strengtheneth and nourisheth the body more then any other foode c. For these and such like reasons it may appeare that bread was chosen of our Sauiour Christ to represent his body From thence then let vs obserue that seeing our Sauiour tooke bread and appointed it an Element in this Sacrament That Christ Iesus is the true bread of life Doctr. 1. which came downe from Heauen whereon our soules are to feede vnto eternall life For by bread here is signifyed Christ whereon wee are to feed our soules by faith as wee feede our bodies with our dayly bread for the preseruation of our naturall life For this cause our Sauiour teacheth his Disciples plainely that Moses had giuen their fathers Bread from Heauen meaning Ioh. 6.31.33 c. that heauenly Manna whereof they fedde in the Wildernesse Exod. 16.15 but now they haue the bread of God which is Christ that came downe from Heauen Ioh. 6.48.51 to giue life vnto the World to put al out of doubt I am saith Christ the bread of life he that commeth vnto mee shall not hunger he that beleeueth in me shall not thirst Reas 1 1. Christ is our bread and the foode of our liues first in regard of his manhood whole Christ the manhood subsisting in the person of the Sonne and it hath the vertue to feede and nourish vs in that it is vnited to the person of the Deitie Christ is not a bodily foode or a corporall bread but altogether a spirituall and heauenly foode to be receiued after a spirituall manner not by the hand and stomack of our bodies but by the hand and stomacke of our soules that is a true and liuely faith Reas 2 2. Christ is called our foode because without him wee are starke dead in sinnes and lest wee should continue in that death hee came downe from Heauen to giue life vnto vs. Therefore saith the Apostle As in Adam wee were all dead 1. Cor. 15.22 so now in Christ wee are all made aliue Vse Vse Here wee may see the wonderfull loue of our Sauiour Christ towards vs in that hee was content of his owne accord to come from heauen to vnloose the bands of death and to quicken vs and giue vs life Yea not onely so but to feede and nourish vs dayly with his ownebody The Pellican when any of her young ones are hurt of a Serpent rather then they should die shee will pierce her brest and giue them sucke and nourish them So Christ Iesus rather then wee should perish so tenderly hee loues vs was content to lay downe his life for vs that so we might feede vpon his body and bloud to eternall life Oh therefore let all of vs highly account of this loue of Christ embrace it and be thankfull for it otherwise our case is miserable we are but dead persons and haue no spirituall life in vs nay wee should vtterly sterue and pine away without it The second element is Wine which Christ tooke into his hands as may bee gathered out of these words He tooke the Cup wherein the wine was for no man will dare to say that the cuppe was empty seeing our Sauiour Christ saith Mar. 26.29 Luk 22.18 I Will not drinke of the fruite of the Vine any more till the Kingdome of God shall come Wine then was the second element Cyprian lib. 2. Epistola 3. contrary to the Aquarij who supposed water to be in the cuppe contrary to the Lactei that vsed Milke in stead of Wine Idem de consecrat distinct 2. Can. Alexander the first caused this mingling of water with wine the Papists that mingle water with Wine and that so absolutely and necessarily that they condemne those who do not receiue it after the same manner but herein they ouerthrow themselues First because they goe against the example of Christ Secondly because they ouerthrow the example by denying the vse of pure Wine More might bee alledged to confute their practises but others haue well dealt therein our purpose is to handle those things that be positiuely layd downe Wine this second Element signifieth the blood of Christ Metonymice and offereth it to the eye of Faith This also we vnderstand to bee the Cup figuratiuely applied and giuen to Christs Disciples for their refreshing c. For as wine is to the body so the blood of Christ is a refreshing to the soule And whereas Christ tooke and gaue not onely the bread but also the wine we learne That Christ is a full Redeemer Doct. His blood doth purge vs from all iniquity 1. Ioh. 1.7 This is the confession of the foure beasts and foure twenty Elders who fall downe before the Lambe Reu. 5.8.9 Thou hast redeemed vs to God by thy blood out of euery Kindred and Tongue and People and Nation And so he is an al-sufficient ransome for vs 1. Tim. 2.6 of greater power to deliuer vs from sinne then Adam was to bring vs into sinne Take notice of the slauery bondage wherein wee were holden as captiues and the fulnesse of our redemption by Christ will plainely appeare First Col. 1.13 generally wee were in bondage to the whole power of darkenesse in such a manner that all our spirituall enemies had command ouer vs. Secondly more particularly we were in bondage first to sin for so saith the Apostle Rom. 6. â—6 His seruants we are to whom we obey whether it be of sinne c. Againe I am carnall Rom. 7.14 sold vnder sinne And S. Peter telleth vs of some that Promise others liberty and are themselues seruants of corruption For saith he of whomsoeuer a man is ouercome 2 Pet. 2.19 euen vnto the same he is in bondage 2 Wee were in bondage to the whole law which exacted at our hands perfect obedience but Christ saith the Apostle came to redeem them that were vnder the law Gal. 4.5 3 We were slaues to eternal death as God testified to Adam In that day that thou shalt eate therof Gen. 2.17 thou shalt dye the death And S. Iohn saith 1. Ioh. 3.14 We know that we are translated from death c. 4 Wee were in bondage vnder Satan so long as we were the children of disobedience Ephe. 2.2 he wroght in vs 2. Tim. 2.25 Wee were in his snare and taken at his will 5 We were slaues to hell and condemnation beeing by nature the children of wrath Ephe. 2.3 There was neuer any slauery or bondage like this The bondage of the Israelites vnder Pharaoh Exo. 1.11.14 Of the seuenty Kings vnder Adoni-bezeck Iudg. 1.7 Of Sampson vnder the Philistines Iudge 16.21 bound with fetters and made to grinde like a horse Of Zedekiah vnder the King of Babell who put out his eyes bound him with chatnes carried him to Babell Ier. 52.11 and put him in prison till the day of his death and
of the beleeuing Christians vnder the barbarous Turke Metellus Sequanus Botholome-Casas a Bishop in Spaine Mr. White in his way to the Church digres 50. and blood-sucking Spaniard these particulars are grieuous to bee borne but to this spirituall captiuitie they are nothing For in these the very soule is sore vexed This was our slauery and from this hath Christ redeemed vs and that not in part but fully from the power of darkenesse vnto the light hee gaue vs the voyce of his Gospell to enlighten our vnderstandings Luk. 4.18 preached deliuerance to vs poore captiues 2. Hee redeemed vs from sinne vnto holinesse Iohn 14. by leauing behinde him his comforter in his Disciples for our instruction and regenerating vs by his blessed Spirit 3. From the power of the Law he performed most exact and absolute obedience thereunto Lastly from Satan and eternall death by paying a price by giuing himselfe a ransome by yeelding to the death of the Crosse and suffering the sharpest sorrowes and deepest agonies thereupon Thus Christ Iesus by the bruising of his body and the losse of his blood is become our perfect and full Redeemer Vse 1 1 In that Christ Iesus tooke both bread and wine did wholly bestow himselfe and became our full redeemer this may teach vs worthily to esteeme so great a benefit and to magnifie the Name of God who hath done so great things for vs saying with Zacharie Luk. 1.68.69 Blessed be the Lord God of Isaael who hath visited and redeemed his people And certainly howsoeuer this benefit bee esteemed of carnall men nothing worth yet they that haue once tasted the sweetnesse therof do contemne the wealth of all the world and count it but dung in comparison of it And therefore they are carefull to stand fast in that liberty wherewith Christ hath made them free Gal. 5.1 and hauing once escaped from the filthinesse of the world they are loath to be entangled again therein 2. Pet. 2.20 Vse 2 2 This may teach vs obedience to our Sauiour Christ Hee hath bought vs with a price 1. Cor. 6.20 let vs therefore glorifie God in our body and spirit Great is the benefit we haue receiued by the shedding of his blood much duty therefore wee owe vnto him Hee hath looked on the poore estate of his seruants Let vs therefore with the Prophet Dauid cry vnto him Behold Ps 116.16 I am thy seruant and the sonne of thine hand-maid He being the spotlesse and immaculate Lamb suffered not for himselfe but for vs Let vs therefore carefully auoyde sinne Gal. 5 24. and crucifie the flesh with the lusts thereof Againe in that Christ tooke bread then wine both bread and wine We learne That In Christ is full and perfect nourishment Doctr. 3. for as bread and wine are the ful nourishment of the body so the body blood of Christ are the ful and perfect nourishment of the soule of euery beleeuer Hence could the Prophet Dauid say Ps 114.15 Bread is giuen to strengthen the heart and Wine to nourish it No man can desire more this is full nourishment Wisedome also calleth for the simple and those that want vnderstanding Come I haue furnished my Table Pro. 9.2.5 eate of my bread and drinke of the wine that I haue mingled Here is also full nourishment and a Table richly furnished with good cheere But our Sauiour who is the wisedome of his Father in plaine tearmes speaketh of himselfe Ho euery one that thirsteth c. Is 55.1.2 Why doe you spend your money on that which is not bread Come buy and eate that which is good and let your soule delight it selfe in fatnesse and drinke yee of the Cup that I shall giue it shall bee be in you a well of water springing vp to euerlasting life Ioh. 4.14 so as you neither shall hunger nor thirst any more Heere then wee see that Christ is perfect nourishment Ob. But how is Christ perfect nourishment Obiect when as they that haue tasted of his sweetnesse hunger and thirst after him the more I answer that it is true the more a man feeles Christ Sol. the more he desires to bee possessed of Christ and the more grace he hath the lesse hee thinkes hee hath But for hunger and thirst wee must vnderstand them either for want of meate drink or as desire after meate and drinke Now hee that hath tasted of Christs merits and felt the sweetnesse of his body and blood shall neuer hunger and thirst that is shall neuer want or be so wholly destitute as hee was before he tasted though in the meane time he may be said to hunger and thirst touching his desire of Christ and yet no sooner shall hee desire Note but hee shall bee releeued and refreshed for Christ whom he hath tasted already shall be in him a Fountaine springing and ready to satisfie him in the midst of his desire 1 This may teach vs to hunger and thirst after Christ Iesus Vse 1. beeing vnto our soules both bread and drinke and to labour for a sense and feeling of both Men that are punished with penury and want of foode meate drinke bread c. they are maruailously griped and pained at the bottome of their stomacke they will not sticke to goe farre to market to buy their prouision yea the paine of hunger is so great that we reade of some who against nature haue eaten their owne children and the flesh of their owne armes But the truth is the most of vs are not acquainted with this spirituall hunger and thirst wee are like the Gadarens that would haue more swine and hogges and lesse of Christ or like the Israelites that hunger after the flesh pots of Egypt the things of this life worldly meates and drinkes which shall perish with the vse thereof and after riches and wealth Isa 5. how wee may ioyne house to house land to land If it were not so we should feele the want of Christ our foode we would not loath it as the Israelites did their Manna wee would not keepe away from it though it were further off vs then it is wee would trauaile to it and buy it seeing it is offered freely without money or money worth Oh therefore Isa 55. if we looke to bee saued and to taste how sweete Iesus Christ it let vs labour for this hunger and thirst after him For vnlesse wee bee touched with the feeling of our owne wants 2. grieuously pained for it 3. and vehemently long after Christ hee will neuer be our foode and nourishment 2 This may also serue for the consolation comfort of Gods children if they eare this bread Vse and drinke this wine that is if they be partakers of Christ by faith then they shall obtaine with Christ all things else remission of sinnes peace of conscience wealth length of daies grace and glory THey shall drinke to satisfie and
Christ hath it not to giue theÌ„ If it be a glorified body then he is not in heauen he hath left his seate at his Fathers right haÌ„d is vpoÌ„ earth which would crosse the word of truth As touching his glorified body the Scripture saith that Christ was receiued vnto heauen Mar. 16.19 Col. 3.1 and now sitteth at the right hand of God In another place Christ departed from his Disciples Luk. 24.51 and was carried into heauen Act. 1.9.11 Againe Christ was taken vp into heauen Therefore this body cannot be in the Sacrament The Papists may well stumble here when they can receiue neither mortall nor immortall body 9. If the flesh of Christ should bee in the Sacrament then it would bee seene felt and receiued as flesh yea it would taste as flesh but in this matter euery mans owne mouth and palate must be his Iudge 10. If bread be changed into Christs body then it is changed into such a body as hath neither breath nor beeing and wanâ—eth a soule which is but a dead body This will do them but little good if there were such a body seeing it wanteth life 11. If Christs body be in the Sacrament then as many Sacraments as there bee so many bodies Christ should haue which were to make Christ a monster nay Christ shold haue a thousand bodies at one and the same time because the Sacrament may bee receiued in a thousand places vpon the same day but this is a monstrous conceite and sauoreth of Antichrist and wee may conclude against it that Christs body is but in one place and that place is heauen Act. 3.21 The heauen must containe him till all things be restored 12. If bread should be made flesh then surely many Papists would sinne against themselues by eating flesh vpon dayes prohibited as Lent Fridayes and Saturdayes euenings before festiuall dayes c. For doubtlesse vpon some such dayes as these they eate the Sacrament and then as they say they eate the flesh of Christ 13. If bread bee turned into Christs body then it shold nourish nothing but the body a corporall substance is the nourishment onely of that which is corporeall the soule findeth small sweetenesse in drossie substances 14. If bread after words of consecration should bee made Christs body then a Priest by speaking certaine words might make bread a liuing substance at least his God and so doe the people thinke For so soone as the Priest hath consecrated the bread the people take it to bee their God yea they beleeue it to be Christ Iesus perfect God and perfect man as appeareth by their kneeling vnto it knocking their breastes lifting vp of their hands and worshipping it 15. If bread be changed into Christs body then to what substance doe the Accidents as they say remaine belong if the accidents belong to bread as they hold then must the substance of bread be in the Sacrament for the Accidents of one substance cannot bee sayd to be the same Accidents of another substance as this whitenesse in my hand cannot be called the same whitenesse in a tree or a stone Substantiae accidentia obueniunt Accidentia semper insunt subiecto Againe either must bread be in the Sacrament or else the Accidents may stand without a subiect which can neuer bee for that is contrary to all rules of Logicians 16 To conclude if bread bee changed into Christs body why doth the Massing Priest say to the people Lift vp your harts when as they haue al God Christ flesh and blood in their mouth at once c. To these reasons making against transubstantiation might be annexed the sayings of diuers Authors Fathers neotericall Writers and their owne men as that of Peter Lombard in his fourth booke Magister sententi lib. 4. dist 1 In sentent dist 11. lib. 4. quaest 3. and first distinction That of Ioannes Scotus a subtile Doctor who confessed that the article of transubstantiation was neither expressed in the Apostles Creed nor in any other of the ancient Creedes but onely set out by the Church meaning surely the Church of Rome That of Cameracensis In Decret desum et fide Catho c. firmiter plainly disputing that it is more agreeable to the truth if we affirme that in the Sacrament of thankesgiuing there remaine true bread and true wine Eucharistia and not the accidents onely And that saying of Biel may not bee forgotten In canon Missae Lect. 40. It is to bee noted saith he that although it bee plainely taught in Scripture that the body of Christ is truly contained vnder the kindes of bread and wine and receiued of the faithfull people yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion it beginneth to bee the body of Christ with the bread the substance and accidents of bread remaining still it is not found expressed in the Canon of the Bible Other Authors I leaue to them that deale more copiously in such a large cause these be sufficient to make against their error for my purpose But the Papists will obiect Ob. 1 It is a miracle to turne the bread and wine into the body and blood of Christ Sol. It is true indeed Sol. when the bread is once made the body of Christ there is a miracle but bread is neuer made the body of Christ 1. Besides there is neuer a miracle but it hath a signe with it which shewes it to bee a miracle and therefore if bread should be made the body of Christ they might see how it is miraculously changed and turned But here is nothing seen 2 Miracles in the time of the Gospell are extraordinary things for God worketh not by miracles but by the powerfull Word of Grace but they make them ordinary things for as often as they say Masse which is euery day they worke miracles 3 If it had bene a miracle to turne bread into flesh then the Euangelists and S. Paule wold haue counted it a miracle but they speake not a word of any such matter Mat. 24.24 Luk. 17.23 2. Thes 2.9 they all speake of lying miracles and without question this is one of them Ob. 2 If bread had not bene made flesh Ob. 2 why did Christ say This is my body Sol. I answer Christ spake figuratiuely Sol. as was answered before and may be gathered by the words following This is my body which is broken for you his body was not broken neither had he suffered as then but his meaning was this bread broken is a signe that my body shall be broken The bread could not bee his body for then his body should haue beene broken when the bread was broken Thou hast an obligation in thy hand Thou saiest I haue here twenty pounds I say againe there is nothing but paper inke and waxe Oh but thou tellest me here is that which wil bring me in 20. p. and that is
as good so this is as good that vnder these signes you receiue the vertue of Christs body blood by faith as if you did eat his body and drinke his blood indeed Ob. 3. But Christs calling is making Ob. 3. hee called bread his body therefore it is his body Sol. God called the Lamb the Passeouer Sol. is it therefore made the Passeouer or a signe of the passouer He called Circumcision the couenant was it therfore made the couenant or but a sign of the couenant So Christ called himselfe a Vine not that hee made himself a Vine but to signifie vnto vs that as the branches are in the Vine so the faithfull are in him here he calleth bread his body not that it was vpō the word spoken made his body but because it is the Sacrament signe figure of his body Ob. 4. Then it seemeth that there is nothing in the Sacrament but bread and wine Ob. 4. Sol. Not so Sol. In the Sacrament there is more thē the bare Elements Christ saith his body is there Paule saith that it is the communion of the body and blood of Christ therefore this bread goeth beyond common bread for it doth not only nourish the body as it did before but also it bringeth a bread with it which nourisheth the soule not so as the nature of this bread is changed that remaines but the vse of this bread is changed Ob. 5. But Christ is omnipotent and Almighty Ob. 5. hee can turne bread and wine into his body and blood and therefore he doth Sol. 1. It is an olde rule that from can to will there neuer followeth any good argument Sol. 2. God is not called Almighty A posse ad velle non sequitur argumentum because hee can doe all things but because hee is able to doe whatsoeuer his good pleasure is to doe There are certaine things which God cannnot do as for example God cannot deny himselfe he cannot lye hee cannot saue the reprobate and condemne the Elect Whatsoeuer is contrary to his Word that cannot God doe But for Christs body to be really in the Sacrament is contrary to Gods Word therefore God cannot doe that Ob. Ob. 6. 6. But Christ saith himselfe Behold Mat. 28.20 I am with you vnto the end of the world Sol. Sol. It is true Christ is with all his Elect vnto the end of the world spiritually but not corporally he is present among his Elect by his Spirit and grace but not with his naturall body Wheresoeuer two or three are gathered together in my name saith Christ there am I in the middest of them This promise of Christ and such like promises are to be vnderstood not of the corporall presence of Christ here in earth but of his spirituall presence by grace Let the Papists obiect for their transubstantiation what they will yet the truth is this the substance of the bread still remaines in the Sacrament it is not turned into the body of Christ And therefore let vs ground our selues in this That as Christ dwelleth in vs so he is present in the Sacrament and must be eaten of vs Christ dwelleth in vs spiritually by faith Eph. 3.17 therfore hee is spiritually present in the Sacrament and must bee eaten by faith Thus much of Christs promise in these words This is my body Which is broken for you Here is set downe and expressed the benefit and fruit of Christs promise the faithfull Disciples and in them all the Elect are made partakers of the benefit of his death and passion for hee gaue himselfe for their redemption hee had nothing else to giue he might haue said with Peter Gold and siluer haue I none Act. 3.6 neither by any other meanes could he saue his people and therefore He laid down his life for his sheep Ioh. 10.15 he suffered that they might be saued he was accused as guilty that they might bee innocent and hee dyed that they might liue Learne That None but the Elect haue benefit by Christs death and passion Doct. he hath put out the hādwriting of ordinances which was against them hee hath fastned it to the crosse hee hath closed vp the streigth and narrow inclosure of circumcision and broken downe the partition wall for their entrāce into his fathers house the priuiledges benefits of Christs death doe onely belong to the faithfull Heb. 9.12 By his blood he entred in once into the holy place obtained eternal redemption for vs that is for the faithfull and none other As Zachary saw in the heauenly vision two Oliue trees dropping oyle through the pipes into the bolles of the golden Candlesticke Zach. 4.2.3 So Christ this Oliue tree doth not conuey his graces to any by the vertue of his death which is as the pipe but to those that belong to the golden candlesticke of his Church Christ is only the Sauiour of his body Eph. 5.23 Reas 1 1 It was not Gods purpose that Christ should dye for all men for if he had how comes it to passe that some are damned already and others that haue no faith shall be damned hereafter either Gods purpose to saue thē is frustrate or else God cannot doe it and so something should resist the power of God which is blasphemy to thinke Secondly if God had such a purpose to saue all men and then after seeing the incredulity of man shold change his minde then the execution of Gods will should depend vpon the vncertainty and instability of the euent which doth derogate much frō the al-sufficiency of God and therefore we say that Christ suffered for none but such as haue their garments dipped in the blood of the Lambe Reas 2 2 Christ died for none but those for whom he prayed and they were none but the faithful Ioh. 17.9 as for the world he neuer prayed for it Yea further for whom Christ giueth himselfe to those hee giueth his Spirit to abide with them and to seale vp their saluation to their owne soules for the Spirit letteth them know the things that are giuen them of God But the world cannot receiue him for the world seeth him not nor knoweth him Ioh. 14.16.17 and much lesse can it receiue him Reas 3 3 For whom Christ gaue himselfe to them hee alwayes tendered his loue but hee euer shewed his loue abundantly to the faithfull He loued his Church saith the Apostle and therefore he gaue himselfe for it Eph. 5.25 And againe He loued vs and gaue himselfe for vs. Reu. 1.5 Now what is meant here by Vs all man-kinde or any of the wicked Nothing lesse but by it wee vnderstand Gods deare children and Saints Such as are washed from their sins Ver. 6. and are made Kings and Priests vnto God 4 If Christs death had beene effectuall for all men then it had beene impossible for any man yea the reprobates Cain Iudas and
make a supply And for this Sacrament of the Lords Supper it will direct thee in euery particular thereof It may be thou knowest not what this Sacrament is goe to the Word it will teach thee and tell thee that it is an ordinance of God whereby Christ and all his benefits in externall tites are represented sealed and most certainly coÌ„ueyed to euery faithfull Christian It may be thou knowest not how Faith is nourished by this Sacrament Goe to the Word againe it will teach thee 1. That Christ gaue himselfe for thee Phil. 2.8 Tit. 2 14. 2. That the bread and wine which thou doest take eate and drinke are by Faith the body and blood of Christ the onely comfort and nourishment of thy soule and so thy faith may bee confirmed Ioh. 6.48.51 It may bee that thou doubtest of thy selfe and canst not tell whether thou art a worthy receiuer of this Sacrament or no Goe to the Word and it will teach thee that if there be first Repentance Marke 1.15 Secondly Faith Ephesi 3.16.27 Thirdly Loue 1. Corinth 10.17 Fourthly Thanksgiuing Luke 22.24 Then thou art a worthy receiuer I might instance in other points of this Sacrament but these are sufficient to confirme vs in this point That recourse vnto Gods Word is the meanes to helpe and further vs to the knowledge of all points in this Sacrament Psal 119.11.105 Oh let vs hide the Word of God in our hearts Oh let not the Booke of the law depart out of our mouthes Ioshu 1.8 but let vs meditate therein day and night let vs obserue and do according to all that is written therein Neuer shall we be able to performe the duties that God requireth nor auoyde the sinnes that God forbiddeth till wee binde the precepts of the Word vpon our heart Prou. 2.16 Ps 119.97 and tie them about our necks that they may be our continuall meditation Thus much of the first point Againe the Apostle saith hee receiued of the Lord that c. Hee doth not say that men sent him or that any one taught him how to speake or deliuer his message but he had all from the Lord Iesus Hence we learne That Gods Ministers receiue their Order from the Lord Doctr. 2. they are fitted and qualified by the Lord to their Ministerial function So Paule speakes of himselfe that he had nothing as of himselfe but all was from God I receiued of the Lord that which I deliuered And whensoeuer God sent any to his people hee gaue him first his gifts and graced him with heauenly parts of wisedom and endowments of spirituall knowledge as may appeare in Esay the Prophet whom God sent forth to his people one of the Seraphins touched his mouth with a coale from the Altar Esay 6.8 that he was sensible of the supply of Grace and found himselfe ready to goe as the Lord would imploy him So likewise in Ezekiel of whom it is said That the Word of the Lord came expresly to Ezekiel the Priest Ez. 1.3 c. 2.2 and the Spirit into him to furnish him Ths Lord encouraged Ieremie when he cried out I am but a child and told him Behold Ier. 1.6.9 feare not I haue put my words in thy mouth So our Sauiour Christ told his Disciples that he would make them fishers of men that is that they should bee fit for the seruice to which hee ordained theÌ„ Ioh. 20.22 thereupon he breathed on them the holy Ghost and endued them with power froÌ„ on high Luk. 24.24 It is plaine then that no Ministers doe come from the Lord without his orders Reas 1 1 Because it is contrary to the grounds of Gods holy wisedome to send any without their orders and gifts As vineger is to the teeth and smoake to the eyes Pro. 10.26 Pro. 29.6 so is the sloathfull to them that send him No wise man will send a foole of an errand no more will God entrust a dumb greedy dog with his Embassage Reas 2 2 As all the faults and absurdities in word and worke of foolish and sinfull seruants are imputed to the reproach of their masters that imploy them So if any messenger comming from the Lord should either miscarry or deliuer a false message or giue liberry or tollerâ—tion to commit sinne or adde or diminish his message the fault would not so much be laid on the messenger as on God that sent him therefore the Lord hath bene euer especially carefull to send forth none but such as haue beene well qualified and might deale truely with him in the deliuery of his message Reas 3 3 God fitteth and furnisheth his seruants with gracious gifts 1. that by their industrious discreete faithfull and sound dealing God might gaine credit and glory to himselfe Pro. 25.13 Salomon telleth vs that a faithfull messenger refresheth the soule of his master that sent him how much more then will the Lord bee delighted with and shall haue his Name glorified by the diligence prudency and faithfulnesse of those whom hee sendeth abroad into his haruest filled with all knowledge of his will 2. That his Church might thriue for when the wholesome doctrine of the Word is deliuered by those that are furnished and prepared therewith then the graces of Gods people may be stirred vp in them and others may bee added to the Church thereby and no maruell if the people thriue and grow when their Pastors giue them their meate in due season feed them with knowledge and vnderstanding Ier. 3.15 3. That they might gaine reuerence and estimation to their persons They that labour in Word and Doctrine are worthy of double honor 1. Tim. 5.17 Paule testifieth of the Galatians that they esteemed so reuerently of him Gal. 4.14 as that they receiued him as an Angel of God that is as a messenger sent ready furnished to them of the Lord. And the same Apostle when hee sent Epaphroditus a faithfull Minister and his companion in labour to the Philippians hee bids them receiue him with all gladnesse in the Lord Phil. 2. that is as one come vnto them from God These are the reasons to proue that God will first fit and furnish his seruants before they shall go forth to deliuer his message The Vses Vse 1 1 This may reproue those that thrust theÌ„selues into the Lords businesse without his warrant that runne before they bee sent Ier. 23.21 such bee no Ministers of the Lord he hath not put them into orders though they stand vp in the Pulpit yet they are none of his Preachers they are counterfeit Dogge-leaches and pretenced Chyrurgions they are idle and lazie they are couetous and flatterers they are foolish and ignorant c. All which prouoketh the Lord to refuse them that they shall bee no Priests vnto him Hosea 4.6 Obiect Obiect But the most vnworthy of them are euer boasting of their calling they are called of the Church
shall not returne to former drouth for Out of their belly shall flow riuers of water Ioh. 7.38 they shall eate till they be able to say with the holy man Pro. 30.8 Lord I thanke thee thou hast fed me with food conuenient for mee They shall so feede vpon Christ as that there shall bee a store-house of foode and a fountaine of liuing water within them 3 It may be that sometimes they may finde cause to cry with the holy men of God in the sense of Gods wrath O my leannesse my leannesse I am pained at the very heart or I am like the drouth in Summer parched as the ground and scorched for want of moysture yet here is comfort in this misery that Christ is in thē their bread wine their meate and drinke that they should not perish he is a fountaine a treasury of liuing graces springing vp in their harts to refresh and reuiue them In him dwelleth the fulnesse of the Godhead bodily Colos 2.9.10 and wee are compleate in him Hee is that fountaine that shall run out of the house of the Lord Ioel 3.18 and water all the valley of Sittim Hither they may come to take their bread out of the store-house and to draw with ioy waters out of the wells of consolation Isa 12.3 Ioh. 1.16 In Christ is all fulnesse for of him wee receiue grace for grace Generally the graces of Regeneration and in particular all other graces 1 Peace with God our selues Rom. 5.1 2 Entrance and accesse vnto the Father Eph. 2.18 3. The riches of wisedome and vnderstanding Eph. 1.8 4. Consolation and comfort 2. Cor. 5. Eternall saluation Rom. 6.23 In a word in Christ wee are blessed with all spirituall blessings Eph. 1.3 For of him and through him and for him are all things Rom. 11.36 And he is made of God vnto vs Wisedome Righteousnes Sanctification and redemption 1. Cor. 1.30 All these as food necessary through Christ come vnto all beleeuing Saints in the midst of all paines and troubles of conscience for their consolation Lastly in that Christ tooke bread and then wine not leauing the one without the other but ioyning both together to make a full Supper Learne that These two Elements of bread and wine Doct. must be administred in this holy Supper For now Christ being to depart from his Disciples did celebrate his Supper on this manner deliuering both bread and wine and left himselfe in this respect a president and patterne for his Disciples and all faithfull Ministers to bee followed vnto the end of the world And hauing commanded and instituted both these it is not for any one of vs to adde to or take from them or to alter and change them The time or place may be altered for order or comelinesse but the elements themselues in no wise must be altered Vse Here then we may see a Vse grosse abuse of this holy institution among the Papists these elements of bread and wine which Christ hath ioyned together they haue put asunder denying the wine to the Laytie and common people though their Massing Priests receiue both bread and wine yet the people must not Chron. Germa and why Because the Chalice was too pure forsooth for the people to touch with their naked and bare fingers as Pope Sixtus the first iudged and secondly because a Councell holden at Constance did by a publike Law forbid the administration of the Lords Supper to the Lay people vnder both kindes when notwithstanding the commandement of Christ is farre otherwise Ob. Ob. But the Papists say that in receiuing of bread wee must consider Christ his blood as in the veines and therefore when men receiue bread signifying the body they receiue blood also contained in the veines thereof Sol. Sol. But I answer in the Lords Supper wee receiue Christ not as in a maunger or walking on the earth but we receiue Christ as nayled on the Crosse his body broken and his blood powred forth and shed abroad wee must not then receiue Christ as whole but as he is wounded and pierced and thus wee haue the blood of Christ not in the veines but powred forth and so it must be receiued Ob. Ob. but there must be a difference betweene the Clergy and the Laytie the Clergy must receiue both but not the Lay people Sol. Sol. This is false for in respect of Christ the couenant all haue equall title and right to him which maketh the Apostle Paule say There is neither Iew nor Grecian Gal. 3.28 bond nor free male nor female but all are one in Christ Iesus and therefore consequently all both Minister and people haue an equall right to bread and wine the signes whereby Christ his body and blood are represented Q. Quest How differeth this bread and wine from our bread and wine which wee vse at our ordinary Tables Sol. Sol. Surely the difference stands not in the substāce quantity or quality but onely in the vse and signification in that these by vertue of Gods institution doe besides their naturall vse signifie the body and blood of Christ and are instruments for the conueyance of him vnto our soules Thus much of the elements of Bread and Wine the matter whereon Christs Supper was instituted He tooke bread c. The manner of the institution followeth wherein we noted the action of Christ and secondly his words The actions are 1. Taking 2. Blessing 3. Breaking and powring c. 4. Giuing The first action expressed is taking He tooke bread into his hands Doct. from whence we take notice of the vnspeakable loue of God towards Mankinde in prouiding a Mediator and Redeemer for man being in extreame misery For by this action of taking Bread and wine is signied that action of God the Father whereby hee set apart his Sonne from all eternity to bee a mercifull Mediator betwixt God and man And for this cause it is said that God the Father hath sealed him Ioh. 6.27 that is made him fit authenticall al-sufficient for this office As money first is sealed and stamped then goeth for paiment so Christ was sealed stamped and appointed for this end This is that inestimable gift of God mentioned by S. Iohn Hee gaue his onely begotten Sonne Ioh. 3.16 that is he tooke him and then gaue him for a Mediator that whosoeuer beleeueth in him should not perish but haue euerlasting life Thus then we see that God cōmendeth his loue to vs Rom. 5.7.8 in giuing his Christ to dye for vs. The ground of this vnspeakable loue is in God himselfe Reason he saw nothing in vs that could be the moouing cause of this so boundlesse bottomlesse loue but the cause was in himselfe and may bee his owne pleasure and good will Deut. 7.7.8 The Lord saith Moses did not set his loue vpon vs or chuse vs because wee were more in number
of some troubles and distractions of minde yet before I leaue you quite I will giue you my comforter my Spirit as a pledge of our coniunction And in another place Our Sauior prayeth vnto his Father that all beleeuers might be one with him O Father that art in me and I in thee let these be one in vs I in thē Ioh. 17.21.23 and thou in mee that they may bee made perfect in one These testimonies proue that Christ and we are ioyned together though not in a popish manner as if by eating the bread wee did eate the carnall and reall body of Christ and so were ioyned to him yet we are so vnited to him euen as though wee were but one body with him Secondly this our vnion with Christ may bee expressed by way of comparison First Christ is called on Oliue or a Vine Rom. 11.17 Ioh. 15.5 and we are said to bee the branches the branches ingrafted into the tree are of the tree beare fruite and receiue sap from the tree and whatsoeuer is ascribed to the branches is ascribed to the tree so that if the branches bring forth the tree is said to bring forth Euen so it is with all Beleeuers ingrafted into Christ Secondly this our vnion with Christ is set forth vnder the estate of marriage For wee are mumbers of his body of his flesh Eph. 5.30 and of his bones As there is an inseparable vnion in marriage betweene a man and his wife so is there bet weene Christ and his Spouse the Church Thirdly this vnion is expressed in the Ephesians where God is said to haue giuen Christ to bee the head to the Church Eph. 1.22.23 which is his body In which place Christ is compared to a body that as the members are knit and vnited to the body so are all wee as members incorporate into the body of Christ and as the members this vnited are said to bee part of the body so we being ioyned vnto Christ are said to bee Christs This vnion might here be expressed by other comparisons as by the foundation 1 Pet. 2.4 and the building vpon it 1. Cor. 6.19 Rom. 13.14 by the garment vpon a mans backe c. Vse 1 1 This may teach vs aboue all things to labour and not to be at rest til we haue a sense and feeling of our vniō with Christ for this is the very drift scope of this Sacrament Proue your selues 2. Cor. 13.5 know you not your owne selues how that Iesus Christ is in you except you be reprobates Till such time as we try and feel our selues to be vnited vnto Christ we can ueuer receiue nourishment by Christ but that which we receiue wil be as purgations giuen to vnprepared bodies very hurtfull and turne to corrupt humours Vse 2 2 This serues to teach vs to labour in our liues to shew forth the fruits of Christs flesh that we may shew that we are boght from men by following the Lambe whither soeuer hee goeth by hauing no guile found in our mouthes nor pollution in our bodyes but keeping our selues pure Virgins and vnspotted as being the first fruits vnto God Vse 3 3 Seeing our feeding on Christ doth draw such fruite after it let vs labour to meete Christ in those meanes himselfe hath ordained namely the Word and the Sacraments the one beeing the storehouse of his promises the other as it were a patent of confirming them vnto vs vnder the seales left vs by the King of heauen that as these infirme bodyes of ours cannot be supported without the staues of bread and drinke the one to kill hunger the other to staunch the thirst So we may perswade our selues that our soules for their cherishing and refreshing doe require the like necessity to bee fed with the flesh and blood of Christ that we may grow vp perfect men in him and be freed from the scorching heat of desperation whereinto we may easily fall through that streame and current of sinne wherewith wee are carried in the whole course of our liues and from which we cannot bee saued but through the sprinkling of that blood which was shed for vs vppon the Crosse This is my body which is broken for you After that our Sauiour had deliuered this bread vnto the Apostles and they had taken it and did cate it then he gaue thē the signification of it what it should represent here set downe This is my body c. Which words make this Supper to be a Sacrament and offer to our consideration two things First Christs promise This is my body 2. The fruite and benefit of it which is broken for you First for Christs promise This is my body Wee must vnderstand the words thus not that the bread is the body or is changed into the body of Christ after the words of consecration but that the bread is bread still and represents the body of Christ and by Gods blessing on it it hath that vertue infused into it that it doth not onely signifie his body but conuey his body and himselfe vnto vs as if Christ might say This is my body that is this bread which you receiue is a signe and token of my body Hence learne That In receiuing of bread Doct. we receiue not the body of Christ thogh together with the bread but not in the bread wee by faith receiue his body but the signe of his body for Christ faith plainly of the bread This is my body yet his meaning is nothing lesse but rather that it is a resemblance of his body speaking after the manner of the holy Ghost in sundry places of the Scripture We reade that God called Circumcision the Couenant of Grace Gen. 17.10.11 and yet it was but a signe of the Couenant of Grace Gen. 41.26.27 The seuen leane kine were called seuen deare yeares yet they were but a token of those yeares Exc. 12.11.13.27 The Lamb was called the Passeouer and yet it was but a signe of the Passouer Baptisme is called Regeneration Tit. 3.5 though it bee but the dipping of our bodies in water a signe of Regeneration so here Christ calles bread his body when indeede it is but a signe of his body These words of our Sauiour must not litterally bee vnderstood but figuratiuely a Aug. ad euodium et in Leuit. c. 17.19.67 we must aboue all things take heed that no man beleeue that the nature of God either of the Father or of the Son or of the holy Ghost may bee changed Neither let this moue any man that sometime the thing which signifieth taketh the name of that thing which it signifieth b Aug. in Psal 98. The same Authour in another place saith Ye shal not eate this body that you see Christ his speech to his disciples nor drink this blood that they shall shed who shall crucifie me But I haue deliuered you a sacramēt which being spiritually
came to apprehend him although they see his power in casting them all to the ground yet he resisted not but offered himselfe vnto them saying v. 3.4.5 Whom seeke yee who made him this answere Iesus of Nazareth and he replied I am hee 4. When hee was brought before the Iudge he denied no part of the truth but as one willing to yeeld his life into their hands witnessed a good confession before Pontius Pilate 1. Tim. 6.13 5. Lastly when hee was brought to the place of execution it is sayd of him that hee sent out his soule and gaue vp his spirit All these testifie this truth That Christs passion was a free and an acceptable sacrifice as God gaue him willingly so as willingly did he bestow himselfe Vse 1 1. As this may serue to ouerthrow the idoll sacrifice of the Masse so it may iustly confute the Masse mongers and sacrificing Priests who are drawne to the Altar as the swine to the stie Christ gaue himselfe freely but they will not giue their breaden God except they be hyred They will neither say Masse nor sacrifice for any man without money according to the prouerbe No penie no Pater noster Quid non Regina pecunia donat The soules in Purgatory that imaginary fire wherein conceitedly they are tormented and endure shaddowed paines cannot be released without mony if that bee present all things shal be current if that be wanting their sacrifice of the Masse will do no good Vse 2 2. This may serue to commend vnto vs the exceeding loue of our Sauiour Christ greater loue then this hath no man then when a man bestoweth his life for his friends Ioh. 15.13 No man is able to expresse this loue of our Sauior that so willingly he would lay downe his life for vs yea for vs that were his enemies Rom. 5.8 We reade of certaine men that through their loue to particular places and people haue layd down their liues as of M. Curtius that cast himselfe into a dangerous lake for his Countries sake as of Codrus the King of the Athenians who offered himselfe to the swords of his enemies for the preseruation of his Kingdome As of Decius the consull that deuoted himselfe to death for the Romane armie These testimonies are something yet nothing in comparison of Christ they died for a few people he for the whole world they dyed not meerely out of loue but for vaine glory he willingly and louingly without al respect of ambition they died for their Country and friends he for his aduersaries and foes they died men full of sinne he without any sin of his owne Oh then admire this vnspeakeable loue of Christ the like we neuer heard of that a man out of his tendet loue to his friends yea to his enemies should shed the best blood in his heart which here Christ hath done for vs. 3 The consideration of this loue of Christ should teach vs in token of thankfulnesse to loue him againe by offering vp vnto him our bodies and soules as acceptable seruices This was Paules practise Gal. 2.20 In that that I now liue in the flesh I liue by the faith in the Sonne of God who hath loued mee and giuen himselfe for mee Therby giuing vs to vnderstand that the greatest and strongest reason why wee should liue to the Son of God is this because he hath loued vs and giuen himselfe for vs yea we should hereby learne to giue reliefe to the poore and help them that stand in neede of vs. Thus much of Christs actions Take eate drinke c. Now follow the words of our Sauior Christ to his Disciples In which obserue the actions of receiuers and the persons whom Christ admitted to receiue The Actions Take c. The persons Yee Take and eate From the manner of Christs speech vsed in this place we learne That It is not left a thing indifferent to come vnto this holy Table Doct. so as wee may at our owne pleasure come and at our owne pleasure againe absent our selues from communicating at this holy feast with Gods Saints Reas 1 1 For it is commanded Take yee c. Now euery commandement of the moral Law binds the conscience to obedience euen so this commandement of our Sauiour Christ which is indeede a speciall part of Gods worship included in the second and fourth commandement of the morall Law is to bee obeyed vnlesse a man bee preuented by sicknesse or bee depriued of fit opportunity by reason of persecution or imprisonment c. Reas 2 2 As it is necessary in regard of Christs commandement so also in respect of the great fruite and profit it brings to the Cōmunicants for this Supper as in part we haue heard was ordained for these two reasons 1. As a mother hauing brought forth a little infant doth not forsake it but nurseth and bringeth it vp so Christ hauing initiated vs and brought vs into the Church by baptisme a pledge of our spirituall newe birth and initiation and entrance into his Kingdome doth not leaue vs there but hath instituted his holy Supper to the end that wee by participation in his body and blood might be the more strengthened in this assurance that Christ is ours with all his benefits And although Christ be well presented vnto vs by the preaching of his Gospell yet there are notable points in this Supper especially to be obserued 1. In the Ministery of the Word God speaketh generally to all Repent and beleeue and so bee saued But in this Sacrament hee speaketh in particular directeth his promise as it were by name to euery Communicant This is my body to thee as thou tastest the bread and wine so assuredly thou shalt taste and receiue Christ by faith in him 2. God is not herewith contented but furthermore with this his promise for the further confirmation of their faith he giueth them the outward Elements of bread and wine to bee visible pledges of the ratification of his promise saying to euery Communicant Take thou eate thou c. 2 By receiuing this Sacrament and presenting our selues thereunto we make as it were a publike protestation that wee haue no fellowship with Idolatours Heretiques Atheists prophane and vngodly persons of this world but that wee take our selues to bee the children of God and haue fellowship with Christ vnity loue and friendship one with another Vse 1 This may serue to confute the Papists that hold and say Easter is the time when the common people should come flocking together to receiue the Sacrament Pope Zepherinus institution and command or to speake in their owne phrase to take their Hushell or to receiue their Maker The Priest hee perswades the simple people that it is neither necessary nor fit for them to receiue often and all that he might fill his owne panch Iude 12. and glut himselfe This is contrary to Christs institution and the practise of the Primitiue Church
diseases Againe the word all may be restrained to beleeuers as where it is sayd Christ tasted of death for all the meaning is Heb. 2.10 he died for sons that must be ledde vnto glory for his brethren and such children as are giuen of God vnto him Vse 1 1. This serueth for the reproofe of them that thinke all shall be saued the reprobate as wel as the elect Iudas as well as Iohn Saul as well as Paul The diuell hath deluded so many men with this cōceite of Christ his death for all men that they commit sinne with gredinesse are growne carelesse of their owne saluation But let all such know that they shall finde the contrary to their woe vnlesse they preuent Gods wrath to come with hearty Repentance And certainely there be many in the world to whom it may bee sayd as Simon Peter sayd to Simon Magus Act. 8.21 They haue neither part nor fellowship in this busines being pre-ordained of God vnto condemnation Iude 4. Iude v. 4. Ob. But I know Christ died for all men and I am a Christian as well as another man and therefore I am sure Christ died for me Sol. If a woman that had two children should sweare she were a maide or hee that had the plague should say and face mee downe he were sound or one reeling in the chanell that hee were sober would they not bee spectacles of shame to all that saw and heard them And for an vnseemely and filthy liuer to challenge this honour to be carried in Christs bosome to bee remembred to his Father in his prayers and apportion part of Christs death to himselfe is as absurd as the other his fained hope in the last day will deceiue him Thou sinfull wretch brag as much as thou wilt of thy portion in Christ his death I tell thee from the Lord thou hast no part in him nor in his death and sufferings but the markes of Gods vengeance are yet vpon thee and thou venturest thy saluation peremptorily by deferring thy repentance It is therefore an intollerable absurditie for thee being a slaue to sinne as prophane as Esau Heb. 12.16 to vaunt of thyselfe as the seruant of God to claime a birthright there where thou hast no more interest then the dogs in the bread of Children Mat. 15.26 Vse 2 2 In that Christ dyed for vs and not for himselfe this may informe vs of his innocency as the Prophet Isay sayth Isay 53.9 Hee had done no wickednesse neither was deceite in his mouth the iust suffered for the vniust Heb. 9.14 He offered himselfe without spot vnto God and as the Apostle saith 2. Cor. 5.21 He knew no sin The diuell set his wits on tenter hookes to prouoake Christ to sinne yet neuer preuailed as our Sauiour testifieth of himselfe The prince of this world commeth Ioh. 14.30 and hath nought in me 2. This may also informe vs and let vs see the haynousnesse and grieuousnesse of our sinnes that caused such an immaculate and vnspotted Lambe to suffer a most shamefull death for vs needs must those wounds be deepe that could not bee cured but by the wounds of the sonne of God Behold holinesse is scourged by vngodlinesse wisedome is mocked at for foolishnesse righteousnesse condemned for wickednesse truth murdered for lyers and harmelessenesse is slaine for most mischieuous and haynous sinners Our sinnes were the cause of his death Oh therefore let vs breake off our sins by a righteous course and neuer tread vnder foote the precious bloud of Christ Heb. 10.29 nor count it an vnholy thing Acknowledge ô man thy value and thy debt and seeing so great a pride is payd for thy freedome and redemption be ashamed of sinne which is thy thraldome and bee carefully heedfull that the deuil wound not that which God hath healed lest by the content of thine heart and transgression of thy body thou bee bound to performe that seruice to thine enemie which thou owest to the Lord. Vse 3 3. If Christ haue giuen himselfe for vs then we must in way of thankfulnesse giue our selues vnto him Taylor on Titus he gaue his body his soule his glory and all for vs we must not then thinke much to part with our body goods name liberty or life it selfe for his sake when he calleth vs vnto it The law of thankfulnesse requireth that wee should part with such things as in comparison are but trifles for him who thinketh not his dearest things to good for vs and the rather because when we haue done all we can we can neuer be sufficiently thankfull for this greatest gift that euer was giuen to the sonnes of men wee can neuer speake sufficiently of it nor euer wade deepe enough into the Ocean of that loue that presenteth vs with such a gift as this is Howsoeuer therefore the sight of the blood of Bulls and Goates wold more affect many then this most precious blood which they tread vnder their feete yet let those that looke for part in it vnto saluation account this precious yea and their glory and reioyce that the wisedom of God hath left them meanes by the word and Sacraments wherein Christ is daily crucified before their eies to reuoake it into their memories Let them conscionably vse this meanes vnto this end that this gift running euer in their minds they may bethinke them what they may acceptably returne for so great receits and when they heare their harts called for they may giue heart and hand head and feete will and affections vp to the seruice of so good a benefactor Vse 4 4. This may teach vs a lesson of triall to trie and examine our selues and see whether wee bee those for whom Christ suffered But how may this bee done Wouldest thou know how this may be done then looke to thy conuersation in this world If thou followest excesse of riot and vaine conuersation thou hast nothing in Christ to whom soeuer Christ is a redeemer by merit procuring the pardon of sinne to him he is a Sauiour by efficacy also by turning his hart from sinne to God if then thou wouldest know whether Christ suffered for thee or no and by his passion tooke away the guilt and punishment of sin then see whether thou art purged from the silthinesse of sinne If thou art purged from sin then thou art redeemed by Christ This do in remembrance of me In these words are included a commandement of our Sauiour Christ to his Disciples commanding them to celebrate this Sacrament after his manner and the end of that commandement In so doing they remember him and the wonderfull workes that he hath done The commandement is in these words this do he bids his Disciples imitate him in administring this Sacrament that hee hath instituted Obserue generally those things that Christ commanded Doct. are carefully to be performed therefore his Disciples were carefull in administring this blessed supper euery