fruit so unlesse a man abide in me he cannot bear fruit but he is sarmentum a dry branch and is cast forth into the fire Whereby we see that all shall not be saved but only they that are gathered into the mysticall body of Christ and as members of his body doe live by his spirit working in them Secondly This incorporation standeth of two points First of generation Secondly of nourishment For there can be no body except it be begotten and the body being begotten dissolves again and turns to nothing unlesse it be nourished Such a thing we are to conceive of our incorporation both parts whereof are expressed by ingraffing and watering For in all things he that will be preserved in any estate must first enter into it and then he must remain in it The Analogie of these two we shall finde to be in the mysticall body of Christ. First he that will be of the body must come in by regeneration Titus the third chapter and the fift verse He must be ingraffed into Christs body Romans the sixt chapter and the fift verse He must put on Christ as the Apostle saith Galatians the third chapter as all they doe that are baptized into Christ Jesus Then being as it were begotten and ingraffed into the body he must be nourished and fed that so he may continue in that estate he must as a new borne babe desire the sincere milk of the word whereby he may grow up the first epistle of Peter the second chapter and the second verse He must be watered the first epistle to the Corinthians the third chapter He must eat the flesh of Christ and drink his blood that so he may abide in Christ and Christ in him John the sixt chapter and the fifty sixt verse By these a man is made partaker of the body of Christ by the other of the spirit By baptisme we have our incorporation by drinking the blood of Christ we receive the spirit Thirdly Why doth not the blood of Christ immediatly incorporate us into the Church without the mediation of water in baptism and drinking of Christs blood in the Lords Supper The ancient Fathers hold two reasons hereof First Taken from the love of Christ that ever since Corpus assumit sibi Hebrews the tenth chapter and the fift verse since he took part with the Children of flesh and blood Hebrews the second chapter and the fourteenth verse as he consists of a spirit and a body so he delighteth to work not only by a spirit but by a body also and this is an honor that he imparteth to bodily things Secondly He useth this course to shew his power which appears hereby to be great in that albeit these elements of water and bread and wine be weak and beggerly elements Galatians the fourth chapter and the ninth verse yet by his power he 〈◊〉 them and makes them effectual means to incorporate us into his body and to set us in that estate wherein we may be saved So the one reason is a testimony of Christs humane love the other a token of his divine power Secondly If we demand Why he makes choice of water bread and wine rather than of any other elements It is in regard of the proportion and analogie that they have with the things signified The seed Where with we are begotten is a waterish substance and as the Scripture sheweth water is the seed of the world for the spirit of God moved upon the waters Genesis the first chapter Therefore is water used in the Sacrament of our regeneration and because it is 〈◊〉 it doth nutrire The juice and nourishment that we suck out of the 〈◊〉 digested is that which nourisheth our life and therefore the element of wine is used in the Sacrament of our nutrition that is after we are born a new and washed with water in baptism to signifie our new birth then we must receive bread and wine in the Lords Supper to confirm our saith in the body and blood of Christ whereby we are sealed unto eternall life There is another reason why God worketh our incorporation by the means of these elements and that is that as out of darknesse he commanded light to shine the second epistle to the Corinthians the fourth chapter so he might work our salvation by that which was our destruction Therefore because the destruction of the world was by water wherein as Peter saith All the world perished except a few even eight persons So it is his pleasure by the water of baptism as an outward means to save us the first epistle of Peter the 3. chapter That as by water was the deluge of the world so by it might be the deluge of sin It was the eating of the forbidden meat that destroyed the world therefore he hath thought it good by eating to save men that as then it was said If ye eat ye dye Genesis the second chapter so now it is said except ye eat the flesh of the Sonne of man ye have no life in you John the sixt chapter and the fifty third verse Now the mediation of these elements are no lesse necessary to preserve and keep us as lively members of the mysticall body of Christ than bread and wine are to maintain natural life The People whom Saul commanded to 〈◊〉 no bread were so 〈◊〉 with fasting that their soul was ready to goe out of them the first book of Samuel the nineteenth chapter Therefore when David and his men were hungry and 〈◊〉 and thirsty in the wildernesse Barzillai and others came and brough provision the second book of Samuel the seventeenth chapter and the twenty ninth verse When Abraham returned from the 〈◊〉 of five kings Melchisedeck met him with bread and wine Genesis the fourteenth chapter So it is with the faithfull unlesse this spiritual life be susteined with these outward helps Therefore the Apostle faith We are all made to drink of the same spirit Our of which words for matter of Doctrine where Christ saith Drink ye all of it the Adversary saith that it was spoken to the 〈◊〉 and therefore it is lawfull for none but Priests to receive the Cup in the Supper But Paul speaketh more generally Nos omnes potati sumus not only the Clergy but Lay men And that both parts of the Sacrament was administred to all sorts appears by D. Aropagita and as the Apostle faith We are all partakers of one bread the first epistle to the Corinthians the tenth chapter and the seventeenth verse he doth not excluse the other part So here by drinking he understands both parts of the Sacrament Secondly We see there is a necessity of eating in as much as God appoints that the means where by he will communicate his spirit Acts the fift chapter He gives the spirit to none but such as obey him Therefore we must obey him when he commands us to use this means especially seeing he commands them with a nisi John the third chapter
have not only the Cole that touched the Altar but the Altar it selfe even the Sacrifice of Christs death represented in the Supper by partaking whereof our sins are taken away Secondly the Word or invisible grace The word of comfort whereby the inward Grace is preached unto us is that the Angell said to the Prophet Loe this hath touched thy lips and thine iniquity shall bee taken away and thy sinnes purged concerning which wee finde that the Leper was cured of his Leprosie not only by the word but by the touching of Christ but the Centurian said only but speake the word and thy servant shall bee whole Mat. the eighth chapter and the eighth verse so hee can doe what he will with his only word It pleased God to take away the Prophet sinnes by touching his lips And albeit he can take away our sins without touching of bread or wine if he will yet in the councell of his will he commendeth unto us the sacramentall partaking of his body and blood It is his will that our sins shall be taken away by the outward act of the sacrament The reason is not only in regard of our selves which consist of body and soul and therefore have need both of bodily and Ghostly meanes to assure us of our Salvation but in regard of Christ himself who is the burning Cole Forever since God ordained that Christ should take our nature and aptare sibi corpus in the tenth chapter to the Hebrewes and the fifth verse that so he might worke our Reconciliation As Christ became himself a man having a bodily substance so his actions were bodily As in the Hypostasis of the Sun there is both the Humane and Divine nature so the Sacrament is of an Heavenly and Earthly nature As he hath taken our body to himself so he honoureth bodily things that by them we should have our sinnes taken away from us By one bodily sacrament he taketh away the affection unto sin that is naturally planted in us By another bodily Sacrament he taketh away the habituall sins and the actuall transgressions which proceed from the corruption of our nature And here we have matter offered us of faith that as he used the touching of a cole to assure the Prophet that his sins were taken away so in the Sacrament he doth so elevate a peice of bread and a litle wine and make them of such power that they are able to take away our sinnes And this maketh for Gods glory not only to beleeve that God can work our Salvation without any outward means by the inward Grace of his Spirit but also that he can so elevate the meanest of his creatures not only the hemme of a garment but even a strawe if he see it good shall be powerfull enough to save us from our sinnes As Christ himself is spirituall and bodily so he taketh away our sinnes by means not only spirituall but bodily as in the Sacrament For if there be a cleansing power in the Word as Christ speaketh in the fifteenth chapter of John and the third verse If in prayer as Peter sheweth to Simon Magus Pray to God that if it be possible the thought of thy heart may be forgiven thee in the eighth chapter of the Acts of the Apostles and the twenty second verse If in shewing mercy and giving almes sinnes shall be forgiven as Salomon saith in the sixteenth chapter of the Proverbs and the sixth verse Per misericordiam purgantur peccata much more in the Sacrament wherein both the word and prayer and the works of mercy doe concurre to the cleansing of sinners from their sinnes Whereas the Seraphim did not take the coale in his mouth but with tongues and applied it not to the Prophets care but to his tongue We learn that it is not the hearing of a sermon that can cleanse us from sinne but we must 〈◊〉 of the bodily element appointed to represent the invisible grace of God It is true that meditation privately had will kindle a fire in the hearts of many in the thirty ninth Psalm and the third verse And the word as it is a fire Jeremie the twenty third chapter and the twenty ninth verse will also kindle a man and heat him inwardly But because in the Sacrament all those doe meete together therefore nothing is so availeable to take away sinne as the touching of bread and wine with our lips The effect The effect of this touching followeth wherein we are to consider First the efficacy of this action Secondly the certainty that as sure as this coale hath touched thy lips so surely are thy sinnes taken away Thirdly the speede that so soon as the coale touched presently sinne was taken away and purged The efficacie standeth of the removing or taking away of sinne and of the purging away of sinne The taking away and purging of sinnes have two uses Some have their sinnes taken away but not purged for something remaineth behinde Some have Adams sigge leaves to hide sinne that it shall not appeare for a time but have not Hezekiah his plaister to heal it in the thirty eighth chapter of Isaiah and the one and twentieth verse But by the touching of this Coal that is of the body and blood of Christ we are assured that our sinnes are not only covered but quite taken away as with a plaister as the Lord speaks I have put away thy transgressions like a cloud and thy sins as a mist Isaiah the fourty fourth and the twenty second verse whereby the Lord sheweth that our sinnes are scattered and come to nothing when it pleaseth him to take them away The other sense gathered from the word purging is that God doth no forgive our sinnes as an earthly Judge 〈◊〉 a 〈◊〉 or so that he 〈◊〉 away with his 〈◊〉 without any 〈…〉 shewed him 〈◊〉 that he likewise becometh favourable unto 〈◊〉 and 〈◊〉 to doe us all the good he 〈◊〉 If 〈◊〉 can obtain 〈◊〉 pardon at the hands of temp orall Judges it is all they 〈◊〉 looke for but they never come to any preferment But God doth dor only give us 〈◊〉 but 〈◊〉 as he doth pard on out sinnes so 〈◊〉 he 〈◊〉 loving and kinde to us Christ doth not only take us away from God that he should not proceed to punish us for our 〈◊〉 but offers us up to God as an acceptable sacrafice as Peter 〈◊〉 Christ once suffered for sinnes the just for the unjust that he might offer us up to God in the first of Peter the third chapter and the eighteenth verse for as the wiseman saith Take the drosse from the silver 〈◊〉 shall proceed a vessel for the refiner Proverbs the twenty fift and the fourth verse So after sinne is taken away from us our nature is most acceptable to God because there remaineth nothing but his own nature Secondly for the certainty As thou hast a perfect sense of the touching of this coal so certainly are thy sinnes taken away
which assurance we are likewise to gather to our selves in this 〈◊〉 that as surely as we corporally doe taste of the bread and wine so sure it is that we spiritually feed on the body and blood of Christ which is communicated unto us by these elements as the Apostle 〈◊〉 in the first to the 〈◊〉 the tenth chapter and the fifteenth verse that the bread broken is the communion of the body of Christ that the cup blessed is the communion of his blood that by partaking of this spirituall food we may be fed to eternall life Thirdly this act was performed with speed the Ceraphin came flying with wings and being 〈◊〉 he hath a present effectuall power to take away his sinne for a little before he that cried out that he was in woefull case verse the 〈◊〉 Vae mibi by and by being touched and revived with comfort of forgivenesse saith Ecce ego mitte me in the eighth verse whereby we learn that the touching with the coal thus taken from the Altar and the participating of the body and blood of Christ hath a power not only to purge and heale the sore of our nature but that it giveth a 〈◊〉 to serve God more cheerfully and carefully than we did before 〈◊〉 us serventes spiritu servent in spirit Rom. the twelfth and the 〈◊〉 verse so that we care for nothing nor count our live 〈…〉 that 〈◊〉 may finish our course with joy Acts the twentieth and the twenty fourth verse The summe of all is that seeing it is a fearfull thing to appear in the presence of Gods Majesty and knowing that one day we must all appear before his tribunall seat and throne of glory we do 〈◊〉 with the Prophet that albeit we have lived never so upright a life yet if we have beene silent when we should have spoken to his glory if we have omitted never so little a duty which we ought to have performed for all that our case is miserable untill it please God by the burning coale of his Altar and by the sacrifice of Christs body offered up for us upon the crosse to take away our sinnes And that if we 〈◊〉 humble our selves before God and acknowledge our sinnes then our sinnes shall be purged by the death of Christ and by partaking of the sacrament of his bodie and blood the rather because in the sacrament we doe touch the sacrifice it self whereas the Prophets sinne was taken away with that which did but touch the sacrifice Then after the receiving of this sacrament we must take a view of our selves whether we can say Nonne cor 〈…〉 in nobis Did not our heart burn within us Luke the twenty fourth chapter and the thirty second verse because in this sacrament we finde a fire of Christs love towards us And whether we finde in our selves that willingnesse to serve God aright which was in the Prophet in the eighth verse Behold send me Ecce mitte me As in regard of our misery we made the confession of sinfull men so having experience of Gods mercie in taking away our sinnes we must make the confession of Angels crying Holy holy holy Lord God of Hosts Lastly We must not only shew forth the heat of our love to our needy and poor Brethren by doing the works of mercy but even to our enemies as both Salomon and the Apostle teach If thine enemie hunger feed him if he thirst give him drink for so thou shalt heap 〈◊〉 of fire upon his head Proverbs the twenty fift chapter and the twenty first verse and Romans the twelfth chapter and the ninteenth verse For so as thouarta burning coale in thy self so thou shalt kindle in him the coals of devotion to God and of love to thy self Attendite ne justitiam vestram exerceatis coram hominibus ut spectemini ab eis alioquin mercedem non habebitis apud Patrem vestrum qui est in Coelis Matth. 6. 1. Octob. 15. 1598. THE drift of our Saviour in these words is to separate that which is vile from the pretious Jeremiah the fifteenth chapter to sever the tare of vain glory from the good corne of righteousnesse and mercie But as Christ gives charge That while his Disciples laboured to gather away the tares they should beware that they pluck not up the good corne Matthew the thirteenth chapter So while we labour to pluck up the tares of vain glorious intentions we must take heed that we doe not withall pluck up the good corne of good works for heretofore the good seed of the Doctrine of good works was not so soon taught but presently the Devil sowed in mens hearts the wicked opinion of merit of works as tares among good corne And while men laboured to take away the opinion of merits then he takes away out of mens hearts the care of works In the counsel of Christ two things are to be noted First the corn must be sowed take heed ye doe good works Secondly the 〈◊〉 must be plucked up but doe them not to be seen We must doe righteousness both privatly in our own consciences and publiquely before men as the Apostle sheweth Provide for things honest before all men Romans the twelfth chapter But the tares are to be avoided that is to be seen ut videamini where we have a command First Christ will not have us doe good works to this end to be seen Secondly That we may not we must take heed as if he should say My will is ye shall not give almes to this end to be seen Thirdly That ye may avoid this fault ye must take heed Whereby he signifieth that to doe almes to this end to purchase praise to our selves is a hurtfull thing And to avoid this fault is a matter of great difficul y. For the first point Christ saith When ye give almes doe not blow a trumpet when ye fast or pray let not all the world know of it neither let the end be ut videamini Touching which we are to know that our good works are not worse in themselves for being seen but are the better even as the goodnesse of a colour stands in the lightnesse of it so our good works are more commended if they be known And they of themselves desire the light as Christ sheweth in John the third chapter and the twenty first verse But such is our corruption that if we think our works are known we with our pride doe corrupt them For as pride is the way to dry up the fountain of Gods grace as James saith God resisteth the proud and giveth grace to the humble James the fourth chapter So the sight of good works is a means to overthrow our humility The Pharisees knew this full well which purposing to tempt Christ covered their hooks with praise Seeing we know that thou art a teacher come from God and regardest no man tell us is it lawfull Matthew the twenty second chapter But Christ to teach us what a dangerous thing it
Tickets to all the Praecones of the Pulpit to make them pray up and preach up the thing Design'd whose tongues have been touch't with such Coles of fury rather than zeal as have kindled a fire throughout the Body of the Church such a flagrant and spreading devouring fire as hath not been able to be quenched with lesse effusions than of many whole Rivers of Christian blood King James complain'd at c A.D. 1620 Newmarket upon occasion of Mr. Haddock who was wont to preach in his sleep as he pretended that he might vent his own Inventions as the Oracles of God of his Troubles which in his Kingdome of Scotland he had received from that Sect professing his inability to suppresse those Ministers from open slandering in their Sermons In so much that many times he was constrained to interrupt them in the mid'st of their Declamations whereby they did not only presume to raile by name at his Servants but against his own Royal person before his face and all this out of the Pulpit and in perfect digression from their Text. For twelve intire years together during his Residence in Scotland for his Reign we can hardly call it he prayed to God upon his knees before every Sermon he was to heare that he might hear nothing from the Preacher which might afterwards grieve him but after his comming into England he said his case was so well altered that his Prayer was to 〈◊〉 by what he heard Indeed whoever hath but dip't into the Scotish Story and remembers what he hath read concerning Mr. d 〈◊〉 Hist. 〈◊〉 〈◊〉 p. 367. 368. James Gibson or David e Idem ibid. p. 419. 420. 421 as far as p. 426. Blacke Mr. Robert f Ibid. p. 416. 417. 451. Bruce Mr. Walter g Ibid. p. 427. Balcanquall Mr. Andrew h Ibid. p. 419. 455. Melvill Mr. John k Ibid. p. 430. Welch Mr. Robert l Ibid. p 446. 447. Wallis and Mr. l Ibid. p 446. 447. Dalgleish Mr. John m Ibid. p. 450. 451. Davidson and Mr. John n Ibid. p. 456. Dikes besides the 〈◊〉 and Knoxes and many others of the same Pâ—…st some declaring * Loc. citat out of the Pulpit That all King 's were the Devils Barns That the Devil was in the Court and in the guiders of it That King James in particular was possesst with seven Devils That his Queen was only to be prayed for for fashions sake That Queen Elizabeth was an Atheist That the King then over them had discovered the treachery of his heart That the Subjects might lawfully rise and take the sword out of his hands That the Judges Nobility and Lords of the Councel were Miscreants and Bribers godlesse Dissemblers enemies to the Church holy Glasses Cormorants and of no Religion I say whoever hath read such things as these will not wonder at that hatred which the learned and orthodox King James conceived of them nor at that advice which he gave his sonne To take heed of such o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. p. 41. 42. Puritans very Pests in the Church and Commonweale they are the Kings own words whom no deserts can oblige nor oaths or promises binde breathing nothing but Sedition and calumnies aspiring without meusure rayling without reason and making their own imaginations the square of their Conscience Nor will any man wonder that so much p K. J. his letter from Windsor to the Archbishop of Canterbury Aug. 4. A.D. 1622. care was taken by him for the giving of Laws to the Pulpit and more especially for the regulating of Lectures that there might not be broached by the reading of late Writers and ungrounded Divines any unsound 〈◊〉 and dangerous Doctrins to the scandall of the Church the disquieting of the State and present Government I will conclude what I have spoken of the corruptions of the Pulpit with the complaint and Prophecy of our incomparable q Bpp. Andrews Opusc. p. 31. 32. 33. Author which he delivered to all the Bishops of a Provincial Synod First of all he complained Ex quo nuper hîc apud Nos vapulárunt Canes muti animos sibi sumpsit indoctissimus quisque involavit in locum hunc hic ad clepsydram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohaerentia non cohaerentia scabra putida insulsa nec coâ—…a nec condita praecipitavit usque boc salicet Concionari dicitur Ex quo pâ—…iginoso cuique aditus patesactios hlc quicquid libet effutiendi Ecclesiam Tonstrinam versa est non plus ibi ineptiarum quà m hic Theologia in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canes non la trantes mulati in Catulos oblatrantes Siquis quid enucleatae aut reconditae eruditionis proseâ—… Statim Corruprorem clamant quasi adulterantem verbum Dei ita reun peragunt ipsi omnium corruptores caupones nequissimi qui non eruditionem immiscent sed pro ed nugas naenias cerebig cruditates quibus non sallua non albumen ovi magis aut â—ejunum aut â—…sulsum est That since the dumb Dogs were lately beaten every Dunce took upon him to usurp the Pulpit where talking by the hour glasse and throwing forth headlong their incoherent mishapen and stinking crudities to the very glut and surfeit of all wise hearers they have the luck forsooth to have it call'd by the name of Preaching He further added That since unlearned and itching tongues had invaded the liberty of speaking their pleasures from the Pulpit the very Church was infested with as many fooleries of aiscourse as are commonly vented in the places where men sheare sheep By which means saith our Author Theologie was turn'd into meer Battologic and the dumb Doggs into barking Whelps crying out against them who improve their Sermons with any unvulgar and choyce parts of learning as those that corrupt and adulterate the word of God Whil'st they themselves who thus rail against the things they understand not are the most dishonest Hucksters and corrupters of it the crude and raw trifles of their own sick brains are as unsavory as spittle as tastlesse and insipid as the white of an Egge This is the upshot of this greatmans complaint And his Prophecy upon it was briefly this That unlesse the Synod then assembled would take heed unto themselves and to all the Flock to the Church of God to the Doctrin of the Church and to the Dispensers of the Doctrin There would * Nisi Doctrinae Voci idque maturè attendatis brevi aulla futiarae est omnino cui si maxime velitis possitis attendere In Conc. ad Câ—…vum in Synod provinc Cantuar. prov 1593. shortly come a time when nothing of these should be left to be taken heed of And a r p. 40. Babel should be erected instead of Sion Now that this most learned and pious Prelate was most impartially severe in every part of that Sermon and sincerely aimed in his severity at the peace
spiritually so we in using them naturally must make this spirituall use of them admirari Artem adorare Artificem We will first speak of the Waters and then of the goodnesse of them Of the nether Waters We have before spoken of the upper waters now this is to be understood of these below which are gathered together in the Seas for these also God saith are good in speaking of which we must divide the waters as the old Hebrews for all waters are good both those which they call the waters of Bethlem that is good and sweet waters for which David longed 1 Reg. 23. 15. and also the waters of Jericho 2 Reg. 2. 19. which were salt and unfruitfull Waters of Bethlem and Jericho Touching the waters of Bethlem 1. First they were good for they have a double use profit and goodnesse which we finde the one is by reason of a filthinesse and foul soil and corruption which the Earth and Earthly things bring to us and which our own sweat and excrements will cause about us and it is a necessarie virtue to wash cleanse and purifie or scourc those things about us which are foul and unclean as by pouring water into our hands to wash them 2 Reg. 5. 10. 14. or to wash our cloaths and apparrel 2 Sam. 19. 24. if we should want and lack water but for these uses it would be ill with us so good and necessary they are for our life This good and necessary use of water is spiritually signified in the Lavor of the Temple in the old Law and in the Sacrament of Baptism in the new Testament 2. The second goodnesse and benefit in it is in regard of drought and heat for when we or the Earth is dry and thirsty the water is drink with his moisture to satisfie it and when we are hot the water naturally cold hath a cooling face to refresh us as the heart being in a chafe and set in a heat by chafing is faint and longeth and brayeth for the waters Psal. 42. 1. so doth mans heart thirst and cannot endure the drought and heat within except it be cooled with the drink of the waters and therefore it is said Psal. 104. 10. propinquavit Deus that is as the word importeth when God made the waters he began and did as it were drink to all the Creatures shewing them that there was the place where they should fetch drink and so to pledge him for ever thereat And in respect of this goodnesse which we finde in the nature of the waters we see that those things which are very good and so necessary that we cannot be without them they are compared and said to be as cold as water to a faint and thirsty soul Prov. 25. 25. Besides this it hath a good use to dresse our meats as well as to be drinke Salt Waters Now for the waters of Jericho Those are bitter and brackish waters of the Seas they were made also very good and to a most commodious use for they are made promptuarius a store house or treasury from whence cometh all waters in the world both above in the Clouds and below in the Earth Clouds Waters from the Sea For the Clouds it is said that God calleth and raiseth waters out of the Sea and causeth it to ascend into the Clouds and so by drops to descend down into the Earth Amos 5. 8. So the Cloud waters are from the Seas So fresh Waters So are all the fresh waters in the fountains and springs for as Job saith 38. 8. they are tanquam lachrymae trickling and distilling from the eyes and head of the Seas for they make the world as a body like a man as they compare man to the World for the head and higher parts is the waters the bones of the bodie is the Quarries and Rocks the Muscles and Flesh is the earthly part of hills c. the Conduit pipes and Fountains of Water streaming and running in the Earth are called the veins of the Earth that the Springs and Fountains issuing and springing out are as the blood letting and opening of a vein and as in a mans body when the veins are 〈◊〉 in divers places the whole body must needs he overwhelmed and all imbrued in his own blood and perish so it is said of the World Gen. 7. 11. in the great deluge in which the World perished by water rupti sunt fontes Abyssi which breaking up of the fountains was the cause that the waters played above the Earth so that all the blood and veins come and goe to one head and originall of the liver so the Rivers have their waters from the Sea and doe return them thither again Preach 1. 7. And this is the third miracle which we see in this work of the Waters First We saw them at Gods word ascending up into the Clouds and descending Secondly The lower waters standing up on a heap and continuing so Thirdly That the Rivers ever running into the Sea and yet are never empty and dry and again the Sea ever receiving all waters that come and thereby being ever full is not satisfied as never full and yet never overmatcheth the bancks which wonderfull miracle in this work of God we see every day and yet regard it not 2. The second goodnesse and benefit of these waters is in Psal. 104. 26. that men may say there goe the Ships that is God made it a fit and good place for Navigation non ad habitandum sed ad navigandum natandum by which passage of Merchandise and Sea-faring men we disburden our selves of those superfluous commodities which our Land affords and get thereby by exchange the commodities of other Countries which we want So that as God hath Wagons and Chariots in the Clouds and we Wagons and Chariots on the Earth and Land so God hath by this taught us to make Ships as our Wagons by Sea to transport and carry and have passage from one Nation to another But though we can have our horses and Wagons on the Land when we list yet cannot Mariners and Merchants have their Sea Wagoners to drive their Wagons there at their pleasures but must wait and tarry Gods leisure for prosperous gales and merry windes are sent them at the good pleasure and commandement of God and by reason of this goodnesse and benefit of waters God hath caused it that the Harvest of the Seas and the Treasure of the Sands shall be as great and greater then the Harvest of the Land and that the wealth of Merchants shall goe beyond the wealth and treasure of the Husbandmen Esay 23. 3. yea we see that Salomons wordly wealth and aboundance of all things both for necessary service as timber gold c. and for pleasure and variety as Apes and Peacocks c. 1 Reg. 10. 22. all that came by means of Merchandise and dealing by Ships and having traffique to Ophir which made him so rich that
given us but one day of the seven to work in for our own commodity it had been more than he had owed us it had not been given of duty but of his largesse and liberality But now seeing he hath not given us one or two or every other day for our businesse but the whole six and reserved but one of the seven for himself to be served in this is so equall that none can complain or think to be hardly dealt withall If any man shall now be so sacrilegious having six dayes given him freely as to take from him that hath but one reserved to himself it is intollerable injury and not to be excused and as David saith 2 Samuell 12. 5. he may well be called the Child of death The fourth and last point is taxatio diei As the World had the knowledge of the former three points so this point standeth upon very good and sufficient reason for seeing that the day is or deined in remembrance of this work and benefit of Creation for that is the end why the Turks and Jews did celebrate holy-dayes in them to remember some notable work and benefit therefore it is reason that God should make choise of such a day in which the benefit might be best remembred And of all the dayes in the week we shall see the seventh day to be the fittest to retain and keep in memory the commendation of this benefit and work of Creation When God had performed this great work of Creation he took order also because it was the greatest benefit which as yet the World had or knew of that the seventh day should be alwaies had in remembrance because he had fully perfected all the work in it and the very same reason which made the Jews Sabath on the seventh day doth now also move Christians to keep it on the first day in the week for it is Gods will that the lesser benefit should surcease and give place to the greater Jer. 23. 7. and that the benefit of Creation as the lesser should yeeld and give place to the work of Redemption which is the greater benefit When Christ cometh we shall not then extoll and magnifie the deliverance out of Egypt but that shall cease and not be counted the greatest benefit But we shall talk of Christs work and deliverance from Hell and Satan So the day of Creation must give place to the day of Redemption Wherefore the Apostles after Christs Ascention changed the seventh day unto the first day of the week which we shall see is most fit to keep in memory this greatest work and benefit of Redemption as Athanasius and Ambrose doe hold and prove Because if B were the Dominical letter when Christ was borne his Nativity was on the first day of the week his Resurrection Apparition of the Holy-Ghost and Ascention was also on the first day in the week And also the first day is most fit to retain in minde the restauration of the World So it is not unmeet to remember the Creation which was begun the first day And besides all this it may serve as the fittest time to cause us to remember the benefit of glorification for seeing our Inheritance is in light Coll. 1. 12. And God made light the first day to come out of darknesse 2 Cor. 4. 6. Gen. 1. 3. therefore it is most fit to put us in minde of that also We will beginne the next time where we now leave And you remember the last time according to the division we then made we spake somewhat of the institution and observation or use of the Sabath The former being implyed in the word blessing the other in the word sanctifying Touching which we say with the ancient Fathers that quodlibet officium Dei est beneficium nostrum Therefore Adam having received so many benefits of God was bound by necessarie duty to performe some service to God for them which every day in part he should have done as duty required But some one day he ought wholly to apply all the powers of his minde and all the parts and members of his body about it alone Wherefore we have shewed 1. first That there must be some one day or time set a part to the solemne intending of the work and worship of God 2. Secondly That it ought to be some certain day 3. Thirdly That God measuring out his vectigal temporis the tribute of time due to him did assigne it to be once in seven dayes which revolution of seven hath a special use both in things natural and in things spiritual for in Religion as in seven dayes is the Sabath so in the feast of the seventh moneth is the feast of the Tabernacle or the feast of weeks 4. The last point is a positive day and time namely the seventh day which God chose as most fit for his work Touching which the Jews themselves did not so much stand in the strict limitation of the set day For they held That if a man by sleep or 〈◊〉 knew nor certainly which was the seventh day it was not a matter absolutely necessary so that he kept one day of the seven To this end therefore of worshipping God he would have us make a truce with the World And as Augustine saith we must have a vacation from the works of our Vocation And as Christ would have us Luke 10. 42. we must lay aside Martha's part that not being troubled with many things we might attend to Mary's part The better for separating our selves from worldly things and dedicating our selves to heavenly things is the ground of this institution Sabatum Ptradisi and this is the end and observation of the Sabath of Paradise Sinai But the Sabath of Sinai had three other accessory ends added to this 1. The first is Politicall set down Exod. 23. 12. 2. The second is Theicall or Ceremoniall which Ceremonies are excellently well divided thus 1. Some closures or fences Some were appointed as closures or fences to inclose and defend or aid the Law Ceremonies of Sinay as the sixth Precept had this Ceremonie for his fence That men should eat no blood to signifie 〈◊〉 them how greatly they should abhor murder 2. Rudiments to the Gospell The other Types or Ceremonies were rudiments and instructions leading us darkly as by Riddles and 〈◊〉 to some necessary points of the Gospel So the Ceremonie of the Saboth taught us a double Lesson and Document the one of a benefit already past and exhibited as of the Creation done on the seventh day The other of a benefit to be exhibited hereafter and perfected also on the seventh day that is the work of Redemption and Regeneration So now the promised Saviour being come that Ceremony of the set seventh day 〈◊〉 and the first day in the week is in its stead There was also another Ceremonie Heb. 4. 9. and that taught us to rest from finne in this life and
of the Offerer hath a great priviledge for be the work never so excellent if it come not from a person qualified in such fort as God may take liking it is to no purpose The same words I have sinned used by David in the second of Samuel and the twelfth chapter pleased God but in Judas were not respected Matthew the twenty seventh chapter so for prayer both the Pharisees and Publicans went to one place for one purpose but the one departed justified rather than the other Luke the eighteenth for the Sacraments Simon magus was baptized and never the better but Saul and the Jailor were baptized and obtained remission of sinnes the eighth of the Acts and the sixteenth verse so Judas was partaker of the Supper with the other Apostles but he only was an unworthy partaker The reason is If the fruit be good we must make the tree good also Matthew the twelfth It cannot be good fruit that commeth of an evill tree The same work of mercy done by an Heretick and prophane person is not respected but in a Christian is highly accounted with God God is no respecter of persons but looks upon the heart not that God respects persons for he looks not as man looks but he looks on the heart the first of Samuel the sixteenth chapter and the seventh verse and regards no mans person Matthew the twenty second chapter for if he should respect one more than another then he should regard Cain rather being the first born But yet there is something in the person of Abel which made him more respected than Cain and that is that which God respects in mens persons Jeremiah the fifth and the third verse occuli tui respiciunt fidem and the Apostle saith that it was by faith that Abels offering had the preheminence the eleventh to the Hebrews and the fourth verse And respects faith that hath relation to Gods promise which faith because it had relation to the word of God was accepted of God for Abel beleeved the word of God uttered Genesis the third and the 〈◊〉 touching the blessed seed that should break the Serpents head and give an entrance into Paradise which was kept with a shaking sword This word of God is a great and pretious promise the second to Peter and the first chapter which Abel respected more than all things besides in the earth as David saith of Gods word that it was the joy of his heart Psalm the hundred and ninteenth and the one hundred and eleventh so because Abel so much respected the word and promise of God that it was the only joy of his heart therefore God had a speciall respect to him more than to Cain as his name did signifie vanity All things to be counted vanity in respect of God and his Word so he counted himself and all the world nothing but vanity and gave not himself to vanity Proverbs the thirtieth chapter and the eighth verse As David saith Psalm the seventy third and the twenty fifth verse Whom have I in heaven in comparison of thee and there is nothing on earth which I desire besides thee so Abel had this account of God that he desired nothing on earth in respect of God and his word Touching his Oblation if there be an unfained faith the first to Timothy the first chapter and the fifth verse then there is a fained and counterfeit faith Abel's faith true and visible by works but that we may know that Abels faith was a true faith and not fained we see it had opus fidei the first to the Thessalonians the first chapter and the third verse It was a visible faith for he shemed his faith by his works James the second and the eighteenth that is by the effects of faith proceeding from it for as there is spiritus fidei the second to the Corinthians and the fourth chapter so it hath a body and in that regard the faith of our Father Abraham is said to have steps wherein we must walk Romans the fourth and the twefth verse but a spirit hath no steps That which proved Abrahams faith to be true and nufained was the work of faith which he performed of which it is said obtulit Abrahamus filium Hebrews the eleventh chapter and the seventeenth verse and the same thing proves Abels faith to be a true faith Hebrews the eleventh and the fourth verse fide obtulit Abel For Imitation and the offering faith is that faith which is commended to our imitation Steps of Abel's faith The steps of faith which were in Abraham and Abell are 1. Gratitude First Gratitude whereby we offer a little of that we have in thankfulnesse to God from whom we acknowledge all to be received 2. The act of Obedience Secondly the act of Obedience when by yeelding fomething of that we have we acknowledge our selves ready to lose all we have for his sake that gave us all 3. The act of Humilitie Thirdly the act of Humility when by offering a lambe to God we confesse thereby that we our selves deserved to suffer that which the poor beast suffereth and such an act of faith God respecteth ad quem respicio ad humilem in the fixty fixt of Isaiah 4. The act of Hope and perswasion Fourthly the act of Hope and perswasion when being perswaded that the death of a corruptible beast is no just recompence for the life of man we hope to be saved and cleansed from our sinnes in the blood of Christ the lambe of God which was signified by Abel's lambe These acts are the steps of the faith of Abel and Abraham and God there looketh upon such as testifie their faith by these effects The faith of the Elect ever shewed these effects And that we should bring this faith and these oblations we are to consider that such hath been the faith of Gods servants from the beginning Before the flood Abel's offering was in faith after the flood Noah in faith offered Genesis the eighth chapter and the twentieth verse In the time of the law God gave charge that both poor and rich should offer Exodus the thirtieth chapter and the fifteenth verse During the Tabernacle which was carryed hither and 〈◊〉 Exodus the thirty fift chapter God commanded whosoever was of a willing heart let him bring an offering When the Temple was up David prayeth to God O Lord the people have offered to thee willingly with joy accept it therefore and keepe this for ever in the purpose and thought of their hearts that they may still offer the first booke of Chronicles and the twenty ninth chapter After the Gospell they brought all that they had and laid it at the feet of the Apostles in the fourth chapter of the Acts of the Apostles Not only the rich were to offer as it is in the one and 〈◊〉 chapter of Exodus but the poor that could not bring jewels were to offer Camels hair to the
sanguinum The Lessons to be learned hence are First matter of Faith for the ancient Fathers upon these words The voice of thy brothers blood cryeth compared with the Apostles Hebrews the eleventh chapter and the fourth verse by the which Abel being dead yet speaketh doe ground the immortality of Abel nam qui loquitur vivit of which we are to be perswaded in regard of the truth of Gods promises made for God in his first Sermon said If thou doe well shalt thou not be rewarded As for Abel albeit he did well yet he was not rewarded in this life therefore it followes there is another life wherein Abel must have his reward for his good service to God For it is a righteous thing with God to recompence tribulation to them that trouble the godly and to the afflicted rest when the Lord shall shew himself from heaven in the second epistle to the Thessalonians the first chapter and the sixt verse And God is not unjust to forget our works and labour of love Hebrews the sixth chapter and the tenth verse And for a third proof if God be the God of Abraham as he affirmeth himself to be the God of Abraham Isaac and Jacob then no doubt but Abel liveth no lesse than Abraham because as Christ affirmeth deus non est mortuorum deus sed viventium Luke the twentieth chapter Secondly hence we have commended to us morall doctrine against those which doubt not without all fear to dispatch and rid out of the way whatsoever is a stay or let to them because as they speak mortui non mordent but such are to learn from hence that albeit they whose blood they doubt not to spill doe not bite yet they crye out to God for revenge even when they are dead as Abel for if they crie not the stones in the street will crie as Christ speaks as albeit Abel be dead yet the voice of his blood cryeth to God for vengeance Concerning which six points are to be noted First It is true that the souls of them that are deceased are brought in crying for vengeance Revelations the sixt chapter How long Lord but it is not here affirmed of Abel that his soul in heaven cryeth for vengeance as he kept innocency so no doubt he kept a brotherly affect on to Cain though he deserved it not at his hands As Stephen did not 〈◊〉 for vengeance but prayed Lord lay not this sinne to their charge Acts the seventh chapter and our Saviour Luke the twenty third chapter Father forgive them they know not what they doe but it is his blood that cryeth and his blood not de corpore but de terra that is though the soul out of heaven complain not yet his blood out of the earth shall crie to God for vengeance Secondly His blood though it be separated from his body and concorporate with the dust of the earth shall crie and speak to God if the blood of beasts offered in Sacrifice doe speak to God so as they make him answer by fire in the 〈◊〉 of Kings the eighteenth chapter then much more shall the blood of man when it is shed have a voice to speak to God for revenge and so forcible is the vocie of that blood that there is no expiation but by blood and the land cannot be clean'ed but by the blood of him that hath shed blood Numbers the thirty fift chapter If the blood of them crie the blood of Innocents shall speak to God for vengeance and so when the Israelites offered their Sonnes and daughters and shed innocent blood the wrath of the Lord was kindled against them Psalm the one hundred and sixt and thirty seventh verse but the blood shed by Cain was the blood of an Innocent even of righteous Abel Matthew the twenty third chapter and therefore must needs receive an answer sooner from God than the blood of beasts Revelations the sixteenth chapter and the sixt verse and the ninteenth chapter and the second verse The third point is that the word blood is expressed in the plurall number sanguinum clamantium to note that in killing Abel he did not only shed his blood but the blood of all those that might have proceeded of Abel if he had lived and married whereby his fact is the more grievous in that it is committed in tantâ paucitate gener is humani Others say it is expressed plurally because every drop of Abels blood did crie for vengeance so there was blood crying with many voices for revenge Fourthly This voice is not every ordinary voice but vox clamantis which sheweth that murther is no light sinne but great and hainous for as the Heathen man saith leves loquuntur ingentes clamant peccatum cum voce is nothing but ordinary sinne but peccatum cum clamore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the seventh chapter it is one of those sinnes which crie and therefore shall have vengeance They are in Scripture four First wilfull murther as Cains in this place Secondly the sinne of Sodom against nature which cried to God for vengeance Genesis the eighteenth chapter which by the qualitie of the punishment appeareth how filthie it was for it was punished with stinking brimstone as the sin it self above all others doth most stinck before God Thirdly the oppression of the poor Exodus the second chapter and the twenty third verse which crieth to God Note for as God plagued the Egyptians for oppressing the poor Israelites so he will plague them that oppress the stranger and poor Exodus the twenty second and the twenty first verse The fourth is Deuteronomie the twenty fourth chapter and the fourteenth verse that of other poor the poor Labourer must not be oppressed nor his hire delayed from him when he hath taken pains for as the Apostle saith James the fift chapter ecce merces operantis clamat in auribus domini These are the sinnes that speak not but crie to God for vengeance Fiftly for the nature of the crie it is in Hebrew vox preconis or proclamantis of such a one as hath strong sides of which we have an example Genesis the fourty first and the fourty third verse where Pharoah causeth one to crie with a Trumpet before Joseph Abreck so forcible was the crie of the blood of Abel in the eares of God The sixt point is that which maketh it up sure for where there is no voice of any Cryer be he never so strong that can be heard up to the top of high hills or steeples the voice of this crie is heard higher than any hill or tower whatsoever it is heard de terra ad me saith God it pierceth the very heavens ecce quousque volat vox sanguinis That which we are to learn from hence is First matter of comfort to those of Abels side that suffer wrong Abel said never a word though his Brother slew him neither doth his soul from heaven it is his blood from the earth that
of every man even of every beast in as much as he hath first taught beasts to kill men by his own confession it is just that as the Prophet speaks Micah the seventh chapter and the fift verse The Wife of his bosome and the Children of his loyns shall break the bonds of nature with him as he before hath thewed himself unnaturall to his brother And this is a great part of Cains punishment that albeit there be none to kill him yet he shall be in continuall fear of death that a man shall not only fear Gods threatning but his own fancy that he shall fear not one but every one that meets him as if every one knew his fault that he shall fear not only where there is cause of fear as wilde beasts but tuta timere and this is a part of Gods curse that God will send faintness into their hearts so as they shall be afraid at the shaking of a leaf Leviticus the twenty sixt chapter and the thirty sixt verse at every shadow as the Midianites were of their dreams Judges the seventh chapter and at every noise and rumor in the second of the Kings the seventh chapter and the sixt verse These feares are great punishments and arguments of a guilty conscience and this sheweth that albeit wickedness be secret yet it will not suffer a man to be quiet Wherein we are to observe how Cain de scribeth the state of them that are out of Gods favour and cast from his presence that they fear either no fear as Psalm the fifty 〈◊〉 If the Prince frown upon a man there is no hope of favour any where else so if God be once offended so that a man despair of his favour he will fear every creature the starres of heaven fought against Sisera Judges the fift chapter and the twentieth verse The stones in the street will cease to be in league and peace with him Job the fift chapter therefore when God saith quaerite faciem meam Psalm the twenty seventh our soul must answer thy face Lord will I seek For if we seek the Lord our God we shall finde him Deuteronomie the fourth chapter and the twenty ninth verse and that is so necessary that the People say If thy presence goe not with us carry us not hence Exodus the thirty third chapter and the Prophet speaketh Cast me not from thy presence Psalm the fifty first for without the assurance of Gods favour and protection we shall fear every shadow every noise that we hear Secondly Cain in these words sheweth what was his chief fear and what did most grieve him that was that he should die not the death of the soul but the bodily death by the hand of man he feares the shadow of death but not the body of death as the Apostle speaks Romans the seventh chapter but eternall death is that which he should have feared most of all for it hath a body and shall be found though the bodily death is often sought and cannot be found Job the third wherein Cain shewes what he is that is animalis homo in the first to the Corinthians the second chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phillippians the third chapter not having the spirit so was Saul afflicted in the first of Samuel the fifteenth chapter Honour me before the people he respected worldly honour more than Gods favour whereupon saith Augustine quid tibi honoratio haec proderit miser If 〈◊〉 death fall upon Cain what shall it profit him to live on earth but this sheweth plainly that the life of the body was Cains chief felicity and that the greatest grief he had was for the death of the body as if he should say let me live though it be but in fear and sorrow This is the affection of flesh and blood as the Devill saith of Job Skin for skin and all that a man hath will he give for his life Job the second chapter that is so long as life is not taken away man is well This being Cains complaint it is an implied petition and the request is Quasi pro magno beneficio ut non 〈◊〉 which request may be well uttered if it be rightly taken for not only the wicked feare death but the godly say themselves we sigh and would not be uncloathed but cloathed upon in the second to the Corinthians the fift chapter they would passe to immortality without the dissolution of the body and soul. That prayer for life is well if it be for a good end as Hezekiah praieth he may live to the end he may bewaile his sinnes in the 〈◊〉 of his soul Isaiah the thirty eighth chapter repentance is the end that he sets David saith I will not die but live and praise the Lord Psalm the one hundred and eighteenth the Apostle Paul albeit in regard of himself he desires to be dissolved yet because it is profitable for the Church that he should still remain in the flesh he desires to live Philippians the first chapter and the twenty second verse so life may be sought if it be for this end to doe good but if our end be the escaping of death for a time the case is otherwise Touching the end of Cain's desire It may be he 〈◊〉 life that he might repent and praise God and doe good for charity 〈◊〉 the best in the first epistle to the Corinthians and the thirteenth chapter But we see what doth continually vex Cain and all the wicked that is the doubt of the forgivenesse of sinne which is the worm of the spirit and a continuall fear of death which they know they have deserved at the hands of all Gods creatures Dixit verò Jehova illi Propterea quisquis interfecerit Kajinum septuplo vindicator imposuit Jehova Kajino signum ne eum caederet ullus qui foret inventurus eum Gen. 4. 15. Septemb. 26. 1599. CAINS chief complaint and petition therein implied was handled verse the fourteenth This verse contains Gods answer which is a yeelding or granting to that petition of his and that effectuall for God provideth for the safety of Cain's life not only by his word and command but by a visible mark which he set upon Cain Wherein we are generally to observe First That as the Prophet tels us in the one hundred and tenth Psalme God dealeth not with any sinner according to his sinnes and deserts for if God did not in wrath remember mercy 〈◊〉 the third chapter he should not in justice have suffered Cain to open his mouth for it is just that he which turneth away his car from hearing the law when he prayeth should not be heard Proverbs the twenty eighth chapter and the ninth verse That he which will not hear Gods Prachers shall not be heard of God when he prayeth And the Lord in the Propher saith more plainly in the second chapter of Zechary and the thirteenth verse that as he by his Prophets cried unto the people and they would not
Congregation of such as did invocate the name of the Lord. AMEN LECTURES PREACHED UPON Severall choice Texts BOTH out of the Old and New TESTAMENT LECTURES Preached in the Parish Church of St. GILES without Cripple-gate LONDON Sed advolavit ad me unus ex istis Seraphim habens in manu sua prunam quam forcibus sumpserat ab altari Admovitque ori meo dicens c. Isaiah 6. 6. Octob. 1. 1598. IN the Liturgy of the ancient Church these words are found applyed to the blessed Sacrament of Christs body and blood for it is recorded by Basill That at the celebration thereof after the Sacrament was ministred to the people the Preist stood up and said as the Seraphin doth here Behold this hath touched your lips your iniquity shall 〈◊〉 taken away and your sinne purged The whole fruit or Religion is The taking away of sinne Isaiah the twenty seventh Chapter and the ninth verse and the speciall wayes to take it away is the Religious use of this Sacrament which as Christ saith is nothing else but a seale and signe of his blood that was shed for many for the remission of sinnes Matthew the twenty sixt Chapter and the twenty eighth verse for the Angell tells the prophet that his sinnes are not only taken away but that it is done sacramentally by the touching of a Cole even as Christ assureth us that we obtain remission of sinnes by the receiving of the Cup Now as in the Sacrament we consider the Element and the word so we are to divide this Scripture For first in that the Seraphin touched his mouth with a burning Cole taken from the Altar therein we have the element and the word of comfort which the Prophet received was that the Angell said to him Behold this Cole hath touched thy lips and now thine iniquity is taken away and thy sinnes purged And there is such an Analogie and proportion between the Sereaphim and the Priests between the Altar and the Lords Table between the burning Cole and Bread and Wine offered and received in the Lords Supper As we cannot but justifie the wisdome of the ancient Church in applying this Scripture to the holy Eucharist For as St. John sheweth this vision shewed to the Prophet Isaiah is to be understood of our Saviour Christ John the twelfth and the fourty first verse for saith the Evangelist These things said Esay when he saw his glory and spake of him and therefore by this burning Cole taken from the Altar is meant Christ Jesus who by the Sacrifice of his death which hee offered up to God his Father hath taken away our iniquities and purged our sinnes as it is in the sixt chapter to the Hebrewes and therefore for the confirmation of our Faith wee are here taught That our sinnes are no lesse taken away by the element of bread and wine in the Sacrament then the Prophets sinne was by being touched with a Cole The occasion of this touching is set downe in the former verses of this Chapter which doe stand upon a vision and a confession The vision shewed to the Prophet was That hee saw the Lord sitting upon an high Throne as a Judgeready to give Sentence before whom the very Angells were forced 〈◊〉 cover their faces The confession that hee made was Woe is mee for I am uncleane I am a man of polluted lips mine eyes have seene the King and Lord of Hosts From whence wee learne that howsoever by the consideration of his former life and the sinnes that have scaped from him a man may bee brought to some remorse of Conscience yet then especially hee is humbled when hee seeth the vision of Gods glory and therefore nothing is more 〈◊〉 to bring us to repentance than to consider that at the last generall day Wee shall see Christ Jesus the sonne of God come in glory and sit downe in his Throne of glory and give Sentence of condemnation upon the wicked The Prophet who otherwise was no grievous sinner but only guilty of omission for that he had beene silent and did not glorifie God with his 〈◊〉 as he should have done notwithstanding in the sight of Gods glory is touched with remorse cryeth out Woe is me Whereby again wee learne that wee sinne not only when wee speake of these things which wee should not but when wee are silent when we should apply our tongues to Gods glory so that though the excellency of our upright and honest conversation bee never so great in the world yet the Majesty of God is such as shall shew That even those duties that we have omitted shall be sufficient to confound us before his glorious presence unlesse it please him to be mercifull to us therefore when wee appeare before his judgement-seate it shall bee in vain for us to alleage what wee have done forasmuch as the least duty that wee have lest undone is enough to condemn us It shall bee our duty therefore notwithstanding all our righteousnesse to judge our selves worthy to bee destroyed for our iniquities and sinnes of omission Ezechiel the thirty sixt chapter and the one and 〈◊〉 verse and to say with this Prophet Woe is mee for I am a man of polluted lips We must acknowledge that nothing belongs to us but Woe and that God may in justice confound us for the least duty we have omitted Upon this confession made by the Prophet there came an Angell flying from God which by touching his lips with a hot Coale assured him that his sinne was taken away wherefore as by the former wee learne that wee should repent us of our sinnes when wee consider the great Majesty of God so by this wee are taught what to hope for that is that if wee bee penitent God will not bee wanting unto us but will send a Seraphin unto us with a word of comfort to assure us that all our iniquities are purged Two parts First Elementall The outward element appointed by God to confirme his faith was the flying of a Seraphin unto him to touch is mouth with the Cole Secondly Invisible grace the word or invisible grace signifyed by the element was that by that touching his sinne was taken away In the outward action wee are first to consider the element it selfe that was the burning Cole on the Altar next the application persormed by a Seraphin who tooke the Cole from the Altar and touched the Prophets lips First The Element First therefore considering that none can take away sinne but God only wee must needs confesse that there was in this Cole a divine force and virtue issuing from Christ who is the only reconciliation for our sins without which it had not beene possible that it could have taken away sinne But what is here said of this Cole is to bee understood of Christ of whom Esay speaketh in this place When hee saw the glory of Christ John 12. 41. for hee is the Cole by which our sinnes
are taken away There are two natures in a Cole that is the Cole it selfe which is a dead thing and the burning nature and heate that it hath which setteth out first Christs humane nature which is dead in it selfe And then his divine nature containing the burning force of that is represented in this burning Cole So the element of bread and wine is a dead thing in it selfe but through the grace of Gods spirit infused into it hath a power to heate our Soules for the elements in the Supper have an earthly and a heavenly part Secondly that Christ is to bee understood by this burning Cole wee may safely gather because his love to his Church is presented with fire Cantit the eighth chapter and the sixth verse It is said of Christs love the Coles thereof are fiery Coles and a vehement flame such as cannot be quenched with any water nor the floods drown it even so all the calamities and miseries that Christ suffered and endured for our sakes which were poured upon him as water could not quench the love that he bare us Thirdly quia non solum ardet ipse sed alios accendit so saith John the Baptist of him There cometh one after me that shall Baptize with the holy-Ghost and with fire as it is in the third chapter of Luke the sixteenth verse therefore the graces of the holy-Ghost are also represented by fire Acts 3. the union whereof hath a double representation First it is signified by water in Baptisme for sinne that is derived 〈◊〉 us from another being as a 〈◊〉 may be washed away with water and therefore the Propher saith there is a fountaine opened to the house of David and to the inhabitants of 〈◊〉 for sinne and 〈◊〉 Zach. the thirteenth chapter and the first verse therefore 〈◊〉 said to Saul bee Baptized and wash away thy sinnes Acts the twenty second Chapter and the sixteenth verse that is meant of originall sinne and the corruption of our nature by which wee are guilty of the wrath of God but because through the whol course of our life sinne by custome groweth more to be strong and to stick fast in our nature so as no water can take it away therefore 〈◊〉 Grace of God is set out by fire as having a power and force to burn 〈◊〉 sinne for by custome sinne is bred and setled in our nature and is 〈◊〉 drosse that must be tryed and purged by fire so the holy Ghost speaketh of actuall sinnes the first of Isaiah and the twenty fift verse and the sixt ter of Jeremiah and the thirttieh verse Ezech. the twenty second chapter and the eighteenth verse The house of Israel is to mee as drosse that is by custome of sinne and in regard of this kinde of sinne there needs not only water to wash away the corruption of our nature and the qualitie thereof but fire to purge the actuall sins that proceed from the same The sinnes of Commission came by reason of the force of concupiscence and from the lusts that boyle out of our corrupt nature and the grace that takes them away is the grace of water in Baptisme but the sinnes of omission proceede of the coldnesse and negligence of our nature to doe good such as was in the Church of Laodicea Rev. the third chapter and the fifteenth verse and therefore such sinnes must bee taken away with the fiery Grace of God Secondly for the quality of the Cole it is not only a burning Cole but taken from the Altar to teach us that our zeale must bee 〈◊〉 and come from the spirit of God The fires that are appointed by earthly Judges to terrifie malefactors from offending may draw a skinne over the spirituall wounds of their Soules so as for feare they will eschue and sorbeare to sinne but it is the fire of the Altar and the inward Graces of Gods spirit that taketh away the corruption and healeth the wound therefore as in the Law God tooke 〈◊〉 there should ever bee fire on the Altar Leviticus the sixt chapter and the ninth verse so for the sinner that is contrite and sory for his sinne there is alwaies fire in the Church to burne up the Sacrifice of his contrition and repentance even that fire of Christs Sacrifice The love which hee shewed unto us in dying for our sinnes is set 〈◊〉 unto us most lively in the Sacrament of his Body and Blood unto which wee must come often that from the one wee may fetch the purging of our sinnes as the Apostle speaks and from the other qualifying power si in luce John the first chapter the seventh verse wherefore as by the mercy of God we have a fountain of water alwaies flowing to take away originall sinne so there is in the Church fire alwaies burning to cleanse our actuall transgressions for if the Cole taken from the Altar had a power to take away the Prophets sinne much more the body and blood of Christ which is offered in the Sacrament If the hem of Christs garment can heale the ninth chapter of Matthew and the twentith verse much more the touching of Christ himselfe shall procure health to our soules here we have not somthing that hath touched the Sacrifice but the Sacrifice it self to take away our sins Secondly the Application The application of this Cole is by a Seraphin for it is an office more fit for Angells than men to concurre with God for taking away sinne but for that it pleaseth God to use the service of men in this behalfe they are in Scripture called Angells Job the thirty fifth chapter and the twenty third verse Malachi the second and the seventh verse The Priests lips preserve knowledge for hee is the Angell of the Lord of Hosts and the Pastors of the seven Churches in Asia are called Angells Apoc. the first chapter and the first verse for the same office that is here executed by an Angell is committed to the sonnes of men to whom as the Apostle speaks Hee hath committed the ministery of reconciliation 2 Cor. the fift chapter and the eighteenth verse to whom hee hath given this power that whose sinnes soever they remit on earth shall bee remitted in heaven the twentith chapter of Saint John and the twenty fift verse So when Nathan who was but a man had said to David etiam Jehova transtulit peccatum 〈◊〉 the second booke of Samuel the twelfth chapter and the thirteenth verse it was as availeable as if an Angell had spoken to him And when Peter tells the Jewes that if they amend their lives and turn their sinnes shall be done away their sinne was taken away no lesse than the Prophets was when the Angell touched his lips Acts the third chapter and the ninteenth verse for not hee that holds the Cole but it is the Cole it selfe that takes away sinne and so long as the thing is the same wherewith wee are touched it skills not who doth hold it but wee
of John the second chapter and second verse The law hath two parts Punishment and Reward We by our sinnes have made our selves guilty of the punishment and of the curse that is threatned against them that continue not in all things 〈◊〉 the third chapter But he stands as a Mediator between the punishment and us and 〈◊〉 shed his bload as a ransome for our sinnes the first epistle to Timothie the second chapter and so hath cancelled the hand-writing 〈◊〉 against us and taken away the malediction that was 〈◊〉 us Collossians the second chapter and for the reward which we should have deserved fac hoc vives howsoever we have debarred our selves of it yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the first chapter and hath bought and purchased life for us He is a Mediator and Intercessor on our parts to God propter 〈◊〉 peccati defectum meriti by his innocencie and righteousnesse he hath purchased that for us which we could not deserve for our sinnes This is to be an Intercessor which intercession is performed in all Religions by Prayer and Oblation By prayer Christ is our Intercessor For he sits at the right hand of God and makes intercession for us Romans the eight chapter not for the godly only but for his enemics Father forgive them Luke the twenty third chapter as it was foretold of him He shall pray for the transgressors Isaiah the fifty third chapter And he prayed not only for forgivenesse of sinnes but for the turning away of punishments due to sinne which was the cause that he offered up supplications to God with strong cries Hebrews the fift chapter and the â—eventh verse He prayed that the holy Ghost might be given to his Disciples John the fourteenth chapter 〈…〉 of the Father that the holy Ghost being given Sathan might not 〈…〉 them from the faith Luke the twenty second chapter Lastly That we may be partakers of glory with him John the sevententh chapter and be where he is As he prayeth for us so he makes 〈…〉 supplyeth the impersections of of our prayers and makes them acceptable to God Canticles the eighth chapter 〈◊〉 me audire vocem tuam that is I will take upon me to obtain for you that which you cannot Secondly for Oblation As Samuel did 〈◊〉 only pray to God for the People but did himself take a 〈…〉 and after 〈…〉 for the People the first book of Samuel the seventh chapter So Christ as our Intercessor to God not only by prayer but by oblation he was an oblation offered in the morning 〈…〉 was presented to God his Father that he would for us yeeld obedience to the Law 〈…〉 his death was an evening oblation he was not only the 〈…〉 first fruit of the corne but became the vine in his death by 〈◊〉 his blood And as he not only prayeth but giveth 〈…〉 so he doth not only offer for us but give 〈…〉 the Prophet foretold That whom he should 〈…〉 offerings of the people should be acceptable 〈…〉 the 〈…〉 and the fourth verse Our prayers and oblations 〈…〉 â—…ctions And whereas God appointed that the 〈…〉 be purified should offer to God a young 〈…〉 Leviticus the twelfth chapter to 〈…〉 up himself to God tanquam agnum immaculatum yet 〈◊〉 columbam gementem if not innocencie of life yet repentance and sorrow for sinnes But because we cannot present either a Lamb or a Dove neither innocencie of life nor true sorrow for sinnes therefore Christs oblation doth supply the defect of our imperfections We cannot offer up such tears for sinne as we ought therefore the strong cries and tears which he offered Hebrews the fift chapter the seventh verse stand between God and us Because the agonie and grief of our heart is cold and dead therefore the agonie that he indured when he sweat water and blood is a suppliant Luke the twenty second chapter So he is both an oblation for us and supplyeth the imperfections of our oblations He having offred up himself to God as a Lamb 〈◊〉 and without spot the first epistle of Peter the first chapter and the nineteenth verse hath appeased the wrath of God his Father and procured his favour for us and keeps away the malice and rage of Satan from us Victori dabo edere ex arbore illa vitae quae est in medio Paradisi Dei Revel 2. 7. Febr. 4. 1598. A PLACE of Scipture purposely chosen that we might not depart from the consideration of those things wherein we have been occupied heretofore and yet such as may fitly be applyed for our instruction in the Sacrament of the body and blood of Christ for though we be now in the Revelations yet are we not gone from the third chapter of Genesis wherein we learned that Adam was sent out of the Garden and kept from the tree of life Affinity of the Tree of life and of the Sacrament of the Lords Supper And for the businesse we intend there is a great affinity between the tree of life which God set in Paradise as a quickning means for the coutinuance of life in Adam if he had continued in his first state and the Sacrament of Christs body and blood for as I told you the causes of that Scripture gives man a hope of restitution to Paradise and 〈◊〉 tree of life which is acquifitis novi juris And that restitution is performed in this place There was an Angel set to forbid Adam accesse to the tree of life which was a sight dreadfull for that he was armed with a firie sword But here we have comfort that he that makes this promise of restitution is an Angel as well armed viz. with a two edged sword Apocalyps the first chapter and the sixteenth verse Whose eyes were as a flame of fire Apocalyps the second chapter and the eighteenth verse So there is a resemblance between the partie that here gives licence to come to the tree of life and the other that forbid to come to it The one threatned with a sword the other promiseth to the persons that keep the condition here expressed That they shall out of the tree of life The point is next how these shall prevail But if we consider how the Angels or Seraphins 〈◊〉 the sixt chapter and the second verse in that they hid their faces before the Lord of 〈◊〉 which was Christ whose glory was 〈◊〉 shewed John the twelfth chapter and Cherubins 〈◊〉 the tenth chapter doe 〈◊〉 this Angel and cast their crowns down before him as the blessed spirits doe 〈◊〉 the fift chapter it is like he shall prevail for the one is the sword but of a ministring spirit Hebrews the first chapter but this is the promise of the Lord of life and glory Acts the third chapter and the first 〈◊〉 to the 〈◊〉 the second chapter But the chief point to be inquired is How the holy Ghost agreeth with himself that man being debarred of the tree of life is
which inward desire of revenge must likewise be overcome as the Apostle willeth Romans the twelfth chapter Avenge not your selves sed vince malum bono we must overcome the evil of our fleshly lusts and desires of revenge with the grace of mortification and patience 2. Extra Secondly The seed of the Serpent is without us for there are filii Belial of whom were those to whom Christ said John the eight chapter You are of your Father the Devil Such as will doe mischief for doing well such enemies are men of corrupt mindes and understandings that are destitute of the truth and are bold to say that gain is godlinesse from which we must separate our selves the first epistle to Timothy the sixt chapter and the fift verse And if we overcome in this warre then we shall be partakers of this promise But who overcommeth in this warre and who can say he is a conqueror in this battall The Apostle saith That he that sinneth is overcome of sinne and brought into bondage of the sinne the second epistle of Peter the second chapter and the nineteenth verse Therefore where the promise is here made only to him that overcommeth we must see if the Scripture offereth more graces James the fourth chapter and the sixt verse And if we look into Apocalyps the second chapter and the fift verse we shall finde there he that makes this promise offers more graces that is Remember from whence thou art fallen and repent and doe thy first works Dâ—… victoria So there are two victories the first is continere a peccato the other is paenitere de peccato If we cannot get this victory over the Serpent that he doe not cause us to sinne at all yet if we so farre overcome him that sinne reign not in our mortal bodies Romans the sixt chapter and the twelfth verse if we wound his head which was promised Genesis the third chapter and the fifteenth verse so as though he cause us to sinne yet he get not the head or set up his throne in our hearts then we are to hope that we shall be 〈◊〉 of this promise if we return from whence we are fallen and repent us of the sinnes we have committed and doe the first works then no doubt we shall be restored to our first estate and Christ shall give us a new right in the tree of life But he that either fighteth not at all but is at a league with Hell and hath made a Covenant with death Isaiah the twenty eighth chapter he that will deny sinne nothing but will fulfill the lusts of the flesh or if he fight yet he fight not lawfully nor strive to overcome but is content to follow every temptation as an oxe led to the slaughter Proverbs the seventh chapter and not only so but put stumbling blocks before himself which may make him fall Ezekiel the fourteenth chapter and use all means that he may be overcome And if having fallen they labour not to get the victory after by repenting of his former sinnes and doing the first works then they have no part in this first promise Men may draw neer to the holy mysterie of Christs body and blood and snatch at the tree of life but Christ gives it not except they be such as overcome either by the grace of abstinencie from sinne or of repentance and sorrow for sinne They may be partakers of the tree of life de 〈◊〉 but not de jure The bread of life is to them as the bread of wrong Proverbs the fourth chapter and the seventeenth verse and the bread of deceit which shall in the end fill their mouths with gravell Proverbs the twentieth chapter So both the promise and condition are touched But the question is How we shall overcome that we learn Apocalyps the twelfth chapter where the Saints are said to overcome the great dragon the old Serpent with the blood of the Lambe Which blood hath two uses First that which the Apostle calls the sprinkling of the blood of 〈◊〉 Christ the first epistle of Peter the first chapter and the second verse Secondly That by receiving the cup of blessing we are partakers of the blood of Christ the first epistle to the Corinthians the tenth chapter and the sixteenth verse So that in these words is a reciprocation vincenti ut comedat comedenti ut vincat dabo edere the body and blood of Christ is the fruit of that tree of life which the Apostle speaks of the first epistle of Peter the second chapter and the twenty fourth verse That he bare our sinnes in his body upon the tree Of which fruit whosoever are partakers in the Sacrament when it is ministred to them doe receive power to overcome that so they may eate of the tree of eternal life For in this Sacrament we have both a means of victory and a pledge of our reward that is the life of grace begun in us here to assure us of a glorious life in the world to come Every tree must have a root and the root of that tree which Christ speaks of is here in this Sacrament for in it is sown in the hearts of the receivers as it were a kernel which in time shoots forth and becomes a tree for as there was a death of the soul by sinne before God inflicted a death of the body so answerable to that first death of sinne there must be in us a life of grace which is the root of that tree from whence we shall in due time receive the life of glory In this sacrament the tree of the life of Grace is town in us that is a measure of grace wrought in our hearts by the power of Gods spirit by which we shall at length attain to eate of that tree which shall convey unto us the life of glory As there are two trees of life so we must have a double Paradise We must have liberty to be of the Paradise on earth that is the Church Militant which is called hortus conclusus Canticles the second chapter before we can be received into the heavenly Paradise that is the Church Triumphant So there is a plain analogie between those As when we are dead in sinnes and in the uncircumcision of the flesh Colossians the second chapter and the thirteenth verse we receive the life of grace by the sprinkling of the blood of Christ in baptism so when we are fallen from the life of grace and are restrained from the life of God Ephesians the fourth chapter and eighteenth verse and dead in trespasses and sinnes Ephesians the second chapter then we obtain victory against sinne and death by the blood of the Lamb being drunk in the Sacrament Apocalyps the twelfth chapter and the eleventh verse For if the material tree of life in Paradise received such influence from God Genesis the third chapter that being dead in it felse it had power to convey the natural life of our Parents while they eat of
the fruit thereof then is God able as well to give such a power to the Creatures of Bread and Wine in the Sacrament that albeit they are dead of themselves to convey into us the life of grace even as the tree of life did prolong natural life for so saith Christ John the sixth chapter and the fifty third verse Except ye eat the flesh of the sonne of man and drink his blood ye have no lifein you Whoso eateth my flesh and drinketh my blood hath eternal life he that eateth me shall live by me And he that 〈◊〉 of his body shall live for ever There is no life but in God first 〈…〉 the thirtieth chapter ipse enim est vita mea and he committeth life to the sonne Therefore it is said There is a River of water of life proceeding out of the throne of God and of the Lamb Apocalyps the 〈◊〉 second chapter and the first verse And as the Father hath life in himself so he hath given to the Sonne to have life in himself John the fift chapter and the twenty sixt verse And as the Father raiseth up the dead and quickneth them so the sonne quickneth whom he will John the fift chapter and the twenty first verse God being the fountain of life draws life to his sonne as into a Cistern from whence we draw life therefore it is said of the wisdome of God that is Christ that he is a tree of life Proverbs the third chapter and the eighteenth verse of whom it is now said in ipso er at vita John the fourteenth chapter and therefore he calls himself this life John the fourteenth chapter This is the Cistern of life to give life to them that are dead in original sinne by the sprinkling of his blood in 〈◊〉 And when they are dead in actual sinnes he gives new life to them that are 〈◊〉 of his body and blood in the Sacrament of the Supper In this Sacrament Christ hath provided a tree of life of graces against the death of sinne whereof they must be partakers that will eat of the tree of life which Christ here promiseth So that whereas the Wiseman saith Fructus justi est lignum vitae Proverbs the eleventh chapter and the thirtieth verse The seed of this tree is here sown and bringeth forth the root of a better tree for as grace is the root of glory so glory is the fruit of grace Here in this life the root of grace is planted in us and brings forth the fruits of righteousnesse that in the life to come it may make us partakers of the tree of glory and to assure us of this life we are sealed with the holy spirit of promise as the earnest of our inheritance Ephesians the first chapter and the thirteenth verse and the second epistle to the Corinthians the first chapter and the twenty second verse That albeit we are fallen and can be overcome of finne yet if we fight better and doe the first works we shall be partakers of the life of glory The kernel of grace is planted in us by the participation of the body and blood of Christ of which kernel commeth a tree which bringeth forth the fruits of holinesse and righteousnes in our whole life Which God will in due time reward with the Crown of life and glory in the world to come Cupimus autem ut unusquisque vestrûm idem studium ad finem usque ostendat ad certam spei persuasionem Hebr. 6. 11. August 24. 1599. AS in the old testament the Prophetisse Deborah in the service of the Children of Isha against Jabin doth specially praise God for the willingnesse of the people Judges the fift chapter so here the Apostle commendeth the Hebrews for the work and labour of their love in that they spared no cost in shewing themselves good Christians Now the crown of our rejoycing is the summe of our desire and therefore as there Deborah desireth to have the promptnesse and readinesse continued in the people so the Apostle wisheth that all the Hebrews as they have been carefull to practise the fruits of faith so should they still shew further diligence in that behalf The special drift of the Apostle is to shew that the Christians comfort standeth in the perfection of their hope The Apostle Hebrews the eleventh chapter and the first verse maketh their hope for to be the definition of faith For though matters Historical and Dogmatical pertain to faith yet chiefly faith hath hope for its object for as Augustine Credimus non ut credamus sed 〈◊〉 speremus therefore the Apostle saith the end of all Scripture is that we may have hope Romans the fifteenth chapter and the fourth verse and that which he affirmeth in the first epistle to the Corinthians the ninth chapter That he which planteth planteth in hope is as much true in all actions the ground whereof is the hope we conceive of some benefit for he that soweth soweth in hope he that saileth saileth in hope and he that marrieth doth it in hope that his estate will be bettered thereby For sure it is that it is but a comfortlesse thing to beleeve that there is everlasting joy and glory laid up in Heaven except a man be perswaded that he shall be partaker of it Exanguis res fides sine spe quia spes fidei exanguis est Amb. And as hope is the blood of faith as the Prophet saith Isaiah the thirtieth chapter and the fifteenth verse In quietnesse and in confidence shall be your strength so hope is that which whets diligence and therefore the Prophet saith in the second book of the Chronicles the fifteenth chapter and the seventeenth verse Be strong and let not your hands be weak for your work shall have an end And in the new Testament the Apostle saith Be stedfast and immovable knowing that your labor is not in vain in the Lord Quod labor vester non erit inanis in Domino the first epistle to the Corinthians the fifteenth chapter and the fifty eighth verse So nothing is more to be desired than to have hope in the evil day and the means of this hope is to shew forth diligence But for the easier intreatie of the contents of this verse the points which the Apostle holdeth are first That we are not only to beleeve but also to hope Secondly Not with a feeble or faint hope but with the fulnesse of hope Thirdly This hope must not be for an hour as Christ speaketh of St. John John the fift chapter but continuing to the end Then for the means of this hope his request is First That Diligence be used Secondly This Diligence must be shewed forth For the first point the Apostles desire is That they should hope for that which they beleeve wherein standeth the real difference that is between the faith of the Devils and men reprobate and the faith of the Children of God for even to the Devils the Apostle ascribes
in their works 〈◊〉 the first chapter and the sixteenth verse There are diverse sorts of comming First We are said to come to Christ in Baptisme Mark the tenth chapter Sinete parvalos venire ad me Secondly In Prayer for as Augustine saith Preeibus non passibus iter ad Deum Thirdly In the hearing of the word so many reforced and came to Christ Luke the fifteenth chapter and the first verse And we likewise come to Christ when we come to hear his Ministers for he that heareth him heareth us Luke the tenth chapter Fourthly By Repentance as Luke the fifteenth chapter I will goe to my Father But Christ receiveth none of these but that we come to him as he is panis vitae when we come to Christ as he offers himself in the Sacrament to be the lively food of our souls when we come to the same and doe it in the remembrance of his death And there is reason why both we should come to Christ and he should receive us comming First There is reason we should come to Christ in regard of our sinnes already past For we have need of a Sacrifice both in respect of the grinding and upbraiding of our consciences for the sinnes we have committed and by reason of the punishment we have deserved by them This sacrifice we are put in minde of in this Sacrament That Christ hath offered himself to God an 〈◊〉 and sacrifice of a sweet smelling favour wherein we have planted in our hearts the passive grace of God for the 〈◊〉 of our consciences against sinne past by the taking of the cup of Salvation which makes us say 〈◊〉 into thy rest O my soul Psalm the hundred and sixteenth and for the turning away of deserved punishment as the blood of the Paschal Lamb sprinkled upon the dores saved the 〈◊〉 from destroying Exodus the the twelfth chapter So in this true passover we receive the blood of the immaculate Lamb Christ to assure us of peace with God and to deliver us from the destroying Angel As the Heathen had their Altar whereon they offered to their gods so we have an Altar that is the Lords Table where we celebiate the remembrance of that obiation once made by Christ Hebrews the thirteenth chapter and the twelfth verse In respect of sinne to come likewise we have need to come to Christ for thereby there is wrought in us active grace whereby we are enabled to resist sinne For the endowing of our 〈◊〉 with much strength Psalm the hundred thirty eighth and with much power from above is here performed unto us that come aright Luke the twenty fourth chapter And therefore the 〈◊〉 would have us to 〈◊〉 our hearts with grace the spiritual food and not with meat 〈◊〉 the thirteenth chapter For by this means we shall be made 〈◊〉 both to indure the 〈◊〉 of sinne and to be 〈◊〉 over 〈◊〉 and our own corruptions Thirdly For that the eating of the 〈◊〉 of 〈◊〉 and the drinking of the blood is a pledge of our 〈◊〉 up at the 〈◊〉 day verse the fifty fourth and that after this 〈◊〉 we which come to the Lords Supper shall be invited to the supper of the Lamb of which it is said Apocalyps the nineteenth chapter and the ninth verse blessed are they which are called to the Lambs supper Again it is reason Christ should receive us in two sorts First In respect of the communicants or commers for there is no man ever in better state and more disposed to be received than at the celebration of this Sacrament If a contrite spirit for sinne can set a man in state to be received of Christ man is most contrite and broken in heart at this time If Christ will then receive us when he may dwell in our hearts by faith Ephesians the third chapter at this time is our faith at the highest for when we have the body and blood of Christ in our hands then it makes us say with Thomas John the twentieth chapter Domine mi Deus mi If prayer made with 〈◊〉 and confidence may move Christ at any time to receive we never have more confidence in prayer than at that time then is the love of God most of all shed in our hearts by the holy Ghost Romans the fift chapter and the fift verse by which we are received not only to give for no man is to appear empty but also to forgive as Christ willeth That remembring our brethren hath ought against us we leave our gift and be reconciled Matthew the fift chapter If at any one time more than other Christ be more ready to receive then is he maximè receptivus Secondly In respect of the action it self which is a memorial of that sacrifice which he offered at his death to God for sins Then he received the thief that said Lord remember me when thou comest into thy Kingdome Luke the twenty third chapter Then he prayed for his 〈◊〉 Father forgive them Therefore there is a great congruity that now much more he must be carefull to us and receive us when we celebrate the remembrance of his goodnesse and mercie But the chief point is that in the Sacrament Christ himself is received and therefore it is very fit that he which is to be received be ready to receive them that come to him The second Condition is touching the Fathers gift All that my Father giveth Which is a limitation For as many pressed upon Christ but there was but one that tou hed that was the woman healed of her issue of blood Luke the eight chapter and the fourty fift verse so many come to the Lords Table but to the end they may be received they must be known by this mark he must be datus à Patre tractus doctus John the sixt chapter the fourty fourth and fourty fift verses There are that are dati ab hominibus or as the Apostle speaks the first epistle of Peter the second chapter and the thirteenth verse ab human â ordinatione that is the most part come not being given or drawn of the Father but compelled by man Their fear is taught by mens precepts Matthew the fifteenth chapter and Isaiah the twenty ninth chapter Again there are that have a shew of Godlinesse the first epistle to Timothie the third chapter Such come not upon any motion of Gods spirit that they feel in themselves but for fashions sake They will not be seen to refuse the order of the Church but doe as others doe but they that are given to Christ of God are such as come of conscience knowing they ought to performe this duty of thankfulnesse to God such as hunger and thirst after the right cousnesse of Christ the spiritual food of their souls in conscience of their own unworthinesse and ill deservings and therefore seek for righteousnesse in him with as great desire as for bodily food they that come with such an earnest inclination as given and drawn of the
lead is consumed in the fire the Founder melteth in vain for the wicked are not taken away as if he should say we have done all we can and yet the rust of sinne doth not depart from them for we have the wicked heart of lust and concupiscence burning in us and in that regard the word is as water to quench it And again we are slow and cold in affliction and have need to be quickned in which regard the word is fire So men are frozen in their dregs Zephaniah the first chapter and the twelfth verse that cold must be dissolved by the heat of Gods word Such a passion was in these to whom Christ said You slow of heart Luke the twenty fourth chapter and the twenty fift verse This coldness is driven away by the fire of Gods word But although the word be never so sharp yet it pricks not unless the heart be fleshie so the fault may be in the word sometime if it be not firie The preaching of the word is like the striking of fire for unless there be tinder to receive the sparks it is to no purpose how 〈◊〉 soever ye strike fire so the preaching of the word worketh not except the heart be prepared Oile is combustible and we must pray that our hearts may be annointed with the oyle of Gods spirit in the first epistle of St. John the second chapter When the word which is fire and the grace of Gods spirit as tinder doe concurre then the heart is warmed As there must be preparation before hand to the end it may have this effect so meditation after My heart was hot within me and while I thus mused the fire kindled Psalm the thirty ninth and the third verse If there be devotion before and meditation after upon that which we have heard then the fire is kindled This heat how small soever it be though it be but as smoaking flax God will not quench it Isaiah the fourty second chapter for it will serve to kindle a fire in the heart Thirdly The time when this was wrought in their hearts was cum loqueretur aperuit ipsis Scriptur as Whereby we see Christ had this power to touch the hearts of his hearers not only in the Synagogues but now when they conferred privately together in the way This was ordinary not only in Christs preaching but to his Apostles for while Peter spake unto them the holy Ghost fell on them all Acts the tenth chapter and the fourty fourth verse But we must practise private conference and instruct one another by the way as Christ did for that was given by commandement Deuteronomie the sixt chapter And a promise is made by God I will instruct thee in the way Psalm the thirty second But Christ did not only speak but also open the Scriptures that is the words which he spake were not vain words or the words of the east winde Job the fifteenth chapter The Scriptures must be opened and the key to open them is the key of knowledge Luke the eleventh chapter without which key they cannot be opened There are unlearned and unskilfull men that goe about to open the Scriptures but they doe but pick the lock they take not the right course for it cannot be opened without the key of knowledge He that will open the Scriptures must be like Apollo who spake fervently and taught exactly diligently the things which pertained to the Lord Acts the eighteenth chapter and the twenty fifth verse The Prophet asketh not only whom he shall teach but whom he shall teach to understand not only quem 〈◊〉 but quem 〈◊〉 scientiam Isaiah the twenty eighth chapter and the ninth verse He must be a man of knowledge that must teach he must not only be a Doctor but a fit Teacher Therefore Christ promiseth to his Apostles not only a mouth but wisedome Dabo vobis 〈◊〉 saplentiam Luke the twenty first chapter and the fifteenth verse And therefore it is recorded of them that when they had received the Holy Ghost they did not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is speak great and weighty sentences Acts the second chapter and the fourth verse And again unto these is committed the key of 〈◊〉 which 〈◊〉 and no man openeth and openeth and no man 〈…〉 the third chapter and the seventh verse Then the force of Gods word must needs pierce very farre when both the Preacher speaks and openeth the Scriptures with the key of knowledge and of David and the hearer prepares himself by receiving direction of Gods Spirit to enlighten his understanding and open his heart then doth the word shew forth its efficacy Therefore when we have heard the word we must examine our selves and ask Did not our hearts burn There are three degrees of operation in Gods word Contrition when the heart is broken Psalm the fifty first Comfort when it is rent in two pieces Joel the second chapter Compunction when it is pricked only Acts the second chapter The first is the perfection The second is a degree under it And the last and lowest degree is Compunction which we see was not rejected in Peter hearers So for this second effect named in this text That which is recorded of Josiah at the hearing of the Law in the second of Chronicles the 34. chapter and the 27. verse Liquefactum est cor Josia this melting is the highest degree The next to that is that which is reported of these two Disciples ardebat cor nostrum But though it neither melt nor burn yet if it smoake the promise that we have from God is in the fourty second chapter of Isaiah and the third verse and in the twelfth chapter of Matthew and the twentieth verse Linum 〈◊〉 non extinguet Deus The smoaking flax God will not quench 〈…〉 igne salietur Every man must be salted with fire Mark the ninth chapter and the fourty ninth verse If we will have God to accept of us we must be sacrifices and sacrifices must be seasoned with fire Therefore when we hear the word we must indeavour to have a Censer of fire in us so as wee feel the word if not to melt our hearts neither to burn yet to smoak As without 〈◊〉 we shall all 〈◊〉 Luke the fifteenth chapter so this burning of heart is so necessary as except wee suffer the fire from Heaven to work in our hearts wee shall suffer the fire of Hell that is of 〈◊〉 which 〈◊〉 for ever Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. Novemb. 2. 1600. WHICH words And have all been made to drink of one spirit cannot have any other reference but to the Sacrament of the Body Blood of Christ which he calls the Cup of blessing the 1. to the Corinthians the 10. chapter The end