againe the third day and by consequence there shall be a resurrection of all men according to the * Iob 19.25.26.27 Esa 26.9 65.18 Ionas 2.11 Scriptures So as the word of God is still apparent to be a touch-stone for the triall of all our actions and behauiours and a speciall meanes for the redressing of thing a misse Psal 119.9 Wherewith shal a yong mā redres his way In taking heed thereto according to thy word Adam at first made small reckoning of the word of God Gen. 2.17 when he told him That in that day he tasted of the forbidden fruit he shold die the death but afterward whē the Lord put him in mind of it again Gen. 3.11 c. he remē bred both what God had said and what himselfe had done and so came to reformation Manasses was a wicked Idolater 2. Cho. 33.2.3 and caused the streetes to swimme with innocent blood euen from comer to corner The Gentiles were wicked people walking in their owne wayes Acts 14.16 carried away to dumbe Idols 1. Cor. 12.2 walking in the vanity of their owne mindes c. Eph. 2.17.18 vnwise disobedient deceiued seruing their lusts Tit. gain Wantons couetous the eue◠drunkards 1. Cor. 6.9.10 ignorant of God Gal. 4.8 dead in trespasses and sinnes Eph. 2.1.3 and in a word the seruants of all sinnes Rom. 6.20 When the word of God was taught among them they turned from Sathan and their Idols 1. Thes 1.10 to serue the liuing God Thus it is plaine that the word of God is a wonderfull meanes sanctified by God to redresse things amisse and to deliuer a man from the euill way Pron 2.12.16 The reason why men must haue recourse vnto Gods word Reason and conforme themselues to it is because heerein God hath reuealed his will what in euery thing he will haue vs doe and what to leaue vndone therefore it is called his reuealed wil yea Psal 19.7 a perfect law conuerting the soule sufficient to correct to instruct to comfort and to make the man of God euery way perfect Vse 1 1 To confute the Papists who preserre their chaffe and dung their trashie inuentions before the pure word of God locking the same vp so fast that poore people cannot bee acquainted with it no maruell if they lye open to temptation and all manner of ignorance when as they are denied the vse of the Scriptures in a knowne tong◠which beeing truely taught and opened are able to bring them to repentance 2. Tim. 2.26 out of the snare of the diuel at whose will they are now taken Hosius a wicked Father in the Councell of Trent tyed vp the Scriptures from Lay-men making them beleene that their danger should bee equall with the men of Bethshemesh 1. Sam. 6. looking into the Arke if they shold looke into them And Pius the fourth Pope of that name to the end hee might deterre the Laytie from reading the Bible accounted it as a booke prohibited marking it in the forehead with this stroake Noli me tangere God hath not giuen the Bible to Lay-men But this practise is 1. against Gods commandement enioyning the reading of the Word written to al sorts of men as wel the vnlearned as Deut. 31.11.12 the learned Thou shalt reade the words of this law before all Israel that they may heare it learn to feare the Lord and he names there men women children strangers Deut. 31.11.12 Search the Scriptures Iohn 5.19 Let the word of God dwell plentifully in you Col. 3.16 2 Against the Example of Christ and his Apostles who alwaies taught in known tongues that the people might more easily come to knowledge whatsoeuer was written by them they did write it in a familiar knowne and vulgar sort that euery one might learne it and by patience and consolation of the Scriptures might haue hope 3 Against the ancient Fathurs Chrysostome faith In epist ad Col. 3. v. 16. Al secular and Lay-men heare and get Bibles to you which are the soue raigne remedies of the soule Ireneus faith the Valentinians fell into heresies through their ignorance of the Scriptures Contra Valentin lib. 3. ca. 12. And we read in Nicephorus of Paphnutius a Lay-man Niceph. lib. 8. cap. 14. so commended of the Fathers for his singular knowledge in Diuinity that he was thought worthy to beare a part in the Nicene Councell By all this we conclude that these enemies of the Word are deceiuers of the world by detaining the written truth and holding ignorance a maine pillar of their religion and a foster-mother of their deuotion needs must it walk in blindnesse when the means of knowledge are taken away and in darkenesse when the light is hid in secret and put vnder a bushell Vse 2 2 Here againe may bee condemned and reprooued al those that contemne the Word of God and content themselues in their ignorance such suffer Sathan to rule ouer them for hee holds them vnder the power of darkenesse that they cannot come to amendment of life these can willingly spend time in reading ouer play-bookes prophane histories and fables which are incitements to vncleannesse but that time which they passe in heating the Word of God or in reading the same they thinke euill spent These can take into their hand the diuells bookes Cards and Dice instruments of idlenesse and prouocations vnto all manner of wickednesse as cursing swearing rayling quarrelling misspending of goods and time drinking bezeling c. but they are loath to touch or take into their hands the booke of God to reade lest it should cut them short of their liberty to sin which they loue as their liues Iam. 1.24.25 But seeing thou art a forget full hearer as S. Iames faith and doest cast the word of God Ps 50.17 behinde thy backe it is impossible for thee to bee reformed and reclaimed and continuing so thou heapest the wrath of God vpon thee against the day of wrath when the Lord in the seuerity thereof will come against thee in flames of fire and against all those that would not obey the Gospell 2. Thes 1.8 Luk. 19.27 nor suffer Christ to reigne ouer them use 3 3. Is it so that the word of God is able to recouer a man from his falls let this serue to admonish vs not onely to be carefull for attendance vnto the Word but also inwardly to weigh it and consider the working efficacy of it for it is neuer without power to direct them of whom it is well pondered and meditated It is a hand to guide thee if thou be in the right way a light to shine vnto thee that thou slip not out of the way If thou bee in ignorance it will draw thee to vnderstanding if hard of heart it is an hammer to sosten thee it is fire to purge and cleanse thee and whatsoeuer thou wantest it is a store-house of new and olde things to
to bee Ministers for God therefore they cannot be disallowed Sol. Sol. I confesse indeede that there is an ordinary calling of the Church which is necessary for the making of a Minister But yet the outward ordinary calling of the Church alone is not sufficient to make a man a Minister of the Lord vnlesse he be also inwardly called of God and fitted with gifts as with the Spirit of God in wisedome Exod. 31.2.3 and in vnderstanding and in knowledge and in workmanship 1. Tim. 1.12 1 Sam. 10.9 and in strength and with another heart c. to discharge the duties of the place to which God calleth him And therefore whosoeuer taketh vpon him the charge ouer a people must look narrowly vnto himselfe and see whether hee bee put into orders by God Vnlesse he haue a testimony that God hath called him inwardly as well as the Church outwardly all is to small purpose hee is none of Gods Ministers hee is crept into the Church of God by the window and God neuer set him apart to his holy seruice but rather as a iust Iudge will say to him Friend Mat. 22.12 how camst thou in hither Hence it was that Tyndall that blessed Martyr did sharpely reprooue such kinde of Ministers saying Exposit in Mat. 5. In what case are they that haue Benefices and preach not Verily though they stand at the Altar yet are they excommunicate and cast out of the liuing Church of almighty God And againe Priests that preach not are none of Christs nor of his annoynting but seruants of the beast whose marke they beare Oh that all ouer-hasty Ministers wold well consider these things and rather vndertake any other calling then this so weighty a worke without direction from the Lord. A notable president we haue for them in the Prophecy of Zechariah where the Prophet speaketh of some such Priests as pestered the Church in his time Zech. 13.4.5.6 that They should no longer weare a rough garment to deceiue But he shall say I am no Prophet I am an Husbandman for man taught me to be an Heardman from my youth Then better it would be for Gods Church she should bee gouerned by the men of God and more comfortable to themselues though their life be more painefull Vse 2 2 This may teach all Ministers to trye and examine themselues whether they bee the Lords Ministers If they 1. finde themselues ready vpon all occasions to goe when God bids and to returne when hee calls 2. If it bee vnto them as meate and drinke to do the will of God their Father that sent them 3. If they cry aloud and spare not if they lift vp their voyces like trumpets Isa 58.1 and shew the people their transgressions and sinnes Act. 10.33 4. If they deliuer nothing but that which they haue receiued and all that which they haue receiued 5. If they deliuer sound Doctrine and the wholesome word of truth 6. If they diuide the same word aright and giue euery one his owne portion Warning to the vnruly 1. Thes 5.14 comfort to the feeble minded if they binde vp the broken hearted c 7. If they study to approue themselues their liues and hearts vnto God 2. Tim. 2.15 as men that neede not be ashamed 8. If their lips preserue knowledge 9. If they be ready to euery good worke Tit. 3.1 Phil. 3.20 and haue their conuersation in heauen purging thēselues as Christ is pure If these things bee in them then it may be truly said that they are the Lords workemen that hee hath placed them in his watch-tower that they haue receiued gifts from aboue that they are Ambassabours for Christ that he hath powred of his Spirit vpon them and giuen them orders for the Ministeriall function to discharge it Thirdly the Apostle saith I haue receiued of the Lord that which I deliuered c. I haue not dealt deceitfully with you to giue you any Sacrament of my owne inuention but I haue deliuered that very same Sacrament and words also that I receiued from the Lord Iesus Christ From hence then in the third place we learne That God alone is the Author and appointer of all our Sacraments Doct. 3. whereby Gods inward graces are represented sealed and conueyed vnto vs. And for this cause our Apostle heere saith that the Lord Iesus God-man and man-God not any man alone nor Angell nor Saint took bread and wine c. that is hee alone instituted this holy Supper The like wee may see in the other Sacrament for wee haue but two Sacraments vnder the New Testament 1. Cor. 10.1.2.3 Christ alone giueth commandement to his Disciples and in them to all his faithfull Ministers to Teach and baptize in the name of the Father Mat. 28.19 the Sonne and the holy Ghost Accedit verbum ad elementū et fit Sacramentum Aug. fu Ioanne tract 80. Now God ordaines euery Sacrament by his Sacramental Word and this is due two wayes First by giuing a commandement whereby he commandeth his Sacrament both to be administred and receiued Mat. 26.26 28.19 Secondly by making a promise whereby he hath ordained that the Elements shall bee instruments and seales of grace The reason why God alone must be the author of euery Sacrament Reas 1. is because euery Sacrament which is but a signe of grace can confirme nothing vnlesse it be by the consent and promise of him from whom the grace promised must bee receiued But euery good gift and good grace is from God alone Iam. 1.17 Mal. 3.1 Heb. 8.6 therefore it must needs follow that God is the author of the Sacrament Vse 1 1 This serues to confute the Papists who doe not onely content themselues with polluting these two holy Sacraments of the New Testament many and sundry wayes but also most impudently and arrogantly take this priuiledge of ordaining Sacraments vnto themselues which belongeth to God alone and therefore they make more Sacraments then Baptisme and the Lords Supper by adding fiue others vnto them First Confirmation Secondly Repentance Thirdly Orders Fourthly Extreame Vnction or annoynting Fifthly Matrimony All these howsoeuer they are holy Ordinances for other ends yet they are no Sacraments For 1. They cannot confirme Faith 2. Neither are they so proper to the Church as Sacraments are 3. Neither haue they any commandement of God to bee Sacraments 4. Nor his promise of beeing signes and seales of grace Vse 2 2 This must teach vs to come prepared to the Lords Supper all the dainty dishes therein are of the Lords owne prouision If a man should bee bid a guest to sit at the Princes table to eate of the dainties of the Princes prouision he would without all doubt trimme and prepare himselfe as Ioseph did to come into Pharaohs presence Now wee know that the Sacrament is a supper of the Lord Iesus his prouision he hath prepared his chaire and furnished his table as Salomon
saith Pro. 9.2.3.5 and hath giuen vs a kinde inuitation saying Come eate of my bread and drinke of my wine Therefore we ought to examine our selues wherein wee haue offended the Lord of this feast that we may repent of our sins done against him and so we shall come prepared to this royall Banquet Vse 3 3 This may let vs see and acknowledge Gods great loue in that hee hath not onely giuen his Word which were sufficient hee being a God of truth but also for the strengthning of Faith hath added his great seales the Sacraments His creatures in them shall let vs see so much of his goodnesse as shall leaue vs without all excuse if wee receiue them not worthily but otherwise vpon our worthy partaking of them all the benefits of Christs death and suffering shall be ours Fourthly Paule goes forward and saith I haue deliuered that is I haue done my Lords will reuealed his counsell or I haue rightly disposed and deliuered that to you all which my master gaue mee in charge I haue not kept any good back Hence we learne That Ministers are Gods stewards Doct. 4. Luk. 12.42 the Lord hath made them Rulers ouer his house that they may distribute his meate and allowance according to his minde In euery steward there is required two things 1. Wisedome 2. Faithfulnesse 1 Wisedome to prouide things necessary before hand for after times a wise steward stayes not for the morrow to see what it will bring forth but while it is said to day he takes the time 2. A wise steward hath a forecasting head for he is euer plotting and contriuing how hee may put forth his masters goods to the best aduantage 3. Lastly a wife steward prouideth not dishes all alike but of sundry sorts courses meates for seruants then for sonnes milke for weaklings and infants in Christ and strong meate for those that are grown vp in Christ This was the practise of Paule for hee saith Hee gaue the Corinthians milke to drinke and not meate 1 Cor. 3.2 because they were not able to beare it One and the same meate agreeth not to all men Bread that strengthneth the life of strong men killeth little children and honey that nourisheth olde persons breedeth gripings in the belly and knaweth the bowels of smal infants 2 Faithfulnesse is required in a Steward 1. To distribute his maisters meate according as his master pleaseth that is the pure word of God without any mingling Hee must deliuer wholesome foode not poysonfull infectious or hereticall traditions of Popish Friers Poets or Philosophers He must not giue stones for bread nor serpents for fishes but as a good dispenser of Gods Mysteries if he speake he must do it as the words of God 1. Pet. 4.11 if he minister he must doe it as of the ability which God ministreth and if he receiue a gift he must minister the same as a good disposer This was the practise of Raule 2. Cor. 4.5 We preach not our selues but the Lord Iesus and our selues your seruants for Iesus sake 2. Hee must deliuer all his masters allowance else hee is an vniust steward hee must keepe nothing backe but deliuer the whole counsell of God as S. Paule did then if any one dye the fault is not in the steward who faithfully gaue him his portion but in himselfe through neglect Vse 1 1 This serueth to reprooue diuers sorts of stewards First all those that prouide strange meates the chaffe and inuentions of men too many improuident stewards had rather bee trading in humane wits as the writings of Councells Monkes Postillars Poets and Philosophers or else in anciēt Fathers then in the wholesome word of God Secondly all those that prouide meates which are hard to digest as vaine eloquence bombasted and strange new coyned words which amaze their hearers these men shew their small desire to conuert soules to God Affected eloquence as meate sweet at first in the mouth may for a time tickle and delight the care but afterward it will goe downe like sharpe grauell into the belly or else suddainly vanish away like the sound of musicke without fruite Thirdly all those that prouide vnprofitable meates that deliuer Doctrine neither wholesome nor tending to edification Many take great paines to answer foolish questions that they haue made to shew their wit to whom a man may say when they come down from the Pulpit as once Phauorinus the Philosopher said to a proud arrogant Grammarian Sir you haue wearied your selfe and others with an idle discourse Lastly all those that prouide good and wholesome doctrine but doe not distribute it nor apply it to mens consciences Doctrine application should not be separated for it is to take the life from the body Application is the very life of Doctrine Hence it was that the Apostle made this the principal end of preaching the word of God namely to speake to Edifying 1. Cor. 14.3 to Exhortation and to Comfort And hee exhorteth Timothy to giue attendance as well to Exhortation 1. Tim. 4. as to Doctrine Vse 2 2 This may informe vs of the great worke and weight of businesse that lyes vpon the shoulders of Gods stewards for if they must be wise to forecast and prouide all things pertinent and necessary to Gods houshold and when they haue prouided them must giue euery one in the houshold his portion in due sort season and after a good order Then not euery lame and maimed son of Gentlemen whom they preferre to this seruice nor hee that can ride and runne and make the greatest means to get a Church liuing nor he that is a riotous master of the Churches patrimony is a steward sufficient for these things but hee that is sent by the Lord as his labourer into his haruest and watcheth in all things to doe the worke of an Euangelist 2. Tim. 4.5 well gifted and well qualified and called of the Lord is the Lords Minister and fit for his stewardship Vse 3 3 This point serueth to stir vp euery steward of the Lord to a faithfull performance of his duty It is not enough to set the meate the word of God before the people but by diuiding it a right he must fitly apply it to seuerall places times and persons and whether he teach exhort rebuke or comfort yet stil hee must labour to pierce into the hearts of men and to speake to their soules and consciences Vse 4 4 This may teach Hearers their duty as namely first to esteeme of Ministers as Gods stewards Secondly 1. Cor. 4.1 to waite and depend on them for their meate and nourishment euen the word of God the foode of their soules as the Egyptians did waite on Ioseph in the time of famine for the opening of the Kings Granary that they might haue reliefe and as the naked bird waiteth the comming of her damme that shee might receiue foode from her mouth So let all Gods people waite vpon his
stewards in time of spirituall dearth that they may receiue reliefe to satisfie their hungry soules And thirdly to call vpon them for their portion in spirituall things for as seruants they may vrge the stewards to faithfulnesse and looke to obtaine at their hands whatsoeuer portion their Lord and maister hath allowed them 5. We learne another point in this preface the Apostle had spoken vnto them from God and told them before that they did not imbrace him nor his message as from God and now in this place hee vrgeth it vpon them and tells them that for his part hee deliuered not any thing but what hee receiued from God which one would thinke might moue them to receiue his message that he deliuered Hence obserue That As Gods Ministers are to deliuer nothing vnto his people Doct. 5. but that which they haue from God so the people are to receiue that which is taught as from God For if euery faithfull teacher must haue a care that he deliuer nothing vnto his people but that which hee hath receiued of the Lord then euery hearer must bee as carefull to heare and receiue it as from the Lord. A notable example of this carefulnesse we finde in the people of Thessalonica for whom the Apostle Paule giueth thanks to God 1. Thes 2.13 because They had receiued the word of God not as the word of man but as it is in truth the word of God which worketh in all them that beleeue They respected not so much the earthen vessels in which the heauenly treasure of Gods word was conueyed vnto them as the Iewell of Gods word it selfe and God the author from whom it was sent And hence it came to passe as it followeth in the same place that it did worke for the saluation of so many as did beleeue And indeede the word faithfully deliuered becommeth vnto the Elect 2. Cor. 2.16 the sweet sauour of life vnto life Reas 1 1 Gods ministers are Gods messengers for so S. Paul speaks We are Gods messengers 2. Cor. 5.20 entreating and beseeching you in Christs steed to be reconciled to God Now we know and see by experience If a messenger come from a Prince neither doth he his message in his owne name neither doth the party to whom hee brings it receiue it as from himself but as frō him that sent him Euen so we that be Ministers in the Name of God in Gods steed for your infirmity doe entreate you c. But the words we speake are not our owne but of the Lord. Ob. 1. But it will be said of the Ministers Obiect as once Corah and his companions said to Aaron and Moses You sons of Leuy Num. 16.3 you take too much vpon you What doe you make your selues Must your sayings be receiued as Gods owne Words Who can beare it that you should be so presumptuous Sol. Sol. Whereas we are thought to take too much vpon vs because wee reueale the counsell of God this is no presumption but a meere slander for we haue learned not to preach our selues but Iesus Christ 1. Cor. 3.5 to account our selues no more then the Ministers by whō ye beleeue albeit it hath pleased God to call vs his labourers 2. Cor. 6.1 and Co-workers with his Grace yet we confesse that the whole encrease of our labour and worke doth belong vnto God Vse 1 Vse 1. This serueth to reproue those that stoppe their eares rerefusing to heare the voyce of the Charmer charme hee neuer so wisely They neuer consider that Ministers speaking by vertue of their office are Gods messengers which is the cause that they turne themselues from hearing of Sermons supposing them to be nothing but matters of reproach 2 All dull and drowsie Hearers may heere iustly be reprooued that heare and heare not As Chrysost said of idle Priests There are many Priests and yet but a few Priests so wee may say of Hearers there be many Hearers and yet but a few Hearers that pricke vp their eares with reuerend regard and attention they rather looke for a fit place to sit easily or else to fill vp the number in the congregation If a man should aske account of them touching their hearing as Dauid of Ahimaas touching his message they would answer to such a purpose as he did 2. Sam. 18.29 I saw a tumult said Ahimaas but I know not what So these heard a great noyse and many good words of God but what they know not 3 All itching eares may also be reprooued that listen rather to fables 2. Tim. 4.3.4 then wholesome words which are according to godlinesse These nice Athenians that hunt after nouelties and mishapen sentences are like the dainty Gentlewomen that cast off all solid and substantiall dishes and feede vpon nothing but forced dishes and cook't conceits though the ground of them in comparison be no better then a Boot-shanke as we vse to say If any man will bee so friuolous as to pester his sermons with idle fabulous stories hee shall sooner finde attention in our people then he that with greatest Euidence of the Spirit power of Christ deliuers the deepe mysteries of Saluation 4 All those that reiect the Lord in his Ministers may be reproued their scornes and disdainefull speeches are ascended vp to heauen and the Lord hath taken notice of them to condemne the scorners and contemners of his Word but to comfort his seruants in the contempt that is cast vpon them He that despiseth you despiseth me Luk. 10.16 Paule also could say that Hee which despiseth 1. Thes 4.8 despiseth not man but God Let therefore Gods Ministers cōfort themselues euen as Aaron and Moses did when the people began to repine against them What are wee Exod. 16.7.8 say they that ye murmured against vs Your murmurings are not against vs but against the Lord. And if it bee that the people deale fraudulently with them yet it will bee said to the fraudulent dealers as it was to Ananias and Saphird You haue not dealt wickedly with man Act. 5.4 but with God Vse 2 2 This may teach all Hearers and Learners to come to the receiuing of Gods Ordinances with al feare and trembling reuerence and attention as if they came not to heare man but God If Eglon an Heathen rose out of his Throne when Ehud told him he had a message to him from God Iudg. 3.20 Act. 12.22 If Herods words shall be accounted as the voyce of God not of man Ioh. 19.8 And if Pilate tremble when he heares of dealing with the Sonne of God Much more should wee with all reuerence and feare receiue the voyce of God sounding in his ministers considering the maiestie wisedome and power of the Author of that voyce Q. But how may I know that God speakes in the Ministers Answ First by the searching power of the Word that he deliuers Heb. 4.12 It diserneth the
most secret thoughts and intentions of the heart which man himselfe cannot discry In this respect thou canst not otherwise chuse but say God is in vs of a truth 1 Cor. 14.25 Secondly by the no lesse then miraculous change it workes in the hearts of men in whom God will haue it effectuall to saluation Psal 19. Thirdly by the truth of it there is no vntruth in that which God deliuereth for his Iudgements are truth and his word is truth Iohn 17.7 and God himselfe is the God of truth Fourthly by the maiestie of it though it bee carried in base and slender vessells yet it preuailes to draw the minde to subiect the very thoughts 2. Cor. 10.5 and conscience to obedience and reuerence Lastly by the trembling awe that it strikes the conscience with Felix that could as we may say haue commanded a troupe of men and haue made thousands afraid yet weake Paule that lay fast in bonds strikes this great Iudge with trēbling at the hearing of Gods voyce Oh therefore whatsoeuer the Lord shall command vs by his Ministers let vs resolue to doe it and whatsoeuer they shall deliuer in the name of the Lord let vs heare and receiue it yea as the Prophet saith Isa 66.2 Let vs tremble at the words of God Thus much of the preface The Lord Iesus the same night in which hee was betrayed tooke bread c. NOw followeth the Institution of the Sacrament of the Lords Supper it selfe and the celebration thereof when the Apostle had deliuered this Supper to the Corinthians and they had abused it some by gluttonie and drunkennesse others by hatred of their brethrens persons others by making diuisions and debates and others by a neglect of it as if it had beene the Apostles owne institution then he was vrged and mooued to make knowne the Author of this Supper the end of it and the institution it selfe wherein we may consider these three things 1. The time when this Supper was instituted The same night in which Iesus was betrayed 2. The matter of this institution Bread and Wine signifying the bodie and bloud of Christ 3. The manner of this institution wherein also may bee obserued 1. The workes of Christ 2. His words 1. His workes hee tooke the Bread and likewise the Cup. 2. He gaue thankes 3. Hee brake the Bread c. 2. His words 1. take 2. eate drinke 3. This is my Body this is my bloud c. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time when the Lord Iesus instituted his last Supper that is set downe 1. By an emphaticall note The same night 2. By an accident that befell our Sauiour Christ that night he was betrayed The meaning of the words This word Night is vsed sundrie waies sometimes it is vsed for ignorance of God and want of knowledge he Tnight is farre spent that is ignorance is much decayed Rom. 13. Sometimes it is vsed for much affliction night shall be vnto you that you shall not haue a vision that is much trouble shall befall you Mica 3.6 Sometimes it is vsed for darkenesse The night commeth when no man can worke that is darkenesse commeth Ioh. 9.4 And sometimes it is vsed and that most commonly for that time that comprehendeth darkenesse and succeedeth the day and so it is taken in this place The same night that is that night wherein Iudas the child of perdition fell from his Master being possessed of Satan and betrayed him that is dealt treacherously with him seeming a friend before but now proouing a traytor In a word that same night that wretched Iudas betrayed his Lord and Master and deliuered him vp into the hands of the Iewes to crucifie in that same night did his Lord and Master euen Iesus Christ institute his last Supper Quest Quest But why did our Sauiour institute this Sacrament at night Sol. Sol. First that the type and shadow of this sacrament which was the Passeouer might bee fully answered Exod. 12.6.8 That was instituted in the night that the Lord smote the Egyptians and passed by the houses of the Israelites and therefore the Lord Iesus when hee tooke away the Passeouer and gaue vs in stead thereof this Sacrament of his Supper hee instituted the same in the night to fulfill that type 2. That a fit name might bee applyed and giuen to this Sacrament it is therefore called a Supper because that it was instituted in the night 3. It was then the time of the yeere that the feast of the Paschall Lambe should be celebrated for at Easter the Iewes did alwayes eate the Passeouer our Sauiour therefore who celebrated his owne Supper in stead of their Passeouer knowing what time of the yeere and what night in that time they obserued to eate their feast hee as neere as hee could tooke the same time and night for the institution of this Sacrament and for the eating of his supper 4. The night was the fittest time for the institution of this Sacrament because then the Disciples of Christ were gathered to gether to receiue it wheras all the day long they were scattered abroade some in one place some in another all of them doing the will of their Master Christ that sent them 5. Lastly it cannot be denyed but that our Sauiour Christ might haue taken the day or another time for the institution of this his last Supper but yet hee saw that the time was at hand when he should be offered vp a sacrifice for his people and therefore hee instituted this Sacrament of his last Supper that they might shortly see that fulfilled in his body which they saw figured in outward signes Bread and Wine the same night of the institution Quest Quest 2. But may not wee obserue the night for the eating of the Sacrament of the Lords Supper Sol. Sol. This is no morall action to bee imitated but a circumstance which cannot binde 2. Here is no commandement left by our Sauiour Christ to imitate him herein 3. Euery Communicant must looke to his preparation and not come to this Supper repleto ventre hauing spent the day in eating and drinking 4. To the receiuing of this Supper there is required a Congregation which cannot be so fitly gathered vpon the night as the day 5. Vnlesse we could bee proportionable to Christ in eating his Supper it is not for vs to obserue the circumstance 1. hee did eate but once 2. hee did eate to take away the ceremonie to fulfill the thing signifyed to answere the time of the Passeouer to manifest to his Disciples that presently he should be offered c. 3. Hee did eate at the full end and conclusion of his dayes and not before 6. Lastly the night is a dull and drowsie time and will oppresse the body and minde with heauy sleepe but the receiuing of the Sacrament calleth for our quickest memories and freshest meditations and therefore it is not so fit a time for
of saluation but themselues are growne vp exceeding great proude and rich And although they haue blinded the eyes of the people holding them in ignorance through this iniustice and outragious sea of Monkish superstition yet they haue runne contrary to Christs institution and therefore they may looke for no other but eternall destruction and that the blood of all the say people shall bee laid to their charge Thus by remoouall of these superstitious tricks of the Papists which secretly and by wringing and wresting they gather from these words of our Sauiour a plainer path and entrance is made for vs to speak of that which followeth Take ye First to speake of the persons that were admitted to be partakers of this Sacrament they were Christs faithfull and sanctified disciples take ye saith hee speaking to them alone Hence note That A Minister is not to admit euery one to this Sacrament Doctr. but there must be a special separation on of Atheists prophane and open offenders from holy godly and religious professours of open and manifest Hypocrites who professe in word and deny God and his truth in their liues from sound and sincere-hearted Christians This commandement is directed to the faithfull seruants of God onely not to the prophane and vngodly And this separation hath bene from the beginning Adam in Paradise had the couenant of God and was admitted to the seales of the couenant namely the two Sacraments Gen. 2. the tree of life in the midst of the garden and the tree of knowledge of good and euill but Adam after he had fallen the Lord separated him from the couenant and the seales thereof So Caine after he had slaine his brother Abell was put from the Lords face Gen. 4.12 16. that is he was seuered from the place of Gods presence where God especially manifested himselfe vnto his seruants in his seruice honour and worship and for this cause the Lord commanded that none should bee admitted vnto the Passeouer the same vnto the Iewes Num. 9.13 Leu. 10.10 which this Sacrament is vnto vs being vncleane The reason of this is plaine Reason we see a mortall Prince will not entertaine or admit of euery one to his Table especially of his enemie but his steward hath charge and authority if any dare bee so impudent to bid themselues c. to giue them the repulse euen so wee must not thinke that the immortall Prince the God of heauen and earth will admit of euery ghost vnto his Table but hath giuen commandement to his stewards euen all his faithfull Ministers to weede out the refuse prophane persons and as the Prophet saith Ier. 15.19 to separate the precious from the vile Vse 1 1. This condemneth the Papists who put no man backe from their Masse though neuer so vngodly wicked and of euill report but allure inuite bid and admit of all that come bee they neuer so corrupt in life and doctrine as worshippers of Images louers of pleasure more then of God enemies of piety proud men vnfaithfull Vsurers Murderers Tyrants Hypocrites Whoremongers Swenters Lyers Slanderers and such as are giuē to Drunkennes Bibbing Feasting Gluttony c. And whō not that this prouerb may be found no lesse true then old Like will to like Thus the Popist Priests without all consideration deliuer the most holy mysteries of the body blood of Christ which the ancient Fathers gaue to none but to those that were replenished with the knowledg of Gods wil in al wisdom spiritual vnderstanding to them that are defiled with al kind of sin abhominations 2. Euery Minister must hence learn his duty Vse 2 He must endeauour to haue a speciall eie to the guests that come to the Lords table to giue them a repulse if they bee prophane scandalous and open-offendours such as are knowne to bee Gods enemies till such time as they reforme their liues and become the Lords friends In so doing he shall discharge the office of a faithfull steward and shall preuent Gods heauy wrath that otherwise would fall vpon the head of the vnworthy and vnbidden guest He that by admission of the Minister rusheth vpon the Lords Supper vnworthily in filthinesse and sinnes most odious cannot auoid iugdment nay he is in danger of hearing the voyce of the King Friend how camest thou in hither not hauing on thy wedding garment Mat. 22.12 and prouing speechlesse he is sure to be bound hand and foote and cast into vtter darkenes where is weeping wailing and gnashing of teeth Oh therefore thou that art the Lords Minister suffer no man to enter vnto this Supper with filthy garments If any man though hee be thine owne brother be a Fornicator an Idolater on a Railer or a Drunkard 1. Cor. 5.11 or an Extortioner or any one that brings not true Doctrine bid him not God speede eate not with him 2. epi. Ichn verse 10. nay suffer him not to eate at this table Hilar. in Mat. Can. 30. Christ would not suffer Iudas to eate of his last Supper who according to an other name Iscariot Theophilact in Mat. Cap. 26. is a man of power He went forth before Supper and could not be suffered to eate because he was condemned of the holy Ghost to be a Traitor an Hypocrite a couetous person a diuell a sonne of perdition a vessell of wrath c. And wee reade that Ambrose stood in the Church doore and would not permit the Emperor Theodosius Theodoret Lib. 5. Cap. 18. after he had caused seuen thousand men to be slaine without iudgement to enter into the Church but forbade him to go any further then the doore saying Quomodo manus extendes de quibus adhuc sanguis stillat iniustus quomodo buiusmodi manibus suscipies sanctū Domini corpus Qua temeritate ore tuo poculum sanguinis preciosi percipies quando furore verborum tuorum tantus iniuste est sanguis effusus c. Tripar hist Lib. 9. ca. 3. With what eyes wilt thou behold the house of him which is the Lord of vs all or with what feete wilt thou treade vpon his holy pauement Wilt thou stretch out these hands which yet droppe with the blood of them that were vniustly slaine and with them take the most holy body of the Lord or wilt thou put that precious blood to thy mouth who through the words that haue proceeded from thy furious mind hast shed so much innocent blood I say vnto thee depart and to this thy former wickednesse adde not another that is more wicked fusus c. Tripar hist Lib. 9. ca. 3. neither disdaine thou to take that yoake and bond vpon thee which the Lord of all doth approue and blow from aboue c. These were the words of that good Bishop vttered with an holy zeale against that great Emperour and may teach thee that art Gods steward much corage and boldnesse in this case if any ignorant man or
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
such others to bee damned but this is a most infallible truth that the Lord hath chained theÌ„ vp to euerlasting death and destruction and therfore Christ died not for them Reas 5 5 To whom neither the ends nor the fruits of Christs death doe belong to them the efficacy of Christs death cannot be ascribed but the ends and fruits of Christs death doe not belong to the wicked 1 The ends of his death are 1. by his death to abolish him that had the power of death that is the Diuell but he ruleth still in them 2. Tim. 1.10 2. To conquer death it selfe but they are still vnder the bondage and feare of it 3. To destroy sinne that it may dye in men but it liueth ruleth in them 2. Cor. 5.15 4. That they which liue might liue to him which is dead but the wicked rise against him and attaine not to the beginnings of life eternal here nor the perfection hereafter And as for the fruites of Christs death which are iustification remission of sinne imputation of righteousnesse reconciliation with God regeneration sanctification saluation and life eternall none of these belong to the wicked but to the members of Christ so as wee may conclude with the Apostle Hee gaue himselfe for his people Tit 2.14 that are purged from iniquity and are zealous of good workes Ob. But I hope Ob. will some say that there is no great danger in saying Christ died for reprobates It is the speech of the Apostle Saint Peter Some saith he shall bring in damnable heresies 2. Pet. 2.1 denying the Lord which hath bought them Sol. Sol. Wee vnderstand these words bought them as spoken not according to the iudgement of infallibility but according to our owne iudgement and the iudgemeÌ„t of others that are led by the rule of charity for to expound the words otherwise and to say they were indeed and in truth redeemed were to make Christ a Redeemer of some neither freed from the power of sinne in this life nor from the power of hel in the life to come which is contrary to many places in Scripture Ob. Ob. But wee reade in many places of Scripture that Christ redeemed the world God was in Christ 2. Cor. 5.19 and reconciled the world to himselfe not imputing their sinnes vnto them he is the reconciliation for our sinnes and not for our sinnes only but also for the sinnes of the whole world c. 1. Iohn 2.2 Sol. Sol. I answere that our Sauiour sayth in another place I pray for them that is for my Disciples I pray not for the world here the world is excluded from the benefit of Christs prayer So that we haue a world opposed to a world There is a world of the faithfull and a world of reprobates For the world of the faithfull our Sauiour did giue himselfe but not for the world of wicked men Ioh. 3.16 God so loued the world that he gaue his onely begotten sonne c. And Christ sayth I will giue my flesh for the life of the world c. Meaning by the word world all the elect both of the Iewes and also of the Gentiles Ob. Ob. But it will bee further sayd that Christ died for all Hee gaue himselfe a ransome for all 1. Tim. 2.6 That he tasted death for all Heb. 2.9 c. Sol. Sol. I answere that this vniuersall note all doth not signified euery particular man but all sorts of men of all states conditions and callings according to that speech of Peter in his Sermon to Cornelius In euery nation he that feareth God Act. 10.34 and worketh righteousnesse is accepted with him So likewise it is sayd of our Sauiour Christ That hee healed euery sicknesse Mat. 4.23 and euery disease The meaning is not that he healed all diseases generally for questionlesse many died in his time but he healed all sorts and kinds of 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 coÌ„ceite 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 deserring thy repentance It is therefore an intollerable absurditie for him elâ—â— bu◠〈…〉 〈◊〉 â—â—â—â—ed men 〈…〉 〈◊〉 sâ—nne c. And Câ—rist â—aâ—th I will giue my flesh fâ—r the life of the world c. Meaning by the word world all the eleâ—t both of the Iewes and also of the Gentiles Ob. Ob. But it will bee further sayd that Christ died for all Hee gaue himselfe a ransome for all 1. Tim. 2.6 That he tasted death for all Heb. 2.9 c. Sol. Sol. I answere that this vniuersall note all doth not signified euery particular man but all sorts of men of all states conditions and callings according to that speech of Peter in his Sermon to Cornelius In euery nation he that feareth God Act. 10.34 and worketh righteousnesse is accepted with him So likewise it is sayd of 〈…〉 disâ—â—se The 〈…〉 he heâ—â—ed all diseâ—â—◠〈…〉 for questiâ—nlesse many â—â—â—â—d in his time but he heâ—led all sortâ— and kinds of