vnderstood shall quickenyou c Idem in serum ad infant ista fratres dicuntur sacramenta quia in eis aliud videtur aliud intelligitur And in another place he saith These things meaning the bread the cup are therefore called Sacraments because one thing is seene in theÌ„ another thing is vnderstood That which is seene hath a bodily forme but that which is vnderstood hath a spirituall fruite d Idem coÌ„tra Maximinum lib. 3. cap. 22. InsacrameÌ„tis viden dum non quid c. Againe In Sacraments we must not consider what they be but what they signifie e Theodoret. Dialo 1. seruator noster commutauit c. He that called his naturall body wheat and bread and named himselfe a Vine euen hee in like manner hath honored the signs which are seene with the name of his body blood not changing the nature but adding grace vnto nature f Chrysost in Psal 22. Christ prepared this Table that he might dayly shew vnto vs in the Sacrament bread and wine after the order of Melchizedecke for a similitude or likenesse of the body and blood of Christ g Tertullian aduersus Marcion lib. 4. Christus acceptum pauem et Discipulis c. Christ made the bread which he tooke and distributed to his Disciples his body by saying This is my body that is to say a figure of my body but it had been no sigure except there had beene a true body For that which is no substance but a fantasie can take no figure h Ambrose de sacra lib. 4. cap. 5. Carnem et sangninem quae pro nobis oblata sunt c. Make vnto vs this Oblation meaning this Sacrament both reasonable and acceptable which is the figure of the body and bloud of our Lord Iesus i Beda in Lucan cap. 22. panis corroborat carnem et vinum opcratur c. And Beda saith Because bread strengtheneth the flesh and wine worketh blood in it the one is referred mystically to the body of Christ and the other vnto his blood k I dem in Octauis epiphaniae panis et vini eseaturae in Sacramentum c. The creatures bread and wine saith he in another place by the vnspeakable sanctification of the holy Ghost is changed not into the very reall body and blood of Christ but into the Sacrament of the body and blood of Christ By these sentences of diuine Authors it is plaine and manifest that the words which Christ pronounced in the institution of this his mysticall Supper are not to bee vnderstood simply and as the letter soundeth but after a figuratiue and spirituall manner This bread is my body that is a resemblance and figure of my body Secondly it being now granted that these words of Christ haue a mysticall sense it may in the next place bee demanded Why Christ should speake in such a mysticall manner Ob. I answer 1. The Apostles Sol. to whom hee spake could well vnderstand the sense and meaning of our Sauiour in this case else they would haue put out some question vnto him and haue said Master what is thy meaning This is an hard saying Luke 8.9 and we cannot vnderstand thee But being acquainted with such vsuall phrases they could better vnderstand him 2 It was Christs manner and vsuall custome to speake by similitudes shewing one thing by another I will open my mouth in a parable saith Christ which is a plaine and familiar kinde of teaching frequent in Scriptures especially in the types and shaddowes of the Sacrament 3 He spake darkely to the end that they which bee partakers of this holy Supper might not set their mindes vpon the nature of the things which they see so rest contented with the creatures bread and wine but that by the chaÌ„ge of the names they might beleeue the things that bee wrought in them by Grace 2 Quest If the bread in this Sacrament bee not the body of Christ Quest but a representation of it then how is Christ present in the Sacrament I answer Sol. that Christ is not really or corporally in the sacrament but spiritually and by grace And therefore as one well saith coÌ„cerning the flesh which Christ tooke in his Incarnation which was borne of the Virgin which was apprehended of the Iewes which was crucified on the tree taken downe from the crosse lapped in linnen clothes buried rose againe and appeared after his Resurrection c. You shall not haue Christ present Ier. 23.24 Vigilius contra Eutychen lib. 1 Dei silius sâ—â—â—du humanitatem â—â—â—essit a roâ—â—s secum dâ—mdiuinitâ—tâ—m ait Ecce â—go vobiscum sum c. but as concerning his Maiesty so Christ is neuer absent He filleth both heauen and earth To this purpose well did Vigilius the Martyr speake The Son of God according to his manhood is gone from vs He is ascended into heauen and sitteth at the right hand of God the father but according to his Godhead he saith Behold I am with you vnto the end of the world So as then we may see plainly that Christ is not present as touching his body but as he is God Vse 1 1 This makes much against the transubstantiation of Papists They strongly maintaine that bread is changed into the body of Christ and wine into his naturall blood and so they say Christ is really present touching his flesh Their words are these In this Sacrament say they after Consecration the substance of bread and wine is turned into the substance of the body and blood of Christ the outward formes or rather the Accidents of bread and wine remaining which are the Sacraments of holy things the body and blood of Christ Conceiue their words in a briefer maner when the Priest hath consecrated the bread wine forthwith these Creatures are made the body and blood of Christ the Accidents of them as roundnesse thicknesse hardnesse coldnesse whitenesse sweetnes c. still remaining which are the Sacraments What might be answered to the particulars of their words B. Iewell D. Tindall M. Bradford M. Smith M. Attersoll is elaboratly dispatched of others and therefore wee may bee the more silent in them that which I will speake shall be limited and bounded in these two things a confutation of their Accidents and their maine error of Transubstantiation 2. An answere to certaine obiections they make for it 1. First the Papists take away the substance of bread and wine and leaue nothing to bee Sacraments but a few Accidents this dealing is contrary to all truth If it were so that Accidents as whitenes roundnesse c. of the bread should represent Christ then this absurdity would follow that such Accidents in any other substance or subiect might represent Christ yea and that substance should bee Christ himselfe Againe if Accidents shold be Sacraments then Accidents should be mysteries of heauenly things as whitenesse roundnes thicknes c. should signifie heauenly
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
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
then any people c. but because he loued vs. Vse 1 1. This may teach vs to labour that wee may bee affected with this so immeasurable infinite and incomparable loue of God the Father Ps 103.13 Isai 49.15 farre excelling the loue of naturall Parents What father would take his son and giue him as a possession to his chiefest friend But to take his son his heire and eldest son nay his onely Son and giue him to his enemy yea to giue him to death for his enemy this is a loue beyond all loues and may astonish all Angells and men Great was the loue of Abraham towards God that so commanded his naturall affections as to offer vp his sonne Isaac at the commandement of the Lord vnto death hauing but one son giuen him by a speciall fauour to comfort his age and him whom he loued being vertuous and religious when hee had no hope to haue any more sonnes and this beeing the sonne of the promise in whom both himselfe and the whole world should be saued that this child should not be banished from him but put to death and killed not before his face but with his owne hands this was a great loue for flesh and blood to fall into But yet farre greater is the loue of God towards vs who louing Christ a thousand times more then Abraham could loue Isaac because betweene heauenly and earthly things there is no comparison that God I say should deliuer him vp not to the whip but to the gibbet not by commandement as Abraham did but of his meer and voluntary loue not into the hands of them that sorrowed to see him afflicted but into the hands of butchers that cared not how cruelly they dealt with him and this not for his friends as Abraham did who was called the friend of God but for traytors that wold haue pulled the Lord out of his owne seate This doth wonderfully set forth the loue of God the fulnesse of it and depth of it being not to be comprehended of all the hearts of men ioyned in one though euery one of thē were wiser then Solomon Let this loue beget loue in vs again that there may bee a reflection of our loue in some measure we cannot but requite loue for loue Vse 2 2 Seeing God was content to take his Sonne to giue him yea to marke and seale him to become our Sauiour This must teach vs to be content to suffer our selues to be marked and sealed for his glory and the good of his Church God set apart and sealed his owne Sonne for our glory that wee might be redeemed from shame and bee glorified in the heauens Now he asketh nothing at our hands for this his great fauour and loue but that wee would suffer our selues to bee sealed and marked with the seale and marke of Christianity and so answerably glorifie him and doe good to his Church In this respect Paule exhorteth vs yea entreateth and beseecheth vs to giue vp our bodies as holy Rom. 12. and liuing sacrifices acceptable to God But notwithstanding all this it is farre otherwise with most of vs Gods seale and marke is wome out wee beare but onely the name of Christians suffering our selues to bee marked sealed with the markes and seals of the Diuell we abound in most sinnes in pride Gal. 5.19.20.21.22 in vanity of our minde in selfe-loue couetousnesse drunkennesse ignorance whoredome prophanation of the Sabbath lying swearing c. These are the markes of the Diuell and by them will hee marke vs as his owne for euer if we doe not repent Oh therefore if wee would auoyd his snares and the eternal torments in hell if wee would bee sealed of God vnto glory let vs take heed of these markes and seales of the Diuell and receiue Gods seales of an holy and godly life Vse 3 3 Seeing God the Father hath taken and bestowed his onely Sonne vpon vs to be our Mediatour and redeemer Here then is comfort to those that are redeemed of Christ notwithstanding al their afflictions and their tortures for sins God hath giuen his Sonne to the death that they might liue so as when they offer Christ to him hee cannot but haue pitty on them As Pilate presented Christ whipped to the Iewes with his Behold the man to moue compassion so must they presēt Christ crucified to the Lord to moue his compassion to thē Behold what thine owne hand hath done to thine own son and say It is enough 2 Action v. 24. He gaue thankes In the Euangelists it is said He blessed the bread wine not that Christ thereby through a secret vertue in himselfe did consecrate and transsubstantiate the bread and wine into his body and blood but rather the word Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a praier made by Christ to his Father for the sanctifying blessing the significant Creatures that hee had in his hand and his thankesgiuing for them so doth Erasmus turne the words Mat. 26.27 Luk. 22.17 The other Euangelists Mathew and Luke and so Paule in this place make the words Blessing and Giuing of thankes to signifie the same thing Much deceiued are the Papists the enemies to sound and sauing doctrine that ground their consecration and meanes of transsubstantiation vpon this action of Christ He gaue thankes To giue thankes or to blesse God was a commendable custome of the ancient Iewes they gaue thankes before and after meate which custome our Sauiour followeth in his Gospell He tooke bread and gaue thankes It is also the vse and custome of the neotericall and later Iewes Rab. Kim to call vpon God for a blessing vpon their Passeouer and of all Christians to desire God to blesse the table and the meare thereon not that any thing is vncleane in it owne nature as the Manichees held or that the euill spirits are mingled among the creatures Orientales et Itali as they of the Easterne Countrey imagine which defend the sprinkling of holy water for the creature of God is good because all which God made is good but it is our own corruption sin which defileth the creature Prayer therefore before the receiuing thereof is necessary that it may be sanctified and made wholesome for our vse and that wee may vse them soberly and moderately Hence we learne first that Doct. It is the duty of Christians to supplicate and make requests to God for a blessing vpon the Sacrament or any creature they are about to receiue and taste Our Sauiour would not venture vpon his Supper till such time as he had desired of God a blessing vpon it for that vse he instituted it And it may be gathered from Paules words The Cup of Blessing which wee blesse 1. Cor. 10.16 c. that the Apostle made requests to God for the sanctifying of the Sacrament to this end that it might be a Communion And in all things wee must call vpon God for a
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
things then Accidents should bee instruments of Gods grace causes of remission of sinnes then Accidents should be broken eaten and drunken c. How absurd this is let euery one that can discerne and trie doctrine iudge Our Sauiour sayth Mat. 26.29 Luk. 22.18 I will not drinke not of these Accidents but of the fruite of the vine any more Paul sayth the bread not the formes or accidents but the bread which we breake 1. Cor. 10.26 is it not the cōmunion of the body of Christ And againe he sayth in the next Chapter As oft as yee shall eate not these Accidents 1. Cor. 10.26 but this bread In a word that which is made of many cornes euery one of them being a substance in it selfe must needs bee a substance and no Accident but the bread in this Sacrament is composed moulded and made of cornes therfore it is a substance and no Accident The Maior is vndeniable the Minor is the testimony of Cyprian Panis ex multorum granorum adunatione congestus est Cyprian in Oration Dominic that is This bread is moulded and made of many cornes Now touching their Transubstantiation which is a maine pillar of their Religion and yet is in estimation but a fancy or a dreame it was first hatched in the time of Pope Nicolas the second in the yeare 1061 when it had but small credit till Pope Innocentius the third came who gathering a swarme of Papists together about the number of 1300. in the yeare 1215. established it After him came Pope Vrban the Monke in the yeare 1264. and made vp all the market for hee ordained a feast called Corpus Christi in honor of this Sacrament which day is still obserued of the Papists this deuice is but lately found out and deserueth no credit all that they can alledge for it is no more but this that Christ sayd This is my body by which they may aswell say Christ is a doore a way a light a vine a shepheard a lambe c. Christ called his Father an Husbandman Ioh. 15.1 is his Father therfore an Husbandman Christ called Iohn Baptist Elias is therefore Iohn made that Elias the Thisbite who prophecied in the dayes of wicked Ahab Christ called Iohn the Euangelist Maries son and Mary his mother is therefore Iohn made the naturall sonne of Mary or is Mary the virgin made his naturall mother I am sure the Papists dare not auouch this No more is the Sacramental bread Christs natural body although he calleth it his body but his body in a mystery and a figure as hath bene shewed before my reasons against their Transsubstantiation are these Reas 1 1. The first is taken from the institution it selfe for therein what did Christ take Bread what did he blesse Bread what did he breake Bread what did he giue ver 26.27 Bread and what did his Disciples receiue bread what did they eate Bread and after the words of consecration what did he call his supper eating of Bread Then it must of necessity bee that whatsoeuer Christ tooke blessed brake gaue consecrated and his Disciples tooke and eate was bread and not his body 2. It is against the nature of a Sacrament that bread should be transsubstantiated into the body of Christ for then the thing signifying is consumed which makes the Sacrament nothing is left but the thing signified which takes away the nature of it a Sacrament is no longer a Sacrament then there is a signe to represent as a Tauerne is sayd to be no longer a Tauerne then the bush hangeth before the doore 3. If Christs body were really present in the Sacrament then the Sacrament should be turned into a sacrifice which two differ as much as giuing and taking It can be no sacrifice of Christ for hee offered himselfe but once and that was vpon the crosse therefore it is called a Sacrament because it is but a signe of his sacrifice 4. If Christs body should be eaten in the Sacrament then so often as we eate it Christ should be sacrificed his body broken and his blood shed wee should then crucifie him as the Iewes did which is most horrible and fearefull to consider 5. If this their errour should be holden for a truth then the damned crue of prophane and wretched sinners should eate Christs flesh and be saued as our Sauiour speaketh He that eateth my flesh Ioh. 6.54 and drinketh my blood hath life euerlasting Yea the dumbe and insensible creatures should eate the flesh of Christ as a mouse or a rat c. Which thing the Councell of Arelate fearing decreed that the Priests should be punished and do pennance if a mouse or any other beast did eate the body of Christ through their negligence 6. If Transsubstantiation were certaine then what became of all our forefathers the Patriarches Prophets and other holy men of God that were before Christs being in the flesh what should become of many Infants the children of beleeuing Parents Al these neuer did eate the flesh of Christ as corporall meate and yet they are saued besides they did all of them eate Christ before his being in the flesh as we do he being come in the flesh So Paul plainly telleth vs They did all eate the same spirituall meate 1. Cor. 10.3.4 and drinke the same spirituall drinke which meate and drinke was Christ Marke the words hee sayth not only they did eate the same meate that we eate but he sayth that this meate was Christ and not only so but to shew that Christ is not a corporall meate as the Papists say he sayth he is a spirituall meate as we say and therfore you see we do not eate him corporally no more thē our Fathers but as they did eate him spiritually so do we 7. If Christs body were in the Sacrament then it must bee eaten with the mouth and pulled in pieces with the teeth then the members of our body shold dismember and disioynt his body which is absurd to speake but damnable to practise then it were enough to eate Christ corporally being before our eyes in the Sacrament but in this corporall eating there can be neither Hope nor Faith Rom. 8.24 Heb. 11.1 Hope is of things not seene and faith is an euidence of things not seene the substance hoped for but herein the Papists can go no further then the things are before their face when the obiecr is gone which is the body of Christ really present then all their faith and hope decaieth 8. If Christs body bee in the Sacrament then it must be either a mortall body or a glorified body the one it must be If it be a mortall body then either Christ is not dead as yet which is false or else Christ is againe subiect to mortality which cannot bee but the truth is Christ was dead is risen againe hath changed his mortal body into an immortal body therfore they cannot receiue a mortal body for
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
THE Doctrine of the Sacrament of the Lords Supper handled And plainely layd open out of the 1. Cor. 11.23.24 c. Wherein the nature of this Sacrament is faithfully discussed the matter of it together with the necessity of often receiuing truly declared the words of consecration embowelled and errours with the cauills of Papists soundly confuted By Richard Preston Preacher of Gods word at Rushden in Northamptonshire Ho euery one that thirsteth come Isay 55.1 LONDON Printed by N. O. for Iohn Bellamie and are to bee sold at the South entrance of the Royall Exchange 1621. To the right worshipfull religious and vertuous Lady the Lady Alice Pemberton wife to the noble and worthy Sir Lewis Pemberton of Rushden Knight high Shriffe of Northhampton shiere grace and peace with all other blessings accompanying saluation MADAM THere is an old Prouerbe vsed among vs and no lesse true then old that Wheresoeuer God buildeth his Church there the Diuell buildeth his Chappell This Prouerbe hath beene found true in euery age euen from the beginning of the world and is found true at this present day For as God began to build his Church in righteous Abell so likewise the diuell began to build his Chappell in wicked Caine the brother of Abell and as God in these our dayes doth build his Church in Christian Princes vertuous rulers holy and reuerend Church gouernors learned writers and zealous Preachers whom the enemies of God call Lutherans Zwinglians Caluinists Heretiques Schismatiques Teachers of new learning confounders of good order c. So the diuell ceaseth not to build his Chappell in the Papists in the Adiaphorists in the Anabaptists in the Arminians in the Libertines in the Epicures in other such horrible monsters of wickednes Nay more in what field the good man soweth his wheate Mat. 13.24.25 in the very same field the enuious man soweth his tares And albeit this Sathanicall dragon by Luciferian limbes and hereticall Hypocrites hath euer labored to enlarge his house yet in this our age because his kingdome draweth to an end he carketh and careth rageth and roareth like a right diuell bestirreth himselfe to make his Den of theeues more ample and large not only among Infidells but also among those that professe Christ which is lamentable to see and heare I let passe to make you acquainted with the great swarme of Sectaries which almost couer the earth like Egyptian flies Ex. 8.21.22 being indeed those Locusts which came out of the bottomlesse pit Reu. 9.2.3 Neither need I recite how large and wide a Synagogue the diuell hath built him in the pernicious sect of the bloud-sucking Papists who are the more pestiferous to the Church of Christ because that being inwardly rauening Wolues Mat. 7.14.10.16 they cloathe thēselues in sheeps apparell No sect that euer Sathan brought into the world is more iniurious to the blood of Christ more despitefull to Gods word more cruell to the Saints of the Lord more hurtfull to true Religion then that sect of the Papists They ouerthrow holinesse of life and Gods power of remiting sinnes by a distinction of veniall sinnes by a conceited Purgatory by saying ouer a Pater noster an Aue Maria cortaine times together by Indulgences Trentalls Diriges Pardons and such like trumperies They make the obedience of Christ of no force by their merits his sufferings of no value by their satisfactions their pennance whippings eremitical progressions c. They ouerturne the institution of the Sacrament of the Lords Supper by their idolatrous sacrifice of the Masse To instance in some particulars Christ fare at the table when hee instituted his last supper and turned his face to his Disciples the Papists stand at an Altar turne their backes to the people Christ spake openly and in a plaine manner the papists either whisper to themselues or speake in such a tongue as cannot bee vnderstood Christ gaue the Sacrament of his body and blood to his Disciples for to eate and drinke the Papists vncharitable Helluones giue nothing to any man but eate and drinke all alone Christ ministred the mystery of his body in common bread the Papists minister printed waser-cakes Christ ministred pure wine the Papists wine if they minister any mixt with water Christ gaue the sacrament into his Disciples hands the Papists put it into the peoples mouthes as if their fingers were too base Christ deliuered the sacrament to his Disciples saying Take ye eate ye drinke ye the Papists deliuer it not but say Behold honour worship reuerence your Maker here and then they hang it vp in a pixe or a boxe in so much that often in the interim of the priests absence a mouse creepeth into the boxe and eateth vp their great Creator Christ gaue the sacrament vnder both kindes the Papists but vnder one kinde they steale away the wine Christ commanded his Disciples to eate his Supper in remembrance of him the Papists say they haue him already in their hands in their mouthes in their boxes in their pixes c. These and other such errours else-where met with-all hath the diuell brought into the Church of Christ by the Papists about the doctrine of the Sacrament of the body and blood of Christ And such is their impudency they shame not to father them vpon the word of God and ancient Fathers when as both the word of God and the writing of ancient Fathers are extreame enemies vnto thē I cease to speake how they hinder the liberty and dignity of the Word how they inuert the order of the institution of the Lords Supper how they peruert the meaning of our Sauiors words how they trouble the Church with a late deuised but not their least respected errors of Transubstantiation Your Ladiship cannot bee ignorant how Satan by these his hellish instruments and by all means which they put in practise endeauoureth to pull down the sides of Gods house that the walls of his owne Chappell might be the bigger Who then must stand in in the gap rolle away this stone preuent this euil stop those wide mouthes pluck the venome from vnder their tongues and bee able to keepe in Grace the ordinances of the Lord but you such as be of your worth ranke and profession Therfore I haue made the more bold to prefixe your Ladiships name in the front of this my weake Infant as a Patronage of it against al its enemies And though it be a recompence too mean for your good word and countenāce toward me yet it being the best gift that my pouerty can affoord I doubt not but according to your milde disposition you will accept of of it The matter it brings is the Doctrine of the Sacrament of the Lords Supper opened in a plaine and familiar manner not sutable to the nice curiosity of our times not elegant in words and without all affectation vnlesse of plainnesse which in preaching I euer counted the best eloquence The naked and naturall sense of the
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
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
blessing It is not for vs to eate our meate till we desire God first to sanctifie it The people of Israel would not eate till Samuel came to blesse the Sacrifice 1. Sam. 9.13 And the Apostle saith that Euery thing is sanctified by the word and prayer 1. Tim. 4.5 The reason of it is because without the blessing of the Lord vpon the blessing of the Lord vpon the Creature Reason a secret curse goeth with it which stickes as close vnto it as the Leprosie vnto Gehazi and maketh all fulnesse to become a preparing of them that are full to the day of slaughter Ier. 12.3 Albeit things increase vpon them as they would yet their fulnesse becommeth a very poyson to them their very ease slayeth them and their prosperity destroyeth them Pro. 1.32 Ob. But I see such as vse neither prayer nor supplication Ob. nor any good meanes prosper and all their estate by robbing stealing oppressing vsury gaming false wares or false weights yea all Creatures that are in their hands seeme to bee sanctified of God and to haue power in them vnto such persons or else how could they liue by them We must distinguish betweene the things themselues Sol. and the manner of possessing and enioying of them the Creatures themselues by a generall word of God are sanctified and set apart by God to feede and maintaine good and bad aswell the wicked as the godly euen as the Sun and raine shines and falls vpon the iust and vniust the wickednesse of a particular person cannot alter Gods generall decree But if we consider the manner of possessing and enioying the Creatures that is not sanctified because the person is not in Christ who restores our right vnto vs and then he is but an vsurper and bankrupt that possesseth the Creatures but hath no right thereunto 2. As his person so his course is accused for the onely way to get a blessing from God on the Creatures is to vse Gods meanes who hath commanded to seeke vnto him for it 3. Though he hath the Creatures yet if Gods word proceede not out of his mouth to sanctifie them they will rather become his death then life his bread shall be as poyson and rats-bane within his bowells be-because he possesseth it without Gods promise and blessing How can that bee Ob. I neuer saw any such thing Many poysons are long a working Sol. but the end of such is death and the more slowly they worke they more slily and certainly they kill And if the Lord doth not inuert the order that he hath set in nature by cursing the particular Creature be sure he hath in his iustice reserued a curse for the vniust person and he shall not auoyde it Vse 1 1. This may serue to reproue such as rush vpon the Lords Supper without prayer to the Lord for a blessing vpon it they may receiue the outward elements of bread and wine to heape vpon them temporall iudgements in this life without repentance eternall punishments in the life to come but the Lord Iesus they can neuer receiue Whatsoeuer is blessed vnto any man must first be sanctified by the word and prayer and so must this Sacrament otherwise it turneth to the condemnation of the vnworthy receiuer 2. All those may bee iustly taxed that fall vpon their meate and drinke and forget to call vpon God by prayer to sanctifie them It might bee iust with the Lord that these Creatures should either choak them or poyson them to teach all and euery rauenous and vnmannerly person to remember his duty in this kind But let them scorne the practise of prayer to God in this case and bee ashamed of such an heauenly duty yet I dare bee bold to tell them from the words of the Apostle that al things shal be vnto them impure and vncleane Tit. 1.15 they may receiue the Creatures onely as the fruits of Gods generall prouidence and power whereby hee sustaineth them the bruite beasts the senselesse Creatures nay the very substance of the diuells themselues But not as the gifts of God in Christ a prouident Father nor as tokens of his speciall loue and therefore although the wicked man and oppressing Tyrant beare himselfe vpon the loue of God because all things succeed with him and he thriues in his proiects yet in truth hee hath no more cause then the diuell himselfe hath because he is the God of the world and Prince of the aire mightily ruling in such disobedient children nay he may haue bread and yet want the staffe of bread put on cloathes but not bee warme get riches but want the fruition earne wages but put them into a broken bagge Hag. 1.5.6 and while the flesh is betwixt his teeth before it be chewed the wrath of the Lord may be kindled againsh him and hee may bee smitten with an exceeding plague Nu. 11.33 Vse 2 2. This may teach vs to importune the Lord with our prayers for a blessing vpon his Creatures when they are before vs for if we regard the meanes more then Gods blessing vpon the meanes and so morning euening and vpon all occasions when the Creature is offered neglect our duty the Lord may lay a sensible curse vpon our persons and estates either in our owne time or in the time of our heires and take away from vs the comfort of his Creatures Oh therefore let vs consider that Gods blessing maketh rich Pro. 10.22 that it giueth wel-being to our soules a comfortable vse of all Gods Creatures that it giueth force and vertue to the Creature and is the prop and stay of both soule and body and then we cannot but mooue God by our prayers and make our supplications and requests dayly knowne vnto him Phil. 4.6 Hee gaue thankes Here learne againe That Thanksgiuing is a seruice that Christians owe vnto God Doct. This is manifest in the word of God 1. by Testimonies 2. by Examples 1. by Testimonies Let vs offer the sacrifice of praise alwaies to God Heb. 13.15 Psal 147.1 It is a pleasant thing and praise is comely Psa 33.1 It becommeth vpright men to bee thankfull Phil. 4.6 Let your requests bee shewed vnto God in prayer and supplication with giuing of thanks In al things giue thanks 1. Thes 5.18 c. 2. By Examples Melchizedeck after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thankes vnto God Exod. 15.1 Moses composed a song after the deliuerance of the Israelites from the Egyptians and out of the Red sea Deborah and Barak gaue thanks to God when Sisera was ouerthrowne Iudg. 5.1 1 Sam. 2.2 Hannah praised God for her sonne Isa 38.9 and Hezekiah also for his deliuery from the gates of death Ionas 2.9 Ionas sacrificed to the Lord with the voyce of thanksgiuing according to that he had vowed and the Samaritan returned backe to giue God
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
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
seruice of himselfe Helps and meanes of obedience And that we may walke in the way of obedience let vs vse these helpes 1 Make conscience of the least duty as knowing that omission of duties shall receiue sentence against them Mat. 25.42 as well as commission of euill 2 Looke what thou art called vnto and in thy calling what is most needfull and that doe wisely preferring the generall calling before the speciall and heauenly things before earthly Mat. 6.33 3 Keepe thy selfe in readinesse to euery good work knowing that thou hast alwaies one iron in the fire a soule to saue an Election to make sute 2. Pet. 1.10 which requireth all diligence 4 Suffer thy selfe to be guided by the rule and square of Gods Word it is a Lanterne a light to guide thee and the word of grace that will teach thee to deny all vngodlinesse and worldly lusts Tit. 2.11.12 and to liue soberly righteously and godly in this present world 5 Hee that would doe all that God commands must not only take occasions offered but euen seeke them and watch thē as beeing glad to obtaine them 6 Let not the Lord finde a time wherein hee may say to thee as hee did once to some standing in the streets Why stand you here gazing all day but say to thy soule as Dauid did to his Sonne Salomon Vp and be doing There is no time wherein God and thy neighbour and thy selfe the Church or Cōmonwealth or thy family or the Saints abroad broad call not for some duty from thee Oh lay vp these rules and they will be excellent helps to set thee forward in the way of obedience Notes of obedience Quest But how may I know that I am obedient vnto Gods Commandements Quest Sol. 1. Sol. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the spirit Examine now thy inward parts and see whether there bee such a change in thee as thou canst ioin the subiection of thy soule with the obedience of thy body 2 Examine thy selfe whether the loue of God constraines thee or the prouocations of men compells thee to obedience a free horse needs not the wand nor one willing to obey needes no coactions nor faire encreatings 3 Examine thy manner of obedience whether it be a cheerful and a willing obedience that repineth not as giuing God too much that deuiseth no excuses as Saul when he did but halfe the Commandement 1. Sam. 15. that seeketh no delayes I made haste Psal 119. delayed not to keepe thy righteous iudgements 4 Doest thou make conscience of the least Commandement as well as the greatest and of all the Commandements as well as one obeying the Commandement of faith in the Gospell as well as the Commandement of the actuall and morall law obeying the Commandement as well of doing good as of abstaining from euill And lastly doth thy obedience hold out and neuer shrink away then surely thy obedience is sound and thou art a true and faithful Disciple doing whatsoeuer thy Lord and master hath commanded Ioh. 15. Thus much in generall of this Commandement of Christ in these words This doe c. That which Christ in particular commanded was the celebration of this Supper This do as you haue seene mee doing before you Celebrate this my Supper according to my institution Obserue Doct. the celebration of this Sacrament is imitatorie the Minister and receiuer haue nothing therein difficult or miraculous for then Christ would not haue imposed it vppon them for imitation workes of wonder are impossible to simple men they must bee left vnto diuine powers That which our Sauiour commanded heere is such a thing as both may and ought to be done Hee did not bid his Disciples turne the bread into his body or the wine into his blood that is a matter that went beyond their skill and had beene a strange miracle indeed but as hee tooke the bread and wine gaue thankes for them brake the bread and powred the wine distributed them amongst his Disciples and commanded that they should eate and drink of them so would he haue both Minister and people to doe in imitation of him This may serue to reproue the Papists Vse that add so many gawds to this Sacrament which Christ neuer instituted that Lay people cannot see Christ through them This institution left to our imitation is made an oblation and a sacrifice by them Christ said Doe this but not offer this for hee offered not his body nor his blood at this Supper yet they make this Sacrament an Offering an Expiatory Propitiatory and a satisfactory Sacrifice for the sinnes both of the quicke and dead which doth much weaken the vertue of Christs death and crosse the word of Gods Spirit teaching vs by his Apostle that with one offering Christ hath consecrated for euer them that are sanctified Heb. 10.14 so as this Sacrament cannot be a Sacrifice The offering of his body was but once made to take away the sinnes of many Ver. 10. Heb. 9.28 neither did Christ leaue it to vs that wee should vnderstand it as a Sacrifice knowing that then wee could neuer imitate him Besides they make the Sacrament a veile to hide Christ by their trashy additions Christ said Doe this that is eate drinke c. But they goe further they must put on their masking apparell Albes girdles copes tunicles deacon subdeacon they must haue their ceremonies as censers balles candles candlesticks paxes pixes corporasses corporasse clothes superaltaries Altars Altar cloathes chalices cruets napkins they must vse strange gestures turnings returnings gaspings gapings kneelings crowchings crossings knocking 's winckings starings kissings lickings noddings nosings washings weepings with confessions prostrations commemorations consecrations coniurations pausations and a thousand other abominations All which are strange things and nothing concerne vs in the celebration of Christs Supper 2 Here also may be reprooued all too curious Ministers that runne more vpon circumstance then substance putting as much vertue in the outward robes and vestiments as in the matter of this Sacrament But Christ bids vs not put on this apparell or that piece of linnen all that he gaue in charge was they should administer this Supper as he did to his Disciples 3 Here may bee reprooued many receiuers who make many a quaere at the behauiour of the Minister not regarding the efficacy of this Supper to bee of God Ob. Some say Ob. how may I communicate with a wicked Minister or with what comfort Sol. The wickednesse of the Minister may somewhat lessen the comfort Sol. but neither diminish the perfection of the Sacrament it selfe nor hinder the efficacy thereof to vs seeing the efficacy depends onely on the promise of God and the faith of the receiuer Ob. But how can he be a means of conueying grace to me Ob. that is a gracelesse man Sol. Grace is compared
lazy calling wee get our liuings easily by pattering on a booke a little c. some say and it is no maruell that they must labor for vs. But we see by that which hath beene spoken that they are greatly deceiued Our Sauiour compareth the worke of a Minister to things of great labour as to plowing fallowing planting watering rearing an house seeding of Cattell watching by night c. In all which great diligence is required The worke of an husbandman is neuer at an end sometimes he fallowes sometimes he stirs sometime he carieth out his cōpasse sometimes he sowes sometimes he harrows somtimes he weeds yea euery moneth brings with it new worke So the Minister that is Gods husbandman if he haue care to doe his duty shall neuer finde time to be idle neither shall any man haue any iust cause to say that because hee is a Minister therefore he hath an easie occupation 2 Here may be reproued idle Ministers who are notwithstanding called to this high calling such are blinde Watchmen that haue no knowledge and dumbe Dogges that cannot barke Isa 56.10 they lye and sleepe and delight in sleeping If they cate the fat and clothe themselues with the wooll Eze 34.3 they care not greatly what becomes of the flock such slow bellies are from the Diuell fishers of money rather then from God fishers of men they can hunt wel after many liuings yet bend themselues to doe no good It were to be wished that the gouernours of the Church would vse their authority to reforme this grosse idlenesse of Ministers Oh that these wells without water were stopped vp 2. Pet. 2.17 and these clouds without raine were dispersed Iude v. 12. that Gods people might obtaine the riuers of waters and those streames that shall neuer run dry Vse 2 2. Vse of this Doctrine may serue to teach vs with care and conscience to looke to our callings when one thing is concluded another most beginne still the end of one is the beginning of another we must euer be doing something either preaching or praying or reading or conferring or visiting the sicke or studying or admonishing c. When we haue planted knowledge then practise must bee vrged when practise is approued then perseuerance must be pressed when perseuerance is allowed thē progresse must be vrged there is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left to doe And to conclude as it was with Peter touching his net so it is with all painefull ministers touching their office they busie themselues sometime in preparing sometimes in mending sometimes in casting abroad sometimes in drawing in their nets alwayes in necessary employments This Cup is the New Testament in my blood That which hath bin formerly deliuered touching the bread that sacramentally it is the body of Christ may here be spoken touching the Cup that sacramentally it is the blood of Christ And as there it was said This is my body that is a Sacrament of my body So it is here said and elsewhere in Mathew and Marke This is my blood that is Mat. 26.28 Mar. 14.25 a Sacrament of the New Testament in my blood Now for the better vnderstanding of these words we are to marke and consider what a Testament is and what things are therein contained Secondly what the difference is of the Olde and New Testament Thirdly the benefit that wee from thence may gather Testamentō est externa morituri voluntas qua bona sua dispensal et quibus vult gratuito largitur Musc in Coen Do. 1 Touching the nature of the word Testament we must vnderstand it to be a promise or a couenant made betweene one that is sicke and ready to yeelde vp his Ghost and his children or other his deare friends to whom hee bequeatheth his goods and lands and it is impressed in paper with pen and inke yet so as that paper is a full testimony witnesse or signe of all the gifts and Legacies that the party sick and ready to depart promised gaue and bequeathed to his children or friends In like manner Christ his Testament was his finall promise and couenant made to his Elect touching his gift of Grace and free remission of sins confirmed vnto them at his departure out of the world not in paper but in the powring and shedding forth his blood for the blood of Christ giues life to this Testament as Moses plainely tells vs There is life in the blood This word Testament implies a promise Leuit. 17.11 and therefore teacheth vs that This Sacrament doth confirme strengthen Doct. nourish our faith because it seales the promise we should beleeue As it is with those to whom Legacies are bequeathed they neuer are in doubt or feare of the payment because say they it was his will and Testament but the more they thinke of them the more they are confirmed So it is with all the faithfull nay they in better case for the executors of a mortall man may fly or dy or be bankrupt they may fully assure themselues of the payment of their Legacies bequeathed vnto them by Christ who who will neuer faile them for what hee hath promised in his last will and Testament shall be established The things to bee considered in and about a testament are such as these 1. The Testator 1 The Testator who makes his will and testament and that is Iesus Christ Mat. 16.16 Mar 1.11.3.11 I am 1.17 Isa 9.6 Heb. 1.2 the eternall Sonne of God the Author of euery good and perfect gift the euerlasting Father the heire of all things c. Hee had free liberty and power to make his last will and testament Ob. But a seruant in the house Ob. of his master and a sonne vnder the gouernement of his father can be no Testators Christ was both a seruant and a sonne how could he then be a Testator Sol. God gaue all power and authority vnto him Sol. as Christ himselfe testifieth Mat. 28.18 All power is giuen vnto mee in heauen and in earth and God made him the heire of all things as hee saith in another place All things are deliuered vnto mee of my Father Luk. 20.14 Mat. 11.27 therefore hee had free power to be a Testator Secondly God his Father sent him into the world for this end that he should confirm with his death this new Testament Behold saith the Lord the daies come that I will make a new couenant with the house of Israell Ier. 31.31.32 Heb. 8.7.8.9.10 and with the house of Iudah c. The Legacies 2 The Legacies that the Testator bequeathed are many but principally Redemption Eph. 1.7 Col. 1.14 liberty from the powers of hell death Sathan flesh world sinne c. by his blood he hath redeemed vs and free remission of sinnes This is my blood which is shed for many Mat. 26.28 for the remission of sinnes These Legacies were Christs own proper goods they did not
Can. comperimus autem quod quidam sumptâ c Anno 494. Pope Gelasius ordained that all Christians spiritual and temporall should receiue the Sacrament of the body and blood of Christ in both kindes and hee that would not should abstaine from both Pope Iulius the first Ibid. Cum omne c. Anno. 338. commanded that the people should receiue both the bread and the wine one seuerall from another Pope Eugenius the fourth allowed of Christs institution when the Councell holden at Basile concluded that according to Christs institution the people shold receiue the Sacrament in both kinds Anno 1430. 7 Lastly they speake much for charity but yet there is none to be found in their Sacrament For what charity is there where one drinkes vp all alone If their Sacrament were a Sacrament of charity and loue then the members of Christ might not only eate thereof but also drinke The Cup of blessing which we blesse 1. Cor. 10 16. is it not a communion of the blood of Christ and againe Do we not all partake the same bread But the Masse-monger he eates and drinkes vp all by himselfe contrary to Christs commandement and the order of charity so as he makes the Lords Supper a Sacrament of hatred and dissention rather then of loue and vnity Verse 26. For as often as yee eate this bread and drinke this cup yee do shew the Lords death till he come The Apostle hauing set downe the institution of this Sacrament now proceedeth to the end and vse of it and teacheth vs how wee may remember the death of Christ how the vertue thereof may bee sealed and stamped in our consciences For as often c. That is whensoeuer you are partakers of the Sacrament of the body and blood of Christ and necessary it is that we should often communicate You shew forth the Lords death or you shal shew forth the Lords death The word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to declare or set forth And according to the sense of the Ancient Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 20.3 it signifieth to praise or giue thankes or to make profession It is much at one with that which was spoken before Do this in remembrance of me till he come till the day of Iudgement when Christ will perfonally appeare at that time wee shall neede no shewes nor simbolls of him for then hee will shew himselfe from heauen bodily that all men may behold him visibly but till that time come this Sacrament is a shew of his death and a remembrance of his person So often as yee eate From this word Often here vsed of the Apostle we learne this Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That This holy Communion of the Lords Supper Doct. ought at sundry and diuers times to be celebrated and administred of the Pastor and receiued of the people This the Apostle giueth vs to vnderstand in that he saith So often as ye eate taking it for granted that it is not sufficient for vs to eate once or twice by the yeare at this blessed Table and of this holy Supper but we must eate thereof often as time and occasion may coÌ„ueniently serue Hence wee see in the Olde Testament though the people of God were but once circuÌ„cised yet often and sundry times they receiued the Passeouer and eate the Paschall Lambe So though we be but once baptized yet we are to be made frequent partakers of the Lords table For a man is borne but once Reason but hee encreaseth still till he come to a perfect growth euen so a Christian is but once borne of water and the Spirit and so by baptisme is receiued into Gods Church but being in the Church hee daily encreaseth or ought to encrease till he becom a perfect man in Christ and therefore answerably this Sacrament of the Lords Supper must often be receiued beeing a signe a speciall meanes and help of our growing forward in Christ Omnibus diebus dominicis comunicandâ—â— suadeo Aug. My counsell is saith one that euery Lords day this blessed Sacrament bee receiued Vse Here two sorts of people may greatly bee reproued Vse First all such whether they bee teachers or people that content themselues with receiuing this holy Sacrament but once a yeare they thinke it sufficient and therefore they will trouble themselues no more with it this plainely sheweth their superstitious madnesse in their choyce of one day in the yeare viz. Easter day and no other for the receiuing of this Sacrament and it bewrayeth their little care of the remembrance of Christ of his death sufferings and shedding of his blood for remission of sinnes 2 All such may be reproued that when occasion is offered yet for negligence slothfulnesse ignorance malice hatred or for clearing themselues of hypocricy as some say c. will not receiue they will absent themselues on purpose neuer considering this duty of often receiuing which was coÌ„manded by Christ binds the conscience It may bee that thou art not prepared that thou liest in sinne without repentance that thou hast hatred enuy and malice boyling in thy heart against thy neighbour In this taking thou art not to lye still but to vse double diligence in preparing thy selfe in repenting of thy sinnes in seeking reconciliation with thy brethren otherwise thou doest depriue thy selfe of that singular fruite and great good which may bee reaped from the receiuing of this Sacrament This point hath beene handle before and by Gods assistance shall bee more largely spoken of in our treatise touching the duties of Communicants Yee shew the Lords death This is a special end of this Sacrament and teacheth vs that wee ought often to remember Christ Doct. and to shew forth his death this is a speciall thing which God requireth at our hands and for this end and purpose he hath enioyned vs this Sacrament And Christ also willeth vs in the eating of this sacramentall bread and drinking this sacramentall cup to remember him for in so doing wee shall shew forth his death till he come Christs death is shewed forth either in word or in life 1 In word First by praysing and magnifying God for his mercies in Christ especially for our Redemption wee are made a chosen generation a royall Priesthood an holy nation a peculiar people 1. Pet. 2 9. that wee might set forth the vertues of him that hath called vs out of darkenesse into his marueilous light therefore Blessed be the Lord God of Israel Luk. 1.68.69 because he hath visited and redeemed vs and raised vp the horne of Saluation vnto vs in the house of his seruant Dauid yea blessed be the Father of our Lord Iesus Christ Eph. 1.3 who hath blessed vs with all spirituall blessings in heauenly things 2 By making a confession and profession of Christ his death before our enemies Bee you ready alwayes to giue an answer to euery man that asketh you a