helpfull it maketh vs blessed in this present life and in the life to come it bringeth with it the comfort of the spirit the feeling of gods loue and fauour and the comfortable vse of all outward good things We are not likely at least not certaine to continue here many daies and what an vnspeakeable comfort then is it to be assured that when we goe from men we shall goe to God and when we leaue the earth wee shall inherit heauen that we shall haue peace at our death and glory after our death If the pestilence enter into our houses or take hold of our owne persons when none dare come vnto vs then God will be with vs though our bodies be insected yet our soules can neuer be so infected if we haue grace in our hearts but that God dareth to enter into our houses to visite vs and when our soules shall be parted from our bodies he wil not thinke it too much to giue them a place of rest with himselfe in his owne kingdome at length vnite them to our bodies againe that they may enioy euerlasting blisse together as they haue bene imployed in Gods seruice together Seeing then Vse 1 that the benefit of labouring for grace is so great this serueth to reproue those that are slothfull in the things of God slothfull in repairing to the Word and in mingling the same with faith in their hearts slothfull in trauelling with their owne soules in examining their hearts and laying the edge of gods threatenings to their corruptions for the cutting off of the same These men thinke that grace will grow as weedes doe without any plowing manuring or sowing of the ground though they neuer pray earnestly nor heare carefully nor be at any paines for the reforming of their hearts or of their liues yet they thinke they shall haue goodnes enough by an ordinary course and conclude that heauen shall be cast vpon them whether they will or not as if God could not chuse but saue their soules But these foolish men doe altogether deceiue themselues and they shall find by woful experience that except they set their minds hearts tongues hands and all the powers and parts of soule and body on worke they shall neuer attaine vnto any godlinesse at all and therefore of necessity be depriued of euerlasting life But we like of the Word Obiect and loue the preaching and preachers thereof Answ But what measure of faith and of other graces of Gods spirit haue you gotten thereby if you be distitute of those it is sure you haue not laboured as you should for the same for whosoeuer seeketh findeth Talking of gold siluer the like and declaring to others how much we affect them wil not keepe vs from penury we must so labour for them as that we get them if we would be rich men A sluggard may desire to get the victory but he must fight for it that will haue it and the like holds in spirituall things those that would be partakers of them must vse the meanes that God hath appointed for the accomplishing of their desire And therefore this rebuke lights vpon the heads of all such sluggards as will not bestir them in this weighty matter nor liue in the field of grace nay whē the crop of grace is brought home vnto their houses they wil not open their dores to receiue it they wil not so much as giue attention to the word but are like the high way side that doth not so much as receiue the seede that is cast vpon it but lette the Diuell catch away all from them Secondly Vse 2 this may be an Apologie for those that are faithfull and painefull in seeking for the Word if it be a thing so exceeding necessary then are not they to be blamed that are content to vndergo any toile for the obtaining of it it is no precisenesse nor needles labour neither are such to be checked and reprehended but rather to be cōmended and encouraged for this is it that is foretold in Daniel Dan. 12.4 Many shall run to and fro and knowledge shall abound If men haue a dangerous sicknes they seeke help from the Phisition though far off none findes fault with them nor makes question why they should seek to be healed If householders want prouisiō at home they wil repaire to the market none cries out vpon them What wretched men are these that cannot keepe them from the market haue they not oxen and sheep at home for though they haue men are so wise as to consider that they are not made ready for their turn Now if they are not blamed nor indeed blame worthy that do thus seeke for corporall Phisicke and sood then why should they be blamed by Papists and such as are Popishly affected that seeke for that which is spirituall Se the 2. Sermon one Mark 14. Doct 6. it being far more requisite and necessary Which the sonne of man shall giue c. Doct. The efficacie of the Word Doct. 5 The efficacie of the word and Sacrament of Christ and Sacrament is from Christs owne hand Whosoeuer would haue grace must receiue it from Christ himselfe hence is that promise made vnto the Israelites The Lord thy Gods will circumcise thy heart and the heart of thy seed that thou malest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue They to whom it did belong to circumcise their bodies could goe no further then the outward circūcision it was God only that could cut off the corruption of their hearts and frame them vnto obedience that which is spoken concerning that one Sacrament holdeth as true in all the rest man can giue only the externall signes God must giue the inward vertue And the reasons why it pertains vnto Christ is a work of the Godhead only are diuers First Reasons 1 one is taken out of the text where it said Him hath the Father sealed it is Christ his office vnto which the Father hath ordained him he alone hath commission and warrant to deale in it and whosoeuer else doth arrogate that vnto himselfe is an intruder and shall be punished for that he goeth about to thrust Christ out of his chaire Secondly as it belongs to him so he alone is of ability to doe it none besides him can deale with the heart wherein this worke doth principally consist He onely knowes it and he alone can cure it as the first Adam did kill vs 1 Cor 15.45 so the second Adam must quicken vs. No man can giue natural life vnto another no not that which brutish creatures doe enioy nay nor so much as that which plants doe liue by much lesse can any one giue spirituall life vnto another Paul may plant and Apolos may water but God alone giueth the increase Thirdly experience will confirme vs in this point for who be the mē vpon whom the ordinances of God
neither Gods iustice is vnsatisfied nor any sinne vnrepented in those that labour to wash their soules by true and godly sorrow it is apparant that there is no transgression no not the most hamous that shall stand in record against them but all shall be remitted and couered from Gods sight that hee shall neuer looke vpon them in anger and indignation for the same Indeed those that haue fallen in to more notorious and grieuous crimes Why the pardon of great sinnes is not so soone apprehended cannot ordinarily get the assurance of their reconciliation vnto the Lord so soone as others that haue not beene so great offenders but the cause hereof is in themselues in that such open and scandalous offences doe make an exceeding great breach into their faith and bring maruellous great hardnesse vpon their hearts and they are very vnwilling to set their consciences vpon the rack to sift and examine their owne soules to the intent their hearts may bee pierced and wounded for their sinnes but they will rather shift and scamble and put off their humiliation as long as may bee as Dauid did Psalme 32. so that it 's a wonder they euer get out of the snares of the diuell till God either by some sharpe rebuke or by some fore affliction doe rouse them and as it were by violent hand pull them out thence But if once they come to great sorrow for their sinnes and in humblenesse of heart and assurance of faith can make claime to the blood of Christ they shall be discharged freed from all their transgressions and bee brought to that puritie and whitenesse which they neuer dreamed such miserable ereatures as themselues could haue attained vnto For confutation of that wretched errour of the Papists Vse 1 that would beare men in hand Against Purgatorie that there is a Purgatory where some men after this life must haue a further purging and scouring then heere they haue attained vnto but see heere what the Lord saith Though men haue broken foorth into neuer so many abominations though their sinnes were as crimson and as scarlet yet if they would seeke to wash cleanse themselues by the meanes that God hath appointed hee giueth them his faithfull promise that they shall be made white as wooll yea white as snow as if they had neuer offended at all To what end then should men appoint a second washing when God himselfe hath vndertaken to wash vs from all our filthinesse and from our greatest corruptions as hath beene more largelie declared before What an absurd thing is it to imagine that we must goe thorow a strange inuented fire which may more thorowly purge away the drosse of our corruptions as if Christ his blood were not sufficient to make vs white as snow This is but a carnall conceit of mans foolish braine for if fire and enduring of paines and torments could haue scoured off sinne the reprobates in hell should haue beene purged therefrom long agoe But God alone hath cleane and precious water and a skilfull and powerfull hand to effect that worke and in the Reuelation Christ Iesus the true and faithfull Witnesse telleth vs how all our vncleannes may be couered from Gods eies Reu. 3.18 I counsell thee saith he to the Church of Laodicea to buy of me white raiment that thou maist be clothed and that thy filthy nakednesse may not appeare Nakednesse there is in the best but Christ his righteousnesse is that garment which must couer it and then God will neuer in anger and displeasure looke vpon it but in mercie and goodnesse looke vpon the holinesse of his sonne wherewith our soules are inuested and all our iniquities hidden and couered Secondly Vse 2 heere is matter of great comfort vnto those that that doe in good earnest set vpon this worke of cleansing and purging themselues they shall not be destitute of companie to ioine with them for God himselfe will assist them and inable thē to go thorow with that worke and therfore this should incourage vs vnto the exercises of humiliation and of examination and iudging of our selues for are not a few teares well bestowed vpon God when he will thereupon bestow on vs the blood of his sonne Many are afraid to aduenture vpon the worke of repentance lest they should bee driuen thereby to desperation but let vs neuer feare that though our vncleannesse be neuer so great though wee bee stained and died from top to toe within and without in euery part and power of soule and body by reason of our originall corruption and actuall transgressions so that all the men in the world cannot take away the foule spots and horrible staines of sinne that cleaue vnto vs and are settled in vs yet the Lord of heauen who hath all sufficiencie of power in his hand can and will without any difficultie purge vs from euery one of our iniquities by sprinkling on our hearts the precious blood of his owne sonne which is as it were a souereigne Bath ordained for the cleansing of the soules of his elect from that contagious leprosie of sinne wherewith they are wholly ouer-spread And therefore let none bee discomforted in regard of his many and greeuous offenses seeing that the Lord hath entred into a sure couenant with vs for the pardoning and healing of them all who can as easily cure the most deadly wound as the smallest scarre and the harder the cure is the more hee shall bee glorified in shewing foorth the riches of his mercie towards poore sinners that stand in need thereof Our greatest extremitie is Gods fittest oportunity Now the chiefe meanes that he vseth for our cleansing and sanctifying Meanes of cleansing are two One is the word which being receiued into the heart by faith doth purifie the same The word according to that of our Sauiour to his Disciples Iohn 15.3 Now are ye cleane through the word that I haue spoken vnto you Another meanes is the Sacrament whereby God is ready to conuey vnto vs the merit and vertue of his sonnes death The Sacrament by the effectuall operation of his spirit that Christ may be vnto vs holinesse for our sanctification 1. Cor. 1.30 as well as righteousnesse for our iustification God doth not offer vnto vs onely the outward elements but hee is more willing to giue vnto vs the things signified thereby then any earthly father can bee to giue foode vnto his hungrie child that crieth for some reliefe at his hands when he hath all plentie and abundance whereby to supply his need I say hee is so much more willing then any earthly father as God is kinder then man and his store more plentifull then mans and it 's lesse cost and lesse paines vnto him and yet more for his praise to refresh the thirstie soules of his poore seruants then for a mortall man to satisfie the appetite of his hungry child For as the Prophet speaketh Mercy pleaseth him
TEN SERMONS tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper Wherein amongst many other holy instructions the Doctrines of sound repentance and humiliation and of Gods speciall fauours vnto penitent sinners and worthy Communicants are largely and effectually handled The six first by I. Dod. The foure last by R. Cleauer Whereunto is annexed a plaine and learned metaphrase on the Epistle to the COLLOSSIANS written by a godly and iudicious Preacher There is also set before the Sermons a short Dialogue of Preparation containing the chiefe points that concerne the worthy receiuing of the Lords Supper taken for the most part out of the Sermons following and collected into a method for the benefit and ease of those that desire direction in this matter LONDON Printed by William Hall for Roger Iackson and are to bee sold at his shop neere the Conduit in Fleet-street 1610. TO THE RIGHT WORSHIPFVL THE LADIE ANNE COPE WIFE TO SIR ANTHONY COPE of Hanwell and to her vertuous daughter the Lady ELIZABETH COPE wife to Sir WILLIAM COPE of Hardwicke increase of grace and all true happinesse c. IT is a thing better knowne then well considered of that in the mysticall body of Christ Iesus euery member hath his seuerall office whereon it must attend the weakest as well as the strongest and in the familie of the great Ruler of heauen and earth each seruant hath his seuerall talent which hee must imploy the meanest as well as the worthiest To deny my selfe to bee a member of that body a seruant of that family I cannot without iniurie to God and myselfe To professe to bee such a one in word and in deed to denie it were no lesse dishonourable to my head to my master then discomfortable to my selfe What then is to bee done I bethought my selfe for the auoiding of these rockes what seruice I might performe and in thinking this which J haue now done was offered to my consideration whereby as an vnderling in Gods houshold for want of greater abilitie I haue done my best endeauour to put foorth to the best aduantage others talents which else to the griefe of many would haue beene hidden at least if not vtterly lost For the doing whereof I had rather vndergoe the censures of such as are curious and carnally disposed then depriue those of a benefit that are religious and spiritually minded Let it not bee offensiue vnto your Ladiships that I haue presumed to offer these Sermons vnto publike view sheltered as it were vnder your names for I had sundry motiues which euē enforced me thus to do First in regard of the matter therein contained much of it being deliuered in your hearing and all of it suting vnto your affections whose religious care for the preparing both of your selues and of those that depend vpon you for the worthy receiuing of the holie Sacrament is well knowne vnto those that are acquainted with your conuersation in Christ Iesus Secondly in regard of the Authors whose affection I perswade my selfe is such towards you in sundry both Ciuill and Religious respects that they would most willinglie consecrate themselues and their labours to your further building vp in Christ Iesus Lastly in regard of my selfe who for many speciall fauours receiued doe acknowledge my selfe vnrequiteablie indepted and indissolublie bound vnto your Ladiships And hauing nothing of mine owne of any worth whereby to testifie my vnfained thankefulnesse I haue borrowed of others for this purpose and withall annexed my hand-writing that if my ingratitude should heereafter appeare I might by a publike censure bee condemned and made ashamed for the same Thus hoping for pardon of my boldnesse and for fauourable acceptance of my good meaning in this behalfe I humbly take my leaue recommending your Ladiships to the Lord and to the word of his grace who is able to perfect that good worke which hee hath begunne in you both Your Ladiships much bounden and in all Christian duties to bee commanded IOHN WINSTON To the Christian Reader LOOke not good reader to find in these Sermons an absolute discourse of this subiect of preparation to the Sacrament for that was not intended by the authors but onely the excitement of their present auditors as they saw occasion whereby yet I doubt not but a Christian heart shall finde great furtherance in that worke of preparation Furthermore let it please the Reader to bee aduertised that the texts handled in this booke haue neither so many doctrines gathered from them as the authors could haue done nor so many vses enforced vpon the doctrines but onlie such as were thought most meete for their present auditorie In this which I haue done I had as the approbation so also the helpe of those that preached these Sermons following for the reuising and perfecting of diuers things yet so as their leasure could afford and therefore what defects soeuer shall be found in the maner of penning let them bee imputed to mee if the Printer bee not faultie not vnto them who were content to put a finger but not their whole hand to this worke Iohn Winston A SVMMARIE COLLECTION OF THE HEADS OF Doctrine handled in the Sermons following The Doctrines of the first Sermon on PROV 28.13 1 HIding of sinne hindreth all true prosperitie 2 Hee that would haue pardon for his offences must bring before God an acknowledgement of the same 3 Hee that would bee assured of Gods fauour must ioine reformation with his confession 4 Whosoeuer confesseth his faults and endeauours to amend them shall finde mercy from God how sinfull soeuer hee hath beene in former times The doctrines of the second and third Sermons on ISA. 1.16 1 Whosoeuer would haue God to wash him with the blood of his sonne must wash himselfe by godly sorrow 2 Christians must haue regard to the manner of their good works as well as to the matter 3 All penitent persons must learne to doe well 4 Euery one must haue a principall care of the duties that pertaine vnto him in his owne place 5 Workes of mercy are very acceptable vnto the Lord. 6 In matters of Religion men must hearken vnto God and not vnto flesh and blood 7 If wee become truely penitent neither the greatnesse nor multitude of of our sinnes shall hinder our saluation 8 God looketh for truth not for perfection at the hands of his children 9 Those that haue soundly repented shall not onely haue spirituall graces but also corporall blessings bestowed vpon them The Doctrines of the fourth Sermon on 2. CRON 30.18 1 IT is the dutie of all gouernours to pray for them that belong vnto their charge 2 Whosoeuer would receiue mercy from God in the Sacrament must come with a sincere heart thereunto 3 So long as wee labour to keepe the substance of Gods worship willinglly though wee faile in some circumstances vnwillingly God will bee mercifull vnto vs. 4 God doth accept and will fulfill euery faithfull praier that is
senslesnesse of heart as afterwards it fell out in their children the Scribes and Pharisees to whom all things that Christ Iesus spake seemed parables so that they knew not the mysteries of the kingdome of heauen but had eies and saw not eares and heard not hearts and minds and vnderstood not the things that were taught them And as God doth lay iudgements vpon the soules of men which are the most grieuous so doth he also on their bodies euen for their defects and wants as we see in the Corinthians In their bodies amongst whom many were sicke many weake and many smitten with the stroake of death because they came negligently and vnpreparedly vnto the Lords table and so doth his heauy hand lye vpon many now adaies being strucke with the pestilence and such like plagues of God for coming profanely irreligiously and hy pocritically to the word and Sacrament not in outward appearance for ought that we can see but before the Lords eyes who searcheth the heart and reines and layeth his corrections according to the measure of mens inward prophane and lewd disposition Now this he would not do vnlesse he could proue thē guilty but indeed he is able to indight them to produce witnesses against them that these these haue bene their secret sins such and such vile thoughts they had at such a Sermon at such a Sacrament and their hearts were wandring about their pleasures and profits they were ful of malicious and reuengfull imaginations and intents nothing regarding Gods presence nothing affecting nor reuerencing his ordinances and these things he can make their owne consciences to testify against them therefore doth iustly plague thē for the same And as in this life so at that great assises at the last day the Lord will lighten things that be hid in darknesse As in this life so in that which is to come and make the counsell of mans heart manifest and bring euery secret thing to iudgement whether good or euil that al may receiue according to their works If then all shall be at that time iudged and rewarded according to their thoughts most sure it is that God well obserued the same while they liued vpon the face of the earth and kept the same in his booke of records Vse 1 Since the Lord marketh Sincerity in Gods seruices whether men come in loue and in sincerity or for fashion and in hypocrisie let this teach vs to present our soules before the Lord and to serue him soundly and religiously not onely behauing our selues in as orderly a manner as others doe but in as holy a manner as we can Diuers there are that will repaire to Gods house as often as the best and make a colourable shew of reuerence in Gods worship sitting modestly in the view of the congregation not gazing hither and thither nor expressing any vnseemly behauiour yet neuerthelesse except God see their hearts well exercised all that men behold and take notice of is nothing worth Isaiah 58.2 They seemed to be very forward of whom the Prophet Isaiah maketh mention they would inquire after the ordinances of iudgement and iustice and seeke the Lord and not by fits and starts but daily they would be at euery lecture of the Prophets and obserue euery Saboth marke what was deliuered make repetition of the same and if there were any thing that they vnderstood not they would aske direction and search out the meaning of it and yet the Prophet is bid to cry out against them with full mouth Cry aloud saith GOD lift vp thy voyce like a trumpet and shew my people their transgression and to the house of Iacob their sinnes And that because they came with hollow and hypocritical hearts as their vnholy and vnrighteous behauiour afterwards did witnesse to their faces And therefore that must be looked vnto that we satisfy Gods eyes as well as mens and to that end search out and cast forth all the leauen of hypocrisie that is in our hearts for if we doe not find it out God will and if we spare our selues God will not spare vs. Well we may delude our owne soules but God is not mocked outward seruing of him may make the Minister thinke vs vpright cause our neighbors to esteeme vs good Christians but except God approue of our hearts we are neuer the better for the good opinion that men conceiue of vs. This is for the exceeding comfort of such as are true-hearted and that in a double respect 1 In regard of that approbation which the Lord will giue vs if he be a witnesse of our sincerity and faithfulnesse Vse 2 Consol in regard of 1. Discouragement If we come to the Sermon in obedience to Gods ordinance with a desire to get grace thereby if wee come to the Saerament that we may haue communion with our head Christ Iesus and that the new Testament or couenant of God may be sealed and cōfirmed vnto vs if we see our weakenesse and labour to get strength against it if we bewaile our corruption and striue to get victory ouer it if we perceiue the imbecillity of our faith and would haue it increased or want of repentance and would haue it renewed or defect of loue and would haue it augmented and so come to Gods holy feast with an hungry appetite we may comfortably partake of his heauenly mysteries and whatsoeuer we imagine of our selues God wil reward vs according to that integrity which hee seeth in vs. Well was it for Nathaniel that his heart was knowne vnto Christ for otherwise he had lost the praise of his vprightnesse And so is it with many Christians if one should demaund of them whether they had faithfull hearts or not the answere of many would be I hope well but in truth I dare not say so much and therfore this is not the least part of their happines that god discerneth the truth of their hearts better than they themselues do and whereas there is some deceitfulnesse in the most sincere and plaine heart that is if there be any endeauor to shake it off the Lord will certainly pardon and remoue the same 2 Secondly 2. Of slanders here is matter of consolation to those that are sound hearted in regard of the clamors and slanders that are raised against them they are vsually charged to be all hypocrits troublers of the places where they liue and such as altogether serue their owne turnes in that profession of religion which they make and here is their comfort the Lord knoweth their hearts and he will cleare the innocent and make their righteousnesse shine forth as the noone day as he will iudgeand condemne all hypocrites so will he manifest the faithfulnesse of his owne seruants Iob 16.19 and this was Iobs comfort when his friends accounted him a dissembler My wit nesse is in the heanens saith he and my record is on high Labour not for the meat that perisheth but for
the word and by getting that sight of their wants that might cause them to come with an eager appetite vnto Gods house They seldome or at least very coldly pray vnto the Lord to giue them an vnderstanding minde and a teachable heart to profit by the meanes but for the most part thrust in themselues ruedly with a proud and vnprepared heart and with vnrulie and distempered affections that when they stand in Gods holie presence are wandring from the duties in hand and running after their couetousnesse or after their delights and so if the word flie in at the one eare it flies out as fast at the other And they doe not mingle it with faith as they should doe but with theirowne corruptions Hebr. 4. which hinder the effectuall working of it and so it seales vp vnto many their owne iust condemnation in steed of being an instrument of God for their edification and saluation And as for Gods owne children in steed of those excellent graces that might be thereby wrought in them it oftentimes hardens their harts and fittes them for sharpe correction So for praier whereas they should lift vp pure hands without wrath and without doubting Corruptions in praier many neuer care what maner of sacrifice they offer vnto the Lord but are full of passion which distracts them and full of vnbeleefe which excludes them from hauing interest in God blessings and so their praiers tumble down againe vpon their heads and bring vpon them iudgements in steed of mercies They may truly say that they haue sought for helpe often and haue had no hearing but it is long of themselues for the sea is not more full of water then God is full of mercy to all that call vpon him in truth and if they could put away their vnbeleefe and hypocrisie and other euils that are mixed with their suites and supplications they should finde that none is so kinde a Father as God is and they should not bee so ready to aske but hee would bee more readie to giue if so be they did come in faith and aske aright as God requireth The like may bee said for the Sacrament of the Lords Supper diuers there are that partake of it as often as their neighbours doe but they are so farre from receiuing benefit and comfort therefrom that it proues hurtfull and vncomfortable vnto them and why because they put not away the euils of this worke Euils to be remoued by communicants But what are they may some demand They are diuerse One common euill Ignorance 1 is grosse and palpable ignorance that men come not discerning the Lords bodie and blood that is not being able to put a sensible difference betweene that and common bread and wine and so comming vnto it no otherwise then to their ordinarie foode not conceiuing much lesse well considering what they are to receiue from God what from man what examination is to be vsed that they may bee worthy receiuers of it what iudgements are to bee feared if they bee vnworthy receiuers and so they feele those iudgements before they feare them 2 A second euill to bee remoued from this worke Vnbeliefe 2 is vnbeliefe which hinders vs that wee cannot finde the inward vertue of those holie mysteries For when wee drawe neere to the Lords table wee should make reckoning of greater benefits then all the kings and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker hee giueth vs for our intertainement the body and blood of his owne sonne to feede vpon hee offereth vs and would exhibite vnto vs if wee had faith to apprehend it Christ his perfect righteousnesse and increase of our true holinesse and entitleth vs to all comforts in this life and to the crowne of glorie in the life to come This many know but they want faith to make application of it to themselues and thence it commeth to passe that their soules are so barren of grace notwithstanding their often communicating at the Lords table The woman in the Gospel that was troubled with a bloody issue said in her heart before shee came to Christ Note if I may but touch the hemme of his garment onely I shal be made whole Math. 9.21 and according to her faith it was vnto her for that touch healed both her soule and body yet shee had no speciall commandement to come nor promise of good successe if she did come nor experience of any in her case that had sped well before her if shee were thus confident hauing had so few meanes to confirme her what strength of faith should wee come withall and what a stedfast expectation of mercie should wee haue setled in our hearts when wee come to Christ Iesus in this his ordinance seeing that wee haue both a commandement and a promise and the examples before our eies of such as haue found vnspeakeable good by this holy Sacrament and there is more reason why our Sauiour should pitie vs then why he should pitie that woman for we haue a more dangerous issue of sinne in our soules then she had of blood in her body and many of vs haue beene longer troubled with it then shee was with hers and hee came rather to heale the sicknesse of the soule then to cure the maladies of the bodie And besides all the former hee shall haue more glorie by sauing vs from sinne then by healing her from a bodilie infirmitie and the taking and eating of the blessed Sacrament of the eternall couenant is much more effectuall to draw vertue from Christ then the bare touching of his garment was and hee is neerer vnto vs now in his gracious presence then hee was vnto her then in his bodilie presence This wee should beleeue and rest vpon and if wee doe not wee offer vnto the Lord the greater iniurie for hee is no deceiuer but purposeth to bestow that vpon vs in truth which he makes offer of in shew euen to giue vs as full a communion with the righteousnesse of the second Adam as wee had with the corruption of the first Adam Euen as the branches doe partake of the sappe of the Vine and the members of the body haue life and motion deriued vnto them from the head so shall we receiue grace and life from Iesus Christ in and by his holy meanes so often as wee doe thankefully vse them 3 A third euill that must be put away when wee are to bee partakers of the Lords Supper Vncharitablenesse is vncharitablenes and vnmercifulnesse for that is a feast of loue where we are to receiue further assurance of Gods loue to vs and an increase of our loue to God and men And how can we looke for mercie if we shew no mercie or how can wee expect from the Lord a generall acquittance for all our debts and trespasses when we will not passe by small matters of offence in our brethren Therefore as we would finde any fauour in heauen let
vs put away from vs that vnlouing dispositiō that is naturally ingrafted in euery mans heart and striue to get in our soules and to expresse in our liues a true loue and Christian affection And to the end wee may shew indeed that wee haue this excellent vertue in vs let vs practise these 2. rules 1 First Rules of charitie Matth. 18.35 if thou haue a grudge against any labour from thy heart to forgiue and for euer to forget whatsoeuer iniurie or indignitie hath been offered vnto thee 2 Secondly if thou thy selfe hast done wrong to any other seeke to vndoe it againe Many when they haue beene iniurious vnto their neighbours and reuenged themselues vpon them will bee ready to plead for themselues and say I am satisfied I hope I need not seeke reconciliation with him for I beare him no malice But haue you not giuen him cause of griefe Note haue not you spoken wordes that sticke in his stomacke and wound his heart if you haue goe and reconcile your selfe vnto your brother Math 5.23 else your sacrifice cannot be accepted though you haue nothing against him yet if hee haue somewhat against you the rule of loue requireth that you should seeke peace with him if hee will not seeke it of you The like might be said for singing of Psalmes Singing of Psalmes men will vse it for a fashion sake because they would not seeme to reiect any religious seruice But if they would haue any edification or consolation thereby they must sing with the heart as well as with the voice and make melody to the Lord as well as outwardly before men And as these and the like corruptions are to bee separated from the workes of pietie towards God so Secondly there are other euils to bee remoued from our workes of mercie and of loue towards men Workes of mercie As in the matter of almes if wee thinke to merit thereby as Papists doe or seeke vaine glorie thereby as Pharises doe wee put not away the euill of that worke and therefore God will reiect the work itselfe So for admonition and reproofe Admonition they are very necessarie to be giuen yet if men doe these duties in wrath and distemper they shall doe more hurt by their bitternesse and passion then they can possibly doe good by their admonition Thirdly concerning the workes of our ordinarie callings we must cast off those euils that vsually cleaue vnto them Workes of our callings as First for masters to touch that part immediately before mentioned The masters dutie as it concerneth them more particularly in their places it is their dutie to deale with their seruants by admonishing them and by reprouing them yea and if need bee by correcting them also Reproouing which is as necessarie for them as their meate and drinke but then they must beware of wrath and outrage of bitternes crueltie and do as the Lord doth here he telleth the Iewes that they were worse then bruit beasts and nothing inferiour to the Sodomites in sinne and impiety but how doth hee leaue them here Oh no he deales mercifully with them and shewes them how they may amend all for otherwise they would haue fretted or dispaired So must masters deale not minister a sharpe and biting reproofe and then fling away from their seruants in a passion for that were not to deale as a Surgeon that comes to heale but as a robber Note or a theefe that comes to kill that giue a gash or a wound and so away nay as wee must shew them their sickenesse so we must giue them a medicine tell them where they goe out of the way and direct them into the right way yea and beseech the Lord also of his owne mercie and goodnesse to guide and order them better hereafter for else our admonitions will doe them more hurt then good a great deale They will hate the reproouer and despise the reproofe but neuer leaue the fault reprooued And thence it is that there are so manie complaints neuer man or woman was troubled with such children or such seruants Why what is the matter Oh wee haue reprooued them and told them of their faults so often and so earnestly and yet there is no reformation nor amendment of any thing but looke backe to your selfe now and perhaps the greatest blame will lie vpon you You are still exhorting Note and still crying out against them for their misdemeanour but how is it not done in a passion to ease your selfe and not in compassion to helpe them you haue giuen them diuers biting and cutting speeches but how many feruent praiers haue you made for them in secret you haue often beene greeued and rebuked them and doe still chide them verie sharply for failing in your worke but how many teares haue you shedde for their failing in Gods seruice and their grieuous offences against his holie maiestie if you cannot bee thus spiritually affected nor affoord them your praiers as well as your rebukes you may spare a labour for any good that is likely to come of all that you doe Therefore let masters of families and parents and likewise husbands when they are to deale this way with their wiues be carefull to do this dutie in wisdome and moderation in loue and tender affection to the soules of the parties offending If the faults bee priuate let the admonition bee priuate if they be great bring strong arguments to conuince the offender and to beate downe his sinne but spare tart and bitter and reuiling speeches that will rather exasperate then worke any cure vpon them that are faultie and blame-worthie So for labouring in our vocations It 's good to rise earely and to goe to bed late Labour and to eate the bread of painefulnesse so that a moderation bee kept that masters and seruants bee not oppressed but then we must take heed that we labour not for couetousnes nor in desire of filthie lucre but in conscience and obedience to God Note for otherwise wee shall bee froward and distempered when things goe crosse with vs and luste after the world and dote vpon the vanities of the world when things goe well with vs. If we serue the world or our selues in the paines that we take we shall be vexed and disquieted with continuall discontentment and euer turmoyled tossed with some inordinate affection or otherwise if we can get aduantage by doing of wrong we shal not much sticke at it and if a commoditie lie in our way wee will bee sure our neighbour shall be a looser rather then our selues Whereas if wee aimed at Gods glorie in our dealings and affaires of this life wee would rather suffer wrong then doe wrong and helpe others then hurt them knowing that when we doe best we alwaies speede best And as masters must heerein looke to themselues so must seruants in their places they must beware of eie-seruice Seruants dutie for many there are who when
these imperfectioÌ„s of ours for Christ was appointed to be an vniuersall Minister for all his elect in the perfection of his petitions thankesgiuing all the blemishes that are in ours shall be hidden and couered Thirdly this is for the reproofe of such prophane persons Vse 3 as come vnchearefully and heauily vnto this Sacrament and if the respect of their gouernour of the lawes and of their owne credite did not moue them they would altogether absent themselues from it these are wretched persons that make no more account of this singular pledge of Gods fauour Hath Christ prayed vnto his Father for a matter of no worth and giuen thanks vnto him for that which is of no estimation But let such vnbeleeuing and sinfull wretches go and as for vs let vs be assured for our comfort that when Christ became asuitor to his Father he was in such fauour with him that he obtained that which was worth the hauing and deserued praise thankesgiuing both from him and from all his people as that which should be a meanes of their euerlasting happinesse Verse 22. Take eate this is my body c. This is the commandement that our Sauiour giueth vnto the communicants to wit that they should take the bread and take his body eate corporally and eate spiritually receiue the signe and the thing signified the one as well as the other for so much doth the promise which is annexed This is my body imply As if he should haue said This bread broken before your eies doth plainly represent vnto you my body that is the whole manhood a part being put for the whole which is giuen for you and shall be broken for you that so you may haue a spiritual communion with me as there is a naturall vnion betwixt you and this bread which I giue vnto you and the like is to be vnderstood of the wine The words thus expounded according to the simple meaning thereof affoord vs this doctrine that Christ Iesus in the Lords Supper Doct. 7 by corporall foode doth giue vs a most sure possession of himselfe Our vnion with Christ by the Sacrament and neare vnion with himselfe The bread and wine are not onely pledges of what shall be bestowed on vs but effectual means to exhibite the things promised vnto vs and therefore Christ vseth these words Luke 22.19 1 Cor. 11.24 Luke 22.20 Take eate this is my body which is giuen for you which is broken for you and so of the wine Drinke ye all of it this is my bloud which is shed for you Now what can be nearer vnto vs then our meate and drinke We haue greater interest in nothing then in our foode for that is made a part of our selues If we eate meate in another mans house after we haue receiued it it is more ours then his that prepared it no one ioint is so neare another nor the soule so neare to the body as our foode is neare vs when once it is digested and turned into nourishment vnto vs which doth plainly represent vnto vs the neare coniunction that is betwixt Christ euery worthy receiuer Hence proceedeth that speech of the Apostle The cup of blessing which we blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ the bread which we breake is it not the communion of the body of Christ that is do not these cause vs to haue an effectuall coÌ„munion with him in all his gracious merits Now if question should be made why Christ should make choise of bread to be a signe in this Sacrament rather then of any other more excellent and glorious creature The answer is Answer that he did it for diuerse reasons 1. Why GOD made choise of bread Because it was his will as it is said concerning the Gospel that it pleased him by the foolishnesse of preaching to sone them that beleeue There is besides his pleasure great wisedome in it because it is very fit to represeÌ„t that vnto vs for which it was ordianed it being substantiall foode and therefore called the staffe of mans life on which it doth as it were leane and whereby it is vpholden and besides this is for euery mans stomach and for euery ones state and may euery where be gotten And yet withall we must know that bread cannot fully expresse the efficacy of the spiritualll food Christ Iesus which we are to feed vpon for bread is earthly that food is heauenly bread preserueth the corporall life and that but for a time Christ not onely preserueth but giueth not a naturall but a supernaturall not a temporall but an eternall life Thirdly God made choyce of bread in respect of his owne glory that the weaker the meanes are the stronger his hand might appeare to be If we had bene to receiue gold or gemmes or precious stones our senses would haue bene more wrought on then our hearts and we should haue more regarded the signe then the thing signified the which inconueniences with other of the like kind the Lord by giuing vs bread hath preuented Seeing then that the bread as also the wine in the Lords Supper is of such excellent force and vse as to put vs in mind of Christs death and bloudshedding to testifie his vndoubted true and reall presence to euery faithfull communicant and to refresh and feede the soules of the worthy receiuers vnto eternall life in which regard they doe as farre surmount common bread and wine as the waxe wherewith a pardon or charter or any other euidence is sealed is of more worth then that which is to be sold in the trade mans shop Seeing I say that the bread is of such singular vse this maketh first Vse 1 for the confutation of the Papists which hold that after the words of consecration there remaineth no bread at all but that it is transubstantiated into the very body of Christ Iâ—ndeed we graunt that as the bread so Christ his body is there offered and receiued by euery faithfull communicant but how nor corporally but spiritually not from the Ministres hand but from God hand not by sense but by faith And for the further clearning and confirming of this truth many reasons might be brought but I wil produce but onely some few The first is taken from the expresse words of the holy Ghost in the Scriptures who mentioneth bread after the words of consecration Reasons against transubstantiation saying the bread which we breake 1 Cor. 10.16 and againe He that eateth this bread c. I Corinthians 11.27.28 A second reason is this We receiue the same in substance which the Fathers did in the wildernesse I. Cor 10.1 for the Manna is there called spirituall meate and the rocke is said to be Christ now it is certaine that they did not corporally eate the body and drinke the bloud of Christ because he had not then assumed our nature and our Sauiour denieth the Manna to bee the true bread
Iohn 6.32 which came downe from heauen Thirdly if the bread by the words of cōsecration be transubstātiated it wil follow that wicked cōmunicants may also partake of Christ for Paul saith 1 Cor. 10. that all good and bad did eate the same spirituall meate c. as touching the outward signe and Element and so cannot afterwards perish and be damned for that whosoeuer eateth of Christ his flesh c. Iohn 6.55.56 hath eternall life and he will raise him at the last day for he dwelleth in vs and we in him Now it is certain that there is no cōmunion betwixt the Lord Iesus wicked sinners neither are they in the state of saluation neither shall they be raised vp vnto Glory at the last day and consequently they feede not on him and the Sacramentall signes are not transubstantiated into him A fourth reason is from the end for which the Sacrament was instituted by Christ and is continued in his Church Then his meaning was not according to his humane nature to conuerse with his people one earth after a bodily manner for though he were present with his disciples at the first celebration sensibly in his manhoode yet the purpose of it for afterwards was to continue a memoriall of him when the heauens should containe him Acts 3 21. Luke 22 29. therefore saith he doe this in remembrance of me Which should be superfluous and needlesse if he were continually conuersant with his members euery where in the Masse and in the Lords Supper Fiftly many fowle absurdities do ensue vpon this grosse opinion of transubstantiation for First either one Christ in his bodily presence must be both in heauen and earth Absurdities and in innumerable places there at one instant or else be multiplyed and many Christs many Sauiours and many redeemers must be dispersed throughout all the Churches where the Masse is offred or the Sacrament administred and so when the Lord did first celebrate it there was to be one Christ breaking and distributing and another Christ broken and giuen one Christ to Peter another Christ to Iohn and to euery Apostle one Secondly how can cruelty be here auoided how can men deuoure him and not kill him how should men swallow him vp and yet offer no violence vnto him A glorious body may be in many places at once Obiect and be eaten and not hurt because it is not patible nor mortall But when the Disciples first receiued him Answer he was both mortall for he dyed on the morrow and patible for he was in an agony and torment that night and therefore how commeth it to passe that the nailes should haue force to kill him which onely pierced some part of his body rather then their teeth which chewed him whole But he himselfe saith This is my body Obiect So it is sacramentally and by a Trope Answer but not literally and simply as the words may be misconstrued The like kinde of speech is vsed in other Sacraments Circumcision is called the couenant Gen. 17.13 the Lambe is called the Passeouer Exod. 12.11 the rock Christ 1 Cor. 10.14 And is not the cup sayd as well to be the bloud of the new Testament and yet our Sauiour calleth the consecrated wine the fruit of the vine Matth. 26.29 But Christ saith Iohn 6.53.55 Obiect Except ye eate the flesh of the Sonne of man and drinke his bloud yee haue no life in you for my flesh is meate indeede and my bloud is drinke indeed He speaketh not there of the Sacrament Answer but rather of the faithfull embracing of him in his word for the Lords Supper was neuer before nor at that time instituted and as yet the words of consecration had not bene spoken and therefore if this be vnderstood literally without the spirituall meaning thereof it will follow that either Transubstantiation was before the Lords Supper or the Lords Supper before the night in which he was betrayed And in this place he maketh no mention of bread to be turned into his body and the words wrested would rather argue his body to be transubstantiated into bread or flesh then breade to be changed into his body Secondly Vse 2 as this serueth for the confutation of them that hold there is no bread at all in the Lords Supper so it maketh against such as thinke there is nothing but bread to be expected there that we are to receiue onely the outward signe in a bare remembrance of Christ his death and passion and so do they depraue the mysteries of God and extenuate his promises as if when the Lord calleth all his people to this memorable banquet he should deceiue them with empty dishes and with painted meat in stead of better cheere Ester 1 It would haue bene a great disgrace for Ahashuerosh to haue dealt so when he called all his Princes to a banquet and therefore they are iustly to be reproued that esteeme so basely of this holy feast seing God offereth and exhibiteth truly though not corporally his owne Sonne with all his precious merits to euery faithfull receiuer so that euery guest at his table may truly be said to feede on Christ Iesus Thirdly Vse 3 this is for instruction that seeing by this Sacrament we may be so nearely vnited vnto Christ we should come with a large expectation of receiuing good from the same and therefore make preparation for the same accordingly that so we may not come vnworthily lest we receiue iudgements in stead of mercies Fourthly here is another instruction that when we come to this celestiall feast we fall to it and feed of it as Christ biddeth vs Take and eate let vs set our eyes our eares our taste yea and our hearts also aworke with all serious meditation to make vse of those heauenly mysteries and when we see the bread broken let vs boldly conclude Christ was broken for me and therefore I shall escape the breaking which I haue deserued and when the bread is giuen vnto vs let vs resolue Christ with all his benefites is bestowed vpon me and when we eate the bread let vs assure our soules of this Christ is made vnto me the true bread whereby my soule shall be nourished vnto life eternall This is the earing that the Lord requireth and accepteth and thus doing we shall shew that there is mutuall loue and kindnesse betwixt him and vs which is a thing well pleasing vnto him and therefore he exhorteth all his seruants saying Eate O friends drinke and make you merry Cant. 5.1 O welbeloued None but those that are friends can eate of his dainties and all those that are friends will eate of the same therefore if euer we would shew our selues to be Christ his friends if we would enioy the feeling of his loue vnto vs and be assured of our loue towards him let vs refresh our soules at this banquet and not let our Sauiour be at cost in vaine in making so good and so large