit not by a carnall band or any grosse coniunction but onely by the band of the holy Spirit That same holy Spirit that is in him is in euery one of vs in some measure and in respect one Spirit is in him and in vs therefore we are accounted all to be one bodie and to be members of one spirituall and mysticall bodie And in the same verse the Apostle saith We are all made to drinke into one and the selfe same Spirit that is we are made to drinke of the bloud of Christ. And this bloud is no other thing but the quickning vertue and power that floweth from Christ and from the merits of his death we are made all to drinke of that bloud when we drinke of the liuely power and vertue that floweth out of that bloud So there is not a band that can couple my soule with the flesh of Christ but onely a spirituall band and a spirituall vnion And therefore it is that the Apostle 1. Cor. 6.17 saith He that is ioyned vnto the Lord is one Spirit And Iohn saith That which is borne of the Spirit is Spirit So it is onely by the participation of the holy Spirit that we are conioyned with the flesh and bloud of Christ Iesus That carnall band whether it be the band of bloud which runneth through one race or the carnall touching of flesh with flesh that carnall band I say was neuer esteemed of by Christ. In the time that he was conuersant here vpon earth he respected nothing that band for as he witnessed himselfe by his owne words he neuer had that carnall band in any kind of reuerence or estimation in respect of the spirituall band But as for the spirituall band whereby we are coupled with him by one Spirit he euer esteemed of this band in the time that he was conuersant on earth in a word he hath left the praise and commendations of the same To let you see how lightly he esteemed of the carnall band of bloud and alliance which we esteeme so much ye may see in the eight of Luke 20.21 for there they coming to him say Master thy Mother and thy brethren stand without and would see thee ye shall heare his answer vnto them how little he esteemed of that carnall band in the 21. verse in a manner denying that band he saith My Mother and my brethren are those which heare the word of God and do it As if he would haue said It is not that carnall band that I esteeme it is not that carnall coniunction that I reuerence it is the spirituall coniunction by the participation of his holy Spirit whereby we are mooued to heare the word of God to giue reuerence to it and obey it This carnall band was neuer profiâ—able as that in the 8 of Luke doth plainly testifie for if the touching of Christs flâ—sh had bene profitable the multitude whereof mention is made in that Chapter that thrusted and preased him had bene the better by their carnall touching But so it is that there was neuer any of them the better by their carnall touching therefore the carnall touching profiteth nothing Saith not Christ himselfe Iohn 6.63 to draw them from that sinister confidence they had in the flesh onely My flesh profiteth nothing It is the Spirit that quickneth To touch him by the holie Spirit and by faith in thy soule this touching by faith hath euer bene profitable and we haue a plaine example of it in the same Chapter Euen so the poore woman that had long bene diseased with a bloudie issue the space of twelue yeares and had wasted and consumed the greatest part of her substance in seeking remedie she found no helpe by the naturall and bodily Physition at the last by vertue of the holie Spirit working faith in her heart she vnderstands and conceiues that she is able to recouer the health of her bodie and the health of her soule from Christ Iesus who came to saue both bodie and soule And vpon this perswasion which she had in her heart that Christ could cure both bodie and soule she came vnto him and as the Text saith she preased through the multitude to come to him and when she was come it is not said that she touched his flesh with her hand in case the Papists would ascribe the vertue which came out of him to her carnall touching but it is said that she touched onely the hemme of his garment with her hand and with faith which is the hand of the soule she touched her Sauiour God and man And to let you vnderstand that she touched him by faith he saith to her at the last Go thy way thy faith hath saued thee She touched him not so soone by faith but incontinent there came a power out of him which power and vertue she felt by the effect of it in her soule and our Sauiour felt it when it went from him The effect whereby she felt it was the health of her soule and the effect whereby he felt it was the going from him And so soone as he felt it go from him he saith Who is it that hath touched me Peter who was euer most suddaine answereth and saith Thou art thronged and thrusted by the multitude yet thou askest who hath touched thee Our Sauiour answers againe It is not that touching that I speake of it is another kind of touching There is one hath touched me who hath drawne a vertue and power out of me the multitude taketh no vertue from me The poore woman thinking she had done amisse and perceiuing she could not be hid came trembling and said I haue done it He answered her at the last and said Depart in peace thy faith hath saued thee Thy faith hath drawne out a vertue and power from me that hath made both thy soule and thy bodie whole So that this touching of Christ hath euer bene profitable is shall be profitable like as the touching of Christ with the corporall hand hath neuer bene is not nor euer shall be profitable And why Christ is not appointed to be a carnall head to be set vpon the necks of our bodies that he may do the office of a carnall head thereunto to furnish naturall motions and senses to our bodies No the Scriptures call not Christ a naturall head but the Scriptures call him a spirituall head to be set vpon the necke of our soules that is to be conioyned with our soules that out of him into our soules may distill holy motions heauenly senses and that there may flow out of him to vs a spirituall and heauenly life Then the Scriptures call him a spirituall head as they call vs a spirituall bodie and as the life which we get from him is spirituall so all our coniunction with him is spirituall And in respect he
nature that it may be clothed with a more glorious apparell as with incorruption power glorie spiritualitiâ— and immortalitie We see then that this glorification imports a change indeed but I beleeue no man will be so mad as to thinke this change to be made in the substance for if that were so the old substance behoued to decay and a new should arise but we heare no such thing in this discription And as little is the change made in the quantitie for we find no word either of augmentation or diminution of any substance which behoued to be if it were in the quantitie The most that we can perceiue this mutation consisteth in the qualities by the which the bodie casteth off the old coate of infirmitie and is clothed a new with the coate of glorie for Christ after he did arise he both went and came was seene and touched Of the things before deduced it cleaâ—ely followeth That in respect the glorie of the bodie of Christ hath wrought nothing in his nature and substance and consequently in his naturall dimensions neither yet in any other essentiall propertie that therefore the glorification of his bodie freeth it not from the rules of Nature For so long as that nature of a true bodie remaineth there are no supernaturall gifts whereby it may be glorified were they neuer so high so far as they may be gathered out of the Scriptures that may hurt either the nature or the naturall propertie of it For there is no gift nor qualitie that may hurt nature but that gift that is against nature But the supernaturall gift is neither vnnaturall neither yet against nature therefore it cannot hurt nor impaire nature And my reason is this Those gifts that decore and beautifie nature they cannot hurt nor impaire nature But all supernaturall gifts beautifie and decore nature Therefore they cannot take away either nature or yet the naturall propertie They leaue vs not so but out of this doctrine of Paule concerning the glorification of the bodie they draw an obiection to presse vs withall Paul granteth that a glorified bodie is a spirituall bodie but a spirituall bodie is an inuisible body Therefore a glorified bodie is inuisible and by consequence the bodie of Christ is inuisible Though â—he argument be not formall yet to be short I denie theiâ— assumption for if there were no more but that word bodâ—e that word might be an argument that the spirituall bodie is not inuisible But yet to open the matter more clearely according to the meaning of Saint Paul in that place Saint Paul in a word as it were in the 44. verse of that Chapter sheweth the change that shall be in the qualities of the bodie by the resurrection For he saith that our naturall bodies shall become spirituall bodies and then in the next verse immediatly following he expoundeth these two qualities for in the 45. verse That is called a naturall body saith he which is maintained and quickned by a liuing soule onely such as Adams was And againe that is said to be a spirituall bodie which together besides the soule is quickned with a farre more excellent vertue to wit with the Spirit of God which descendeth from Christ the second Adam vnto vs. Then according vnto this ground I answer with Augustine ad Constantium As the naturall bodie is not a soule but a bodie euen so the spirituall bodie is not said to be a soule but a bodie And by consequent it is not inuisible For the further explaining of this head I will giue them onely one knot to loose so end this point Then I reason If therefore Christs body is naturally and really in the Lords Supper because that it is glorified It followeth consequâ—ntly that when it was not glorified it could not be really present But it was not glorified when this supper was first instituted Therefore it was not really present in the bread at Christs first Supper If his bodie was not really present in the bread at the first Supper it cannot be naturally present now For whatsoeuer they vse now in the administration of their Supper or of their Masse call it as you will according to their owne confession they vse it according to the ordinance forme and manner that Christ Iesus himselfe vsed in his first Supper For they say plainly in their disputation at Poyssie and in all the rest of their works That Christ Iesus first of all obserued that forme which they vse in their Masse and left it to his Apostles and to their successours that they should do the like And so by their owne words they haue intangled themselues and crucified their Masse what can they answere to this They will not stand dumbe I am sure for maintenance of their religion they must say some thing Thus they say That though the body of Christ which was locally present with the rest of his disciples was not glorified yet the body which he exhibited in the bread was glorified They might as wel haue held their peace and say nothing For marke the words of the text as they are written Luke 22.19 where it is said And he tooke the bread and when he had giuen thankes he brake it and gaue to them saying This is my body which is giuen for you and Saint Paul 1. Cor. 11.24 hath these words Take eate this is my body which is broken for you This relatiue which is relatiue to the body which was exhibited in the bread for according to their owne confession those words are pronounced vpon the bread and directed vnto it But that same body was giuen and broken vnto vs that is to say crucified and broken with anguish and dolors Then I reason after this sort To be crucified and broken with anguish and dolors can no wayes agree and accord with a glorified bodie But the body that Christ exhibited in the bread is said of the Euangelists to be crucified and broken for vs Ergo that body was not glorified Now last of all they are not yet content but say Christ can make the bread his body and therefore his body is really present That Christ can make the bread his body we grant for Christ being God can do whatsoeuer he wil onely let them shew That Christ will make of reall bread his reall flesh and then this controuersie will end Christ indeede makes the bread his body not really but sacramentally For Christ hath not a bodie made of bread his bodie was made once of the pure substance of his blessed Mother Another body then this or oftner made then once hath he â—one wherefore all doctrine that teacheth Christs body to be made of bread is impious and hereticall The Papists doctrine of reall presence teacheth that Christs body in the Sacrament is made of bread by changing the bread into his body through consecration wherefore we may bodly and truly conclude That their doctrine of reall presence is both wicked and hereticall Now to conclude this head
some roote of infidelity abiding stil in them to vtter voices sometimes full of doubting and sometimes full of faith Thus farre for the first Now againe to testifie that the soule hauing faith hath bene subiect to doubting and as faith is on the one part so doubting is on the other this is a thing that hath bene in all the seruants of God and shall be to the end of the world The example of this ye haue in Dauid ye haue the example of it here in Hezechiah in all the rest of the good seruants of God Then suppose many of you know not what I say yet keepe the lesson in memory for it shall stand you in great good steede For this is sure that suppose the paines of the body be great yet there is as great difference betwixt the paines of the body and the paines of the soule as is betwixt God and the creature Ye would choose rather all the torments of the body that can be deuised ere ye felt one touch of the consuming wrath of God in the soule But yet these words will not effect it for words will not mollifie the heart except the Lord by the power of his Spirit worke in the heart And therefore I haue to craue of God ye haue by your prayers to assist me that ye be not vnfruitefull hearers of the word but seeing there is a Hell ye may study to preuent it Now last of all ye see the King learneth you a new fashion of prayer and I beseech you marke it When the extremity is so great that he may not vtter nor speake distinct voices and his speech is taken from him yet he leaueth not off to pray but hath recourse to his lamenting mourning conterfeiting the distinct voices of the Doue Crane Swallow by this diuersitie of tunes vttering his great anxiety And what fashion of prayer is this I say this kinde of sighing mourning and lifting vp of the eyes is as good language to God as any language spoken by the tongue He vnderstandeth the meaning of thy sigh and grone better then thou vnderstandest me that speakest And how is this It is his owne Spirit that raiseth these sighs grones that moueth these mournings And I pray you knoweth he not the meaning of his owne Spirit This the Apostle declareth Rom. 8. He knoweth the meaning of his owne Spirit and therefore whether this Spirit moue vs to sigh to mourne or to speake the Lord vnderstandeth all alike Then learne this forme of prayer when the Lord visiteth you with sicknesse in such sort that the vse of the tongue is taken from you and ye may not lift vp your hands to praise him nor lift vp your eies to looke vnto him yet let your moane be made yea further suppose the heart would not make moane with the mouth yet let the mouth suppose it hath no helpe honour and glorifie God Yea I say more suppose the case stand so as it may be that the heart be contrary to prayer and the mind will not assist the mouth to pray yet ere God be not honoured let him be honoured with the lip if the mouth wil not do it let the hand do it And euery member in like maner to the which the Lord haâ—h giuen leaue let theÌ„ honor God because euen this striuing against the hardnes of the heart and prouoking of it with the outward members of the body is pleasant to God no doubt it is he who giues this will as a speciall grace howbeit we get not incontinently the performance If ye can learne this it is not possible that ye can want prayer for prayer is such as sometimes is vttered by teares sometimes by sighes sometimes by words and sometimes by gesture And euer let thy Spirit be well occupied musing vpon God and spirituall things and whether thou eate whether thou drinke take thy rest or what euer thou do let thy Spirit haue euer thy minde on God comfort thee with this When the Lord visiteth thee with such kinde of disease that thy tong is taken from thee let the rest of thy members honour him And if ye be not so diseased your selfe yet in your visitation comfort others herewith assuring them that this kinde of language is as well vnderstood as if it were spoken with the tongue I end here This king is not exempted from trouble he is not exempted from tentation both of body and soule There is none that cast them to liue godly but of force they must suffer trouble There is none that will make them for heauen but of all estates prince or people or what euer they be they must walke in the strait way As to them that walke in the broade way they shall grow worse and worse as the Apostle saith till they come to such an height vntill at the last the Lord anger them by the same sinnes whereby they anger him For this is his iust iudgement that as thou hast angred him by Adultery he shall anger thee by the same sinne Hast thou angred him by blood he shall anger thee by bloud also Hast thou angred him by blasphemy he shall anger thee with the punishment of blasphemy Hast thou angred him with drunkennesse he shall anger thee with the punishment of drunkennesse For euery sin hath the owne punishment in the selfesame Then as ye would eschue the punishment of sinne so cast you to eschue sinne that so farre as the Lord will giue you grace ye may keepe your selues free And so ye shall haue not onely ioy long dayes here but euerlasting ioy after this purchased to vs in the righteous merits of Christ Iesus To whoÌ„ with the Father the holy Spirit be al honor praise glory for euer euer Amen THE TENTH SERMON VPON ISAIAH CHAPTER 38. 15 What shall I say For he hath said it to me and he hath done it I shall walke weaklie all my yeares in the bitternesse of my soule 16 O Lord to them that ouerliue them and to all that are in them the life of my spirit shall be knowne that thou causest me to sleepe and hast giuen life to me IN our last Sermon welbeloued in Christ Iesus the King returned to his wonted griefe and tooke vp his old lamentation againe vttering his trouble in these words My habitation is departed and transported from me as if he should say my life is ready to depart death is instant and my remouing is at hand he sheweth the maner of his remouing by two similitudes the one similitude is taken from a shepheards tent the other from a Weauer and his web As to the first looke in what maner we se the sheepheard tents flitted and remoued after the same manner I see my life to be flitted and remoued In the which we are taught not to settle our standing here nor to fixe our anker here but that we may be ready to remoue because we are vnder
precious corner Albeit in this point among the rest we haue this petition to seeke at God that howsoeuer it be a stumbling stone vnto them it may remaine a sure foundation ground-stone to vs on the which we being builded as liuely stones may be an holy Temple to our Lord and that the Lord in time would preuent this vtter extermination which the diuell in his rage and members intend Thus farre concerning the particulars by iust proportion betwixt that singular deliuery from Senacherib and our deliuery from Spaine Now what resteth ye see in the 7. verse he is rauished in admiration of the great work and of this great benefit And what doeth he he bursteth forth in the pithy sentence Thou euen thou art terible as if he would say Thou only euen thou art terrible hast not any match or cōpanion For the proudest man in the earth he that is most high in his own conceit is not able to strike any such terror as to dash a man or stupifie his senses This terror is proper to God only it is he only that giueth the heart to men and spoyleth them of this heart when he pleaseth and casteth them into a dead sleepe Therefore this onely is proper to God And wherefore is it that he doubleth the Pronoune Thou thou but to testifie that it is he onely that is terrible He proueth this in the end of the verse how By an interrogation there saying Who is able to stand and abide in his presence if once his anger beginneth neuer so little to kindle Looke to the diuell what became of him from the time he presumed to make himselfe companion to him He was cast downe out of heauen perpetually Looke to Adam from the time he beganne to follow the wit of the diuell and presumed in himselfe he was cast out of Paradise And so there is no creature that can abide in the presence of God of it selfe For how is it possible that we that are stubble can abide in the presence of a consuming fire Is not stubble the mater of fyre euen so we that are conceiued in sinne borne in sinne and are but a masse of sinnes we are no more but as stubble is to the fyre so are we in the presence of God who is a consuming fire except we haur a sconce except we haue Christ Iesus to stand betwixt vs and him And therefore he is appointed to be a mediator and intercessor to stand betwixt vs and God the Father to make our prayers acceptable his merits step in betwixt the Father and vs his iustice couereth our wickednesse his purity couereth our impurity that vnder this couerture the Father may be well satisfied we may stand in his presence be defended from the diuel and all enemies Otherwise there is no creature able to stand in the presence of God What teacheth this vs It letteth vs see the great weaknesse infirmity of the creature in respect of the Creator Is not this a great weaknesse when the blessed Angels although they stand shal stand by grace yet they are not able to behold his countenance but must couer their faces with their wings how much more are other creatures vnable to stand in his presence And yet notwithstanding all this great infirmity which is in vs which are but wormes of the earth sinfull flesh will sometime forget it selfe so that in it owne conceit it will match it selfe with God and in his word despite him and prouoke him to the combat as it were as Iuliā did I haue heard of him that hath prouoked God to combat and it hath come to mine eares this is blasphemy If it be true that man is fallen into the hands of the liuing God And suppose he be delayed because the Lord is long suffering to try his repentance if he abuse the Lords patience that by blasphemies his wrath be nourished and his anger as it were with coales incensed heauy shall his end be Well it is an heauy thing that he is fallen into the hands of such a God Iest not with the maiesty of God whateuer ye do with flesh Indeed it is no new thing for flesh to misse-know it selfe and specially whilest he hath cast them into a reprobate sense and spoyled them not onely of supernaturall light but of naturall also Alas they know not what torments abideth them nor the terrible hell that is prepared for them except God preuent them in his mercy Indeed I wish that God may preuent them who vtter these blasphemies and if it be possible they may be reclaimed that their life may testifie their repentance And now to end this present exercise that I and so many of you as are to communicate may dresse vs to that Table let vs remember that he is onely terrible and seeing he only is terrible because he is onely Lord of body soule onely he hath power to saue and cast away And seeing it is so let vs feare and retyre our selues to him who is able to preserue and keepe both body and soule and sanctifie them throughout and present them blamelesse at that great day of the glorious appearing of Iesus Christ. To whom with the Father and the holy Ghost be all honour praise and glory both now and for euer Amen THE THIRTEENTH SERMON VPON THE 76. PSALME 8 Thou diddest cause thy iudgment to be heard from heauen therefore the earth feared and was still When thou O God arose to iudgement to helpe all the meeke of the earth Selah 10 Surely the rage of man shall turne to thy praise the remnant of the rage shalt thou restraine 11 Vow and performe vnto the Lord your God all ye that be round about him let them bring presents vnto him that ought to be feared 12 He shall cut off the spirit of Princes he is terrible to the Kings of the earth WE deuided welbeloued in Christ Iesus this Psalme in three parts In the first part there was propounded vnto you certaine benefits wherein the Lord sheweth himselfe exceeding mercifull and gracious to his Church The benefits wherein he sheweth himselfe so gracious were two namely The first and chiefe benefit wherein he sheweth himselfe exceeding mercifull to his Church was this that he had reuealed himselfe to her by a familiar and heauenly reuelation For why the Church knoweth not onely that which may be knowne of God by a generall knowledge which is common to the whole world but she knoweth that which may be knowne of God by a speciall knowledge heauenly reuelation and supernaturall light the which supernaturall light and heauenly reuelation maketh vs to be counted the children of the light and of the day Which supernaturall light seuereth vs from the rest of the world who are darknesse and the children of the night supernaturall light is proper to the Church onely so that there is none that can know God rightly but they who haue receiued of this
himselfe is neuer disappointed of his expectation Exhortation Faith is the free gift of God Certaine effects whereby we may know if we haue faith Our faith must be coÌ„tinually nourished because it is ioyned with doubting Doubting faith may lodge in one soule 1 Cor. 4. A doubting and weake faith is faith and shall neuer decay The spaâ—kles of faith though they be smothered they are not wholly put out nor are idle Similitudes shewing that the sparkles of faith though they be couered are not extinguished A sure retreat to repose on in highest tentations A lesson Of loue which is the secoÌ„d point of our triall How the word loue is taken in the Scripture The definition of loue Of our loue toward God Of loue towards our neighbour Conclusion with an exhortation The diuerse taking of the word Sacrament Ephes. 3.9 Ephes. 5.32 The heads to be entreated of in this Sermon 1. The signes in the SacrameÌ„t Why they are called signes 2. What is the thing signified in the Sacrament Question Answer The thing signified must be applyed How the signe the thing signified are ioyned together This coniunction is made cleare by the coniunction betwixt the word and the thing signified thereby How the signe and the thing signified are giuen and receiued Considerations thereof The signe the thing signified are offered in two actions by two instruments and after two manners Of the other part of the Sacrament which is the word Anâ—wer 1. By the Sacrament we possesse Christ more fully then by the simple word 2. They serue to confirme the truth contained in the word Exhortation Faults whiâ—h peruert the Sacrament Conclusion with an exhortation Of the Supper of the Lord in particular Heads to be intreated of First head generall Of the names giuen vnto this SacrameÌ„t both in the Bible and by the Ancients Second head generall Of the ends why this Sacrament was instituted Third head generall Of the things contained in this SacrameÌ„t outward and inward wherin sundry heads are intreated The thing signified in both the Sacraments is one the signs are not one Why in Baptisme there is but one signe and in the Lords Supper two Two questions What power the bread hath to be a signe in this Sacrament And how long that power endureth 1. Answer That bread hath that power from Christs institution 2. Answer That power continues during the seruice of the Table An obseruation How the signes the thing signified are coÌ„ioyned in the Sacrament How the signe and the thâ—ng signified iâ— receiued What kinde of receiuing Christ is established in the Sacrament Inconueniences cast in by the Papisâ—s against the spirituall â—eceiuing of Christ in the Sacrament First inconuenience That the Sacrament is supeâ—fluous Refutation of the first Inconuenience Second incoÌ„uenience Refutation of the second inconuenience obiected wherein are sundrie reasons giuen why the wicked are counted guiltie of the body and bloud of Christ. Exhortation Third inconuenience Refutation of the third inconuenience How the soule is said to eate the body and drinke the bloud of Christ. Obseruation Faith is that which couples vs and Christ. Similitude taken from the Sunne Conclusion with an exhortation How we are said to eate the flesh and drinke the bloud of Christ. Our vnion with Christ by one and the same Spirit Exhortation The definition of the Sacrament of the Lords Supper Why this Sacrâ—ment is called a Seale Why it is called an holy Seale Why the seale is said to be annexed to the couenant Why the Sacrament should be ministred publikely First reason Second reasoÌ„ Why this seale must be ministred according to Christ his institution None hath power to institute a Sacrament but God onâ—ly We call the word in the Sacrament the whole institution Word and element must concurre in the constitution of a Sacrament What we meane by the word in the Sacrament What the Papists vnderstand by the word in the SacrameÌ„t The third head in controuersie How the elements are sanctified The word of blessing and thankâ—giuing vsed indifferently expressed by the other How the Papists sanctifie the outward Elements Refutation of the doctrine transubstantiation by three sorts of arguments The first sort of argument Second sort of argument Third sort of argument Other arguments vnto the same effect Their last râ—fuge The reason that moues the Papists to thinke thâ—t Christs body cannot be present in the Sacrament except it be really carnally and substaÌ„tially present Obseruation The diuerse opinions coÌ„cerning the presence of the body of Christ in the Saâ—rament How a thing is said to be present and absent How the bodie of Christ is present The last point in controuersie betwixt vs and the Papists Conclusion with an exhortation Heads to be intreated in this Sermon First lesson Second lessoÌ„ The time when the King fell into this disease Obseruation Doctrine The Prophet visiteth the King and inioyneth two things to him The dutie of the Pastor toward his diseased brethren The first omission that appeareth to be in this denunciation The second omission The third omission The King behauiour in this disease The Kings behâ—uiour makes vs certaine of his faith and repentance The Kings gesture in his disease The words of his prayer Dan. 6.23 1. Cor. 4. A wonderfull thing to haue recourâ—e vnto the same God who smiteth â—esson Recapitulation Diâ—isâ—on First lesson 2. Lesson 3. Lesson Doctrine The circumstance of peace Third circumstance The comfort that the King receiued Why mention of Dauid is here made Why Dauid is called Hezechias Father What maketh vs the sonnes of God 1. Lesson 2. Lesson A fault to be eschued in Ionas person Application to the King A vertue to be followed in Esaiahs person Doctrine Application The points of the comfort that the King receiued Obseruation Application Obseruation Exhortation to the Kings Maiestie Recapitulation The heads of doctrine to be intreated of The cause why he sought a signe How the wicked seeke signes Some refuse signes when they are offered How the signe was shewed Why the signe was wrought in the diall Why it was wrought in the body of the Sunne What profite is to be gathered of signes By whose power this signe was wrought The force of prayer in procuring this signe Why the Lord willeth vs to pray Application The Kingâ— thankfulnes for the beneâ—ite receiued The parts of the Kings Song A short sum of the Kings life A Christians chiefe exercise The first part of the song The diuersity of seeking death in the wicked and godly The way to eschue the feare of death Application The reason why deaâ—h was grieuouâ— to him Application The second reaâ—on why death was grieuous to the King How God was said to be seene of old Application The third reaâ—on why death was grieuous to this King Applicatâ—on What is worthy of praise or reprofe in these reasons Conclusion with an exhortation Recapitulation The heads to be treated of in this SermoÌ„ The manner of the transportation of the