Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	gift_n	holy_a	21,083	5	5.7385	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88695	The persecuted minister, in defence of the ministerie, the great ordinance of Jesus Christ. Setting forth the severall names of Apostles, prophets, &c. [brace] 1. That there is a ministerial office. 2. That the sacrament of baptisme by a lay-person is invalid. 3. That necessity is no plea. 4. That the long omission of the Lords Supper is unwarrantable. With many other things, plainly and methodically handled / by William Langley late of S. Maryes in the city of Lichfield, minister ...	Langley, William, b. 1609 or 10.	1656 (1656)	Wing L408; Thomason E860_4; ESTC R202682	143,990	208

authority of sin whereby it detained men under condemnation Calvin in loc Captivitas hîc est nomen collectivum pro captivis hostibus significat quod Deus in suam potestatem hostes redegerit The second fruit of his Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave gifts unto men The Heb reads it Lakachta Mattanoth Baadam Thou hast received gifts speaking to ●hrist in the second Person Psal 68.18 betwixt receiving and giving there is a vast difference To reconcile the Prophet and Apostle for Gods words admit of no contradictions Hieromes answer may suffice any sober Christian Hieron in Psal 68. David speaks of this donation in time to come but S. Paul as already past and accomplished Thou hast received gifts à Patre hominibus distribuenda Zanch. in Eph. 4. from the Father to be given to men and behold in the Gospel the performance dedit he gave he received that he might give such a reading we finde Exod. 25.2 Speak unto the children of Israel that they receive an offering for me that is according to the translation of our present Church Bible they that bring Bibl Hen. 8. where receiving as Abenezra noteth is giving Castalion Genebr in Psal 68. Calvin in loc and so S. Paul alluding rather to the sense than to the words of David saith He gave gifts unto men Calvin speaks to the same purpose Rem potius ipsam sequitur c. Christ saith August August in Psal 68. is said to receive gifts in that his members received them Mat. 25.40 In as much as ye have done c. As he was man he received gifts on earth as God Aquin. in loc he gave gifts in heaven the first I conceive is more agreeable to the minde of the Holy Ghost whosoever desireth further satisfaction may consult Calvin and Beza But it may be further demanded Quest how Christ is said to give some Apostles c. when elswhere we read that God the Father ordained them 1 Cor. 12.28 and in the same Chapter the Spirit works all these offices I answer Answ 1 from the Person in the text we are taught three things First that all the works of the holy Trinity quoad extra without it self are common and communicable to every Person of the three according to that rule In operibus ad extra tres personae operantur simul servato ordine personarum in operando for we finde that Redemption Acts 20.28 Sanctification 1 Pet. 1.2 is ascribed to the Father Creation John 1.3 and Sanctification 1 Cor. 1.2 is ascribed to the Son Creation Psal 33.6 and Redemption Ephes 4.30 is ascribed to the Holy Ghost joyntly all to each 1 Cor. 6.11 The changing of the persons is usuall in the Bible S. Peter affirmeth that the Word of God was written by the Holy Ghost but S. Paul saith Heb. 1.1 that God the Father in old times spake by the Prophets Secondly we may learn that God the Son is equall in power might and mercy to the Father the Persons diversity alters not the sacred identity He being ascended above all heavens giveth gifts unto men The Creation of the world Col. 1. and his omnipotency Mat. the last his omnisciency forgivenesse of sins divine adoration and a plenary donation of gifts to his Church doe bespeak him God the true God To lay down some particular instances the works which none can doe but God alone are ascribed to him to wit to create and preserve Joh. 1.3 5.17 Col. 1.16 Heb. 1.2 3. to redeem 1 Cor. 1.30 1 Thes 1.10 to blot out iniquities Mat. 9.6 to search the heart Mat. 9.4 Mark 2.8 14.13 to hear our prayers Joh. 14 14. to quicken Joh. 5.27 to judge Joh. 5.22 Moreover the miracles which he wrought by his own power according to that prophesie Esa 53.5 6. unto which also even Christ himself sendeth us Joh. 10.25 Mat. 11.4 5. and for the working whereof he gave power to his Apostles Mat. 10.8 Moreover those attributes which doe agree onely to the nature of God and are ascribed unto him as eternal Mic. 5.2 almighty Joh. 3.31 infinite Mat. 18.20 King of kings Rev. 19.26 Saviour Mat. 1.21 and the rest testifie him to be God by nature I might adde Scripture wherein the Divinity of Christ is proved Esa 9.6 Judg. 6.11 Mat. 16 16. John 20.28 Rom. 9 5. 1 John 5.20 1 Tim. 3.16 In which places Christ is absolutely called God and the name JEHOVAH given to him From the Person Ipse saith Calvin is signified First that it is not a humane invention but a holy institution of Christ Secondly that the Apostles did not chuse themselves but were chosen of Christ Thirdly that none are fit for such a work but those that are set apart by Christ But how is Christ said to give some Apostles Quest and Prophets after his Ascension when we read that on earth he chose his Apostles Mat. 10 gave them a Commission to preach and after his resurrection confirmed them by breathing on them and giving them the Holy Ghost John 20.21 They were sent Answ fitted and qualified whilst Christ was on earth but after his ascension they received the gifts of the Holy Ghost after a more glorious manner and in a farre greater measure Leo. Eadem semper virtus charismatum quaemvis non eadem semper mensura Donorum They had tasted of the Spirit before but at the day of Pentecost they were filled with the holy Ghost they had infusion but then diffusion and effusion as one speaks who distinguisheth the gifts of the holy Ghost by Infusion Diffusion Effusion Again they received the gifts of the Holy Ghost after a farre more glorious manner multitudes were witnesses of its descending upon them in visible forms of cloven and fiery tongues the substance of the Spirit was invisible the signe visible there must not be onely a tongue eloquence and utterance but fiery tongues courage and zeal Vt fervor discretionem erigat Bern. serm 23. in Gant discretio fervorem regat That zeale may lead discretion and discretion govern zeal If Christ had given his Apostles onely cloven tongues and not fiery they should have been full of knowledge but void of zeal if fiery tongues and not cloven they should have abounded with zeale but not according to knowledge Christ therefore did send down the Spirit in fiery and cloven tongues Thus much of the Person Secondly from the Act in the text pointing out the ordaining and setting apart men for the work of the Ministery is held forth the free and unlimited love of Christ So Placid and Jacob de Val. who besides many pledges of his love freely and undeservedly bestowes on his Church garments of divers colours some excelling in explication some in application some in determination of School-doubts some judicious in informing the understanding others powerful in reforming the will and affections some the sons of consolation others of thunder some construing the Scriptures

allegorically as Origen some historically as Hierome some morally as Gregory the great some pathetically as Chrysostome some dogmatically as Augustine Thirdly the persons ordained some Apostles c. The Lord hath from time to time raised up instruments and taught the children of men the secrets of his kingdome by men of the like passions its true he can give wisdome without a Teacher maintain life without bread raise up children to Abraham of stones doe more by his absolute power than he will by his actuall But it is his will to make use ordinarily of means to teach Cornelius by Peter Lydia by Paul Paul by Ananias the Eunuch by Philip and every soule that is wise in the doctrine of salvation by Apostles Prophets c. Lat. Confes of Helvetia c. 18. God hath alwaies used his Ministers for the gathering or erecting of a Church to himself c. True it is God can by his power without any means take unto himself a Church amongst men but he had rather deal with men and the ministery of men The Lord useth no Angels in this great work of mans happinesse but men Consultissime autem sapientissime fieri à Deo intelligimus Zanch. confes Ch● relig de Eccl. Milt g●ber quod non per Angelos sed per homines doceat in Ecclesia Christus tam quia libentius sinimus nos à nostri similibus familiaritèr institui quam à longè dissimilis naturae spiritibus cum insolita majestate deceri c. We know saith he it was most wisely and advisedly done of God that Christ should teach in his Church not by Angels but by men both because we can more willingly suffer our selves to be informed familiarly of our equals than to be taught of spirits of a farre differing nature with an unacquainted Majestie and also because we might more easily be deceived of Sathan falsly faining himself to be sent of God and transforming himself to an Angel of light and those surely in our judgment are two not the least causes why the Son of God when he was to fulfill the Office of a Teacher in the Church would be made a man and our brother and familiar like unto us in all things sin onely excepted hence it is that in these last dayes he is said to speak unto us by his Son Nempe jam homine facto In cod loco familiariter in Ecclesia agente Namely being now made man and living familiarly in the Church Bucanus gives severall Reasons why the Lord doth not teach by Himself or by Angels but by Man First Buc. in 42 Com. pl. of the Ministery he provides for our infirmity in choosing such Interpreters Secondly to make triall of our obedience who speaks by such Thirdly that he may declare his favour towards us when he consecrates the mouthes and tongues of men to himself that in them his very voice may sound out unto us Fourthly lest without the outward Word we should expect the hidden Revelations of the Spirit or preaching of Angels Lastly this treasure is in earthly vessels that the excellency of the power may be of God and not of us 2 Cor. 4.7 We shall considering the weight of every word in our Text handle the persons therein 1. Severally then Joyntly Apostles To be called by God to the office of Publick teaching and administring the Sacraments Zanch confes Chr. relig de Eccl. Milit. guber is two fold Extraordinary or Ordinary Extraordinary is that which is done by God himself or the Son of God immediatly without the work and Ministerie of man and this is done 3 waies First without using any mans service or suffrage Bucan 42. Com. pl. of the Ministerie but his own voice onely of this sort was the calling of Abraham Moses the Prophets John Baptist and the Apostles Secondly when God useth some but yet as Messengers only shewing the calling and commandment of God so Philip was called by the message of the Angel to baptize the Eunuch Ananias sent to comfort and baptize Paul the Apostle Thirdly by his inward inspiration Of this kinde was the journey of Philip to the City of Samaria Acts 8. Of this sort was the calling of those that preached the Gospel in Phenicia and Cyprus after the scattering of the Churches The 12 Apostles had the aforesaid extraordinary calling not from man or by man but immediately by Christ employed in the highest Ministery of the Church planters of the New Testament amongst the Nations founders of the future edifices of the Church whose doctrine is the canon and rule of all Christian Religion free from corruption of inerrable spirits impowered by the laying on of hands to give the Holy Ghost verst in all Languages else they could not be instrumentall to convert all Lands and having the gifts of miracles which doth ever accompany an extraordinary calling saith Mayer Mayer Jam 3. Doct. 3. else how should men know they were sent of God But Zanchy thinks Miracles not alwaies necessary to an extraordinary call Zanch rel●g Christi de Eccl. Mil. guber Neque enim credimus ad hujus generis Ministrorum vocationem Ministeriúmque confirmandum semper opus esse miraculis cum neque omnium Prophetarum c. We doe not believe that there is alwaies need of Miracles to confirm the calling and Ministerie of this kinde of Ministers sith we read not that the sending of all the Prophets was confirmed by miracles but onely by the Spirit of God and zeal of his glory wherewith they burned c. had the Apostles done no Miracles yet their very preaching was not without Miracle probatur Deus per Apostolos God was exceedingly glorified by such mean poor rude men and out of the mouthes of these babes and sucklings God ordained praise Leo serm 1. de pen. We may see Vbi Deus Magister est quàm citò discitur quod docetur Where God is the Tutour the lesson is soon taught such instruments as these God thought fit to lay the foundation by but employed ordinary ones for the building of the walls and of the roof Now this extraordinary calling singular endowments and miraculous actings of the Apostles are not patterns and presidents for us The Church of God is not now to make use of illiterate men unfit unqualified relying on Enthusiasms and Revelations for the same Christ that elected these by the pen of his Apostle in that excellent Epistle to Timothy which Hierom calleth Speculum Sacerdotii as the whole Scripture is Speculum Christianismi sets down some directions for the choice of a Pastor 1 Tim 3.2 he must be sober vigilant of good behaviour apt to teach it is not enough to be holy and well-learned and so climb into the Pulpit and preach but he must have an outward ordination by the imposition of hands 1 Tim. 4.14 God doth not in these daies so enthusiastically inspire men but sets them 1st to be Cisterns in the Universities

apply the Word of God to the benefit of the Church privately and publickly by praying exhorting reproving informing comforting and watching day and night for the salvation of the flock and Teachers are such as Catechumenos presertim instituere as you heard before as for Calvin Calv. in Eph. 4. I finde much modesty in his opinion who is not peremptory but concludes meo judicio Pastores ergo sunt meo judicio quibus cerei gregis cura commissa est quibus doctorum nomen attribui non displicet modo interim sciamus alterum esse Doctorum genus qui tam formandis Pastoribus quam erudiendae toti Ecclesiae praesunt non quin idem interdum Pastor esse queat qui Doctor est sed quia facultates sunt diversae Pastors saith Bucanus are such as are lawfully called 42. Com. lo. de Minis and placed over one flock or Church doe preach Gods Word and in preaching doe not simply explain it but by teaching admon●shing reproving correcting informing exhorting and comforting doe publickly and privately apply it to the use of the Church and besides doe labour in the administration of the Sacraments conceiving publick prayers and with their Consistory are watchfull to take away offences and to govern the Church Doctors are they who applied themselves to the faithfull and plain interpretation of the Scriptures and to rule Ecclesiastical Schools to the end that sincere doctrine might be kept in the Church or they who only explained the Word of God to deliver true doctrine and confute false Such were the Catechizers as Origen in the Church of Alexandria and Clemens and the like Ambrose saith Ambr●n Eph 4. ● that by Apostles are meant Bishops by Prophets Interpreters of the Scriptures and by Evangelists Deacons But to this Calvin answereth that in the Commentary of S. Ambrose Calv in loc there are many things Nimis puerilia indigna Ambrosio Childish and not becomming Ambrose Pastors and Teachers saith Theophylact are Presbyters and Deacons Theophil in loc Now as some make a difference betwixt these two so others conceive that there are divers names of one Office otherwise S. Paul would have distinguished as he did the rest some Pastors August Chrys Muse Whug Bull Piscator Hier. Lombard Anselme Ruth of Elders Epist praefix oper August aug de Giv 't lib ●8 cap 43. Hier advers Ruff. tom 2. sol 22. some Teachers and not joyn them together Pastors and Teachers Of this opinion is Augustine Chrysostome Musculus Whitgift in defence of his Answer to the Admonition fol. 234. Bullinger and Piscator in loc Hierome Lombard Anselme and why not It is granted that these Offices may meet in one person and he that is gifted for both may attend both Augustine was so wonderfully beautified with the gifts of the Spirit that Erasmus said all the good parts of a good Bishop were found in him Hierome was homo doctissimus omnium trium linguarum peritus Hilary for his eloquence was styled the Trumpet of the Latine Tongue Vincentius L●rinensis saith of Tertullian Cujus quot pene verba tot sententiae sunt Quot sensus tot victoriae What need I name the rest of the Fathers in their Age the salt of the earth and the light of the world See Magdeburg Cap 10. in every Century apud Magdeb cent 3. col 242. So Martin Luther Philip Melancthon Pet. Martyr Bishop Jewell and other true Prophets in our time were so much adorned with all kinde of knowledge that all the world not blinded by the Prince of darknesse might easily perceive they were sent and separated unto their calling by God Now in this variety of opinion it is too much boldnesse to determine as Zanchy in a like case so I may Quis obsecro ego sim qui tot tantisque doctoribus in tali hujus scripturae interpretatione quae neque vim facit contextui neque cum aliis scripturis neque analogia fidei pugnat neque ulla secum affert absurda contradicere audeam aut debeam Who I pray am that I should dare or that I ought to gainsay so many and so learned men in such an exposition of this Scripture which neither doth any whit wrest the text nor contradict any other Scripture nor is against the Analogie of faith nor bringeth with it any absurdity How doe Pastors and Doctors differ from Apostles Quest Prophets and Evangelists Nothing at all in respect of the Essential parts of the Ministery Answ which are the sincere preaching of the Word the administration of the Sacraments and correction of manners But in respect of things peculiar and personal which were given properly to the Apostles alone they differ much As Prophecie by singular Revelation discerning of Spirits the gift of Tongues and of doing of several Miracles and the like It may be here demanded whether these forementioned Offices are to continue in the Church Quest Some are of opinion as Calvin Beza and Zanchy Answ that by Apostles Prophets and Evangelists S Paul olds out an Extraordinary calling and temporary and by Pastors and Teachers that which is ordinary and continual Defence of his Answ to their Admonition fol 219. and must remain in the Church till the end of the World But I humbly conceive otherwise herein treading in the steps of that Rever●nd Father Archbishop Whitgift who writing against the Schismaticks of his Age proves out of this present Text that those degrees of Ministers must in some sort remain till the worlds end Some things in the Apostles were temporary and to remain for a time Proper to them alone as 1. Prophesie by singular Revelation 2. Discerning of Spirits 3. The gift of Tongues and working Miracles the giving of the Holy Ghost by laying on of hands 4. The testimony of the Spirit that they should not erre 5. Their immediate calling and general Commission all which ceased with their cause and was not passed over to their heirs their successours but to preach the Gospel of Christ as they did and to administer the Sacraments was perpetual to their heirs The Ministers whose office is to preach and use all means possible for the good of the people 2 Cor. 8.23 their Office ceased not in regard of their Doctrine and Ministery to which the Church is perpetually obliged Men ordinarily called are Pastors of the Catholick Church but not Catholick Pastors of the Church as were the Apostles Secondly Prophets if taken in a strict sense for fore-telling things and prophecying of the Messias Their Office was temporary the Law and the Prophets was but untill John But if taken in a large sense for interpreting the Scriptures and unfolding the Mysteries of God 1 Cor. 14.4 so it is perpetual and must remain for ever in the Church Thirdly for the Office of the Evangelists if taken for the writing of a Gospel it s ceased but if for preaching of the Gospel it is perpetual 2 Tim. 4.5 there must be a watering

God he that is an avenger of Fornication and Covetousnesse is God he that calleth unto this holinesse is God he therefore that despiseth our admonition in this case despiseth not man but God God the Father who created us in holinesse God the Son who renued us unto holinesse and God the Holy Ghost who keepeth us in true holinesse But how doth the Apostle prove this Proposition He that despiseth c because saith he God hath sent his holy Spirit among you There are two Readings of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we translate with Marl and Beza God hath given us his holy Spirit then Pauls argument is thus framed he that despiseth us despiseth not man but God for we write not out of our own authority but as inspird by the blessed Spirit which is God If according to the best Copies God hath sent his holy Spirit among you then the Apostle thus argueth God hath sent his Spirit to this end that you may discern sanctification to be his will His Spirit is our keeper Rom. 8. Our Comforter John 14. Our Teacher 1 John 2. and therefore quench not the Spirit in endeavouring to quench the gifts of the Spirit He that stoppeth his ears and hardneth his heart in the Preachers Exhortation by the Lord Jesus little regardeth the will and word of God despiseth not man but God Despise him not at your perill you despise God himself and you shall not go Scot-free on your souls be it that hear me this day whose Table-talke is furnished with jests and invectives against Ministers and whose study is how to vex afflict and torment them Themistocles was ever banished in peace but sent for home in warre We are passed over in the daies of pride as uselesse creatures but when the wrath of God falls on their naked conscience then the Minister is thought on when your pulse beats sickly and you lie on your groaning beds then are they intreated for counsell and advise What a madnesse is it to contemn those living whom if God own you in mercy you will love dying I am sick and like to die is there no balm in Gilead is there no Physitian there tell some tydings from heaven some comfortable things of Sion I beseech you you are the Ambassadours of Christ and bring the glad tydings of peace and is there no comfort no peace for me thus they that in fair weather beat us in foule run for shelter to us We shall be thought to be good Ministers untill unpleasing things drop from us and then farewell good conceit as Tertullian spake merrily of the Heathen Unlesse God please man he shall be God no longer But alas say some what are you and what is your calling why doe ye lift up your selves the Congregation is holy c. First you are but men it is true yet men of God called and deputed his Officers and Ambassadours intrusted with high and holy mysteries 1 Cor. 4.1 Let a man c. Secondly you are weak men its true subject to the like passions with others yet our word is powerful and the proudest of you if God intend you good is turned by our Ministery and if the word be not the savour of life it is the savour of death We have this treasure saith the Apostle 2 Cor. 4.7 Thirdly you die like men its true but our words live and it is the immortal Word of God that lives and abides for ever 1 Pet. 1.23 Being born anew c. Fourthly all you say is but talk words are but winde Well if you call the preaching of Gods Word talking for ought I know you may talk of mercy and have none it is such talking as will tend either to thy conversion or confusion for whom we loose on earth are loosed in heaven and whom we binde on earth are bound in heaven Lay aside therefore contempt and disdain of those whom God hath chosen to bring thee the glad tydings of salvation The Idolaters and Heathens doubtlesse shall rise up in judgment against the men of this generation How were Baals Priests esteemed by Jezebel the Priests of the Grave by Ahab the Aegyptian Priests by Pharaoh Masse-Priests by Papists and the Mufti by the Turks And yet the true Preachers of the Word that hold forth the saving doctrine of salvation are amongst Christians as spectacles unto the world as laughing and gazing-stocks 1 Cor. 4.9 I am afraid it will befall many as it did Saul who sought Samuel when he was dead whose counsell he did not regard whilest he was alive It is observed that the contempt of the Ministery leadeth to the greatest and foulest sinnes for it is not possible that any should honour the Message of God and despise him that God hath chosen to bring it and this very sinne opens a gap to all wickedness and ushereth in monstrous impieties Sathans kingdome as is observed standeth on four props especially all which I finde in the 8th of S. John 1. Railing verse 48 Say we not well that thou art a Samaritane and hast a Devil The Pharisees in their wickedest actions the persecuting of Gods Prophets thought they did God service and in their foulest words railing against Christ the Son of God they think they doe well Say we not well It is said of the Lyndians that they worshipt Hercules the best when they railed the fastest So many in railing and reviling think it an ornament a grace a badge of zeal and that there is nothing amisse Say we not well No no such saying derogates from God the honour of Christianity and most unbecoming the Gospel of Christ But who railed thus No Rabshakeh no Shimei no sons of Belial but such as called themselves holy verse 33. We be Abrahams seed and were never in bondage to any man Oh the great delusion of the Devil to blinde men and women so that they think they say well when they sin foulest in those words of Christ who condemns the Pharisees glosse who judged that murder which consisted onely in the actual depriving a man of his life you shall finde three degrees of sin and three degrees of punishment Mat 5.22 The degrees of sinne are angry thoughts scornfull gestures and opprobrious words to the first is opposed Judgment to the second a Councel to the third Hell fire It is the saying of S. Hierome to strip men of passion is to make them no men Est hominem de homine tollere S. Paul bids Be angry and sinne not Ephes 4 26. He alloweth that which is natural and condemneth that which is culpable so Gerson Ira non est peccatum quoad esse naturae sed quoad esse moris That our anger should not prove faulty Christ sets down two Rules for our direction 1. Concerning the matter with a brother 2. The manner unadvisedly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out in many both old and new Translations but some Greek Copies as Erasmus

whereby we have an assurance of Gods favour It is a signe to signifie and represent a seal to ratifie and confirm the promises we read are confirmed to the believing soul Rom. 15.8 First in the Book of his Eternal Counsel that Book S. John speaks of Revel 5.1 2. which had 7 seals to signifie that it was perfectly ratified Secondly in his Son our Saviour for him hath God the Father sealed John 6.29 The riches of the New Testament are confirmed to us by the blood of Christ Heb. 9.15 Thirdly by Gods privy Seal his Spirit is called the Spirit of promise Ephes 1.13 Fourthly God confirmeth his promises by this Sacrament which is his broad Seale to confirm our faith and ratifie our assurance in Christ It doth give and conferre faith but more surely and strongly confirms faith which confirmation is not by any inherent power in it but by the holy Spirit working a strong perswasion and assurance in us sealing the blessings of the Covenant which doe chiefly consist of three parts First the forgivenesse of sins Jer. 33.8 Isa 43.25 Secondly the adoption of sons Jer. 31.31 32. Thirdly the promise of Eternall blessednesse And what greater blessings than pardon to poor sinners acceptation of bondslaves to be sons and to have the promise of Everlasting life This is the Covenant written by God to which he hath put to his Seale for our further assurance One Tree of Life served Adam One Rainbow gave assurance to Noah but to us behold Two unchangeable Sacraments two witnesses whereby we have full assurance Now I conceive that the deferring of this Seale from time to time which doth confirm our Charter is a great weakning of our faith hindrance of our assurance and ratifying the blessings of the Covenant of grace Thirdly the long Omission is a barre to the communion that should be betwixt Christ and Christians one with another hence it takes its denomination of communion 1 Cor. 10.16 17. As faith receives him so by this we are joyned near to him and have spiritual fellowship with him by this he means that the faithfull which come with due preparation are joyned and united to Christ by Faith instrumentally by the Bread sacramentally and by the Holy Ghost spiritually made one spirit 1 Cor 6.17 or one spiritual body as the members receive life from the head and the tree moysture from the root so the faithful from Christ Secondly this seals that communion that Christians have one with another For we that are many are one bread and one body because we are all partakers of one head 1 Cor. 10.17 It puts us in minde of our unity and concord being one body and to avoid discord and dissention 1 Cor. 11.18 20. When ye come together c. This was one end why it was ordained of Christ to be a bond of love and chain us together that we break not from God and our Brethren Of the Church of England Art 28. The Church of England saith that the Supper of the Lord is not onely a signe of love that Christians ought to have amongst themselves one to another c. This are we taught by the same bread compact of many corns the same wine prest out of many grapes 1 Cor. 10.17 Oh how many great and grievous are our distractions Brother against Brother Father against Son Minister against Minister People against Minister he hath no part in Christ that doth not grieve at this What a shame is it that the Sheep of the same Shepheard the Children of the same Father the Servants of the same Master the Heirs of the same Kingdome the Guests of the same Banquet the Partakers of the same Hope the Members of the same Body the Professours of the same Faith should contend and strive one against another fighting quarrelling hating envying and backbiting one of another Saint Paul condemning the abuses of the Corinthians exhorts them to tarry one for another 1 Cor. 11.33 that they would go hand in hand and lay aside all difference and dissention And our Saviour enjoyns Brotherly reconciliation Mat. 5.24 When thou bringest thy gift c. I appeal to any judicious Christian whether this fact doth not conduce to the renewing and maintaining of love and was by our Saviour instituted to that very end and whether the seldome use of it be not a great cause of that generall hatred rancour spight and envy of one against another Fourthly the long Omission of it is a barre to the frequent meditation of the great work of Redemption Art 28. The Church of England calls this a Sacrament of our Redemption by Christs death It was Christs last word to his Disciples the words of a dying friend which ever leaves behinde deep impressions Doe this in remembrance of me it was reserved till the approaching of his death that we might the better remember him when he was dead God gives the Rainbow a token of mercy to posterity the first born must be sanctified that so the day of the Jewes deliverance out of the Land of Aegypt might be remembred There must be a Golden pot of Manna reserved for the remembrance of that great mercy in feeding the Jewes with Angels food When the Lord parted the waters of Jordan he commanded Joshua to set up 12 Stones in memoriall of his mighty and miraculous works and that when the Children of Israel should aske in time to come what was meant by those stones they should answer that the waters of Jordan were cut off before the Ark of the Covenant of the Lord. Even so the Lord hath left unto his Church the Sacrament of his Supper as a visible representation of a crucified Christ and hath commanded us to continue this holy remembrance of his death and passion 1 Cor. 11.25 26. to be kept in memory and remain to posterity that they might know the occasion of it I desire that it may be considered whether the long omission of the Lords Supper doth not hinder Christians from a frequent meditation of the great work of Redemption Fiftly the long Omission is a barre to the serious and sad remembrance of our sins it is true we are every day to call to minde our wormwood and our gall to cast up our accompts Quid feci quid non feci Yet we had need of all helps to this end and the Sacrament being a lively representation of a crucified Christ doth bring to our mindes the remembrance of our bitter sins that brought to Christ such bitternesse of torment Magna amaritudo peccati quae tantam amaritudinem peperit Great was the bitternesse of sin which brought forth so much bitternesse of torment When we behold a crucified Saviour we presently reflect on our sins as the proper and principall causes of Christs sufferings Pilate Herod Judas the Jewes and Gentiles were but instruments which our sins set on work None are more guilty than we whose sinnes are those bloody instruments that slew the Lord of glory